Difference between revisions of "RGV Chapter I"
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Revision as of 23:47, 17 December 2020
Chapter I
I.1
སངས་རྒྱས་ཆོས་ཚོགས་ཁམས་དང་བྱང་ཆུབ་དང་། །
ཡོན་ཏན་སངས་རྒྱས་ཕྲིན་ལས་ཐ་མ་སྟེ། །
བསྟན་བཅོས་ཀུན་གྱི་ལུས་ནི་མདོར་བསྡུ་ན། །
རྡོ་རྗེ་ཡི་ནི་གནས་བདུན་འདི་དག་གོ། །
Buddha, dharma, assembly, basic element,
Awakening, qualities, and finally buddha activity–
The body of the entire treatise
Is summarized in these seven vajra points.
बुद्धश्च धर्मश्च गणश्च धातु-
र्बोधिर्गुणाः कर्म च बौद्धमन्त्यम्
कृत्स्नस्य शास्त्रस्य शरीरमेतत्
समासतो वज्रपदानि सप्त
佛法及眾僧性道功德業
略說此論體七種金剛句
- Buddha, dharma, assembly, basic element,
- Awakening, qualities, and finally buddha activity—
- The body of the entire treatise
- Is summarized in these seven vajra points. I.1
{P75a} "Vajra point"[1] refers to the footing or locus of the actuality of the realization that is like a vajra. This actuality, which is to be realized through personally experienced [wisdom] and has an inexpressible nature, is to be understood as being like a vajra because it is difficult to penetrate by any cognitions that arise from studying and reflecting.[2] The words that express this actuality[3] through teaching the path that accords with attaining it are [also] called "footings" because they serve as the support of this [actuality]. In this way, in the sense of being what is difficult to penetrate and in the sense of being [its] support, respectively, that actuality and the letters [that describe it] are [both] to be understood as "vajra footings."
So what does "actuality" and what does "letters" refer to? "Actuality" refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality of the basic element, the actuality of awakening, the actuality of [its] qualities, {J2} and the actuality of [enlightened] activity. These are called "actuality." The words that point out and elucidate this sevenfold actuality of realization are called "letters."
This discussion of the vajra points should be known in detail according to [a number of] sūtras.
Ānanda, the Tathāgata is indemonstrable. He cannot be seen with the eyes. Ānanda, the dharma is inexpressible. It cannot be heard with the ears. Ānanda, the saṃgha is unconditioned. It cannot be worshipped with body or mind.[4]
Thus, these three vajra points should be understood by following the Dṛḍhādhyāśayaparivarta.[5]
Śāriputra, {D75a} this actuality[6] is the object of the Tathāgata and [solely] the sphere of the Tathāgata. First of all, Śāriputra, this actuality cannot be correctly [known,][7] seen, or discriminated even by śrāvakas and pratyekabuddhas through their own prajñā, let alone by ordinary naive beings, unless they realize [this actuality] through trust in the Tathāgata. {P75b} Śāriputra, what is to be realized through trust is the ultimate. Śāriputra, "the ultimate" is a designation for the basic element of sentient beings.[8] Śāriputra, "the basic element of sentient beings" is a designation for the tathāgata heart. Śāriputra, "the tathāgata heart" is a designation for the dharmakāya.[9]
Thus, the fourth vajra point is to be understood by following the Anūnatvāpūrṇatvanirdeśaparivarta. {J3}
Bhagavan, "supreme awakening" is a designation for the dhātu of nirvāṇa. Bhagavan, "the dhātu of nirvāṇa" is a designation for the dharmakāya of the Tathāgata.[10]
Thus, the fifth vajra point is to be understood by following the Āryaśrīmālā[devī]sūtra.
Śāriputra, the dharmakāya that is taught by the Tathāgata is endowed with inseparable attributes and qualities that [can]not be realized as being divisible [from it],[11] which [manifest] in the form of the attributes of a tathāgata that far surpass the sand grains in the river Gaṅgā [in number].[12]
Thus, the sixth vajra point is to be understood by following the Anūnatvāpūrṇatvanirdeśaparivarta.
Mañjuśrī, the Tathāgata does not think and does not conceptualize. Nevertheless, his activity, which has such a nature, operates effortlessly and without thinking and conceptualizing.[13]
Thus, the seventh vajra point {D75b} is to be understood by following the Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa.
In brief, these seven vajra points should be known as the "body" of the entire treatise, in the form of the [seven] summary topics that are the gateways to [what this treatise] teaches.
- I generally render vajrapada—lit. "vajra foot(ing)"—as "vajra point." Among the many meanings of pada, those that are relevant here are "footing" (or "basis") and "word."
- Compare the explanation of "vajra"in the Eighth Karmapa’s Lamp (15–16): "The means to generate the actual type of realization of the vajra-like samādhi are as follows. In the beginning, the minds and mental factors of ordinary beings are made pure through the power of the triad of study, reflection, and meditation. Thereafter, without having to rely on the power of any [element] among the triad of study, reflection, and meditation, but in a self-arisen manner, the vajra-like wisdom of realization is able to overcome the hosts of ignorance right upon the light of wisdom’s meeting them for a single moment at the same time. This is just as the orb of the sun, in a single instant of its shining, roots out completely the darkness of the latent tendencies of ignorance. This is the meaning of ‘vajra,’ and therefore it is [also] the meaning of ‘the seven vajra points’ in the Uttaratantra."JKC (10–12) explains the following on what the Uttaratantra teaches and the meaning of "vajra." The basis of explanation of the Uttaratantra is the heart of the matter taught by the Buddha, which is that "all sentient beings always possess the tathāgata heart." Though there are infinite different approaches of explaining this by following distinct scriptures, reasonings, and meditations in both India and Tibet, the masters of the Madhyamaka of definitive meaning assert the following. The entirety of the definitive meanings of all three dharma wheels is included in the two kinds of identitylessness. The ultimate meaning of these is the emptiness of the duality of apprehender and apprehended in terms of persons and in terms of phenomena. However, the manner of being empty is not just a nonimplicative negation. Madhyāntavibhāga I.20 says:
- Emptiness here is the nonbeing
- Of persons and phenomena.
- The real being of this nonbeing
- In it is another emptiness.
- Accordingly, it is the manner of being empty that is an implicative negation—the essence of self-lucid self-awareness—that is taught as the tathāgata heart in the context of the Uttaratantra. This is the vajra of the definitive meaning, which becomes threefold through being divided by its phases, as in Uttaratantra I.47:
- Its being impure, its being both impure and pure,
- And its being completely pure, in due order,
- Are expressed as "sentient being,"
- "Bodhisattva," and "tathāgata."
- Its phase of not being pure of adventitious stains is described as "sentient being," and this expanse is also called "disposition" or "the basic element that is the tathāgata heart." Its phase of possessing both impurity and purity is described as the persons who have entered the path, and from the perspective of isolates, the expanse represents the dharma and the saṃgha. That is, from the perspective of the isolate that is the mere wisdom of the path of seeing, it is the saṃgha. From the perspective of the uninterrupted path, it is the path. From the perspective of the path of liberation and its distinctive features, it is cessation. Its phase of being completely pure is described as the Tathāgata and so on, and the expanse is called "dharmakāya." If this is divided in terms of isolates, it is threefold—awakening, the qualities, and enlightened activity. Therefore, through these internal subdivisions, that vajra is also taught as the seven vajra points. It is easy to understand that the entire definitive meaning of the two latter dharma wheels is included in it, but you may wonder how the definitive meaning of the first wheel—personal identitylessness—is included in it. The basis of purification, the means of purification, and the result of purification of the inferior paths are all included in the suchness with stains. Therefore, the main topic of this treatise is the tathāgata heart, and one should understand that the entirety of the definitive meanings of all three dharma wheels is included in it.
- Skt. artha can also mean "topic" or "meaning," as in a meaning and the words that express it. However, as made clear in the preceding sentence, here the term refers to the actual true nature of all phenomena, which is not a semantic, conceptual, or abstract meaning or topic, but something to be perceived directly. GC (20.25–21.6) also makes this very clear, saying that the seven vajra points are very difficult to be understood through study and reflection because these two are conceptual and the actuality of the vajra points cannot be made a direct object of conceptions. Rather, this actuality is the object of what has the nature of the personally experienced direct perception that arises from meditation. Since this actuality is to be personally experienced and thus is inexpressible, it cannot arise right away on the basis of words. However, it still serves as the subject matter of this treatise because this text teaches the cognitions of study and reflection that represent the causes that accord with, and are the path to, attaining what is to be personally experienced. This is similar to expressing the city Pātaliputra when saying, "This is the way leading to Pāṭaliputra." The same is said in Uttaratantra V.16.
- Sthirādhyāśayaparivartasūtra, D224, fol. 172b.2–3. VT (fol. 9v.2–3) glosses this passage as the Tathāgata’s being "unarisen and characterized by unconditioned wisdom."
- The Kangyur has the title of this text as Sthirādhyāśayaparivartasūtra.
- VT (fol. 9v.3) glosses "this actuality" as "the actuality of the dhātu," with "dhātu" referring to natural purity and "awakening," to the purity of being free from stains.
- This is inserted in accordance with DP.
- Though Edgerton 1953 and Takasaki 1966a take the term sattvadhātu to mean "mass of beings,"this makes no sense in the context of RGVV. Rather, as clearly explained throughout RGVV (particularly on I.48), the Anūnatvāpūrṇatvanirdeśaparivarta (see the next sentence in this quote as well as other passages from that sūtra on J40 and J41), and the Dhāraṇīśvararājasūtra (J6), sattvadhātu is an equivalent of tathāgatagarbha.
- Taishō 668, 467a. YDC (243) comments on this quote as follows. "Object" and "sphereto meditative equipoise and subsequent attainment, respectively. As for "known, seen, or discriminated," according to Ngog Lotsāwa, this refers to the knowing during preparation, main practice, and conclusion or the knowing during the paths of preparation, seeing, and familiarization. According to Shang Chökyi Lama, this refers to the knowing through study, reflection, and meditation.
- D45.48, fol. 269a.1–2.
- J dharmakāyaḥ so ’yam avinirbhāgadharmā ’vinirmuktajñānaguṇo, DP chos kyi sku gang yin pa de ni ’di lta ste . . . de bzhin gshegs pa’i chos dag dang / rnam par dbyer med pa’i chos dang ldan pa ma bral ba’i ye shes kyi yon tan can yin no. Schmithausen 1971 suggests to understand the compound avinirmuktajñāna° as vinirmuktatvena jñānam yeṣām na bhavati ("with which knowing them to be divisible [from the dharmakāya] never happens"). The corresponding passage grol bas shes pa in the Śrīmālādevīsūtra (D45.48, fol. 272b.1) seems to support that (though it should read ma grol bas shes pa, which is instead found for the afflictions, which are actually realized as being divisible). Schmithausen also suggests a second possibility of reading this compound as vinirmuktaṃ jñānaṃ yeṣām na bhavati ("whose realization is not divisible [from the realization of the dharmakāya]"). I follow Schmithausen 1971 and Mathes 2008a in translating "qualities that cannot be realized as being divisible" (which corresponds to how the Śrīmālādevīsūtra uses this phrase). However, guṇa is here in the singular, which seems also how GC (24.15–17) understands it (though taking avinirmuktajñāna to mean "inseparable wisdom"). GC comments that the dharmakāya is endowed with inseparable attributes because they are of the same nature as buddha wisdom. Even at the time of being obscured by the afflictions, it possesses the quality of inseparable wisdom (or the feature of wisdom’s being inseparable from it). In brief since the tathāgata heart and its qualities have a connection of identity, the term "kāya" refers to "nature."
- Taishō 668, 467a.
- D185, fol. 187b.4–5.
BDRCbuddhaśca dharmaśca gaṇaśca dhātu-
rbodhirguṇāḥ karma ca bauddhamantyam/
kṛtsnasya śāstrasya śarīrametat
samāsato vajrapadāni sapta//1//
vajropamasyādhigamārthasya padaṃ sthānamiti vajrapadam/ tatra śruticintāmayajñānaduṣprativedhādanabhilāpyasvabhāvaḥ pratyātmavedanīyo'rtho vajravadveditavyaḥ/ yānyakṣarāṇi tamarthamabhivadanti tatprāptyanukūlamārgābhidyotanatastāni tatpratiṣṭhābhūtatvāt padamityucyante/ iti duṣprativedhārthena pratiṣṭhārthena ca vajrapadatvamarthavyañjanayoranugantavyam/ tatra katamo'rthaḥ katamadvyañjanam/ artha ucyate saptaprakāro'dhigamārtho yaduta buddhārtho dharmārthaḥ saṃghārtho dhātvartho bodhyartho guṇārthaḥ karmārthaśca/ ayamucyate'rthaḥ/ yairakṣaraireṣa saptaprakāro'dhigamārthaḥ sūcyate prakāśyata idamucyate vyañjanam/ sa caiṣa vajrapadanirdeśo vistareṇa yathāsūtramanugantavyaḥ/
anidarśano hyānanda tathāgataḥ/ sa na śakyaścakṣuṣā draṣṭum/ anabhilāpyo hyānanda dharmaḥ/ sa na śakyaḥ karṇena śrotum/ asaṃskṛto hyānanda saṃghaḥ/ sa na śakyaḥ kāyena vā cittena vā paryupā situm/ itīmāni trīṇi vajrapadāni dṛḍhādhyāśayaparivartānusāreṇānugantavyāni/
tathāgataviṣayo hi śāriputrāyamarthastathāgatagocaraḥ/ sarvaśrāvakapratyekabuddhairapi tāvacchāriputrāyamartho na śakyaḥ samyak svaprajñayā xxx draṣṭuṃ vā pratyavekṣituṃ vā/ prāgeva bālapṛthagjanairanyatra tathāgataśraddhāgamanataḥ/ śraddhāgamanīyo hi śāriputra paramārthaḥ/ paramārtha iti śāriputra sattvadhātoretadadhivacanam/ sattvadhāturiti śāriputra tathāgatagarbhasyaitadadhivacanam/ tathāgatagarbha iti śāriputra dharmakāyasyaitadadhivacanam/ itīdaṃ caturthaṃ vajrapadamanūnatvāpūrṇatvanirdeśaparivartānusāreṇānugatavyam/
anuttarā samyaksaṃbodhiriti bhagavan nirvāṇadhātoretadadhivacanam/ nirvāṇadhāturiti bhagavan tathāgatadharmakāyasyaitadadhivacanam/ itīdaṃ pañcamaṃ vajrapadamāryaśrīmālāsūtrānusāreṇānugantavyam/
yo'yaṃ śāriputra tathāgatanirdiṣṭo dharmakāyaḥ so'yamavinirbhāgadharmā/ avinirmuktajñānaguṇo yaduta gaṅgānadīvālikāvyatikrāntaistathāgatadharmaiḥ/ itīdaṃ ṣaṣṭhaṃ vajrapadmanūnatvāpūrṇatvanirdeśānusāreṇānugantavyam/
na mañjuśrīstathāgataḥ kalpayati na vikalpayati/ athavāsyānābhogenākalpayato'vikalpayata iyamevaṃrūpā kriyā pravartate/ itīdaṃ saptamaṃ vajrapada tathāgataguṇajñānācintyaviṣayāvatāranirdeśānusāreṇānugantavyam/ itīmāni samāsataḥ sapta vajrapadāni sakalasyāsya śāstrasyoddeśamukhasaṃgrāhārthena śarīramiti veditavyam/
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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I.2
འདི་དག་རང་མཚན་ཉིད་ཀྱི་རྗེས་འབྲེལ་བ། །
གོ་རིམས་ཇི་བཞིན་གཟུངས་ཀྱི་རྒྱལ་པོའི་མདོར། །
གླེང་གཞི་ལས་ནི་གནས་གསུམ་རིག་བྱ་སྟེ། །
བཞི་ནི་བློ་ལྡན་རྒྱལ་ཆོས་དབྱེ་བ་ལས། །
In accordance with their specific characteristics
And in due order, the [first] three points of these [seven]
Should be understood from the introduction in the Dhāraṇirājasūtra
And the [latter] four from the distinction of the attributes of the intelligent and the victors.
स्वलक्षणेनानुगतानि चैषां
यथाक्रमं धारणिराजसूत्रे
निदानतस्त्रीणि पदानि विद्या-
च्चत्वारि धीमज्जिनधर्मभेदात्
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
- In accordance with their specific characteristics {P76a}
- And in due order, the [first] three points of these [seven]
- Should be understood from the introduction in the Dhāraṇirājasūtra
- And the [latter] four from the distinction of the attributes of the intelligent and the victors. I.2
Among these seven vajra points, in accordance with the discussion of their specific characteristics and in due order, the first three points should [also] be understood from the introductory section of the Āryadhāraṇīśvararājasūtra[1] and the remaining four thereafter from [this sūtra’s sections on] the distinction of teaching the [various] attributes of bodhisattvas and tathāgatas.[2] This [sūtra] says:
The Bhagavān has completely and perfectly awakened to the equality of all phenomena, has excellently turned the wheel of dharma, and was endowed with limitless very disciplined assemblies of disciples.[3]
Through these three basic phrases, in due order, one should understand the presentation of [how] to arrive at the full knowledge of the successive arising of the three jewels. The remaining four points are to be understood as the instructions on accomplishing the causes that correspond to the arising of the three jewels.
Here, when dwelling on the eighth bhūmi of bodhisattvas, the [Buddha] attained mastery over all phenomena. {J4} Therefore, [the Dhāraṇīśvararājasūtra] says that he who went to the supreme heart of awakening is "the one who has completely and perfectly awakened to the equality of all phenomena." When dwelling on the ninth bhūmi of bodhisattvas, he was endowed with [the power of] proclaiming the supreme dharma,[4] correctly knew the ways of thinking of all sentient beings, attained the highest perfection of [teaching in accordance with their] faculties, and was skilled in destroying the concatenations of the latent tendencies of the afflictions of all sentient beings.[5] {D76a} Therefore, [this sūtra] says that he who has completely and perfectly awakened is "the one who has excellently turned the wheel of dharma." On the tenth bhūmi, immediately upon having received the empowerment of a crown prince of the supreme dharma of the Tathāgata, {P76b} his effortless buddha activity became [completely] unhindered. Therefore, [this sūtra] says that he who excellently turned the wheel of dharma is "the one who was endowed with limitless very disciplined assemblies of disciples." That he superbly guided limitless assemblies of disciples[6] is also taught immediately after [the above passage in the Dhāraṇīśvararājasūtra] by the following passage:
- . . . together with a great bhikṣu saṃgha . . . together with an immeasurable saṃgha of bodhisattvas.[7]
Since [the Buddha] is the one who has superbly guided [disciples] in a progressive manner to the awakening of śrāvakas and the awakening of buddhas, [this sūtra says that he was together with] "those who are endowed with all these qualities."[8]
Then, immediately after the discussion of the praiseworthy qualities of śrāvakas and bodhisattvas, one should know the presentation that discriminates the qualities of the jewel of the Buddha through [the passage about] the manifestation of a palace[9] richly adorned with jewels, which is based on the inconceivable supreme samādhi[10] of the Buddha, the gathering of the retinues of the Tathāgata, their arranging various kinds of offerings of divine substances, and their showering down clouds of praises.[11]
Following that, one should know the presentation that discriminates the qualities of the jewel of the dharma through [the passage about] the splendid arrangement of the dharma throne, light [emerging from the Buddha’s forehead], and the proclamation of the names and the qualities of [various] specifications of the dharma.[12]
Right after that, one should know the presentation that discriminates the qualities of the jewel of the saṃgha through [the passage about] the mutual display of the powers of the spheres that are the objects of the samādhis of bodhisattvas and the description of praising their various qualities.[13]
Thereafter, {J5} again, [one should know] the presentation that discriminates the supreme qualities of these three jewels in their due order, which is to be regarded as the end of the introductory section [of the Dhāraṇīśvararājasūtra].[14] [This is taught] by [Dhāraṇīśvararāja,] this oldest son of the supreme dharma king, becoming endowed with the highest fearlessness and self-confidence through [having received] the empowerment of the Buddha’s light rays. {D76b} {P77a} Based on this, he presents a praise of the ultimate [as embodied in] the true qualities of the Tathāgata and discusses the subject matters of the highest dharma of the mahāyāna. [Finally, the Buddha refers to the saṃgha by] describing [how] to attain the fruition of realizing the [mahāyāna dharma], which is the supreme mastery over [all] phenomena.[15]
Next, after the introductory section of the sūtra, the buddha element is explained through a description of the sixty kinds of factors that purify its [natural] purity because it is [only] if the object to be purified is endowed with qualities that purifications of its purity are justified. Taking up this motive, [the Daśabhūmikasūtra] adduces the specific example of the purification [process] of gold [to illustrate the purification process of the buddha element] on the ten bhūmis of bodhisattvas.[16] In this [Dhāraṇīśvararāja] sūtra here, following the description of [the thirty-two kinds of] the activity of the Tathāgata, the example of an impure beryl[17] gem is used:
O son of noble family, take an expert jeweler who knows the procedure of refining gems very well. Having extracted unrefined precious gems from a jewel mine, he washes them in a caustic alkaline solution and then polishes them by cleansing them with a black-hair cloth. However, he does not cease his efforts at [having done] just that. Next, he washes them in caustic [acidic] food liquid[18] and polishes them by cleansing them with a woolen towel.[19] [Again,] however, he does not cease his efforts at [having done] just that. Next, he washes them in a great medicinal elixir[20] and polishes them by cleansing them with a very fine cloth. Thus cleansed and freed from impure substances, [a refined beryl] is called "a noble beryl." {J6} Likewise, O son of noble family, the Tathāgata too, {P77b} upon perceiving the impure basic element of sentient beings, creates weariness in those sentient beings who delight in saṃsāra through his fear-provoking discourses on impermanence, suffering, identitylessness, and impurity, {D77a} thus making them enter the noble discipline of the dharma. However, the Tathāgata does not cease his efforts at [having done] just that. Next, he makes them realize the guiding principle of the tathāgatas through his discourses on emptiness, signlessness, and wishlessness.[21] [Again,] however, the Tathāgata does not cease his efforts at [having done] just that. Next, through his discourses on the dharma wheel of irreversibility,[22] that is, his discourses on the complete purity of the three spheres,[23] he makes sentient beings enter the domain of the tathāgatas. Those [sentient beings] with various causal natures [of entering this domain] who enter it all together and realize the true nature of a tathāgata are called "unsurpassable venerable ones."[24]
Having in mind the pure disposition, the tathāgata element, it is said:
- Just as within stony debris
- Pure gold is not seen,
- And then becomes visible through being purified,
- Tathāgatas [become visible] in the world.[25]
Now, what are those sixty kinds of factors of purifying the buddha element? They are the four kinds of ornaments of bodhisattvas,[26] the eight kinds of illuminations of bodhisattvas,[27] the sixteen kinds of the great compassion of bodhisattvas,[28] and the thirty-two kinds of the activity of bodhisattvas.[29]
After the discussion of that, [the sūtra] explains buddha awakening through teaching the sixteen kinds of the great compassion of great awakening.[30] Following the discussion of that, the buddha qualities are explained through teaching the ten powers, the four fearlessnesses, and the eighteen unique qualities of a buddha.[31] {P78a} After the discussion of that, buddha activity is explained through teaching the thirty-two kinds of the unsurpassable activity of a buddha.[32] In this way, the seven vajra points should be understood in detail by way of discussing their specific characteristics according to the [Dhāraṇīśvararāja]sūtra. {D77b}
- The actual title of this sūtra is Tathāgatamahākaruṇānirdeśasasūtra.
- The actual first chapter of this sūtra is called "Array of Ornaments" (rgyan bkod pa zhes bya ba ’dus pa’i le’u; D147, fols. 154a.1–179a.7). However, as we will see, what RGVV calls "introductory section"extends into the next section of the sūtra, which contains the discussion of the various attributes of bodhisattvas and buddhas, but is not marked as a separate chapter. According to GC (25.10–11) and RYC (6), the fourth vajra point (the basic element) is discussed in the section on the attributes of bodhisattvas, while the last three vajra points are found in the section on the attributes of a buddha.
- D147, fol. 142a.4–5. The last phrase is translated in accordance with the sūtra and RGVV (DP), while the Sanskrit of RGVV has the compound anantaśiṣyagaṇasuvinītaḥ, which is to be read as a bahuvrīhi with the different meaning "[the Bhagavān by whom] limitless assemblies of disciples were superbly guided." The same phrase is quoted again in RGVV and is adapted in accordance with the sūtra. However, right thereafter, RGVV clearly explains the above compound to mean "[the Buddha] is the one who has superbly guided [disciples] in a progressive manner to the awakening of śrāvakas and the awakening of buddhas." Thus, the author of RGVV either had a different manuscript of the sūtra or interpreted this phrase differently.
- This phrase is missing in MA, MB, and GC, but J adds the compound anuttaradharmabhāṇakatvasaṃpannaḥ in accordance with DP and C (which is further confirmed by the same phrase appearing in CMW, 437).
- As attributes of the Buddha, this list is also found in the Dhāraṇīśvararājasūtra, D147, fol. 142a.5.
- As already mentioned, different from what the sūtra says, RGVV’s Sanskrit compound anantaśiṣyagaṇasuvinītatāṃ here is to be read as "the fact that limitless assemblies of disciples were superbly guided [by the Bhagavān]." This is also clear from RGVV’s explanation as to where the Buddha guided his disciples ("the awakening of śrāvakas and the awakening of buddhas").
- Dhāraṇīśvararājasūtra, fol. 142a.6–142b.2.
- Ibid., fol. 143a.1.
- I follow °maṇḍalamāda° in MB and VT (fol. 9v5) against J °maṇḍalavyūha°.
- Lit. "bull-like samādhi."
- Dhāraṇīśvararājasūtra, fols. 143a.2–152a.2.
- Ibid., fols. 152a.2–153b.6.
- Ibid., fols. 153b.6–157a.6.
- The actual first chapter of the sūtra ends after the preceding section (that is, fol. 157a.6).
- Dhāraṇīśvararājasūtra, fols. 157a.6–159a.6. For the identification of these passages in the sūtra, see also CMW and Kano 2006, 605–8.
- C, CMW (447–48), GC (30.9–14), and Ngog Lotsāwa’s commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 16b.2) all confirm that this example comes from the Daśabhūmikasūtra. The corresponding passage says: "O sons of the victors, it is as follows. For example, to whichever extent pure gold is heated in a fire by a skilled goldsmith, to that extent it becomes refined, pure, and pliable as he pleases. O sons of the victors, likewise, to the extent that bodhisattvas make offerings to the buddha bhagavāns, make efforts in maturing sentient beings, and are in a state of adopting these kinds of dharmas that purify the bhūmis, to that extent their roots of virtue that they dedicate to omniscience will become refined, pure, and pliable as they please" (for the Sanskrit, see Mathes 2008a, 505).
- Skt. vaiḍūrya. Though this term is often rendered as "lapis lazuli"in translations, this is wrong. The Western name "beryl," chemical formula Be3Al2(SiO3)6, derives from Latin beryllus and Greek beryllos, which come from the Prakrit veruliya and the Sanskrit vaiḍūrya, which is of Dravidian origin and means "to become pale" (interestingly, the word "brilliance" also derives from beryllus). Originally, this term referred to "a precious blue-green color-of-sea-water stone" (usually some kind of aquamarine) but later became used for the mineral beryl in general. Pure beryl is colorless (which is very rare), but there are many varieties of different colors due to its being mixed with other minerals. Beryl crystals range from very small to several meters in size and many tons in weight. The main varieties are aquamarine (blue), emerald (green), golden beryl (pale yellow to brilliant gold), heliodor (green-yellow), Morganite (pink or rose-colored), and red beryl.
- VT (fol. 9v5–6) glosses this as kāñjikādi (kāñjika means "sour gruel" or "water of boiled rice in a state of spontaneous fermentation").
- VT (fol. 9v6) reads gaṇḍikā ("piece of wood"), which fits with the Dhāraṇīśvararājasūtra and C saying "a piece of wood covered with a cloth." However, VT gives tikṣṇarajaḥ ("acid dust") as its synonym.
- Skt. mahābhaiṣajyarasa, which here seems to refer to mercury (in itself, rasa can also mean mercury, which is used as one of the most potent ingredients in āyurvedic and Tibetan medicine). As for the three cleansing liquids, Dhāraṇīśvararājasūtra and DP agree with J on the last one. As for the first two, 'Dhāraṇīśvararājasūtra has "alkali" and "caustic mercury,"while DP say "caustic salty water" and "caustic food liquid" (D mistakenly has zangs instead of zas). YDC (330) says that according to Ngog Lotsāwa and Chaba Chökyi Sengé, the three are "rock salt," "fish broth," and "mercury," while Patsab Lotsāwa speaks of "alkali," "the three fruits (chebulic, beleric, and emblic myrobalans)," and "sulfur." Glosses in RYC (17) say "alkali," "fish broth," and "mercury or a toxic liquid." Thus, this cleansing process here begins with an alkaline solution, continues with an acidic one, and ends with quicksilver.
- These are the three doors to liberation taught extensively in the prajñāpāramitā sūtras—the nature of phenomena is emptiness, causes lack any signs or defining characteristics, and the appearance of results is not bound to expectations or wishes.
- VT (fol. 9v6) glosses this as "the discourses of the mahāyāna."
- Usually, this means to be free from the three notions of agent, object, and action. However, the Dhāraṇīśvararājasūtra (D147, fol. 177a.6–7) itself explains this purity of the three spheres as follows: "What is the termination of the three spheres? It is that [state] in which mind does not engage in the past, consciousness does not run after the future, and there is no mental engagement in what occurs at present. Since this is the nonabiding of mind, mentation, and consciousness, there is no conceiving of the past, no thinking about the future, and no discursiveness about what occurs at present." In effect, this means that all eight consciousnesses do not operate in this state ("mind" refers to the ālaya-consciousness, "mentation" to the afflicted mind, and "consciousness" to the six remaining consciousnesses). Naturally, mind’s not engaging in the three times as described is reminiscent of similar instructions in the Mahāmudrā tradition. GC (41.7–11) explains the purity of the three spheres according to Mahāyānasūtrālaṃkāra XII.11ab and its Bhāṣya, which comments that this purity is threefold in terms of that through which buddhas teach (speech and words), how they teach (in the form of instructions and so on), and those who are taught (those who understand through concise or through elaborate statements). Thus, GC says that this refers to the pure speech of those who explain the dharma (such as those who are renowned at Nālandā), the pure dharma to be explained, and the pure mind streams of the disciples.
- Dhāraṇīśvararājasūtra, D147, fol. 215b.1–7. GC (41.11–24) explains "the dharma wheel of irreversibility" as follows. Since wisdom is irreversible on the eighth bhūmi, it is called "the bhūmi of irreversibility." This means that before that, some people become tired of sitting on a cushion and meditating, thus rising from their cushion as well as from their meditative equipoise. Thus, they do not have poised readiness for meditative equipoise. On the eighth bhūmi, bodhisattvas do not rise from their resting in meditative equipoise in the nature of nonarising. Therefore, it is referred to as "poised readiness for nonarising." Since it also means being irreversible from unarisen wisdom, the teachings that are primarily given on this bhūmi are called "irreversible." Since they are transferred into the mind streams of disciples, they are called a "wheel," which consists of the Dhāraṇīśvararājasūtra and the other sūtras belonging to this dharma wheel of irreversibility. Those to be guided directly by this dharma wheel are "sentient beings with various causal natures,"with "natures" referring to their dispositions. These sentient beings are the results arisen from different dispositions and thus possess them as their causes. This corresponds to the Saṃdhinirmocanasūtra speaking of "those who have entered all yānas." The fruition of this dharma wheel is "to enter the domain of the tathāgatas"—suchness or the nature of phenomena. Thus, such bodhisattvas realize the true nature of a tathāgata, such as knowing the minds of sentient beings in terms of the true nature of these minds, and, upon having become buddhas, attain the arhathood of the unsurpassable yāna. Therefore, they are called "unsurpassable venerable ones" (see also n. 1183 on "irreversible bodhisattvas"). As for the three dharma wheels with respect to the example of cleansing a beryl, GC (42.25–43.2) says that the first one washes away the afflictions that arise from views about a self. The second one purifies coarse and subtle thoughts of clinging to (real) entities. The third one purifies what are called "the appearances of objects in the mind" because these are obstructions to seeing the tathāgata heart well. Note that GC (44.20–74.26; Mathes 2008a, 243–304) goes into great detail in establishing the superiority of the third dharma wheel in all respects. The Eighth Situpa, in his introduction to the table of contents of the Derge Kangyur (Chos kyi ’byung gnas 1988, 52–53), says that the three wheels of turning the dharma as presented in the Dhāraṇīśvararājaparipṛcchāsūtra are the wheel that speaks of revulsion toward saṃsāra, the wheel about the three doors to liberation, and the irreversible wheel. As for the rationale behind this division, according to the Uttaratantra (II.41 and II.57–59), those to be guided enter the path of peace (of śrāvakas and pratyekabuddhas) through first being exhorted by way of the teaching on developing revulsion toward their attachment to saṃsāra. Then, through speaking about emptiness, they are matured in the mahāyāna. Finally, through the contents of the irreversible wheel, they engage in the object of all tathāgatas and receive the great prophecy about their own awakening (on the eighth bhūmi). The Seventh Karmapa’s commentary on the Abhisamayālaṃkāra (Chos grags rgya mtsho n.d., 74–84) compares the three turnings in the Saṃdhinirmocanasūtra and the three stages in the Dhāraṇīśvararājaparipṛcchāsūtra, concluding that the first and second stages match perfectly in terms of both their topics and recipients, while the third ones are not the same. For the wheel of irreversibility in the Dhāraṇīśvararājaparipṛcchāsūtra corresponds to the teachings on the tathāgata heart in general and the third phase explained in the Uttaratantra. The Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (Mi bskyod rdo rje 2003, 1:32–35) agrees with this and elaborates as follows. "The wheel of prophecy"in the Uttaratantra is the dharma wheel that teaches that all sentient beings are endowed with the tathāgata heart. It is obvious that Maitreya coined this conventional terminology as a comment on the presentation in the Dhāraṇīśvararājasūtra. As for Maitreya’s third "wheel of prophecy" and Nāgārjuna’s third "wheel that puts an end to all views,"Karmapa Rangjung Dorje said that these two come down to the same essential point in a general way, in the sense that whatever is the final wheel must necessarily be the wheel that teaches freedom from reference points. However, more specifically, Nāgārjuna’s final "wheel that puts an end to all views" states nothing but sheer freedom from reference points, while Maitreya’s final "wheel of prophecy" explains that wisdom free from reference points is the distinctive feature of what is to be experienced by personally experienced wisdom. This is the only difference in terms of these two wheels not representing the same essential point. As for what is of expedient and definitive meaning in the three wheels in the Uttaratantra, the Eighth Karmapa quotes the great Kashmiri paṇḍita Ratnavajra as follows: "The wheel that introduces to the path of peace is the expedient meaning. The wheel of maturation is the wheel that is predominantly of definitive meaning and contains some parts of expedient meaning. The wheel of prophecy is the wheel of nothing but the definitive meaning." According to the Seventh Karmapa (Chos grags rgya mtsho n.d., 85), in themselves, the Dhāraṇīśvararājaparipṛcchāsūtra and the Uttaratantra do not explicitly make a distinction in terms of expedient and definitive meaning. However, Asaṅga’s RGVV (J76; D4025, fols. 113b.7–114a.4) states that Uttaratantra I.155, through saying that the buddha heart is empty of adventitious stains but not empty of being the buddha heart, teaches the unmistaken emptiness by virtue of its being free from the extremes of superimposition and denial. Thus, implicitly, these texts hold that statements about the buddha heart’s being empty (of itself) are of expedient meaning. Ngog Lotsāwa’s commentary on the Uttaratantra (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 1b.2–2a.1) also connects the dharma wheel of irreversibility with the Uttaratantra, saying that the latter explains the true reality of the meaning of the mahāyāna—the intention of the sūtras of definitive meaning (the irreversible dharma wheel), which teach the dharmadhātu as the single principle. The other four Maitreya works, through explaining the meanings of the sūtras of expedient meaning, make beings into suitable vessels for this perfect dharma because they present seeming reality as well as the ultimate that is based on the thinking of others. For further details on the three turnings of the wheel of dharma, see Bu ston rin chen grub 1931, 2:45–56; Brunnhölzl 2004, 527–49; Brunnhölzl 2010, 23–28 and 213–15; and Brunnhölzl 2012a, 48–49).
- CMW (448) says that this verse is from the Laṅkāvatārasūtra. However, this sūtra contains only a partly similar verse (X.751; translated from the Sanskrit):
- The color of gold and the pure gold
- In gravel become visible
- Through cleansing it—so it is with the ālaya
- In the skandhas of sentient beings.
- The Tibetan version ends with "so it is with sentient beings in the skandhas." Note also that RGVV’s verse is in Prakrit, while there is no known Prakrit version of the Laṅkāvatārasūtra. The Ghanavyūhasūtra (D110, fol. 7b.1–3) also contains a verse that corresponds closely to the first three lines of the verse in question:
- In pulverized stone,
- Gold does not appear to exist.
- Through specific cleansing activities,
- The gold will appear.
- GC (44.18–19) quotes this verse from the Ghanavyūhasūtra and identifies it as the basis of RGVV’s citation. The lines that follow this verse in that sūtra say that if one cleanses entities such as the skandhas, dhātus, and āyatanas, buddha does not exist as an entity. However, that does not mean that buddha is nonexistent—those endowed with yoga see the buddha possessing the thirty-two major marks. Another verse in the same sūtra (D110, fol. 13a.5) says:
- The tathāgata heart
- Abides like gold in stone.
- Mentation arises from the ālaya,
- And so does the mental consciousness.
- These are discipline, samādhi, prajñā, and dhāraṇī (Dhāraṇīśvararājasūtra, D147, fols. 159a.6–167b.1). In due order, VT (fol. 9v6–7) glosses them as not harming sentient beings, loving-kindness, inquisitiveness, and not lacking recollection. According to GC (75.18–19), these four are called "ornaments" because, just as people delight in ornaments adorning the body, one’s retinue takes delight when one possesses these four factors.
- According to VT (fols. 9v7–10r2), these are the illuminations that consist of (1) mindfulness (not letting previously accomplished virtue be lost and striving for virtue not yet accomplished), (2) insight (into the meaning, not just letters), (3) realization (of all phenomena and the intentions of all sentient beings), (4) dharmas (mundane and supramundane dharmas), (5) wisdom (the characteristics of the wisdom of stream-enterers up through buddhas), (6) reality (through being in accordance with reality, being disciplined, and attaining all the fruitions such as stream-enterer), (7) the supernatural knowledges (the illumination of seeing due to beholding all forms through the divine eye and so on), and (8) practice (the illuminations of wisdom and prajñā through practice). The Dhāraṇīśvararājasūtra (D147, fols. 167b.1–171a.1) explains the first seven of the eight illuminations as being eightfold and the eighth one as being ninefold. According to GC (76.10), they are called "illuminations" because the entire mahāyāna path is seen through them.
- These are the ways in which bodhisattvas aspire to teach the dharma in order to eliminate sixteen sets of flaws of sentient beings, beginning with thinking, (1) "I will teach the dharma to sentient beings who are bound by the views about a real personality and are mixed up with various views, in order that they relinquish all their views." Furthermore, bodhisattvas aspire to teach the dharma to sentient beings who (2) entertain the fourfold mistakenness of taking what is impermanent to be permanent, suffering to be happiness, what is without a self to be a self, and what is repulsive to be beautiful, in order that these beings relinquish all these mistakennesses, (3) cling to "me" and what is mine and take nonentities to be entities, in order that these beings relinquish their clinging to "me" and what is mine, (4) are obscured by the five obscurations of being tormented by desire, having a lot of anger, being attached to dullness and sleep, having regrets about what is not genuine, and not having gained certainty about the profound dharma, in order that these beings relinquish all these obscurations, (5) are attached by way of the six āyatanas, that is, cling to the characteristics of forms, sounds, scents, tastes, tangible objects, and phenomena that they perceive through their six consciousnesses, in order that these beings relinquish such attachment, (6) entertain pride (feeling superior to inferior beings), excessive pride (feeling superior to one’s peers), overbearing pride (feeling superior to those who are superior to oneself), self-centered pride (claiming everything from form to consciousness as being the self—thinking, "I am all that makes up my existence"), showing-off pride (pride in qualities that one does not actually have), pri e of thinking less of oneself (saying, "I am so insignificant compared to those great beings" with the implication that one can never reach the greatness of one’s teachers but that one is quite important due to having such teachers), and perverted pride (pride about a wrong view’s being the correct view or pride about having something that is actually not a positive quality), in order that these beings relinquish all aspects of pride, (7) have entered bad paths and lack the path of the noble ones, in order that these beings relinquish bad paths and make them attain the path of the noble ones, (8) are the slaves of their craving, cling to wives and children, and, due to lacking self-control, cannot judge themselves, in order that these beings have self-control, are able to judge themselves, and are enabled to go where they like to, (9) are in discord with each other and have a lot of anger, hatred, and malice for each other, in order that these beings relinquish their anger, hatred, and malice, (10) are under the sway of evil companions, lack spiritual friends, and commit evil actions, in order that these being are taken care of by spiritual friends and abandon their evil companions, (11) are over- whelmed by attachment, are not content, and lack the prajñā of the noble ones, in order that these beings relinquish attachment and give rise to the prajñā of the noble ones, (12) regard any maturation of karma as nonexistent and dwell in views about permanence or extinction, in order to introduce these beings to profound dependent origination and the law of karma, (13) are blinded by ignorance and dullness and cling to a self, a sentient being, a life-force, a life-sustainer, an individual, and a person, in order that these beings purify the eye of the prajñā of the noble ones and relinquish all views, (14) delight in saṃsāra and are in the grip of the executioners of the five skandhas, in order to help them emerge from all three realms, (15) are bound by the fetters that are the nooses of the māras and who dwell in deceit and conceit, in order to liberate these beings from all these fetters and have them relinquish their deceit and conceit, and to (16) those for whom the door to nirvāṇa is closed while the door to the lower realms is open, in order to open the door to nirvāṇa and close the door to the lower realms. Dhāraṇīśvararājasūtra, D147, fols. 171a.1–172b.4. VT (fol. 10r2–6) agrees with these explanations, providing them in abbreviated form.
- On the basis of the sixteen kinds of great compassion, these thirty-two remedy thirty-two forms of improper states of mind or behaviors of beings. Both the sūtra and VT call them "the thirty-two unique activities of bodhisattvas." (1) Bodhisattvas see that sentient beings are asleep in the sleep of ignorance, while they themselves have awoken through prajñā, thus awakening sentient beings through prajñā. (2) Seeing that sentient beings aspire for what is small or inferior, while they aspire for what is vast, they make sentient beings embrace the mahāyāna. (3) Seeing that sentient beings wish for what is not the dharma, while they abide in the dharma, they establish them in wishing for the dharma. (4) Seeing that sentient beings engage in impure livelihood, while they have pure livelihood, they establish them in pure livelihood. (5) Seeing that sentient beings are drowning in wrong views, while they engage in the correct view, they establish them in the correct view of the noble ones. (6) Seeing that sentient beings are unaware and are immersed in improper mental engagement, while they dwell in proper mental engagement that accords with awareness, they establish them in such proper mental engagement. (7) Seeing that sentient beings abide in wrong dharmas, while they engage in the right dharma, they teach them the dharma in order to make them practice the right dharma. (8) Seeing that sentient beings are miserly and thus have a state of mind of clinging, while they give away all material things, they establish them in giving away all such things. (9) Seeing that sentient beings have bad discipline and do not abide by the vows, while they abide by correct discipline, they establish them in the vows of discipline. (10) Seeing that sentient beings have a lot of malice and anger, while they abide in the power of patience and in love, they establish them in the power of patience and in love. (11) Seeing that sentient beings are lazy and have little vigor, while they lack laziness and apply vigor, they establish them in applying vigor. (12) Seeing that sentient beings are distracted and weak in mindfulness, while they rest in meditative equipoise and cultivate samādhi, they establish them in nondistraction, mindfulness, and alertness. (13) Seeing that sentient beings possess corrupted prajñā and thus are inferior and dull, while they possess prajñā and lack dullness, they establish them in great prajñā and being free from dullness. (14) Seeing that sentient beings fall into what is not appropriate and commit improper actions, while they are endowed with skillful means and commit right actions, they establish them in skillful means and committing right actions. (15) Seeing that sentient beings are overwhelmed by their afflictions and engage in the sphere of imagination, conception, and ideation, while they have turned away from all afflictions, they establish them in relinquishing all afflictions. 16) Seeing that sentient beings are fettered by their views about a real personality and entertain reference points, while they understand the views about a real personality and are liberated from being fettered by reference points, they establish them in fully understanding the views about a real personality and being free from reference points. (17) Seeing that sentient beings are not disciplined, restrained, and refined, while they are disciplined and so on, they establish them in being disciplined and so on. (18) Seeing that sentient beings do not repay kindness, do not know that someone has been kind to them, and thus destroy their roots of virtue, while they repay kindness, know that someone has been kind to them, and thus guard their roots of virtue, they establish them in repaying kindness, knowing that someone has been kind to them, and not wasting their roots of virtue. (19) Seeing that sentient beings are under the sway of having fallen into the four rivers and desiring nonvirtue, while they are beyond all these rivers, they establish them in being beyond all these rivers (the four rivers are ignorance, views, becoming, and craving or birth, aging, sickness, and death). The first half of VT (10v2) "[establishing] those who have come through striking with weapons in going beyond all reference points" is strange and probably corrupt (hetyā praharaṇenāgatān sarvopalambhasamatikrame; Nakamura 1992 wants to read hetvāpraharaṇāgatān sarvopalambham abhikrame and translates this as "those who are going to give up the cause overcome all thoughts (which are) construed in their mind," which is not very helpful either). (20) Seeing that sentient beings do not heed and follow advice, while they do so, they establish them in doing so too. VT (10v2) says "[establishing] those who use bad language in using good language." (21) Seeing that sentient beings are ruined in many ways and cling to what is not genuine, while they are not ruined and dwell in the nectar of virtue, they establish them in nonclinging and dwelling in the roots of virtue. (22) Seeing that sentient beings are poor and lack the riches of the noble ones, while they possess the seven riches of the noble ones, they establish them in attaining these riches (the seven riches of the noble ones are confidence, discipline, study, giving, shame, embarrassment, and prajñā). (23) Seeing that sentient beings are always sick and seized by the venomous snakes of the four elements, while their health without any disease is unchanging, they establish them in relinquishing all sickness. (24) Seeing that sentient beings are engulfed in the darkness of ignorance and lack the light of wisdom, while they have attained the light of wisdom, they establish them in the great light of wisdom. (25) Seeing that sentient beings are attached to the three realms and enter the wheel of saṃsāra of the five kinds of beings, while knowing that they themselves are experts in fully understanding the three realms, they establish them in becoming such experts. (26) Seeing that sentient beings have entered the left-sided path and lack the right-sided path, while they dwell on the right-sided path, they establish them on the right-sided path (in India, the left hand is considered impure, so "left-handed" or "left-sided" generally refers to what is impure or wrong, while "right-sided" means pure or correct). (27) Seeing that sentient beings are attached to body and life-force and do not see their flaws, while they disregard body and life-force and see their flaws, they establish them in disregarding body and life-force and seeing their flaws. (28) Seeing that sentient beings are separated from the three jewels, while they abide in not interrupting the continuum of the disposition of the three jewels, they introduce them to not interrupting the continuum of the disposition of the three jewels. (29) Seeing that sentient beings deviate from the genuine dharma, while they fully embrace that dharma, they establish them in fully embracing the dharma. (30) Seeing that sentient beings are distant from the precious teacher and lack the six recollections, while they never let go of these recollections, they establish them in cultivating the six recollections (recollecting the Buddha, the dharma, the saṃgha, discipline, giving, and deities; for details, see Brunnhölzl 2011b, 104 and 270–72). (31) Seeing that sentient beings are obscured by the obscurations of karma and afflictions, while they are free from karma and afflictions, they establish them in such freedom. (32) Seeing that sentient beings are endowed with all nonvirtuous dharmas and have relinquished all virtuous dharmas, while they have relinquished all nonvirtuous dharmas and are endowed with all virtuous dharmas, they establish them in relinquishing all nonvirtuous dharmas and perfecting all virtuous dharmas. Dhāraṇīśvararājasūtra, D147, fols. 172b.4–174b.6. Apart from the exceptions mentioned above, VT (fol. 10r6–10v4) agrees with these explanations, providing them in abbreviated form.
- Dhāraṇīśvararājasūtra, D147, fols. 175b.1–185a.6. For the contents of this sūtra passage, see CMW, 450–51.
- Dhāraṇīśvararājasūtra, D147, fols. 185a.6–215a.3. For these, see the text below and CMW, 451–52.
- In the Dhāraṇīśvararājasūtra, in terms of their respective functions, the ten powers, four fearlessnesses, and eighteen unique qualities are described as "buddha activities" and are numbered as such up to thirty-two. Thus, the sūtra does not contain a separate section on thirty-two kinds of buddha activity apart from this description of the functions of the ten powers, four fearlessnesses, and eighteen unique qualities. This section is followed by a further general discussion of buddha activity (D147, fols. 215a.3–217a.4), which includes the example of purifying a beryl. For further details and variations on the correspondences and the contents of the passages in RGVV about the qualities of the three jewels up through the thirty-two kinds of enlightened activity of buddhas as presented in the Dhāraṇīśvararājasūtra, see CMW (435–52) and Rngog lo tsā ba blo ldan shes rab 1993b (fols. 9a.6–19a.1; translated in Kano 2006, 391–414), and GC (75.5–78.15; translated in Mathes 2008a, 304–11).
BDRCsvalakṣaṇenānugatāni caiṣāṃ
yathākramaṃ dhāraṇirājasūtre/
nidānatastrīṇi padāni vidyā-
ccatvāri dhīmajjinadharmabhedāt//2//
eṣāṃ ca saptānāṃ vajrapadānāṃ svalakṣaṇanirdeśena yathākramamāryadhāraṇīśvararājasūtranidānaparivartānugatāni trīṇi padāni veditavyāni/ tata ūrdhvamavaśiṣṭāni catvāri bodhisattvatathāgatadharmanirdeśabhedāditi/ tasmādyaduktam/
bhagavān sarvadharmasamatābhisaṃbuddhaḥ supravartitadharmacakro'nantaśiṣyagaṇasuvinīta iti/ ebhistribhirmūlapadairyathākramaṃ trayāṇāṃ ratnānāmanupūrvasamutpādasamudāgamavyavasthānaṃ veditavyam/ avaśiṣṭāni catvāri padāni triratnotpattyanurūpahetusamudāgamanirdeśo veditavyaḥ/ tatra yato'ṣṭamyāṃ bodhisattvabhūmau vartamānaḥ sarvadharmavaśitāprāpto bhavati tasmāt sa bodhimaṇḍavaragataḥ sarvadharmasamatābhisaṃbuddha ityucyate/ yato navamyāṃ bodhisattvabhūmau vartamāno'nuttaradharmabhāṇakatvasaṃpannaḥ sarvasattvāśayasuvidhijña indriyaparamapāramitāprāptaḥ sarvasattvakleśavāsanānusaṃdhisamudghātanakuśalo bhavati tasmāt so'bhisaṃbuddhabodhiḥ supravartitadharmacakra ityucyate/ yato daśamyāṃ bhūmāvanuttaratathāgatadharmayauvarājyābhiṣekaprāptyanantaramanābhogabuddhakāryāpratipraśrabdho bhavati tasmāt sa supravartitadharmacakro'nantaśiṣyagaṇasuvinīta ityucyate/ tāṃ punaranantaśiṣyagaṇasuvinītatāṃ tadanantaramanena granthena darśayati/ mahatā bhikṣusaṃghena sārdha yāvadaprameyeṇa ca bodhisattvagaṇena sārdhamiti/ yathākramaṃ śrāvakabodhau buddhabodhau ca suvinītatvādevaṃguṇa samanvāgatairiti/
tataḥ śrāvakabodhisattvaguṇavarṇanirdeśānantaramacintyabuddhasamādhivṛṣabhitāṃ pratītya vipularatnavyūhamaṇḍalavyūha nirvṛttitathāgatapariṣatsamāvartanavividhadivyadravyapūjāvidhānastutimeghābhisaṃpravarṣaṇato buddharatnaguṇavibhāgavyavasthānaṃ veditavyam/ tadanantaramudāradharmāsanavyūhaprabhādharmaparyāyanāmaguṇaparikīrtanato dharmaratnaguṇavibhāgavyavasthānaṃ veditavyam/ tadanantaramanyonyaṃ bodhisattvasamādhigocaraviṣayaprabhāva saṃdarśanatadvicitraguṇavarṇanirdeśataḥ saṃgharatnaguṇavibhāgavyavasthānaṃ veditavyam/ tadanantaraṃ punarapi buddharaśmyabhiṣekairanuttaradharmarājajyeṣṭhaputraparamavaiśāradyapratibhānopakaraṇatāṃ pratītya tathāgatabhūtaguṇaparamārthastutinirdeśataśca mahāyānaparamadharmakathāvastūpanyasanataśca tatpratipatteḥ paramadharmaiśvaryaphalaprāptisaṃdarśanataśca yathāsaṃkhyameṣāmeva trayāṇāṃ ratnānāmanuttaraguṇavibhāgavyavasthānaṃ nidānaparivartāvasānagatameva draṣṭavyam/
tataḥ sūtranidānaparivartānantaraṃ buddhadhātuḥ ṣaṣṭyākāratadviśuddhiguṇaparikarmanirdeśena paridīpitaḥ/ viśodhye'rthe guṇavati tadviśuddhiparikarmayogāt/ imaṃ cārthavaśamupādāya daśasu bodhisattvabhūmiṣu punarjātarūpaparikarmaviśeṣodāharaṇamudāhṛtam/ asminneva ca sūtre tathāgatakarmanirdeśānantaramaviṃśuddhavaiḍūryamaṇidṛṣṭāntaḥ kṛtaḥ/
tadyathā kulaputra kuśalo maṇikāro maṇiśuddhisuvidhijñaḥ/ sa maṇigotrādaparyavadāpitāni maṇiratnāni gṛhītvā tīkṣṇena khārodakenotkṣālya kṛṣṇena keśakambalaparyavadāpanena paryavadāpayati/ na ca tāvanmātreṇa vīrya praśrambhayati/ tataḥ paścāt tīkṣṇenāmiṣarasenotkṣālya khaṇḍikāparyavadāpanena paryavadāpayati/ na ca tāvanmātreṇa vīrya praśrambhayati/ tataḥ sa paścānmahābhaiṣajyarasenotkṣālya sūkṣmavastraparyavadāpanena paryavadāpayati/ paryavadāpitaṃ cāpagatakācama bhijātavaiḍūryamityucyate/ evameva kulaputra tathāgato'pyapariśuddhaṃ sattvadhātuṃ viditvānityaduḥkhānātmāśubhodvegakathayā saṃsārābhiratān sattvānudvejayati/ ārye ca dharmavinaye'vatārayati/ na ca tāvanmātreṇa vīrya praśrambhayati/ tataḥ paścācchūnyānimittapraṇihitakathayā tathāgatanetrīmavabodhayati/ na ca tāvanmātreṇa tathāgato vīryaṃ praśrambhayati/ tataḥ paścādavivartyadharmacakrakathayā trimaṇḍalapariśuddhikathayā ca tathāgataviṣaye tān sattvānavatārayati nānāprakṛtihetukān/ avatīrṇāśca samānāstathāgatadharmatāmadhigamyānuttarā dakṣiṇīyā ityucyanta iti/
etadeva viśuddhagotraṃ tathāgatadhātumabhisaṃdhāyoktam/
yathā pattharacuṇṇamhi jātarūpaṃ na dissati/
parikammena tad diṭṭhaṃ evaṃ loke tathāgatā iti//
tatra katame te buddhadhātoḥ ṣaṣṭyākāraviśuddhiparikarmaguṇāḥ/ tadyathā caturākāro bodhisattvālaṃkāraḥ/ aṣṭākāro bodhisattvāvabhāsaḥ/ ṣoḍaśākārī bodhisattvamahākaruṇā/ dvātriṃśadākāraṃ bodhisattvakarma/
tannirdeśānantaraṃ buddhabodhiḥ ṣoḍaśākāramahābodhikaruṇānirdeśena paridīpitā/ tannirdeśānantaraṃ buddhaguṇā daśabalacaturvaiśāradyaṣṭādaśāveṇikabuddhadharmanirdeśena paridīpitāḥ/ tannirdeśānantaraṃ buddhakarma dvātriṃśadākāra niruttaratathāgatakarmanirdeśena paridīpitam/ evamimāni sapta vajrapadāni svalakṣaṇanirdeśato vistareṇa yathāsūtramanugantavyāni/
是故偈言
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問
I.3
སངས་རྒྱས་ལས་ཆོས་ཆོས་ལས་འཕགས་པའི་ཚོགས། །
ཚོགས་ལས་སྙིང་པོ་ཡེ་ཤེས་ཁམས་ཐོབ་མཐར། །
ཡེ་ཤེས་དེ་ཐོབ་བྱང་ཆུབ་མཆོག་ཐོབ་སོགས། །
སེམས་ཅན་ཀུན་དོན་བྱེད་ཆོས་རྣམས་དང་ལྡན། །
From the Buddha [comes] the dharma and from the dharma, the noble saṃgha.
Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom.
The attainment of that wisdom is the supreme awakening that is endowed with
The attributes such as the powers that promote the welfare of all sentient beings.
बुद्धाद्धर्मो धर्मतश्चार्यसंघः
संघे गर्भो ज्ञानधात्वाप्तिनिष्ठः।
तज्ज्ञानाप्तिश्चाग्रबोधिर्बलाद्यै-
र्धमैर्युक्ता सर्वसत्त्वार्थकृद्भिः
從佛次有法次法復有僧
僧次無礙性從性次有智
十力等功德為一切眾生
而作利益業有如是次第
What is the connection between these [seven points]? {J7}
- From the Buddha [comes] the dharma and from the dharma, the noble saṃgha.
- Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom.
- The attainment of that wisdom is the supreme awakening that is endowed with
- The attributes such as the powers that promote the welfare of all sentient beings. I.3
This describes the connection of [the seven vajra points in] the treatise.[1]
BDRCkaḥ punareṣāmanuśleṣaḥ/
buddhāddharmo dharmataścāryasaṃghaḥ
saṃghe garbho jñānadhātvāptiniṣṭhaḥ/
tajjñānāptiścāgrabodhirbalādyai-
rdhamairyuktā sarvasattvārthakṛdbhiḥ//3//
uktaḥ śāstrasaṃbandhaḥ/
I.4
གང་ཞིག་ཐོག་མ་དབུས་མཐའ་མེད་ཞི་སངས་རྒྱས་ཉིད་རང་རྣམ་སངས་རྒྱས། །
སངས་རྒྱས་ནས་ནི་མ་རྟོགས་རྟོགས་ཕྱིར་འཇིག་མེད་རྟག་པའི་ལམ་སྟོན་པ། །
མཁྱེན་བརྩེའི་རལ་གྲི་རྡོ་རྗེ་མཆོག་བསྣམས་སྡུག་བསྔལ་མྱུ་གུ་གཅོད་མཛད་ཅིང་། །
སྣ་ཚོགས་ལྟ་ཐིབས་ཀྱིས་བསྐོར་ཐེ་ཚོམ་རྩིག་པ་འཇིག་མཛད་དེ་ལ་འདུད། །
You awakened to peaceful buddhahood without beginning, middle, or end.
Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.
I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,
And break through the wall of doubts concealed by the thicket of various views.
यो बुद्धत्वमनादिमध्यनिधनं शान्तं विबुद्धः स्वयं
बुद्ध्वा चाबुधबोधनार्थमभयं मार्गं दिदेश ध्रुवम्
तस्मै ज्ञानकृपासिवज्रवरधृग्दुःखङ्कुरैकच्छिदे
नानादृग्गहनोपगूढविमतिप्राकारभेत्त्रे नमः
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
是故為彼說無畏常恒道
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
[Now,] the meaning of these verses is to be explained. Those sentient beings who are guided by the Tathāgata, having taken refuge in the Tathāgata, also take refuge in the dharma and the saṃgha due to their openness that is the natural outflow of the nature of phenomena. Therefore, first [there is] a verse on the jewel of the Buddha.
- You awakened to peaceful buddhahood without beginning, middle, or end.
- Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.
- I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,
- And break through the wall of doubts concealed by the thicket of various views. I.4
BDRCidānīṃ ślokānāmartho vaktavyaḥ/ ye sattvāstathāgatena vinītāste tathāgataṃ śaraṇaṃ gacchanto dharmatāniṣyandābhiprasādena dharma ca saṃghaṃ ca śaraṇaṃ gacchanti/ atastatprathamato buddharatnamadhikṛtya ślokaḥ/
yo buddhatvamanādimadhyanidhanaṃ śāntaṃ vibuddhaḥ svayaṃ
buddhvā cābudhabodhanārthamabhayaṃ mārgaṃ dideśa dhruvam/
tasmai jñānakṛpāsivajravaradhṛgduḥkhaṅkuraikacchide
nānādṛggahanopagūḍhavimatiprākārabhettre namaḥ//4//
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◎
◎佛寶品第二
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 無畏常恒道 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
I.5
འདུས་མ་བྱས་ཤིང་ལྷུན་གྱིས་གྲུབ། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
མཁྱེན་དང་བརྩེ་དང་ནུས་པར་ལྡན། །
དོན་གཉིས་ལྡན་པའི་སངས་རྒྱས་ཉིད། །
Being unconditioned, effortless,
Not being produced through other conditions,
And possessing wisdom, compassion, and power,
Buddhahood is endowed with the two welfares.
असंस्कृतमनाभोगमपरप्रत्ययोदितम्
बुद्धत्वं ज्ञानकारुण्यशक्त्युपेतं द्वयार्थवत्
無為體自然不依他而知
智悲及以力自他利具足
What is taught by this?
- Being unconditioned, effortless,
- Not being produced[1] through other conditions,
- And possessing wisdom, compassion, and power,
- Buddhahood is endowed with the two welfares. I.5
This [verse] describes buddhahood in brief as consisting of eight qualities. What are these eight qualities? They are being unconditioned, effortless, an awakening not through other conditions, {P78b} wisdom, compassion, power,[2] the fulfillment of one’s own welfare, and the fulfillment of the welfare of others.
BDRCanena kiṃ darśayati/
asaṃskṛtamanābhogamaparapratyayoditam/
buddhatvaṃ jñānakāruṇyaśaktyupetaṃ dvayārthavat//5//
anena samāsato'ṣṭābhirguṇaiḥ saṃgṛhītaṃ buddhatvamudbhāvitam/ aṣṭau guṇāḥ katame/ asaṃskṛtatvamanābhogatāparapratyayābhisaṃbodhirjñānaṃ karuṇā śaktiḥ svārthasaṃpat parārthasaṃpaditi/
I.6
ཐོག་མ་དབུས་མཐའ་མེད་པ་ཡི། །
རང་བཞིན་ཡིན་ཕྱིར་འདུས་མ་བྱས། །
ཞི་བ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །
ལྷུན་གྱིས་གྲུབ་ཅེས་བྱ་བར་བརྗོད། །
It is unconditioned because its nature
Is to be without beginning, middle, and end.
It is declared to be effortless
Because it possesses the peaceful dharma body.
अनादिमध्यनिधनप्रकृतत्वादसंस्कृतम्
शान्तधर्मशरीरत्वादनाभोगमिति स्मृतम्
非初非中後自性無為體
及法體寂靜故自然應知
- It is unconditioned because its nature
- Is to be without beginning, middle, and end.
- It is declared to be effortless
- Because it possesses the peaceful dharma body. [1] I.6
- It is not produced through other conditions
- Because it is to be realized personally. {D78a}
- Thus, it is wisdom because it is threefold awakening.
- It is compassion because it teaches the path. I.7
- It is power because it overcomes suffering
- And the afflictions through wisdom and compassion.
- One’s own welfare is by virtue of the first three qualities
- And the welfare of others by virtue of the latter three. I.8
Being "unconditioned" should be understood as the opposite of being conditioned. Here, what is called "conditioned" is that in which arising is perceived and abiding and ceasing are perceived too. Because of the lack of these [three characteristics], buddhahood is to be regarded as being without beginning, middle, and end and as consisting of the unconditioned dharmakāya. It is effortless because all reference points and conceptions are at peace.
It is not produced by other conditions because it is to be realized by self-arisen wisdom (here, udaya means "awakening" and not "arising").[2] Even though it is unconditioned and has the characteristic of being inactive, from tathāgatahood all activities of the perfect Buddha unfold without effort in an unimpeded and uninterrupted manner until the end of saṃsāra. Thus, buddhahood, which is a truly amazing and inconceivable object, is completely and perfectly realized as being inexpressible in nature by [the Buddha] himself, [that is,] not after having heard [about it] from others, but through the self-arisen wisdom that is not caused by a master. Thereafter, in order to help awaken[3] others, who have not awakened to such an awakening {P79a} and are blind by birth,[4] [the Buddha] teaches them the path that leads to that [awakening].[5] Therefore, one should understand that [the Buddha] is endowed with unsurpassable wisdom and compassion.
The fearlessness of the path is due to its being beyond the world. Its being beyond the world is due to its never turning back. In due order, the examples of a sword and a vajra elucidate that both the wisdom and compassion of the Tathāgata have the power to overcome the roots of the suffering and the afflictions of others. Here, in brief, the root of suffering consists of anything that comes about as [the five skandhas of] name and form within [any possible saṃsāric] existence. The root of the afflictions {D78b} consists of any views and doubts that are preceded by clinging to a real personality. Here, by virtue of its characteristic of coming forth, the suffering that consists of name and form is to be understood as being represented by a sprout. {J9} Since the power of both the wisdom and the compassion of the Tathāgata cuts through this [suffering], it should be known to be illustrated by the example of a sword. The afflictions to be relinquished through seeing, which consist of said views and doubts and are difficult to understand through mundane wisdom, are difficult to penetrate. Therefore, they resemble a wall concealed by a thick forest. Due to being what breaks through these [afflictions], the power of both the wisdom and the compassion of the Tathāgata should be understood to be illustrated by the example of a vajra.[6]
The instruction on the detailed analysis of these six qualities of the Tathāgata as described should be known in this order according to the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra. There it is said:
Mañjuśrī, [through this specification,] "what is without arising and without ceasing" {P79b} [should be understood to be a designation of] the Tathāgata Arhat, the completely perfect Buddha.[7]
Through this, it is explained first that the Tathāgata has the characteristic of being unconditioned. Right after this, the Tathāgata’s being without arising and without ceasing [is illustrated] by nine examples, starting with the example of a reflection of Śakra[8] on a ground of stainless beryl.[9] With regard to the meaning [of this], [the sūtra] says:
Mañjuśrī, likewise, the Tathāgata Arhat, the completely perfect Buddha, does not move, does not reflect, is not discursive, does not think, and does not conceptualize. He is without thought, without conception, without reflection, without mental engagement, peaceful, without arising, and without ceasing. He cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, and cannot be touched. {D79a} He is without characteristics, without cognizing, and without being cognizable.[10]
Thus and further goes the [sūtra’s] discussion of different aspects of peacefulness.[11] Through this, it is explained that the Tathāgata is effortless because in his own actions all discursiveness and conceptions are at peace. Then, the discussion of the [nine] examples in the following passage [of the sūtra] explains the completely perfect awakening of the Tathāgata without any other conditions with regard to the gateways to the completely perfect awakening to the suchness of all phenomena. At the end, after having taught the sixteen aspects of the awakening of the Tathāgata, [the sūtra] says the following:
Here, Mañjuśrī, once the Tathāgata has completely and perfectly awakened to all phenomena’s having such a nature and {P80a} has seen the dharmadhātu of sentient beings to be impure, not stainless, and blemished,[12] {J10} his great compassion, which is called "playful mastery," unfolds for [all] sentient beings.[13]
This states that the Tathāgata is endowed with unsurpassable wisdom and compassion. [In this passage,] "all phenomena’s having such a nature" [refers to phenomena] as they have been taught above as having the nature of the lack of entity.[14]"Completely and perfectly awakened" [means] "realized by nonconceptual buddha wisdom that accords with reality." "Of sentient beings" [means] "of those who are categorized as the groups [whose disposition] is certain [in terms of what is correct], [whose disposition] is uncertain, and [whose disposition] is certain in terms of what is mistaken."[15] "The dharmadhātu" [refers to their] tathāgata heart, which in essence is not different from the [Buddha’s] own true nature.[16] "Has seen" [means] "having seen all the aspects [of this tathāgata heart in different beings] with the Buddha’s unobscured eyes." "Impure" [refers to the impurity] of ordinary naive beings due to their afflictive obscurations. "Not stainless" [refers to the impurity] of śrāvakas and pratyekabuddhas due to their cognitive obscurations. {D79b} "Blemished" [refers to the impurity] of bodhisattvas due to their remainders of either one of both of those [obscurations]. [The Buddha’s compassion is called] "playful mastery" because of having entered into various gateways of perfect means of guidance. That this "compassion unfolds for [all] sentient beings" is because [the Buddha], as being the one who possesses the awakening of having completely and perfectly awakened for the sake of all sentient beings due to [their] being equal [for him to himself], has the intention to [make them] attain the realization of [the Buddha’s] own true nature [that abides in them too]. Thereafter, due to the unfolding of unsurpassable wisdom and compassion, [the Buddha] engages in bringing about his turning of the wheel of the unequaled dharma in an uninterrupted manner. {P80b} This is to be understood as the power of both [wisdom and compassion] with regard to promoting the welfare of others.
Here, from among these six qualities of the Tathāgata, in due order, to be endowed with the first three' [qualities] (such as being unconditioned) represents the fulfillment of one’s own welfare, while [being endowed] with the latter three (such as wisdom) represents the fulfillment of the welfare of others. Or, [one can say that] it is [the quality of] wisdom that elucidates the fulfillment of one’s own welfare, which is due to its having the property of being the basis of the completely perfect self-awakening that is the supreme and eternal abode of peace. Compassion and power [indicate] the fulfillment of the welfare of others due to their having the property of being the basis of [the activity of] turning the wheel of the great unsurpassable dharma.
- śāntadharmaśarīra.
- I follow de Jong’s emendation of ’bhipretotpādaḥ to ’bhipreto notpādaḥ, which is also supported by DP ’dod kyi skye ba ni ma yin no.
- MB avabodhāya against J anubodhāya.
- MB jātyandhabhūtānām against J jātyandhānām.
- I follow MB tadanugamamārga° (DP de rjes su rtogs pa’i lam) and VT (fol. 10v6) °vyapadeśa° against J tadanugāmimārgavyupadeśa.
- VT (fol. 10v5) says that the sword of wisdom cuts through suffering, while the vajra of compassion breaks through the wall (of views and doubts).
- D100, fol. 284b.3 (the insertions in "[ ]"stem from D100).
- This is another name of the god Indra.
- 'Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, fol. 280a.2–4. Note that, in the sūtra, this passage precedes the former one.
- Ibid., fol. 280a.4–6.
- J upaśamaprabhedapradeśa (DP nye bar zhi ba’i tshig gi rab tu dbye ba). According to Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, the difference between śama and upaśama is that the realization of phenomena’s not really existing results in the mind’s being free from clinging to them.
- J aśuddham avimalaṃ sāṅganam (DP ma dag pa dri ma dang bral ba skyon dang bcas pa). However, the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra (D100, fol. 298a.7) has "pure, stainless, and unafflicted" (dag pa dri ma med pa nyon mongs pa med pa), which is confirmed and explained several times with regard to a number of phenomena right before that passage.
- Ibid., fol. 298a.6–7. In D100 this sentence reads, "Here, Mañjuśrī, [in] the Tathāgata, who has completely and perfectly realized all phenomena to be like that and has seen the basic element of sentient beings, great compassion, which is called "playful mastery,"arises for sentient beings because sentient beings are [ultimately] pure, stainless, and undefiled."
- With Takasaki, J abhāvasvabhāvāt is emended to abhāvasvabhāvān.
- See the text below (J29.1ff.) for an explanation of which sentient beings belong to which of these three groups.
- I follow MB °nirviśiṣṭaṃ tathāgatagarbham against J °nirviśiṣṭatathāgatagarbham.
BDRCanādimadhyanidhanaprakṛtatvādasaṃskṛtam/
śāntadharmaśarīratvādanābhogamiti smṛtam//6//
pratyātmamadhigamyatvādaparapratyayodayam/
jñānamevaṃ tridhā bodhāt karuṇā mārgadeśanāt//7//
śaktirjñānakṛpābhyāṃ tu duḥkhakleśanibarhaṇāt/
tribhirādyairguṇaiḥ svārthaḥ parārthaḥ paścimaistribhiḥ//8//
saṃskṛtaviparyayeṇāsaṃskṛtaṃ veditayvam/ tatra saṃskṛtamucyate yasyotpādo'pi prajñāyatesthitirapi bhaṅgo'pi prajñāyate/ tadabhāvādbuddhatvamanādimadhyanidhanamasaṃskṛtadharmakāya prabhāvitaṃ draṣṭavyam/ sarvaprapañcavikalpopaśāntatvādanābhogam/ svayaṃbhūjñānādhigamyatvādaparapratyayodayam/ udayo'trābhisaṃbodho'bhipretotpādaḥ/ ityasaṃskṛtādapravṛttilakṣaṇādapi tathāgatatvādanābhogataḥ sarvasaṃbuddhakṛtyamā saṃsārakoṭeranuparatamanupacchinnaṃ pravartate/
ityevamatyadbhutācintyaviṣayaṃ buddhatvamaśrutvā parataḥ svayamanācāryakeṇa svayaṃbhūjñānena nirabhilāpyasvabhāvatāmabhisaṃbudhya tadanubodhaṃ pratyabudhānāmapi jātyandhānāṃ pareṣāmanubodhāya tadanugāmimārgavyupadeśakaraṇādanuttarajñānakaruṇānvitatvaṃ veditavyam/ mārgasyābhayatvaṃ lokottaratvāt/ lokottaratvamapunarāvṛttitaśca/ yathākramaṃ paraduḥkhakleśamūlasamudghātaṃ pratyanayoreva tathāgatajñānakaruṇayoḥ śaktirasivajradṛṣṭāntena paridīpitā/ tatra duḥkhamūlaṃ samāsato yā kacidbhaveṣu nāmarūpābhinirvṛttiḥ/ kleśamūlaṃ ya kācitsatkāyābhiniveśapūrvikā dṛṣṭirvicikitsā ca/ tatra nāmarūpasaṃgṛhītaṃ duḥkhamabhinirvṛttilakṣaṇatvādaṅkurasthānīyaṃ veditavyam/ tacchettṛtve tathāgatajñānakaruṇāyoḥ śaktirasidṛṣṭantenopamitā veditavyā/ dṛṣṭivicikitsāsamgṛhīto darśanamārgapraheyaḥ/ kleśo laukikajñānaduravagāho durbhedaṃtvādvanagahanopagūḍhaprākārasadṛśaḥ/ tadbhettṛtvāt tathāgatajñānakaruṇayoḥ śaktirvajradṛṣṭāntenopamitā veditavyā/
ityete yathāddiṣṭāḥ ṣaṭ tathāgataguṇā vistaravibhāganirdeśato'nayaivānupūrvyā sarvabuddhaviṣayāvatārajñānālokālaṃkārasūtrānusāreṇānugantavyāḥ/ tatra yaduktamanutpādo'nirodha iti mañjuśrīstathāgato'rhan samyaksaṃbuddha eṣa ityanena tāvadasaṃskṛtalakṣaṇastathāgata iti paridīpitam/ yatpunaranantaraṃ vimalavaiḍūryapṛthivīśakrapratibimbodāharaṇamādiṃ kṛtvā yāvannavabhirudāharaṇairetamevānutpādānirodhatathāgatārthamadhikṛtyāha/ evameva mañjuśrīstathāgato'rhan samyaksaṃbuddho neñjate na viṭhapati na prapañcayati na kalpayati na vikalpayati/ akalpo'vikalpo'citto'manasikāraḥ śītibhūto'nutpādo'nirodho'dṛṣṭo'śruto'nāghrāto'nāsvādito'spṛṣṭo'nimitto'vijñaptiko'vijñapanīya ityevamādirupaśamaprabhedapradeśanirdeśaḥ/ anena svakriyāsu sarvaprapañcavikalpopaśāntatvādanābhogastathāgata iti paridīpitam/ tata ūrdhvamudāharaṇanirdeśādavaśiṣṭena granthena sarvadharmadharmatathatābhisaṃbodhamukheṣvaparapratyayābhisaṃbodhastathāgatasya paridīpitaḥ/ yatpunarante ṣoḍaśākārāṃ tathāgatabodhiṃ nirdiśyaivamāha/ tatra mañjuśrīstathāgatasyaivaṃrūpān sarvadharmānabhisaṃbudhya sattvānāṃ ca dharmadhātuṃ vyavalokyāśuddhamavimalaṃ sāṅganaṃ vikrīḍitā nāma sattveṣu mahākaruṇā pravartata iti/ anena tathāgatasyānuttarajñānakaruṇānvitatvamudbhāvitam/ tatraivaṃrūpān sarvadharmāniti yathāpūrva nirdiṣṭānabhāvasvabhāvāt/ abhisaṃbudhyeti yathābhūtamavikalpabuddhajñānena jñātvā/ sattvānāmiti niyatāniyatamithyāniyatarāśivyavaśitānām/ dharmadhātumiti svadharmatāprakṛtinirviśiṣṭattathāgatagarbham/ vyavalokyeti sarvākāramanāvaraṇena buddhacakṣuṣā dṛṣṭvā/ aśuddhaṃ kleśāvaraṇena bālapṛthagjanānām/ avimalaṃ jñeyāvaraṇena śrāvakapratyekabuddhānām/ sāṅganaṃ tadubhayānyatamaviśiṣṭatayā bodhisattvānām/ vikrīḍitā vividhā saṃpannavinayopāyamukheṣu supraviṣṭatvāt/ sattveṣu mahākaruṇā pravartata iti samatayā sarvasattvanimittamabhisaṃbuddhabodheḥ svadharmatādhigamasaṃprāpaṇāśayatvāt/ yadita ūrdhvamanuttarajñānakaruṇāpravṛtterasamadharmacakrapravartanābhinirhāraprayogāśraṃsanamiyamanayoḥ parārthakaraṇe śaktirveditavyā/ tatraiṣāmeva yathākramaṃ ṣaṇṇāṃ tathāgataguṇānāmādyaistribhirasaṃskṛtādibhiryogaḥ svārthasaṃpat/ tribhiravaśiṣṭairjñānādibhiḥ parārthasaṃpat/ api khalu jñānena paramanityopaśāntipadasvābhisaṃbodhisthānaguṇāt svārthasaṃpat paridīpitā/ karuṇāśaktibhyāmanuttaramahādharmacakrapravṛttisthānaguṇāt parārthasaṃpaditi/
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏I.7
སོ་སོ་རང་གིས་རྟོགས་བྱའི་ཕྱིར། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
དེ་ལྟར་རྣམ་གསུམ་རྟོགས་ཕྱིར་མཁྱེན། །
ལམ་སྟོན་ཕྱིར་ན་ཐུགས་བརྩེ་བ། །
It is not produced through other conditions
Because it is to be realized personally.
Thus, it is wisdom because it is threefold awakening.
It is compassion because it teaches the path.
प्रत्यात्ममधिगम्यत्वादपरप्रत्ययोदयम्
ज्ञानमेवं त्रिधा बोधात् करुणा मार्गदेशनात्
唯內身自證故不依他知
如是三覺知慈心為說道
- It is unconditioned because its nature
- Is to be without beginning, middle, and end.
- It is declared to be effortless
- Because it possesses the peaceful dharma body. [1] I.6
- It is not produced through other conditions
- Because it is to be realized personally. {D78a}
- Thus, it is wisdom because it is threefold awakening.
- It is compassion because it teaches the path. I.7
- It is power because it overcomes suffering
- And the afflictions through wisdom and compassion.
- One’s own welfare is by virtue of the first three qualities
- And the welfare of others by virtue of the latter three. I.8
Being "unconditioned" should be understood as the opposite of being conditioned. Here, what is called "conditioned" is that in which arising is perceived and abiding and ceasing are perceived too. Because of the lack of these [three characteristics], buddhahood is to be regarded as being without beginning, middle, and end and as consisting of the unconditioned dharmakāya. It is effortless because all reference points and conceptions are at peace.
It is not produced by other conditions because it is to be realized by self-arisen wisdom (here, udaya means "awakening" and not "arising").[2] Even though it is unconditioned and has the characteristic of being inactive, from tathāgatahood all activities of the perfect Buddha unfold without effort in an unimpeded and uninterrupted manner until the end of saṃsāra. Thus, buddhahood, which is a truly amazing and inconceivable object, is completely and perfectly realized as being inexpressible in nature by [the Buddha] himself, [that is,] not after having heard [about it] from others, but through the self-arisen wisdom that is not caused by a master. Thereafter, in order to help awaken[3] others, who have not awakened to such an awakening {P79a} and are blind by birth,[4] [the Buddha] teaches them the path that leads to that [awakening].[5] Therefore, one should understand that [the Buddha] is endowed with unsurpassable wisdom and compassion.
The fearlessness of the path is due to its being beyond the world. Its being beyond the world is due to its never turning back. In due order, the examples of a sword and a vajra elucidate that both the wisdom and compassion of the Tathāgata have the power to overcome the roots of the suffering and the afflictions of others. Here, in brief, the root of suffering consists of anything that comes about as [the five skandhas of] name and form within [any possible saṃsāric] existence. The root of the afflictions {D78b} consists of any views and doubts that are preceded by clinging to a real personality. Here, by virtue of its characteristic of coming forth, the suffering that consists of name and form is to be understood as being represented by a sprout. {J9} Since the power of both the wisdom and the compassion of the Tathāgata cuts through this [suffering], it should be known to be illustrated by the example of a sword. The afflictions to be relinquished through seeing, which consist of said views and doubts and are difficult to understand through mundane wisdom, are difficult to penetrate. Therefore, they resemble a wall concealed by a thick forest. Due to being what breaks through these [afflictions], the power of both the wisdom and the compassion of the Tathāgata should be understood to be illustrated by the example of a vajra.[6]
The instruction on the detailed analysis of these six qualities of the Tathāgata as described should be known in this order according to the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra. There it is said:
Mañjuśrī, [through this specification,] "what is without arising and without ceasing" {P79b} [should be understood to be a designation of] the Tathāgata Arhat, the completely perfect Buddha.[7]
Through this, it is explained first that the Tathāgata has the characteristic of being unconditioned. Right after this, the Tathāgata’s being without arising and without ceasing [is illustrated] by nine examples, starting with the example of a reflection of Śakra[8] on a ground of stainless beryl.[9] With regard to the meaning [of this], [the sūtra] says:
Mañjuśrī, likewise, the Tathāgata Arhat, the completely perfect Buddha, does not move, does not reflect, is not discursive, does not think, and does not conceptualize. He is without thought, without conception, without reflection, without mental engagement, peaceful, without arising, and without ceasing. He cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, and cannot be touched. {D79a} He is without characteristics, without cognizing, and without being cognizable.[10]
Thus and further goes the [sūtra’s] discussion of different aspects of peacefulness.[11] Through this, it is explained that the Tathāgata is effortless because in his own actions all discursiveness and conceptions are at peace. Then, the discussion of the [nine] examples in the following passage [of the sūtra] explains the completely perfect awakening of the Tathāgata without any other conditions with regard to the gateways to the completely perfect awakening to the suchness of all phenomena. At the end, after having taught the sixteen aspects of the awakening of the Tathāgata, [the sūtra] says the following:
Here, Mañjuśrī, once the Tathāgata has completely and perfectly awakened to all phenomena’s having such a nature and {P80a} has seen the dharmadhātu of sentient beings to be impure, not stainless, and blemished,[12] {J10} his great compassion, which is called "playful mastery," unfolds for [all] sentient beings.[13]
This states that the Tathāgata is endowed with unsurpassable wisdom and compassion. [In this passage,] "all phenomena’s having such a nature" [refers to phenomena] as they have been taught above as having the nature of the lack of entity.[14]"Completely and perfectly awakened" [means] "realized by nonconceptual buddha wisdom that accords with reality." "Of sentient beings" [means] "of those who are categorized as the groups [whose disposition] is certain [in terms of what is correct], [whose disposition] is uncertain, and [whose disposition] is certain in terms of what is mistaken."[15] "The dharmadhātu" [refers to their] tathāgata heart, which in essence is not different from the [Buddha’s] own true nature.[16] "Has seen" [means] "having seen all the aspects [of this tathāgata heart in different beings] with the Buddha’s unobscured eyes." "Impure" [refers to the impurity] of ordinary naive beings due to their afflictive obscurations. "Not stainless" [refers to the impurity] of śrāvakas and pratyekabuddhas due to their cognitive obscurations. {D79b} "Blemished" [refers to the impurity] of bodhisattvas due to their remainders of either one of both of those [obscurations]. [The Buddha’s compassion is called] "playful mastery" because of having entered into various gateways of perfect means of guidance. That this "compassion unfolds for [all] sentient beings" is because [the Buddha], as being the one who possesses the awakening of having completely and perfectly awakened for the sake of all sentient beings due to [their] being equal [for him to himself], has the intention to [make them] attain the realization of [the Buddha’s] own true nature [that abides in them too]. Thereafter, due to the unfolding of unsurpassable wisdom and compassion, [the Buddha] engages in bringing about his turning of the wheel of the unequaled dharma in an uninterrupted manner. {P80b} This is to be understood as the power of both [wisdom and compassion] with regard to promoting the welfare of others.
Here, from among these six qualities of the Tathāgata, in due order, to be endowed with the first three' [qualities] (such as being unconditioned) represents the fulfillment of one’s own welfare, while [being endowed] with the latter three (such as wisdom) represents the fulfillment of the welfare of others. Or, [one can say that] it is [the quality of] wisdom that elucidates the fulfillment of one’s own welfare, which is due to its having the property of being the basis of the completely perfect self-awakening that is the supreme and eternal abode of peace. Compassion and power [indicate] the fulfillment of the welfare of others due to their having the property of being the basis of [the activity of] turning the wheel of the great unsurpassable dharma.
- śāntadharmaśarīra.
- I follow de Jong’s emendation of ’bhipretotpādaḥ to ’bhipreto notpādaḥ, which is also supported by DP ’dod kyi skye ba ni ma yin no.
- MB avabodhāya against J anubodhāya.
- MB jātyandhabhūtānām against J jātyandhānām.
- I follow MB tadanugamamārga° (DP de rjes su rtogs pa’i lam) and VT (fol. 10v6) °vyapadeśa° against J tadanugāmimārgavyupadeśa.
- VT (fol. 10v5) says that the sword of wisdom cuts through suffering, while the vajra of compassion breaks through the wall (of views and doubts).
- D100, fol. 284b.3 (the insertions in "[ ]"stem from D100).
- This is another name of the god Indra.
- 'Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, fol. 280a.2–4. Note that, in the sūtra, this passage precedes the former one.
- Ibid., fol. 280a.4–6.
- J upaśamaprabhedapradeśa (DP nye bar zhi ba’i tshig gi rab tu dbye ba). According to Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, the difference between śama and upaśama is that the realization of phenomena’s not really existing results in the mind’s being free from clinging to them.
- J aśuddham avimalaṃ sāṅganam (DP ma dag pa dri ma dang bral ba skyon dang bcas pa). However, the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra (D100, fol. 298a.7) has "pure, stainless, and unafflicted" (dag pa dri ma med pa nyon mongs pa med pa), which is confirmed and explained several times with regard to a number of phenomena right before that passage.
- Ibid., fol. 298a.6–7. In D100 this sentence reads, "Here, Mañjuśrī, [in] the Tathāgata, who has completely and perfectly realized all phenomena to be like that and has seen the basic element of sentient beings, great compassion, which is called "playful mastery,"arises for sentient beings because sentient beings are [ultimately] pure, stainless, and undefiled."
- With Takasaki, J abhāvasvabhāvāt is emended to abhāvasvabhāvān.
- See the text below (J29.1ff.) for an explanation of which sentient beings belong to which of these three groups.
- I follow MB °nirviśiṣṭaṃ tathāgatagarbham against J °nirviśiṣṭatathāgatagarbham.
BDRCanādimadhyanidhanaprakṛtatvādasaṃskṛtam/
śāntadharmaśarīratvādanābhogamiti smṛtam//6//
pratyātmamadhigamyatvādaparapratyayodayam/
jñānamevaṃ tridhā bodhāt karuṇā mārgadeśanāt//7//
śaktirjñānakṛpābhyāṃ tu duḥkhakleśanibarhaṇāt/
tribhirādyairguṇaiḥ svārthaḥ parārthaḥ paścimaistribhiḥ//8//
saṃskṛtaviparyayeṇāsaṃskṛtaṃ veditayvam/ tatra saṃskṛtamucyate yasyotpādo'pi prajñāyatesthitirapi bhaṅgo'pi prajñāyate/ tadabhāvādbuddhatvamanādimadhyanidhanamasaṃskṛtadharmakāya prabhāvitaṃ draṣṭavyam/ sarvaprapañcavikalpopaśāntatvādanābhogam/ svayaṃbhūjñānādhigamyatvādaparapratyayodayam/ udayo'trābhisaṃbodho'bhipretotpādaḥ/ ityasaṃskṛtādapravṛttilakṣaṇādapi tathāgatatvādanābhogataḥ sarvasaṃbuddhakṛtyamā saṃsārakoṭeranuparatamanupacchinnaṃ pravartate/
ityevamatyadbhutācintyaviṣayaṃ buddhatvamaśrutvā parataḥ svayamanācāryakeṇa svayaṃbhūjñānena nirabhilāpyasvabhāvatāmabhisaṃbudhya tadanubodhaṃ pratyabudhānāmapi jātyandhānāṃ pareṣāmanubodhāya tadanugāmimārgavyupadeśakaraṇādanuttarajñānakaruṇānvitatvaṃ veditavyam/ mārgasyābhayatvaṃ lokottaratvāt/ lokottaratvamapunarāvṛttitaśca/ yathākramaṃ paraduḥkhakleśamūlasamudghātaṃ pratyanayoreva tathāgatajñānakaruṇayoḥ śaktirasivajradṛṣṭāntena paridīpitā/ tatra duḥkhamūlaṃ samāsato yā kacidbhaveṣu nāmarūpābhinirvṛttiḥ/ kleśamūlaṃ ya kācitsatkāyābhiniveśapūrvikā dṛṣṭirvicikitsā ca/ tatra nāmarūpasaṃgṛhītaṃ duḥkhamabhinirvṛttilakṣaṇatvādaṅkurasthānīyaṃ veditavyam/ tacchettṛtve tathāgatajñānakaruṇāyoḥ śaktirasidṛṣṭantenopamitā veditavyā/ dṛṣṭivicikitsāsamgṛhīto darśanamārgapraheyaḥ/ kleśo laukikajñānaduravagāho durbhedaṃtvādvanagahanopagūḍhaprākārasadṛśaḥ/ tadbhettṛtvāt tathāgatajñānakaruṇayoḥ śaktirvajradṛṣṭāntenopamitā veditavyā/
ityete yathāddiṣṭāḥ ṣaṭ tathāgataguṇā vistaravibhāganirdeśato'nayaivānupūrvyā sarvabuddhaviṣayāvatārajñānālokālaṃkārasūtrānusāreṇānugantavyāḥ/ tatra yaduktamanutpādo'nirodha iti mañjuśrīstathāgato'rhan samyaksaṃbuddha eṣa ityanena tāvadasaṃskṛtalakṣaṇastathāgata iti paridīpitam/ yatpunaranantaraṃ vimalavaiḍūryapṛthivīśakrapratibimbodāharaṇamādiṃ kṛtvā yāvannavabhirudāharaṇairetamevānutpādānirodhatathāgatārthamadhikṛtyāha/ evameva mañjuśrīstathāgato'rhan samyaksaṃbuddho neñjate na viṭhapati na prapañcayati na kalpayati na vikalpayati/ akalpo'vikalpo'citto'manasikāraḥ śītibhūto'nutpādo'nirodho'dṛṣṭo'śruto'nāghrāto'nāsvādito'spṛṣṭo'nimitto'vijñaptiko'vijñapanīya ityevamādirupaśamaprabhedapradeśanirdeśaḥ/ anena svakriyāsu sarvaprapañcavikalpopaśāntatvādanābhogastathāgata iti paridīpitam/ tata ūrdhvamudāharaṇanirdeśādavaśiṣṭena granthena sarvadharmadharmatathatābhisaṃbodhamukheṣvaparapratyayābhisaṃbodhastathāgatasya paridīpitaḥ/ yatpunarante ṣoḍaśākārāṃ tathāgatabodhiṃ nirdiśyaivamāha/ tatra mañjuśrīstathāgatasyaivaṃrūpān sarvadharmānabhisaṃbudhya sattvānāṃ ca dharmadhātuṃ vyavalokyāśuddhamavimalaṃ sāṅganaṃ vikrīḍitā nāma sattveṣu mahākaruṇā pravartata iti/ anena tathāgatasyānuttarajñānakaruṇānvitatvamudbhāvitam/ tatraivaṃrūpān sarvadharmāniti yathāpūrva nirdiṣṭānabhāvasvabhāvāt/ abhisaṃbudhyeti yathābhūtamavikalpabuddhajñānena jñātvā/ sattvānāmiti niyatāniyatamithyāniyatarāśivyavaśitānām/ dharmadhātumiti svadharmatāprakṛtinirviśiṣṭattathāgatagarbham/ vyavalokyeti sarvākāramanāvaraṇena buddhacakṣuṣā dṛṣṭvā/ aśuddhaṃ kleśāvaraṇena bālapṛthagjanānām/ avimalaṃ jñeyāvaraṇena śrāvakapratyekabuddhānām/ sāṅganaṃ tadubhayānyatamaviśiṣṭatayā bodhisattvānām/ vikrīḍitā vividhā saṃpannavinayopāyamukheṣu supraviṣṭatvāt/ sattveṣu mahākaruṇā pravartata iti samatayā sarvasattvanimittamabhisaṃbuddhabodheḥ svadharmatādhigamasaṃprāpaṇāśayatvāt/ yadita ūrdhvamanuttarajñānakaruṇāpravṛtterasamadharmacakrapravartanābhinirhāraprayogāśraṃsanamiyamanayoḥ parārthakaraṇe śaktirveditavyā/ tatraiṣāmeva yathākramaṃ ṣaṇṇāṃ tathāgataguṇānāmādyaistribhirasaṃskṛtādibhiryogaḥ svārthasaṃpat/ tribhiravaśiṣṭairjñānādibhiḥ parārthasaṃpat/ api khalu jñānena paramanityopaśāntipadasvābhisaṃbodhisthānaguṇāt svārthasaṃpat paridīpitā/ karuṇāśaktibhyāmanuttaramahādharmacakrapravṛttisthānaguṇāt parārthasaṃpaditi/
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏I.8
ནུས་པ་ཡེ་ཤེས་ཐུགས་རྗེ་ཡིས། །
སྡུག་བསྔལ་ཉོན་མོངས་སྤོང་ཕྱིར་རོ། །
དང་པོ་གསུམ་གྱིས་རང་དོན་ཏེ། །
ཕྱི་མ་གསུམ་གྱིས་གཞན་དོན་ཡིན། །
It is power because it overcomes suffering
And the afflictions through wisdom and compassion.
One’s own welfare is by virtue of the first three qualities
And the welfare of others by virtue of the latter three.
शक्तिर्ज्ञानकृपाभ्यां तु दुःखक्लेशनिबर्हणात्
त्रिभिराद्यैर्गुणैः स्वार्थः परार्थः पश्चिमैस्त्रिभिः
智悲及力等拔苦煩惱刺
初三句自利後三句利他
- It is unconditioned because its nature
- Is to be without beginning, middle, and end.
- It is declared to be effortless
- Because it possesses the peaceful dharma body. [1] I.6
- It is not produced through other conditions
- Because it is to be realized personally. {D78a}
- Thus, it is wisdom because it is threefold awakening.
- It is compassion because it teaches the path. I.7
- It is power because it overcomes suffering
- And the afflictions through wisdom and compassion.
- One’s own welfare is by virtue of the first three qualities
- And the welfare of others by virtue of the latter three. I.8
Being "unconditioned" should be understood as the opposite of being conditioned. Here, what is called "conditioned" is that in which arising is perceived and abiding and ceasing are perceived too. Because of the lack of these [three characteristics], buddhahood is to be regarded as being without beginning, middle, and end and as consisting of the unconditioned dharmakāya. It is effortless because all reference points and conceptions are at peace.
It is not produced by other conditions because it is to be realized by self-arisen wisdom (here, udaya means "awakening" and not "arising").[2] Even though it is unconditioned and has the characteristic of being inactive, from tathāgatahood all activities of the perfect Buddha unfold without effort in an unimpeded and uninterrupted manner until the end of saṃsāra. Thus, buddhahood, which is a truly amazing and inconceivable object, is completely and perfectly realized as being inexpressible in nature by [the Buddha] himself, [that is,] not after having heard [about it] from others, but through the self-arisen wisdom that is not caused by a master. Thereafter, in order to help awaken[3] others, who have not awakened to such an awakening {P79a} and are blind by birth,[4] [the Buddha] teaches them the path that leads to that [awakening].[5] Therefore, one should understand that [the Buddha] is endowed with unsurpassable wisdom and compassion.
The fearlessness of the path is due to its being beyond the world. Its being beyond the world is due to its never turning back. In due order, the examples of a sword and a vajra elucidate that both the wisdom and compassion of the Tathāgata have the power to overcome the roots of the suffering and the afflictions of others. Here, in brief, the root of suffering consists of anything that comes about as [the five skandhas of] name and form within [any possible saṃsāric] existence. The root of the afflictions {D78b} consists of any views and doubts that are preceded by clinging to a real personality. Here, by virtue of its characteristic of coming forth, the suffering that consists of name and form is to be understood as being represented by a sprout. {J9} Since the power of both the wisdom and the compassion of the Tathāgata cuts through this [suffering], it should be known to be illustrated by the example of a sword. The afflictions to be relinquished through seeing, which consist of said views and doubts and are difficult to understand through mundane wisdom, are difficult to penetrate. Therefore, they resemble a wall concealed by a thick forest. Due to being what breaks through these [afflictions], the power of both the wisdom and the compassion of the Tathāgata should be understood to be illustrated by the example of a vajra.[6]
The instruction on the detailed analysis of these six qualities of the Tathāgata as described should be known in this order according to the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra. There it is said:
Mañjuśrī, [through this specification,] "what is without arising and without ceasing" {P79b} [should be understood to be a designation of] the Tathāgata Arhat, the completely perfect Buddha.[7]
Through this, it is explained first that the Tathāgata has the characteristic of being unconditioned. Right after this, the Tathāgata’s being without arising and without ceasing [is illustrated] by nine examples, starting with the example of a reflection of Śakra[8] on a ground of stainless beryl.[9] With regard to the meaning [of this], [the sūtra] says:
Mañjuśrī, likewise, the Tathāgata Arhat, the completely perfect Buddha, does not move, does not reflect, is not discursive, does not think, and does not conceptualize. He is without thought, without conception, without reflection, without mental engagement, peaceful, without arising, and without ceasing. He cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, and cannot be touched. {D79a} He is without characteristics, without cognizing, and without being cognizable.[10]
Thus and further goes the [sūtra’s] discussion of different aspects of peacefulness.[11] Through this, it is explained that the Tathāgata is effortless because in his own actions all discursiveness and conceptions are at peace. Then, the discussion of the [nine] examples in the following passage [of the sūtra] explains the completely perfect awakening of the Tathāgata without any other conditions with regard to the gateways to the completely perfect awakening to the suchness of all phenomena. At the end, after having taught the sixteen aspects of the awakening of the Tathāgata, [the sūtra] says the following:
Here, Mañjuśrī, once the Tathāgata has completely and perfectly awakened to all phenomena’s having such a nature and {P80a} has seen the dharmadhātu of sentient beings to be impure, not stainless, and blemished,[12] {J10} his great compassion, which is called "playful mastery," unfolds for [all] sentient beings.[13]
This states that the Tathāgata is endowed with unsurpassable wisdom and compassion. [In this passage,] "all phenomena’s having such a nature" [refers to phenomena] as they have been taught above as having the nature of the lack of entity.[14]"Completely and perfectly awakened" [means] "realized by nonconceptual buddha wisdom that accords with reality." "Of sentient beings" [means] "of those who are categorized as the groups [whose disposition] is certain [in terms of what is correct], [whose disposition] is uncertain, and [whose disposition] is certain in terms of what is mistaken."[15] "The dharmadhātu" [refers to their] tathāgata heart, which in essence is not different from the [Buddha’s] own true nature.[16] "Has seen" [means] "having seen all the aspects [of this tathāgata heart in different beings] with the Buddha’s unobscured eyes." "Impure" [refers to the impurity] of ordinary naive beings due to their afflictive obscurations. "Not stainless" [refers to the impurity] of śrāvakas and pratyekabuddhas due to their cognitive obscurations. {D79b} "Blemished" [refers to the impurity] of bodhisattvas due to their remainders of either one of both of those [obscurations]. [The Buddha’s compassion is called] "playful mastery" because of having entered into various gateways of perfect means of guidance. That this "compassion unfolds for [all] sentient beings" is because [the Buddha], as being the one who possesses the awakening of having completely and perfectly awakened for the sake of all sentient beings due to [their] being equal [for him to himself], has the intention to [make them] attain the realization of [the Buddha’s] own true nature [that abides in them too]. Thereafter, due to the unfolding of unsurpassable wisdom and compassion, [the Buddha] engages in bringing about his turning of the wheel of the unequaled dharma in an uninterrupted manner. {P80b} This is to be understood as the power of both [wisdom and compassion] with regard to promoting the welfare of others.
Here, from among these six qualities of the Tathāgata, in due order, to be endowed with the first three' [qualities] (such as being unconditioned) represents the fulfillment of one’s own welfare, while [being endowed] with the latter three (such as wisdom) represents the fulfillment of the welfare of others. Or, [one can say that] it is [the quality of] wisdom that elucidates the fulfillment of one’s own welfare, which is due to its having the property of being the basis of the completely perfect self-awakening that is the supreme and eternal abode of peace. Compassion and power [indicate] the fulfillment of the welfare of others due to their having the property of being the basis of [the activity of] turning the wheel of the great unsurpassable dharma.
- śāntadharmaśarīra.
- I follow de Jong’s emendation of ’bhipretotpādaḥ to ’bhipreto notpādaḥ, which is also supported by DP ’dod kyi skye ba ni ma yin no.
- MB avabodhāya against J anubodhāya.
- MB jātyandhabhūtānām against J jātyandhānām.
- I follow MB tadanugamamārga° (DP de rjes su rtogs pa’i lam) and VT (fol. 10v6) °vyapadeśa° against J tadanugāmimārgavyupadeśa.
- VT (fol. 10v5) says that the sword of wisdom cuts through suffering, while the vajra of compassion breaks through the wall (of views and doubts).
- D100, fol. 284b.3 (the insertions in "[ ]"stem from D100).
- This is another name of the god Indra.
- 'Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, fol. 280a.2–4. Note that, in the sūtra, this passage precedes the former one.
- Ibid., fol. 280a.4–6.
- J upaśamaprabhedapradeśa (DP nye bar zhi ba’i tshig gi rab tu dbye ba). According to Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, the difference between śama and upaśama is that the realization of phenomena’s not really existing results in the mind’s being free from clinging to them.
- J aśuddham avimalaṃ sāṅganam (DP ma dag pa dri ma dang bral ba skyon dang bcas pa). However, the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra (D100, fol. 298a.7) has "pure, stainless, and unafflicted" (dag pa dri ma med pa nyon mongs pa med pa), which is confirmed and explained several times with regard to a number of phenomena right before that passage.
- Ibid., fol. 298a.6–7. In D100 this sentence reads, "Here, Mañjuśrī, [in] the Tathāgata, who has completely and perfectly realized all phenomena to be like that and has seen the basic element of sentient beings, great compassion, which is called "playful mastery,"arises for sentient beings because sentient beings are [ultimately] pure, stainless, and undefiled."
- With Takasaki, J abhāvasvabhāvāt is emended to abhāvasvabhāvān.
- See the text below (J29.1ff.) for an explanation of which sentient beings belong to which of these three groups.
- I follow MB °nirviśiṣṭaṃ tathāgatagarbham against J °nirviśiṣṭatathāgatagarbham.
BDRCanādimadhyanidhanaprakṛtatvādasaṃskṛtam/
śāntadharmaśarīratvādanābhogamiti smṛtam//6//
pratyātmamadhigamyatvādaparapratyayodayam/
jñānamevaṃ tridhā bodhāt karuṇā mārgadeśanāt//7//
śaktirjñānakṛpābhyāṃ tu duḥkhakleśanibarhaṇāt/
tribhirādyairguṇaiḥ svārthaḥ parārthaḥ paścimaistribhiḥ//8//
saṃskṛtaviparyayeṇāsaṃskṛtaṃ veditayvam/ tatra saṃskṛtamucyate yasyotpādo'pi prajñāyatesthitirapi bhaṅgo'pi prajñāyate/ tadabhāvādbuddhatvamanādimadhyanidhanamasaṃskṛtadharmakāya prabhāvitaṃ draṣṭavyam/ sarvaprapañcavikalpopaśāntatvādanābhogam/ svayaṃbhūjñānādhigamyatvādaparapratyayodayam/ udayo'trābhisaṃbodho'bhipretotpādaḥ/ ityasaṃskṛtādapravṛttilakṣaṇādapi tathāgatatvādanābhogataḥ sarvasaṃbuddhakṛtyamā saṃsārakoṭeranuparatamanupacchinnaṃ pravartate/
ityevamatyadbhutācintyaviṣayaṃ buddhatvamaśrutvā parataḥ svayamanācāryakeṇa svayaṃbhūjñānena nirabhilāpyasvabhāvatāmabhisaṃbudhya tadanubodhaṃ pratyabudhānāmapi jātyandhānāṃ pareṣāmanubodhāya tadanugāmimārgavyupadeśakaraṇādanuttarajñānakaruṇānvitatvaṃ veditavyam/ mārgasyābhayatvaṃ lokottaratvāt/ lokottaratvamapunarāvṛttitaśca/ yathākramaṃ paraduḥkhakleśamūlasamudghātaṃ pratyanayoreva tathāgatajñānakaruṇayoḥ śaktirasivajradṛṣṭāntena paridīpitā/ tatra duḥkhamūlaṃ samāsato yā kacidbhaveṣu nāmarūpābhinirvṛttiḥ/ kleśamūlaṃ ya kācitsatkāyābhiniveśapūrvikā dṛṣṭirvicikitsā ca/ tatra nāmarūpasaṃgṛhītaṃ duḥkhamabhinirvṛttilakṣaṇatvādaṅkurasthānīyaṃ veditavyam/ tacchettṛtve tathāgatajñānakaruṇāyoḥ śaktirasidṛṣṭantenopamitā veditavyā/ dṛṣṭivicikitsāsamgṛhīto darśanamārgapraheyaḥ/ kleśo laukikajñānaduravagāho durbhedaṃtvādvanagahanopagūḍhaprākārasadṛśaḥ/ tadbhettṛtvāt tathāgatajñānakaruṇayoḥ śaktirvajradṛṣṭāntenopamitā veditavyā/
ityete yathāddiṣṭāḥ ṣaṭ tathāgataguṇā vistaravibhāganirdeśato'nayaivānupūrvyā sarvabuddhaviṣayāvatārajñānālokālaṃkārasūtrānusāreṇānugantavyāḥ/ tatra yaduktamanutpādo'nirodha iti mañjuśrīstathāgato'rhan samyaksaṃbuddha eṣa ityanena tāvadasaṃskṛtalakṣaṇastathāgata iti paridīpitam/ yatpunaranantaraṃ vimalavaiḍūryapṛthivīśakrapratibimbodāharaṇamādiṃ kṛtvā yāvannavabhirudāharaṇairetamevānutpādānirodhatathāgatārthamadhikṛtyāha/ evameva mañjuśrīstathāgato'rhan samyaksaṃbuddho neñjate na viṭhapati na prapañcayati na kalpayati na vikalpayati/ akalpo'vikalpo'citto'manasikāraḥ śītibhūto'nutpādo'nirodho'dṛṣṭo'śruto'nāghrāto'nāsvādito'spṛṣṭo'nimitto'vijñaptiko'vijñapanīya ityevamādirupaśamaprabhedapradeśanirdeśaḥ/ anena svakriyāsu sarvaprapañcavikalpopaśāntatvādanābhogastathāgata iti paridīpitam/ tata ūrdhvamudāharaṇanirdeśādavaśiṣṭena granthena sarvadharmadharmatathatābhisaṃbodhamukheṣvaparapratyayābhisaṃbodhastathāgatasya paridīpitaḥ/ yatpunarante ṣoḍaśākārāṃ tathāgatabodhiṃ nirdiśyaivamāha/ tatra mañjuśrīstathāgatasyaivaṃrūpān sarvadharmānabhisaṃbudhya sattvānāṃ ca dharmadhātuṃ vyavalokyāśuddhamavimalaṃ sāṅganaṃ vikrīḍitā nāma sattveṣu mahākaruṇā pravartata iti/ anena tathāgatasyānuttarajñānakaruṇānvitatvamudbhāvitam/ tatraivaṃrūpān sarvadharmāniti yathāpūrva nirdiṣṭānabhāvasvabhāvāt/ abhisaṃbudhyeti yathābhūtamavikalpabuddhajñānena jñātvā/ sattvānāmiti niyatāniyatamithyāniyatarāśivyavaśitānām/ dharmadhātumiti svadharmatāprakṛtinirviśiṣṭattathāgatagarbham/ vyavalokyeti sarvākāramanāvaraṇena buddhacakṣuṣā dṛṣṭvā/ aśuddhaṃ kleśāvaraṇena bālapṛthagjanānām/ avimalaṃ jñeyāvaraṇena śrāvakapratyekabuddhānām/ sāṅganaṃ tadubhayānyatamaviśiṣṭatayā bodhisattvānām/ vikrīḍitā vividhā saṃpannavinayopāyamukheṣu supraviṣṭatvāt/ sattveṣu mahākaruṇā pravartata iti samatayā sarvasattvanimittamabhisaṃbuddhabodheḥ svadharmatādhigamasaṃprāpaṇāśayatvāt/ yadita ūrdhvamanuttarajñānakaruṇāpravṛtterasamadharmacakrapravartanābhinirhāraprayogāśraṃsanamiyamanayoḥ parārthakaraṇe śaktirveditavyā/ tatraiṣāmeva yathākramaṃ ṣaṇṇāṃ tathāgataguṇānāmādyaistribhirasaṃskṛtādibhiryogaḥ svārthasaṃpat/ tribhiravaśiṣṭairjñānādibhiḥ parārthasaṃpat/ api khalu jñānena paramanityopaśāntipadasvābhisaṃbodhisthānaguṇāt svārthasaṃpat paridīpitā/ karuṇāśaktibhyāmanuttaramahādharmacakrapravṛttisthānaguṇāt parārthasaṃpaditi/
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏I.9
གང་ཞིག་མེད་མིན་ཡོད་མིན་ཡོད་མེད་མ་ཡིན་ཡོད་མེད་ལས་གཞན་དུའང་། །
བརྟག་པར་མི་ནུས་ངེས་ཚིག་དང་བྲལ་སོ་སོ་རང་གིས་རིག་ཞི་བ། །
དྲི་མེད་ཡེ་ཤེས་འོད་ཟེར་སྣང་ལྡན་དམིགས་པ་ཀུན་ལ་ཆགས་པ་དང་། །
སྡང་དང་རབ་རིབ་རྣམ་པར་འཇོམས་མཛད་དམ་ཆོས་ཉི་མ་དེ་ལ་འདུད། །
Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,
Free from etymological interpretation, to be personally experienced, and peaceful—
I pay homage to this sun of the dharma, which shines the light of stainless wisdom
And defeats passion, aggression, and [mental] darkness with regard to all focal objects.
यो नासन्न च सन्न चापि सदसन्नान्यः सतो नासतो
ऽसक्यस्तर्कयितुं निरुक्त्यपगतः प्रत्यात्मवेद्यः शिवः
तस्मै धर्मदिवाकराय विमलज्ञानावभासत्विषे
सर्वारम्वण रागदोषतिमिरव्याघातकर्त्रे नमः
非有亦非無 亦復非有無
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
Then, since the jewel of the dharma arises from the jewel of the Buddha, after the [presentation of the Buddha], there follows a verse on the [dharma]:
- Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,
- Free from etymological interpretation, to be personally experienced, and peaceful—{J11}
- I pay homage to this sun of the dharma, which shines the light of stainless wisdom
- And defeats passion, aggression, and [mental] darkness with regard to all focal objects.[1] I.9
BDRCato buddharatnāddharmaratnaprabhāvaneti tadanantaraṃ tadadhikṛtya ślokaḥ/
yo nāsanna ca sanna cāpi sadasannānyaḥ sato nāsato
'sakyastarkayituṃ niruktyapagataḥ pratyātmavedyaḥ śivaḥ/
tasmai dharmadivākarāya vimalajñānāvabhāsatviṣe
sarvāramvaṇa rāgadoṣatimiravyāghātakartre namaḥ//9//
已說佛寶次明法寶
究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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
I.10
བསམ་མེད་གཉིས་མེད་རྟོག་མེད་པ། །
དག་གསལ་གཉེན་པོའི་ཕྱོགས་ཉིད་ཀྱིས། །
གང་ཞིག་གང་གིས་ཆགས་བྲལ་བ། །
བདེན་གཉིས་མཚན་ཉིད་ཅན་དེ་ཆོས། །
By virtue of its being inconceivable, free from the dual, nonconceptual,
Pure, manifesting, and a remedial factor,
It is what is and what makes free from attachment, respectively—
The dharma that is characterized by the two realities.
अचिन्त्याद्वयनिष्कल्पशुद्धिव्यक्तिविपक्षतः
यो येन च विरागोऽसौ धर्मः सत्यद्विलक्षणः
不思議不二無分淨現對
依何得何法離法二諦相
What is taught by this?
- By virtue of its being inconceivable, free from the dual, nonconceptual,
- Pure, manifesting, and a remedial factor,[1]
- It is what is and what makes free from attachment, respectively—
- The dharma that is characterized by the two realities. I.10
This [verse] describes the jewel of the dharma in brief as consisting of eight qualities. {D80a} What are these eight qualities? They are its being inconceivable, free from the dual, nonconceptual, pure, making manifest, being a counteractive factor, being free from attachment, and being the cause of being free from attachment.
BDRCanena kiṃ darśitam/
acintyādvayaniṣkalpaśuddhivyaktivipakṣataḥ/
yo yena ca virāgo'sau dharmaḥ satyadvilakṣaṇaḥ//10//
anena samāsato'ṣṭābhirguṇaiḥ saṃgṛhītaṃ dharmaratnamudbhāvitam/ aṣṭau guṇāḥ katame/ acintyatvamadvayatā nirvikalpatā śuddhirabhivyaktikaraṇaṃ pratiparkṣatā virāgo virāgaheturiti/
I.11
ཆགས་བྲལ་ཉིད་ནི་འགོག་པ་དང་། །
ལམ་གྱི་བདེན་པ་དག་གིས་བསྡུས། །
གོ་རིམས་ཇི་བཞིན་དེ་དག་ཀྱང་། །
ཡོན་ཏན་གསུམ་གསུམ་གྱིས་རིག་བྱ། །
Freedom from attachment consists of
The two realities of cessation and the path.
In due order, these two are to be understood
Through three qualities each.
निरोधमार्गसत्याभ्यां संगृहीता विरागिता
गुणैस्त्रिभिस्त्रिभिश्चैते वेदितव्ये यथाक्रमम्
滅諦道諦等 二諦攝取離
彼各三功德 次第說應知
What is taught by this?
- By virtue of its being inconceivable, free from the dual, nonconceptual,
- Pure, manifesting, and a remedial factor,[1]
- It is what is and what makes free from attachment, respectively—
- The dharma that is characterized by the two realities. I.10
This [verse] describes the jewel of the dharma in brief as consisting of eight qualities. {D80a} What are these eight qualities? They are its being inconceivable, free from the dual, nonconceptual, pure, making manifest, being a counteractive factor, being free from attachment, and being the cause of being free from attachment.
BDRCnirodhamārgasatyābhyāṃ saṃgṛhītā virāgitā/
guṇaistribhistribhiścaite veditavye yathākramam//11//
eṣāmeva yathākramaṃ ṣaṇṇāṃ guṇānāṃ tribhirādyairacintyādvayanirvikalpatāguṇairnirodhasatyaparidīpanādvirāgasaṃgraho veditavyaḥ/ tribhiravaśiṣṭaiḥ śuddhyabhivyaktipratipakṣatāguṇairmārgasatyaparidīpanādvirāgahetusaṃgraha iti/ yaśca virāgo nirodhasatyaṃ yena ca virāgo mārgasatyena tadubhayamabhisamasya vyavadānasatya dvayalakṣaṇo virāgadharma iti paridīpitam/
離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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
I.12
བརྟག་མིན་ཕྱིར་དང་བརྗོད་མིན་ཕྱིར། །
འཕགས་པས་མཁྱེན་ཕྱིར་བསམ་མེད་ཉིད། །
ཞི་ཉིད་གཉིས་མེད་རྟོག་མེད་དེ། །
དག་སོགས་གསུམ་ནི་ཉི་བཞིན་ནོ། །
Because of being inscrutable, because of being inexpressible,
And because of being the wisdom of the noble ones, it is inconceivable.
Because of being peaceful, it is free from the dual and without
conceptions.
[In its] three [qualities] such as being pure, it is like the sun.
अतर्क्यत्वादलाप्यत्वादार्यज्ञानादचिन्यता
शिवत्वादद्वयाकल्पौ शुद्ध्यादि त्रयनर्कवत्
譬如貧人舍 地有珍寶藏
彼人不能知 寶又不能言
- Because of being inscrutable, because of being inexpressible,
- And because of being the wisdom of the noble ones, it is inconceivable.
- Because of being peaceful, it is free from the dual and without conceptions.
- [In its] three [qualities] such as being pure, it is like the sun. I.12
In brief, the reality of cessation should be understood as being inconceivable for three reasons. For which three [reasons]? [It is inconceivable] because of not being the sphere of scrutiny through the four permutations of nonexistence, existence, [both] existence and nonexistence, or neither; because of being inexpressible through any terms, voices, articulations, avenues of speech, etymologies, designations, conventions, or expressions; and because of being what is to be personally experienced by the noble ones. {J12} {D80b}
How should it be understood here that the reality of cessation is free from the dual and without conceptions? {P81b} It is as the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:
Śāriputra, the dharmakāya is peace,[1] having the nature of being free from the dual and having the nature of being without conceptions.[2]
"The dual" here refers to [the dual obscurations of] karma and the afflictions. "Conception" refers to improper mental engagement,[3] the cause of the arising of karma and the afflictions. By virtue of realizing the natural cessation of this [improper mental engagement], there is no manifestation of the duo [of karma and the afflictions] or conception. Consequently, there is absolutely no arising of suffering. This is called "the reality of the cessation of suffering." However, it is not that the reality of the cessation of suffering is explained by virtue of the destruction of any phenomenon. As [the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra] says at length:
Mañjuśrī, in what lacks arising and lacks ceasing, mind, mentation, and consciousness[4] do not operate. Wherever there is no operation of mind, mentation, and consciousness, there is no improper mental engagement through which any [false] imagination could be taking place. Those who engage in proper mental engagement do not cause ignorance to arise. In those in whom ignorance does not arise, the twelve links of [saṃsāric] existence do not arise. This is nonarising.[5]
As [the Śrīmālādevīsiṃhanādasūtra] says:
However, Bhagavan, the cessation of suffering is not the destruction of phenomena. The name "cessation of suffering," Bhagavan, indicates the dharmakāya of the Tathāgata, which is beginningless, unproduced, unborn, unarisen, without extinction, free from extinction, permanent, eternal, peaceful, everlasting, naturally pure, free from the cocoon of all afflictions, and endowed with inseparable {P82a} and inconceivable buddha attributes that far surpass the sand grains in the river Gaṅgā [in number]. {D81a} Bhagavan, this very dharmakāya of the Tathāgata that is not freed from the cocoon of the afflictions is called "tathāgata heart."[6]
Thus, the presentation of the reality of the cessation of suffering in its entire detail should be understood according to the sūtras.
The paths of seeing and familiarization that [consist of] nonconceptual wisdom are the causes for attaining this dharmakāya of the Tathāgata, which bears the name "cessation of suffering." [This wisdom] is to be understood as resembling the sun by way of being similar to it in three ways for the following reasons. By virtue of being similar to the orb [of the sun’s] being completely pure, it is free from all stains of the proximate afflictions.[7] By virtue of being similar to [the sun’s] being what makes forms manifest, it shines its light on all aspects of knowable objects. By virtue of being similar to [the sun’s] being the remedy for darkness, it serves as the remedy for all aspects of what obstructs seeing reality. {J13}
As for "what obstructs," due to the rising of their latencies, passion, hatred, and bewilderment, which are preceded by mentally engaging in focal objects that have the characteristic of being unreal entities, arise. For naive beings, it is by virtue of these latencies that unreal entities that lack the nature of those [entities that they seem to appear as], through the arising of passion, serve as the causes for [appearing] as something that looks pleasant; through the arising of hatred, as something that looks antagonistic; or, through the arising of bewilderment, as something that looks obscure. In those who take such causes of passion, hatred, and bewilderment, which do not accord with reality, as their focal objects, improper mental engagement {P82b} completely occupies the mind. In those whose minds are occupied with improper mental engagement, any affliction among passion, hatred, and bewilderment manifests. Due to this, they commit actions with body, speech, and mind that arise from passion and {D81b} also commit such actions that arise from hatred and from bewilderment. In turn, from these actions, there will be the succession of rebirths.
In this way, improper mental engagement manifests in naive beings who possess those latencies, grasp at [certain] characteristics, and engage in them as their focal objects. From that, the afflictions arise. From the arising of the afflictions, actions arise. From the arising of actions, there is the arising of birth. So all aspects of the afflictiveness of afflictions, karma, and birth[8] of naive beings operate by virtue of not realizing and not seeing the single basic element in just the way it is in true reality.
[However,] this [afflictiveness] should be seen in the same manner as a thorough investigator [sees] who does not see any characteristics or focal objects of this [afflictiveness]. When neither characteristics nor focal objects are seen, true reality is seen. Thus, these phenomena are completely and perfectly realized by the Tathāgata as being equal by virtue of their equality. In this way, [the Tathāgata] does not see characteristics and focal objects, which are nonexistent, and sees ultimate reality, which is existent, in just the way it is in true reality. By virtue of [this seeing and nonseeing, the Tathāgata] completely and perfectly realizes the equality of all phenomena through the wisdom of equality, in which neither of these two [nonexistent characteristics and the existent ultimate reality] is to be removed or added. This [realization] should be understood as the remedy for all aspects of what obstructs the seeing of true reality. Through the arising of this [remedy], [the Tathāgata] knows[9] that [his mind] is absolutely disassociated and disconnected from the counterpart [of this remedy, that is, everything that obstructs seeing true reality]. {P83a} The paths of seeing and familiarization that consist of nonconceptual wisdom and are the causes for attaining the dharmakāya are to be understood in detail according to the sūtras by following the prajñāpāramitā [sūtras].
- DP ’gog pa.
- Taishō 668, 467b.
- YDC (295) explains that improper mental engagement, in its coarse form, refers to wrong notions, such as clinging to what is impermanent as being permanent. In its subtle form, it consists of all conceptions of dualistic appearances. This improper mental engagement dwells within the luminous nature of the mind, the dharmadhātu, just like clouds in the sky (see Uttaratantra I.52–63).
- In the Yogācāra system, the typical triad of "mind (citta/sems)," "mentation (manas/ yid)," and "consciousness (vijñāna/rnam shes)"refers to the ālaya-consciousness, the afflicted mind, and the remaining six consciousnesses.
- D100, fol. 297a.7–297b.2.
- D45.48 (dkon brtsegs, vol. cha), fol. 272a.2–5. I follow Schmithausen’s emendation of °garbhaḥ sūcyate to °garbhaḥ ity ucyate.
- Throughout, both the Uttaratantra and RGVV use the terms "afflictions" and "proximate afflictions" (upakleśa) as synonyms. This differs from the standard abhidharma use of these terms as specifically referring to the six primary afflictions versus the twenty secondary afflictions. Here, however, the use of upakleśa (lit. "close afflictions") might indicate the close association of the obscuring cocoon of the afflictions with the tathāgata heart. CMW (481–82) remarks that in the specific context of the changelessness of the tathāgata heart during the phases of sentient beings and bodhisattvas, RGVV on I.51 speaks of both afflictions and proximate afflictions. According to CMW, "afflictions"in this context refers to the dense afflictions of sentient beings while "proximate afflictions"indicates the subtle afflictions of the latent tendencies of ignorance in bodhisattvas.
- Among the twelve links of dependent origination, the afflictiveness of afflictions corresponds to ignorance, craving, and grasping, the afflictiveness of karma to formations and becoming, and the afflictiveness of birth to the remaining seven links. Mipham Rinpoche’s commentary on the Madhyāntavibhāga (’Ju mi pham rgya mtsho 1984e, 769.5–770.2) explains that the afflictiveness of afflictions consists of (a) the causes of wrong views, (b) the causes of the three poisons (passion, aggression, and ignorance), and (c) the striving for rebirth. The remedies for (a)–(c) are the realizations of the three doors to liberation—emptiness, signlessness, and wishlessness, respectively. The afflictiveness of karma consists of the formation of virtuous and nonvirtuous actions. Its remedy is the realization of the door to liberation that is nonformation. The afflictiveness of birth consists of (a) being born in a new existence, (b) the minds and mental factors that occur in each moment after having born in that existence up through dying, and (c) the continuum of rebirth (the state of dying, the state of birth, and the intermediate state). The remedies for (a)–(c) are the realizations of the lack of birth, the lack of occurrence, and the lack of nature, respectively.
- I follow MB prajñāyate against J pravartate.
BDRCatarkyatvādalāpyatvādāryajñānādacinyatā/
śivatvādadvayākalpau śuddhyādi trayanarkavat//12//
samāsato nirodhasatyasya tribhiḥ kāraṇairacintyatvaṃ veditavyam/ katamaistribhiḥ/ asatsatsadasannobhayaprakāraiścaturbhirapi tarkāgocaratvāt/ sarvarutaravitaghoṣavākpathaniruktisaṃketavyavahārābhilāpairanabhilāpyatvāt/ āryāṇāṃ ca pratyātmavedanīyatvāt/
tatra nirodhasatyasya kathamadvayatā nirvikalpatā ca veditavyā/ yathoktaṃ bhagavatā/ śivo'yaṃ śāriputra dharmakāyo'dvayadharmāvikalpadharmā/ tatra dvayamucyate karma kleśāṃśca/ vikalpa ucyate karmakleśasamudayaheturayoniśomanasikāraḥ/ tatprakṛtinirodhaprativedhād dvayavikalpāsamudācārayogena yo duḥkhasyātyantamanutpāda idamucyate duḥkhanirodhasatyam/ na khalu kasyaciddharmasya vināśādduḥkhanirodhasatyaṃ paridīpitam/ yathoktam/ anutpādānirodhe mañjuśrīścittamanovijñānāni na pravartante/ yatra cittamanovijñānāni na pravartante tatra na kaścitparikalpo yena parikalpenāyoniśomanasikuryāt/ sa yoniśomanasikārapra yukto'vidyāṃ na samutvāpayati/ yaccāvidyāsamutthānaṃ tad dvādaśānāṃ bhavāṅgānāmasamutthānam/ sājātiriti vistaraḥ/ yathoktam/ na khalu bhagavan dharmavināśo duḥkhanirodhaḥ/ duḥkhanirodhanāmnā bhagavannanādikāliko'kṛto'jāto'nutpanno'kṣayaḥ kṣayāpagataḥ nityo dhruvaḥ śivaḥ śāśvataḥ prakṛtipariśuddhaḥ sarvakleśakośavinirmukto gaṅgāvālikāvyativṛttairavinirbhāgairacintyairbuddhadharmaiḥ samanvāgatastathāgatadharmakāyo deśitaḥ/ ayameva ca bhagavaṃstathāgatadharmakāyo'vinirmuktakleśakośastathāgatagarbhaḥ sūcyate/ iti sarvavistareṇa yathāsūtrameva duḥkhanirodhasatyavyavasthānamanugantavyam/
asya khalu duḥkhanirodhasaṃjñitasya tathāgatadharmakāyasya prāptiheturavikalpajñānadarśanabhāvanāmārgastrividhena sādharmyeṇa dinakarasadṛśaḥ veditavyaḥ/ maṇḍalaviśuddhisādharmyeṇa sarvopakleśamalavigatatvāt/ rūpābhidhyaktikaraṇasādharmyeṇa sarvākārajñeyāvabhāsakatvāt/ tamaḥpratipakṣasādharmyeṇa ca sarvākārasatyadarśanavibandhapratipakṣabhūtatvāt/
vibandha punarabhutavastunimittārambaṇamanasikārapūrvikā rāgadveṣamohotpattiranuśayaparyutthānayogāt/ anuśayato hi bālānāma bhūtamatatsvabhāvaṃ vastu śubhākāreṇa vā nimittaṃ bhavati rāgotpattitaḥ/ pratighākāreṇa vā dveṣotpattitaḥ/ avidyākāreṇa vā mohotpattitaḥ/ tacca rāgadveṣamohanimittamayathābhutamārambaṇaṃ kurvatāmayoniśomanasikāraścittaṃ paryādadāti/ teṣāmayoniśomanasikāraparyavasthitacetasāṃ rāgadveṣamohānāmanyatakleśasamudācāro bhavati/ te tatonidānaṃ kāyena vācā manasā rāgajamapi karmābhisaṃskurvanti/ dveṣajamapi mohajamapi karmābhisaṃskurvanti/ karmataśca punarjanmānubandha eva bhavati/ evameṣāṃ bālānāmanuśayavatāṃ/ nimittagrāhiṇāmārambaṇacaritānāmayoniśomanasikārasamudācārāt kleśasamudayaḥ/ kleśamudāyāt karmasamudayaḥ/ karmasamudayājjanmasamudayo bhavati/ sa punareṣa sarvākārakleśakarmajanmasaṃkleśo bālānāmekasya dhātoryathābhūtamajñānādadarśanācca pravartate/
sa ca tathā draṣṭavyo yathā parigaveṣayanna tasya kiṃcinnimittamārambaṇaṃ vā paśyati/ sa yadā na nimittaṃ nārambaṇaṃ vā paśyati tadā bhūtaṃ paśyati/ evamete dharmāstathāgatenābhisaṃbuddhāḥ samatayā samā iti/ ya evamasataśca nimittārambaṇasyādarśanāt sataśca yathābhūtasya paramārthasatyasya darśanāt tadubhayoranutkṣepāprakṣepasamatājñānena sarvadharmasamatābhisaṃbodhaḥ so'sya sarvākārasya tattvadarśanavibandhasya pratipakṣo veditavyo yasyodayāditarasyātyantamasaṃgatirasamavadhānaṃ pravartate/ sa khalveṣa dharmakāyaprāptiheturavikalpajñānadarśanabhāvanāmārgo vistareṇa yathāsūtraṃ prajñāpāramitānusāreṇānugantavyaḥ/
應知偈言
不思量無言 智者內智知 以如是義故 不可得思議 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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I.13
སེམས་དེ་རང་བཞིན་འོད་གསལ་བས་ན་ཉོན་མོངས་ངོ་བོ་མེད་གཟིགས་པས། །
གང་དག་འགྲོ་ཀུན་བདག་མེད་མཐའ་ཞི་ཡང་དག་རྟོགས་ནས་ཐམས་ཅད་ལ། །
རྫོགས་པའི་སངས་རྒྱས་རྗེས་ཞུགས་གཟིགས་པ་སྒྲིབ་པ་མེད་པའི་བློ་མངའ་བ། །
སེམས་ཅན་རྣམ་དག་མཐའ་ཡས་ཡུལ་ཅན་ཡེ་ཤེས་གཟིགས་མངའ་དེ་ལ་འདུད། །
They perfectly realize that the endpoint of the identitylessness of the entire world is peace
Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature.
I pay homage to those who see that perfect buddhahood is all-pervading, whose intelligence is unobscured,
And whose wisdom vision has the purity and infinitude of beings as its objects.
ये सम्यक् प्रतिविध्य सर्वजगतो नैरात्म्यकोटिं शिवां
तच्चित्तप्रकृतिप्रभास्वरतया क्लेशास्वभावेक्षणात्
सर्वत्रानुगतामनावृतधियः पश्यन्ति संबुद्धतां
तेभ्यः सत्त्वविशुद्ध्यनन्तविषयज्ञानेक्षणेभ्यो नमः
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
自性清淨性 佛法僧境界
無閡淨智眼 見諸眾生性
遍無量境界 故我今敬禮
Now, since the jewel of the saṃgha of irreversible bodhisattvas[1] arises from the jewel of the mahāyāna dharma, after the [presentation of the dharma], there follows a verse on the [saṃgha]: {J14}
- They perfectly realize that the endpoint of the identitylessness of the entire world is peace
- Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature. {D82a}
- I pay homage to those who see that perfect buddhahood is allpervading, whose intelligence is unobscured,
- And whose wisdom vision has the purity and infinitude of beings as its objects. I.13
- In general, "irreversible bodhisattvas"consist of those bodhisattvas on the paths of preparation, seeing, and familiarization who exhibit specific signs of irreversibility according to their faculties (those who show signs of irreversibility already on their path of preparation are of highest faculties, those who show such signs on the path of seeing are of medium faculties, and those who show these signs on the eighth bhūmi are of lowest faculties). These faculties and their respective signs are discussed in detail in the eighth point ("the signs of irreversible learners") of the fourth topic ("the complete training in all aspects") of the Abhisamayālaṃkāra (IV.38–59). Here, as can be seen from RGVV’s explanation in the text below and CMW (462), "irreversible bodhisattvas" (as well as "the level of irreversibility") refers to bodhisattvas on the path of seeing and above. YDC (259) says that "irreversible"here refers primarily to bodhisattvas on the eighth bhūmi and above.
BDRCato mahāyānadharmaratnādavaivartikabodhisattvagaṇaratnaprabhāvaneti tadanantaraṃ tadadhikṛtya ślokaḥ/
ye samyak pratividhya sarvajagato nairātmyakoṭiṃ śivāṃ
taccittaprakṛtiprabhāsvaratayā kleśāsvabhāvekṣaṇāt/
sarvatrānugatāmanāvṛtadhiyaḥ paśyanti saṃbuddhatāṃ
tebhyaḥ sattvaviśuddhyanantaviṣayajñānekṣaṇebhyo namaḥ//13//
已說法寶次說僧寶
究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮
I.14
ཇི་ལྟ་ཇི་སྙེད་ནང་གི་ནི། །
ཡེ་ཤེས་གཟིགས་པ་དག་པའི་ཕྱིར། །
བློ་ལྡན་ཕྱིར་མི་ལྡོག་པའི་ཚོགས། །
བླ་མེད་ཡོན་ཏན་དང་ལྡན་ཉིད། །
By virtue of the purity of the inner
Wisdom vision of suchness and variety,
The assembly of the irreversible intelligent ones
Is [endowed] with unsurpassable qualities.
यथावद्यावदध्यात्मज्ञानदर्शनशुद्धितः
धीमतामविवर्त्यानामनुत्तरगुणैर्गणः
如實知內身 以智見清淨
故名無上僧 諸佛如來說
What is taught by this?
- By virtue of the purity of the inner
- Wisdom vision of suchness and variety,
- The assembly of the irreversible intelligent ones
- Is [endowed] with unsurpassable qualities. I.14
This [verse] explains in brief that the jewel of the assembly of irreversible bodhisattvas is endowed with unsurpassable qualities by virtue of the purity of the vision of supramundane wisdom in terms of two aspects— [the tathāgata heart as] being suchness and [as] being variety.[1]
BDRCanena kiṃ darśitam/
yathāvadyāvadadhyātmajñānadarśanaśuddhitaḥ/
dhīmatāmavivartyānāmanuttaraguṇairgaṇaḥ//14//
anena samāsato'vaivartikabodhisattvagaṇaratnasya dvābhyāmākārābhyāṃ yathāvadbhāvikatayā yāvadbhāvikatayā ca lokottarajñānadarśanaviśuddhito'nuttaraguṇānvitatvamudbhāvitam/
I.15
འགྲོ་བ་ཞི་བའི་ཆོས་ཉིད་དུ། །
རྟོགས་ཕྱིར་ཇི་ལྟ་ཉིད་དེ་ཡང་། །
རང་བཞིན་གྱིས་ནི་ཡོངས་དག་ཕྱིར། །
ཉོན་མོངས་གདོད་ནས་ཟད་ཕྱིར་རོ། །
[The wisdom of] suchness by virtue of
Realizing the world’s true nature of peace
Is due to the natural complete purity [of the mind]
And due to seeing the primordial termination of the afflictions.
यथावत्तज्जगच्छन्तधर्मतावगमात् स च
प्रकृतेः परिशुद्धत्वात् क्लेशस्यादिक्षयेक्षणात्
如實見眾生 寂靜真法身
以見性本淨 煩惱本來無
- [The wisdom of] suchness[1] by virtue of
- Realizing the world’s true nature of peace
- Is due to the natural complete purity [of the mind]
- And due to seeing the primordial termination of the afflictions. I.15
Here, [the wisdom of knowing the tathāgata heart as] being suchness should be understood by virtue of realizing, just as it is, the endpoint of the identitylessness of the whole world that is referred to as "persons and phenomena." This is the realization in terms of the principle that persons and phenomena, by virtue of their nature of being absolutely and primordially at peace, are not annihilated. {P83b} In brief, [this realization] arises from two causes—through seeing that mind is naturally luminous and through seeing that its proximate afflictions are primordially terminated and ceased.
Now, {J15} these two [factors]—"mind’s natural luminosity" and "its [concomitant] proximate afflictions"—in relation to the uncontaminated basic element are extremely difficult to understand. For both sound and unsound minds [always] occur alone, without [one of them ever] being associated with the other[2] one. Therefore, [the Śrīmālādevīsūtra] says:
Bhagavan, the sound mind is momentary. It is not afflicted by the afflictions. The unsound mind is [also] momentary. Even this [unsound] mind is not afflicted by the afflictions. Bhagavan, the afflictions do not touch the mind, {D82b} nor does the mind [touch] the afflictions.[3] So how, Bhagavan, does the mind, which has this nature of being untouchable [by the afflictions], still become afflicted by darkness? Bhagavan, there is proximate affliction and there is the mind that is proximately afflicted. Still, Bhagavan, the meaning of naturally pure mind’s being afflicted is difficult to understand.[4]
Thus, the instruction on the meaning of [the above passage] "being suchness . . . difficult to understand" should be understood in detail according to the sūtra.
BDRCyathāvattajjagacchantadharmatāvagamāt sa ca/
prakṛteḥ pariśuddhatvāt kleśasyādikṣayekṣaṇāt//15//
tatra yathāvadbhāvikatā kṛtsnasya pudgaladharmākhyasya jagato yathāvannairātmyakoṭerava gamādveditavyā/ sa cāyamavagamo'tyantādiśāntasvabhāvatayā pudgaladharmāvināśayogena samāsato dvābhyāṃ kāraṇābhyāmutpadyate/ prakṛtiprabhāsvaratādarśanācca cittasyādikṣayanirodhadarśanācca tadupakleśasya/ tatra yā cittasya prakṛtiprabhāsvaratā yaśca tadupakleśa ityetad dvayamanāsravai dhātau kuśalākuśalayościttayorekecaratvād dvitīyacittānabhisaṃdhānayogena paramaduṣprativedhyam/ ata āha/ kṣaṇikuṃ bhagavan kuśalaṃ cittam/ na kleśaiḥ saṃkliśyate/ kṣaṇikamakuśalaṃ cittam/ na saṃkliṣṭameva taccittaṃ kleśaiḥ/ na bhagavan kleśāstaccittaṃ spṛśanti/ kathamatra bhagavannasparśanadharmi cittaṃ tamaḥkliṣṭaṃ bhavati/ asti ca bhagavannupakleśaḥ/ astyupakliṣṭaṃ cittam/ atha ca punarbhagavan prakṛtipariśuddhasya cittasyopakleśārtho duṣprativedhyaḥ/ iti vistareṇa yathāvadbhāvikatāmārabhya duṣpratividhārthanirdeśo yathāsūtramanugantavyaḥ/
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
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I.16
ཤེས་བྱ་མཐར་ཐུག་རྟོགས་པའི་བློས། །
ཐམས་ཅད་མཁྱེན་པའི་ཆོས་ཉིད་ནི། །
སེམས་ཅན་ཐམས་ཅད་ལ་ཡོད་པར། །
མཐོང་ཕྱིར་ཇི་སྙེད་ཡོད་པ་ཉིད། །
[The wisdom of] being variety is due to
The intelligence that encompasses the entire range of the knowable
Seeing the existence of the true nature
Of omniscience in all sentient beings.
यावद्भाविकता ज्ञेयपर्यन्तगतया धिया
सर्वसत्त्वेषु सर्वज्ञधर्मतास्तित्वदर्शनात्
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
(This verse is not marked as such in the Chinese translation.)
- [The wisdom of] being variety is due to
- The intelligence that encompasses the entire range of the knowable
- Seeing the existence of the true nature
- Of omniscience in all sentient beings. I.16
Now, [the wisdom of the tathāgata heart as] being variety is to be understood due to the supramundane prajñā that encompasses the entire range of knowable entities seeing {P84a} the existence of the tathāgata heart in all sentient beings, even in those who are born in the animal realm.[1] This seeing of bodhisattvas arises on the first bodhisattvabhūmi since they realize the dharmadhātu as being the actuality of omnipresence.
BDRCyāvadbhāvikatā jñeyaparyantagatayā dhiyā/
sarvasattveṣu sarvajñadharmatāstitvadarśanāt//16//
tatra yāvadbhāvikatā sarvajñeyavastuparyantagatayā lokottarayā prajñayā sarvasattveṣvantaśastiryagyonigateṣvapi tathāgatagarbhāstitvadarśanādveditavyā/ tacca darśanaṃ bodhisattvasya prathamāyāmeva bodhisattvabhūmāvutpadyate sarvatragāthane dharmadhātuprativedhāt/
知如是等聖者勝鬘經中廣說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
I.17
དེ་ལྟར་རྟོགས་པ་གང་ཡིན་དེ། །
སོ་སོ་རང་ཤེས་མཐོང་བ་ཉིད། །
དྲི་མེད་དབྱིངས་ལ་ཆགས་མེད་དང་། །
ཐོགས་མེད་ཕྱིར་དེ་དག་པ་ཡིན། །
Such a realization is the vision
Of one’s own personal wisdom.
It is pure in the stainless basic element
Because it lacks attachment and lacks obstruction.
इत्येवं योऽवबोधस्तत्प्रत्यात्मज्ञानदर्शनम्
तच्छुद्धिरमले धातावसङ्गाप्रतिघा ततः
如是內身自覺知彼無漏法界無障無閡
(This verse is not marked as such in the Chinese translation.)
- Such a realization is the vision
- Of one’s own personal wisdom.
- It is pure in the stainless basic element
- Because it lacks attachment and lacks obstruction. I.17
Thus, in this way, by virtue of [the wisdoms of the tathāgata heart as] being suchness and [as] being variety, the realization of the supramundane path is meant to be the vision of the [mahāyāna] noble ones’ own personal supramundane wisdom, which is not in common with others. In brief, compared to the visions of any other limited [kinds of] wisdom, it is described as being utterly pure[1] for two reasons. For which two [reasons is this]? [It is so] because [this wisdom] lacks attachment and because it lacks obstruction. Here, by virtue of [its knowing the tathāgata heart as] being suchness, [this wisdom] has the naturally pure basic element of sentient beings as its object. {D83a} Therefore, it lacks attachment. By virtue of [its knowing the tathāgata heart as] being variety, it has limitless knowable entities as its objects. Therefore, it lacks obstruction.[2]
- I follow Schmithausen’s emendation of MB suviśuddhim to suviśuddham against J suviśuddhir.
- As a pair, "lack of attachment" and "lack of obstruction"refer to being free from afflictive obscurations and cognitive obscurations, respectively. This is expressed here by supramundane wisdom’s "having the naturally pure basic element of sentient beings as its object" and "having limitless knowable entities as its objects,"respectively.
BDRCityevaṃ yo'vabodhastatpratyātmajñānadarśanam/
tacchuddhiramale dhātāvasaṅgāpratighā tataḥ//17//
ityevamanena prakāreṇa yathāvadbhāvikatayā ca yāvadbhāvikatayā ca yo lokottaramārgāvabodhastadāryāṇāṃ pratyātmamananyasādhāraṇaṃ lokottarajñānadarśanamabhipretam/ tacca samāsato dvābhyāṃ kāraṇābhyāmitaprādeśikajñānadarśanamupanidhāya suviśuddhirityucyate/ katamābhyāṃ dvābhyām/ asaṅgatvādapratihatatvācca/ tatra yathāvadbhāvikatayā sattvadhātuprakṛtiviśuddhaviṣayatvādasaṅgam yāvadbhāvikatayānantejñeyavastuviṣayatvādapratihatam/
無閡者謂遍修行以如實知無如是內身自覺知彼無漏法界無障無閡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
I.18
ཡེ་ཤེས་གཟིགས་པ་དག་པས་ན། །
སངས་རྒྱས་ཡེ་ཤེས་བླ་མེད་ཕྱིར། །
འཕགས་པ་ཕྱིར་མི་ལྡོག་པ་ནི། །
ལུས་ཅན་ཀུན་གྱི་སྐྱབས་ཡིན་ནོ། །
By virtue of this purity of the vision of wisdom,
The noble ones, who are irreversible
From unsurpassable buddha wisdom,
Are the refuge of all that lives.
ज्ञानदर्शनशुद्ध्या बुद्धज्ञानादनुत्तरात्
अवैवर्त्याद्भवन्त्यार्याः शरणं सर्वदेहिनाम्
如實知見道 見清淨佛智
故不退聖人 能作眾生依
Thus, this purity of the vision of the wisdom of bodhisattvas who dwell on the level of irreversibility is to be understood as being unsurpassable because it serves as the basis [or precursor][3] of the unsurpassable purity of the vision of tathāgata wisdom. {P84b} Or, [it is unsurpassable compared] to the other qualities of bodhisattvas, such as generosity and discipline. Since irreversible bodhisattvas are endowed with this [purity of vision], they represent the refuge of all sentient beings.[4]
There is no mention of the jewel of the śrāvaka saṃgha after the jewel of the assembly of bodhisattvas because the [former] is not worthy of being venerated.[5] Indeed, no learned ones who know the distinction between the qualities of bodhisattvas and śrāvakas would ever cast away the new moon of bodhisattvas with its disk of wisdom and compassion perfecting the vast accumulations of merit and wisdom for great awakening, which is engaged in illuminating the mind streams that consist of the multitudes of[6] the basic elements of innumerable sentient beings and has entered the path that accords with approaching the full moon of the unsurpassable Tathāgata, {J17} and then pay homage to the śrāvakas [instead], who have reached the consummation of their limited wisdom, but [only] engage in illuminating their own mind streams, just as the forms of stars [illuminate only themselves]. Even those bodhisattvas who have given rise to [bodhi] citta for the first time, by virtue of its quality of being based on the purity of their intention to promote the benefit of others, outshine noble śrāvakas, who lack compassion and belong to the class of those who do not support others,[7] though[8] they have reached the perfect purity of immaculately observing [proper] discipline. {D83b} So how much more is this the case for the other qualities of bodhisattvas, such as the ten masteries? Indeed, it is to be said [here]:
- Those who nourish discipline performed for their own sake, {P85a}
- Devoid of compassion for sentient beings with bad discipline,
- And possess the purity of the wealth of discipline [only for] their own nourishment—
- Those noble ones are not called "those with pure discipline."
- Those who give rise to supreme compassion for others
- And adopt discipline support the livelihood of others,
- Just like fire, wind, water, and earth.
- They [truly] possess discipline, [but] others are [only] a likeness of that.
- I follow Takasaki’s and Schmithausen’s emendation of MB and J avaivartyād to avaivartyā, which is confirmed by VT (fol. 11v5) avivartyā.
- The translation of I.18bc follows Schmithausen’s relating buddhajñānād anuttarāt to avaivartyā, which is confirmed by VT (fol. 11v5) anuttarād buddhajñānād avivartyā āryā bhavanti. However, lines I.18bc could also be read as "Buddha wisdom is unsurpassable. Therefore, the irreversible noble ones . . . ,"which is suggested by DP sang rgyas ye shes bla med phyir / ’phags pa phyir mi ldog pa ni / and RGVV’s comments on these lines.
- J upaniṣad ("cause" or "basis").
- Note that RGVV speaks of only two qualities of the irreversible bodhisattva saṃgha—the wisdom of suchness and the wisdom of variety. However, many Tibetan commentaries count six qualities in Uttaratantra I.13–18, which are subsumed under the two categories of the qualities of awareness and liberation (just as with the eight qualities of the Buddha and the dharma, these two categories are then counted as two additional qualities of the saṃgha). The qualities of awareness are (1) the wisdom of suchness, (2) the wisdom of variety, and (3) wisdom’s being internal. The qualities of liberation are (4)–(5) being pure of both afflictive and cognitive obscurations and (6) being endowed with unsurpassable qualities.
- As Takasaki (1966a, 177n35) points out, C inserts here a verse on the bodhisattva saṃgha’s being superior to the śrāvaka saṃgha in ten points (this verse is not contained in DP either, but it may have been present in a different Sanskrit manuscript). Accordingly, bodhisattvas are superior in terms of their (1) perception of objects, (2) qualities, (3) attainment, (4) nirvāṇa that is attained after having liberated all beings, (5) bhūmis, (6) purity, (7) perfect compassion regarding all beings as equal, (8) birth in the family of tathāgatas due to that birth’s being ultimately unborn, (9) perfect masteries, supernatural knowledges, and so on, and (10) unsurpassable fruition of supreme awakening.
- DP omit the phrase "the mind streams that are the multitudes of . . ." (gaṇasaṃtāna°).
- J ananyapoṣigaṇyam; Pāli anaññaposin refers to the homeless mendicant who does not maintain a family and entertains no passion.
- I follow MB °niṣṭhāgatam apy āryaśrāvakam (confirmed by DP mthar phyin par gyur pa yang) against J °niṣṭhāgatam āryaśrāvakam.
BDRCjñānadarśanaśuddhyā buddhajñānādanuttarāt/
avaivartyādbhavantyāryāḥ śaraṇaṃ sarvadehinām//18//
itīyaṃ jñānadarśanaśuddhiravinivartanīyabhūmisamārūḍhānāṃ bodhisattvānāmanuttarāyāstathāgatajñānadarśanaviśuddherupaniṣadgatatvādanuttarā veditavyā tadanyebhyo vā dāna śīlādibhyo bodhisattvaguṇebhyo madyogādavinivartanīyā bodhisattvāḥ śaraṇa bhūtā bhavanti sarvasattvānāmiti/
śrāvakasaṃgharatnāgrahaṇaṃ bodhisattvagaṇaratnānantaraṃ tatpūjānarhatvāt/ na hi jātu paṇḍitā bodhisattvaśrāvakaguṇāntarajñā mahābodhivipulapuṇyajñānasaṃbhārāpūryamāṇajñānakaruṇāmaṇḍalamaprameyasattvadhātugaṇa-saṃtānāvabhāsapratyupasthitamanuttaratathāgatapūrṇacandra gamanānukūlamārgapratipannaṃ bodhisattvanavacandramutsṛjya prādeśikajñānaniṣṭhāgatamapi tārārūpavat svasaṃtānāvabhāsapratyupasthitaṃ śrāvakaṃ namasyanti/ parahitakriyāśayaviśuddheḥ saṃniśrayaguṇenaiva hi prathamacittotpādiko'pi bodhisattvo niranukrośamananyapoṣigaṇyamanāsravaśīlasaṃvaraviśuddhiniṣṭhāgatamāryaśrāvakamabhibhavati/ prāgeva tadanyairdaśavaśitādibhirbodhisattvaguṇaiḥ/ vakṣyati hi/
yaḥ śīlamātmārthakaraṃ vibharti
duḥśīlasattveṣu dayāviyukteḥ/
ātmaṃbhariḥ śīladhanapraśuddho
viśuddhaśīlaṃ na tamāhurāryam//
yaḥ śīlamādāya paropajīvyaṃ
karoti tejo'nilavāribhūvat/
kāruṇyamutpādya paraṃ pareṣu
sa śīlavāṃstatpratirūpako'nya iti//
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
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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
I.19
སྟོན་པ་བསྟན་པ་བསླབ་དོན་གྱིས། །
ཐེག་པ་གསུམ་དང་བྱེད་གསུམ་ལ། །
མོས་པ་རྣམས་ཀྱི་དབང་བྱས་ནས། །
སྐྱབས་གསུམ་རྣམ་པར་བཞག་པ་ཡིན། །
For the purpose of the teacher, the teaching, and the disciples,
The three refuges are taught
With regard to those in the three yānas
And those who have faith in the three activities.
शास्तृशासनशिष्यार्थैरधिकृत्य त्रियानिकान्
कारत्रयाधिमुक्तांश्च प्रज्ञप्तं शरणत्रयम्
依能調所證 弟子為三乘
信三供養等 是故說三寶
Now, for what purpose and based on what did the Bhagavān teach the three refuges?
- For the purpose of the teacher, the teaching, and the disciples,
- The three refuges are taught
- With regard to those in the three yānas
- And those who have faith in the three activities. I.19
{J18} [The instruction that] "the Buddha is a refuge because of being the highest among humans"[1] is taught and discussed for the purpose of demonstrating the qualities of the teacher, with regard to the persons in the bodhisattvayāna[2] who are suitable to [attain] the state of the Buddha, and those who have faith in the supreme activities related to the Buddha. [The instruction that] "the dharma is a refuge because of being the highest among what is free from attachment" is taught and discussed for the purpose of demonstrating the qualities of the teaching of the teacher, with regard to the persons in the pratyekabuddhayāna who are suitable to realize the profound dharma of dependent origination by themselves, and those who have faith in the supreme activities related to the dharma. [The instruction that] "the saṃgha is a refuge because of being the highest among assemblies" is taught and discussed for the purpose of demonstrating the qualities of the disciples who have well entered the teaching of the teacher, with regard to the persons in the śrāvakayāna who are suitable to realize the discourses that they heard from others, and {P85b} those who have faith in the supreme activities related to the saṃgha. {D84a}
In brief, through this, the Bhagavān taught and discussed these three refuges for those three purposes and with regard to the [above] six [kinds of] persons by distinguishing them from the standpoint of seeming [reality] so that sentient beings enter this [dharma] system in successive order.[3]
- J dvipada (lit. "one with two legs").
- I follow MB bodhisattvayānikān against J bodhisattvān.
- That is, by ascending from taking the saṃgha as refuge to taking the dharma and finally the Buddha as the highest refuge as well as ascending from the śrāvakayāna to the pratyekabuddhayāna and then the bodhisattvayāna. The same goes for having faith in the three activities related to the saṃgha, the dharma, and the Buddha. DP read yāna (the pa) for nay (which can also mean "method," "principle," and "doctrine").
BDRCtatra kenārthena kimadhikṛtya bhagavatā śaraṇatrayaṃ prajñaptam//
śāstṛśāsanaśiṣyārthairadhikṛtya triyānikān/
kāratrayādhimuktāṃśca prajñaptaṃ śaraṇatrayam//19//
buddhaḥ śaraṇamagryatvād dvipadānāmiti śāstṛguṇodbhāvanārthena buddhabhāvāyopagatān bodhisattvān pudgalān buddhe ca paramakārakriyādhimuktānadhikṛtya deśitaṃ prajñaptam/
dharmaḥ śaraṇamagryatvādvirāgāṇāmiti śāstṛḥ śāsana guṇodbhāvanārthena svayaṃ pratītya gambhīradharmānubodhāyopagatān pratyekabuddhayānikān pudgalān dharme ca paramakārakriyādhimuktānadhikṛtya deśitaṃ prajñaptam/
saṃghaḥ śaraṇamagryatvādgaṇānāmiti śāstuḥ śāsane supratipannaśiṣyaguṇodbhāvanārthena parataḥ śravaghoṣasyānugamāyopagatān śrāvakayānikān pudgalān saṃghe ca paramakārākriyādhimuktānadhikṛtya deśitaṃ prajñaptam/ ityanena samāsatastrividhenārthena ṣaṭ pudgalānadhikṛtya prabhedayo bhagavatā saṃvṛtipadasthānena sattvānāmanupūrvanayāvatārārthamimāni trīṇi śaraṇāni deśitāni prajñaptāni/
問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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I.20
སྤང་ཕྱིར་བསླུ་བའི་ཆོས་ཅན་ཕྱིར། །
མེད་ཕྱིར་འཇིགས་དང་བཅས་པའི་ཕྱིར། །
ཆོས་རྣམས་གཉིས་དང་འཕགས་པའི་ཚོགས། །
གཏན་གྱི་སྐྱབས་མཆོག་མ་ཡིན་ནོ། །
Because of being abandoned, because of having a deceptive nature,
Because of being nonexistent, and because of being fearful,
The twofold dharma and the noble saṃgha
Are not the ultimate supreme refuge.
त्याज्यत्वान् मोषधर्मत्वादभावात् सभयत्वतः
धर्मो द्विधार्यसंघश्च नात्यन्तं शरणं परम्
可捨及虛妄 無物及怖畏
二種法及僧 非究竟歸依
- Because of being abandoned, because of having a deceptive nature,
- Because of being nonexistent, and because of being fearful,
- The twofold dharma and the noble saṃgha
- Are not the ultimate supreme refuge. I.20
The dharma is twofold: the dharma as teaching and the dharma as realization. Here, the dharma as teaching refers to reading [or reciting][1] the teachings, such as the sūtras, and it consists of the collections of the names, words, and letters [of the sūtras and so on]. [This dharma] is said to be like a raft,[2] because it comes to its end through being clearly realized on the path.
The dharma as realization is twofold through being divided into cause and result. That is, [it consists of] the reality of the path and the reality of cessation, {J19} which refers to that through which it is realized and that which [is realized]. Here, the path is included in what has the characteristic of being conditioned. What is included in what has the characteristic of being conditioned has a deceptive and false nature; what has a deceptive and false nature is unreal; what is unreal is impermanent; and what is impermanent is not a [lasting] refuge. Also, according to the system of the śrāvakas, the cessation realized by that path consists of the mere nonexistence of afflictions and suffering, just like the extinction of a lamp. But a nonexistence is not suitable to be either a refuge or a nonrefuge. {P86a}
"The saṃgha" is a term for the assemblies of those in the three yānas. They are always fearful because they take refuge in the Tathāgata, search for final deliverance, [still] have to learn [more] and have [many more] things to do, and are [only] approaching unsurpassable completely perfect awakening. How are they fearful? Even the arhats, who have terminated further existences [in saṃsāra], {D84b} did not destroy their latent tendencies and therefore are always and continuously immersed in a strong sense of fear of all formations [of saṃsāra], as if [being afraid] of an executioner with raised sword. Therefore, even they have not attained the ultimate and blissful final deliverance. [In general, what constitutes a genuine] refuge does not seek refuge [elsewhere]. Just as sentient beings without a refuge are frightened by this or that fear and consequently seek deliverance from those [fears], likewise, arhats have their [kind of] fear and, being frightened by that fear, consequently take refuge in the Tathāgata. Thus, since they have fear, they take refuge and undoubtedly seek for deliverance from that fear. Since they seek for deliverance from fear, they [still] have [more] to learn and have [many more] things to do with regard to destroying the basis of that fear. Since they [still] have [more] to learn, {J20} they are [only] approaching the attainment of the fearless supreme[3] state, that is, unsurpassable completely perfect awakening. Therefore, since the [saṃgha] too is [only] a refuge that is a branch of the [ultimate refuge], it is not the ultimate refuge. Thus, these two refuges [the dharma and the saṃgha] are called "temporary refuges."
- I follow MB sūtrādideśanāpāṭhaḥ (confirmed by DP mdo sde la sogs pa bstan pa brjod pa) against J sūtrādideśanāyā.
- See, for example, Majjhima Nikāya 22.13–14. Alagaddūpamasutta; in Bhikku Ñāṇamoli and Bhikku Bodhi, trans., The Middle Length Sayings of the Buddha (Boston: Wisdom Publications, 1995, 228–29) and the Vajracchedikāprajñāpāramitāsūtra §6, D16, fol. 123a.3, in E. Conze, trans., Perfect Wisdom (Totnes, UK: Buddhist Publishing Group, 2002, 151).
- J ārṣabha (lit. "descending from a bull").
BDRCtyājyatvān moṣadharmatvādabhāvāt sabhayatvataḥ/
dharmo dvidhāryasaṃghaśca nātyantaṃ śaraṇaṃ param//20//
dvividho dharmaḥ/ deśanādharmo'dhigamadharmaśca/ tatra deśanādharmaḥ sūtrādideśanāyā nāmapadavyañjanakāyasaṃgṛhītaḥ/ sa ca mārgābhisamayaparyavasānatvāt kolopama ityuktaḥ/ adhigamadharmo hetuphalabhedena dvividhaḥ/ yaduta mārgasatyaṃ nirodhasatyaṃ ca/ yena yadadhigamyata iti kṛtvā/ tatra mārgaḥ saṃskṛtalakṣaṇaparyāpannaḥ/ yat saṃskṛtalakṣaṇaparyāpannaṃ tan mṛṣāmoṣadharmi/ yan mṛṣāmoṣadharmi tadasatyam/ yadasatyaṃ tadanityam/ yadanityaṃ tadśaraṇam/ yaśca tena mārgeṇa nirodho'dhigataḥ so'pi śrāvakanayena pradīpocchedavat kleśaduḥkhābhāvamātraprabhāvitaḥ/ na cābhāvaḥ śaraṇamaśaraṇaṃ vā bhavitumarhati/
saṃgha iti traiyānikasya gaṇasyaitadadhivacanam/ sa ca nityaṃ sabhayastathāgataśaraṇagato niḥsaraṇaparyeṣī śaikṣaḥ sakaraṇīyaḥ pratipannakaścānuttarāyāṃ samyaksaṃbodhāviti/ kathaṃ samayaḥ/ yasmādarhatāmapi kṣīṇapunarbhavānāmaprahīṇatvādvāsaṃnāyāḥ satatasamitaṃ sarvāsaṃskāreṣu tīvrā bhayasaṃjñā pratyupasthitā bhavati syādyathāpi nāmotkṣiptāsike vadhakapuruṣe tasmātte'pi nātyantasukhaniḥsaraṇamadhigatāḥ/ na hi śaraṇaṃ śaraṇaṃ paryeṣate/ yathaivā śaraṇāḥ sattvā yena tena bhayena bhītāstatastato niḥsaraṇaṃ paryeṣante tadvadarhatāmapyasti tadbhayaṃ yataste bhayādbhītāstathāgatameva śaraṇamupagacchanti/ yaścaivaṃ sabhayatvāccharaṇamupagacchatyavaśyaṃ bhayānniḥsaraṇaṃ sa paryeṣyate/ niḥsaraṇaparyeṣitvācca bhayanidānaprahāṇamadhikṛtya śaikṣo bhavati sakaraṇīyaḥ/ śaikṣatvāt pratipannako bhavatyabhayamāryabhasthānamanuprāptuṃ yadutānuttarāṃ samyaksaṃbodhim/ tasmātso'pi tadaṅgaśaraṇatvānnātyantaṃ śaraṇam/ evamime dve śaraṇe paryantakāle śaraṇe ityucyete/
偈言
可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依I.21
དམ་པའི་དོན་དུ་འགྲོ་བ་ཡི། །
སྐྱབས་ནི་སངས་རྒྱས་ཉག་གཅིག་ཡིན། །
ཐུབ་པ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །
ཚོགས་ཀྱང་དེ་ཡི་མཐར་ཐུག་ཕྱིར། །
Ultimately, however, the single refuge
Of the world is buddhahood
Because the sage possesses the body of the dharma
And because it is the consummation of the assembly.
जगच्छरणमेकत्र बुद्धत्वं पारमार्थिकम्
मुनेर्धर्मशरीरत्वात् तन्निष्ठत्वाद्गणस्य च
眾生歸一處 佛法身彼岸
依佛身有法 依法究竟僧
{P86b}
- Ultimately, however, the single[1] refuge
- Of the world is buddhahood
- Because the sage possesses the body of the dharma
- And because it is the consummation of the assembly. I.21
By virtue of the principle stated earlier, this [verse about the buddha’s being the ultimate refuge explains the following]. Because the sage who is characterized by being unarisen and unceasing possesses the kāya of the dharma that is [characterized by][2] the two realities of purification[3] and is free from attachment and because the assembly of those in the three yānas has [nothing but] the attainment of the consummate purity of the dharmakāya as its goal, {D85a} ultimately,[4] [buddhahood] is the inexhaustible refuge, the permanent refuge, and the everlasting refuge, which lasts as long as the end of time[5] in this world without protection and refuge. That is, [the ultimate refuge] consists of the tathāgata arhats, the completely perfect buddhas. This instruction on the permanent, everlasting, peaceful, and eternal refuge should be understood in detail according to the Āryaśrīmālā[devī]sūtra.[6]
- I follow the interlinear gloss in SM, which has ekaṃ tu in I.21a against J ekatra.
- Referring to DP bden pa gnyis kyi mtshan nyid and a similar phrase above (J11.14) on I.11 ("the dharma free from attachment, which is characterized by the two realities of purification"), Takasaki and Schmithausen insert °lakṣaṇa° between °dvaya° and °virāga°.
- In other words, the dharma is nothing but the "body"of the Buddha in that it embodies everything that the Buddha realized and taught. This accords with one of the interpretations of what dharmakāya means.
- Instead of "ultimately,"DP read "ultimate refuge" (don dam pa’i skyabs) after "everlasting refuge"in the text below.
- J aparāntakoṭisama (lit. "equal to the point that is the later end").
- Certain parts of this and the immediately preceding paragraphs are taken more or less literally from a passage in this sūtra (D45.48, fols. 269a.4–270a.3), with these two paragraphs being like a commentary on that passage.
BDRCjagaccharaṇamekatra buddhatvaṃ pāramārthikam/
munerdharmaśarīratvāt tanniṣṭhatvādgaṇasya ca//21//
anena tu pūrvoktena vidhinānutpādānirodhaprabhāvitasya munervyavadānasatyadvayavirāgadharmakāyatvād dharmakāyaviśuddhiniṣṭhādhigamaparyavasānatvācca traiyānikasya gaṇasya pāramārthikamevātrāṇe'śaraṇe loke'parāntakoṭisamamakṣayaśaraṇaṃ nityaśaraṇaṃ dhruvaśaraṇaṃ yaduta tathāgatā arhantaḥ samyaksaṃbuddhāḥ/ eva ca nityadhruvaśivaśāśvataikaśaraṇanirdeśo vistareṇāryaśrīmālāsūtrānusāreṇānugantavyaḥ/
此明何義偈言
眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清I.22
འབྱུང་བ་དཀོན་ཕྱིར་དྲི་མེད་ཕྱིར། །
མཐུ་ལྡན་ཕྱིར་དང་འཇིག་རྟེན་གྱི། །
རྒྱན་གྱུར་ཕྱིར་དང་མཆོག་ཉིད་ཕྱིར། །
འགྱུར་བ་མེད་ཕྱིར་དཀོན་མཆོག་ཉིད། །
They are jewels because their appearance is difficult to encounter,
Because they are stainless, because they possess power,
Because they are the ornaments of the world,
Because they are supreme, and because they are changeless.
रत्नानि दुर्लभोत्पादान निर्मलत्वात् प्रभावतः
लोकालंकारभूतत्वादग्रत्वान् निर्विकारतः
真寶世希有 明淨及勢力
能莊嚴世間 最上不變等
- They are jewels because their appearance is difficult to encounter,
- Because they are stainless, because they possess power,
- Because they are the ornaments of the world,
- Because they are supreme, and because they are changeless. I.22
In brief, these three that are called "Buddha," "dharma," and saṃgha" are said to be "jewels" by virtue of their resemblance to a jewel in six ways. That is, [they are jewels] by virtue of resembling [jewels] in that their appearance is difficult to encounter because those who have not acquired roots of virtue do not get a chance to meet them even during many eons. [They are also jewels] by virtue of resembling [jewels] in that they are stainless because they are free from all kinds of stains. [They are furthermore jewels] by virtue of resembling [jewels] in their power {P87a} because they are endowed with qualities of inconceivable power, such as the six supernatural knowledges. [They are likewise jewels] by virtue of resembling [jewels] in that they are the ornaments of the world because they are the causes of the splendid[1] intentions of the entire world. [They are also jewels] by virtue of resembling [jewels] in that they are supreme [compared to] artificial jewels because they are supramundane. [Finally, they are jewels] by virtue of resembling [jewels] in that they are changeless through praise, blame, and so on, because their nature is unconditioned. {J21}
BDRCratnāni durlabhotpādāna nirmalatvāt prabhāvataḥ/
lokālaṃkārabhūtatvādagratvān nirvikārataḥ//22//
samāsataḥ ṣaḍvidhena ratnasādharmyeṇaitāni buddhadharmasaṃghākhyāni trīṇi ratnānyucyante/ yaduta durlabhotpādabhāvasādharmyeṇa bahubhirapi kalpaparivarteranavāptakuśalamūlānāṃ tatsamavadhānāpratilambhāt/ vaimalyasādharmyeṇa sarvācāramalavigatatvāt/ prabhāvasādharmyeṇa ṣaḍabhijñādyacintyaprabhāvaguṇayogāt/ lokālaṃkārasādharmyeṇa sarvajagadāśayaśobhānimittatvāt/ ratnaprativarṇikāgryasādharmyeṇa lokottaratvāt/ stutinindādyavikārasādharmyeṇāsaṃskṛtasvabhāvatvāditi/
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 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
I.23
དྲི་བཅས་དེ་བཞིན་ཉིད་དང་དྲི་མ་མེད། །
དྲི་མེད་སངས་རྒྱས་ཡོན་ཏན་རྒྱལ་བའི་མཛད། །
གང་ལས་དཀོན་མཆོག་དགེ་བ་གསུམ་འབྱུང་བ། །
དོན་དམ་གཟིགས་པ་རྣམས་ཀྱི་ཡུལ་ཉིད་དོ། །
Suchness with stains, the one without stains,
Stainless buddha qualities, and the activity of the victors
Are the objects of those who see the ultimate,
From which the three splendid jewels arise.
समला तथताथ निर्मला विमलाः बुद्धगुणा जिनक्रिया
विषयः परमार्थदर्शिनां शुभरत्नत्रयसर्गको यतः
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
Following the discussion of the three jewels, [there follows] one verse about the source of mundane and supramundane purity, from whose existence the three jewels arise.
- J śubha, which can also mean "beautiful," "good," "virtuous," "pleasant," "eminent," "bright," and "pure"; DP dge ba. GC (209.21–23) explains that dge ba can refer to Sanskrit śuddhi ("pure"), sukha ("bliss"), and śobha ("beautiful" or "excellent"). What this means here is that the three jewels possess all these qualities.
- I follow Schmithausen’s reading of MB °sambhavo against J °sargako.
BDRCratnatrayanirdeśānantaraṃ yasmin satyeva laukikalokottaraviṃśuddhiyoniratnatrayamutpadyate tadadhikṛtya ślokaḥ/
samalā tathatātha nirmalā vimalāḥ buddhaguṇā jinakriyā/
viṣayaḥ paramārthadarśināṃ śubharatnatrayasargako yataḥ//23//
I.24
དཀོན་མཆོག་གསུམ་པོ་འདི་ཡི་རིགས། །
ཐམས་ཅད་གཟིགས་པ་རྣམས་ཀྱི་ཡུལ། །
དེ་ཡང་རྣམ་བཞི་གོ་རིམས་བཞིན། །
རྒྱུ་བཞི་ཡིས་ནི་བསམ་མི་ཁྱབ། །
The disposition of the three jewels
Is the object of those who see everything.
It is fourfold and is inconceivable
For four reasons in due order
गोत्रं रत्नत्रयस्यास्य विषयः सर्वदर्शिनाम्
चतुर्विधः स चाचिन्त्यश्चतुर्भिः कारणैः क्रमात्
如是三寶性 唯諸佛境界
以四法次第 不可思議故
What is elucidated by this?
- The disposition of the three jewels
- Is the object of those who see everything. {D85b}
- It is fourfold and is inconceivable
- For four reasons in due order I.24
Here,[1] suchness with stains is the basic element that is not liberated from the cocoon of the afflictions, which is called "the tathāgata heart." Stainless suchness is this very same [basic element] as it is characterized by the fundamental change[2] on the buddhabhūmi, which is called "the dharmakāya of a tathāgata." The stainless buddha qualities are the supramundane buddha attributes (such as the ten powers) within that very dharmakāya of a tathāgata that is characterized by the fundamental change. The activity of the victors {P87b} consists of the distinct unsurpassable activities of these very buddha attributes (such as the ten powers), continuing to give prophesying speeches about bodhisattvas in an endless, uninterrupted, and unceasing manner. According to their order, these four points are inconceivable for four reasons. Therefore, they are said to be "the object of omniscience."
- As Takasaki 1966a (49–53) points out, chapters 2–5 of the *Anuttarāśrayasūtra (only available in Chinese) bear the titles Tathāgatadhātuparivarta, Tathāgatabodhiparivarta, Tathāgataguṇaparivarta, and Tathāgatakriyāparivarta, thus corresponding to the last four vajra points. At the end of each chapter, the sūtra discusses the inconceivability of these four topics, with its descriptions being literally the same as in RGVV on I.24–25 (J 21.17–18, 22.5, 22.8–9, and 24.9–25.3 correspond, respectively, to *Anuttarāśrayasūtra, Taishō 16, 470c, 473c, 475c, and 476b–c). Takasaki presents evidence for this sūtra’s having been composed after the RGVV, being modeled upon the latter, probably by Paramārtha.
- Due to the many different ways in which the term āśrayaparivṛtti is used and understood in different texts, it is very difficult to translate it in a way that covers all its many applications. In different presentations, the term āśraya ("foundation" or "basis") can refer to the body, the entirety of one’s psychophysical existence (ātmabhāva), the five skandhas, the physical or mental impregnations of negative tendencies, the six inner āyatanas, the impure or afflicted dependent nature, the ālaya-consciousness, all eight consciousnesses, adventitious stains, suchness, emptiness, the nature of phenomena, the dharmadhātu, nonconceptual wisdom, the nature of the mind, or tathāgatagarbha. Parivṛtti ("change") may refer to the removal of something (either the removal of something in something or the removal of this very something) and its being explicitly or implicitly replaced by something else, the purification of something, the change of something into something else, or the revealing of something without any change within this something through merely eliminating what obscured it (or the very foundation within which any of the above "changes"take place, but which remains changeless itself). Thus, the outcome of this process may be something entirely new, a new form of something preexisting, or the unobscured manifestation of what existed primordially. Though some texts do not explicitly specify the result of the fundamental change, others identify it in many different ways, such as the purified dependent nature, the pure elements of the mind stream, stainless suchness, purified emptiness, the uncontaminated dharmadhātu, the dharmakāya, all kinds of masteries (over phenomena, wisdom, and so on), or the tathāgatagarbha endowed with twofold purity (naturally pure and pure of adventitious stains). According to Paramārtha’s translations and works (preserved only in Chinese), the fundamental change refers to the change of the ālaya-consciousness into "the pure consciousness" (amalavijñāna). In sum, when the āśraya in āśrayaparivṛtti is the psychophysical continuum of an ordinary being or the ālaya-consciousness, it is to be removed and replaced by something else, but when it refers to the nature of phenomena or buddha nature, it is merely to be revealed just as it is. Thus, more common renderings of āśrayaparivṛtti, such as "transformation of the basis" or "revolution of the basis"may be appropriate in certain of the above cases, but when the term applies to the mere revelation of suchness or the tathāgata heart (which is the way in which the term is used in this text), there is no transformation of anything into anything. The only way in which one can speak of a change here is that the state of the tathāgata heart (the foundation) changes from its being obscured to its being unobscured, while there is no change whatsoever in that tathāgata heart itself (similar to space being with and without clouds). Likewise, one cannot really say that, for example, "the ālaya-consciousness has transformed,"because the texts usually explain either that the ālaya-consciousness is purified or that it ceases to exist altogether, but not that it is actually transformed into something else. For more details, see the section on "fundamental change"in the introduction in Brunnhölzl 2012b.
BDRCanena kiṃ paridīpitam/
gotraṃ ratnatrayasyāsya viṣayaḥ sarvadarśinām/
caturvidhaḥ sa cācintyaścaturbhiḥ kāraṇaiḥ kramāt//24//
tatra samalā tathatā yo dhāturavinirmuktakleśakośastathāgatagarbha ityucyate/ nirmalā tathatā sa eva buddhabhūmāvāśrayaparivṛttilakṣaṇo yastathāgatadharmakāye ityucyate/ vimalabuddhaguṇā ye tasminnevāśrayaparivṛttilakṣaṇe tathāgatadharmakāye lokottarā daśabalādayo buddhadharmāḥ/ jinakriyā teṣāmeva daśabalādīnāṃ buddhadharmāṇāṃ pratisvamanuttaraṃ karma yadaniṣṭhitamaviratamapratipraśrabdhaṃ bodhisattvavyākaraṇakathāṃ nopacchinatti/ tāni punarimāni catvāri sthānāni yathāsaṃkhyameva caturbhiḥ kāraṇairacintyatvāt sarvajñaviṣayā ityucyante/
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
I.25
དག་དང་ཉོན་མོངས་དང་ལྡན་ཕྱིར། །
ཀུན་ནས་ཉོན་མོངས་མེད་དག་ཕྱིར། །
རྣམ་པར་དབྱེ་བ་མེད་ཆོས་ཕྱིར། །
ལྷུན་གྲུབ་རྣམ་པར་མི་རྟོག་ཕྱིར། །
Since it is pure and yet associated with afflictions,
Since it is not afflicted and yet becomes pure,
Since its qualities are inseparable,
And since its activity is effortless and nonconceptual.
शुद्ध्युपक्लिष्टतायोगात् निःसंक्लेशविशुद्धितः
अविनिर्भागधर्मत्वादनाभोगाविकल्पतः
染淨相應處 不染而清淨
不相捨離法 自然無分別
For which four [reasons are they inconceivable]?
- Since it is pure and yet associated with afflictions,
- Since it is not afflicted and yet becomes pure,
- Since its qualities are inseparable,
- And since [its activity] is effortless and nonconceptual. I.25
Here, suchness with stains is pure and afflicted at one and the same time. This point is inconceivable because it is an object that is not even within the sphere of the pratyekabuddhas who have faith in the principle of the profound dharma. Therefore, {J22} [the Śrīmālādevīsūtra] says:
Devī, these two dharmas are difficult to understand. It is difficult to understand that mind is pure by nature. It is difficult to understand that this very mind is proximately afflicted. Devī, those who are able to hear these two dharmas are only you or the bodhisattvas who are endowed with the great attributes. Devī, the remaining ones—all śrāvakas and {D86a} pratyekabuddhas—can understand these two dharmas only through confidence in the Tathāgata.[1]
Now, the point that suchness without stains is originally not afflicted by stains [but] becomes pure later is [also] inconceivable. Therefore, [the Dhāraṇīśvararājasūtra] says:
The mind is luminous by nature. This is realized just as it is. Therefore, {P88a} it is said, "[The Tathāgata] fully awakened to completely perfect awakening through the prajñā that is characterized by having a single instant."[2]
Next, even on the level of ordinary beings who are absolutely afflicted, there exist the stainless buddha qualities that are without difference earlier and later by virtue of their nature of being inseparable [from the basic element]. This point is [likewise] inconceivable. Therefore, [the Buddhāvataṃsakasūtra] says:
Within the hosts of sentient beings, there is no sentient being whatsoever that is not pervaded by tathāgata wisdom in its entirety. However, through their discriminating clinging,[3] they do not realize tathāgata wisdom. By virtue of becoming free from discriminating clinging, omniscient wisdom, which is self-arisen wisdom, becomes manifest in an unimpeded manner.[4]
O son of the victor, it is as follows. Suppose there were a big canvas[5] the size of the worldly realm that is the biggest chiliocosm in a trichiliocosm. On this big canvas the entire worldly realm that is the biggest chiliocosm in a trichiliocosm would be painted in its complete form. That is, the great ring of iron mountains would be painted in the size of the great ring of iron mountains.[6] The great [golden] ground would be painted in the size of the great [golden] ground. The worldly realm of a dichiliocosm would be painted in the size of the worldly realm of a dichiliocosm, the worldly realm of a chiliocosm in the size of the worldly realm of a chiliocosm, the four-continent [worlds] in the size of the four-continent [world], the great oceans in the size of the great ocean, the continents of Jambū in the size of the continent Jambū, the continents of Pūrvavideha in the size of the continent Pūrvavideha {D86b}, the continents of Godāvarī in the size of the continent Godāvarī, the continents of Uttarakuru in the size of the continent Uttarakuru, {P88b} the [Mount] Sumerus in the size of Sumeru, {J23} the palaces of the gods living on the earth in the size of the palaces of the gods living on the earth, the palaces of the gods living in the desire [realm] in the size of the palaces of the gods living in the desire [realm], and the palaces of the gods living in the form [realm] in the size of the palaces of the gods living in the form [realm]. [Thus,] this big canvas would have the size of the vast expanse of the worldly realm that is the biggest chiliocosm in a trichiliocosm. Then, this big canvas would be inserted into a single particle [the size] of the minutest particle. Likewise, just as this big canvas would be inserted into a single particle [the size] of the minutest particle, big canvases of that same size would be inserted inside all particles [the size] of the minutest particle without exception.[7]
Then, there would appear some learned person, clever, intelligent, wise, and endowed with the profound investigative skill pertinent to [these canvases] here. His divine eye would be perfectly pure and lucid. With that divine eye, he would look [and think], "This big canvas of such a nature stays here in such a limited single particle [the size] of the minutest particle. It does not sustain any sentient being." So he would think, "Breaking apart this particle [the size] of the minutest particle with the strength and power of great vigor, I shall make this big canvas into what sustains the whole world." Giving rise to the strength and power of great vigor, he would break apart that particle [the size] of the minutest particle with a tiny vajra and, according to his intention, make that big canvas into what sustains the whole world. Just as for one, he would do the same for all minutest particles without exception.
Likewise, O son of the victor, tathāgata wisdom, {P89a} the immeasurable wisdom {D87a} that is the wisdom that sustains all sentient beings, pervades the mind streams of all sentient beings in its entirety. All these mind streams of sentient beings are also as immeasurable[8] as tathāgata wisdom. Nevertheless, naive beings, who are bound by discriminating clinging, {J24} do not know, cognize, realize, and perceive this tathāgata wisdom. Therefore, the Tathāgata, after having seen the states of all sentient beings [whose nature is the] dharmadhātu[9] with unobstructed tathāgata wisdom, resolves to be a teacher. [He thinks,] "What a pity! These sentient beings do not realize tathāgata wisdom, just as it is, [though] they are pervaded by this tathāgata wisdom. Through teaching them the noble path, I shall remove all the fetters of these sentient beings that they create through discrimination so that they, by themselves, undo the big knot of discrimination through adopting the power of that noble path[10] and then recognize[11] that tathāgata wisdom [in themselves] and attain equality with the Tathāgata."
[Accordingly,] through the teaching of the path of the Tathāgata, they remove all fetters created by discrimination. In those in whom all fetters created by discrimination have been removed, this immeasurable tathāgata wisdom becomes what sustains the entire world.[12]
Now, the activity of the victors operates for sentient beings everywhere simultaneously at all times, effortlessly, nonconceptually, and flawlessly in the respectively appropriate manner in accordance with the intentions of [sentient beings] and {P89b} in accordance with how they are to be guided.[13] This point is inconceivable. Therefore, [the Dhāraṇīśvararājasūtra] says:
Though tathāgata activity[14] is immeasurable, in order to introduce sentient beings [to it] in just a brief form, it is taught as if having some measure. {D87b} However, O son of noble family, the true tathāgata activity of the Tathāgata is immeasurable, inconceivable, unknowable by the entire world, indescribable by words, difficult to accomplish by others, abiding {J25} in all buddha realms, entailing equality with all buddhas, beyond all activities with effort, nonconceptual due to being equal to space, and without any difference due to being the activity of the dharmadhātu.[15]
After [the sūtra’s] having given the example of the pure beryl, [tathāgata activity] is taught in detail as follows:
Son of noble family, by this specification, inconceivable tathāgata activity is to be understood as entailing equality, being without blame in all respects, being related to the three times,[16] and not interrupting the lineage of the three jewels. Abiding in this inconceivable tathāgata activity, the Tathāgata never abandons the space[-like] nature of his body and yet displays it in all buddha realms. He does not abandon the inexpressible nature of his speech and yet teaches the dharma for sentient beings by way of concordant verbal representations. He is free from all focal objects of the mind and yet knows the activities and intentions of the minds of all sentient beings.[17] {P90a}
- D45.48, fol. 275b.2–4 (in D45.48, the first sentence reads, "Devī, it is like that" and "pratyekabuddhas" is omitted).
- D147, fol. 210b.6–7 (DP no correspondence for lakṣana). The term samāyukta, following the Tibetan translated as "having,"can also mean "encountered," "joined," "prepared," and "ready." Accordingly, this supreme prajñā is a bodhisattva’s insight in the last moment of the tenth bhūmi that is in fact ready to join with or encounter mind’s natural luminosity in a single instant, which is equivalent to realizing buddhahood. This kind of prajñā is discussed in more detail in the seventh topic ("the instantaneous clear realization") of the Abhisamayālaṃkāra (see Brunnhölzl 2011b, 105–8 and 272–76 as well as Brunnhölzl 2012a, 358–60 and 522–24).
- VT (fol. 11v7) glosses this as clinging to characteristics" (nimittagraha).
- VT (fol. 11v7) glosses this as "naturally" (svarasataḥ).
- J "big manuscript" (mahāpusta), VT (fol. 12r1) "piece of cloth, canvas" (paṭaḥ), DP "big silken cloth" (dar yug chen po), C "roll of scripture."
- This sentence (yad uta mahācakravāḍapramāṇena mahācakravāḍa ālikhito bhavet /) is missing in J, but is present in MA/MB and DP.
- I follow MB tathāśeṣa (confirmed by DP ma lus pa) against J tathānyeṣu.
- I follow MA °jñānāpramāṇāni (confirmed by DP tshad med) against J °jñānapramāṇāni.
- The compound sarvadharmadhātusattvabhavanāni could also be read as "the states of all sentient beings—[their respective] dharmadhātus" or, with DP chos kyi dbyings sems can gyi gnas thams cad "all states of sentient beings—[their] dharmadhātus."
- 1226. DP "wisdom of the noble ones" ( ’phags pa’i ye shes).
- DP "wisdom of the noble ones" ( ’phags pa’i ye shes).
- J pratyabhijñā (Tib. so sor mngon par shes pa) can also mean "to remember" and "to come to one’s self" or "recover consciousness,"which is quite fitting here in the sense of (re)awakening to one’s own true nature of being a buddha.
- D44.43 (phal po che, vol. ga, chapter 32; *Tathāgatotpattisaṃbhavanirdeśa in the Chinese version), fols. 116b.4–117b.6.
- I follow Takasaki’s and Schmithausen’s emendation yathāvaineyikeṣu of J yathāvainayikeṣu.
- DP "tathāgata wisdom" (de bzhin gshegs pa’i ye shes).
- D147, fol. 215a.3–6.
- This phrase (tryadhvānugataṃ) is missing in J, but found in MA/MB, DP, and C.
- D147, fols. 215b.7–216a.3.
BDRCkatamaiścaturbhiḥ/
śuddhyupakliṣṭatāyogāt niḥsaṃkleśaviśuddhitaḥ/
avinirbhāgadharmatvādanābhogāvikalpataḥ//25//
tatra samalā tathatā yugapadekakālaṃ viśuddhā ca saṃkliṣṭā cetyacintyametat sthānaṃ gambhīradharmanayādhimuktānāmapi pratyekabuddhānāmagocaraviṣatvāt/ yata āha/ dvāvimau devi dharmau duṣprativedhyau/ prakṛtipariśuddhicittaṃ duṣprativedhyam/ tasyaiva cittasyopakliṣṭatā duṣprativedhyā/ anayordevi dharmayoḥ śrotā tvaṃ vā bhaverathavā mahādharmasamanvāgatā bodhisattvāḥ/ śeṣāṇāṃ devi sarvaśrāvakapratyekabuddhānāṃ tathāgataśraddhāgamanīyā vevaito dharmāviti/
tatra nirmalā tathatā pūrvamalāsaṃkliṣṭā paścādviśuddhetyacintyametat sthānam/ yat āha/ prakṛtiprabhāsvaraṃ cittam/ tattathaiva jñānam/ tata ucyate/ ekakṣaṇalakṣaṇasamāyuktayā prajñayā samyaksaṃbodhirabhisaṃbuddheti/
tatra vimalā buddhaguṇāḥ paurvāparyeṇaikāntasaṃkliṣṭāyāmapi pṛthagjanabhūmāvavinirbhāgadharmatayā nirviśiṣṭā vidyanta ityacintyametat sthānam/ yat āha/
na sa kaścitsattvaḥ sattvanikāye saṃvidyate yatra tathāgatajñānaṃ na sakalamanupraviṣṭam/ api tu saṃjñāgrāhatastathāgatajñānaṃ na prajñāyate/ saṃjñāgrāhavigamāt punaḥ sarvajñajñānaṃ svayaṃbhūjñānamasaṅgataḥ prabhavati/ tadyathāpi nāma bho jinaputra trisāhasramahāsahasralokadhātupramāṇaṃ mahāpustaṃ bhavet/ tasmin khalu punarmahāpuste trisāhasramahāsāhasralokadhātuḥ sakalasamāpta ālikhito bhavet/ mahāpṛthivīpramāṇena mahāpṛthivī/ dvisāhasralokadhātupramāṇena dvisāhasralokadhātuḥ/ sāhasralokadhātupramāṇena sāhasralokadhātuḥ/ cāturdvīpikapramāṇena cāturdvīpikāḥ/ mahāsamudrapramāṇena mahāsamudrāḥ/ jambūdvīpapramāṇena jambūdvīpāḥ/ pūrvavidehadvīpapramāṇena pūrvavidehadvīpāḥ/ godāvarīdvīpapramāṇena godāvarīdvīpāḥ/ uttarakurudvīpapramāṇenottarakurudvīpāḥ/ sūmerupramāṇena sumarevaḥ/ bhūmyavacaradevavimānapramāṇena bhūmyavacaradevavimānāni/ kāmāvacaradevavimānapramāṇena kāmāvacaradevavimānāni/ rūpāvacaradevavimānapramāṇena rūpāvacaradevavimānāni/ tacca mahāpustaṃ trisāhasramahāsāhasralokadhātvāyāmavistarapramāṇaṃ bhavet/ tatkhālu punarmahāpustamekasmin paramāṇurajasi prakṣiptaṃ bhavet/ yathā caikaparamāṇurajasi tanmahāpustaṃ prakṣiptaṃ bhavet tathānyeṣu sarvaparamāṇurajaḥsu tatpramāṇānyeva mahāpustānyabhyantarapraviṣṭāni bhaveyuḥ/ atha kaścideva puruṣa utpadyate paṇḍito nipuṇo vyakto medhāvī tatropagamikayā mīmāṃsayā samanvāgataḥ divyaṃ cāsya cakṣuḥ samantapariśuddhaṃ prabhāsvaraṃ bhavet/ sa divyena cakṣuṣā vyavalokayati/ idaṃ mahāpustamevaṃbhūtamihaiva parītte paramāṇurajasyanitiṣṭhataṃ/ na kasyacidapi sattvasyopakāritbhūtaṃ bhavati/ tasyaivaṃ syāt/ yannvahaṃ mahāvīryabalasthāmnā etatparamāṇurajo bhittvā etanmahāpustaṃ sarvajagadupajīvyaṃ kuryām/ sa mahāvīryabalasthāma saṃjanayitvā sūkṣmeṇa vajreṇa tatparamāṇurajo bhittvā yathābhiprāyaṃ tanmahāpustaṃ sarvajagadupajīvyaṃ kuryāt/ yathā caikasmāt tathāśeṣebhyaḥ paramāṇubhyastathaiva kuryāt/ evameva bho jinaputra tathāgatajñānamapramāṇajñānaṃ sarvasattvopajīvyajñānaṃ sarvasattvacittasaṃtāneṣu sakalamanupraviṣṭam/ sarvāṇi ca tāni sattvacittasaṃtānānyapi tathāgatajñānapramāṇāni/ atha ca punaḥ saṃjñāgrāhavinivaddhā bālā na jānanti na prajānanti nānubhavanti na sākṣātkurvanti tathāgatajñānam/ tatastathāgato'saṅgeṇa tathāgatajñānena sarvadharmadhātusattvabhavanāni vyavalokyācāryasaṃjñī bhavati/ aho bata ime sattvā yathāvat tathāgatajñānaṃ na prajānanti/ tathāgatajñānānupraviṣṭāśca/ yannvahameṣā sattvānāmāryeṇa mārgopadeśena sarvasaṃjñākṛtabandhanāpanayanaṃ kuryā yathā svayamevāryamārgabalādhānena mahatīṃ saṃjñāgranthiṃ vinivartya tathāgatajñānaṃ pratyabhijānīran/ tathāgatasamatāṃ cānuprāpnuyaḥ/ te tathāgatamārgopadeśena sarvasaṃjñākṛtabandhanāni vyapanayanti/ apanīteṣu ca sarvasaṃjñākṛtabandhaneṣu tat tathāgatajñānama pramāṇaṃ bhavati sarvajagadupajīvyamiti/
tatra jinakriyā yugapatsarvatra sarvakālamanābhogenāvikalpato yathāśayeṣu yathāvainayikeṣu sattveṣvakṣūṇamanuguṇaṃ pravartata ityacintyametat sthānam/ yata āha/ saṃkṣepamātrakeṇāvatāraṇārthaṃ sattvānāmapramāṇamapi tathāgatakarma pramāṇato nirdiṣṭam/ api tu kulaputra yattathāgatasya bhūtaṃ tathāgatakarma tadapramāṇamacintyamavijñeyaṃ sarvalokena/ anudāharaṇamakṣaraiḥ/ duḥsaṃpādaṃ parebhyaḥ/ adhiṣṭhitaṃ sarvabuddhakṣetreṣu/ samatānugataṃ sarvabuddhaiḥ/ samatikrāntaṃ sarvābhogakriyābhyaḥ/ nirvikalpamākāśasamatayā/ nirnītākāraṇaṃ dharmadhātukriyayā/ iti vistareṇa yāvadviśuddhavaiḍūryamaṇiduṣṭāntaṃ kṛtvā nirdiśati/ tadanena kulaputra paryāyeṇaivaṃ veditavyamacintyaṃ tathāgatakarma samatānugataṃ ca sarvato'navadyaṃ ca triratnavaṃśanupacchettṛ ca/ yatrācintye tathāgatakarmaṇi pratiṣṭhitastathāgata ākāśasvabhāvatāṃ ca kāyasya na vijahāti sarvabuddhakṣetreṣu ca darśanaṃ dadāti/ anabhilāpyadharmatāṃ ca vāco na vijahāti yathārutavijñaptyā ca sattvebhyo dharmaṃ deśayati/ sarvacittārambaṇavigataśca sarvasattvacittacaritāśayāṃśca prajānātiti/
何等四處偈言
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智I.26
རྟོགས་བྱ་རྟོགས་པ་དེ་ཡི་ནི། །
ཡན་ལག་རྟོགས་པར་བྱེད་ཕྱིར་ཏེ། །
གོ་རིམས་ཇི་བཞིན་གནས་གཅིག་དེ། །
དག་རྒྱུ་གསུམ་ནི་རྐྱེན་ཡིན་ནོ། །
As for what is to be awakened, awakening,
Its branches, and what causes awakening, in due order,
One point is the cause and three
Are the conditions for its purity.
बोध्यं बोधिस्तदङ्गानि बोधनेति यथाक्रमम्
हेतुरेकं पदं त्रीणि प्रत्ययस्तद्विशुद्धये
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
- As for what is to be awakened, awakening,
- Its branches, and what causes awakening, in due order,
- One point is the cause and three
- Are the conditions for its purity. I.26
Due to these four topical points comprising everything to be known, the first one is to be regarded as the point of what is to be awakened. Awakening refers to the awakening of that [which is to be awakened]—the second point of awakening. The buddha qualities serve as the branches of awakening—the third point of the branches of awakening. {D88a} It is these very branches of awakening that cause the awakening of others—the fourth point of what causes awakening.[1] Thus, the presentation of the disposition of the three jewels should be understood based on these four points in terms of being the state of a cause and [its three] conditions.
Here, the first one among these four points, due to its being the seed of the supramundane attributes, should be understood as the cause for the arising of the three jewels, which is by virtue of its becoming pure based on one’s personal mental engagement in a proper manner. Thus, "one point is the cause." How is it that the [other] three [points] are conditions? A tathāgata, upon having fully awakened to unsurpassable completely perfect awakening, performs the thirty-two kinds of tathāgata activities through the buddha qualities (such as the ten powers). Thus, by virtue of the voice of someone else [this tathāgata], the [obscured tathāgata heart in certain beings] becomes pure. Based on that, [the latter three points] should be understood as the conditions for the arising of the three jewels. Thus, "three are the conditions."
One should understand that, hereafter, the instruction on the detailed analysis of these four points [will be given] gradually by the remainder of the text.
BDRCbodhyaṃ bodhistadaṅgāni bodhaneti yathākramam/
heturekaṃ padaṃ trīṇi pratyayastadviśuddhaye//26//
eṣāṃ khalvapi caturṇāmarthapadānāṃ sarvajñeyasaṃgrahamupādāya prathamaṃ boddhavyapadaṃ draṣṭavyam/ tadanubodho bodhiriti dvitīyaṃ bodhipadam/ bodheraṅgabhūtā buddhaguṇā iti tritīyaṃ bodhyaṅgapadam/ bodhyaṅgaireva bodhanaṃ pareṣāmiti caturtha bodhanāpadam/ itīmāni catvāri padānyadhikṛtya hetupratyayabhāvena ratnatrayagotravyavasthānaṃ veditavyam/
tatraiṣāṃ caturṇāṃ padānāṃ prathamaṃ lokottaradharmavijatvāt pratyātmayoniśomanasikārasaṃniśrayeṇa tadviśuddhimupādāya triratnotpattiheturanugantavyaḥ/ ityevamekaṃ padaṃ hetuḥ/ kathaṃ trīṇi pratyayaḥ/ tathāgato'nuttarāṃ samyaksaṃbodhimabhisaṃbudhya daśabalādibhirbuddhadharmerdvātriśadākāraṃ tathāgatakarma kurvan parato ghoṣasaṃniśrayeṇa tadviśuddhimupādāya triratnotpattipratyayo'nugantavyaḥ/ ityevaṃ trīṇi pratyayaḥ/ ataḥ parameṣāmeva caturṇā padānāmanupūrvamavaśiṣṭena granthena vistaravibhāganirdeśo veditavyaḥ/
偈言
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
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I.27
སངས་རྒྱས་ཡེ་ཤེས་སེམས་ཅན་ཚོགས་ཞུགས་ཕྱིར། །
རང་བཞིན་དྲི་མེད་དེ་ནི་གཉིས་མེད་དེ། །
སངས་རྒྱས་རིགས་ལ་དེ་འབྲས་ཉེར་བརྟགས་ཕྱིར། །
འགྲོ་ཀུན་སངས་རྒྱས་སྙིང་པོ་ཅན་དུ་གསུངས། །
Since buddha wisdom enters into the multitudes of beings,
Since its stainlessness is nondual by nature,
And since the buddha disposition is metaphorically referred to by [the name of] its fruition,
All beings are said to possess the buddha [heart].
बुद्धज्ञानान्तर्गमात् सत्त्वराशे-
स्तन्नैर्मल्यस्याद्वयत्वात् प्रकृत्या
बौद्धे गोत्रे तत्फलस्योपचारा-
दुक्ताः सर्वे देहिनो बुद्धगर्भाः
佛法身遍滿 真如無差別
皆實有佛性 是故說常有
Now, with regard to suchness with stains, it is said that "all sentient beings possess the tathāgata heart."[1] {P90b} By virtue of which purport is that [said]? {J26}
- Since buddha wisdom enters into the multitudes of beings,
- Since its stainlessness is nondual by nature,
- And since the buddha disposition is metaphorically referred to by
[the name of] its fruition,
- All beings are said to possess the buddha [heart].[2] I.27
- Since the perfect buddhakāya radiates,
- Since suchness is undifferentiable,
- And because of the disposition,
- All beings always possess the buddha heart. I.28
In brief, it is in a threefold sense that the Bhagavān spoke of "all sentient beings always possessing the tathāgata heart."[3] {D88b} That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiable [from the suchness of beings], and in the sense that the tathāgata disposition really exists[4] [in these beings].[5] These three topical points will be taught [in detail] below [through nine examples] according to the Tathāgatagarbhasūtra.[6] Prior to that, however, the topic [consisting of these three points] is pointed out in all its aspects in the sense in which it is invariably taught in all the words [of the Buddha].[7] It is based on this that I shall discuss it [now, beginning with] a synopsis.[8]
- The wordings identical or similar to the phrase "all sentient beings possess the tathāgata heart" (also found in the text below right after I.133) or "all sentient beings always possess the tathāgata heart" (see the text below right after I.28) in RGVV occur several times in the Tathāgatagarbhasūtra. As RGVV says just below in the text (following I.28), it is precisely according to that sūtra that the three meanings of this phrase will be explained.
- In the Tibetan editions of the Uttaratantra, this verse follows I.28, and some editions omit it altogether. JKC (50) notes this fact and says that it does belong to the text since Dölpopa, Karma Könshön (a student of the Third Karmapa), Rongtön, Gö Lotsāwa, and others quote and comment on it extensively.
- DP and C reverse the order of verses I.27–28 and insert this sentence between them. For the sake of conforming with the pattern of the respective initial two verses on each one of the three jewels in the text above and the following topics below, Takasaki suggests to insert "What is taught by this?" (anena kiṃ darśitam /) between these two verses.
- This follows Schmithausen’s suggestion of sadbhāvārthena for saṃbhāvārthena. Schmithausen points out that the virtually identical term gotrasadbhāvārtham appears in the text below (J72.8; see the comments on I.149ff.).
- There are many volumes in Tibet as well as by Japanese and Western scholars on how Uttaratantra I.28 in general and its compound buddhagarbhāḥ in particular can be interpreted, so I will highlight just a few points here. As for the somewhat differing Sanskrit and Tibetan versions, spharaṇa in I.28a literally means "quivering," "throbbing," "vibrating," or "penetrating" (the Tibetan here is ’phro ba but khyab pa in the text below in the comments on I.146). Also, Uttaratantra II.13, II.93, and IV.61 use spharaṇa in connection with light rays, and the version of I.28a in Ratnākaraśānti’s Sūtrasamuccayabhāṣya (D3935, fol. 297a.1) says "the illuminating dharmadhātu radiates" (chos dbyings snang byed ’od ’byung). SM 8b "since the welfare of sentient beings depends on the victor,"which is a reformulation of Uttaratantra I.27a and I.28a, suggests an interaction between the dharmakāya of a buddha and the buddha natures of sentient beings. In this vein, an interlinear gloss on verse 11 explicitly relates the twofold dharmakāya—"the utterly stainless dharmadhātu and its natural outflow (teaching the principles of profundity and diversity)"in Uttaratantra I.145 (explained by RGVV as "consisting of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided")—to "the perfect buddhakāya radiates."Compare also the even more explicit explanation on such an interaction between the dharmakāya of a buddha and the tathāgata hearts of beings in CMW on I.28a (473), which says the following. In order to purify the basic element of sentient beings, with the dharmakāya functioning as the support, the sambhogakāya and the nirmāṇakāya perform the welfare of beings through pervading pure and impure retinues, respectively. Therefore, the basis to be purified—the tathāgata heart—exists in all sentient beings. For, if this basis to be purified did not exist in them, their being pervaded by the activity of the three kāyas would be pointless. CMW (480) also says that even those with wrong craving thrive through virtue (the cause for meeting a buddha in the future) because they have the naturally pure disposition. Without this naturally pure disposition, they would not thrive through the light rays of the wisdom of the tathāgatas and virtue. Similarly, YDC (374) answers some objections to enlightened activity by explaining it as the interaction between the dharmakāya of a buddha and the basic element of sentient beings: "‘There is no object for the enlightened activity of awakening to engage because sentient beings are by nature afflicted, similar to the activity of digging for gold’s not engaging anything if there is no gold.’ This is not true—since awakening exists in sentient beings too without any difference, it is that in which enlightened activity engages. ‘But if awakening exists in them without difference, enlightened activity does not need to engage it.’ Since it is obscured by adventitious afflictions, just as the sky is by clouds, these must be dispelled. ‘Enlightened activity does not have the power to do so.’ It does have that power because it entails great compassion." In addition, compare Padma Karpo’s explanation of I.28a in appendix 1. See also Ruegg (1969, 273) and Ruegg (1973, 97), who translates spharaṇa in I.28a as "irradiation." For these reasons, I chose "radiating"for spharaṇa since that English word covers both the meaning of "penetrating" and the sense of the tathāgata heart’s being vibrant with the energy of its natural luminosity (see the example below in this note of violins vibrating). As for vyatibheda in I.28b, rendered as "undifferentiable"above in the text (which corresponds more to Tib. dbyer med), it literally means "pervading." In the Tibetan, I.28c says "because the disposition exists (yod)," and I.28d ends in can, which literally means "to possess." However, can is also a common way to indicate a bahuvrīhi compound in Tibetan translations from Sanskrit, as is the case here. The two most basic renderings of the Sanskrit of the fourth line with its compound buddhagarbhāḥ are "all beings are always such that they contain a buddha/have a buddha as their core." Interestingly, in the early Tibetan translations, this line ended in yin ("are"), which was only replaced by can at a rather late point. The most obvious reason for this is to avoid the reading "all beings are the buddha heart,"which is immediately suggested to readers of Tibetan unfamiliar with the underlying Sanskrit. Though I use the word "possess" in I.28d, it is not meant in the sense of sentient beings’ actually owning buddha nature. Nevertheless, especially some later Tibetan (and Western) commentators greatly emphasize that beings actually possess the buddha heart or even full-fledged buddhahood. This is denied at length by the Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (see Brunnhölzl 2010, 438–43). It is also contradicted by Uttaratantra I.27, which explicitly says that the disposition is not the actual buddhahood or dharmakāya—the fruition—but a case of labeling the cause with the name of its result. So, one way to look at these two verses is in terms of cause, fruition, and their fundamental equality. In this way, the disposition is the cause for the fruition of the buddhakāya, with suchness indicating that this "cause" is not different from the result (the nature of the mind being always the same in sentient beings and buddhas, or, throughout ground, path, and fruition). This is underlined by Uttaratantra I.142ab:
- Its nature is buddhakāya,
- Suchness, and the disposition.
- As the Eighth Karmapa demonstrates in detail, it is impossible to establish verses I.27– 28 as strict logical proofs for buddha nature’s actually existing in all beings or their possessing it (these verses may only serve as indications or metaphors from the perspective of convenient parlance). This is also highlighted by the fact that in the Tibetan tradition, buddha nature is typically considered as a "very hidden phenomenon," which by definition does not lie within the reach of inferential valid cognition, but can be approached only through valid Buddhist scriptures. For a selection of Indian and Tibetan that offer more affirmative explanations of the three "proofs"in Uttaratantra I.27–28, see appendix 1.
- Without going into further details, I would like to present another more path-oriented example that adds to the perspective on the three "proofs,"especially "the buddhakāya radiating." As we saw, the first lines in the three verses I.27, I.28, and I.142 of the Uttaratantra equate buddhakāya, buddha wisdom, and dharmakāya, respectively, clearly indicating that the dharmakāya is not just mere emptiness but—as buddha wisdom—it actively engages and communicates with sentient beings. This is also clearly suggested by Uttaratantra I.145, which describes the dharmakāya as twofold: (a) the completely unstained dharmadhātu and (b) its natural outflow that consists of the teachings of the principles of profundity and diversity—which is used by SM as a gloss of the first line of I.28. RGVV explains that the dharmakāya of buddhas consists not only of (a), which is the dharma that represents the sphere of nonconceptual wisdom and is to be personally experienced by these buddhas. The natural outflow of the pure dharmadhātu (b), which is the cause for attaining (a), consists of the arising of individually corresponding forms of cognizance in the beings to be guided, which is the dharma that is the teaching. This fits with the explanation of line I.28a in the Eighth Karmapa’s Lamp (14–15): "At the point when the wisdom of realization—the awareness that exists primordially as not being different from the sugata heart as the expanse—rises from the expanse that is the profound matrix of the sugata heart, all seeds of obscuration are relinquished. The self-awareness of this wisdom of realization is accomplished through the wisdom of the fundamental change of [having gathered] immeasurable accumulations [of merit and wisdom]. You may wonder, ‘How is it accomplished?’ The cognition that frees from stains [and exists] in the cognizance of sentient beings that is associated with obscurations is blessed by the inconceivable power of the wisdom [of a buddha]. In addition, there [also] exists the element of wisdom in the element that is the cognition [of sentient beings] free from stains. It is by virtue of the power of both [the cognition that frees from stains and is blessed by buddha wisdom and the intrinsic wisdom of sentient beings] that their cognizance fundamentally changes into being without stains, and thus the wisdom of realization becomes of one taste with the dharmakāya."Later, the Lamp (30–31) says: "That certain [beings] to be guided see these miracles of the body, speech, and mind of the [buddhas] is by virtue of the power of both the tathāgatas’ compassion of blessing, emanating, and transforming adventitious seeming [reality] through their having gained mastery over powerful ultimate reality and the tathāgata hearts of those to be guided, whose mind streams are endowed with the tathāgata heart. [Through this,] even ordinary beings are able to realize the miracles of the bhagavāns, the indestructible vajra points." In addition, as mentioned above, the Sanskrit term spharaṇa for "radiates"literally means "vibrates." So, as far as the "awakening"of buddha nature in sentient beings is concerned, one may think of both buddhas and sentient beings as violins, with the "buddha violins"being in perfect tune and playing loudly, clearly, and all the time (teaching the dharma in various ways), while the strings of the "sentient being violins"are covered by a very light cloth. In that situation, the strings of the latter violins will not resound when the former play, but all the strings with the same tuning will at least start to vibrate, even if they are covered by such a light cloth. The less they are covered and the louder the strings of the "buddha violins"play, the stronger they will vibrate, so that the cloth starts moving and gradually slips off the strings, resulting in the strings of the "sentient being violins"gradually resounding louder and clearer too. Likewise, on the path, the more the qualities of buddha nature in beings are stimulated and thus "shake off,"so to speak, their adventitious obscurations, the more these qualities manifest fully. In brief, the first line of Uttaratantra I.28 refers to the "buddha violins"vibrating and the third line to the "sentient being violins." The fact that the former can actually make the latter vibrate too is shown by the second line, which states (in effect) that their "strings"are indeed of the same nature. For further discussions of Uttaratantra I.27–28, see appendix 1 as well as Ruegg 1969, 272–86, Mipham Rinpoche’s Lamp of Certainty (Pettit 1999, 384–87), and Kano 2006.
- RGVV provides an explanation of I.27–28 in the context of matching the nine examples for buddha nature with its threefold nature of dharmakāya, suchness, and the disposition (see I.143–52).
- DP have this sentence in a slightly different form ("This topic in all its aspects should be explained through the sense in which it is invariably taught in all the words [of the Buddha]") immediately after verse I.27 and preceding the above sentence "That is, [he spoke of this] in the sense . . ." As for "the sense in which it is invariably taught in all the words [of the Buddha],"it seems difficult to ascertain that buddha nature is always explained by way of the following ten topics in the scriptures. However, as mentioned in the introduction, the first six seem to be a rather common template, at least in Yogācāra texts, in particular in their descriptions of ultimate reality, and RGVV (J40) says at the end of the sixth topic that the remaining four topics are simply extensions of the sixth one. GC (330) also states that this template of six topics is found in many texts besides the Uttaratantra (such as the Abhidharmasamuccaya) and explains that the first topic "nature" is the main point to be understood, while the remaining five topics represent the means to understand this first topic. In addition, the Uttaratantra also uses the very same six topics in its second chapter to describe awakening, with the seventh and eighth topics in this chapter being again extensions of the sixth one.
- Due to the above-mentioned differences in PD, the section after "By virtue of which purport is that [said]?"reads: "I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ I.27. This topic in all its aspects should be explained through the sense in which it is invariably taught in all the words [of the Buddha]. It is based on this that I shall discuss it [here]. That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiated [from the suchness of beings], and in the sense that the tathāgata disposition exists [in these beings]. These three topical points will be taught [in detail] below according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."GC (263.6–7 and 22–25) reads: "I.27. This topic in all its aspects is pointed out through the sense in which it is invariably taught in all the words [of the Buddha]. It is based on this that I shall discuss it first. I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiated [from the suchness of beings], and in the sense that the tathāgata disposition really exists [in these beings]. These three topical points will be taught [in detail] below according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."
BDRCtatra samalāṃ tathatāmadhikṛtya yaduktaṃ sarvasattvāstathāgatagarbhā iti tat kenārthena/
buddhajñānāntargamāt sattvarāśe-
stannairmalyasyādvayatvāt prakṛtyā/
bauddhe gotre tatphalasyopacārā-
duktāḥ sarve dehino buddhagarbhāḥ//27//
saṃbuddhakāyaspharaṇāt tathatāvyatibhedataḥ/
gotrataśca sadā sarve buddhagarbhāḥ śarīriṇaḥ//28//
samāsatastrividhenārthena sadā sarvasattvāstathāgatagarbhā ityuktaṃ bhagavatā/ yaduta sarvasattveṣu tathāgatadharmakāyaparispharaṇārthena tathāgatatathatāvyatibhedārthena tathāgatagotrasaṃbhavārthena ca/ eṣāṃ punastrayāṇāmarthapadānāmutaratra tathāgatagarbhasūtrānusāreṇa nirdeśo bhaviṣyati/ pūrvataraṃ tu yenārthena sarvatrāviśeṣeṇa pravacane sarvākāraṃ tadarthasūcanaṃ bhavati tadapyādhikṛtya nirdekṣyāmi/
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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
I.28
རྫོགས་སངས་སྐུ་ནི་འཕྲོ་ཕྱིར་དང་། །
དེ་བཞིན་ཉིད་དབྱེར་མེད་ཕྱིར་དང་། །
རིགས་ཡོད་ཕྱིར་ན་ལུས་ཅན་ཀུན། །
རྟག་ཏུ་སངས་རྒྱས་སྙིང་པོ་ཅན། །
Since the perfect buddhakaya radiates,
Since suchness is undifferentiable,
And because of the disposition,
All beings always possess the buddha heart.
संबुद्धकायस्फरणात् तथताव्यतिभेदतः
गोत्रतश्च सदा सर्वे बुद्धगर्भाः शरीरिणः
佛法身遍滿 真如無差別
皆實有佛性 是故說常有
Now, with regard to suchness with stains, it is said that "all sentient beings possess the tathāgata heart."[1] {P90b} By virtue of which purport is that [said]? {J26}
Since buddha wisdom enters into the multitudes of beings,
Since its stainlessness is nondual by nature,
And since the buddha disposition is metaphorically referred to by
[the name of] its fruition,
All beings are said to possess the buddha [heart].[2] I.27
Since the perfect buddhakāya radiates,
Since suchness is undifferentiable,
And because of the disposition,
All beings always possess the buddha heart. I.28
In brief, it is in a threefold sense that the Bhagavān spoke of "all sentient beings always possessing the tathāgata heart."[3] {D88b} That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiable [from the suchness of beings], and in the sense that the tathāgata disposition really exists[4] [in these beings].[5] These three topical points will be taught [in detail] below [through nine examples] according to the Tathāgatagarbhasūtra.[6] Prior to that, however, the topic [consisting of these three points] is pointed out in all its aspects in the sense in which it is invariably taught in all the words [of the Buddha].[7] It is based on this that I shall discuss it [now, beginning with] a synopsis.[8]
- The wordings identical or similar to the phrase "all sentient beings possess the tathāgata heart" (also found in the text below right after I.133) or "all sentient beings always possess the tathāgata heart" (see the text below right after I.28) in RGVV occur several times in the Tathāgatagarbhasūtra. As RGVV says just below in the text (following I.28), it is precisely according to that sūtra that the three meanings of this phrase will be explained.
- In the Tibetan editions of the Uttaratantra, this verse follows I.28, and some editions omit it altogether. JKC (50) notes this fact and says that it does belong to the text since Dölpopa, Karma Könshön (a student of the Third Karmapa), Rongtön, Gö Lotsāwa, and others quote and comment on it extensively.
- DP and C reverse the order of verses I.27–28 and insert this sentence between them. For the sake of conforming with the pattern of the respective initial two verses on each one of the three jewels in the text above and the following topics below, Takasaki suggests to insert "What is taught by this?" (anena kiṃ darśitam /) between these two verses.
- This follows Schmithausen’s suggestion of sadbhāvārthena for saṃbhāvārthena. Schmithausen points out that the virtually identical term gotrasadbhāvārtham appears in the text below (J72.8; see the comments on I.149ff.).
- There are many volumes in Tibet as well as by Japanese and Western scholars on how Uttaratantra I.28 in general and its compound buddhagarbhāḥ in particular can be interpreted, so I will highlight just a few points here. As for the somewhat differing Sanskrit and Tibetan versions, spharaṇa in I.28a literally means "quivering," "throbbing," "vibrating," or "penetrating" (the Tibetan here is ’phro ba but khyab pa in the text below in the comments on I.146). Also, Uttaratantra II.13, II.93, and IV.61 use spharaṇa in connection with light rays, and the version of I.28a in Ratnākaraśānti’s Sūtrasamuccayabhāṣya (D3935, fol. 297a.1) says "the illuminating dharmadhātu radiates" (chos dbyings snang byed ’od ’byung). SM 8b "since the welfare of sentient beings depends on the victor,"which is a reformulation of Uttaratantra I.27a and I.28a, suggests an interaction between the dharmakāya of a buddha and the buddha natures of sentient beings. In this vein, an interlinear gloss on verse 11 explicitly relates the twofold dharmakāya—"the utterly stainless dharmadhātu and its natural outflow (teaching the principles of profundity and diversity)"in Uttaratantra I.145 (explained by RGVV as "consisting of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided")—to "the perfect buddhakāya radiates."Compare also the even more explicit explanation on such an interaction between the dharmakāya of a buddha and the tathāgata hearts of beings in CMW on I.28a (473), which says the following. In order to purify the basic element of sentient beings, with the dharmakāya functioning as the support, the sambhogakāya and the nirmāṇakāya perform the welfare of beings through pervading pure and impure retinues, respectively. Therefore, the basis to be purified—the tathāgata heart—exists in all sentient beings. For, if this basis to be purified did not exist in them, their being pervaded by the activity of the three kāyas would be pointless. CMW (480) also says that even those with wrong craving thrive through virtue (the cause for meeting a buddha in the future) because they have the naturally pure disposition. Without this naturally pure disposition, they would not thrive through the light rays of the wisdom of the tathāgatas and virtue. Similarly, YDC (374) answers some objections to enlightened activity by explaining it as the interaction between the dharmakāya of a buddha and the basic element of sentient beings: "‘There is no object for the enlightened activity of awakening to engage because sentient beings are by nature afflicted, similar to the activity of digging for gold’s not engaging anything if there is no gold.’ This is not true—since awakening exists in sentient beings too without any difference, it is that in which enlightened activity engages. ‘But if awakening exists in them without difference, enlightened activity does not need to engage it.’ Since it is obscured by adventitious afflictions, just as the sky is by clouds, these must be dispelled. ‘Enlightened activity does not have the power to do so.’ It does have that power because it entails great compassion." In addition, compare Padma Karpo’s explanation of I.28a in appendix 1. See also Ruegg (1969, 273) and Ruegg (1973, 97), who translates spharaṇa in I.28a as "irradiation." For these reasons, I chose "radiating"for spharaṇa since that English word covers both the meaning of "penetrating" and the sense of the tathāgata heart’s being vibrant with the energy of its natural luminosity (see the example below in this note of violins vibrating). As for vyatibheda in I.28b, rendered as "undifferentiable"above in the text (which corresponds more to Tib. dbyer med), it literally means "pervading." In the Tibetan, I.28c says "because the disposition exists (yod)," and I.28d ends in can, which literally means "to possess." However, can is also a common way to indicate a bahuvrīhi compound in Tibetan translations from Sanskrit, as is the case here. The two most basic renderings of the Sanskrit of the fourth line with its compound buddhagarbhāḥ are "all beings are always such that they contain a buddha/have a buddha as their core." Interestingly, in the early Tibetan translations, this line ended in yin ("are"), which was only replaced by can at a rather late point. The most obvious reason for this is to avoid the reading "all beings are the buddha heart,"which is immediately suggested to readers of Tibetan unfamiliar with the underlying Sanskrit. Though I use the word "possess" in I.28d, it is not meant in the sense of sentient beings’ actually owning buddha nature. Nevertheless, especially some later Tibetan (and Western) commentators greatly emphasize that beings actually possess the buddha heart or even full-fledged buddhahood. This is denied at length by the Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (see Brunnhölzl 2010, 438–43). It is also contradicted by Uttaratantra I.27, which explicitly says that the disposition is not the actual buddhahood or dharmakāya—the fruition—but a case of labeling the cause with the name of its result. So, one way to look at these two verses is in terms of cause, fruition, and their fundamental equality. In this way, the disposition is the cause for the fruition of the buddhakāya, with suchness indicating that this "cause" is not different from the result (the nature of the mind being always the same in sentient beings and buddhas, or, throughout ground, path, and fruition). This is underlined by Uttaratantra I.142ab:
Its nature is buddhakāya,
Suchness, and the disposition.- As the Eighth Karmapa demonstrates in detail, it is impossible to establish verses I.27– 28 as strict logical proofs for buddha nature’s actually existing in all beings or their possessing it (these verses may only serve as indications or metaphors from the perspective of convenient parlance). This is also highlighted by the fact that in the Tibetan tradition, buddha nature is typically considered as a "very hidden phenomenon," which by definition does not lie within the reach of inferential valid cognition, but can be approached only through valid Buddhist scriptures. For a selection of Indian and Tibetan that offer more affirmative explanations of the three "proofs"in Uttaratantra I.27–28, see appendix 1.
- Without going into further details, I would like to present another more path-oriented example that adds to the perspective on the three "proofs,"especially "the buddhakāya radiating." As we saw, the first lines in the three verses I.27, I.28, and I.142 of the Uttaratantra equate buddhakāya, buddha wisdom, and dharmakāya, respectively, clearly indicating that the dharmakāya is not just mere emptiness but—as buddha wisdom—it actively engages and communicates with sentient beings. This is also clearly suggested by Uttaratantra I.145, which describes the dharmakāya as twofold: (a) the completely unstained dharmadhātu and (b) its natural outflow that consists of the teachings of the principles of profundity and diversity—which is used by SM as a gloss of the first line of I.28. RGVV explains that the dharmakāya of buddhas consists not only of (a), which is the dharma that represents the sphere of nonconceptual wisdom and is to be personally experienced by these buddhas. The natural outflow of the pure dharmadhātu (b), which is the cause for attaining (a), consists of the arising of individually corresponding forms of cognizance in the beings to be guided, which is the dharma that is the teaching. This fits with the explanation of line I.28a in the Eighth Karmapa’s Lamp (14–15): "At the point when the wisdom of realization—the awareness that exists primordially as not being different from the sugata heart as the expanse—rises from the expanse that is the profound matrix of the sugata heart, all seeds of obscuration are relinquished. The self-awareness of this wisdom of realization is accomplished through the wisdom of the fundamental change of [having gathered] immeasurable accumulations [of merit and wisdom]. You may wonder, ‘How is it accomplished?’ The cognition that frees from stains [and exists] in the cognizance of sentient beings that is associated with obscurations is blessed by the inconceivable power of the wisdom [of a buddha]. In addition, there [also] exists the element of wisdom in the element that is the cognition [of sentient beings] free from stains. It is by virtue of the power of both [the cognition that frees from stains and is blessed by buddha wisdom and the intrinsic wisdom of sentient beings] that their cognizance fundamentally changes into being without stains, and thus the wisdom of realization becomes of one taste with the dharmakāya."Later, the Lamp (30–31) says: "That certain [beings] to be guided see these miracles of the body, speech, and mind of the [buddhas] is by virtue of the power of both the tathāgatas’ compassion of blessing, emanating, and transforming adventitious seeming [reality] through their having gained mastery over powerful ultimate reality and the tathāgata hearts of those to be guided, whose mind streams are endowed with the tathāgata heart. [Through this,] even ordinary beings are able to realize the miracles of the bhagavāns, the indestructible vajra points." In addition, as mentioned above, the Sanskrit term spharaṇa for "radiates"literally means "vibrates." So, as far as the "awakening"of buddha nature in sentient beings is concerned, one may think of both buddhas and sentient beings as violins, with the "buddha violins"being in perfect tune and playing loudly, clearly, and all the time (teaching the dharma in various ways), while the strings of the "sentient being violins"are covered by a very light cloth. In that situation, the strings of the latter violins will not resound when the former play, but all the strings with the same tuning will at least start to vibrate, even if they are covered by such a light cloth. The less they are covered and the louder the strings of the "buddha violins"play, the stronger they will vibrate, so that the cloth starts moving and gradually slips off the strings, resulting in the strings of the "sentient being violins"gradually resounding louder and clearer too. Likewise, on the path, the more the qualities of buddha nature in beings are stimulated and thus "shake off,"so to speak, their adventitious obscurations, the more these qualities manifest fully. In brief, the first line of Uttaratantra I.28 refers to the "buddha violins"vibrating and the third line to the "sentient being violins." The fact that the former can actually make the latter vibrate too is shown by the second line, which states (in effect) that their "strings"are indeed of the same nature. For further discussions of Uttaratantra I.27–28, see appendix 1 as well as Ruegg 1969, 272–86, Mipham Rinpoche’s Lamp of Certainty (Pettit 1999, 384–87), and Kano 2006.
- RGVV provides an explanation of I.27–28 in the context of matching the nine examples for buddha nature with its threefold nature of dharmakāya, suchness, and the disposition (see I.143–52).
- DP have this sentence in a slightly different form ("This topic in all its aspects should be explained through the sense in which it is invariably taught in all the words [of the Buddha]") immediately after verse I.27 and preceding the above sentence "That is, [he spoke of this] in the sense . . ." As for "the sense in which it is invariably taught in all the words [of the Buddha],"it seems difficult to ascertain that buddha nature is always explained by way of the following ten topics in the scriptures. However, as mentioned in the introduction, the first six seem to be a rather common template, at least in Yogācāra texts, in particular in their descriptions of ultimate reality, and RGVV (J40) says at the end of the sixth topic that the remaining four topics are simply extensions of the sixth one. GC (330) also states that this template of six topics is found in many texts besides the Uttaratantra (such as the Abhidharmasamuccaya) and explains that the first topic "nature" is the main point to be understood, while the remaining five topics represent the means to understand this first topic. In addition, the Uttaratantra also uses the very same six topics in its second chapter to describe awakening, with the seventh and eighth topics in this chapter being again extensions of the sixth one.
- Due to the above-mentioned differences in PD, the section after "By virtue of which purport is that [said]?"reads: "I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ I.27. This topic in all its aspects should be explained through the sense in which it is invariably taught in all the words [of the Buddha]. It is based on this that I shall discuss it [here]. That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiated [from the suchness of beings], and in the sense that the tathāgata disposition exists [in these beings]. These three topical points will be taught [in detail] below according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."GC (263.6–7 and 22–25) reads: "I.27. This topic in all its aspects is pointed out through the sense in which it is invariably taught in all the words [of the Buddha]. It is based on this that I shall discuss it first. I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiated [from the suchness of beings], and in the sense that the tathāgata disposition really exists [in these beings]. These three topical points will be taught [in detail] below according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."
BDRCtatra samalāṃ tathatāmadhikṛtya yaduktaṃ sarvasattvāstathāgatagarbhā iti tat kenārthena/
buddhajñānāntargamāt sattvarāśe-
stannairmalyasyādvayatvāt prakṛtyā/
bauddhe gotre tatphalasyopacārā-
duktāḥ sarve dehino buddhagarbhāḥ//27//
saṃbuddhakāyaspharaṇāt tathatāvyatibhedataḥ/
gotrataśca sadā sarve buddhagarbhāḥ śarīriṇaḥ//28//
samāsatastrividhenārthena sadā sarvasattvāstathāgatagarbhā ityuktaṃ bhagavatā/ yaduta sarvasattveṣu tathāgatadharmakāyaparispharaṇārthena tathāgatatathatāvyatibhedārthena tathāgatagotrasaṃbhavārthena ca/ eṣāṃ punastrayāṇāmarthapadānāmutaratra tathāgatagarbhasūtrānusāreṇa nirdeśo bhaviṣyati/ pūrvataraṃ tu yenārthena sarvatrāviśeṣeṇa pravacane sarvākāraṃ tadarthasūcanaṃ bhavati tadapyādhikṛtya nirdekṣyāmi/
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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
I.29
ངོ་བོ་རྒྱུ་འབྲས་ལས་ལྡན་འཇུག་པ་དང་། །
གནས་སྐབས་དེ་བཞིན་ཀུན་ཏུ་འགྲོ་བའི་དོན། །
རྟག་ཏུ་མི་འགྱུར་ཡོན་ཏན་དབྱེར་མེད་ནི། །
དོན་དམ་དབྱིངས་ཀྱི་དགོངས་དོན་ཡིན་ཞེས་བྱ། །
In terms of nature and cause, fruition, function, endowment, manifestation,
Phases, all-pervasiveness,
Ever-changeless qualities, and inseparability,
The topic in mind, the ultimate basic element, should be understood.
स्वभावहेत्वो फलकर्मयोग-
वृत्तिष्ववस्थास्वथ सर्वगत्वे
सदाविकारित्वगुणेष्वभेदे
ज्ञेयोऽर्थसंधिः परमार्थधातो
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
It is based on this that I shall discuss it [now, beginning with] a synopsis.
- In terms of nature and cause, fruition, function, endowment, manifestation,
- Phases, all-pervasiveness,
- Ever-changeless qualities,[1] and inseparability,
- The topic in mind, the ultimate basic element, should be understood. I.29
In brief, the presentation of the tathāgata element, the object of the ultimate wisdom of true reality,[2] should be understood by having in mind ten topics. Which are these ten topics? They are as follows: (1) the topic of the nature, (2) the topic of the cause, (3) the topic of the fruition, (4) the topic of the function, (5) the topic of endowment, (6) the topic of manifestation, (7) the topic of the distinction through phases, (8) the topic of all-pervasiveness, (9) the topic of changelessness, and (10) the topic of inseparability.
- Despite the plural "qualities" (sadāvikāritvaguṇesv) here, the comments in the text below make it clear that this point does not so much refer to the qualities of the tathāgata heart’s being changeless (which is also true), but to its very quality of being changeless. Almost all Tibetan commentaries take "qualities"in DP rtag tu mi ’gyur yon tan dbyer med ni as relating to the next point, thus speaking of "ever-changelessness, and the inseparability of the qualities."
- The compound paramatattvajñānaviṣayasya ("the object of the ultimate wisdom of true reality") is a gloss of paramārtha ("the ultimate") in I.29d. Bhāviveka’s Tarkajvālā (D3856, fol. 59a.7–59b.2) lists three different ways in which the compound paramārtha can be read in Sanskrit. Artha ("object," "purpose," or "actuality") refers to what is to be understood, realized, or examined, while parama means "supreme." Thus, (1) since paramārtha is an object and ultimate (or supreme), it is the ultimate object (technically, a karmadhāraya compound). (2) Or it may be read as "the object of the ultimate." Since it is the object of ultimate nonconceptual wisdom, it is the object of the ultimate (a tat- puruṣa compound). (3) Or it can be understood as "that which is in accordance with the ultimate object" (a bahuvrīhi compound). Since the ultimate object exists in the prajñā that is in approximate accordance with the realization of this ultimate object, it is what is in accordance with the ultimate object. In other words, in (1), both parama and artha refer only to the object as opposed to the subject that realizes it. (2) means that parama refers to the subject (wisdom) and artha to the object (emptiness). (3) indicates a reasoning consciousness that cognizes ultimate reality not directly but inferentially. Following Bhāviveka, the majority of Indian *Svātantrikas seem to favor the second way of reading paramārtha, while not denying the first. Candrakīrti’s Prasannapadā (D3860, fol. 163b.5–6) explicitly sides with (1). Yogācāras typically explain the ultimate along the lines of (1) and (2) as being twofold in terms of subject and object. For example, Sthiramati’s commentary on Mahāyānasūtrālaṃkāra VI.1 (D4034, fols. 74a.3–75b.1) says that the ultimate consists of suchness (the pure dharmadhātu) and nondual non-conceptual wisdom. Suchness is called the ultimate since it is the fruition of having cultivated the path of the noble ones and represents all phenomena. Or, in terms of its being an object, it is the ultimate because it is the object of ultimate nonconceptual wisdom. Obviously, RGVV here explains the term according to (2).
BDRCuddānam/
svabhāvahetvo phalakarmayoga-
vṛttiṣvavasthāsvatha sarvagatve/
sadāvikāritvaguṇeṣvabhede
jñeyo'rthasaṃdhiḥ paramārthadhāto//29//
samāsato daśavidhamarthamabhisaṃdhāya paramatattvajñānāviṣayasya tathāgatadhātorvyavasthānamanugantavyam/ daśavidho'rthaḥ katamaḥ/ tadyathā svabhāvārtho hetvarthaḥ phalārthaḥ karmārtho yogārtho vṛtyartho'vasthāprabhedārthaḥ sarvatragārtho'vikārārtho'bhedārthaśca/
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 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遍一切處九者不變十者無差別
I.30
རིན་ཆེན་ནམ་མཁའ་ཆུ་དག་བཞིན། །
རྟག་ཏུ་རང་བཞིན་ཉོན་མོངས་མེད། །
ཆོས་མོས་ལྷག་པའི་ཤེས་རབ་དང་། །
ཏིང་འཛིན་སྙིང་བརྩེ་ལས་བྱུང་བ། །
It is always unafflicted by nature,
Just like a pure jewel, space, and water.
It comes to life through having faith in the dharma,
Supreme prajñā, samādhi, and compassion.
सदा प्रकृत्यसंक्लिष्टः शुद्धरत्नाम्वराम्बुवत्
धर्माधिमुक्त्यधिप्रज्ञासमाधिकरुणान्वयः
自性常不染 如寶空淨水
信法及般若 三昧大悲等
Now, {P91a} [there is] a verse in terms of (1) the topic of the nature and (2) the topic of the cause.
- It is always unafflicted by nature,
- Just like a pure jewel, space, and water.
- It comes to life[1] through having faith in the dharma,
- Supreme prajñā, samādhi, and compassion. I.30
BDRCtatra svabhāvarthaṃ hetvartha cārabhya ślokaḥ/
sadā prakṛtyasaṃkliṣṭaḥ śuddharatnāmvarāmbuvat/
dharmādhimuktyadhiprajñāsamādhikaruṇānvayaḥ//30//
I.31
མཐུ་དང་གཞན་དུ་མི་འགྱུར་དང་། །
བརླན་པའི་ངོ་བོའི་རང་བཞིན་ཕྱིར། །
འདི་དག་ནོར་བུ་རིན་ཆེན་མཁའ། །
ཆུ་ཡི་ཡོན་ཏན་ཆོས་མཐུན་ཉིད། །
By virtue of its nature of power,
Being unchanging, and being moist,
It resembles the qualities
Of a wish-fulfilling jewel, space, and water.
प्रभावानन्यथाभावस्निग्धभावस्वभावतः
चिन्तामणिनभोवारिगुणसाधर्म्यमेषु हि
自在力不變 思實體柔軟
寶空水功德 相似相對法
What is taught by the first half of this verse here?
- By virtue of its nature of power,
- Being unchanging, and being moist,
- It resembles the qualities
- Of a wish-fulfilling jewel, space, and water. I.31
Now, these three [points] were already mentioned above.[1] According to the order of these three, the tathāgata element should be understood to resemble the qualities of the purity of a wish-fulfilling jewel, space, and water in terms of its specific characteristics and its general characteristics. To begin with the dharmakāya of the Tathāgata here, in terms of its specific characteristic that is its nature of [having] the power to fulfill what one wishes for and so on, {D89a} it is to be understood as resembling a wishfulfilling jewel. As for suchness, in terms of its specific characteristic that is its nature of being unchanging, it is to be understood as resembling space. As for the tathāgata disposition, in terms of its specific characteristic that is its nature of moistening sentient beings [through its] compassion, it is to be understood as resembling water. As for all [three points] here, in terms of the general characteristic [of the tathāgata element] that is its natural purity of always being absolutely unafflicted by nature, it is to be understood as resembling the quality that is the [natural] purity of a wish-fulfilling jewel, space, and water.
- Respectively, the three points of power, being unchanging, and being moist in I.31 refer back to the three aspects of the tathāgata heart that were taught in I.27–28—the dharmakāya’s radiating, the suchness of sentient beings and buddhas being undifferentiated, and the disposition existing in all beings.
BDRCtatra pūrveṇaṃ ślokārthena kiṃ darśayati/
prabhāvānanyathābhāvasnigdhabhāvasvabhāvataḥ/
cintāmaṇinabhovāriguṇasādharmyameṣu hi//31//
ya ete trayo'tra pūrvamuddiṣṭā eṣu triṣu yathāsaṃkhyameva svalakṣaṇaṃ sāmānyalakṣaṇaṃ cārabhya tathāgatadhātościntāmaṇinabhovāriviśuddhiguṇasādharmyaṃ veditavyam/ tatra tathāgatadharmakāye tāvaccintitārthasamuddhayādi prabhāvasvabhāvatāṃ svalakṣaṇamārabhya cintāmaṇiratnasādharmyaṃ veditavyam/ tathatāyāmananyathābhāvasvabhāvatāṃ svalakṣaṇamārabhyākāśasādharmyaṃ veditavyam/ tathāgatagotre sattvakaruṇāsnigdhasvabhāvatāṃ svalakṣaṇamārabhya vārisādharmya veditavyam/ sarveṣāṃ cātra sadātyantaprakṛtyanupakliṣṭatāṃ prakṛtipariśuddhiṃ sāmānyalakṣaṇāmārabhya tadeva cintāmaṇinabhovāriviśuddhiguṇasādharmyaṃ veditavyam/
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 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此明何義思者依如來法身所思所修皆悉成就故
I.32
ཆོས་ལ་ཁོང་ཁྲོ་བདག་ལྟ་དང་། །
འཁོར་བའི་སྡུག་བསྔལ་གྱིས་འཇིགས་དང་། །
སེམས་ཅན་དོན་ལ་ལྟོས་མེད་ཉིད། །
Hostility toward the dharma, views about a self,
Fear of saṃsāra’s suffering,
And indifference about the welfare of sentient beings—
चतुर्धावरणं धर्मप्रतिभोऽप्यात्मदर्शनम्
संसारदुःखभीरूत्वं सत्त्वार्थं निरपेक्षता
有四種障礙 謗法及著我
怖畏世間苦 捨離諸眾生
Now, what is taught by the latter half of verse [I.30]?
- Hostility toward the dharma, views about a self,
- Fear of saṃsāra’s suffering,
- And indifference about the welfare of sentient beings—
- These are the four obscurations I.32 {P91b}
- Of those with great desire,[1] tīrthikas,
- Śrāvakas, and self-arisen [buddhas],
- The causes of purity are the four dharmas
- Of having faith and so forth. I.33
In brief, one finds three kinds of sentient beings within the host of sentient beings: (1) those who crave for [saṃsāric] existence, (2) those who crave to be free from [saṃsāric] existence, and (3) those who do not crave for either. Here, (1) those who crave for [saṃsāric] existence are to be known as twofold. {J28} (1a) Those sentient beings who are hostile toward the path to liberation and have no disposition for [attaining] parinirvāṇa only desire saṃsāra but not nirvāṇa. (1b) Some who do follow this dharma of ours,[2] [but] have fallen into the ways of those [who are hostile toward the dharma], dislike the dharma of the mahāyāna. With reference to them, the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:
I am not their teacher; nor are they my śrāvakas. Śāriputra, I say that they are greatly filled with darkness, proceeding from one darkness into another darkness, from gloom into greater gloom.[3]
Next, (2) those who crave to be free from [saṃsāric] existence are [also] twofold: (a) those who have entered what is not the means [for liberation] and {D89b} (b) those who have entered these means. Here, (2a) those who have entered what is not the means [for liberation] are again threefold. (2aa) Those who are outside of this [dharma] of ours are the many different kinds of tīrthikas who are other [than us], such as the Carakas,[4] Parivrājakas,[5] and Nirgranthas.[6] (2ab) As for those who follow this dharma of ours [but] whose conduct accords with these [tīrthikas], though they have confidence [in the dharma], they cling to [views] that are difficult to grasp.[7] Who are these [people]? They are those who have views about the person [as being a self] and lack faith in the ultimate.[8] About them, the Bhagavān said:
- Those who do not have confidence in emptiness are not different from the tīrthikas.
(2ac) For those who have views about emptiness and are full of pride [about that], when they are taught emptiness,[9] this very emptiness, which is in fact the door to liberation in this [dharma] of ours, becomes a [wrong] view.[10] {P92a} With respect to them, [the Bhagavān] said [in the Kāśyapaparivarta]:
- O Kāśyapa, a view about the person that has the size of Sumeru is indeed preferable to the view of emptiness of those who are proud of it.[11]
(2b) Those who have entered the means [for liberation] are again twofold: (a) those who belong to the śrāvakayāna and (b) those who belong to the pratyekabuddhayāna. [Both] proceed on the set way of what is rightful.
(3) As for those who do not crave for either [saṃsāric existence or freedom from it], they are those sentient beings with supremely sharp faculties who are perfectly grounded in the mahāyāna. They neither desire saṃsāra (like those with great desire), nor do they fall into what is not the means [for liberation] (like the tīrthikas and so on), nor do they enter [any limited] means [for liberation] (like śrāvakas and pratyekabuddhas). Rather, being those who have entered the path to attain the equality of saṃsāra and nirvāṇa, their motivation [is to attain] the nonabiding nirvāṇa, their activities are based on saṃsāra without [however] being afflicted [by it], and their fundamental purity lies in being firmly grounded in compassion and the superior intention.[12] {J29}
Here, (1) those sentient beings who crave for [saṃsāric] existence (those with great desire and those who follow this dharma of ours [but] have fallen into the ways of those [with great desire]) are called "the group of sentient beings [whose disposition] is certain in terms of what is mistaken."[13] {D90a} (2a) Those who crave to be free from [saṃsāric] existence but have entered what is not the means [for liberation] are called "the group of sentient beings [whose disposition] is uncertain." (2b) Those who crave to be free from [saṃsāric] existence and have entered the means [for liberation] as well as (3) those who crave for neither [saṃsāra nor nirvāṇa] and have entered the path to attain the equality [of saṃsāra and nirvāṇa] are called "the group of sentient beings [whose disposition] is certain in terms of what is correct."
Now, apart from those sentient beings who are firmly grounded in the mahāyāna and proceed in an unobscured manner,[14] [all] other sentient beings [can be divided into] {P92b} the following [four kinds]—those with great desire, tīrthikas, śrāvakas, and pratyekabuddhas. In these [four groups], there operate four [kinds of] obscurations with regard to not realizing and not perceiving the tathāgata element. What are these four [obscurations]? They are as follows. Hostility toward the mahāyāna dharma is the obscuration of those with great desire, whose remedy is a bodhisattva’s cultivation of faith in the mahāyāna dharma. Views about a self with regard to phenomena is the obscuration of the tīrthikas who are other [than us], whose remedy is a bodhisattva’s cultivation of prajñāpāramitā. The notion of suffering, that is, the fear of suffering in saṃsāra, is the obscuration of those belonging to the śrāvakayāna, whose remedy is a bodhisattva’s cultivation of samādhis such as the Sky Treasure. To turn away from the welfare of sentient beings or indifference about the welfare of sentient beings is the obscuration of those belonging to the pratyekabuddhayāna,
whose remedy is a bodhisattva’s cultivation of great compassion. These are the four kinds of obscurations of the four kinds of sentient beings. Having cultivated their four remedies (having faith [in the mahāyāna dharma] and so forth), bodhisattvas attain the supreme purity of the dharmakāya, which is the unsurpassable actuality. Those who possess these four causes of accomplishing purity become children of the dharma king in the family of the tathāgatas.
- J icchantika, DP ’dod chen. VT (fol. 12r4) glosses this term as "those who desire saṃsāra." This term is also used to describe those beings who, according to some, have absolutely no disposition or potential for ever achieving nirvāṇa or buddhahood. However, texts such as RGVV take this term to mean that though these beings possess buddha nature just like all other beings, it is so densely obscured that it will take them a very long time to enter the dharma and attain nirvāṇa.
- VT (fol. 12r4) glosses these people as the Vātsiputrīyas. Being a subsect of the Saṃṃitīyas, the followers of Vatsīputra (a disciple of Śāriputra) asserted an ultimately real person that is inexpressible as being either the same as or different from the five skandhas. However, it seems quite clear that RGVV refers to the Vātsiputrīyas more specifically under (2ab) in the text below, while the persons referred to here seem to be any non-mahāyāna Buddhists who are averse toward the mahāyāna (usually denying it to be an authentic teaching of the Buddha). This is confirmed by CMW (456) that identifies the persons in question here as "the Sendhapas [Theravādins] who have fallen into the hīnayāna" (referring to sectarian non-mahāyāna Buddhists who oppose the mahāyāna, with the Theravādins traditionally being the most outspoken such opponents), while explicitly referring to the persons under (2ab) as the Vātsiputrīyas. In addition, the hīnayāna persons in question here are clearly contrasted with śrāvakas and pratyekabuddhas by RGVV under (2b), which says that śrāvakas and pratyekabuddhas are those "who have entered the means [for liberation] . . . [and] proceed on the set way of what is rightful." Thus, contrary to the hīnayāna followers mentioned here, śrāvakas and pratyekabuddhas are obviously seen as those who properly follow the path of the hīnayāna without denigrating the mahāyāna.
- aishō 668, 467c. The second sentence in DP reads: "Śāriputra, they proceed to the great darkness that is even greater than darkness and possesses great darkness." YDC (280) comments on the Tibetan version of this quote as follows. "Nor are they my śrāvakas"corresponds to the statement "How could there be liberation for those whose mind is hostile toward the dharma?"Accordingly, since such people temporarily are not persons to be guided, it is just their being inferior in that way that is expressed through a negative. The darkness that is even greater than ordinary darkness is ignorance. "Proceeding into great darkness "refers to wandering from suffering into suffering." Possessing great darkness" means possessing both ignorance (the cause) and suffering (its result).
- Lit. "wanderers." This term refers to an inhomogeneous group of roaming Yajurveda adepts and performers of Vedic rituals. They may also have had contacts with the early āyurveda school founded on the Carakasaṃhita by the famous Indian physician Caraka (born c. 300 bCe). VT (fol. 12r4) glosses them as Vaidyas, which here can mean only "those who are experts in medical science."
- This is the general name for wandering mendicants of Brahmanic origin, following orthodox Vedic teachings or heterodox paths (the name for mendicants from other castes on heterodox paths, such as the Buddha, was śramaṇa). Some of these mendicants were mere sophists, some Ājīvikas (the followers of Maskarī Gośalīputra), but most of them experimented with a wide range of gurus and spiritual methods. VT (fol. 12r4) glosses them as "a branch of those who smear their bodies with ashes."
- I follow Schmithausen’s emendation of J nirgranthiputra to nirgrantha (putra is missing in MA/MB and has no correspondence in DP either, but is found in C). The followers of this school are better known as the Jainas.
- J durgṛhītagrāhinaḥ, DP nges par gzung dka’ ba’i lta ba ’dzin pa.
- As confirmed by CMW (456), this refers to the Vātsīputrīyas.
- I follow Schmithausen’s suggestion ādeśyamānāyāṃ against mādyamānānāṃ (MB unclear), which is based on C (DP ’di la stong pa nyid du lta ba gang dag, which seems to be corrupt, since the sentence already contains two other instances of stong pa nyid du lta ba).
- VT (fol. 12r4–5) explains that this refers to those who think that there is some phenomenon called "emptiness"that makes entities empty.
- D45.43 (dkon brtsegs, vol. cha), fol. 132b.1–2.
- In general, "superior intention" (Skt. adhyāśaya, Tib. lhag pa’i bsam pa) is a term for the superior altruistic attitude of bodhisattvas that has solely the welfare of others in mind. They care about others with the same spontaneous intensity with which ordinary beings usually strive for their own well-being. This attitude is said to be the immediate prerequisite or cause for the arising of uncontrived genuine bodhicitta even in ordinary beings.
- This group of sentient beings as well as the two following ones were already mentioned above (J10).
- J anāvaraṇagāminaḥ. This can also mean "those who have unobscured attainment,"thus DP "those who have unobscured realization" (sgrib pa med pa rtogs pa).
BDRCtatra pareṇa ślokārdhena kiṃ darśitam/
caturdhāvaraṇaṃ dharmapratibho'pyātmadarśanam/
saṃsāraduḥkhabhīrūtvaṃ sattvārthaṃ nirapekṣatā//32//
icchantikānāṃ tīrthyānāṃ śrāvakāṇāṃ svayaṃbhuvām/
adhimuktyātayo dharmāścatvāraḥ śuddhihetavaḥ//33//
samāsata ime trividhāḥ sattvāḥ sattvarāśau saṃvidyante/ bhavābhilāṣiṇo vibhavābhilāṣiṇastadubhayānabhilāṣiṇaśca/ tatra bhavābhilāṣiṇo dvividhā veditavyāḥ/ mokṣamārgapratihatāśa aparinirvāṇagotrakāḥ sattvā ye saṃsāramevecchanti na nirvāṇaṃ tanniyatipatitāścehadhārmikā eva/ tadekatyā mahāyānadharmavidviṣo yānadhikṛtyataduktaṃ bhagavatā/ nāhaṃ teṣāṃ śāstā na te mama śrāvakāḥ / tānahaṃ śāriputra tamasastamo'ntaramandhakārān mahāndhakāragāminastamobhūyiṣṭhā iti vadāmi/
tatra vibhavābhilāṣiṇo dvividhāḥ/ anupāyapatitā upāyapatitāśca/ tatrānupāyapatitāḥ api trividhāḥ/ itobāhyā bahunānāprakārāścakaparibrājakanigranthiputraprabhṛtayo'nyatīrthyāḥ/ ihadhārmikāśca tatsabhāgacaritā eva śrāddhā api durgṛhītagrāhiṇaḥ/ te ca punaḥ katame/ yaduta pudgaladṛṣṭayaśca paramārthānadhimuktā yān prati bhagavatā śūnyatānadhimukto nirviśiṣṭo bhavati tīrthikairityuktam/ śūnyatādṛṣṭayaścābhimānikā yeṣāmiha tadvimokṣamukhe'pi śūnyatāyāṃ mādyamānānāṃ śūnyataiva dṛṣṭirbhavati yānadhikṛtyāha/ varaṃ khalu kāśyapa sumerumātrā pudgaladṛṣṭirna tvevābhimānikasya śūnyatādṛṣṭiriti/ tatropāyapatitā api dvividhāḥ/ śrāvakayānīyāśca samyaktvaniyāmamavakrāntāḥ pratyekabuddhayānīyāśca/
tadubhayānābhilāṣiṇaḥ punarmahāyānasaṃprasthitāḥ paramatīkṣṇendriyāḥ sattvā ye nāpi saṃsāramicchanti yathecchantikā nānupāyapatitāstīrthikādivan nāpyupāyapatitāḥ śrāvakapratyekabuddhavat/ api tu saṃsāranirvāṇasamatāpatti mārgapratipannāste bhavantyapratiṣṭhitanirvāṇāśayā nirupakliṣṭasaṃsāragataprayogā dṛḍhakaruṇādhyāśayapratiṣṭhitamūlapariśuddhā iti/
tatra ye sattvā bhavābhilāṣiṇa icchantikāstanniyatipatitā ihadhārmikā evocyante mithyātvaniyataḥ sattvarāśiriti/ ye vibhavābhilāṣiṇo'pyanupāyapatitā ucyante'niyataḥ sattvarāśiriti/ ye vibhavābhilāṣiṇa upāyapatitāstadubhayānabhilāṣiṇaśca samatāptimārgapratipannāsta ucyatte samyaktvaniyataḥ sattvarāśiriti/ tatra mahāyānasaṃprasthitān sattvānanāvaraṇagāminaḥ sthāpayitvā ya ito'nye sattvāstadyathā/ icchantikāstīrthyāḥ śrāvakāḥ pratyekabuddhāśca/ teṣāmimāni catvāryāvaraṇāni tathāgatadhātoranadhigamāyāsākṣātkriyāyaisaṃvartante/ katamāni ca catvāri/ tadyathā mahāyānadharmapratigha icchantikānāmāvaraṇa yasya pratipakṣo mahāyānadharmādhimuktibhāvanā bodhisattvānām/ dharmeṣvātmadarśanamanyatīrthānāmāvaraṇaṃ yasya pratipakṣaḥ prajñāpāramitābhāvanā bodhisattvānām/ saṃsāre duḥkhasaṃjñā duḥkhabhīrutva śrāvakayānikānāmavaraṇaṃ yasya pratipakṣo gaganagañjādisamādhibhāvanā bodhisattvānām/ sattvārthavimukhatā sattvārthanirapekṣatā pratyekabuddhayānikānāmāvaraṇaṃ yasya pratipakṣo mahākaruṇābhāvanā bodhisattvānāmiti/
etaccaturvidhamāvaraṇameṣāṃ caturvidhānāṃ sattvānāṃ yasya pratipakṣānimāṃścaturo'dhimuktyādīn bhāvayitvā bodhisattvā niruttarārthadharmakāyaviśuddhiparamatāmadhigacchantyebhiśca viśuddhisamudāgamakāraṇaiścaturbhiranugatā dharmarājaputrā bhavanti tathāgatakule/
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 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
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第一義諦不信真如法空佛說彼人無異外道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有方I.33
འདོད་ཆེན་མུ་སྟེགས་ཉན་ཐོས་དང་། །
རང་བྱུང་རྣམས་ཀྱི་སྒྲིབ་རྣམ་བཞི། །
དག་རྒྱུ་ལྷག་པར་མོས་པ་ལ། །
སོགས་པའི་ཆོས་ནི་རྣམ་བཞི་ཉིད། །
These are the four obscurations
Of those with great desire, tīrthikas,
Śrāvakas, and self-arisen [buddhas],
The causes of purity are the four dharmas
Of having faith and so forth.
इच्छन्तिकानां तीर्थ्यानां श्रावकाणां स्वयंभुवाम्
अधिमुक्त्यातयो धर्माश्चत्वारः शुद्धिहेतवः
闡提及外道 聲聞及自覺
信等四種法 清淨因應知
Now, what is taught by the latter half of verse [I.30]?
- Hostility toward the dharma, views about a self,
- Fear of saṃsāra’s suffering,
- And indifference about the welfare of sentient beings—
- These are the four obscurations I.32 {P91b}
- Of those with great desire,[1] tīrthikas,
- Śrāvakas, and self-arisen [buddhas],
- The causes of purity are the four dharmas
- Of having faith and so forth. I.33
In brief, one finds three kinds of sentient beings within the host of sentient beings: (1) those who crave for [saṃsāric] existence, (2) those who crave to be free from [saṃsāric] existence, and (3) those who do not crave for either. Here, (1) those who crave for [saṃsāric] existence are to be known as twofold. {J28} (1a) Those sentient beings who are hostile toward the path to liberation and have no disposition for [attaining] parinirvāṇa only desire saṃsāra but not nirvāṇa. (1b) Some who do follow this dharma of ours,[2] [but] have fallen into the ways of those [who are hostile toward the dharma], dislike the dharma of the mahāyāna. With reference to them, the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:
I am not their teacher; nor are they my śrāvakas. Śāriputra, I say that they are greatly filled with darkness, proceeding from one darkness into another darkness, from gloom into greater gloom.[3]
Next, (2) those who crave to be free from [saṃsāric] existence are [also] twofold: (a) those who have entered what is not the means [for liberation] and {D89b} (b) those who have entered these means. Here, (2a) those who have entered what is not the means [for liberation] are again threefold. (2aa) Those who are outside of this [dharma] of ours are the many different kinds of tīrthikas who are other [than us], such as the Carakas,[4] Parivrājakas,[5] and Nirgranthas.[6] (2ab) As for those who follow this dharma of ours [but] whose conduct accords with these [tīrthikas], though they have confidence [in the dharma], they cling to [views] that are difficult to grasp.[7] Who are these [people]? They are those who have views about the person [as being a self] and lack faith in the ultimate.[8] About them, the Bhagavān said:
- Those who do not have confidence in emptiness are not different from the tīrthikas.
(2ac) For those who have views about emptiness and are full of pride [about that], when they are taught emptiness,[9] this very emptiness, which is in fact the door to liberation in this [dharma] of ours, becomes a [wrong] view.[10] {P92a} With respect to them, [the Bhagavān] said [in the Kāśyapaparivarta]:
- O Kāśyapa, a view about the person that has the size of Sumeru is indeed preferable to the view of emptiness of those who are proud of it.[11]
(2b) Those who have entered the means [for liberation] are again twofold: (a) those who belong to the śrāvakayāna and (b) those who belong to the pratyekabuddhayāna. [Both] proceed on the set way of what is rightful.
(3) As for those who do not crave for either [saṃsāric existence or freedom from it], they are those sentient beings with supremely sharp faculties who are perfectly grounded in the mahāyāna. They neither desire saṃsāra (like those with great desire), nor do they fall into what is not the means [for liberation] (like the tīrthikas and so on), nor do they enter [any limited] means [for liberation] (like śrāvakas and pratyekabuddhas). Rather, being those who have entered the path to attain the equality of saṃsāra and nirvāṇa, their motivation [is to attain] the nonabiding nirvāṇa, their activities are based on saṃsāra without [however] being afflicted [by it], and their fundamental purity lies in being firmly grounded in compassion and the superior intention.[12] {J29}
Here, (1) those sentient beings who crave for [saṃsāric] existence (those with great desire and those who follow this dharma of ours [but] have fallen into the ways of those [with great desire]) are called "the group of sentient beings [whose disposition] is certain in terms of what is mistaken."[13] {D90a} (2a) Those who crave to be free from [saṃsāric] existence but have entered what is not the means [for liberation] are called "the group of sentient beings [whose disposition] is uncertain." (2b) Those who crave to be free from [saṃsāric] existence and have entered the means [for liberation] as well as (3) those who crave for neither [saṃsāra nor nirvāṇa] and have entered the path to attain the equality [of saṃsāra and nirvāṇa] are called "the group of sentient beings [whose disposition] is certain in terms of what is correct."
Now, apart from those sentient beings who are firmly grounded in the mahāyāna and proceed in an unobscured manner,[14] [all] other sentient beings [can be divided into] {P92b} the following [four kinds]—those with great desire, tīrthikas, śrāvakas, and pratyekabuddhas. In these [four groups], there operate four [kinds of] obscurations with regard to not realizing and not perceiving the tathāgata element. What are these four [obscurations]? They are as follows. Hostility toward the mahāyāna dharma is the obscuration of those with great desire, whose remedy is a bodhisattva’s cultivation of faith in the mahāyāna dharma. Views about a self with regard to phenomena is the obscuration of the tīrthikas who are other [than us], whose remedy is a bodhisattva’s cultivation of prajñāpāramitā. The notion of suffering, that is, the fear of suffering in saṃsāra, is the obscuration of those belonging to the śrāvakayāna, whose remedy is a bodhisattva’s cultivation of samādhis such as the Sky Treasure. To turn away from the welfare of sentient beings or indifference about the welfare of sentient beings is the obscuration of those belonging to the pratyekabuddhayāna,
whose remedy is a bodhisattva’s cultivation of great compassion. These are the four kinds of obscurations of the four kinds of sentient beings. Having cultivated their four remedies (having faith [in the mahāyāna dharma] and so forth), bodhisattvas attain the supreme purity of the dharmakāya, which is the unsurpassable actuality. Those who possess these four causes of accomplishing purity become children of the dharma king in the family of the tathāgatas.
- J icchantika, DP ’dod chen. VT (fol. 12r4) glosses this term as "those who desire saṃsāra." This term is also used to describe those beings who, according to some, have absolutely no disposition or potential for ever achieving nirvāṇa or buddhahood. However, texts such as RGVV take this term to mean that though these beings possess buddha nature just like all other beings, it is so densely obscured that it will take them a very long time to enter the dharma and attain nirvāṇa.
- VT (fol. 12r4) glosses these people as the Vātsiputrīyas. Being a subsect of the Saṃṃitīyas, the followers of Vatsīputra (a disciple of Śāriputra) asserted an ultimately real person that is inexpressible as being either the same as or different from the five skandhas. However, it seems quite clear that RGVV refers to the Vātsiputrīyas more specifically under (2ab) in the text below, while the persons referred to here seem to be any non-mahāyāna Buddhists who are averse toward the mahāyāna (usually denying it to be an authentic teaching of the Buddha). This is confirmed by CMW (456) that identifies the persons in question here as "the Sendhapas [Theravādins] who have fallen into the hīnayāna" (referring to sectarian non-mahāyāna Buddhists who oppose the mahāyāna, with the Theravādins traditionally being the most outspoken such opponents), while explicitly referring to the persons under (2ab) as the Vātsiputrīyas. In addition, the hīnayāna persons in question here are clearly contrasted with śrāvakas and pratyekabuddhas by RGVV under (2b), which says that śrāvakas and pratyekabuddhas are those "who have entered the means [for liberation] . . . [and] proceed on the set way of what is rightful." Thus, contrary to the hīnayāna followers mentioned here, śrāvakas and pratyekabuddhas are obviously seen as those who properly follow the path of the hīnayāna without denigrating the mahāyāna.
- aishō 668, 467c. The second sentence in DP reads: "Śāriputra, they proceed to the great darkness that is even greater than darkness and possesses great darkness." YDC (280) comments on the Tibetan version of this quote as follows. "Nor are they my śrāvakas"corresponds to the statement "How could there be liberation for those whose mind is hostile toward the dharma?"Accordingly, since such people temporarily are not persons to be guided, it is just their being inferior in that way that is expressed through a negative. The darkness that is even greater than ordinary darkness is ignorance. "Proceeding into great darkness "refers to wandering from suffering into suffering." Possessing great darkness" means possessing both ignorance (the cause) and suffering (its result).
- Lit. "wanderers." This term refers to an inhomogeneous group of roaming Yajurveda adepts and performers of Vedic rituals. They may also have had contacts with the early āyurveda school founded on the Carakasaṃhita by the famous Indian physician Caraka (born c. 300 bCe). VT (fol. 12r4) glosses them as Vaidyas, which here can mean only "those who are experts in medical science."
- This is the general name for wandering mendicants of Brahmanic origin, following orthodox Vedic teachings or heterodox paths (the name for mendicants from other castes on heterodox paths, such as the Buddha, was śramaṇa). Some of these mendicants were mere sophists, some Ājīvikas (the followers of Maskarī Gośalīputra), but most of them experimented with a wide range of gurus and spiritual methods. VT (fol. 12r4) glosses them as "a branch of those who smear their bodies with ashes."
- I follow Schmithausen’s emendation of J nirgranthiputra to nirgrantha (putra is missing in MA/MB and has no correspondence in DP either, but is found in C). The followers of this school are better known as the Jainas.
- J durgṛhītagrāhinaḥ, DP nges par gzung dka’ ba’i lta ba ’dzin pa.
- As confirmed by CMW (456), this refers to the Vātsīputrīyas.
- I follow Schmithausen’s suggestion ādeśyamānāyāṃ against mādyamānānāṃ (MB unclear), which is based on C (DP ’di la stong pa nyid du lta ba gang dag, which seems to be corrupt, since the sentence already contains two other instances of stong pa nyid du lta ba).
- VT (fol. 12r4–5) explains that this refers to those who think that there is some phenomenon called "emptiness"that makes entities empty.
- D45.43 (dkon brtsegs, vol. cha), fol. 132b.1–2.
- In general, "superior intention" (Skt. adhyāśaya, Tib. lhag pa’i bsam pa) is a term for the superior altruistic attitude of bodhisattvas that has solely the welfare of others in mind. They care about others with the same spontaneous intensity with which ordinary beings usually strive for their own well-being. This attitude is said to be the immediate prerequisite or cause for the arising of uncontrived genuine bodhicitta even in ordinary beings.
- This group of sentient beings as well as the two following ones were already mentioned above (J10).
- J anāvaraṇagāminaḥ. This can also mean "those who have unobscured attainment,"thus DP "those who have unobscured realization" (sgrib pa med pa rtogs pa).
BDRCtatra pareṇa ślokārdhena kiṃ darśitam/
caturdhāvaraṇaṃ dharmapratibho'pyātmadarśanam/
saṃsāraduḥkhabhīrūtvaṃ sattvārthaṃ nirapekṣatā//32//
icchantikānāṃ tīrthyānāṃ śrāvakāṇāṃ svayaṃbhuvām/
adhimuktyātayo dharmāścatvāraḥ śuddhihetavaḥ//33//
samāsata ime trividhāḥ sattvāḥ sattvarāśau saṃvidyante/ bhavābhilāṣiṇo vibhavābhilāṣiṇastadubhayānabhilāṣiṇaśca/ tatra bhavābhilāṣiṇo dvividhā veditavyāḥ/ mokṣamārgapratihatāśa aparinirvāṇagotrakāḥ sattvā ye saṃsāramevecchanti na nirvāṇaṃ tanniyatipatitāścehadhārmikā eva/ tadekatyā mahāyānadharmavidviṣo yānadhikṛtyataduktaṃ bhagavatā/ nāhaṃ teṣāṃ śāstā na te mama śrāvakāḥ / tānahaṃ śāriputra tamasastamo'ntaramandhakārān mahāndhakāragāminastamobhūyiṣṭhā iti vadāmi/
tatra vibhavābhilāṣiṇo dvividhāḥ/ anupāyapatitā upāyapatitāśca/ tatrānupāyapatitāḥ api trividhāḥ/ itobāhyā bahunānāprakārāścakaparibrājakanigranthiputraprabhṛtayo'nyatīrthyāḥ/ ihadhārmikāśca tatsabhāgacaritā eva śrāddhā api durgṛhītagrāhiṇaḥ/ te ca punaḥ katame/ yaduta pudgaladṛṣṭayaśca paramārthānadhimuktā yān prati bhagavatā śūnyatānadhimukto nirviśiṣṭo bhavati tīrthikairityuktam/ śūnyatādṛṣṭayaścābhimānikā yeṣāmiha tadvimokṣamukhe'pi śūnyatāyāṃ mādyamānānāṃ śūnyataiva dṛṣṭirbhavati yānadhikṛtyāha/ varaṃ khalu kāśyapa sumerumātrā pudgaladṛṣṭirna tvevābhimānikasya śūnyatādṛṣṭiriti/ tatropāyapatitā api dvividhāḥ/ śrāvakayānīyāśca samyaktvaniyāmamavakrāntāḥ pratyekabuddhayānīyāśca/
tadubhayānābhilāṣiṇaḥ punarmahāyānasaṃprasthitāḥ paramatīkṣṇendriyāḥ sattvā ye nāpi saṃsāramicchanti yathecchantikā nānupāyapatitāstīrthikādivan nāpyupāyapatitāḥ śrāvakapratyekabuddhavat/ api tu saṃsāranirvāṇasamatāpatti mārgapratipannāste bhavantyapratiṣṭhitanirvāṇāśayā nirupakliṣṭasaṃsāragataprayogā dṛḍhakaruṇādhyāśayapratiṣṭhitamūlapariśuddhā iti/
tatra ye sattvā bhavābhilāṣiṇa icchantikāstanniyatipatitā ihadhārmikā evocyante mithyātvaniyataḥ sattvarāśiriti/ ye vibhavābhilāṣiṇo'pyanupāyapatitā ucyante'niyataḥ sattvarāśiriti/ ye vibhavābhilāṣiṇa upāyapatitāstadubhayānabhilāṣiṇaśca samatāptimārgapratipannāsta ucyatte samyaktvaniyataḥ sattvarāśiriti/ tatra mahāyānasaṃprasthitān sattvānanāvaraṇagāminaḥ sthāpayitvā ya ito'nye sattvāstadyathā/ icchantikāstīrthyāḥ śrāvakāḥ pratyekabuddhāśca/ teṣāmimāni catvāryāvaraṇāni tathāgatadhātoranadhigamāyāsākṣātkriyāyaisaṃvartante/ katamāni ca catvāri/ tadyathā mahāyānadharmapratigha icchantikānāmāvaraṇa yasya pratipakṣo mahāyānadharmādhimuktibhāvanā bodhisattvānām/ dharmeṣvātmadarśanamanyatīrthānāmāvaraṇaṃ yasya pratipakṣaḥ prajñāpāramitābhāvanā bodhisattvānām/ saṃsāre duḥkhasaṃjñā duḥkhabhīrutva śrāvakayānikānāmavaraṇaṃ yasya pratipakṣo gaganagañjādisamādhibhāvanā bodhisattvānām/ sattvārthavimukhatā sattvārthanirapekṣatā pratyekabuddhayānikānāmāvaraṇaṃ yasya pratipakṣo mahākaruṇābhāvanā bodhisattvānāmiti/
etaccaturvidhamāvaraṇameṣāṃ caturvidhānāṃ sattvānāṃ yasya pratipakṣānimāṃścaturo'dhimuktyādīn bhāvayitvā bodhisattvā niruttarārthadharmakāyaviśuddhiparamatāmadhigacchantyebhiśca viśuddhisamudāgamakāraṇaiścaturbhiranugatā dharmarājaputrā bhavanti tathāgatakule/
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 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
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第一義諦不信真如法空佛說彼人無異外道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有方I.34
ཐེག་མཆོག་ལ་མོས་ས་བོན་ཤེས་རབ་ནི། །
སངས་རྒྱས་ཆོས་བསྐྱེད་མ་དང་བསམ་གཏན་གྱི། །
བདེ་བའི་མངལ་གནས་སྙིང་རྗེའི་མ་མ་ཅན། །
གང་ཡིན་དེ་དག་ཐུབ་པའི་རྗེས་སྐྱེས་སྲས། །
Those whose seed is the faith in the supreme yāna,
Whose mother is the prajñā that gives birth to the buddha qualities,
Whose womb is blissful samādhi, and whose nanny is compassion
Are the children who take after the sages.
बीजं येषामग्रयानाधिमुक्ति-
र्माता प्रज्ञा बुद्धधर्मप्रसूत्यै
गर्भस्थानं ध्यानसौख्यं कृपोक्ता
धात्री पुत्रास्तेऽनुजाता मुनीनाम्
大乘信為子 般若以為母
禪胎大悲乳 諸佛如實子
How is that? {D90b}
- Those whose seed is the faith in the supreme yāna,
- Whose mother is the prajñā that gives birth to the buddha qualities, {J30}
- Whose womb is blissful samādhi, and whose nanny is compassion
- Are the children who take after the sages. I.34
BDRCkathamiti/
bījaṃ yeṣāmagrayānādhimukti-
rmātā prajñā buddhadharmaprasūtyai/
garbhasthānaṃ dhyānasaukhyaṃ kṛpoktā
dhātrī putrāste'nujātā munīnām//34//
I.35
གཙང་བདག་བདེ་དང་རྟག་ཉིད་ཀྱི། །
ཡོན་ཏན་ཕ་རོལ་ཕྱིན་པ་འབྲས། །
སྡུག་བསྔལ་ཡིད་འབྱུང་ཞི་ཐོབ་པར། །
འདུན་དང་སྨོན་པའི་ལས་ཅན་ནོ། །
The fruition consists of the pāramitās that are
The qualities of purity, self, bliss, and permanence.
It has the function of being weary of suffering
As well as striving and aspiring to attain peace.
शुभात्मसुखनित्यत्वगुणपारमिता फलम्
दुःखनिर्विच्छमप्राप्तिच्छन्दप्रनिधिकर्मकः
淨我樂常等 彼岸功德果
厭苦求涅槃 欲願等諸業
Now, [there is] a verse in terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart].
- The fruition consists of the pāramitās that are
- The qualities of purity, self, bliss, and permanence.
- It has the function of being weary of suffering
- As well as striving and aspiring to attain peace. I.35
What is taught by the first half of this verse here?
- In brief, the fruition of those [causes]
- Is characterized by being the remedies
- That counteract the four kinds of
- Mistakenness about the dharmakāya. I.36
The four dharmas such as having faith [in the mahāyāna dharma were described] as the causes of the purity of the tathāgata element. In brief, the fruition of those [four causes] should be regarded, in due order and by virtue of their being the remedies that counteract the four kinds of mistakenness, as the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata.
Here, the notion that impermanent entities such as form are permanent, the notion that [entities entailing] suffering are blissful, the notion that [entities] lacking a self have a self, and the notion that impure [entities] are pure are called "the fourfold mistakenness." The fourfold unmistakenness should be understood by way of the opposites of those [four notions]. What is this fourfold [unmistakenness]? It consists of the notion that entities such as form are impermanent, the notion that they [entail] suffering, the notion that they lack a self, and the notion that they are impure. These [notions] are called "the opposite of the fourfold mistakenness." In turn, these [opposites of the fourfold unmistakenness] are meant here to be mistakennesses with regard to the dharmakāya of the Tathāgata, which has the characteristics of being permanent and so on. By virtue of being the remedies for that [latter mistakenness, there is] the presentation of the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata, that is, the pāramitā of permanence, the pāramitā of bliss, {P93b} the pāramitā of a self, and the pāramitā of purity. This passage {D91a} is to be understood in detail according to the [Śrīmālādevī]sūtra:
Bhagavan, sentient beings are mistaken about the five appropriating skandhas that they have taken on. They entertain the notion that what is impermanent is permanent, the notion that what is suffering is bliss, the notion that what lacks a self has a self, and the notion that what is impure is pure. Bhagavan, even all śrāvakas and pratyekabuddhas are mistaken about the dharmakāya of the Tathāgata, which has not been seen by the wisdom of emptiness before and is the object of omniscient wisdom [alone].[1] {J31} Bhagavan, those sentient beings who[2] entertain the notion of permanence, the notion of bliss, the notion of a self, and the notion of purity are the legitimate heart sons of the Bhagavān. Bhagavan, these sentient beings are unmistaken. Bhagavan, these sentient beings have the correct view. For what reason is that so? Bhagavan, this dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity. Those sentient beings who see this dharmakāya of the Tathāgata in that way see correctly. Those who see correctly are the legitimate heart sons of the Bhagavān.[3]
The reverse order of these four pāramitās that are the qualities of the dharmakāya of the Tathāgata should be understood by way of the order of the [above-mentioned four] causes [of purity]. Here, (1) by way of being the opposite of those with great desire who are hostile toward the mahāyāna dharma {P94a} taking delight in impure saṃsāra, the attainment of the pāramitā of purity should be regarded as the fruition of bodhisattvas’ having cultivated faith in the mahāyāna dharma.
(2) By way of being the opposite of the tīrthikas, who are other [than us] and regard the five appropriating skandhas as a self, taking delight in clinging to a nonexistent self, {D91b} the attainment of the pāramitā of the supreme self should be regarded as the fruition of [bodhisattvas’] having cultivated prajñāpāramitā. Thus, all tīrthikas, who are other [than us], claim that [certain] entities such as form, which do not have the nature of that [which they appear as], are the self. [However,] since these entities as they are apprehended by those [tīrthikas] are deceiving[4] in terms of the characteristic of being a self, they never are a self. On the other hand, the Tathāgata has attained the pāramitā of the supreme lack of self of all phenomena through the wisdom of [realizing] true reality just as it is. Since this lack of self, just as it is seen by the [Tathāgata], is undeceiving in terms of its characteristic of not being a self, it is taken to be a self at all times. [Thus, here,] it is the very lack of self that is referred to as "self,"[5] just as [the prajñāpāramitā sūtras] speak of "abiding in a nonabiding manner."
(3) By way of being the opposite of those who belong to the śrāvakayāna, who are afraid of the suffering of saṃsāra, {J32} taking delight in the mere pacification of saṃsāric suffering, the attainment of the pāramitā of all mundane and supramundane bliss should be regarded as the fruition of [bodhisattvas’] having cultivated samādhis such as the Sky Treasure.
(4) By way of being the opposite of those who belong to the pratyekabuddhayāna, who are indifferent about the welfare of sentient beings, taking delight in dwelling in solitude, {P94b} the attainment of the pāramitā of permanence should be regarded as the fruition of [bodhisattvas’] having cultivated great compassion because [bodhisattvas] are always and without interruption consumed by their desire[6] for the welfare of sentient beings for as long as saṃsāra exists.
Thus, in due order, the fourfold cultivation of faith, prajñā, samādhi, and compassion by bodhisattvas accomplishes the fruition that is called "the four kinds of pāramitās that are the qualities of purity, self, bliss, and permanence in the dharmakāya of the Tathāgata." By virtue of these [pāramitās], the Tathāgata said, "having reached the full extent of the dharmadhātu, extending to the limits of the element of space, {D92a} and lasting until the end of time."[7] Through having cultivated faith in the supreme dharma of the mahāyāna, the Tathāgata attained the supreme state of the utterly pure dharmadhātu. Therefore, he accomplished the supreme dharmadhātu. Through having cultivated prajñāpāramitā, [the Tathāgata] perfectly realized the space-like lack of self of the world [that consists] of sentient beings and their container. Through having cultivated samādhis such as the Sky Treasure, he displays his mastery over being the supreme lord of dharma everywhere. For the two reasons [presented in the last two sentences, the Tathāgata] extends to the limits of the element of space. Through having cultivated great compassion, [the Tathāgata] is endowed with compassion for all sentient beings beyond the limits of time. It is based on this that [the Tathāgata] lasts until the end of time.
Now, even though they abide in the uncontaminated basic element, for arhats, pratyekabuddhas, and bodhisattvas who have attained the [ten] masteries,[8] there are four obstructions to acquiring the four pāramitās that are the qualities of the dharmakāya of the Tathāgata. {P95a} These are [the obstructions] that have (1) the characteristic of a condition, (2) the characteristic of a cause, (3) the characteristic of arising, and (4) the characteristic of perishing.
Here, (1) [the obstruction] that has the characteristic of a condition [refers to] the ground of the latent tendencies of ignorance, similar to ignorance [being the condition] of [karmic] formations.[9] (2) [The obstruction] that has the characteristic of a cause [refers to] the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance and is similar to the [karmic] formations [of ordinary beings]. (3) [The obstruction] that has the characteristic of arising [refers to] the occurrence of three kinds of bodies[10] that are of mental nature and are caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance, {J33} which is similar to the occurrence of the three [kinds of saṃsāric] existences caused by the contaminated karma that is conditioned by the four appropriating factors.[11] (4) [The obstruction] that has the characteristic of perishing [refers to] the death that is an inconceivable transformation[12] and is conditioned by the occurrence of the [above-mentioned] three kinds of bodies that are of mental nature, similar to aging and death being conditioned by birth.
Here, arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries {D92b} have not relinquished the ground of the latent tendencies of ignorance that represents the foundation of all proximate afflictions. Therefore, they have not attained the excellent final pāramitā of the purity of all latent tendencies[13] of the foul-smelling afflictive stains.[14] On account of this ground of the latent tendencies of ignorance, they [still] possess subtle [kinds of] engaging in [certain] reference points of characteristics. Therefore, they have not attained the pāramitā of self that is utterly without any [mental] formations. On account of the ground of the latent tendencies of ignorance and the uncontaminated karma that is triggered by the subtle engagement in [certain] reference points of characteristics as conditioned by this ground of the latent tendencies of ignorance, there is the arising of the [seemingly physical] skandha that has a mental nature. Therefore, they have not attained the pāramitā of the utter bliss of such [a skandha’s] having ceased. For as long as {P95b} they do not perceive the tathāgata element, which becomes apparent[15] due to the cessation of all afflictiveness in terms of affliction, karma, and birth without exception, they are not free from the death that is an inconceivable transformation. Therefore, they have not attained the pāramitā of permanence that is the state of being absolutely unchanging.
Here, the ground of the latent tendencies of ignorance is similar to the afflictiveness of affliction. The formations of uncontaminated karma are similar to the afflictiveness of karma. The occurrence of the three kinds of bodies that are of a mental nature and the death that is an inconceivable transformation are similar to the afflictiveness of birth. This passage is to be understood in detail according to the [Śrīmālādevī]sūtra:
O Bhagavan, the three [kinds of saṃsāric] existences arise [through] being caused by the contaminated karma that is conditioned by the [four] appropriating factors. Likewise, Bhagavan, {J34} the three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries arise [through] being caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance. Bhagavan, the ground of the latent tendencies of ignorance is the condition[16] for the arising of these three bodies of a mental nature on the three levels [of arhats, pratyekabuddhas, and bodhisattvas] and for the origination of uncontaminated karma.[17] {D93a}
Therefore, in these three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries, there are no pāramitās that are the qualities of purity, self, bliss, and permanence. Hence, [the Śrīmālādevīsūtra] says:
- This dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity.[18]
- This sentence in D45.48 reads, "Bhagavan, even the pure wisdom of all śrāvakas and pratyekabuddhas has not seen the object of omniscient wisdom and the dharmakāya of the Tathāgata before."
- D45.48 adds "by virtue of their faith in the Tathāgata."
- D45.48, fols. 273b.3–274a.1.
- I follow MA/MB visaṃvāditatvāt against J visaṃvāditvāt (the same goes for avisaṃvāditatvāt a few lines below).
- I follow MA/MB evātmeti against J evātmani.
- With Schmithausen, I follow MA sattvārthagodhapaliguddhatvād against MB sattvārthapariśodhapariśuddhatvād (corresponding to DP yongs su sbyong ba yongs su dag pa’i phyir) and J sattvārthaphaligodhapariśuddhatvād.
- Daśabhūmikasūtra (Rahder ed., 14ff.): dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭiniṣṭham. In the sūtra, these three phrases occur several times in this order in the lists of attributes of a bodhisattva’s aspiration prayers, veneration of buddhas, and so on.
- These ten are mastery over (1) life span (being able to live for infinite eons), (2) mind (firmly dwelling in samādhi through infinite wisdom), (3) necessities (displaying all worldly realms by blessing them with many embellishments), (4) karma (displaying karmic maturations just at the time when they can be blessed), (5) birth (displaying births everywhere in the worldly realms), (6) creative will power (displaying all worldly realms as being completely filled with buddhas), (7) aspiration prayers (displaying awakening in any buddha realm and at any time one pleases), (8) miraculous powers (displaying all kinds of miraculous feats, such as going to all buddha realms), (9) dharma (displaying the light of the dharma doors without center and periphery), (10) wisdom (displaying a buddha’s powers, fearlessnesses, unique qualities, major and minor marks, and becoming completely perfectly awakened). Usually, it is said that these ten masteries are attained on the eighth bhūmi. However, even bodhisattvas on the lower bhūmis possess certain degrees of such masteries.
- RYC (70) explains that "the ground of the latent tendencies of ignorance"refers to the latencies of being ignorant in terms of a phenomenal identity. Based on that, uncontaminated karma is motivated by the subtle ignorance that consists of the cognitive obscurations. YDC (299) explains that the nature of the ground of the latent tendencies of ignorance consists of subtle dualistic appearances. Since these function as the support of the latent tendencies of the afflictions, it is called "the ground of latent tendencies."
- DP and C have "body"for Sanskrit ātmabhāva, which is one of its meanings. The term (lit. "becoming or existing of one’s self" or "produced by one’s self") can also refer to the entirety of one’s psychophysical existence as related to a self. The three kinds of mental bodies mentioned here are those assumed by śrāvaka arhats, pratyekabuddha arhats, and bodhisattvas, respectively.
- These are usually listed as desire, (wrong) views, holding (wrong) discipline and spiritual disciplines as paramount, and proclaiming a self (ātmavāda). VT (fol. 12r7) lists them as extreme views (dṛṣṭānta), the appropriating factor of conception (kalpopādāna), the appropriating factor of (wrong) discipline and spiritual disciplines (śīlavratopādāna), and the appropriating factor of existence (bhavopādāna). VT also adds the appropriating factors of a self, craving, and ignorance.
- I follow Schmithausen’s emendation acintyapāriṇāmikī against J acintyā pāriṇāmikī (MA/MB °pari°).
- With de Jong, I follow MB °prakarṣa° and DP rab against °pakarṣa° in MA and J. I also conform with DP pha rol tu phyin pa rab kyi mthar thug pa in connecting °prakarṣaparyanta° with °śubhapāramitāṃ.
- One of the literal meanings of the Sanskrit vāsa or vāsanā for "latent tendencies" is "perfuming." Thus, as described here, the latent tendencies of the afflictions are like the lingering traces of the smell of a perfume even when a bottle with perfume has been emptied and washed.
- Skt. saṃudbhūta can also mean "arising" and "being produced,"but those two meanings do not seem appropriate here because the tathāgata heart does not ever arise and DP read ’gags pa las gyur pa.
- D45.48 says "foundation" (rten).
- D45.48, fols. 265b.7–266a.2.
- Ibid., fol. 273b.7.
BDRCtatra phalārtha karmārtha cārabhya ślokaḥ/
śubhātmasukhanityatvaguṇapāramitā phalam/
duḥkhanirvicchamaprāpticchandapranidhikarmakaḥ//35//
tatra pūrveṇa ślokārdhena kiṃ darśitam/
phalameṣāṃ samāsena dharmakāye viparyayāt/
caturvidhaviparyāsapratipakṣaprabhāvitam//36//
ya ete'dhimuktyādayaścatvāro dharmāstathāgatadhātorviśuddhihetava eṣāṃ yathāsaṃkhyameva samāsataścaturvidhaviparyāsaviparyayapratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā phalaṃ draṣṭavyam/ tatra yā rūpādike vastunyanitye nityamiti saṃjñā/ duḥkhe sukhamiti/ anātmanyātmeti/ aśubhe śubhamiti saṃjñā/ ayamucyate caturvidho viparyāsaḥ/ etadviparyayeṇa caturvidha evāviparyāso veditavyaḥ/ katamaścaturvidhaḥ/ yā tasminneva rūpādike vastunyanityasaṃjñā/ duḥkhasaṃjñā/ anātmasaṃjñā/ aśubhasaṃjñā/ ayamucyate caturvidhaviparyāsaviparyayaḥ/ sa khalveṣa nityādilakṣaṇaṃ tathāgatadharmakāyamadhikṛtyeha viparyāso'bhipreto yasya pratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā vyavasthāpitā/ tadyathā nityapāramitā sukhapāramitātmapāramitā subhapāramiteti/ eṣa ca grantho vistareṇa yathāsūtramanugantavyaḥ/ viparyastā bhagavan sattvā upātteṣu pañcasūpādānaskandheṣu/ te bhavantyanitye nityasaṃjñinaḥ/ duḥkhe sukhasaṃjñinaḥ/ anātmanyātmasaṃjñinaḥ/ aśubhe subhasaṃjñinaḥ/ sarvaśrāvakapratyekabuddhā api bhagavan śūnyatājñānenādṛṣṭapūrve sarvajñajñānaviṣaye tathāgatadharmakāye viparyastāḥ/ ye bhagavan sattvāḥ syurbhagavataḥ putrā aurasā nityasaṃjñina ātmasaṃjñinaḥ sukhasaṃjñinaḥ śubhasaṃjñinaste bhagavan sattvāḥ syuraviparyastāḥ/ syuste bhagavan samyagdarśinaḥ/ tat kasmāddhetoḥ/ tathāgatadharmakāya eva bhagavan nityapāramitā sukhapāramitā ātmapāramitā śubhapāramitā/ ye bhagavan sattvāstathāgatadharmakāyamevaṃ paśyanti te samyak paśyanti/ ye samyaka paśyanti te bhagavataḥ putrā aurasā iti vistaraḥ/
āsāṃ punaścatasṛṇāṃ tathāgatadharmakāyaguṇapāramitāyāṃ hetvānupūrvyā pratilomakramo veditavyaḥ/ tatra mahāyānadharmapratihatānāmicchantikānāmaśucisaṃsārābhirativiparyayeṇa bodhisattvānāṃ mahāyānadharmādhimuktibhāvanāyāḥ śubhapāramitādhigamaḥ phalaṃ draṣṭavyam/ pañcasūpādānaskandheṣvātmadarśināmanyatīrthyānāmasadātmagrahābhirativiparyayeṇa prajñāpāramitābhāvanāyāḥ paramātmapāramitādhigamaḥ phalaṃ draṣṭavyam/ sarve hyanyatīrthyā rūpādikamatatsvabhāvaṃ vastvātmetyupagatāḥ/ taccaiṣāṃ vastu yathāgrahamātmalakṣaṇena visaṃvāditvāt sarvakālamanātmā/ tathāgataḥ punaryathābhūtajñānena sarvadharmanairātmyaparapā ramabhiprāptaḥ/ taccāsya nairātmyamanātmalakṣaṇena yathādarśanamavisaṃvāditvāt sarvakālamātmābhipreto nairātmyaṃmevātmani kṛtvā/ yathoktaṃ sthito'sthānayogeneti/ saṃsāraduḥkhabhīrūṇāṃ śrāvakayānikānāṃ saṃsāraduḥkhopaśamamātrābhirativiparyayeṇa gaganagañjādisamādhibhavanāyāḥ sarvalaukikalokottarasukhapāramitādhigamaḥ phalaṃ draṣṭavyam/ sattvārthanirapekṣāṇāṃ pratyekabuddhayānīyānāyamasaṃsargavihārābhirativiṣaparyayeṇa mahākaruṇābhāvanāyāḥ satatasamitamā saṃsārāt sattvārthaphaligodhapariśuddhatvān nityapāramitādhigamaḥ phalaṃ draṣṭavyam/ ityetāsāṃ catasṛṇāmadhimuktiprajñāsamādhikaruṇābhāvanānāṃ yathāsaṃkhyameva caturākāraṃ tathāgatadharmakāye śubhātmasukhanityatvaguṇāpāramitākhyaṃ phalaṃ nirvartyate bodhisattvānām/ ābhiśca tathāgato dharmadhātuparama ākāśadhātuparyavasāno'parāntakoṭīniṣṭha ityucyate/ mahāyānaparamadharmādhimuktibhāvanāyā hi tathāgato'tyantaśubhadharmadhātuparamatādhigamāddharmadhātuparamaḥ saṃvṛttaḥ/ prajñāpāramitābhāvanayākāśopamasattvabhājanalokanairātmyaniṣṭhāgamanād gaganagañjādisamādhibhāvanayā ca sarvatra paramadharmeśvaryavibhutvasaṃdarśanādākāśadhātuparyavasānaḥ/ mahākaruṇābhāvanayā sarvasattveṣvaparyantakālakāruṇikatāmupādāyāparāntakoṭiniṣṭha iti/
āsāṃ punaścatasṛṇāṃ tathāgatadharmakāyaguṇapāramitānāmadhigamāyānāsravadhātusthitānāmapyarhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānāmime catvāraḥ paripanthā bhavanti/ tadyathā pratyayalakṣaṇaṃ hetulakṣaṇaṃ saṃbhavalakṣaṇaṃ vibhavalakṣaṇamiti/ tatra pratyayalakṣaṇamavidyāvāsabhūmiravidyeva saṃskārāṇām/ hetulakṣaṇamavidyāvāsabhūmipratyayameva saṃskāravadanāsravaṃ karma/ saṃbhavalakṣaṇamavidyāvāsabhūmipratyayānāsravakarmahetukī ca trividhā manomayātmabhāvanirvṛttiścaturupādānapratyayā sāsravakarmahetukīva tribhavābhinirvṛttiḥ/ vibhavalakṣaṇaṃ trividhamanomayātmabhāvanirvṛttipratyayā jātipratyayamiva jarāmaraṇamacintyā pāriṇāmikī cyutiriti/
tatra sarvopakleśasaṃniśrayabhūtāyā avidyāvāsabhūmeraprahīṇātvādarhantaḥ pratyekabuddhā vaśitāprāptāśca bodhisattvāḥ sarvakleśamaladaurgandhyavāsanāpakarṣaparyantaśubhapāramitāṃ nādhigacchanti/ tāmeva cāvi dyāvāsabhūmiṃ pratītya sūkṣmanimittaprapañcasamudācārayogādatyantamanabhisaṃskāramātmapāramitāṃ nādhigacchanti/ tāṃ cāvidyāvāsabhūmimavidyāvāsabhūmipratyayaṃ ca sūkṣmanimittaprapañcasamudācārasamutthāpitamanāsravaṃ karma pratītya manomayaskandhasamudayāt tannirodhamatyantasukhapāramitāṃ nādhigacchanti/ yāvacca nirayaśeṣakleśakarmajanmasaṃkleśanirodhasamudbhūtaṃ tathāgatadhātuṃ na sākṣātkurvanti tāvadacintyapāriṇāmikyāścyu teravigamādatyantānanyathābhāvāṃ nityapāramitāṃ nādhigacchanti/ tatra kleśasaṃkleśavadavidyāvāsabhūmiḥ/ karmasaṃkleśavadanāsravakarmābhisaṃskāraḥ/ janmasaṃkleśavat trividhā manomayātmabhāvanirvṛttiracintyapāriṇāmikī ca cyutiriti/
eṣa ca grantho vistareṇa yathāsūtramanugantavyaḥ/ syādyathāpi nāma bhagavannupādānapratyayāḥ sāsravakarmahetukāstrayo bhavāḥ saṃbhavanti/ evameva bhagavannavidyāvāsabhūmipratyayā anāsravakarmahetukā arhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānāṃ manomayāstrayaḥ kāyāḥ saṃbhavanti/ āsu bhagavan tisṛṣu bhūmipveṣāṃ trayāṇāṃ manomayānāṃ kāyānāṃ saṃbhavāyānāsravasya ca karmaṇo'bhinirvṛttaye pratyayobhavatyavidyāvāsabhūmiriti vistaraḥ/ yata eteṣu triṣu manomayeṣvarhatpratyekabuddhabodhisattvakāyeṣu subhātmasukhanityatvaguṇapāramitā na saṃvidyante tasmāt tathāgatadharmakāya eva nityapāramitā sukhapāramitātmapāramitā śubhapāramitetyukatam/
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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在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此明何義
I.36
འདི་དག་འབྲས་ནི་མདོར་བསྡུ་ན། །
ཆོས་ཀྱི་སྐུ་ལ་ཕྱིན་ཅི་ལོག །
རྣམ་པ་བཞི་ལས་བཟློག་པ་ཡི། །
གཉེན་པོས་རབ་ཏུ་ཕྱེ་བ་ཉིད། །
In brief, the fruition of those [causes]
Is characterized by being the remedies
That counteract the four kinds of
Mistakenness about the dharmakāya.
फलमेषां समासेन धर्मकाये विपर्ययात्
चतुर्विधविपर्यासप्रतिपक्षप्रभावितम्
略說四句義 四種顛倒法
於法身中倒 修行對治法
Now, [there is] a verse in terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart].
- The fruition consists of the pāramitās that are
- The qualities of purity, self, bliss, and permanence.
- It has the function of being weary of suffering
- As well as striving and aspiring to attain peace. I.35
What is taught by the first half of this verse here?
- In brief, the fruition of those [causes]
- Is characterized by being the remedies
- That counteract the four kinds of
- Mistakenness about the dharmakāya. I.36
The four dharmas such as having faith [in the mahāyāna dharma were described] as the causes of the purity of the tathāgata element. In brief, the fruition of those [four causes] should be regarded, in due order and by virtue of their being the remedies that counteract the four kinds of mistakenness, as the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata.
Here, the notion that impermanent entities such as form are permanent, the notion that [entities entailing] suffering are blissful, the notion that [entities] lacking a self have a self, and the notion that impure [entities] are pure are called "the fourfold mistakenness." The fourfold unmistakenness should be understood by way of the opposites of those [four notions]. What is this fourfold [unmistakenness]? It consists of the notion that entities such as form are impermanent, the notion that they [entail] suffering, the notion that they lack a self, and the notion that they are impure. These [notions] are called "the opposite of the fourfold mistakenness." In turn, these [opposites of the fourfold unmistakenness] are meant here to be mistakennesses with regard to the dharmakāya of the Tathāgata, which has the characteristics of being permanent and so on. By virtue of being the remedies for that [latter mistakenness, there is] the presentation of the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata, that is, the pāramitā of permanence, the pāramitā of bliss, {P93b} the pāramitā of a self, and the pāramitā of purity. This passage {D91a} is to be understood in detail according to the [Śrīmālādevī]sūtra:
Bhagavan, sentient beings are mistaken about the five appropriating skandhas that they have taken on. They entertain the notion that what is impermanent is permanent, the notion that what is suffering is bliss, the notion that what lacks a self has a self, and the notion that what is impure is pure. Bhagavan, even all śrāvakas and pratyekabuddhas are mistaken about the dharmakāya of the Tathāgata, which has not been seen by the wisdom of emptiness before and is the object of omniscient wisdom [alone].[1] {J31} Bhagavan, those sentient beings who[2] entertain the notion of permanence, the notion of bliss, the notion of a self, and the notion of purity are the legitimate heart sons of the Bhagavān. Bhagavan, these sentient beings are unmistaken. Bhagavan, these sentient beings have the correct view. For what reason is that so? Bhagavan, this dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity. Those sentient beings who see this dharmakāya of the Tathāgata in that way see correctly. Those who see correctly are the legitimate heart sons of the Bhagavān.[3]
The reverse order of these four pāramitās that are the qualities of the dharmakāya of the Tathāgata should be understood by way of the order of the [above-mentioned four] causes [of purity]. Here, (1) by way of being the opposite of those with great desire who are hostile toward the mahāyāna dharma {P94a} taking delight in impure saṃsāra, the attainment of the pāramitā of purity should be regarded as the fruition of bodhisattvas’ having cultivated faith in the mahāyāna dharma.
(2) By way of being the opposite of the tīrthikas, who are other [than us] and regard the five appropriating skandhas as a self, taking delight in clinging to a nonexistent self, {D91b} the attainment of the pāramitā of the supreme self should be regarded as the fruition of [bodhisattvas’] having cultivated prajñāpāramitā. Thus, all tīrthikas, who are other [than us], claim that [certain] entities such as form, which do not have the nature of that [which they appear as], are the self. [However,] since these entities as they are apprehended by those [tīrthikas] are deceiving[4] in terms of the characteristic of being a self, they never are a self. On the other hand, the Tathāgata has attained the pāramitā of the supreme lack of self of all phenomena through the wisdom of [realizing] true reality just as it is. Since this lack of self, just as it is seen by the [Tathāgata], is undeceiving in terms of its characteristic of not being a self, it is taken to be a self at all times. [Thus, here,] it is the very lack of self that is referred to as "self,"[5] just as [the prajñāpāramitā sūtras] speak of "abiding in a nonabiding manner."
(3) By way of being the opposite of those who belong to the śrāvakayāna, who are afraid of the suffering of saṃsāra, {J32} taking delight in the mere pacification of saṃsāric suffering, the attainment of the pāramitā of all mundane and supramundane bliss should be regarded as the fruition of [bodhisattvas’] having cultivated samādhis such as the Sky Treasure.
(4) By way of being the opposite of those who belong to the pratyekabuddhayāna, who are indifferent about the welfare of sentient beings, taking delight in dwelling in solitude, {P94b} the attainment of the pāramitā of permanence should be regarded as the fruition of [bodhisattvas’] having cultivated great compassion because [bodhisattvas] are always and without interruption consumed by their desire[6] for the welfare of sentient beings for as long as saṃsāra exists.
Thus, in due order, the fourfold cultivation of faith, prajñā, samādhi, and compassion by bodhisattvas accomplishes the fruition that is called "the four kinds of pāramitās that are the qualities of purity, self, bliss, and permanence in the dharmakāya of the Tathāgata." By virtue of these [pāramitās], the Tathāgata said, "having reached the full extent of the dharmadhātu, extending to the limits of the element of space, {D92a} and lasting until the end of time."[7] Through having cultivated faith in the supreme dharma of the mahāyāna, the Tathāgata attained the supreme state of the utterly pure dharmadhātu. Therefore, he accomplished the supreme dharmadhātu. Through having cultivated prajñāpāramitā, [the Tathāgata] perfectly realized the space-like lack of self of the world [that consists] of sentient beings and their container. Through having cultivated samādhis such as the Sky Treasure, he displays his mastery over being the supreme lord of dharma everywhere. For the two reasons [presented in the last two sentences, the Tathāgata] extends to the limits of the element of space. Through having cultivated great compassion, [the Tathāgata] is endowed with compassion for all sentient beings beyond the limits of time. It is based on this that [the Tathāgata] lasts until the end of time.
Now, even though they abide in the uncontaminated basic element, for arhats, pratyekabuddhas, and bodhisattvas who have attained the [ten] masteries,[8] there are four obstructions to acquiring the four pāramitās that are the qualities of the dharmakāya of the Tathāgata. {P95a} These are [the obstructions] that have (1) the characteristic of a condition, (2) the characteristic of a cause, (3) the characteristic of arising, and (4) the characteristic of perishing.
Here, (1) [the obstruction] that has the characteristic of a condition [refers to] the ground of the latent tendencies of ignorance, similar to ignorance [being the condition] of [karmic] formations.[9] (2) [The obstruction] that has the characteristic of a cause [refers to] the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance and is similar to the [karmic] formations [of ordinary beings]. (3) [The obstruction] that has the characteristic of arising [refers to] the occurrence of three kinds of bodies[10] that are of mental nature and are caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance, {J33} which is similar to the occurrence of the three [kinds of saṃsāric] existences caused by the contaminated karma that is conditioned by the four appropriating factors.[11] (4) [The obstruction] that has the characteristic of perishing [refers to] the death that is an inconceivable transformation[12] and is conditioned by the occurrence of the [above-mentioned] three kinds of bodies that are of mental nature, similar to aging and death being conditioned by birth.
Here, arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries {D92b} have not relinquished the ground of the latent tendencies of ignorance that represents the foundation of all proximate afflictions. Therefore, they have not attained the excellent final pāramitā of the purity of all latent tendencies[13] of the foul-smelling afflictive stains.[14] On account of this ground of the latent tendencies of ignorance, they [still] possess subtle [kinds of] engaging in [certain] reference points of characteristics. Therefore, they have not attained the pāramitā of self that is utterly without any [mental] formations. On account of the ground of the latent tendencies of ignorance and the uncontaminated karma that is triggered by the subtle engagement in [certain] reference points of characteristics as conditioned by this ground of the latent tendencies of ignorance, there is the arising of the [seemingly physical] skandha that has a mental nature. Therefore, they have not attained the pāramitā of the utter bliss of such [a skandha’s] having ceased. For as long as {P95b} they do not perceive the tathāgata element, which becomes apparent[15] due to the cessation of all afflictiveness in terms of affliction, karma, and birth without exception, they are not free from the death that is an inconceivable transformation. Therefore, they have not attained the pāramitā of permanence that is the state of being absolutely unchanging.
Here, the ground of the latent tendencies of ignorance is similar to the afflictiveness of affliction. The formations of uncontaminated karma are similar to the afflictiveness of karma. The occurrence of the three kinds of bodies that are of a mental nature and the death that is an inconceivable transformation are similar to the afflictiveness of birth. This passage is to be understood in detail according to the [Śrīmālādevī]sūtra:
O Bhagavan, the three [kinds of saṃsāric] existences arise [through] being caused by the contaminated karma that is conditioned by the [four] appropriating factors. Likewise, Bhagavan, {J34} the three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries arise [through] being caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance. Bhagavan, the ground of the latent tendencies of ignorance is the condition[16] for the arising of these three bodies of a mental nature on the three levels [of arhats, pratyekabuddhas, and bodhisattvas] and for the origination of uncontaminated karma.[17] {D93a}
Therefore, in these three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries, there are no pāramitās that are the qualities of purity, self, bliss, and permanence. Hence, [the Śrīmālādevīsūtra] says:
- This dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity.[18]
- This sentence in D45.48 reads, "Bhagavan, even the pure wisdom of all śrāvakas and pratyekabuddhas has not seen the object of omniscient wisdom and the dharmakāya of the Tathāgata before."
- D45.48 adds "by virtue of their faith in the Tathāgata."
- D45.48, fols. 273b.3–274a.1.
- I follow MA/MB visaṃvāditatvāt against J visaṃvāditvāt (the same goes for avisaṃvāditatvāt a few lines below).
- I follow MA/MB evātmeti against J evātmani.
- With Schmithausen, I follow MA sattvārthagodhapaliguddhatvād against MB sattvārthapariśodhapariśuddhatvād (corresponding to DP yongs su sbyong ba yongs su dag pa’i phyir) and J sattvārthaphaligodhapariśuddhatvād.
- Daśabhūmikasūtra (Rahder ed., 14ff.): dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭiniṣṭham. In the sūtra, these three phrases occur several times in this order in the lists of attributes of a bodhisattva’s aspiration prayers, veneration of buddhas, and so on.
- These ten are mastery over (1) life span (being able to live for infinite eons), (2) mind (firmly dwelling in samādhi through infinite wisdom), (3) necessities (displaying all worldly realms by blessing them with many embellishments), (4) karma (displaying karmic maturations just at the time when they can be blessed), (5) birth (displaying births everywhere in the worldly realms), (6) creative will power (displaying all worldly realms as being completely filled with buddhas), (7) aspiration prayers (displaying awakening in any buddha realm and at any time one pleases), (8) miraculous powers (displaying all kinds of miraculous feats, such as going to all buddha realms), (9) dharma (displaying the light of the dharma doors without center and periphery), (10) wisdom (displaying a buddha’s powers, fearlessnesses, unique qualities, major and minor marks, and becoming completely perfectly awakened). Usually, it is said that these ten masteries are attained on the eighth bhūmi. However, even bodhisattvas on the lower bhūmis possess certain degrees of such masteries.
- RYC (70) explains that "the ground of the latent tendencies of ignorance"refers to the latencies of being ignorant in terms of a phenomenal identity. Based on that, uncontaminated karma is motivated by the subtle ignorance that consists of the cognitive obscurations. YDC (299) explains that the nature of the ground of the latent tendencies of ignorance consists of subtle dualistic appearances. Since these function as the support of the latent tendencies of the afflictions, it is called "the ground of latent tendencies."
- DP and C have "body"for Sanskrit ātmabhāva, which is one of its meanings. The term (lit. "becoming or existing of one’s self" or "produced by one’s self") can also refer to the entirety of one’s psychophysical existence as related to a self. The three kinds of mental bodies mentioned here are those assumed by śrāvaka arhats, pratyekabuddha arhats, and bodhisattvas, respectively.
- These are usually listed as desire, (wrong) views, holding (wrong) discipline and spiritual disciplines as paramount, and proclaiming a self (ātmavāda). VT (fol. 12r7) lists them as extreme views (dṛṣṭānta), the appropriating factor of conception (kalpopādāna), the appropriating factor of (wrong) discipline and spiritual disciplines (śīlavratopādāna), and the appropriating factor of existence (bhavopādāna). VT also adds the appropriating factors of a self, craving, and ignorance.
- I follow Schmithausen’s emendation acintyapāriṇāmikī against J acintyā pāriṇāmikī (MA/MB °pari°).
- With de Jong, I follow MB °prakarṣa° and DP rab against °pakarṣa° in MA and J. I also conform with DP pha rol tu phyin pa rab kyi mthar thug pa in connecting °prakarṣaparyanta° with °śubhapāramitāṃ.
- One of the literal meanings of the Sanskrit vāsa or vāsanā for "latent tendencies" is "perfuming." Thus, as described here, the latent tendencies of the afflictions are like the lingering traces of the smell of a perfume even when a bottle with perfume has been emptied and washed.
- Skt. saṃudbhūta can also mean "arising" and "being produced,"but those two meanings do not seem appropriate here because the tathāgata heart does not ever arise and DP read ’gags pa las gyur pa.
- D45.48 says "foundation" (rten).
- D45.48, fols. 265b.7–266a.2.
- Ibid., fol. 273b.7.
BDRCtatra phalārtha karmārtha cārabhya ślokaḥ/
śubhātmasukhanityatvaguṇapāramitā phalam/
duḥkhanirvicchamaprāpticchandapranidhikarmakaḥ//35//
tatra pūrveṇa ślokārdhena kiṃ darśitam/
phalameṣāṃ samāsena dharmakāye viparyayāt/
caturvidhaviparyāsapratipakṣaprabhāvitam//36//
ya ete'dhimuktyādayaścatvāro dharmāstathāgatadhātorviśuddhihetava eṣāṃ yathāsaṃkhyameva samāsataścaturvidhaviparyāsaviparyayapratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā phalaṃ draṣṭavyam/ tatra yā rūpādike vastunyanitye nityamiti saṃjñā/ duḥkhe sukhamiti/ anātmanyātmeti/ aśubhe śubhamiti saṃjñā/ ayamucyate caturvidho viparyāsaḥ/ etadviparyayeṇa caturvidha evāviparyāso veditavyaḥ/ katamaścaturvidhaḥ/ yā tasminneva rūpādike vastunyanityasaṃjñā/ duḥkhasaṃjñā/ anātmasaṃjñā/ aśubhasaṃjñā/ ayamucyate caturvidhaviparyāsaviparyayaḥ/ sa khalveṣa nityādilakṣaṇaṃ tathāgatadharmakāyamadhikṛtyeha viparyāso'bhipreto yasya pratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā vyavasthāpitā/ tadyathā nityapāramitā sukhapāramitātmapāramitā subhapāramiteti/ eṣa ca grantho vistareṇa yathāsūtramanugantavyaḥ/ viparyastā bhagavan sattvā upātteṣu pañcasūpādānaskandheṣu/ te bhavantyanitye nityasaṃjñinaḥ/ duḥkhe sukhasaṃjñinaḥ/ anātmanyātmasaṃjñinaḥ/ aśubhe subhasaṃjñinaḥ/ sarvaśrāvakapratyekabuddhā api bhagavan śūnyatājñānenādṛṣṭapūrve sarvajñajñānaviṣaye tathāgatadharmakāye viparyastāḥ/ ye bhagavan sattvāḥ syurbhagavataḥ putrā aurasā nityasaṃjñina ātmasaṃjñinaḥ sukhasaṃjñinaḥ śubhasaṃjñinaste bhagavan sattvāḥ syuraviparyastāḥ/ syuste bhagavan samyagdarśinaḥ/ tat kasmāddhetoḥ/ tathāgatadharmakāya eva bhagavan nityapāramitā sukhapāramitā ātmapāramitā śubhapāramitā/ ye bhagavan sattvāstathāgatadharmakāyamevaṃ paśyanti te samyak paśyanti/ ye samyaka paśyanti te bhagavataḥ putrā aurasā iti vistaraḥ/
āsāṃ punaścatasṛṇāṃ tathāgatadharmakāyaguṇapāramitāyāṃ hetvānupūrvyā pratilomakramo veditavyaḥ/ tatra mahāyānadharmapratihatānāmicchantikānāmaśucisaṃsārābhirativiparyayeṇa bodhisattvānāṃ mahāyānadharmādhimuktibhāvanāyāḥ śubhapāramitādhigamaḥ phalaṃ draṣṭavyam/ pañcasūpādānaskandheṣvātmadarśināmanyatīrthyānāmasadātmagrahābhirativiparyayeṇa prajñāpāramitābhāvanāyāḥ paramātmapāramitādhigamaḥ phalaṃ draṣṭavyam/ sarve hyanyatīrthyā rūpādikamatatsvabhāvaṃ vastvātmetyupagatāḥ/ taccaiṣāṃ vastu yathāgrahamātmalakṣaṇena visaṃvāditvāt sarvakālamanātmā/ tathāgataḥ punaryathābhūtajñānena sarvadharmanairātmyaparapā ramabhiprāptaḥ/ taccāsya nairātmyamanātmalakṣaṇena yathādarśanamavisaṃvāditvāt sarvakālamātmābhipreto nairātmyaṃmevātmani kṛtvā/ yathoktaṃ sthito'sthānayogeneti/ saṃsāraduḥkhabhīrūṇāṃ śrāvakayānikānāṃ saṃsāraduḥkhopaśamamātrābhirativiparyayeṇa gaganagañjādisamādhibhavanāyāḥ sarvalaukikalokottarasukhapāramitādhigamaḥ phalaṃ draṣṭavyam/ sattvārthanirapekṣāṇāṃ pratyekabuddhayānīyānāyamasaṃsargavihārābhirativiṣaparyayeṇa mahākaruṇābhāvanāyāḥ satatasamitamā saṃsārāt sattvārthaphaligodhapariśuddhatvān nityapāramitādhigamaḥ phalaṃ draṣṭavyam/ ityetāsāṃ catasṛṇāmadhimuktiprajñāsamādhikaruṇābhāvanānāṃ yathāsaṃkhyameva caturākāraṃ tathāgatadharmakāye śubhātmasukhanityatvaguṇāpāramitākhyaṃ phalaṃ nirvartyate bodhisattvānām/ ābhiśca tathāgato dharmadhātuparama ākāśadhātuparyavasāno'parāntakoṭīniṣṭha ityucyate/ mahāyānaparamadharmādhimuktibhāvanāyā hi tathāgato'tyantaśubhadharmadhātuparamatādhigamāddharmadhātuparamaḥ saṃvṛttaḥ/ prajñāpāramitābhāvanayākāśopamasattvabhājanalokanairātmyaniṣṭhāgamanād gaganagañjādisamādhibhāvanayā ca sarvatra paramadharmeśvaryavibhutvasaṃdarśanādākāśadhātuparyavasānaḥ/ mahākaruṇābhāvanayā sarvasattveṣvaparyantakālakāruṇikatāmupādāyāparāntakoṭiniṣṭha iti/
āsāṃ punaścatasṛṇāṃ tathāgatadharmakāyaguṇapāramitānāmadhigamāyānāsravadhātusthitānāmapyarhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānāmime catvāraḥ paripanthā bhavanti/ tadyathā pratyayalakṣaṇaṃ hetulakṣaṇaṃ saṃbhavalakṣaṇaṃ vibhavalakṣaṇamiti/ tatra pratyayalakṣaṇamavidyāvāsabhūmiravidyeva saṃskārāṇām/ hetulakṣaṇamavidyāvāsabhūmipratyayameva saṃskāravadanāsravaṃ karma/ saṃbhavalakṣaṇamavidyāvāsabhūmipratyayānāsravakarmahetukī ca trividhā manomayātmabhāvanirvṛttiścaturupādānapratyayā sāsravakarmahetukīva tribhavābhinirvṛttiḥ/ vibhavalakṣaṇaṃ trividhamanomayātmabhāvanirvṛttipratyayā jātipratyayamiva jarāmaraṇamacintyā pāriṇāmikī cyutiriti/
tatra sarvopakleśasaṃniśrayabhūtāyā avidyāvāsabhūmeraprahīṇātvādarhantaḥ pratyekabuddhā vaśitāprāptāśca bodhisattvāḥ sarvakleśamaladaurgandhyavāsanāpakarṣaparyantaśubhapāramitāṃ nādhigacchanti/ tāmeva cāvi dyāvāsabhūmiṃ pratītya sūkṣmanimittaprapañcasamudācārayogādatyantamanabhisaṃskāramātmapāramitāṃ nādhigacchanti/ tāṃ cāvidyāvāsabhūmimavidyāvāsabhūmipratyayaṃ ca sūkṣmanimittaprapañcasamudācārasamutthāpitamanāsravaṃ karma pratītya manomayaskandhasamudayāt tannirodhamatyantasukhapāramitāṃ nādhigacchanti/ yāvacca nirayaśeṣakleśakarmajanmasaṃkleśanirodhasamudbhūtaṃ tathāgatadhātuṃ na sākṣātkurvanti tāvadacintyapāriṇāmikyāścyu teravigamādatyantānanyathābhāvāṃ nityapāramitāṃ nādhigacchanti/ tatra kleśasaṃkleśavadavidyāvāsabhūmiḥ/ karmasaṃkleśavadanāsravakarmābhisaṃskāraḥ/ janmasaṃkleśavat trividhā manomayātmabhāvanirvṛttiracintyapāriṇāmikī ca cyutiriti/
eṣa ca grantho vistareṇa yathāsūtramanugantavyaḥ/ syādyathāpi nāma bhagavannupādānapratyayāḥ sāsravakarmahetukāstrayo bhavāḥ saṃbhavanti/ evameva bhagavannavidyāvāsabhūmipratyayā anāsravakarmahetukā arhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānāṃ manomayāstrayaḥ kāyāḥ saṃbhavanti/ āsu bhagavan tisṛṣu bhūmipveṣāṃ trayāṇāṃ manomayānāṃ kāyānāṃ saṃbhavāyānāsravasya ca karmaṇo'bhinirvṛttaye pratyayobhavatyavidyāvāsabhūmiriti vistaraḥ/ yata eteṣu triṣu manomayeṣvarhatpratyekabuddhabodhisattvakāyeṣu subhātmasukhanityatvaguṇapāramitā na saṃvidyante tasmāt tathāgatadharmakāya eva nityapāramitā sukhapāramitātmapāramitā śubhapāramitetyukatam/
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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在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此明何義
I.37
དེ་ནི་རང་བཞིན་དག་ཕྱིར་དང་། །
བག་ཆགས་སྤངས་ཕྱིར་གཙང་བ་ཡིན། །
བདག་དང་བདག་མེད་སྤྲོས་པ་དག །
ཉེ་བར་ཞི་བ་དམ་པའི་བདག །
Because the [dharmakāya] is naturally pure
And free from latent tendencies, it is pure.
It is the supreme self because the reference points
Of self and no-self are at peace.
स हि प्रकृतिशुद्धत्वाद्वासनापगमाच्छुचिः
परमात्मात्मनैरात्म्यप्रपञ्चक्षयशान्तितः
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
(This verse is not marked as such in the Chinese translation.)
- Because the [dharmakāya] is naturally pure {P96a}
- And free from latent tendencies, it is pure.
- It is the supreme self because the reference points
- Of self and no-self are at peace.[1] I.37
- It is bliss because the skandha of a mental nature
- And its causes have come to an end.
- It is permanent because the equality
- Of saṃsāra and nirvāṇa is realized. I.38
In brief, the pāramitā of purity in terms of the dharmakāya of the Tathāgata should be understood through two reasons—by virtue of the natural purity that is its general characteristic and by virtue of the purity of being stainless that is its particular characteristic. [Its] pāramitā of self should [also] be understood through two reasons—by virtue of being free from the reference points of a self due to having abandoned the extreme of the tīrthikas and by virtue of being free from the reference points of noself due to having abandoned the extreme of the śrāvakas. [Its] pāramitā of bliss should [likewise] be understood through two reasons—by virtue of having overcome [all] linking [to saṃsāra] through latent tendencies due to having relinquished all aspects of the origin of suffering and by virtue of perceiving the cessation of the skandha[2] of a mental nature due to perceiving all aspects of the cessation of suffering. [Its] pāramitā of permanence should [also] be understood through two reasons—by virtue of not falling into the extreme of extinction due to not denying impermanent saṃsāra and by virtue of not falling into the extreme of eternity due to not superimposing[3] permanent nirvāṇa. As [the Śrīmālādevīsūtra] says:
Bhagavan, if someone were to see formations as being impermanent, this would be their view of extinction. {J35} It would not be their correct view. Bhagavan, {D93b} if someone were to see nirvāṇa as being permanent, this would be their view of eternity. It would not be their correct view.[4]
By virtue of this introduction to the principle of the dharmadhātu, it is said that, ultimately, saṃsāra itself is nirvāṇa, {P96b} because [tathāgatas] realize the nonabiding nirvāṇa in which neither [saṃsāra nor nirvāṇa] are conceived.[5]
Moreover, they are free from being close to, or distant from, all sentient beings without difference for two reasons. Therefore, what is explained [here] is the mere attainment of the abode of nonabiding. For which two[reasons is that so]? [In this world] here, without difference, bodhisattvas are not close to any sentient beings because they have relinquished all latencies of craving without exception due to their prajñā. Nor are they distant [from sentient beings] because they do not abandon them due to their great compassion. This is the means for attaining the completely perfect awakening that has the nature of being nonabiding. By virtue of having relinquished all latencies of craving without exception due to their prajñā, bodhisattvas are intent on passing into nirvāṇa for their own benefit and do not remain[6] in saṃsāra like those who do not have the disposition for passing into parinirvāṇa. By virtue of not abandoning suffering sentient beings due to their great compassion, they make efforts in entering saṃsāra for the benefits of others and do not remain in nirvāṇa like those who have the disposition of solely seeking [the personal] peace [of nirvāṇa].[7]
- I follow MA/MB °vyupaśāntitaḥ and DP nye bar zhi ba against J 'kṣayaśāntitaḥ.
- DP "body" (lus).
- Following de Jong, apakarṣaṇa and samāropaṇa (DP ’brid pa and snon pa) are taken to correspond to the well-known pair apavāda ("denial") and samāropa ("superimposition").
- D45.48, fol. 273a.6–7.
- ccording to VT (fol. 12v1), the reason is that there is no abiding in saṃsāra or nirvāṇa nor any conceptions about them.
- Here and two lines below in the text, I follow Schmithausen’s emendation of pratiṣṭhate to pratitiṣṭhate.
- I follow MB °śamaikāyana° and VT (fol. 12v1) ekāyanaṃ against J śamaikayāna.
BDRCsa hi prakṛtiśuddhatvādvāsanāpagamācchuciḥ
paramātmātmanairātmyaprapañcakṣayaśāntitaḥ//37//
sukho manomayaskandhataddhetuvinivṛttitaḥ/
nityaḥ saṃsāranirvāṇasamatāprativedhataḥ//38//
samasato dvābhyāṃ kāraṇābhyāṃ tathāgatadharmakāye śubhapāramitā veditavyā/ prakṛtipariśuddhyā sāmānyalakṣaṇena/ vaimalyapariśuddhyā viśeṣalakṣaṇena/ dvābhyāṃ kāraṇābhyāmātmapāramitā veditavyā/ tīrthikāntavivarjanatayā cātmaprapañcavigamācchrāvakāntavivarjanatayā ca nairātmyaprapañcavigamāt/ dvābhyāṃ kāraṇābhyāṃ sukhapāramitāṃ veditavyā/ sarvākāraduḥkhasamudayaprahāṇataśca vāsanānusaṃdhisamudghātāt sarvākāraduḥkhanirodhasākṣātkaraṇataśca manomayaskandhanirodhasākṣātkāraṇāt/ dvābhyāṃ kāraṇābhyāṃ nityapāramitā veditavyā/ anityasaṃsārānapakarṣaṇāta ścocchedāntā patanān nityanirvāṇasamāropaṇataśca śāśvatāntāpatanāt/ yathoktam/ anītyāḥ saṃskārā iti ced bhagavan paśyeta sāsya syāducchedadṛṣṭiḥ/ sāsya syānna samyagdṛṣṭiḥ/ nityaṃ nirvāṇamiti ced bhagavan paśyeta sāsya syācchāśvatadṛṣṭiḥ/ sāsya syānna samyagdṛṣṭiriti/
tadanena dharmadhātunayamukhena paramārthataḥ saṃsāra eva nirvāṇamityuktam/ ubhayathāvikalpanāpratiṣṭhitanirvāṇasākṣātkaraṇataḥ/ api khalu dvābhyāṃ kāraṇābhyāmaviśeṣeṇa sarvasattvānāmāsannadūrībhāvavigamādapratiṣṭhitapadaprāptimātraparidīpanā bhavati/ katamābhyāṃ dvābhyām/ iha bodhisattvo'viśeṣeṇa sarvasattvānāṃ nāsannībhavati prajñayāśeṣatṛṣṇānuśayaprahāṇāt/ na dūrībhavati mahākaruṇayā tadaparityāgāditi/ ayamupāyo'pratiṣṭhitasvabhāvāyāḥ samyaksaṃbodheranuprāptaye/ prajñayā hi bodhisattvo'śeṣatṛṣṇānuśayaprahāṇādātmahitāya nirvāṇagatādhyāśayaḥ saṃsāre na pratiṣṭhate'parinirvāṇagotravat/ mahākaruṇayā duḥkhitasattvāparityāgāt parihītāya saṃsāragataprayogo nirvāṇe na pratiṣṭhate śamaikayānagotravat/
I.38
ཡིད་ཀྱི་རང་བཞིན་ཕུང་པོ་དང་། །
དེ་རྒྱུ་ལོག་ཕྱིར་བདེ་བ་ཉིད། །
འཁོར་བ་དང་ནི་མྱ་ངན་འདས། །
མཉམ་པ་ཉིད་དུ་རྟོགས་ཕྱིར་རྟག །
It is bliss because the skandha of a mental nature
And its causes have come to an end.
It is permanent because the equality
Of saṃsāra and nirvāṇa is realized.
सुखो मनोमयस्कन्धतद्धेतुविनिवृत्तितः
नित्यः संसारनिर्वाणसमताप्रतिवेधतः
唯如來法身是樂波羅蜜以世間涅槃平等證故故名為常
(This verse is not marked as such in the Chinese translation.)
- Because the [dharmakāya] is naturally pure {P96a}
- And free from latent tendencies, it is pure.
- It is the supreme self because the reference points
- Of self and no-self are at peace.[1] I.37
- It is bliss because the skandha of a mental nature
- And its causes have come to an end.
- It is permanent because the equality
- Of saṃsāra and nirvāṇa is realized. I.38
In brief, the pāramitā of purity in terms of the dharmakāya of the Tathāgata should be understood through two reasons—by virtue of the natural purity that is its general characteristic and by virtue of the purity of being stainless that is its particular characteristic. [Its] pāramitā of self should [also] be understood through two reasons—by virtue of being free from the reference points of a self due to having abandoned the extreme of the tīrthikas and by virtue of being free from the reference points of noself due to having abandoned the extreme of the śrāvakas. [Its] pāramitā of bliss should [likewise] be understood through two reasons—by virtue of having overcome [all] linking [to saṃsāra] through latent tendencies due to having relinquished all aspects of the origin of suffering and by virtue of perceiving the cessation of the skandha[2] of a mental nature due to perceiving all aspects of the cessation of suffering. [Its] pāramitā of permanence should [also] be understood through two reasons—by virtue of not falling into the extreme of extinction due to not denying impermanent saṃsāra and by virtue of not falling into the extreme of eternity due to not superimposing[3] permanent nirvāṇa. As [the Śrīmālādevīsūtra] says:
Bhagavan, if someone were to see formations as being impermanent, this would be their view of extinction. {J35} It would not be their correct view. Bhagavan, {D93b} if someone were to see nirvāṇa as being permanent, this would be their view of eternity. It would not be their correct view.[4]
By virtue of this introduction to the principle of the dharmadhātu, it is said that, ultimately, saṃsāra itself is nirvāṇa, {P96b} because [tathāgatas] realize the nonabiding nirvāṇa in which neither [saṃsāra nor nirvāṇa] are conceived.[5]
Moreover, they are free from being close to, or distant from, all sentient beings without difference for two reasons. Therefore, what is explained [here] is the mere attainment of the abode of nonabiding. For which two[reasons is that so]? [In this world] here, without difference, bodhisattvas are not close to any sentient beings because they have relinquished all latencies of craving without exception due to their prajñā. Nor are they distant [from sentient beings] because they do not abandon them due to their great compassion. This is the means for attaining the completely perfect awakening that has the nature of being nonabiding. By virtue of having relinquished all latencies of craving without exception due to their prajñā, bodhisattvas are intent on passing into nirvāṇa for their own benefit and do not remain[6] in saṃsāra like those who do not have the disposition for passing into parinirvāṇa. By virtue of not abandoning suffering sentient beings due to their great compassion, they make efforts in entering saṃsāra for the benefits of others and do not remain in nirvāṇa like those who have the disposition of solely seeking [the personal] peace [of nirvāṇa].[7]
- I follow MA/MB °vyupaśāntitaḥ and DP nye bar zhi ba against J kṣayaśāntitaḥ.
- DP "body" (lus).
- Following de Jong, apakarṣaṇa and samāropaṇa (DP ’brid pa and snon pa) are taken to correspond to the well-known pair apavāda ("denial") and samāropa ("superimposition").
- D45.48, fol. 273a.6–7.
- ccording to VT (fol. 12v1), the reason is that there is no abiding in saṃsāra or nirvāṇa nor any conceptions about them.
- Here and two lines below in the text, I follow Schmithausen’s emendation of pratiṣṭhate to pratitiṣṭhate.
- I follow MB °śamaikāyana° and VT (fol. 12v1) ekāyanaṃ against J śamaikayāna.
BDRCsa hi prakṛtiśuddhatvādvāsanāpagamācchuciḥ
paramātmātmanairātmyaprapañcakṣayaśāntitaḥ//37//
sukho manomayaskandhataddhetuvinivṛttitaḥ/
nityaḥ saṃsāranirvāṇasamatāprativedhataḥ//38//
samasato dvābhyāṃ kāraṇābhyāṃ tathāgatadharmakāye śubhapāramitā veditavyā/ prakṛtipariśuddhyā sāmānyalakṣaṇena/ vaimalyapariśuddhyā viśeṣalakṣaṇena/ dvābhyāṃ kāraṇābhyāmātmapāramitā veditavyā/ tīrthikāntavivarjanatayā cātmaprapañcavigamācchrāvakāntavivarjanatayā ca nairātmyaprapañcavigamāt/ dvābhyāṃ kāraṇābhyāṃ sukhapāramitāṃ veditavyā/ sarvākāraduḥkhasamudayaprahāṇataśca vāsanānusaṃdhisamudghātāt sarvākāraduḥkhanirodhasākṣātkaraṇataśca manomayaskandhanirodhasākṣātkāraṇāt/ dvābhyāṃ kāraṇābhyāṃ nityapāramitā veditavyā/ anityasaṃsārānapakarṣaṇāta ścocchedāntā patanān nityanirvāṇasamāropaṇataśca śāśvatāntāpatanāt/ yathoktam/ anītyāḥ saṃskārā iti ced bhagavan paśyeta sāsya syāducchedadṛṣṭiḥ/ sāsya syānna samyagdṛṣṭiḥ/ nityaṃ nirvāṇamiti ced bhagavan paśyeta sāsya syācchāśvatadṛṣṭiḥ/ sāsya syānna samyagdṛṣṭiriti/
tadanena dharmadhātunayamukhena paramārthataḥ saṃsāra eva nirvāṇamityuktam/ ubhayathāvikalpanāpratiṣṭhitanirvāṇasākṣātkaraṇataḥ/ api khalu dvābhyāṃ kāraṇābhyāmaviśeṣeṇa sarvasattvānāmāsannadūrībhāvavigamādapratiṣṭhitapadaprāptimātraparidīpanā bhavati/ katamābhyāṃ dvābhyām/ iha bodhisattvo'viśeṣeṇa sarvasattvānāṃ nāsannībhavati prajñayāśeṣatṛṣṇānuśayaprahāṇāt/ na dūrībhavati mahākaruṇayā tadaparityāgāditi/ ayamupāyo'pratiṣṭhitasvabhāvāyāḥ samyaksaṃbodheranuprāptaye/ prajñayā hi bodhisattvo'śeṣatṛṣṇānuśayaprahāṇādātmahitāya nirvāṇagatādhyāśayaḥ saṃsāre na pratiṣṭhate'parinirvāṇagotravat/ mahākaruṇayā duḥkhitasattvāparityāgāt parihītāya saṃsāragataprayogo nirvāṇe na pratiṣṭhate śamaikayānagotravat/
I.39
བདག་སྲེད་མ་ལུས་ཤེས་རབ་ཀྱིས་བཅད་དེ། །
སེམས་ཅན་སྲེད་ཕྱིར་བརྩེ་ལྡན་ཞི་ཐོབ་མིན། །
དེ་ལྟར་བློ་བརྩེ་བྱང་ཆུབ་ཐབས་བརྟེན་ནས། །
འཕགས་པ་འཁོར་བའམ་མྱ་ངན་འདའ་མི་འགྱུར། །
With prajñā, they cut through all self-cherishing without exception.
Because they cherish sentient beings, those full of compassion do not approach peace.
Relying in this way on intelligence and compassion, the two means for awakening,
The noble ones approach neither saṃsāra nor nirvāṇa.
छित्त्वा स्नेहं प्रज्ञयात्मन्यशेषं
सत्त्वस्नेहान् नैति शान्तिं कृपावान्
निःश्रित्यैवं धीकृपे बोध्युपायौ
नोपैत्यार्यः संवृतिं निर्वृतिं वा
無分別之人 不分別世間
不分別涅槃 涅槃有平等
In this way, these two dharmas [prajñā and compassion] are taught[1] to be the fundamental ground for [attaining] unsurpassable awakening:
- With prajñā, they cut through all self-cherishing without exception.
- Because they cherish sentient beings, those full of compassion do not approach peace.
- Relying in this way on intelligence and compassion, the two means for awakening,
- The noble ones approach neither saṃsāra[2] nor nirvāṇa. I.39
BDRCevamidaṃ dharmadvayamanuttarāyā bodhermūlaṃ pratiṣṭhānamiti/
chittvā snehaṃ prajñayātmanyaśeṣaṃ
sattvasnehān naiti śāntiṃ kṛpāvān/
niḥśrityaivaṃ dhīkṛpe bodhyupāyau
nopaityāryaḥ saṃvṛtiṃ nirvṛtiṃ vā//39//
I.40
གལ་ཏེ་སངས་རྒྱས་ཁམས་མེད་ན། །
སྡུག་ལའང་སྐྱོ་བར་མི་འགྱུར་ཞིང་། །
མྱ་ངན་འདས་ལ་འདོད་པ་དང་། །
དོན་གཉེར་སྨོན་པའང་མེད་པར་འགྱུར། །
If the buddha element did not exist,
There would be no weariness of suffering,
Nor would there be the wish, striving,
And aspiration for nirvāṇa.
बुद्धधातुः सचेन्न स्यान्निर्विद्दुःखेऽपि नो भवेत्
नेच्छा न प्रार्थना नापि प्राणिधिर्निवृतौ भवेत्
若無佛性者 不得厭諸苦
不求涅槃樂 亦不欲不願
Now, what is taught by the latter half of verse [I.35] about (4) the topic of function, which was referred to above [in that verse]?
- If the buddha element did not exist,
- There would be no weariness of suffering,
- Nor would there be the wish, striving, {D94a}
- And aspiration for nirvāṇa. I.40
{J36} As [the Śrīmālādevīsūtra] says: {P97a}
Bhagavan, if the tathāgata heart did not exist, there would be no weariness of suffering nor the wish, striving, and aspiration for nirvāṇa.[1]
Here, in brief, even in those sentient beings who have [the dispositions that are] certain in terms of what is mistaken, the buddha element, which is the disposition for purity, readily procures this twofold function. It gives rise to weariness of saṃsāra based on seeing the flaws of suffering, and it produces the longing, wish, striving, and aspiration for nirvāṇa based on seeing the benefits of [its] bliss. Here, "longing" [means] "desire."[2] As for "wish," "striving," and "aspiration,"[3]"wish" [refers to] not being cowardly[4] about one’s desired aim.
"Striving" [means] to search for the means to attain one’s desired aim. "Aspiration" [refers to] applying one’s intention and mind to one’s desired aim.[5]
- D45.48, fol. 274b.5.
- This sentence, which the context clearly calls for, is missing in Sanskrit, but is preserved in DP (de la ’dun pa ni mngon par ’dod pa’o; reconstructed by Takasaki as tatra cchando ’bhilāsa) and C.
- DP and C omit this phrase.
- Skt. asaṃkoca, DP phyogs pa ("directing [one’s mind] toward").
- DP "one’s mind truly striving for one’s desired aim" (gang mngon par ’dod pa’i don la sems mngon par ’dun par byed pa’o). YDC (286–87) explains that upon seeing the benefit of the happiness of nirvāṇa, beings develop the striving of seeing this happiness as a quality, the wish to attain what possesses this quality, the pursuing that seeks for the means to attain it, and the aspiration of delighting in accomplishing the outcome of these means.
BDRCtatra purvādhikṛtaṃ karmārthamārabhya pareṇa ślokārdhena kiṃ darśitam/
buddhadhātuḥ sacenna syānnirvidduḥkhe'pi no bhavet/
necchā na prārthanā nāpi prāṇidhirnivṛtau bhavet//40//
tathā coktam/ tathāgatagarbhaścedbhagavanna syānna syādduḥkhe'pi nirvinna nirvāṇa icchā vā prārthanā vā praṇidhirveti/ tatra samāsato buddhadhātuviśuddhigotraṃ mithyātvaniyatānāmapi sattvānāṃ dvividhakāryapratyupasthāpanaṃ bhavati/ saṃsāre ca duḥkhadoṣadarśananiḥśrayeṇa nirvidamutpādayati/ nirvāṇe sukhanuśaṃsadarśananiḥśrayeṇa cchandaṃ janayati/ icchāṃ prārthanāṃ praṇidhimiti/ icchābhilaṣitārthaprāptāvasaṃkocaḥ/ prārthanābhilaṣitārthaprāptyupāyaparimārgaṇā/ praṇidhiryābhilaṣitārthe cetanā cittābhisaṃskāraḥ/
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 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又欲者求涅槃故求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
I.41
སྲིད་དང་མྱ་ངན་འདས་ལ་དེའི། །
སྡུག་བདེའི་སྐྱོན་ཡོན་མཐོང་བ་འདི། །
རིགས་ཡོད་ལས་ཡིན་གང་ཕྱིར་དེ། །
རིགས་མེད་དག་ལ་མེད་ཕྱིར་རོ། །
This seeing of the flaws of suffering and the qualities of happiness
In [saṃsāric] existence and nirvāṇa
Occurs [only] when the disposition exists
Because it does not occur in those without the disposition.
भवनिर्वाणतद्दुःखसुखदोषगुणेक्षणम्
गोत्रे सति भवत्येतदगोत्राणां न विद्यते
見苦果樂果 此依性而有
若無佛性者 不起如是心
- This seeing of the flaws of suffering and the qualities of happiness
- In [saṃsāric] existence and nirvāṇa
- Occurs [only] when the disposition exists
- Because it does not [occur] in those without the disposition.[1] I.41
That persons with pure qualities[2] see the flaws of suffering in saṃsāra and see the qualities of happiness in nirvāṇa occurs [only] when the disposition exists. [Thus,] this [seeing] is not something without a cause or something without a condition. For what reason [is this so]?[3] If such [seeing] could happen without the disposition, without a cause, without a condition, and without entailing the termination of wrongdoing,[4] it would also happen in those with great desire who are without the disposition for nirvāṇa. [However, this seeing] does not occur as long as [sentient beings] have not given rise to faith in the dharma of one of the three [yānas]—the disposition for being pure of adventitious stains[5]—by way of bringing together the four wheels of relying on wise persons[6] and so on.[7] {P97b} Therefore, [the Jñānālokālaṃkārasūtra] says:
Therefore, after that, {D94b} the rays of wisdom[8] of the orb of the sun of the Tathāgata fall upon the bodies of even those sfentient beings [whose disposition] is certain in terms of what is mistaken, [thus benefiting them and,][9] due to producing the causes of future [happiness], {J37} making them thrive through virtuous dharmas.[10]
Also, the statement [in the Mahāparinirvāṇasūtra and others] that "those with great desire have the nature of absolutely not [attaining] parinirvāṇa" [means] that their hostility toward the mahāyāna dharma is the cause for their having great desire. [Thus,] this statement was made for the sake of turning [such people] away from their hostility toward the mahāyāna dharma, having in mind another time.[11] Since the naturally pure disposition exists [in all sentient beings], no one can have the nature of being absolutely impure. Therefore, having in mind that all sentient beings without difference are suitable to become pure, the Bhagavān said:
- Though beginningless, [saṃsāra] entails an end.
- What is naturally pure and consists of permanent dharmas
- Is not seen since it is externally obscured by a beginningless cocoon,
- Just as a golden image that is concealed.[12]
- I follow MB agotrāṇāṃ na tad yataḥ and DP gang phyir de / rigs med pa dag med pa’i phyir against J agotrāṇāṃ na vidyate.
- J śuklāṃśa (Pāli sukkāṃsa: "good fortune") P dkar po’i cha D dkar po’i chos C kuśalamūla. According to Takasaki, the Buddhagotraśāstra (Taishō 1610) explains 3 aṃśas— merit, liberation, and attainment.
- This phrase is missing in J, but exists as MB kiṃ kāraṇam and DP de ci’i phyir zhe na.
- I follow Takasaki’s emendation of pāpasamucchedayogena to pāpāsamucchedayogena.
- RYC (81) defines "adventitious" as what is primordially nonexistent or what does not taint the nature of the mind.
- I follow MB satpuruṣasaṃsevādicatuścakra° and VT saṃsevādi (fol. 12v3) as well as DP skyes bu dam pa la bsten [text: brten] pa la sogs pa ’khor lo bzhi against J satpuruṣasaṃsargādicatuḥśukla°.
- The other three wheels are the accumulation of merit, a favorable dwelling place, and proper vows and aspirations. Note that this a case of RGVV’s using the term "disposition" (gotra) not in its usual sense of unconditioned buddha nature but with its other meaning of conditioned virtue. This latter meaning of the term is found frequently in other mahāyāna texts in general and Yogācāra works in particular (such as the Mahāyānasūtrālaṃkāra).
- I follow MB °jñānaraśmayaḥ and DP ye shes kyi ’od zer against J °raśmayaḥ.
- This phrase is not found in J, but in the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra (D100), DP, and C.
- D100, fol. 285b.6–7.
- That is, these persons are actually able to attain nirvāṇa at some point in the distant future. This represents a typical case of "the intention with regard to another time,"one of "the four intentions" (Skt. abhisaṃdhi, Tib. dgongs pa) of the words of the Buddha (these four are explained in Mahāyānasūtrālaṃkāra XII.16ff. and its commentaries). Among them, (1) the intention in terms of equality means to take the three equalities between all buddhas in terms of the accumulations of merit and wisdom, the dharmakāya, and the welfare of beings accomplished by them as the reason for the Buddha’s saying something like "At that time, I was the Tathāgata Vipaśyī." (2) The intention in terms of another meaning means to take the threefold lack of nature of the imaginary, dependent, and perfect natures in terms of characteristics, arising, and the ultimate, respectively, as the reason for the Buddha’s saying something like "All phenomena lack a nature." (3) The intention in terms of another time means to take the time in the far future when a certain person will actually be born in Sukhāvatī as the reason for the Buddha’s saying something like "If you make the aspiration prayer to be born in Sukhāvatī, you will be born there." (4) The intention in terms of the thinking of a person refers to something like the Buddha’s disparaging discipline and praising generosity by intending to make persons who content themselves with discipline alone engage in other means, such as generosity, too. In addition, there are "the four indirect intentions" (Skt. abhiprāya, Tib. ldem dgongs). Just like the Sanskrit and Tibetan words, the English term "intention"can be understood in many ways (see Ruegg 1985), which has led to different (mis)interpretations. Also, the Tibetan terms are often used in different ways than the Sanskrit ones. As the examples for the different kinds of intention and indirect intention show, there is no consistency in what they refer to—it is not always just another meaning (as the content of an intention) or an intention per se, and there also are overlaps. In a general sense, "having something particular in mind"when making a statement often seems more correct. For details, see Broido 1984, Ruegg 1985, and Brunnhölzl 2010, 289–91.
- As already mentioned, according to Jamgön Kongtrul Lodrö Tayé’s commentary on the Third Karmapa’s Pointing Out the Tathāgata Heart (Kong sprul blo gros mtha’ yas 1990, 133), this verse is from the Abhidharmamahāyānasūtra. As for the question whether the Yogācāra School teaches that some beings have no disposition to attain awakening at all (and what exactly "disposition"means in this context), there have been long-standing and intricate debates in Tibet. The Gelugpa School in particular answers this question in the affirmative and many modern scholars do so too. As mentioned before, unlike the primary meaning of the term gotra in the Uttaratantra, in Yogācāra texts it is not synonymous with buddha nature. Like the Laṅkāvatārasūtra, the Mahāyānasūtrālaṃkāra speaks about five categories of gotra (those of bodhisattvas, pratyekabuddhas, śrāvakas, those with uncertain gotra, and those without gotra). The Laṅkāvatārasūtra identifies the last category with those who just follow their great desire (icchantika) and reject the dharma, thus having eliminated all their roots of virtue and not attaining parinirvāṇa. The Mahāyānasūtrālaṃkāra follows this very common definition of gotra in general, which is "roots of virtue" (see also Sthiramati’s Madhyāntavibhāgaṭīkā, Yamaguchi 1934, 188). Mahāyānasūtrālaṃkāra III.4cd and its Bhāṣyā explain that gotra is that from which qualities arise and increase. Also the distinction between the naturally abiding (prakṛtistha) and the accomplished (samudānīta) or unfolding dispositions in this verse differs from how these terms are understood in the Uttaratantra, with the former’s being defined as what has the nature of being a support for further virtue (prakṛti can also mean "cause") and the latter as what is thus supported. On Mahāyānasūtrālaṃkāra III.9 and III.11, the Bhāṣya comments that accumulating roots of virtue is indispensable for acquiring a disposition, but once the bodhisattva disposition is acquired, it serves as the source of an infinite number of further roots of virtue. Thus, gotra in this sense refers to conditioned and multiple phenomena, whereas gotra in the sense of buddha nature is clearly unconditioned and single. The former sense is also evident from Sthiramati’s commentary (D4034, fols. 41b.6–43a.2), which says that beings have infinite gotras, all of which refer to some (conventional) nature of theirs, such as being an angry or passionate person, or liking sweet versus other tastes. Just as the possession of the gotra of desire functions as the cause for giving rise to desire but not for hatred, the three different gotras of the three yānas are indispensable for there being three yānas. As for Mahāyānasūtrālaṃkāra III.11, the Bhāṣya explains that to be without disposition means to possess the nature of not attaining parinirvāṇa—either for a certain time (the first four kinds of beings in the verse) or forever (the last one). According to Sthiramati’s commentary (D4034, fols. 48a.4–49b.1), this refers to those who have the nature of not attaining parinirvāṇa (that is, buddhahood) for a certain time and those who have the nature of not attaining any kind of nirvāṇa for a certain time. He says that the first four pertain to those who do possess the bodhisattva disposition, but, by virtue of certain conditions, will temporarily (for many eons) not attain parinirvāṇa (that is, buddhahood). Among these, "those who are solely devoted to wrongdoing"are engaged in the five negative actions without interval. "Those who have completely destroyed the immaculate dharmas"are those who, under the influence of wrong spiritual teachers, have fallen into the wrong view of nihilism, thus denying karma, the three jewels, and so on. "Those who lack the virtue conducive to liberation"have not gathered the complete accumulations of merit and virtue necessary to attain parinirvāṇa, but only the virtues for higher rebirths as gods and humans within saṃsāra. "Those who have inferior immaculate dharmas"have only gathered a fraction of the merit and wisdom necessary to attain parinirvāṇa. Thus, as long as these four do not fully remove their negative actions and wrong views and accumulate the complete accumulations of merit and virtue necessary to attain parinirvāṇa, they will not attain this state. As for those who will not attain any nirvāṇa, "lacking the cause"refers to lacking the roots of virtue and the disposition for any of the nirvāṇas of the three yānas because without such a disposition, they do not attain any of these three nirvāṇas. They do lack the nature of attaining nirvāṇa, just as the natures of stones and trees do not turn into something that has the nature of consciousness, such as minds and mental factors. Thus, in the first four cases, Sthiramati says, "lack of disposition" has only a pejorative sense, while "lacking the cause"means utter nonexistence because they absolutely do not attain nirvāṇa. However, considering the text’s (and the commentators’) understanding of "disposition" (roots of virtue), its explicit stance that all beings possess tathāgatagarbha (IX.37), and its statement that mind is natural luminosity, which is merely obscured by adventitious stains (XIII.18–19), being without gotra (agotraka; the text does not use icchantika) forever is not equivalent to saying that some beings have no buddha nature or absolutely can never attain awakening. Rather, there are some beings who simply never acquire a "disposition"for actually entering any of the yānas in the sense of never acquiring any—or at least a significant— amount of virtue that qualifies as such a disposition (on the Sanskrit atyantam being used here in the temporal sense of "forever"rather than in its meaning "absolutely" and the consequences, see also d’Amato 2003, 126–27 and 132–35). In other words, all beings have the potential for buddhahood, but some just never actualize this potential even remotely, which is exactly why saṃsāra in general is said to be endless. This is basically also what RGVV on I.40–41 explains, using the term gotra in both the above way and also for buddha nature. Sthiramati’s Madhyāntavibhāgaṭīkā (Yamaguchi 1934, 55.19–56.6) on I.19a ("the emptiness of the primordial nature"among the sixteen emptinesses) juxtaposes the positions on there being three versus a single gotra, but takes all of them to be primordial: "As for [I.19a] ‘In order to purify the disposition,’ its emptiness is the emptiness of the primordial nature. The reason for this is that, [according to the Bhāṣya,] ‘disposition is the primordial nature.’ How so? ‘Because of having a nature of its own,’ which means to have a nature of its own from beginningless time that is not adventitious. Just as some [phenomena] in beginningless saṃsāra are sentient and some are insentient, here too, some [sets of] the six āyatanas represent the buddha disposition, some the śrāvaka disposition, and so on. The disposition is not accidental because it has been continuing since beginningless time [up through the present], just as the distinction between what is sentient and insentient. Others say that since all sentient beings are endowed with the tathāgata disposition, the disposition should be understood here in this way" (depending on how the Sanskrit here is reconstructed, "in this way"could also be read as "as suchness," which would conform to the above-mentioned comments by Vasubandhu, Sthiramati, and Asvabhāva on Mahāyānasūtrālaṃkāra IX.37). Compare also CMW (480–81) that says that even those with great desire thrive through virtue (the cause for meeting a buddha in the future) because they have the naturally pure disposition. Without this pure disposition, they would not thrive through the light rays of the wisdom of the tathāgatas and virtue. This is not contradictory to some sūtras’ explaining that seeing saṃsāra as a flaw and nirvāṇa as a quality does not occur in those with great desire, who have the disposition of absolutely not passing into nirvāṇa. For that explanation pertains to the time of those with great desire not being endowed with the four wheels, whereas at the time of their being struck by the light rays of the wisdom of the Tathāgata, their time of being endowed with the four wheels has come. GC (33.17–21) explains that "being without gotra"refers to being without the unfolding disposition, which is not made explicitly clear in the Laṅkāvatārasūtra. However, it is not just the sheer lack of the unfolding disposition that is called "disposition."Rather, the mere fact that everybody has the naturally abiding disposition does not mean that no one lacks the unfolding disposition. Since everybody who possesses a mind also possesses the naturally abiding disposition, they are said to possess the disposition. However, some Yogācāras take the statement that some beings have no disposition literally.
BDRCbhavanirvāṇatadduḥkhasukhadoṣaguṇekṣaṇam/
gotre sati bhavatyetadagotrāṇāṃ na vidyate//41//
yadapi tat saṃsāre ca duḥkhadoṣadarśanaṃ bhavati nirvāṇe ca sukhānuśaṃsadarśanametadapi śuklāṃśasya pudgalasya gotre sati bhavati nāhetukaṃ nāpratyayamiti/ yadi hi tadgotramantareṇa syādahetukamapratyayaṃ pāpasamucchedayogena tadicchāntikānāmapyaparinirvāṇagotrāṇāṃ syāt/ na ca bhavati tāvadyāvadāgantukamalaviśuddhigotraṃ trayāṇāmanyatamadharmādhimuktiṃ na sa mudānayati satpuruṣasaṃsargādicatuḥśuklasamavadhānayogena/
yatra hyāha/ tatra paścādantaśo mithyātvaniyatasaṃtānānāmapi sattvānāṃ kāyeṣu tathāgatasūryamaṇḍalaraśmayo nipatanti anāgatahetusaṃjananatayā saṃvardhayanti ca kuśalairdharmeriti/ yatpunaridamuktamicchantiko'tyantamaparinirvāṇadharmeti tan mahāyānadharmapratigha icchantikatve heturiti mahāyānadharmapratighanivartanārthamuktaṃ kālāntarābhiprāyeṇa/ na khalu kaścitprakṛtiviśuddhagotrasaṃbhavādatyantāviśuddhidharmā bhavitumarhasi/ yasmādaviśeṣeṇa punarbhagavatā sarvasattveṣu viśuddhibhavyatāṃ saṃdhāyoktam/
anādibhūto'pi hi cāvasānikaḥ
svabhāvaśuddho dhruvadharmasaṃhitaḥ/
anādikośairbahirvṛto na dṛśyate
suvarṇabimbaṃ paricchāditaṃ yathā//
是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾I.42
རྒྱ་མཚོ་ཆེ་བཞིན་དཔག་མེད་པའི། །
ཡོན་ཏན་རིན་ཆེན་མི་ཟད་གནས། །
དབྱེར་མེད་ཡོན་ཏན་དང་ལྡན་པའི། །
ངོ་བོ་ཉིད་ཕྱིར་མར་མེ་བཞིན། །
Just like the ocean, [the disposition of the victors] is an inexhaustible source
Of immeasurable jewels [in the form of its] qualities.
Just like a lamp, it is endowed with
Inseparable qualities by its nature.
महोदधिरिवामेयगुणरत्नाक्षयाकरः
प्रदीपवदनिर्भागगुणयुक्तस्वभावतः
大海器寶水 無量不可盡
如燈明觸色 性功德如是
Now, [there follows] a verse about (5) the topic of endowment.
- Just like the ocean, [the disposition of the victors] is an inexhaustible source
- Of immeasurable jewels [in the form of its] qualities.
- Just like a lamp, it is endowed with
- Inseparable qualities by its nature.[1] I.42
- The translation follows Schmithausen’s suggestion to understand °guṇayuktasvbhāvataḥ as a predicative ablative that qualifies "disposition of the victors" (jinagarbhaḥ) in I.45c. Takasaki 1966a (400ff.) already pointed out that verses I.30, 35, 42, and 45, though interrupted by several commentarial verses, are to be considered as a unit, with jinagarbhaḥ in I.45c being the subject that is common to all four verses. As mentioned above, the six topics of nature, cause, fruition, function, endowment, and manifestation in these four verses are described in a similar way in verses IX.56–59 of the Mahāyānasūtrālaṃkāra (which are also found as concluding verses in the Buddhabhūmisūtra), where they pertain to the purity of the dharmadhātu as the common subject. As for Takasaki’s different rendering of I.42cd ("because of its nature of being endowed with properties indivisible [from it]"), it seems to correspond exactly to DP dbyer med yon tan dang ldan pa’i / ngo bo nyid phyir.
BDRCtatra yogārthamārabhya ślokaḥ/
mahodadhirivāmeyaguṇaratnākṣayākaraḥ/
pradīpavadanirbhāgaguṇayuktasvabhāvataḥ//42//
I.43
ཆོས་སྐུ་རྒྱལ་བའི་ཡེ་ཤེས་དང་། །
ཐུགས་རྗེའི་ཁམས་ནི་བསྡུས་པའི་ཕྱིར། །
སྣོད་དང་རིན་ཆེན་ཆུ་ཡིས་ནི། །
རྒྱ་མཚོ་དང་ནི་མཚུངས་པར་བསྟན། །
Since the basic element consists of the dharmakāya,
As well as the wisdom and the compassion of the victor,
It is taught to be like the ocean
In terms of a vessel, jewels, and water.
धर्मकायजिनज्ञानकरुणाधातुसंग्रहात्
पात्ररत्नाम्बुभिः साम्यमुधेरस्य दर्शितम्
佛法身慧定 悲攝眾生性
海珍寶水等 相似相對法
What is taught by the first half of this verse here?
- Since the basic element consists of the dharmakāya,
- As well as the wisdom and the compassion of the victor,
- It is taught to be like the ocean
- In terms of a vessel, jewels, and water. I.43
In the due order of [the following] three points, {P98a} the tathāgata element resembles the great sea in three ways. By virtue of that, the topic of endowment is to be understood in terms of [the tathāgata element’s] being associated with [certain] causes. Which are these three points? They consist of [being associated with] (1) the cause of the purity of the dharmakāya, (2) the cause of the attainment of buddha wisdom, and (3) the cause of a tathāgata’s great compassion’s engaging [all beings]. {J38} (1) Here, the cause of the purity of the dharmakāya is to be regarded as the cultivation of faith in the mahāyāna [dharma]. {D95a} (2) The cause of the attainment of buddha wisdom is to cultivate the doors of prajñā and samādhi. (3) The cause of a tathāgata’s great compassion’s engaging [all beings] is a bodhisattva’s cultivation of great compassion. Here, the cultivation of faith in the mahāyāna [dharma] resembles [the ocean’s] being a [big] vessel because the jewels of prajñā and samādhi as well as the water of compassion, [all of which] are immeasurable and inexhaustible, are assembled in it. The cultivation of the doors of prajñā and samādhi resembles the jewels [in this ocean] because it is nonconceptual and is endowed with qualities of inconceivable power.[1] A bodhisattva’s cultivation of compassion resembles the water [in this ocean] because it possesses the characteristic of the single taste that is its nature of supremely moistening [the mind streams of] all beings. [Here, the fact of] these three dharmas’[2] being associated with the three kinds of causes [mentioned above, that is], their being connected with them, is called "endowment."
- This is how DP mthu bsam gyis mi khyab pa’i yon tan dang ldan pa unravels the compound acintyaprabhāvaguṇayoga (other possible readings are Takasaki’s "endowed with inconceivable and powerful virtues" or "endowed with inconceivable power and qualities").
- That is, the purity of the dharmakāya, the attainment of buddha wisdom, and great compassion’s engaging all beings.
BDRCtatra pūrveṇa ślokārthena ki darśitam/
dharmakāyajinajñānakaruṇādhātusaṃgrahāt/
pātraratnāmbubhiḥ sāmyamudherasya darśitam//43//
trayāṇāṃ sthānānāṃ yathāsaṃkhyameva trividhena mahāsamudrasādharmyeṇa tathāgatadhātorhetusamanvāgamamadhikṛtya yogārtho veditavyaḥ/ katamāni trīṇi sthānāni/ tadyathā dharmakāyaviśuddhihetuḥ/ buddhajñānasamudāgamahetuḥ/ tathāgatamahākaruṇāvṛttiheturiti/ tatra dharmakāyaviśuddhiheturmahāyānādhimuktibhāvanā draṣṭavyā/ buddhajñānasamudāgamahetuḥ prajñāsamādhimukhabhavanā/ tathāgatamahākaruṇāpravṛttiheturbodhisattvakaruṇābhāvaneti/ tatra mahāyānādhimuktibhāvanāyā bhājanasādharmyaṃ tasyāmaparimeyākṣayaprajñāsamādhiratnakaruṇāvārisamavasaraṇāt/ prajñāsamādhimukhabhāvanāyā ratnāsādharmyaṃ tasya nirvikalpatvādacintyaprabhāvaguṇayogācca/ bodhisattvakaruṇābhāvanāyā vārisādharmyaṃ tasyāḥ sarvajagati paramasnigdhabhāvaikarasalakṣaṇaprayogāditi/ eṣāṃ trayāṇāṃ dharmāṇāmanena trividhena hetunā tatsaṃbaddhaḥsamanvāgamo yoga ityucyate/
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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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I.44
དྲི་མེད་གནས་ལ་མངོན་ཤེས་དང་། །
ཡེ་ཤེས་དྲི་མེད་དེ་ཉིད་དང་། །
རྣམ་དབྱེ་མེད་ཕྱིར་མར་མེ་ཡི། །
སྣང་དང་དྲོ་མདོག་ཆོས་མཚུངས་ཅན། །
In the stainless foundation, the supernatural knowledges,
Wisdom, and stainlessness are inseparable from suchness.
Therefore, they are similar, respectively, to
The light, heat, and color of a lamp.
अभिज्ञाज्ञानवैमल्यतथताव्यतिरेकतः
दीपालोकोष्णवर्णस्य साधर्म्यं विमलाश्रये
通智及無垢 不離於真如
如燈明煖色 無垢界相似
Now, what is taught by the latter half of verse [I.42]?
In the due order of [the following] three points, the tathāgata element is similar to a lamp in three ways. By virtue of that, the topic of endowment is to be understood in terms of [the tathāgata element’s] being associated with [certain] results. {P98b} Which are these three points? They consist of [being endowed with] (1) the supernatural knowledges, (2) the wisdom of the termination of contaminations, and (3) the termination of contaminations. Here, (1) the five supernatural knowledges resemble the light[3] [of the flame of a lamp] because they have the characteristic of providing the approach to overcome the darkness of the antagonistic factors of the wisdom[4] of experiencing [true] actuality. (2) The wisdom of the termination of contaminations resembles the heat [of the flame of a lamp] because it has the characteristic of providing the approach to consume the entire fuel of karma and afflictions without exception. (3) The termination of contaminations that is the change of the foundation[5] resembles the color [of the flame of a lamp] because it has the characteristic of utterly stainless {D95b} and pure luminosity. {J39} Here, it is stainless by virtue of the afflictive obscurations’ having been relinquished. It is pure by virtue of the cognitive obscurations’ having been relinquished.[6] It is luminous by virtue of not having the nature of these two[7] adventitious [stains]. Thus, in brief, these seven dharmas in the mind streams of nonlearners (which consist of the [five] uncontaminated[8] supernatural knowledges, wisdom, and relinquishment) [that exist] in the uncontaminated basic element are inseparable from each other, not distinct [from each other], and associated with the dharmadhātu in terms of [both] being equal.[9] This is what is called "endowment" [here].
This example of a lamp with regard to the topic of endowment is to be understood in detail according to the [Anūnatvāpūrṇatvanirdeśa]sūtra:
Śāriputra, it is as follows. A lamp is endowed with inseparable attributes and possesses indivisible qualities. That is, it is [inseparable] from its light, heat, and color. Or, a jewel is [inseparable] from its radiance, color, and shape. Likewise, Śāriputra, the dharmakāya that is taught by the Tathāgata is endowed with inseparable attributes and qualities that [can]not be realized as being divisible [from it], which [manifest] in the form of the attributes of a tathāgata that far surpass the sand grains in the river Gaṅgā [in number].[10]
- VT (fol. 12v4) glosses "wisdom" as "the wisdom of the termination of contamination" and "stainlessness"as "the termination of contamination."
- I follow Schmithausen’s emendation of MB dīpāloṣṇatāvarṇṇasya [or °sā°] dharmamālāśraye to dīpālokoṣṇavarṇasādharmyaṃ amalāśraye against J dīpālokoṣṇavarṇasya sādharmyaṃ vimalāśraye.
- I follow MB āloka against J jvāla.
- DP omit "wisdom."
- VT (fol. 12v5) glosses "the change of the foundation" as "[the contaminations] not even existing as latent tendencies."
- VT (fol. 12v5) glosses "relinquished" as "changed (into something else)" (parāvṛtti).
- MB tadubhayasyā° against J tadubhayā°.
- J omits this word, but see MB anāsravābhijñā° and DP zag pa med pa’i mngon par shes pa.
- I follow MB dharmadhātusamatāsamanvāgamo (confirmed by DP chos kyi dbyings dang mnyam pa nyid kyis ldan pa) against J dharmadhātusamanvāgamo.
- Taishō 668, 467a.
BDRCtatrāpareṇa ślokārdhena kiṃ darśayati/
abhijñājñānavaimalyatathatāvyatirekataḥ/
dīpālokoṣṇavarṇasya sādharmyaṃ vimalāśraye//44//
trayāṇāṃ sthānānāṃ yathāsaṃkhyameva trividhena dīpasādharmyeṇa tathāgatadhātoḥ phalasamanvāgamamadhikṛtya yogārtho veditavyaḥ/ katamani trīṇi sthānāni/ tadyathā/ abhijñā āsravakṣayajñānamāsravakṣayaśceti/ tatra pañcānāmabhijñānāṃ jvālāsādharmyaṃ tāsāmarthānubhavajñānavipakṣāndhakāravidhamanapratyupasthānalakṣaṇatvāt/ āsravakṣayajñānasyoṣṇasādharmya tasya niravaśeṣakarmakleśendhanadahanapratyupasthānalakṣaṇatvāt/ āśrayaparivṛtterāsravakṣayasya varṇasādharmya tasyātyantavimalaviśuddhaprabhāsvaralakṣaṇatvāt/ tatra vimalaḥ kleśāvaraṇaprahāṇāt/ viśuddho jñeyāvaraṇaprahāṇāt/ prabhāsvarastadubhayāgantukatāprakṛtitaḥ/ ityeṣāṃ samāsataḥ saptānāmabhijñājñānaprahāṇasaṃgṛhītānāmaśaikṣasāntānikānāṃ dharmāṇāmanāsravadhātāvanyonyamavinirbhagatvamapṛthagbhāvo dharmadhātusamanvāgamo yoga ityucyate/ eṣa ca yogārthamārabhya pradīpadṛṣṭānto vistareṇa yathāsūtramanugantavyaḥ/ tadyathā śāriputra pradīpaḥ/ avinirbhagadharmā/ avinirmuktaguṇaḥ/ yaduta ālokoṣṇavarṇatābhiḥ/ maṇirvālokavarṇasaṃsthānaiḥ/ evameva śāriputra tathagatanirdiṣṭo dharmakāyo'vinirbhāgadharmāvinirmuktajñānaguṇo yaduta gaṅgānadīvālikāvyativṛttaistathāgatadharmairiti/
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 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
I.45
སོ་སོའི་སྐྱེ་འཕགས་རྫོགས་སངས་ཀྱི། །
དེ་བཞིན་ཉིད་དབྱེའི་འཇུག་པ་ལས། །
དེ་ཉིད་གཟིགས་པས་སེམས་ཅན་ལ། །
རྒྱལ་བའི་སྙིང་པོ་འདི་བསྟན་ཏོ། །
Manifesting differently as the suchness
Of ordinary beings, noble ones, and perfect buddhas,
The disposition of the victors is taught
To sentient beings by those who see true reality.
तत्र वृत्त्यर्थमारभ्य श्लोकः
पृथग्जनार्यसंबुद्धतथताव्यतिरेकतः
सत्त्वेषु जिगर्भोऽयं देशितस्तत्त्वदर्शिभिः
見實者說言 凡夫聖人佛
眾生如來藏 真如無差別
Now, [there follows] {P99a} a verse about (6) the topic of manifestation.
- Manifesting differently as the suchness
- Of ordinary beings, noble ones, and perfect buddhas,[1]
- The disposition of the victors is taught
- To sentient beings by those who see true reality. I.45
What is taught by this?
- Ordinary beings are mistaken,
- Those who see reality are the opposite,
- And tathāgatas are most exactly unmistaken
- And free from reference points.[2] I.46
With regard to introducing bodhisattvas to nonconceptual wisdom, it is taught in the prajñāpāramitā [sūtras] and others that the tathāgata element has the general characteristic of being the [natural] purity of the suchness of all phenomena. It should be understood that, in brief, the three [types of] persons engage it in three different ways—ordinary beings who do not see true reality,[3] noble ones who see true reality, and tathāgatas who have reached the ultimate purity of seeing true reality.[4] {D96a} That is, [these persons] are mistaken, unmistaken, {J40} and perfectly unmistaken and free from reference points, respectively. Here, "mistaken" refers to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging] of the noble ones because they, being opposite [to naive beings], have relinquished such [mistakenness]. "Perfectly unmistaken and free from reference points" refers to [the way of engaging] of completely perfect buddhas because they have overcome [all] afflictive and cognitive obscurations, including their latent tendencies.
Following this, the four topics other than this one should be understood as instructions on specific aspects of the topic of manifestation.[5]
- I follow MB °tathatābhinnavṛttitaḥ and DP de bzhin nyid dbye’i ’jug pa las against J °tathatāvyatirekataḥ. The translation follows Schmithausen’s suggestion to understand this compound as a predicative ablative (as in I.42) qualifying "the disposition of the victors" (thus, closely corresponding in meaning to °bhinnavṛttikaḥ in Mahāyānasūtrālaṃkāra IX.59b). However, as Schmithausen remarks, RGVV interprets vṛtti as pravṛtti in the sense of the more or less unmistaken ways in which ordinary beings, bodhisattvas, and buddhas engage the tathāgata heart. Besides "manifestation" and "engagement,"both terms can also mean "behavior," "activity," and "function." Further meanings of vṛtti include "mode of being," "nature," "state," and "condition,"while pravṛtti can also mean "advancing" and "cognition."
- This verse closely parallels the words and the meaning of Madhyāntavibhāga IV.12.
- I follow MB tattvadarśinaḥ pṛthagjanasya (confirmed by DP de kho na ma mthong ba’i so so skye bo), while J omits tattvadarśinaḥ.
- I follow Schmithausen’s emendation of MB tattvadarśinaviśuddhi° to tattvadarśanaviśuddhi° (confirmed by DP de kho na mthong ba rnam par dag pa), while J omits tattvadarśana°.
- I follow Schmithausen’s suggestion prabhedanirdeśatvena (which is supported by DP dbye ba ston par) against MA/MB prabhedanirdeśādvena and J prabhedanirdeśādeva. On RGVV’s saying here that the remaining four topics (phases, all-pervasiveness, changelessness, and inseparability) are simply extensions of the sixth topic "manifestation,"see RGVV’s statement at the beginning of explaining the ten topics (J26) that the threefold nature of the tathāgata heart (the dharmakāya, suchness, and the disposition) is "invariably taught in all the words [of the Buddha]"through these topics.
BDRCtatra vṛttyarthamārabhya ślokaḥ/
pṛthagjanāryasaṃbuddhatathatāvyatirekataḥ/
sattveṣu jigarbho'yaṃ deśitastattvadarśibhiḥ//45//
anena kiṃ darśitam/
pṛthagjanā viparyastā dṛṣṭasatyā viparyayāt/
yathāvadaviparyastā niṣprapañcāstathāgatāḥ//46//
yadidaṃ tathāgatadhātoḥ sarvadharmatathatāviśuddhisāmānyalakṣaṇamupadiṣṭaṃ prajñāpāramitādiṣu nirvikalpajñānamukhāvavādamārabhya bodhisattvānāmasmin samāsatastrayāṇāṃ pudgalānāṃ pṛthagjanasyātattvadarśina āryasya tattvadarśino viśuddhiniṣṭhāgatasya tathāgatasya tridhā bhinnā pravṛttirveditavyā/ yaduta viparyastāviparyastā samyagaviparyastā niṣprapañcā ca yathākramam/ tatra viparyastā saṃjñācittadṛṣṭiviparyāsād vālānām/ aviparyastā viparyayeṇa tatprahāṇādāryāṇām/ samyagaviparyastā niṣprapañcā ca savāsanakleśajñeyāvaraṇasamudghātāt samyaksambuddhānām/
ataḥ parametameva vṛttyarthamārabhya tadanye catvāro'rthāḥ prabhedanirdeśādeva veditavyāḥ/
知又依行義故說一偈
見實者說言 凡夫聖人佛 眾生如來藏 真如無差別 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
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I.46
སོ་སོ་སྐྱེ་བོ་ཕྱིན་ཅི་ལོག །
བདེན་པ་མཐོང་བ་བཟློག་པ་སྟེ། །
དེ་བཞིན་གཤེགས་པ་ཇི་ལྟ་བཞིན། །
ཕྱིན་ཅི་མ་ལོག་སྤྲོས་མེད་ཉིད། །
Ordinary beings are mistaken,
Those who see reality are the opposite,
And tathāgatas are most exactly unmistaken
And free from reference points.
पृथग्जना विपर्यस्ता दृष्टसत्या विपर्ययात्
यथावदविपर्यस्ता निष्प्रपञ्चास्तथागताः
凡夫心顛倒見實異於彼
如實不顛倒 諸佛離戲論
Now, [there follows] {P99a} a verse about (6) the topic of manifestation.
- Manifesting differently as the suchness
- Of ordinary beings, noble ones, and perfect buddhas,[1]
- The disposition of the victors is taught
- To sentient beings by those who see true reality. I.45
What is taught by this?
- Ordinary beings are mistaken,
- Those who see reality are the opposite,
- And tathāgatas are most exactly unmistaken
- And free from reference points.[2] I.46
With regard to introducing bodhisattvas to nonconceptual wisdom, it is taught in the prajñāpāramitā [sūtras] and others that the tathāgata element has the general characteristic of being the [natural] purity of the suchness of all phenomena. It should be understood that, in brief, the three [types of] persons engage it in three different ways—ordinary beings who do not see true reality,[3] noble ones who see true reality, and tathāgatas who have reached the ultimate purity of seeing true reality.[4] {D96a} That is, [these persons] are mistaken, unmistaken, {J40} and perfectly unmistaken and free from reference points, respectively. Here, "mistaken" refers to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging] of the noble ones because they, being opposite [to naive beings], have relinquished such [mistakenness]. "Perfectly unmistaken and free from reference points" refers to [the way of engaging] of completely perfect buddhas because they have overcome [all] afflictive and cognitive obscurations, including their latent tendencies.
Following this, the four topics other than this one should be understood as instructions on specific aspects of the topic of manifestation.[5]
- I follow MB °tathatābhinnavṛttitaḥ and DP de bzhin nyid dbye’i ’jug pa las against J °tathatāvyatirekataḥ. The translation follows Schmithausen’s suggestion to understand this compound as a predicative ablative (as in I.42) qualifying "the disposition of the victors" (thus, closely corresponding in meaning to °bhinnavṛttikaḥ in Mahāyānasūtrālaṃkāra IX.59b). However, as Schmithausen remarks, RGVV interprets vṛtti as pravṛtti in the sense of the more or less unmistaken ways in which ordinary beings, bodhisattvas, and buddhas engage the tathāgata heart. Besides "manifestation" and "engagement,"both terms can also mean "behavior," "activity," and "function." Further meanings of vṛtti include "mode of being," "nature," "state," and "condition,"while pravṛtti can also mean "advancing" and "cognition."
- This verse closely parallels the words and the meaning of Madhyāntavibhāga IV.12.
- I follow MB tattvadarśinaḥ pṛthagjanasya (confirmed by DP de kho na ma mthong ba’i so so skye bo), while J omits tattvadarśinaḥ.
- I follow Schmithausen’s emendation of MB tattvadarśinaviśuddhi° to tattvadarśanaviśuddhi° (confirmed by DP de kho na mthong ba rnam par dag pa), while J omits tattvadarśana°.
- I follow Schmithausen’s suggestion prabhedanirdeśatvena (which is supported by DP dbye ba ston par) against MA/MB prabhedanirdeśādvena and J prabhedanirdeśādeva. On RGVV’s saying here that the remaining four topics (phases, all-pervasiveness, changelessness, and inseparability) are simply extensions of the sixth topic "manifestation,"see RGVV’s statement at the beginning of explaining the ten topics (J26) that the threefold nature of the tathāgata heart (the dharmakāya, suchness, and the disposition) is "invariably taught in all the words [of the Buddha]"through these topics.
BDRCtatra vṛttyarthamārabhya ślokaḥ/
pṛthagjanāryasaṃbuddhatathatāvyatirekataḥ/
sattveṣu jigarbho'yaṃ deśitastattvadarśibhiḥ//45//
anena kiṃ darśitam/
pṛthagjanā viparyastā dṛṣṭasatyā viparyayāt/
yathāvadaviparyastā niṣprapañcāstathāgatāḥ//46//
yadidaṃ tathāgatadhātoḥ sarvadharmatathatāviśuddhisāmānyalakṣaṇamupadiṣṭaṃ prajñāpāramitādiṣu nirvikalpajñānamukhāvavādamārabhya bodhisattvānāmasmin samāsatastrayāṇāṃ pudgalānāṃ pṛthagjanasyātattvadarśina āryasya tattvadarśino viśuddhiniṣṭhāgatasya tathāgatasya tridhā bhinnā pravṛttirveditavyā/ yaduta viparyastāviparyastā samyagaviparyastā niṣprapañcā ca yathākramam/ tatra viparyastā saṃjñācittadṛṣṭiviparyāsād vālānām/ aviparyastā viparyayeṇa tatprahāṇādāryāṇām/ samyagaviparyastā niṣprapañcā ca savāsanakleśajñeyāvaraṇasamudghātāt samyaksambuddhānām/
ataḥ parametameva vṛttyarthamārabhya tadanye catvāro'rthāḥ prabhedanirdeśādeva veditavyāḥ/
知又依行義故說一偈
見實者說言 凡夫聖人佛 眾生如來藏 真如無差別 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
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I.47
མ་དག་མ་དག་དག་པ་དང་། །
ཤིན་ཏུ་རྣམ་དག་གོ་རིམས་བཞིན། །
སེམས་ཅན་བྱང་ཆུབ་སེམས་དཔའ་དང་། །
དེ་བཞིན་གཤེགས་པ་ཞེས་བརྗོད་དོ། །
Its being impure, its being both impure and pure,
And its being completely pure, in due order,
Are expressed as "the basic element of sentient beings,"
"Bodhisattva," and "tathāgata."
अशुद्धोऽशुद्धशुद्धोऽथ सुविशुद्धो यथाक्रमम्
सत्त्वधातुरिति प्रोक्तो बोधिसत्त्वस्तथागतः
有不淨有淨 及以善淨等
如是次第說 眾生菩薩佛
Now, [there follows] a verse about (7) the topic of the distinction [of the tathāgata heart] through the phases of those three [kinds of] persons. {P99b}
- Its being impure, its being both impure and pure,
- And its being completely pure, in due order,
- Are expressed as "the basic element[1] of sentient beings,"
- "Bodhisattva," and "tathāgata." I.47
BDRCtatraiṣāṃ trayāṇāṃ pudgalānāmavasthāprabhedārthamārabhya ślokaḥ/
aśuddho'śuddhaśuddho'tha suviśuddho yathākramam/
sattvadhāturiti prokto bodhisattvastathāgataḥ//47//
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
有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一I.48
ངོ་བོ་ཉིད་ལ་སོགས་པའི་དོན། །
འདི་དྲུག་གིས་ནི་བསྡུས་པ་ཡི། །
ཁམས་ནི་གནས་སྐབས་གསུམ་དག་ཏུ། །
མིང་གསུམ་གྱིས་ནི་བསྟན་པ་ཡིན། །
The basic element that consists of these
Six topics, such as [its] nature,
Is taught through three names
In its three phases.
स्वभावादिभिरित्येभिः षड्भिरर्थेः समासतः
धातुस्तिसृष्ववस्थासु विदितो नामभिस्त्रिभिः
體等六句義 略明法性體
次第三時中 說三種名字
What is taught by this?
Any instructions on the uncontaminated basic element that the Bhagavān taught in detail in various dharma specifications are all contained, in brief, in these six topics of its nature, cause, fruition, function, endowment, and manifestation. [This basic element] is to be understood [here] as being taught by way of teaching it, in due order, through three names in its three phases. That is, in its phase of being impure, it is [called] "the basic element of sentient beings." In its phase of being both pure and impure, it is [called] "bodhisattva." In its phase of being completely pure, it is [called] "tathāgata." As the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:
Śāriputra, this very dharmakāya, [when] covered by infinite millions of cocoons of afflictions, {D96b} carried away by the stream of saṃsāra, and circling through [all kinds of] births and deaths in the realms of saṃsāra without beginning and end, is called "the basic element of sentient beings." Śariputra, this very dharmakāya, [when] weary of the suffering in the stream of saṃsāra, free from all objects of desire, and {J41} engaging in conduct for the sake of awakening through the eighty-four thousand dharma collections that are contained in the ten pāramitās, is called "bodhisattva." Śāriputra, this very same dharmakāya, [when] liberated from all cocoons of afflictions, {P100a} having gone beyond all suffering, and being free from all stains of proximate afflictions, has become pure, completely pure, and abides in the supremely pure nature of phenomena. It has ascended to the level to be looked upon by all sentient beings, has attained the power over all levels of knowable objects that belongs to the person who is second to none, and has obtained the strength of mastering all phenomena, which has the nature of being unobscured and is unhindered. This is called "the Tathāgata Arhat, the completely perfect Buddha."[3]
BDRCanena kiṃ darśitam/
svabhāvādibhirityebhiḥ ṣaḍbhirartheḥ samāsataḥ/
dhātustisṛṣvavasthāsu vidito nāmabhistribhiḥ//48//
iti ye kecidanāsravadhātunirdeśā nānādharmaparyāyamukheṣu bhagavatā vistareṇa nirdiṣṭāḥ sarveta ebhireva samāsataḥ ṣaḍbhiḥ svabhāvahetuphalakarmayogavṛttyarthaḥ saṃgṛhītāstisṛṣvavasthāsu yathākramaṃ trināmanirdeśato nirdiṣṭā veditavyāḥ/ yadutāśuddhāvasthāyāṃ sattvadhāturiti/ aśuddhaśuddhāvasthāyāṃ bodhisattva iti/ suviśuddhāvasthāyāṃ tathāgata iti/ yathoktaṃ bhagavatā/ ayameva śāriputra dharmakāyo'paryantakleśakośakoṭigūḍhaḥ/ saṃsārastrotasā uhmamāno'navarāgrasaṃsāragaticyutyupapattiṣu saṃcaran sattvadhāturityucyate/ sa eva śāriputra dharmakāyaḥ saṃsārastrotoduḥkhanirviṣṇo viraktaḥ sarvakāmaviṣayebhyo daśapāramitāntargataiścaturaśītyā dharmaskandhasahasrairbodhāya caryā caran bodhisattva ityucyate/ sa eva punaḥ śāriputra dharmakāyaḥ sarvakleśakośaparimuktaḥ sarvaduḥkhatikrāntaḥ sarvopakleśamalāpagataḥ śuddho viśuddhaḥ paramapariśuddhadharmatāyāṃ sthitaḥ sarvasattvālokanīyāṃ bhūmimārūḍhaḥ sarvasyāṃ jñeyabhūmāvadvitīyaṃ pauruṣaṃ sthāma prāpto'nāvaraṇadharmāpratihatasarvadharmaiśvaryabalatāmadhigatastathāgato'rhan samyaksaṃbuddha ityucyate/
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
有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一I.49
ཇི་ལྟར་རྟོག་མེད་བདག་ཉིད་ཅན། །
ནམ་མཁའ་ཀུན་ཏུ་རྗེས་སོང་ལྟར། །
སེམས་ཀྱི་རང་བཞིན་དྲི་མེད་དབྱིངས། །
དེ་བཞིན་ཀུན་ཏུ་འགྲོ་བ་ཉིད། །
Just as space with its character
Of nonconceptuality is present everywhere,
So the stainless basic element that is
The nature of the mind is omnipresent.
सर्वत्रानुगतं यद्वन्निर्विकल्पात्मकं नभः
चित्तप्रकृतिवैमल्यधातुः सर्वत्रगस्तथा
如空遍一切 而空無分別
自性無垢心 亦遍無分別
[There follows] a verse about (8) the topic of the tathāgata element’s being all-pervading throughout these three phases.
- Just as space with its character
- Of nonconceptuality is present everywhere,
- So the stainless basic element that is'
- The nature of the mind is omnipresent. I.49
BDRCtāsteva tisṛṣvavasthāsu tathāgatadhātoḥ sarvatragārthamārabhya ślokaḥ/
sarvatrānugataṃ yadvannirvikalpātmakaṃ nabhaḥ/
cittaprakṛtivaimalyadhātuḥ sarvatragastathā//49//
I.50
དེ་སྤྱིའི་མཚན་ཉིད་ཉེས་པ་དང་། །
ཡོན་ཏན་མཐར་ཐུག་ཁྱབ་པ་སྟེ། །
གཟུགས་ཀྱི་རྣམ་པ་དམན་པ་དང་། །
བར་མ་མཆོག་ལ་ནམ་མཁའ་བཞིན། །
[Its] general characteristic is that it pervades
Flaws, qualities, and perfection,
Just as space [pervades] inferior, middling,
And supreme kinds of forms.
तद्दोषगुणनिष्ठासु व्यापि सामान्यलक्षणम्
हीनमध्यविशिष्टेषु व्योम रूपगतेष्विव
過功德畢竟 遍至及同相
下中勝眾生 如虛空中色
What is taught by this?
- [Its] general characteristic is that it pervades
- Flaws, qualities, and perfection,
- Just as space [pervades] inferior, middling,
- And supreme kinds of forms. I.50
The nonconceptual nature of the mind of ordinary beings, noble ones, and perfect buddhas is their general characteristic. Therefore, it penetrates, enters, is the same as, is not different from, and is always present in these three phases of flaws, qualities, and the perfection of the purity of these qualities, {D97a} just as space [pervades] earthen, silver, and golden vessels [alike]. Therefore, immediately after the instruction on the three phases, that same [sūtra] says:
Therefore, Śāriputra, the basic element of sentient beings is not other and the dharmakāya is not other. {P100b} Nothing but the basic element of sentient beings is the dharmakāya, and nothing but the dharmakāya is the basic element of sentient beings. In terms of their meaning, they are not two. They are different in letter only.[1]
BDRCanena kiṃ darśitam/
taddoṣaguṇaniṣṭhāsu vyāpi sāmānyalakṣaṇam/
hīnamadhyaviśiṣṭeṣu vyoma rūpagateṣviva//50//
yāsau pṛthagjanāryasaṃbuddhānāmavikalpacittaprakṛtiḥ sā tisṛṣvavasthāsu yathākramaṃ doṣeṣvapi guṇeṣvapi guṇaviśuddhiniṣṭhāyāmapi sāmānyalakṣaṇatvādākāśamiva mṛdrajatasuvarṇabhājaneṣvanugatānupraviṣṭā samā nirviśiṣṭā prāptā sarvakālam/ ata evāvasthānirdeśānantaramāha/ tasmācchāriputra nānyaḥ sattvadhāturnānyo dharmakāyaḥ/ sattvadhātureva dharmakāyaḥ/ dharmakāya eva sattvadhātuḥ/ advayametadarthena/ vyañjanamātrabheda iti
I.51
ཉེས་པ་གློ་བུར་དང་ལྡན་དང་། །
ཡོན་ཏན་རང་བཞིན་ཉིད་ལྡན་ཕྱིར། །
ཇི་ལྟར་སྔར་བཞིན་ཕྱིས་དེ་བཞིན། །
འགྱུར་བ་མེད་པའི་ཆོས་ཉིད་དོ། །
Since it is adventitiously associated with flaws
And since it is naturally endowed with qualities,
Its true nature of being changeless
Is the same before as after.
दोषागन्तुकतायोगाद् गुणप्रकृतियोगतः
यथा पूर्वं तथा पश्चादविकारित्वधर्मता
諸過客塵來 性功德相應
真法體不變 如本後亦爾
[There follow] fourteen verses about (9) the topic of this tathāgata element’s being unchangeable by being afflicted or purified, despite being all-pervading throughout those three phases. The [following verse] is to be understood as the synopsis [that precedes] these [fourteen verses].
- Since it is adventitiously associated with flaws
- And since it is naturally endowed with qualities,
- Its true nature of being changeless
- Is the same before as after. I.51
{J42} Since [the basic element] is adventitiously associated with the two flaws of afflictions and proximate afflictions during its phase of being impure and during its phase of being both impure and pure ([taught] by twelve [verses] and by one verse, respectively) and since it is naturally endowed during its phase of being completely pure with the inconceivable buddha qualities that far surpass the sand grains in the river Gaṅgā [in number], are inseparable [from this basic element], and [can]not be realized as being divisible [from it][1] ([taught] by the fourteenth verse),[2] it is explained that the tathāgata element has the true nature of being absolutely changeless before and later, just like the element of space.
- VT (fol. 12v6) glosses "[can]not be realized as being divisible" as "they do not part from a tathāgata."
- The references to the number of verses about the changelessness of buddha nature in each one of its three phases are rather confusing here since the twelve verses I.52–63 on the phase of its being impure are followed by two further verses (I.64–65) that elaborate on them. The one verse about its phase of being both impure and pure is then I.66, which is followed by twelve more explanatory verses (I.67–78). Finally, the one verse about its phase of being completely pure is I.79, again followed by four commentarial verses (I.80–83).
BDRCetāsteva tisṛṣvavasthāsu tathāgatadhātoḥ sarvatragasyāpi tatsaṃkleśavyavadānābhyāmavikārārthamārabhya caturdaśa ślokāḥ/ ayaṃ ca teṣāṃ piṇḍārtho veditavyaḥ/
doṣāgantukatāyogād guṇaprakṛtiyogataḥ/
yathā pūrvaṃ tathā paścādavikāritvadharmatā//51//
dvādaśabhirekena ca ślokena yathākramamaśuddhāvasthāyāmaśuddhaśuddhāvasthāyāṃ ca kleśopakleśadoṣayorāgantukayogāṃccaturdaśamena ślokena suviśuddhāvasthāyāṃ gaṅgānadīvālukāvyativṛttairavinirbhāgairamuktaśiracintyairbuddhaguṇaiḥ prakṛtiyogādākāśadhātoriva paurvāparyeṇa tathāgatadhātoratyantāvikāradharmatā paridīpitā/
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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異
I.52
ཇི་ལྟར་ནམ་མཁའ་ཀུན་སོང་བ། །
ཕྲ་ཕྱིར་ཉེ་བར་གོས་པ་མེད། །
དེ་བཞིན་སེམས་ཅན་ཐམས་ཅད་ལ། །
གནས་འདི་ཉེ་བར་གོས་པ་མེད། །
Just as all-pervasive space
Is untainted due to its subtlety,
So this [basic element] that abides everywhere
In sentient beings is untainted.
यथा-सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते
सर्वत्रावस्थितः सत्त्वे तथायं नोपलिप्यते
如虛空遍至 體細塵不染
佛性遍眾生 諸煩惱不染
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.53
ཇི་ལྟར་འཇིག་རྟེན་ཐམས་ཅད་དུ། །
ནམ་མཁའ་ལ་ནི་སྐྱེ་ཞིང་འཇིག །
དེ་བཞིན་འདུས་མ་བྱས་དབྱིངས་ལ། །
དབང་པོ་རྣམས་ནི་སྐྱེ་ཞིང་འཇིག །
Just as the worlds everywhere
Are born and perish in space,
So the faculties arise and perish
In the unconditioned basic element.
यथा सर्वत्र लोकानामाकाश उबयव्ययः
तथैवासंस्कृते धाताविन्द्रियाणां व्ययोदयः
如一切世間 依虛空生滅
依於無漏界 有諸根生滅
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.54
ཇི་ལྟར་ནམ་མཁའ་མེ་རྣམས་ཀྱིས། །
སྔོན་ཆད་ནམ་ཡང་ཚིག་པ་མེད། །
དེ་བཞིན་འདི་ནི་འཆི་བ་དང་། །
ན་དང་རྒ་བའི་མེས་མི་འཚིག །
Just as space was never
Burned before by any fires,
So this [basic element] is not consumed
By the fires of death, sickness, and aging.
यथा नाग्निभिराकाशं दग्धपूर्वं कदाचन
तथा न प्रदहत्येनं मृत्युव्याधिजराग्नयः
火不燒虛空 若燒無是處
如是老病死 不能燒佛性
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//tatra śūnyatāvikṣiptacittā ucyante navayāna saṃprasthitā bodhisattvastathāgatagarbhaśūnyatārthanayavipranaṣṭāḥ/ ye bhāvavināśāya śūnyatāvimokṣamukhamicchanti sata eva dharmasyottarakālamucchedo vināśaḥ parinirvāṇamiti/ ye vā punaḥ śūnyatopalambhena śūnyatāṃ pratisaranti śūnyatā nāma rūpādivyatirekeṇa kaścidbhā vo'sti yamadhigamiṣyāmo bhāvayiṣyāma iti/ tatra katamaḥ sa tathāgatagarbhaśūnyatārthanaya ucyate/
nāpaneyamataḥ kiṃcidupaneyaṃ na kiṃcana/
draṣṭavyaṃ bhūtato bhūtaṃ bhūtadarśī vimucyate//154//
śūnya āgantukairdhātuḥ savinirbhāgalakṣaṇaiḥ/
aśūnyo'nuttarairdharmairavinirbhāgalakṣaṇaiḥ//155//
kimanena paridīpitam/ yato na kiṃcidapaneyamastyataḥ prakṛtipariśuddhāt tathāgatadhātoḥ saṃkleśanimittamāgantukamalaśūnyatāprakṛtitvādasya/ nāpyatrakiṃcidupaneyamasti vyavadānanimittamavinirbhāgaśuddhadharmaprakṛtitvāt/ tata ucyate/ śūnyastathāgatagarbho vinirbhāgairmuktajñaiḥ sarvakleśakośaiḥ/ aśūnyo gaṅgānadīvālikāvyativṛttairavinirbhāgairamuktajñairacintyairbuddhadharmairiti/ evaṃ yadyatra nāsti tattena śūnyamiti samanupaśyati/ yatpunaratrāvaśiṣṭaṃ bhavati tatsadihāstīti yathābhūtaṃ prajānāti/ samāropāpavādāntaparivarjanādaparyantaṃ śūnyatālakṣaṇamanena ślokadvayena paridīpitam/ tatra yeṣāmitaḥ śūnyatārthanayādvahiścittaṃ vikṣipyate visarati na samādhīyate naikāgrībhavati tena te śūnyatāvikṣiptacittā ucyante/ na hi paramārthaśūnyatājñānamukhamantareṇa śakyate'vikalpo dhāturadhigantuṃ sākṣātkartum/ idaṃ ca saṃdhāyoktam/ tathāgatagarbhajñānameva tathāgatānāṃ śūnyatājñānam/ tathāgatagarbhaśca sarvaśrāvakapratyekabuddhairadṛṣṭapūrvo'nadhigatapūrva iti vistaraḥ/ sa khalveṣa tathāgatagarbho yathā dharmadhātugarbhastathā satkāyadṛṣṭipatitānāmagocara ityuktaṃ dṛṣṭipratipakṣatvāddharmadhātoḥ/ yathā dharmakāyo lokottaradharma garbhastathā viparyāsābhiratānāmagocara ityuktamanityādilokadharmapratipakṣeṇa lokottaradharmaparidīpanāt/ yathā prakṛtipariśuddhadharmagarbhastatha śūnyatāvikṣiptānāmagocara ityuktamāgantukamalaśūnyatāprakṛtitvādviśuddhiguṇadharmāṇāmavinirbhāgalokottaradharmakāyaprabhāvitānāmiti/ tatra yadekanayadharmadhātvasaṃbhedajñānamukhamāgamya lokottaradharmakāyaprakṛtipariśuddhivyavalokanamidamatra yathābhūtajñānadarśanamabhipretaṃ yena daśabhūmisthitā bodhisattvāstathāgatagarbhamīṣatpaśyantītyuktam/ evaṃ hyāha/
chidrābhre nabhasīva bhāskara iha tvaṃ śuddhabuddhīkṣaṇai-
rāryerapyavalokyase na sakalaḥ prādeśikībuddhibhiḥ/
jñeyānantanabhastalapravisṛtaṃ te dharmakāyaṃ tu te
sākalyena vilokayanti bhagavan yeṣāmanantā matiriti//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.55
ས་ནི་ཆུ་ལ་ཆུ་རླུང་ལ། །
རླུང་ནི་མཁའ་ལ་རབ་ཏུ་གནས། །
མཁའ་ནི་རླུང་དང་ཆུ་དག་དང་། །
ས་ཡི་ཁམས་ལ་གནས་མ་ཡིན། །
Earth rests upon water, water on wind,
And wind on space,
[But] space does not rest on the elements
Of wind, water, or earth.
पृथिव्यम्बौ जलं वायौ वायुर्व्योम्नि प्रतिष्ठितः
अप्रतिष्ठितमाकाशं वाय्वम्बुक्षितिधातुषु
地依於水住 水復依於風
風依於虛空 空不依地等
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.56
དེ་བཞིན་ཕུང་པོ་ཁམས་དབང་རྣམས། །
ལས་དང་ཉོན་མོངས་དག་ལ་གནས། །
ལས་དང་ཉོན་མོངས་ཚུལ་བཞིན་མིན། །
ཡིད་ལ་བྱེད་ལ་རྟག་ཏུ་གནས། །
Likewise, skandhas, dhātus, and faculties
Rest on karma and afflictions,
And karma and afflictions always rest on
Improper mental engagement.
स्कन्धधात्विन्द्रियं तद्वत्कर्मक्लेशप्रतिष्ठितम्
कर्मक्लेशाः सदायोनिमनस्कारप्रतिष्ठिताः
如是陰界根 住煩惱業中
諸煩惱業等 住不善思惟
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.57
ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ནི། །
སེམས་ཀྱི་དག་པ་ལ་རབ་གནས། །
སེམས་ཀྱི་རང་བཞིན་ཆོས་རྣམས་ནི། །
ཐམས་ཅད་ལ་ཡང་གནས་པ་མེད། །
Improper mental engagement
Rests on the purity of the mind,
[But] this nature of the mind does not rest
On any of these phenomena.
अयोनिशोमनस्कारश्चित्तशुद्धिप्रतिष्ठितः
सर्वधर्मेषु चित्तस्य प्रकृतिस्त्वप्रतिष्ठिता
不善思惟行 住清淨心中
自性清淨心 不住彼諸法
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.58
ས་དང་འདྲ་བ་ཕུང་པོ་དང་། །
སྐྱེ་མཆེད་ཁམས་རྣམས་ཤེས་པར་བྱ། །
ཆུ་ཁམས་དང་འདྲ་ལུས་ཅན་གྱི། །
ལས་དང་ཉོན་མོངས་ཤེས་བྱ་སྟེ། །
The skandhas, āyatanas, and dhātus
Should be understood as being like the element of earth.
The karma and afflictions of living beings
Should be understood as resembling the element of water.
पृथिवीधातुवज्ज्ञेयाः स्कन्धायतनधातवः
अब्धातुसदृशा ज्ञेयाः कर्मक्लेशाः शरीरिणाम्
陰入界如地 煩惱業如水
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.59
ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ནི། །
རླུང་གི་ཁམས་དང་འདྲ་བར་ལྟ། །
རང་བཞིན་ནམ་མཁའི་ཁམས་བཞིན་དུ། །
དེ་བཞིན་ཅན་མིན་གནས་པ་མེད། །
Improper mental engagement
Is to be known as being like the element of wind.
Being without root and not resting [on anything],
[Mind’s] nature is similar to space.
अयोनिशोमनस्कारो विज्ञेयो वायुधातुवत्
तदमूलाप्रतिष्ठाना प्रकृतिर्व्योमधातुवत्
不正念如風 淨心界如空
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.60
ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ནི། །
སེམས་ཀྱི་རང་བཞིན་ལ་གནས་ཏེ། །
ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ཀྱིས། །
ལས་དང་ཉོན་མོངས་རབ་ཏུ་ཕྱེ། །
Improper mental engagement
Rests on the nature of the mind,
And improper mental engagement
Produces karma and afflictions.
चित्तप्रकृतिमालीनायोनिशो मनसः कृतिः
अयोनिशोमनस्कारप्रभवे क्लेशकर्मणी
依性起邪念 念起煩惱業
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.61
ལས་དང་ཉོན་མོངས་ཆུ་ལས་ནི། །
ཕུང་པོ་སྐྱེ་མཆེད་ཁམས་རྣམས་འབྱུང་། །
དེ་འཇིག་པ་དང་ཆགས་པ་ལྟར། །
སྐྱེ་དང་འཇིག་པར་འགྱུར་བ་ཡིན། །
Skandhas, āyatanas, and dhātus
Arise and disappear
From water-like karma and afflictions,
Just as the evolution and dissolution of the [world].
कर्मक्लेशाम्बुसंभूताः स्कन्धायतनधातवः
उत्पद्यन्ते निरुध्यन्ते तत्संवर्तविवर्तवत्
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
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
◎究竟一乘寶性論為何義說品第七
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
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
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 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 煩惱猶如雲 所作業如夢 如幻陰亦爾 煩惱業生故 先已如是說 此究竟論中 為離五種過 說有真如性 以眾生不聞 不發菩提心 或有怯弱心 欺自身諸過 未發菩提心 生起欺慢意 見發菩提心 我勝彼菩薩 如是憍慢人 不起正智心 是故虛妄取 不知如實法 妄取眾生過 不知客染心 實無彼諸過 自性淨功德 以取虛妄過 不知實功德 是故不得生 自他平等慈 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 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.62
སེམས་ཀྱི་རང་བཞིན་ནམ་མཁའ་ཡི། །
ཁམས་ལྟར་རྒྱུ་མེད་རྐྱེན་མེད་དེ། །
ཚོགས་པ་མེད་ཅིང་སྐྱེ་བ་དང་། །
འཇིག་དང་གནས་ལའང་ཡོད་མ་ཡིན། །
Lacking causes and conditions,
Lacking aggregation, and lacking
Arising, ceasing, and abiding,
The nature of the mind resembles space.
न हेतुः प्रत्ययो नापि न सामग्री न चोदयः
न व्ययो न स्थितिश्चित्तप्रकृतेर्व्योमधातुवत्
淨心如虛空 無因復無緣
及無和合義 亦無生住滅
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.63
སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་གང་ཡིན་པ། །
དེ་ནི་ནམ་མཁའ་བཞིན་དུ་འགྱུར་མེད་དེ། །
ཡང་དག་མིན་རྟོགས་ལས་བྱུང་འདོད་ཆགས་སོགས། །
གློ་བུར་དྲི་མས་དེ་ཉོན་མོངས་མི་འགྱུར། །
The luminous nature of the mind
Is completely unchanging, just like space.
It is not afflicted by adventitious stains,
Such as desire, born from false imagination.
चित्तस्य यासौ प्रकृतिः प्रभास्वरा
न जातु सा द्यौरिव याति विक्रियाम्
आगन्तुकै रागमलादिभिस्त्वसा-
वुपैति संक्लेशमभूतकल्पजैः
如虛空淨心 常明元轉變
為虛妄分別 客塵煩惱染
Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
- Just as all-pervasive space
- Is untainted due to its subtlety,
- So this [basic element] that abides everywhere
- In sentient beings is untainted. I.52
- Just as the worlds everywhere
- Are born and perish in space,
- So the faculties arise and perish
- In the unconditioned basic element. I.53
- Just as space was never {D97b}
- Burned before by any fires, {P101a}
- So this [basic element] is not consumed
- By the fires of death, sickness, and aging. I.54
- Earth rests upon water, water on wind,
- And wind on space,
- [But] space does not rest on the elements
- Of wind, water, or earth.[1] I.55
- Likewise, skandhas, dhātus, and faculties[2]
- Rest on karma and afflictions,
- And karma and afflictions always rest on
- Improper mental engagement. I.56
- Improper mental engagement
- Rests on the purity of the mind',
- [But] this nature of the mind does not rest
- On any of these phenomena'. I.57
- The skandhas, āyatanas, and dhātus
- Should be understood as being like the element of earth.
- The karma and afflictions of living beings
- Should be understood as resembling the element of water. I.58 {J43}
- Improper mental engagement
- Is to be known as being like the element of wind.
- Being without root and not resting [on anything],
- [Mind’s] nature is similar to space. I.59
- Improper mental engagement
- Rests on the nature of the mind,
- And improper mental engagement
- Produces karma and afflictions. I.60
- Skandhas, āyatanas, and dhātus
- Arise and disappear
- From water-like karma and afflictions,
- Just as the evolution and dissolution of the [world]. I.61
- Lacking causes and conditions,
- Lacking aggregation, and lacking
- Arising, ceasing, and abiding',
- The nature of the mind resembles space'. I.62
- The luminous nature of the mind
- Is completely unchanging, just like space.
- It is not[3] afflicted by adventitious stains,
- Such as desire, born from false imagination. I.63
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
BDRCtatrāśuddhāvasthāyāmavikārārthamārabhya katame dvādaśa ślokāḥ
yathā-sarvagataṃ saukṣmyādākāśaṃ nopalipyate/
sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate//52//
yathā sarvatra lokānāmākāśa ubayavyayaḥ/
tathaivāsaṃskṛte dhātāvindriyāṇāṃ vyayodayaḥ//53//
yathā nāgnibhirākāśaṃ dagdhapūrvaṃ kadācana/
tathā na pradahatyenaṃ mṛtyuvyādhijarāgnayaḥ//54//
pṛthivyambau jalaṃ vāyau vāyurvyomni pratiṣṭhitaḥ/
apratiṣṭhitamākāśaṃ vāyvambukṣitidhātuṣu//55//
skandhadhātvindriyaṃ tadvatkarmakleśapratiṣṭhitam/
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ//56//
ayoniśomanaskāraścittaśuddhipratiṣṭhitaḥ/
sarvadharmeṣu cittasya prakṛtistvapratiṣṭhitā//57//
pṛthivīdhātuvajjñeyāḥ skandhāyatanadhātavaḥ/
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām//58//
ayoniśomanaskāro vijñeyo vāyudhātuvat/
tadamūlāpratiṣṭhānā prakṛtirvyomadhātuvat//59//
cittaprakṛtimālīnāyoniśo manasaḥ kṛtiḥ/
ayoniśomanaskāraprabhave kleśakarmaṇī//60//
karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ/
utpadyante nirudhyante tatsaṃvartavivartavat//61//
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ/
na vyayo na sthitiścittaprakṛtervyomadhātuvat//62//
cittasya yāsau prakṛtiḥ prabhāsvarā
na jātu sā dyauriva yāti vikriyām/
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ//63//
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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染
I.64
ལས་དང་ཉོན་མོངས་ཆུ་སོགས་ཀྱིས། །
འདི་ནི་མངོན་པར་འགྲུབ་མིན་ཏེ། །
འཆི་དང་ན་དང་རྒ་བའི་མེ། །
མི་བཟད་པས་ཀྱང་འཚིག་མི་འགྱུར། །
The mass of water-like karma
And afflictions does not generate it,
Nor do the raging fires of death,
Sickness, and aging consume it.
नाभिनिर्वर्तयत्येनं कर्मक्लेशाम्बुसंचयः
न निर्दहत्युदीर्णोऽपि मृत्युव्याधिजरानलः
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 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
How is the tathāgata element’s true nature of being changeless in its phase of being impure explained through this example of space? It is described as follows:
- The mass of water-like karma
- And afflictions does not generate it,
- Nor do the raging fires of death,
- Sickness, and aging consume it. I.64
{J44} {D98a} {P101b} The arising of the skandhas, dhātus, and āyatanas (which resemble [the earth of] the world) is conditioned by karma and afflictions (which resemble masses of water), which [in turn] originate from improper mental engagement (which resembles the wind maṇḍala).[1] [However, their arising] does not generate the nature of the mind (which resembles the element of space). Likewise, the mass of the fires of death, sickness, and aging arises in order to destroy the skandhas, dhātus, and āyatanas (resembling [the earth of] the world) that rest on the aggregation of wind-like improper mental engagement and water-like karma and afflictions. [However,] it should be understood that [these fires] do not dissolve the [nature of the mind] either. Thus, in its phase of being impure, though the entire afflictiveness of afflictions, karma, and birth arises and disappears (just as the world that is the container does), the unconditioned tathāgata element lacks arising and ceasing (just as space). Therefore, it is explained that its true nature is to be absolutely changeless.
This example of space, which refers to "The Introduction to the Light of dharma [called] ‘The Introduction to the Natural Purity [of the Mind],’"[2] should be understood in detail according to the [Gaganagañjaparipṛcchā] sūtra:
Honorable friends,[3] the afflictions are darkness,[4] and the purity [of mind] is light. The afflictions are of weak power, and vipaśyanā is powerful. The afflictions are adventitious, and the nature [of the mind] is fundamentally pure.[5] The afflictions are imagination, and the nature [of the mind] lacks imagination. Honorable friends, it is as follows. This great earth rests on water, water rests on wind, and wind rests on space. But space does not rest [on anything]. Thus, among these four elements, the element of space is more powerful[6] than the element of earth, the element of water, and the element of wind. It is stable, immovable, neither increasing[7] nor decreasing, neither arising nor ceasing, and remains within its own natural state.
Now, those three elements entail arising and ceasing, {P102a} are unstable, and do not remain for a long time. It can be seen that they are changeable, but the element of space lacks any change whatsoever. Likewise, {J45} {D98b} the skandhas, dhātus, and āyatanas rest on karma and the afflictions, karma and afflictions rest on improper mental engagement, and improper mental engagement rests on the natural purity [of the mind]. Therefore, it is said, "The mind is luminous by nature, [but] it is afflicted by adventitious afflictions."[8]
Here,[9] all these phenomena—improper mental engagement, karma and afflictions, as well as skandhas, dhātus, and āyatanas—arise by way of being created by causes and conditions and they cease once they are separated[10] from these causes and conditions. On the other hand, the nature [of the mind] lacks causes and conditions, lacks aggregation, and lacks arising and ceasing.
Here, the nature [of the mind] is like the element of space, improper mental engagement is like the element of wind, karma and afflictions are like the element of water, and the skandhas, dhātus, and āyatanas are like the element of earth. Therefore, it is said that all phenomena are completely devoid of any foundation[11] and have the foundation of being without essence, the foundation of not abiding, the foundation of being pure,[12] and the foundation of being without foundation.[13]
It has [already] been stated that, in its phase of being impure, the nature [of the mind] resembles the element of space in terms of its characteristic of being changeless. In terms of their characteristic of being causes, the improper mental engagement that is based upon this [nature] resembles the element of wind, and karma and afflictions resemble the element of water. In terms of their characteristic of being the maturations [of improper mental engagement, karma, and afflictions], the skandhas, dhātus, and āyatanas that arise from them {P102b} resemble the element of earth.
- Kano (2006, 1) refers to Sasaki (1991) who traces the Uttaratantra ’s teaching about the progressive arising of afflictions, karma, and the skandhas from improper mental engagement back to the *Abhidharmaprakaraṇapādaśāstra (Taishō 1542, 702b), attributed to Vasumitra (second century). Sasaki also points out similar discussions found in certain mahāyāna sūtras, such as the Jñānālokālaṃkārasūtra, which is also important for the Uttaratantra and RGVV.
- This is the name of a chapter in the Gaganagañjaparipṛcchāsūtra.
- DP "great seers" (drang srong chen po).
- J kavi, which makes no sense here. Takasaki suggests chavi ("colored") as the better reading, translating it as "darkness."VT (fol. 12v7) has chadi instead, glossed by andhakāra (both meaning "darkness"), and DP also read the corresponding mun pa.
- Skt. mūlaviśuddhā prakṛtiḥ; DP "natural purity is the root" (rang bzhin gyis rnam par dag pa ni rtsa ba’o).
- I follow MA/MB baliyān (comparative of balin°) against J balī yo.
- DP omit "neither increasing."
- This is literally Aṅguttara Nikāya I.10.
- I follow Schmithausen’s emendation yaś cāyoniśomanaskāro (confirmed by DP tshul bzhin ma yin pa’i yid la byed pa gang yin pa) of MA paścā yoniśo and MB paścād yoniśo against J paścād yo ‘yoniśomanaskāro. Thus, the text of the citation simply continues and Takasaki’s insertion "After this passage . . . follows" is obsolete.
- I follow MA °visāmagryāṃ (DP dang bral na) against J °visāmagryā.
- J omits "completely devoid of any root,"but MB has mūlaparicchinna (confirmed by DP rtsa ba yongs su chad pa).
- VT (fol. 13r1) glosses this as "the foundation of the nature of phenomena’s being completely pure by virtue of its having the nature of emptiness (śūnyatārūpatvena dharmatāpariśuddhaṃ mūlaṃ)."
- D148, fols. 320b.6–321a.7.
BDRCkathamanenākāśadṛṣṭāntena tathāgatadhātoraśuddhāvasthāyāmavikāradharmatā paridīpitā/ taducyate/
nābhinirvartayatyenaṃ karmakleśāmbusaṃcayaḥ
na nirdahatyudīrṇo'pi mṛtyuvyādhijarānalaḥ//64//
yadvadayoniśomanaskāravātamaṇḍalasaṃbhūta karmakleśodakarāśiṃ pratītya skandhadhātvāyatanalokanirvṛttyā cittaprakṛtivyomadhātorvivarto na bhavati/ tadvadayoniśomanaskārakarmakleśavāyvapskandhapratiṣṭhitasya skandhadhātvāyatanalokasyāstaṃgamāya mṛtyuvyādhijarāgniskandhasamudayādapi tadasaṃvarto veditavyaḥ/ ityevamaśuddhāvasthāyāṃ bhājanalokavadaśeṣakleśakarmajanmasaṃkleśasamudayāstagamaṃ'pyākāśavadasaṃskṛtasya tathāgatadhātoranutpādānirodhādatyantamavikāradharmatā paridīpitā/ eṣa ca prakṛtiviśuddhimukhaṃ dharmālokamukhamārabhyākāśadṛṣṭānto vistareṇa yathāsūtramanugantavyaḥ/ kavirmārṣā kleśāḥ/ āloko viśuddhiḥ/ durbalāḥ kleśāḥ/ balavatī vipaśyanā/ āgantukāḥ kleśāḥ/ mūlaviśuddhā prakṛtiḥ/ parikalpāḥ kleśāḥ/ aparikalpā prakṛtiḥ/ tadyathā mārṣā iyaṃ mahāpṛthivyapsu pratiṣṭhitā/ āpo vāyau pratiṣṭhitāḥ/ vāyurākāśe pratiṣṭhitaḥ/ apratiṣṭhitaṃ cākāśama/ evameṣāṃ caturṇā dhātūnāṃ pṛthivīdhātorabdhātorvāyudhātorākāśadhātureva balī yo dṛḍho'calo'nupacayo 'napacayo'nutpanno'niruddhaḥ sthitaḥ svarasayogena/ tatra ya ete trayo dhātavasta utpādabhaṅgayuktā anavasthitā acirasthāyinaḥ/ dṛśyata eṣāṃ vikāro na punarākāśadhātoḥ kaścidvikāraḥ/ evameva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni/ karmakleśā ayoniśomanaskārapratiṣṭhitāḥ/ ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ/ tata ucyate prakṛtiprabhāsvaraṃ cittamāgantukairupakleśairupakliśyata iti/ tatra paścādyo'yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete dharmā hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagrayā nirudhyante/ yā punaḥ sā prakṛtistasyā na heturna pratyayo na sāmagrī notpādo na nirodhaḥ/ tatra yathākāśadhātustathā prakṛtiḥ/ yathā vāyudhātustathāyoniśomanasikāraḥ/ yathābdhātustathā karmakleśāḥ/ yathā pṛthivīdhātustathā skandhadhātvāyatanāni/ tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti/
uktamaśuddhāvasthāyāmavikāralakṣaṇamārabhya prakṛterākāśadhātusādharmya tadāśritasyāyoniśomanasikārasya karmakleśānāṃ ca hetulakṣaṇamārabhya vāyudhātusādharmyamabdhātusādharmya ca tatprabhavasya skandhadhātvāyatanasya vipākalakṣaṇamārabhya pṛthivīdhātusādharmyam/
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
邪念思惟風 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
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I.65
དུས་མཐའ་དམྱལ་བ་ཐ་མལ་པའི། །
མེ་གསུམ་འཆི་དང་ན་བ་དང་། །
རྒ་བའི་མེ་གསུམ་རིམ་བཞིན་དུ། །
དེ་དག་འདྲ་བར་ཤེས་པར་བྱ། །
The three fires—the fire at the end of an age,
The one in hell, and ordinary [fire]—
Should be understood, in due order, as the examples
For the three fires of death, sickness, and aging.
त्रयोऽग्नयो युगान्तेऽग्निर्नारकः प्राकृतः क्रमात्
त्रयस्त्र उपमा तेया मृत्युव्याधिजराग्नयः
有三火次第 劫燒人地獄
能作種種苦 能熟諸行根
[However,] it has not been stated that, in terms of their characteristic of being [like] a plague,[1] the fires of death, sickness, and aging that are the causes of the destruction of the [skandhas and so on] resemble the element of fire. {D99a} [Thus,] the following is said [here]:
- The three fires—the fire at the end of an age,
- The one in hell, and ordinary [fire]—
- Should be understood, in due order, as the examples[2]
- For the three fires of death, sickness, and aging. I.65
It should be understood that, in due order, death, sickness, and aging resemble fire for three reasons because [death] causes the six [inner] āyatanas to no [longer be] what is "mine," because [sickness] causes one to experience various pains, and because [aging] causes the formations to ripen. [However,] the tathāgata element in its phase of being impure is not changed even through these three fires of death, sickness, and aging. With regard to this, [the Śrīmālādevīsūtra] says:
Bhagavan, "being dead" or "being born" are [merely] worldly conventions. {J46} Bhagavan, "being dead" refers to the cessation of the sense faculties. Bhagavan, "being born" refers to the manifestation of new faculties.[3] However, Bhagavan, the tathāgata heart is not born, does not age,[4] does not die, does not transit, and does not [re]arise. For what reason is that? Bhagavan, the tathāgata heart is beyond being an object that has the characteristic of being conditioned. [Rather,] it is permanent, everlasting, peaceful, and eternal.[5]
- Skt. upasarga (which can also mean "misfortune," "trouble," and "change occasioned by any disease"), DP ’go(’i) nad ("infectious disease"), C "calamity."
- I follow MA/MB tadupamā against J ta upamā.
- VT (fol. 13r1) glosses "new faculties" as "another existence [consisting of] the faculties of [physical] pleasure and suffering, mental pleasure, mental displeasure, equanimity, the [five] physical [sense faculties], the life [faculty], the mental [faculty], and the five [faculties] of confidence and so on (that is, vigor, mindfulness, samādhi, and prajñā)."
- D and D45.48 omit "does not age."
- D45.48, fol. 274b.3–6.
BDRCtadvibhavakāraṇasya tu mṛtyuvyādhijarāgnerupasargalakṣaṇamārabhya tejodhātusādharmya noktamiti taducyate/
trayo'gnayo yugānte'gnirnārakaḥ prākṛtaḥ kramāt/
trayastra upamā teyā mṛtyuvyādhijarāgnayaḥ//65//
tribhiḥ kāraṇairyathākramaṃ mṛtyuvyādhijarāṇāmagnisādharmya veditavyam/ ṣaḍāyatananirmamīkaraṇato vicitrakāraṇānubhavanataḥ saṃskāraparipākopanayanataḥ/ ebhirapi mṛtyuvyādhijarāgnibhiravikāratvamārabhya tathāgatadhātoraśuddhāvasthāyāmidamuktam/ lokavyavahāra epa bhagavan mṛta iti vā jāta iti vā/ mṛta iti bhagavannindriyoparodha eṣaḥ/ jāta iti bhagavan navānāmindriyāṇāṃ prādurbhāva eṣa/ na kṣunarbhagavaṃstathāgatagarbho jāyate vā jīryati vā mriyate vā cyavate votpadyate vā ! tatkasmāddheto/ saṃskṛtalakṣaṇaviṣayavyativṛtto bhagavaṃstathāgatagarbho nityo dhruvaḥ śivaḥ śāśvata iti/
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
有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故
I.66
སྐྱེ་འཆི་ན་དང་རྒ་བ་ལས་གྲོལ་བ། །
འདི་ཡི་རང་བཞིན་ཇི་བཞིན་ཉིད་རྟོགས་ཏེ། །
སྐྱེ་སོགས་ཕོངས་དང་བྲལ་ཡང་དེ་ཡི་རྒྱུས། །
བློ་ལྡན་འགྲོ་ལ་སྙིང་རྗེ་བསྐྱེད་ཕྱིར་བསྟེན། །
Having realized the nature of this [basic element] just as it is,
Free from birth, death, sickness, and aging,
The intelligent, due to giving rise to compassion for beings,
Assume the predicaments of birth and so on despite lacking their causes.
निर्वृत्तिव्युपरमरुग्जराविमुक्ता
अस्यैव प्रकृतिमनन्यथावगम्य
जन्मादिव्यसनमृतेऽपि तन्निदानं
धीमन्तो जगति कृपोदयाद्भजन्ते
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
Now, [there follows the one] verse about the topic of changelessness in the phase of [the tathāgata element’s] being both impure and pure.
- Having realized the nature of this [basic element] just as it is,
- Free from birth, death, sickness, and aging,
- The intelligent, due to giving rise to compassion for beings,
- Assume the predicaments of birth and so on despite lacking their causes.[1] I.66
- The translation of I.66cd follows Schmithausen’s rendering, which is preferable in terms of the meaning in this context. With Takasaki, one could also read these lines as "The intelligent, despite lacking the predicaments of birth and so on, assume their causes due to having given rise to compassion for the world" (this reading seems to be supported by DP skye sogs phongs dang bral yang de yi rgyu [text: rgyus] / blo ldan ’gro la snying rje bskyed phyir bsten /). VT (fol. 13r2) glosses tannidānaṃ as jātiṃ, which seems to suggest that birth is the cause of death, sickness, and aging, but this gloss does not indicate which one of the above two readings is preferable. Though the reading of Takasaki and DP is less likely, it could refer to the explanation just below in the Sāgaramatiparipṛcchāsūtra that bodhisattvas on the bhūmis deliberately retain weak forms of the afflictions, in particular, desire, (the causes of birth and so on) in order to be able to be reborn in saṃsāra to help sentient beings. However, these retained latencies of desire do not have the power to afflict the mind streams of such bodhisattvas, nor can they cause involuntary rebirth in saṃsāra. Still, they retain a connection to the beings in saṃsāra. Another way to say this is that the most refined form of passion is the passion to free sentient beings, which is nothing other than the great compassion of bodhisattvas.
BDRCtatrāśuddhaśuddhāvasthāyāmavikārārthamārabhya ślokaḥ/
nirvṛttivyuparamarugjarāvimuktā
asyaiva prakṛtimananyathāvagamya/
janmādivyasanamṛte'pi tannidānaṃ
dhīmanto jagati kṛpodayādbhajante//66//
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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼 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
I.67
འཕགས་པས་འཆི་དང་ན་བ་དང་། །
རྒ་བའི་སྡུག་བསྔལ་རྩད་ནས་སྤངས། །
ལས་དང་ཉོན་མོངས་དབང་གིས་སྐྱེ། །
དེ་ལ་དེ་མེད་ཕྱིས་དེ་མེད། །
The root of the sufferings of death, sickness,
And aging is removed by the noble ones.
[Such suffering] is born from the power of karma and afflictions,
[But] they lack it because they lack these.
मृत्युव्याधिजरादुःखमूलमार्यैरपोद्धृतम्
कर्मक्लेशवशाज्जातिस्तदभावान्न तेषु तत्
老病死諸苦 聖人永滅盡
依業煩惱生 諸菩薩無彼
What is taught by this?
- The root of the sufferings of death, sickness,
- And aging is removed by the noble ones.
- [Such suffering] is born from the power of karma and afflictions,
- [But] they lack it because they lack these.[1] I.67
{P103a} The substantial cause of the fires of the sufferings of death, sickness, and aging during the phase of [the tathāgata element’s] being impure is the fuel-like being born that is preceded by improper mental engagement, karma, and afflictions. In bodhisattvas during the phase of [the tathāgata element’s] being both impure and pure, who have obtained a body of a mental nature, there is no appearance whatsoever [of such a cause]. {D99b} Because of that, it is understood that the others [the fires of death and so on that are the results of being born] do not blaze at all [either].
- For lines I.67cd, I follow Schmithausen. However, the commentary interprets jātiḥ as "birth" and takes suffering to be a result of birth, which is in turn caused by karma and afflictions (thus taking these lines to mean "They lack this [suffering] because they lack being born through the power of karma and afflictions"). As Schmithausen points out, this interpretation is difficult to read into these two lines (in particular, the phrase jātis tadabhāvān does not suggest "lacking birth").
BDRCanena kiṃ darśayati/
mṛtyuvyādhijarāduḥkhamūlamāryairapoddhṛtam/
karmakleśavaśājjātistadabhāvānna teṣu tat//67//
asya khalu mṛtyuvyādhijarāduḥkhavahreraśuddhāvasthāyāmayoniśomanasikārakarmakleśapūrvikā jātirindhanamivopādānaṃ bhavati/ yasya manomayātmabhāvapratilabdheṣu bodhisattveṣu śuddhāśuddhāvasthāyāmatyantamanābhāsagamanāditarasyātyantamanujjvalanaṃ prajñāyate/
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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼 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
I.68
ཇི་བཞིན་ཡང་དག་མཐོང་བའི་ཕྱིར། །
སྐྱེ་སོགས་རྣམས་ལས་འདས་གྱུར་ཀྱང་། །
སྙིང་རྗེའི་བདག་ཉིད་སྐྱེ་བ་དང་། །
འཆི་དང་རྒ་དང་ན་བར་སྟོན། །
Due to their character of compassion,
They display birth, death, aging, and sickness,
[But] they are beyond birth and so on
Because they see [the basic element] as it really is.
जन्ममृत्युजराव्याधीन् दर्शयन्ति कृपात्मकाः
जात्यादिवि निवृत्ताश्च यथाभूतस्य दर्शनात्
而依慈悲力故示現生老病死而遠離生等以見如實故
(This verse is not marked as such in the Chinese translation.)
- Due to their character of compassion,
- They display birth, death, aging, and sickness,
- [But] they are beyond birth and so on
- Because they see [the basic element] as it really is. I.68
Bodhisattvas who are united with roots of virtue,[1] by relying on their mastery over [taking] birth as they wish, connect with [saṃsāra] in its three realms due to their compassion. They display birth, and they also display aging, sickness, and death. However, these phenomena of birth and so on do not exist in them because they see the lack of birth and the lack of arising of the basic element as it really is.
This phase of bodhisattvas is to be understood in detail according to the [Sāgaramatiparipṛcchā]sūtra, which says:
"What are the afflictions that continue saṃsāra and are associated with roots of virtue? They are as follows. [Bodhisattvas] are never content with [their efforts in] seeking out the accumulation of merit, take birth in [saṃsāric] existence as they wish, earnestly desire to meet buddhas, are never weary of maturing sentient beings,[2] make efforts in grasping the genuine dharma, exert themselves in whatever is to be done for sentient beings, are never separated from the motivation of desiring the dharma, and do not abandon their union with the pāramitās. Sāgaramati, these are the afflictions that are associated with roots of virtue, through which bodhisattvas connect [with saṃsāra], but they are never affected by the flaws of these afflictions."
Then [Sāgaramati] said, {P103b} "Bhagavan, if these are roots of virtue, for what reason are they called ‘afflictions’?"
[The Bhagavān] answered, "Sāgaramati, it is as follows. It is through afflictions of such a nature that bodhisattvas connect with [saṃsāra] in its three realms. [Saṃsāra] in its three realms arises from afflictions. Now, {D100a} it is through their skill in means and through bringing about the power of their roots of virtue[3] that bodhisattvas connect with [saṃsāra] in its three realms as they wish. Therefore, [these afflictions] are called ‘afflictions that are associated with roots of virtue.’ [They are called ‘afflictions’] because they connect [bodhisattvas] with [saṃsāra] in its three realms for as long as [these realms] exist, but not because they afflict their minds.
O Sāgaramati, suppose there were a distinguished[4] householder’s only son, who is beloved, handsome, attractive, and lovely to behold. This boy, being a child, would fall into a pit of excrement while dancing. Then the family and the relatives[5] of this boy would see that the boy has fallen into that pit of excrement. Upon seeing this, they would sigh deeply, wail, and lament. However, they would not [be able to] enter that pit of excrement {J48} and pull out the boy. Then the father of this boy would come to this place and see his only son fallen into the pit of excrement. Upon seeing that, out of [his fatherly] love, he would wish to seize[6] his only son, thus hurrying to enter the pit of excrement very quickly without feeling any disgust and pulling him out.
Sāgaramati, this example is given in order to make a certain meaning understood. What is to be regarded as the meaning[7] [illustrated by this example]? Sāgaramati, "the pit of excrement" is a designation for [saṃsāra] in its three realms. "The only son" is a designation for sentient beings. [For] bodhisattvas entertain the notion about all sentient beings that they are [like] their only son. "The mother and the relatives" {P104a} is a designation for the persons who belong to the yānas of śrāvakas and pratyekabuddhas. [For] upon seeing sentient beings fallen into saṃsāra, they wail and lament, but they are not able to pull them out. "The distinguished householder" is a designation for bodhisattvas who are pure and stainless, possess a mind that is free from stains, and have directly realized the unconditioned dharma {D100b} [but still] link up with [saṃsāra] in its three realms for the sake of maturing sentient beings as they wish. Sāgaramati, such is the great compassion of bodhisattvas that they, despite being completely liberated from all fetters, again assume birth in [saṃsāric] existence. By virtue of being skilled in means and being embraced by prajñā, they are not harmed[8] by [their own] afflictions and teach the dharma to sentient beings in order to relinquish all the fetters of their afflictions."[9]
The instruction in this sūtra passage explains the [tathāgata element’s] phase of being both impure and pure because (1) bodhisattvas who have gained mastery for the sake of acting for the benefit of others connect with births in [saṃsāric] existence through the powers of their roots of virtue and of their compassion as they wish and (2) because they are not afflicted by this [saṃsāric existence] through the powers of their [skill in] means and prajñā.[10]
Here, the manner in which[11] bodhisattvas, upon having arrived at seeing the lack of birth and the lack of arising of the tathāgata element as it really is, attain that true nature of a bodhisattva should be understood in detail according to the [same] sūtra, which says:
Sāgaramati, look at phenomena’s lack of an essence, lack of a creator, lack of an identity, lack of a sentient being, lack of a life force, {J49} lack of a person, and lack of an owner. {P104b} Indeed, they are [simply] created as one wishes. Being thus created,[12] they do not think or imagine. Sāgaramati, bodhisattvas who believe that phenomena are [thus] created[13] do not give rise to weariness[14] of any phenomenon. Their vision of wisdom is immaculate and pure, [seeing] that there is nothing here that causes benefit or harm. In this way, they know the true nature of phenomena as it really is and never cast off the armor of great compassion.
O Sāgaramati, suppose there were a priceless precious jewel of beryl, {D101a} excellently polished, excellently pure, and excellently stainless. Suppose [this jewel] would be thrown into the mud and would remain there for a thousand years. After these thousand years have passed, it would be pulled out of the mud and would be washed and cleansed. Having been rinsed well, perfectly purified, and perfectly polished, it would never lose its nature of being such a pure and stainless precious jewel.
Likewise, Sāgaramati, bodhisattvas know the natural luminosity of the mind of sentient beings, but they [also] see that this [luminosity] is afflicted by adventitious proximate afflictions. Now, bodhisattvas think as follows, "These afflictions do not enter the natural luminosity of the mind of sentient beings. These afflictions are adventitious and are produced by false imagination. I am able to teach the dharma in order to remove the adventitious afflictions of these sentient beings." In this way, a fainthearted state of mind never arises in them. [Instead,] with much greater intensity than such [potential faintheartedness] and in an immediate manner, they give rise to the mind-set for liberating all sentient beings. They also think thus, "These afflictions do not have any power or strength. These afflictions are powerless and of weak power. They have no real foundation. {J50} These afflictions {P105a} are false imagination. When examined with proper mental engagement that accords with true reality, they do not stir.[15] We should scrutinize them in such a way that they may never adhere to us [again]. Indeed, it is good when the afflictions do not adhere, but it is not [good] when they do adhere. If the afflictions were to adhere to me, how could I teach the dharma for the sake of relinquishing the fetters of the afflictions of sentient beings who are bound by the fetters of the afflictions? Look, we will not adhere to the afflictions, so we shall teach the dharma to sentient beings in order to relinquish their fetters of the afflictions. {D101b} On the other hand, in order to mature sentient beings, we should adhere to those afflictions that connect us with saṃsāra and are associated with roots of virtue."[16]
Here, "saṃsāra" implies the three bodies of a mental nature in the uncontaminated basic element that are a reflection of [the bodies of beings in] the three realms. This is [referred to as] saṃsāra because it is formed by uncontaminated roots of virtue. It is also [referred to as] nirvāṇa because it is not formed by contaminated karma and afflictions. With regard to this, [the Śrīmālādevīsūtra] says:
- Therefore, Bhagavan, there is both conditioned and unconditioned saṃsāra. There is both conditioned and unconditioned nirvāṇa.[17]
Now, this is called "the phase of being impure and pure" because it entails the operation of minds[18] and mental factors in which the conditioned and the unconditioned are mixed. Furthermore, this [phase] is primarily presented [as occurring] on the [sixth] bodhisattvabhūmi, [called] "The Facing" for the following [two] reasons. [On this bhūmi,] by virtue of having cultivated the unobstructed pāramitā of prajñā, [bodhisattvas] face[19] the supernatural knowledge of the termination of contaminations.[20] [On the other hand,] by virtue of having cultivated great compassion, {P105b} they do not directly realize [this supernatural knowledge of the termination of contaminations] in order to [remain in saṃsāra and] protect all the basic elements of sentient beings.
This is as described in the example of a city[21] for the wisdom of the termination of contaminations.[22]
Likewise, son of noble family, bodhisattvas give rise to the five supernatural knowledges through great effort, great vigor, and the firm cultivation of the superior intention. With their minds purified by dhyānas and supernatural knowledges, they come to face [the wisdom of] the termination of contaminations. [However,] by virtue of having generated the mind-set of great compassion, in order to protect all sentient beings, [instead of merging with the wisdom of the termination of contaminations, they consider sentient beings and therefore turn away from this wisdom and return, appearing even at the level of ordinary beings].[23]
[Thus,] having trained in the wisdom of the termination of contaminations, {D102a} once again, {J51} by virtue of giving rise to unobstructed[24] prajñā through their excellently purified mind, on the sixth [bhūmi] they come to face the termination of contaminations.[25]
In this way, they attain mastery over the direct realization of the termination of contaminations on this bodhisattvabhūmi [called] "The Facing." Therefore, this is explained as the bodhisattvas’ phase [of the tathāgata element’s] being pure. [On the other hand,] by virtue of their character of correctly engaging [in the tathāgata element] and due to their great compassion, thinking, "I shall establish others too in this same correct engagement," they wish to protect sentient beings who engage in a wrong way. Having trained in the means for the bliss of peace without tasting it, out of consideration for sentient beings who are facing saṃsāra, [bodhisattvas] who are facing nirvāṇa[26] rise from the dhyānas [that they cultivate] for the sake of completing [all] the factors [concordant with] awakening and again assume birth in the desire realm as they wish. Therefore, wishing to promote the welfare of sentient beings as quickly as possible, {P106a} they gain mastery over displaying the bodies of ordinary beings by way of [assuming] different births [even] in the forms of various animals. Therefore, this is explained as [the bodhisattvas’] phase [of the tathāgata element’s] being impure.
- I follow MA °saṃyojanā hi bodhisattvāḥ (supported by DP bhang chub sems dpa’ rnams ni . . . kun tu sbyor ba can) against J saṃyojanād dhi bodhisattvāḥ.
- VT (fol. 13r3) glosses aparikhedaḥ as "unimpeded"with regard to maturing sentient beings.
- I follow MA kuśalamūlabalādhānena and MB kuśalamūlabalādhādhānena (dittography of –dhā) against J kuśalamūlabalānvādhānena.
- DP "merchant or householder" (tshong dpon nam khyim bdag).
- MB reads matṛjñātayaḥ, which accords with DP and the Chinese translations of this sūtra, while the Tibetan translation has *mātṛmitrajñāyataḥ. MA mātāpitṛjñātayaḥ accords with C and is also found in VT (fol. 13r3), but the latter unravels this compound to mean "the relatives of father and mother (mātāpitṛṇāṃ jñātayaḥ)." The translation follows Schmithausen, who prefers the reading of MA since mātāpitṛ can also mean "family." As such, it does not have to include the father, who only appears later on the scene.
- I follow Schmithausen’s suggestion °adhyālamba° (supported by DP ’don pa) against °adhyāśaya°.
- I follow MA kaḥ punar artho draṣṭavyaḥ (supported by DP don gang yin par lta zhe na) against J kaḥ prabhando draṣṭavyaḥ and MB purartho.
- I follow MA/MB hanyate (DP gnod) against J lipyate.
- D152, fols. 85b.5–86b.4.
- Compare the detailed discussion of bodhisattvas on the bhūmis deliberately retaining subtle portions of the afflictions in order to be able to take rebirth in saṃsāra for the welfare of sentient beings, while not being affected by these afflictions or saṃsāra, in the Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (Brunnhölzl 2010, 549–59, 589–90, and 596 and Brunnhölzl 2011b, 135–36).
- gainst yadā in MB and J, but with Schmithausen, I follow MA yathā (P ji lta bar [text: ba’i]) as the correlate of tathā in the text below.
- DP omit "created" in the preceding sentence and "Being thus created," but the Sanskrit quote accords with D152.
- DP gzhan du mi ’gyur ba’i chos.
- DP khong khro.
- DP khro bar mi gyur.
- D152, fol. 85a.2–85b.5.
- D45.48, fol. 271b.2–3.
- DP omit "minds" (sems).
- I follow Schmithausen’s emendation of J āsravakṣayābhijñābhimukhy° (MB °ābhimukhyām) to āsravakṣayābhijñābhimukhyād.
- This is the sixth and most supreme of the six supernatural knowledges, which only a buddha possesses. Here, bodhisattvas on the sixth bhūmi are said to be very close to this knowledge.
- DP "man" (mi; Skt. nara instead of nagara)
- This example in the Ratnacūḍaparipṛcchāsūtra (D45.47, fols. 241b.7–242.a5) describes a huge city free from suffering and with many pleasures, which can be reached by several dangerous roads. A man with a single son hears of it, leaves his child behind, and traverses all these dangerous paths. However, when he sets one foot on the thresh- old of the gate of this city, while his other foot is still outside, he remembers his son. Overwhelmed by his fatherly love for him and the worry about his well-being, the man does not enter the city, but returns to fetch his son in order to provide its pleasures for him too. What follows in our text here is the explanation of the meaning of this example. VT also mentions this example here and says that the father stands for bodhisattvas, while his only son exemplifies all sentient beings.
- Ibid., fol. 242a.5–7. The passage in "[ ]" is from this sūtra (de snying rje chen po’i sems skyes nas sems can thams cad yongs su bskyab pa’i phyir zag pa zad pa’i ye shes ’dris par byas pa las sems can rnams la lta bas phyir phyogs te / slar log nas so so’i skye bo’i sa na yang kun du snang ngo /). It seems that both the Sanskrit and DP are missing something here since the first part of this paragraph up through "in order to protect all sentient beings" is clearly an (unfinished) quotation, while the remainder is a further explanation of this quotation.
- DP "unattached" (chags pa med pa) instead of "unobstructed" (thogs pa med pa).
- As it stands, the text’s sentence sa mahākaruṇācittotpādena sarvasattvaparitrāṇāyāsravakṣayajñāne parijayaṃ kṛtvā punar api suparikarmakṛtacetāḥ ṣaṣṭhyām asaṅgaprajñotpādād āsravakṣaye ’bhimukhī bhavati includes the above phrase, "by virtue of having generated the mind-set of great compassion, in order to protect all sentient beings . . ." Thus, this sentence reads as something like: "Having trained in the wisdom of the termination of contaminations by virtue of having generated the mind-set of great compassion, in order to protect all sentient beings, once again, by virtue of giving rise to unobstructed prajñā through their excellently purified mind, they come to face [the wisdom of] the termination of contaminations on the sixth [bhūmi]." However, given the above example and its explanation in the sūtra as well as the text’s own explanations immediately above and below it, it appears to be unsuitable to connect "by virtue of having generated the mind-set of great compassion, in order to protect all sentient beings"with the cultivation of the wisdom of the termination of contaminations. Rather, it is to be connected with the fact that bodhisattvas do not enter this wisdom fully, but return to saṃsāra in order to help sentient beings.
- With de Jong, I follow DP may ngan las ’das pa la mngon du phyogs pa (nirvāṇābhimukhasya) against J nirvāṇavimukhasya.
BDRCjanmamṛtyujarāvyādhīn darśayanti kṛpātmakāḥ/
jātyādivi nivṛttāśca yathābhūtasya darśanāt//68//
kuśalamūlasaṃyojanāddhi bodhisattvoḥ saṃcintyopapattivaśitāsaṃniḥśrayeṇa karuṇayā traidhātuke saṃśliṣyante/ jātimapyupadarśayanti jarāmapi vyādhimapi maraṇamapyupadarśayanti/ na ca teṣāmime jātyādayo dharmāḥ saṃvidyante/ yathāpi tadasyaiva dhātoryathābhūtamajātyanutpattidarśanāt/ sā punariyaṃ bodhisattvavasthā vistareṇa yathāsūtramanugantavyā/ yadāha/ katame ca te saṃsārapravartakāḥ kuśalamūlasaṃprayuktāḥ kleśāḥ/ yaduta puṇyasaṃbhāraparyeṣṭyatṛptatā/ saṃcintyabhavopapattiparigrahaḥ/ buddhasamavadhānaprārthanā/ sattvaparipākāparikhedaḥ/ saddharmaparigrahodyogaḥ/ sattvakiṃkaraṇīyotsukatā/ dharmarāgānuśayānutsargaḥ/ pāramitāsaṃyojanānāmaparityāgaḥ/ ityete sāgaramate kuśalamūlasaṃprayuktāḥ kleśā yairbodhisattvāḥ saṃśliṣyante/ na khalu kleśadoṣairlipyante/ āha punaḥ/ yadā bhagavan kuśalamūlāni tatkena kāraṇena kleśā ityucyante/ āha/ tathā hi sāgaramate ebhirevaṃrūpaiḥ kleśairbodhisattvāstraidhātuke śliṣyante/ kleśasaṃbhūtaṃ ca traidhātukam/ tatra bodhisattvā upāyakauśalena ca kuśalamūlavalānvādhānena ca saṃcintya traidhātuke śliṣyante/ tenocyante kuśalamūlasaṃprayuktāḥ kleśā iti/ yāvadeva traidhātuke śleṣatayā na punaścittopakleśatayā/
syādyathāpi nāma sāgaramate śreṣṭhino gṛhapatereka putraka iṣṭaḥ kāntaḥ priyo manāpo'prakṛtikūlo darśanena sa ca dārako bālabhāvena nṛtyanneva mīḍhakūpe prapateta/ atha te tasya dārakasya mātṛjñātayaḥ paśyeyustaṃ dārakaṃ mīḍhakūpe prapatitam/ dṛṣṭvā ca gambhīraṃ niśvaseyuḥ śoceyuḥ parideveran/ na punastaṃ mīḍhakūpamavaruhya taṃ dārakamadhyālamberan/ atha tasya dārakasya pitā taṃ pradeśamāgacchet/ sa paśyetaikaputrakaṃ mīḍhakūpe prapatitaṃ dṛṣṭvā ca śīghraśīghraṃ tvaramāṇarūpa ekaputrakādhyāśayapremānunoto'jugupsamānastaṃ mīḍhakūpamavaruhyaikaputrakamabhyutkṣipet/ iti hi sāgaramate upamaiṣā kṛtā yāvadevārthasya vijñaptaye/ kaḥ prabandho draṣṭavyaḥ/ mīḍhakūpa iti sāgaramate traidhātukasyaitadadhivacanam/ ekaputraka iti sattvānāmetadadhivacanam/ sarvasattveṣu hi bodhisattvasyaikaputrasaṃjñā pratyupasthitā bhavati/ mātṛjñātaya iti śrāvakapratyekabuddhayānīyānāṃ pudgalānāmetadadhivacanaṃ ye saṃsāraprapatitān sattvān dṛṣṭvā śocanti paridevante na punaḥ śamarthā bhavantyabhyutkṣeptum/ śreṣṭhī gṛhapatiriti bodhisattvasyaitadadhivacanaṃ yaḥ śucirvimalo nirmalacitto'saṃskṛtadharmapratyakṣagataḥ saṃcintya traidhātuke pratisaṃdadhāti sattvaparipākārtham/ seyaṃ sāgaramate bodhisattvasya mahākaruṇā yadatyantaparimuktaḥ sarvabandhanebhyaḥ punareva bhavopapattimupādadāti/ upāyakauśalyaprajñāparigṛhītaśca saṃkleśairna lipyate/ sarva kleśabandhaprahāṇāya ca sattvebhyo dharma deśayatīti/ tadanena sūtrapadanirdeśena parahītakriyārtha vaśino bodhisattvasya saṃcintyabhavopapattau kuśalamūlakaruṇāvalābhyāmupaśleṣādupāyaprajñābalābhyāṃ ca tadasaṃkleśādaśuddhaśuddhāvasthā paridīpitā/
tatra yadā bodhisattvo yathābhūtājātyanutpattidarśanamāgamya tathāgatadhatorimāṃ bodhisattvadharmatāmanuprāpnoti tathā vistareṇa yathāsūtramanugantavyam/ yadāha/ paśya sāgaramate dharmāṇāmasāratāmakārakatāṃ nirātmatāṃ niḥsattvatāṃ nirjīvatāṃ niḥpudgalatāmasvāmikatām/ yatra hi nāma yatheṣyante tathā viṭhapyante viṭhapitāśca samānā na cetayanti na prakalpayanti/ imāṃ sāgaramate dharmaviṭhapanāmadhimucya bodhisattvo na kasmiṃściddharme parikhedamutpādayati/ tasyaiva jñānadarśanaṃ śuci śuddhaṃ bhavati/ nātra kaścidupakāro vāpakāro vā kriyata iti/ evaṃ ca dharmāṇāṃ dharmatāṃ yathābhūtaṃ prajānāti/ evaṃ ca mahākaruṇāsaṃnāhaṃ na tyajati/ syādyathāpi nāma sāgaramata'nargha viḍūryamaṇiratnaṃ svavadāpitaṃ supariśuddhaṃ suvimalaṃ kardamaparikṣiptaṃ varṣasahasramavatiṣṭheta/ tadvarṣasahasrātyayena tataḥ kardamādabhyutkṣipya loḍyeta payavadāyeta/ tatsudhautaṃ pariśodhitaṃ paryavadāpitaṃ samānaṃ tameva śuddhavimalamaṇiratnasvabhāvaṃ na jahyāt/ evameva sāgaramate bodhisattvaḥ sattvānāṃ prakṛtiprabhāsvaratāṃ cittasya prajānāti/ tāṃ punarāgantuko pakleśopakliṣṭāṃ paśyati/ tatra bodhisattvasyaivaṃ bhavati/ naite kleśāḥ sattvānāṃ cittaprakṛtiprabhāsvaratāyāṃ praviṣṭāḥ/ āgantukā ete kleśā abhūtaparikalpasamutthitāḥ/ śaknuyāmahaṃ punareṣāṃ sattvānāmāgantukleśāpanayanāya dharma deśayitumiti/ evamasya nāvalīyanācittamutpadyate/ tasya bhūyasyā mātrayā sarvasattvānāmantike pramokṣacittotpāda utpadyate/ evaṃ cāsya bhavati/ naiteṣāṃ kleśānāṃ kiṃcidvalaṃ sthāma vā/ abalā durbalā ete kleśāḥ/ naiteṣāṃ kiṃcidbhūtapratiṣṭhānam/ abhūtaparikalpita ete kleśāḥ/ te yathābhūtayoniśomanasikāranirīkṣitā na kupyanti/ te'smābhistathā pratyavekṣitavyā yathā na bhūyaḥ śliṣyeyuḥ/ aśleṣo hi kleśānāṃ sādhurna punaḥ śleṣaḥ/ yadyahaṃ kleśānāṃ ślipyeya tatkathaṃ kleśabandhanabaddhānāṃ sattvānāṃ kleśabandhanaprahāṇaya dharma deśayeyam/ hanta vayaṃ kleśānāṃ ca na śliṣyāmahe kleśabandhanaprahāṇāya ca sattvebhyo dharma śayiṣyāmaḥ/ ye punaste saṃsāraprabandhakāḥ kuśalanasaṃprayuktāḥ kleśāsteṣvasmābhiḥ sattvaparipākāya śleṣṭavyamiti/
saṃsāraḥ punariha traidhātukapratibimbakamanāsravadhātau manomayaṃ kāyatrayamabhipretam/ taddhyanāsravakuśalamūlābhisaṃskṛtatvāt saṃsāraḥ/ sāsravakarmakleśānabhisaṃskṛtatvānnirvāṇamapi tat/ yadadhikṛtyāha/ tasmādbhagavannasti saṃskṛto'pyasaṃskṛto'pi saṃsāraḥ/ asti saṃskṛtamapyasaṃskṛtamapi nirvāṇamiti/ tatra saṃskṛtā saṃskṛtasaṃsṛṣṭacittacaitasikasamudācārayogādiyamaśuddhaśuddhāvasthetyucyate/ sā punarāsravakṣayābhijñābhimukhyasaṅgaprajñāpāramitabhāvanayā mahākaruṇābhāvanayā ca sarvasattvadhātuparitrāṇāya tadasākṣātkaraṇādābhimukhyāṃ bodhisattvabhūmau prādhānyena vyavasthāpyate/
yathoktamātravakṣayajñānamārabhya nagarodāharaṇam/ evameva kulaputra bodhisattvo manatā yatnena mahata vīryeṇa dṛḍhayādhyāśayapratipattyā pañcābhijñā utpādayati/ tasya dhyānābhijñaparikarmakṛtacittasyāsravakṣayo'bhimukhībhavati/ sa mahākaruṇācittotpādena sarvasattvaparitrāṇāyāsravakṣayajñāne parijayaṃ kṛtvā punarapi suparikarmakṛtacetāḥ ṣaṣṭhyāmasaṅgaprajñotpādādāsravakṣaye'bhimukhībhavati/ evamasyāmābhimukhyāṃ bodhisattvabhūmāvāsravakṣayasākṣātkaraṇavaśitvalābhino bodhisattvasya viśuddhāvasthā/ paridīpitā/ tasyaivamātmanā samyakpratipannasya parānapi cāsyāmeva samyakpratipattau sthāpayiṣyāmīti mahākaruṇayā vipratipannasattvaparitrāṇābhiprāyasya śamasukhānāsvādanatayā tadupāyakṛtaparijayasya saṃsārābhimukhasattvāpekṣayā nirvāṇavimukhasya bodhyaṅgaparipūraṇāya dhyānairvihṛtya punaḥ kāmadhātau saṃcintyopapattiparigrahaṇato yāvadāśu sattvānāmarthaṃ kartukāmasya vicitratiryagyonigatajātakaprabhedena pṛthagjanātmabhāvasaṃdarśanavibhutvalābhino'viśuddhāvasthā paridīpitā/
I.69
རྒྱལ་སྲས་འགྱུར་མེད་ཆོས་ཉིད་འདི། །
རྟོགས་ནས་མ་རིག་ལྡོངས་རྣམས་ཀྱིས། །
སྐྱེ་བ་ལ་སོགས་དག་ཏུ་ནི། །
མཐོང་བ་གང་ཡིན་དེ་སྨད་དོ། །
[Despite] their realization that this true nature
Is changeless, the children of the victors
Are [still] seen as [being subject to] birth and so on
By those blinded by ignorance—this is amazing!
धर्मतां प्रतिविच्येमामविकारां जिनात्मजः
दृश्यते यदविद्यान्धैर्जात्यादिषु तदद्भूतम्
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.70
འཕགས་པའི་སྤྱོད་ཡུལ་ཐོབ་པ་གང་། །
བྱིས་པའི་སྤྱོད་ཡུལ་དུ་སྟོན་ཏེ། །
དེ་ཉིད་ཕྱིར་ན་འགྲོ་བ་ཡི། །
གཉེན་གྱི་ཐབས་དང་སྙིང་རྗེ་མཆོག །
Therefore, the means and the compassion
Of the friends of beings are supreme—
They have attained the sphere of the noble ones
And yet show themselves in the sphere of naive beings.
अत एव जगद्वन्धोरुपायकरुणे परे
यदार्यगोचरप्राप्तो दृश्यते बालगोचरे
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.71
དེ་ནི་འཇིག་རྟེན་ཐམས་ཅད་ལས། །
འདས་ཀྱང་འཇིག་རྟེན་ལས་མ་གཡོས། །
འཇིག་རྟེན་དོན་དུ་འཇིག་རྟེན་ན། །
འཇིག་རྟེན་དྲི་མས་མ་གོས་སྤྱོད། །
Being beyond all worlds,
They do not move away from the world,
Conducting themselves in the world for the sake of the world
Without being tainted by worldly stains.
सर्वलोकव्यतीतोऽसौ न च लोकाद्विनिःसृतः
लोके चरति लोकार्थमलिप्तो लौकिकैर्मलैः
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.72
ཇི་ལྟར་པདྨ་ཆུ་ནང་དུ། །
སྐྱེས་པ་ཆུ་ཡིས་གོས་པ་མེད། །
དེ་བཞིན་འདི་ནི་འཇིག་རྟེན་དུ། །
སྐྱེས་ཀྱང་འཇིག་རྟེན་ཆོས་མི་གོས། །
Just as a lotus born in the water
Is not tainted by the water,
So they are born in the world
But are untainted by worldly dharmas.
यथैव नाम्भसा पद्मं लिप्यते जातमम्भसि
तथा लोकेऽपि जातोऽसौ लोकधर्मैर्न लिप्यते
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.73
བྱ་བ་སྒྲུབ་ལ་རྟག་ཏུ་བློ། །
མེ་བཞིན་དུ་ནི་འབར་བ་དང་། །
ཞི་བའི་བསམ་གཏན་སྙོམས་འཇུག་ལ། །
རྟག་ཏུ་སྙོམས་པར་ཞུགས་པ་ཡིན། །
Their mind [set] on accomplishing [beneficial] activity
Is perpetually blazing like fire,
While always being immersed in
The absorption of the dhyāna of peace.
नित्योज्ज्वलितबुद्धिश्च कृत्यसंपादनेऽग्निवत्
शान्तध्यानसमापत्तिप्रतिपन्नश्च सर्वदा
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.74
སྔོན་གྱི་འཕེན་པའི་དབང་དང་ནི། །
རྣམ་རྟོག་ཐམས་ཅད་བྲལ་བའི་ཕྱིར། །
དེ་ནི་ལུས་ཅན་སྨིན་པ་ཡི། །
དོན་དུ་འབད་པ་བྱེད་མ་ཡིན། །
Through the power of the continuing force of previous [actions]
And through being free from all conceptions,
They do not [need to] make any efforts
For the sake of maturing living beings.
पूर्वावेधवशात् सर्वविकल्पापगमाच्च सः
न पुनः कुरुते यत्नं परिपाकाय देहिनाम्
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.75
བསྟན་དང་གཟུགས་སྐུ་དག་དང་ནི། །
སྤྱོད་དང་སྤྱོད་ལམ་གྱིས་ཀྱང་རུང་། །
གང་ཞིག་ཇི་ལྟར་གང་གིས་འདུལ། །
དེས་དེ་དེ་ལྟ་ཉིད་དུ་ཤེས། །
Knowing who is to be guided in which way by what,
They [guide] those [beings] in just that way
Through teaching, the rūpakāyas,
[Various forms of] conduct, and [daily] behaviors.
यो यथा येन वैनेयो मन्यतेऽसौ तथैव तत्
देशन्या रूपकायाभ्यां चर्ययेर्यापथेन वा
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.76
དེ་ལྟར་ནམ་མཁའི་མཐའ་ཀླས་ཀྱི། །
འགྲོ་ལ་རྟག་ཏུ་ལྷུན་གྲུབ་པར། །
ཐོགས་མེད་བློ་ལྡན་དེ་ཡིས་ནི། །
སེམས་ཅན་དོན་ནི་ཡང་དག་འཇུག །
In that way, without any effort
And with unobscured intelligence,
They always engage in the welfare of sentient beings
In this world that reaches to the limits of space.
अनाभोगेन तस्यैवमव्याहतधियः सदा
जगत्याकाशपर्यन्ते सत्त्वार्थः संप्रवर्तते
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.77
བྱང་ཆུབ་སེམས་དཔའི་ཚུལ་འདི་ནི། །
རྗེས་ཐོབ་དེ་བཞིན་གཤེགས་རྣམས་དང་། །
སེམས་ཅན་ཡང་དག་སྒྲོལ་བ་ལ། །
འཇིག་རྟེན་ན་ནི་མཉམ་པ་ཉིད། །
Having attained this status,
For the worlds, bodhisattvas are equal
To tathāgatas in terms of
Delivering sentient beings.
एतां गतिमनुप्राप्तो बोधिसत्त्वस्तथागतैः
समतामेति लोकेषु सत्त्वसंतारणं प्रति
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.78
དེ་ལྟ་མོད་ཀྱི་ས་རྡུལ་དང་། །
རྒྱ་མཚོ་བ་གླང་རྨིག་རྗེས་ཀྱི། །
ཁྱད་པར་གང་ཡིན་སངས་རྒྱས་དང་། །
བྱང་ཆུབ་སེམས་དཔའི་ཁྱད་དེ་ཉིད། །
[Actually,] however, the difference
Between bodhisattvas and a buddha
Is the difference between a particle and the earth
Or between [the water in] the hoofprint of an ox and the ocean.
अथ चाणोः पृथिव्याश्च गोस्पदस्योदधेश्च यत्
अन्तरं बोधिसत्त्वानां बुद्धस्य च तदन्तरम्
Verses 69 to 78 and their commentary are not present in the Chinese. Takasaki (253, note 412) surmises that they were a later addition to the surviving Sanskrit.
[There is also] another meaning of verse [I.66].
- [Despite] their realization[1] that this true nature
- Is changeless, the children of the victors
- Are [still] seen as [being subject to] birth and so on
- By those blinded by ignorance—this is amazing! I.69
- Therefore, the means and the compassion
- Of the friends of beings are supreme—
- They have attained the sphere of the noble ones
- And yet show themselves in the sphere of naive beings. I.70::
- Being beyond all worlds,
- They do not move away from the world,
- Conducting themselves in the world for the sake of the world
- Without being tainted by worldly stains. I.71
- Just as a lotus born in the water
- Is not tainted by the water,
- So they are born in the world
- But are untainted by worldly dharmas. I.72 {J52}
- Their mind [set] on accomplishing [beneficial] activity
- Is perpetually blazing like fire,
- While always being immersed[2] in
- The absorption of the dhyāna of peace. I.73
- Through the power of the continuing force of previous [actions] {D102b}
- And through being free from all conceptions,
- They do not [need to] make any efforts
- For the sake of maturing living beings. I.74
- In that way, without any effort
- And with unobscured intelligence,
- They always engage in the welfare of sentient beings
- In this world that reaches to the limits of space. I.76
- Having attained this status,
- For the worlds, bodhisattvas are equal
- To tathāgatas in terms of
- Delivering sentient beings. I.77
- [Actually,] however, the difference
- Between bodhisattvas and a buddha
- Is the difference between a particle and the earth
- Or between [the water in] the hoofprint of an ox and the ocean. I.78
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.[5] Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"[6] because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis[7] that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected[8] all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.[9]
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
BDRCaparaḥ ślokārthaḥ
dharmatāṃ prativicyemāmavikārāṃ jinātmajaḥ/
dṛśyate yadavidyāndhairjātyādiṣu tadadbhūtam//69//
ata eva jagadvandhorupāyakaruṇe pare/
yadāryagocaraprāpto dṛśyate bālagocare//70//
sarvalokavyatīto'sau na ca lokādviniḥsṛtaḥ/
loke carati lokārthamalipto laukikairmalaiḥ//71//
yathaiva nāmbhasā padmaṃ lipyate jātamambhasi/
tathā loke'pi jāto'sau lokadharmairna lipyate//72//
nityojjvalitabuddhiśca kṛtyasaṃpādane'gnivat/
śāntadhyānasamāpattipratipannaśca sarvadā//73//
pūrvāvedhavaśāt sarvavikalpāpagamācca saḥ/
na punaḥ kurute yatnaṃ paripākāya dehinām//74//
yo yathā yena vaineyo manyate'sau tathaiva tat/
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā//75//
anābhogena tasyaivamavyāhatadhiyaḥ sadā/
jagatyākāśaparyante sattvārthaḥ saṃpravartate//76//
etāṃ gatimanuprāpto bodhisattvastathāgataiḥ/
samatāmeti lokeṣu sattvasaṃtāraṇaṃ prati//77//
atha cāṇoḥ pṛthivyāśca gospadasyodadheśca yat/
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram//78//
eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmeradhaśca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmerūrdhvaṃ viśuddhiparamatāmupanidhāya samāsataścaturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhiraviśuddhiśca parīdīpitā/ catvāro bodhisattvāḥ prathamacittotpādikaḥ/ caryāpratipannaḥ/ avaivartikaḥ/ ekajātipratibaddha iti/ tatra prathamadvitīyābhyāṃ ślokābhyāmanādikālikamadṛṣṭapūrvaprathamalokottaradharmatāprativedhāta pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhi lakṣaṇaṃ paridīpitam/ tritīyacaturthābhyāṃ ślokābhyāmanupaliptacaryācaraṇādvimalāṃ bhūmimupādāya yāvadadūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ pañcamena ślokena nirantaramahabodhisamudāgamaprayogasamādhiṣu vyavasthitatvādacalāyāṃ bhūmāvavaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaramajanmapratibaddhatvādanuttaraparamābhisaṃbodhiprāpterdharmameghāyāṃ bodhisattvabhūmāvekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam/ navamena daśamena ca ślokena parārthamātmārtha cārabhya niṣṭhāgatabodhisattvatathāgatayorguṇaviśuddheraviśeṣo viśeṣaśca paridīpitaḥ/
I.79
གཞན་འགྱུར་མིན་བདག་མི་ཟད་ཆོས་ལྡན་ཕྱིར། །
འགྲོ་སྐྱབས་ཕྱི་མའི་མཐའ་མེད་མུར་ཐུག་ཕྱིར། །
དེ་ནི་རྟག་ཏུ་གཉིས་མེད་མི་རྟོག་ཕྱིར། །
འཇིག་མེད་ཆོས་ཀྱང་མ་བྱས་རང་བཞིན་ཕྱིར། །
[The tathāgata element] is of unchanging character because it is has the nature of being inexhaustible.
It is the refuge of the world because it has no end in time.
It is always nondual because it is nonconceptual.
It also has the nature of indestructibility because its nature is to be uncreated.
अनन्यथात्माक्षयधर्मयोगतो
जगच्छरण्योऽनपरान्तकोटितः
सदाद्वयोऽसावविकल्पकत्वतो
ऽविनाशधर्माप्यकृतस्वभावतः
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
恒不熱不作 清淨心力故
Now, [there follows] the verse about the topic of changelessness in the phase of [the tathāgata element’s] being completely pure.
- [The tathāgata element] is of unchanging character because it is has the nature of being inexhaustible.[1]
- It is the refuge of the world because it has no end in time.
- It is always nondual because it is nonconceptual.
- It also has the nature of indestructibility because its nature is to be uncreated. I.79
- Takasaki translates "because it is endowed with inexhaustible properties" (Skt. akṣyadharmayogataḥ, DP mi zad chos ldan phyir), which is also how Tibetan commentaries usually interpret this phrase. However, the parallel construction of lines a, c, and d in the quote from the [Anūnatvāpūrṇatvanirdeśa]sūtra in the text below that teaches the same meaning as I.79 (as well as line d in the additional verse in DP) shows that dharma is to be understood as "nature" here too. Moreover, it makes more sense to say that the tathāgata element is permanent and unchanging because it has the nature of being inexhaustible rather than because its qualities are inexhaustible (which is also true but seems not to be the point here).
BDRCtatra suviśuddhā vasthāyāmavikārārthamārabhya ślokaḥ/
ananyathātmākṣayadharmayogato
jagaccharaṇyo'naparāntakoṭitaḥ/
sadādvayo'sāvavikalpakatvato
'vināśadharmāpyakṛtasvabhāvataḥ//79//
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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故
I.80
སྐྱེ་བ་མེད་ཅིང་འཆི་བ་མེད། །
གནོད་མེད་རྒ་བ་མེད་པ་སྟེ། །
དེ་ནི་རྟག་དང་བརྟན་ཕྱིར་དང་། །
ཞི་བའི་ཕྱིར་དང་གཡུང་དྲུང་ཕྱིར། །
It is not born, nor does it die.
It does not suffer, nor does it age
Because it is permanent, everlasting,
Peaceful, and eternal.
न जायते न म्रियते बोध्यते नो न जीर्यते
स नित्यत्वाद्ध्रुवत्वाच्च शिवत्वाच्छाश्वतत्वतः
不生及不死 不病亦不老
以常恒清涼 及不變等故
What is taught by this?
- It is not born, nor does it die.
- It does not suffer,[1] nor does it age
- Because it is permanent, everlasting,
- Peaceful, and eternal. I.80
- It is not [even] born in the form of bodies
- Of a mental nature because it is permanent.
- It does not [even] die by way of an inconceivable
- Transformation because it is everlasting. I.81 {J54}
- It does not [even] suffer from the subtle sicknesses
- Of latent tendencies because it is peaceful.
- It does not [even] age through uncontaminated
- Formations because it is eternal. I.82
The tathāgata element, which on the buddhabhūmi abides in its own absolutely stainless, pure, and luminous[2] nature, is not even born in the form of bodies of a mental nature because it is permanent in terms of its beginning in time. It does not even die by way of the death that is an inconceivable transformation because it is everlasting in terms of an end in time. {D103b} It does not even suffer from being seized by the ground of the latent tendencies of ignorance because it is peaceful in terms of a beginning and an end in time. Not befallen by what is meaningless, it does not even age through the transformation[3] that is the result of uncontaminated karma because it is eternal.
BDRCanena kiṃ darśayati/
na jāyate na mriyate bodhyate no na jīryate/
sa nityatvāddhruvatvācca śivatvācchāśvatatvataḥ//80//
na jāyate sa nityatvādātmabhāvairmanomayaiḥ/
acintyapariṇāmena dhruvatvān mriyate na saḥ//81//
vāsanāvyādhibhiḥ sūkṣmairbādhyate na śivatvataḥ/
anāsravābhisaṃskāraiḥ śāśvatatvānna jīryate//82//
sakha lveṣa tathāgatathāturbuddhabhūmāvatyantavimalaviśuddhaprabhāsvaratāyāṃ svaprakṛtau sthitaḥ pūrvāntamupādāya nityatvānna punarjāyate manomayairātmabhāvaiḥ/ aparāntamupādāya dhruvatvānna punarmriyate'cintyapāriṇāmikyā cyutyā/ pūrvāparāntamupādāya śivatvānna punarvādhyate'vidyāvāsabhūmiparigraheṇa/ yaścaivamanarthāpatitaḥ sa śāśvatatvānna punarjīryatyanāsravakarmaphalapariṇāmena/
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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故
I.81
དེ་ནི་ཡིད་ཀྱི་རང་བཞིན་གྱི། །
ལུས་ཀྱི་སྐྱེ་མེད་རྟག་པའི་ཕྱིར། །
བསམ་མི་ཁྱབ་འགྱུར་འཆི་འཕོ་ཡིས། །
དེ་ནི་མི་འཆི་བརྟན་པའི་ཕྱིར། །
It is not [even] born in the form of bodies
Of a mental nature because it is permanent.
It does not [even] die by way of an inconceivable
Transformation because it is everlasting.
न जायते स नित्यत्वादात्मभावैर्मनोमयैः
अचिन्त्यपरिणामेन ध्रुवत्वान् म्रियते न सः
以常故不生 離意生身故
以恒故不死 離不思議退
What is taught by this?
- It is not born, nor does it die.
- It does not suffer,[1] nor does it age
- Because it is permanent, everlasting,
- Peaceful, and eternal. I.80
- It is not [even] born in the form of bodies
- Of a mental nature because it is permanent.
- It does not [even] die by way of an inconceivable
- Transformation because it is everlasting. I.81 {J54}
- It does not [even] suffer from the subtle sicknesses
- Of latent tendencies because it is peaceful.
- It does not [even] age through uncontaminated
- Formations because it is eternal. I.82
The tathāgata element, which on the buddhabhūmi abides in its own absolutely stainless, pure, and luminous[2] nature, is not even born in the form of bodies of a mental nature because it is permanent in terms of its beginning in time. It does not even die by way of the death that is an inconceivable transformation because it is everlasting in terms of an end in time. {D103b} It does not even suffer from being seized by the ground of the latent tendencies of ignorance because it is peaceful in terms of a beginning and an end in time. Not befallen by what is meaningless, it does not even age through the transformation[3] that is the result of uncontaminated karma because it is eternal.
BDRCanena kiṃ darśayati/
na jāyate na mriyate bodhyate no na jīryate/
sa nityatvāddhruvatvācca śivatvācchāśvatatvataḥ//80//
na jāyate sa nityatvādātmabhāvairmanomayaiḥ/
acintyapariṇāmena dhruvatvān mriyate na saḥ//81//
vāsanāvyādhibhiḥ sūkṣmairbādhyate na śivatvataḥ/
anāsravābhisaṃskāraiḥ śāśvatatvānna jīryate//82//
sakha lveṣa tathāgatathāturbuddhabhūmāvatyantavimalaviśuddhaprabhāsvaratāyāṃ svaprakṛtau sthitaḥ pūrvāntamupādāya nityatvānna punarjāyate manomayairātmabhāvaiḥ/ aparāntamupādāya dhruvatvānna punarmriyate'cintyapāriṇāmikyā cyutyā/ pūrvāparāntamupādāya śivatvānna punarvādhyate'vidyāvāsabhūmiparigraheṇa/ yaścaivamanarthāpatitaḥ sa śāśvatatvānna punarjīryatyanāsravakarmaphalapariṇāmena/
此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以I.82
བག་ཆགས་ཕྲ་མོའི་ནད་རྣམས་ཀྱིས། །
གནོད་མེད་ཞི་བ་ཉིད་ཀྱི་ཕྱིར། །
ཟག་མེད་མངོན་པར་འདུ་བྱེད་ཀྱིས། །
གཡུང་དྲུང་ཕྱིར་ན་རྒ་བ་མེད། །
It does not [even] suffer from the subtle sicknesses
Of latent tendencies because it is peaceful.
It does not [even] age through uncontaminated
Formations because it is eternal.
वासनाव्याधिभिः सूक्ष्मैर्बाध्यते न शिवत्वतः
अनास्रवाभिसंस्कारैः शाश्वतत्वान्न जीर्यते
清涼故不病 無煩惱習故
不變故不老 無無漏行故
What is taught by this?
- It is not born, nor does it die.
- It does not suffer,[1] nor does it age
- Because it is permanent, everlasting,
- Peaceful, and eternal. I.80
- It is not [even] born in the form of bodies
- Of a mental nature because it is permanent.
- It does not [even] die by way of an inconceivable
- Transformation because it is everlasting. I.81 {J54}
- It does not [even] suffer from the subtle sicknesses
- Of latent tendencies because it is peaceful.
- It does not [even] age through uncontaminated
- Formations because it is eternal. I.82
The tathāgata element, which on the buddhabhūmi abides in its own absolutely stainless, pure, and luminous[2] nature, is not even born in the form of bodies of a mental nature because it is permanent in terms of its beginning in time. It does not even die by way of the death that is an inconceivable transformation because it is everlasting in terms of an end in time. {D103b} It does not even suffer from being seized by the ground of the latent tendencies of ignorance because it is peaceful in terms of a beginning and an end in time. Not befallen by what is meaningless, it does not even age through the transformation[3] that is the result of uncontaminated karma because it is eternal.
BDRCanena kiṃ darśayati/
na jāyate na mriyate bodhyate no na jīryate/
sa nityatvāddhruvatvācca śivatvācchāśvatatvataḥ//80//
na jāyate sa nityatvādātmabhāvairmanomayaiḥ/
acintyapariṇāmena dhruvatvān mriyate na saḥ//81//
vāsanāvyādhibhiḥ sūkṣmairbādhyate na śivatvataḥ/
anāsravābhisaṃskāraiḥ śāśvatatvānna jīryate//82//
sakha lveṣa tathāgatathāturbuddhabhūmāvatyantavimalaviśuddhaprabhāsvaratāyāṃ svaprakṛtau sthitaḥ pūrvāntamupādāya nityatvānna punarjāyate manomayairātmabhāvaiḥ/ aparāntamupādāya dhruvatvānna punarmriyate'cintyapāriṇāmikyā cyutyā/ pūrvāparāntamupādāya śivatvānna punarvādhyate'vidyāvāsabhūmiparigraheṇa/ yaścaivamanarthāpatitaḥ sa śāśvatatvānna punarjīryatyanāsravakarmaphalapariṇāmena/
此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以I.83
དེ་ལ་ཚིག་གཉིས་དེ་བཞིན་གཉིས། །
གཉིས་དང་གཉིས་ཀྱིས་གོ་རིམས་བཞིན། །
འདུས་མ་བྱས་པའི་དབྱིངས་ལ་ནི། །
རྟག་པ་ལ་སོགས་དོན་ཤེས་བྱ། །
Here, the meanings of permanent and so on
With regard to the unconditioned basic element
Should be understood through two, two,
Two, and two phrases, respectively.
तत्र द्वाभ्यामथ द्वाभ्यां द्वाभ्यां द्वाभ्यां यथाक्रमम्
पदाभ्यां नित्यताद्यर्थो विज्ञेयोऽसंस्कृते पदे
有二復有二 復有二二句
次第如常等 無漏境界中
- Here, the meanings of permanent and so on
- With regard to the unconditioned basic element[1]
- Should be understood through two, two,
- Two, and two phrases, respectively. I.83
Here, as for the four terms permanent, everlasting, peaceful, and eternal with regard to the unconditioned basic element,[2] {P107b} respectively, the distinction of the meaning of each single term should be comprehended through two phrases each in terms of a brief statement and its explanation according to the [Anūnatvāpūrṇatvanirdeśa]sūtra,[3] which says:
Śariputra, this dharmakāya is permanent—it is of an unchanging nature due to its true nature of being inexhaustible. Śariputra, this dharmakāya is everlasting—it is the everlasting refuge due to equaling the end of time. Śariputra, this dharmakāya is peaceful—it is of a nondual nature due to its true nature of being nonconceptual. Śariputra, this dharmakāya is eternal—it is of an indestructible nature due to its true nature of being uncreated.[4]
- J pad is clearly a mistake for dhātau (see commentary in the text below).
- I follow Schmithausen and MB tatraiṣām asaṃskṛte dhātau against J tad eṣām asaṃskṛtadhātau.
- Here, DP insert the following two verses:
- The meaning of being permanent is its character of not changing into anything other
- Because it has the quality of being inexhaustible.
- The meaning of being everlasting is its character of being a refuge
- Because it is equal to the final end.
- The meaning of being peaceful is its true nature of nonduality
- Because it has the nature of being nonconceptual.
- Being eternal has the meaning of being indestructible
- Because it has the quality of being unfabricated.
- Note that these two verses are inserted in an awkward place in DP since they are sandwiched between the sentence that ends in "according to the [Anūnatvāpūrṇatvanirdeśa]sūtra" (mdo ji lta ba bzhin shes par bya’o) and the words "As it is said: . . ." (ji skad du), which indicate the beginning of the actual quote from that sūtra. Also, the two verses seem somewhat redundant because they are almost verbatim identical to both Uttaratantra I.79 and the quote from the Anūnatvāpūrṇatvanirdeśasūtra that follows them. GC (380) also notices the close similarity between the two verses and that sūtra quote and explicitly matches each of the two lines of these verses with the corresponding lines in the quote. In any case, Ut (DP) as well as all Tibetan commentaries consider these two verses to be part of the Uttaratantra.
- Taishō 668, 467a–b. DP’s version of this passage reads: "Śariputra, this unchanging dharmakāya is permanent due to its true nature of being inexhaustible. Śariputra, this dharmakāya that is the everlasting refuge is everlasting due to equaling the end of time. Śariputra, this nondual dharmakāya is peaceful due to being nonconceptual. Śariputra, this indestructible dharmakāya is eternal due to its true nature of being uncreated."
BDRCtatra dvābhyāmatha dvābhyāṃ dvābhyāṃ dvābhyāṃ yathākramam/
padābhyāṃ nityatādyartho vijñeyo'saṃskṛte pade//83//
tadeṣāmasaṃskṛtadhātau caturṇā nityadhruvaśivaśāśvapadānāṃ yathākramamekaikasya padasya dvābhyāṃ dvābhyāmuddeśanirdeśapadābhyāmarthapravibhāgo yathāsūtramanugantavyaḥ/ yadāha/ nityo'yaṃ śāriputra dharmakāyo'nanyatvadharmākṣayadharmatayā/ dhruvo'yaṃ śāriputradharmakāyo dhruvaśaraṇo'parāntakoṭīsamatayā/ śivo'yaṃ śāriputra dharmakāyo'dvayadharmāvikalpadharmatayā/ śāśvato'yaṃ śāriputra dharmakāyo'vināśadharmākṛtrimadharmatayeti/
又復偈言
有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
I.83.1
མི་ཟད་ཡོན་ཏན་དང་ལྡན་ཕྱིར། །
གཞན་འགྱུར་མིན་བདག་རྟག་པའི་དོན། །
མཐའ་ཡི་མུ་དང་མཚུངས་པའི་ཕྱིར། །
སྐྱབས་ཀྱི་བདག་ཉིད་བརྟན་པའི་དོན། །
The meaning of being permanent is its character of not changing into anything other
Because it has the quality of being inexhaustible.
The meaning of being everlasting is its character of being a refuge
Because it is equal to the final end.
No Sanskrit value for this verse.
No Chinese value for this verse.
BDRCNo Tibetan commentary defined.
No Sanskrit commentary defined.
I.83.2
རྣམ་པར་མི་རྟོག་རང་བཞིན་ཕྱིར། །
གཉིས་མེད་ཆོས་ཉིད་ཞི་བའི་དོན། །
མ་བཅོས་ཡོན་ཏན་ཉིད་ཕྱིར་ན། །
འཇིག་མེད་དོན་ནི་གཡུང་དྲུང་ཉིད། །
The meaning of being peaceful is its true nature of nonduality
Because it has the nature of being nonconceptual.
Being eternal has the meaning of being indestructible
Because it has the quality of being unfabricated.
No Sanskrit value for this verse.
BDRCNo Tibetan commentary defined.
No Sanskrit commentary defined.
I.84
གང་ཕྱིར་དེ་ནི་ཆོས་སྐུ་དེ་ནི་དེ་བཞིན་གཤེགས། །
དེ་ནི་འཕགས་པའི་བདེན་པ་དོན་དམ་མྱ་ངན་འདས། །
དེ་ཕྱིར་ཉི་དང་ཟེར་བཞིན་ཡོན་ཏན་དབྱེར་མེད་པས། །
སངས་རྒྱས་ཉིད་ལས་མ་གཏོགས་མྱ་ངན་འདས་པ་མེད། །
Since it is the dharmakāya, the Tathāgata,
The reality of the noble ones, and the ultimate nirvāṇa,
There is no nirvāṇa apart from buddhahood
Due to its qualities’ being inseparable, just like the sun and its rays.
स धर्मकायः स तथागतो यत-
स्तदार्यसत्यं परमार्थनिर्वृतिः
अतो न बुद्धत्वमृतेऽर्करश्मिवद्
गुणाविनिर्भागतयास्ति निर्वृतिः
法身及如來 聖諦與涅槃
功德不相離 如光不離日
[There follows] a verse about (10) the topic of inseparability of the tathāgata element[1] whose characteristic is that it has reached the culmination of absolute purification in its phase of being completely pure.
- Since it is the dharmakāya, the Tathāgata,
- The reality of the noble ones, and the ultimate nirvāṇa,
- There is no nirvāṇa apart from buddhahood
- Due to its qualities’ being inseparable, just like the sun and its rays. I.84
BDRCasyāmeva viśuddhāvasthāyāmatyantavyavadā naniṣṭhāgamanalakṣaṇasya tathāgatagarbhasyā saṃbhedārthamārabhya ślokaḥ/
sa dharmakāyaḥ sa tathāgato yata-
stadāryasatyaṃ paramārthanirvṛtiḥ/
ato na buddhatvamṛte'rkaraśmivad
guṇāvinirbhāgatayāsti nirvṛtiḥ//84//
I.85
མདོར་ན་ཟག་མེད་དབྱིངས་ལ་ནི། །
དོན་གྱི་རབ་ཏུ་དབྱེ་བ་བཞིས། །
ཆོས་ཀྱི་སྐུ་ལ་སོགས་པ་ཡི། །
རྣམ་གྲངས་བཞིར་ནི་རིག་པར་བྱ། །
In brief, one should know
The four synonyms such as the dharmakāya
For the uncontaminated basic element
Since it is classified as fourfold in meaning.
धर्मकायादिपर्याया वेदितव्याः समासतः
चत्वारोऽनास्रवे धातौ चतुरर्थप्रभेदतः
略明法身等 義一而名異
依無漏界中 四種義差別
What is taught by the first half of this verse?
- In brief, {D104a} one should know
- The four synonyms such as the dharmakāya
- For the uncontaminated basic element
- Since it is classified as fourfold in meaning. I.85
In brief, one should know the four synonyms for the uncontaminated basic element, the tathāgata heart, with regard to its four meanings.
BDRCtatra pūrvaślokārdhena ki darśayati/
dharmakāyādiparyāyā veditavyāḥ samāsataḥ/
catvāro'nāsrave dhātau caturarthaprabhedataḥ//85//
samāsato'nāsrave dhātau tathāgatagarbhe caturo'rthānadhikṛtya catvāro nāmaparyāyā veditavyāḥ/
I.86
སངས་རྒྱས་ཆོས་དབྱེར་མེད་པ་དང་། །
དེ་རིགས་དེ་བཞིན་ཐོབ་པ་དང་། །
བརྫུན་མེད་བསླུ་མེད་ཆོས་ཉིད་དང་། །
གདོད་ནས་རང་བཞིན་ཞི་ཉིད་དོ། །
[They] are the inseparability of the buddha attributes,
The disposition for that having been obtained just as it is,
Its true nature’s being without falsity and deception,
And its being natural primordial peace.
बुद्धधर्माविनिर्भागस्तद्गोत्रस्य तथागमः
अमृषामोषधर्मित्वमादिप्रकृतिशान्तता
佛法不相離 及彼真如性
法體不虛妄 自性本來淨
What are these four meanings?
- [They] are the inseparability of the buddha attributes,
- The disposition for that having been obtained just as it is,
- Its true nature’s being without falsity and deception,
- And its being natural primordial peace. I.86
With regard to the meaning of the inseparability of the buddha attributes [from the tathāgata heart], {P108a} [the Śrīmālādevīsūtra] says:
Bhagavan, the tathāgata heart is not empty of the inconceivable buddha attributes that are inseparable [from it], [can]not be realized as being divisible [from it], and far surpass the sand grains in the river Gaṅgā [in number].[1]
With regard to the meaning of the disposition for that [buddhahood] (that is, the nature [of the mind])[2] having been obtained in an inconceivable manner, it is said:
The distinctive feature of the six āyatanas has been obtained through [the nature of] phenomena since beginningless time and is continuing as such [up through the present].[3]
With regard to the meaning of [its true nature’s] being without falsity and deception, it is said:
Here, ultimate reality is the nirvāṇa whose nature it is to be without deception. For what reason [is that so]? This disposition is permanent by virtue of its true nature of being peaceful.[4]
With regard to the meaning of its being absolute peace, [the Jñānālokālaṃkārasūtra] says:
The Tathāgata Arhat, the completely perfect Buddha, who has passed into parinirvāṇa from the very beginning is without arising and without ceasing.[5]
{J56} For these four meanings, in due order, there are four synonyms, namely, dharmakāya, tathāgata, ultimate reality, and nirvāṇa. For [the Anūnatvāpūrṇatvanirdeśaparivarta] says:
- Śāriputra, "tathāgata heart" is a designation for the dharmakāya.[6]
[The Śrīmālādevīsūtra states:]
Bhagavan, it is not that the Tathāgata is other and {D104b} the dharmakāya is other. Bhagavan, that very dharmakāya is the Tathāgata.[7]
And:
- Bhagavan, the name "cessation of suffering" indicates the dharmakāya of the Tathāgata, which is . . . endowed with such qualities.[8]
And:
- Bhagavan, "the dhātu of nirvāṇa" is a designation for the dharmakāya of the Tathāgata.[9]
- D45.48, fol. 272a.7–272b.1.
- Skt. prakṛteḥ can be understood as an apposition to "disposition." It could also be read as "the nature of the disposition."DP "by nature" (rang bzhin gyis, though this could just be a common misprint for a genitive gyi).
- According to C, this quote is from a Ṣaḍāyatanasūtra or Ṣaḍindriyarāśisūtra (neither the Pāli, nor the Tibetan, nor the Chinese canons contain sūtras of that name). Both the Pāli and the Chinese canons contain the Saḷāyatanavibhangasutta (Majjhima Nikāya 137), Mahāsaḷāyatanikasutta (Majjhima Nikāya 149), and Saḷāyatanasaṃyutta (Saṃyutta Nikāya 35), but none of them contains this passage. It is however found in the Bodhisattvabhūmi (Wogihara ed., 3.4–6; D4037, fol. 2b.4) and, almost identically, in the Śrāvakabhūmi (D4036, fol. 2a.2–3).
- There is a partly similar passage in the Śrīmālādevīsūtra (D45.48, fols. 272b.7–273a.1).
- D100, fol. 283a.3.
- Taishō 668, 467a.
- D45.48, fol. 269a.2–3.
- Ibid., fol. 272a.2–5.
- Ibid., fol. 269a.1–2.
BDRCcatvāro'rthāḥ katame/
buddhadharmāvinirbhāgastadgotrasya tathāgamaḥ/
amṛṣāmoṣadharmitvamādiprakṛtiśāntatā//86//
buddhadharmāvinirbhāgārthaḥ/ yamadhikṛtyoktam/ aśūnyo bhagavaṃstathāgatagarbho gaṅgāanadīvālukāvyativṛttairavinirbhāgairamuktajñairacintyairbuddhadharmairiti/ tadgotrasya prakṛteracintyaprakārasamudāgamārthaḥ/ yamadhikṛtyoktam/ ṣaḍāyatanaviśeṣaḥ sa tādṛśaḥ paraṃparāgato'nādikāliko dharmatāpratilabdha iti/ amṛṣāmopārthaḥ/ yamadhikṛtyoktam/ tatra paramārthasatyaṃ yadidamamoṣadharmi nirvāṇam/ tatkasmāddhetoḥ/ nityaṃ tadgotraṃ samadharmatayeti/ atyantopaśamārthaḥ/ yamadhikṛtyoktam/ ādiparinirvṛta eva tathāgato'rhan samyaksaṃbuddho'nutpanno'niruddha iti/ eṣu caturṣvartheṣu yathāsaṃkhyāmima catvāro nāmaparyāyā bhavanti/ tadyathā dharmakāyastathāgata paramārthasatyaṃ nirvāṇamiti/ yata evamāha/ tathāgatagarbha iti śāriputra dharmakāyasyaitadadhivacanamiti/ nānyo bhagavaṃstathāgato'nyo dharmakāyaḥ/ dharmakāya eva bhagavaṃstathāgata iti/ duḥkhanirodhanāmnā bhagavannevaṃguṇasamanvāgatastathāgatadharmakāyo deśita iti/ nirvāṇadhāturiti bhagavaṃstathāgatadharmakāyasyaitadadhivacanamiti/
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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此I.87
རྣམ་ཀུན་མངོན་རྫོགས་བྱང་ཆུབ་དང་། །
དྲི་མ་བག་ཆགས་བཅས་སྤངས་པ། །
སངས་རྒྱས་མྱ་ངན་འདས་པ་ནི། །
དམ་པའི་དོན་དུ་གཉིས་མེད་ཉིད། །
Being the fully perfect awakening in all aspects
And the removal of [all] stains and their latent tendencies,
Buddhahood and nirvāṇa
Ultimately are not two.
सर्वाकाराभिसंबोधिः सवासनमल्लोद्धृतिः
बुद्धत्वमथ निर्वाणमद्वयं परमार्थतः
覺一切種智 離一切習氣
佛及涅槃體 不離第一義
Now, what is taught by the latter half of verse [I.84]?
- Being the fully perfect awakening in all aspects
- And the removal of [all] stains and their latent tendencies,
- Buddhahood and nirvāṇa
- Ultimately are not two. I.87
Those four synonyms for the uncontaminated basic element are contained in the single undifferentiated meaning of the tathāgata element. Therefore, since those [four] are one in their meaning, by way of the principle of the dharma of nonduality, the two called "buddhahood" (due to its being the fully perfect awakening in all aspects with regard to all phenomena) and "nirvāṇa" (due to its being the relinquishment of [all] stains and their latent tendencies immediately upon this fully perfect awakening)[1] are to be regarded as not being two in the uncontaminated basic element, [that is,] not being different and being inseparable. It is said:
- Liberation has the characteristic of being inseparable
- From its qualities, which are of all kinds,
- Innumerable, inconceivable, and stainless.
- What is this liberation is the Tathāgata.[2]
With regard to the parinirvāṇa of arhats and pratyekabuddhas, [the Śrīmālādevīsūtra] says:
- Bhagavan, what is called "nirvāṇa" is [just] a means of the tathāgatas.[3]
This [passage] explains that, just like a city in the middle of the jungle that is magically created for [travelers] who are tired by their long path, this [nirvāṇa of śrāvakas and pratyekabuddhas] is a means [used] by the completely perfect buddhas, who are the supreme lords of dharma, [so that śrāvakas and pratyekabuddhas] do not turn back. [On the other hand, that sūtra] says: {D105a}
Bhagavan, because they have attained nirvāṇa, {J57} the tathāgata arhats, the completely perfect buddhas, are endowed with the qualities that have finally reached their entirety . . . immeasurability . . . inconceivability . . . . and . . . purity.[4]
This [passage] explains that, having attained the nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities, {P109a} the completely perfect buddhas have the character of that [nirvāṇa]. Thus since both buddhahood and nirvāṇa have the quality of being inseparable,[5] there is no one who attains nirvāṇa without buddhahood.
- With Schmithausen, I follow MA sahābhisaṃbodhāt and DP lhan cig mngon par rdzogs par byang chub pas against J mahābhisaṃbodhāt.
- Modern scholars usually do not consider this verse as part of the Uttaratantra but as part of RGVV. That this verse is not part of the Uttaratantra but a quote from some other text is suggested by the fact that it is followed by iti in the Sanskrit of RGVV and by the corresponding zees bya ba in DP. By contrast, such is never the case for any of the verses of the Uttaratantra in RGVV. Still, RGVV provides some comments on this verse (as it does with certain other verses not from the Uttaratantra) and in its explanation of I.88–92. Maybe due to that or based on a different manuscript, Ut (DP) and all Tibetan commentaries consider this verse to be part of the Uttaratantra. For further comments on it, see CMW (491–92). According to C, this verse is from the Mahāparinirvāṇasūtra, but, as Takasaki already remarks, it is not found there. Maybe C was referring to a partly similar passage in that sūtra: "This [nirvāṇa] is liberation. Liberation is the experience that is most everlasting, immovable, blissful, and permanent. What is this liberation is the Tathāgata" (D120, fol. 78a.1). The Aṅgulimālīyasūtra (D213, fol. 189a.2) also contains two similar lines: "What is nirvāṇa is liberation. What is liberation is the Tathāgata."
- D45.48, fol. 264a.5.
- Ibid., fol. 264a.5–264b.2. The text’s compound sarvāprameyācintyaviśuddhiniṣṭhāgataguṇasamanvāgatā is not found in the sūtra, but its four components sarvāprameyācintyaviśuddhi° are contrasted in four separate sentences with the lack of such qualities in śrāvakas and pratyekabuddhas.
- As Takasaki does, this could also be read as "have inseparable qualities" (which is also true), but, as already explained at length, the point here is that buddhahood and nirvāṇa are inseparable.
BDRCtatrāpareṇa ślokārdhena kiṃ darśayati/
sarvākārābhisaṃbodhiḥ savāsanamalloddhṛtiḥ/
buddhatvamatha nirvāṇamadvayaṃ paramārthataḥ//87//
yata ete catvāro'nāsravadhātuparyāyāstathāgatadhātāvekasminnabhinne'rthe samavasaranti/ ata eṣāmekārthatvādadvayadharmanayamukhena yacca sarvākārasarvadharmābhisaṃbodhādruddhatvamityuktaṃ yacca mahābhisaṃbodhāt savāsanamalaprahāṇānnirvāṇamityuktametadubhayamanāsrave dhātāvadvayamiti draṣṭavyamabhinnamacchinnam/
sarvākārairasaṃkhyeyairacintyairamalairguṇaiḥ/
abhinnalakṣaṇo mokṣo yo mokṣaḥ sa tathāgata iti//
yaduktamarhatpratyekabuddhaparinirvāṇamadhikṛtya/ nirvāṇamiti bhagavannupāya eṣa tathā gatānāmiti/ anena dīrghādhvapariśrāntānāmaṭavīmadhye nagaranirmāṇavadavivartanopāya eṣa dharmaparameśvarāṇāṃ samyaksaṃbuddhānāmiti paridīpitam/ nirvāṇādhigamād bhagavaṃstathāgatā bhavantyarhantaḥ samyaksaṃbuddhāḥ sarvāprameyācintyaviśuddhiniṣṭhāgataguṇasamanvāgatā iti/ anena caturākāraguṇaniṣpatsvasaṃbhinnalakṣaṇaṃ nirvāṇamadhigamya tadātmakāḥ samyaksaṃbuddhā bhavantīti/ buddhatvanirvāṇayoravinirbhāgaguṇayogāduddhatvamantareṇa kasyacinnirvāṇādhigamo nāstīti paridīpitam/
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 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
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I.87.1
རྣམ་པ་ཐམས་ཅད་གྲངས་མེད་པ། །
བསམ་མེད་དྲི་མེད་ཡོན་ཏན་དང་། །
དབྱེར་མེད་མཚན་ཉིད་ཐར་པ་སྟེ། །
ཐར་པ་གང་དེ་དེ་བཞིན་གཤེགས། །
Liberation has the characteristic of being inseparable
From its qualities, which are of all kinds,
Innumerable, inconceivable, and stainless.
What is this liberation is the Tathāgata.
सर्वाकारैरसंख्येयैरचिन्त्यैरमलैर्गुणैः
अभिन्नलक्षणो मोक्षो यो मोक्षः स तथागत इति
No Chinese value for this verse.
BDRCNo Tibetan commentary defined.
No Sanskrit commentary defined.
I.88
ཇི་ལྟར་རི་མོ་འདྲི་བྱེད་པ། །
གཞན་དང་གཞན་ལ་མཁས་པ་དག །
གང་ཞིག་ཡན་ལག་གང་ཤེས་པ། །
དེ་གཞན་ངེས་ཟིན་མེད་པར་འགྱུར། །
Suppose there were some painters,
[Each] an expert in a different [body part],
So that whatever part is known by one of them
Would not be understood by any other one.
अन्योन्यकुशला यद्वद्भवेयुश्चित्रलेखकाः
यो यदङ्गं प्रजानीयात्तदन्यो नावधारयेत्
如種種畫師 所知各差別
彼一人知分 第二人不知
Now, through the example of [various] painters,[1] it should be understood that the tathāgatas [have perfected] all these qualities within the uncontaminated basic element because they have accomplished the emptiness that is endowed with all supreme aspects.
- Suppose there were some painters,
- [Each] an expert in a different [body part],
- So that whatever part is known by one of them
- Would not be understood by any other one. I.88
- Then a mighty king would hand
- Them a canvas and order,
- "All of you, on this [canvas]
- Paint my portrait!" I.89
- Having agreed[2] to his [order],
- They would start their painting work,
- [But] then one among these dedicated workers
- Would leave for another country. I.90
- With him gone to another country,
- Due to his absence, the painting
- Would not be completed in all its parts—
- Such is the example that is given. I.91
Here, each one among these [aspects] (generosity and so on) is differentiated into infinite distinctions in terms of being the objects of a buddha. Therefore, they should be understood to be immeasurable. [Also,] they are inconceivable by virtue of their number and power. They are supremely pure because the latent tendencies of the stains that are their antagonistic factors (such as miserliness) have been eliminated.
Here, {D105b} the true nature of nonarising[5] is attained through having cultivated the door of the samādhi of the emptiness endowed with all supreme aspects. Therefore, {P109b} on the bodhisattvabhūmi "The Immovable One," based on the wisdom of the path that is nonconceptual, flawless, uninterrupted, and bears it own natural flavor, {J58} all qualities of the tathāgatas in the uncontaminated basic element are fully accomplished. On the bodhisattvabhūmi "The Excellent One," based on the wisdom of seizing the immeasurable buddha attributes through oceans[6] of innumerable doors of samādhis and dhāraṇīs, the immeasurability of these qualities is fully accomplished. On the bodhisattvabhūmi "Dharma Cloud," based on the wisdom of revealing the secret state of all tathāgatas, the inconceivability of these qualities is fully accomplished. Immediately after that, based on the wisdom of being liberated from all afflictive and cognitive obscurations including their latent tendencies in order to attain the buddhabhūmi, the supreme purity of these qualities is fully accomplished.[7] Since arhats and pratyekabuddhas lack any perceptions based on these four [kinds of] wisdom of said [four] bhūmis, they are said to be far from the dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities.
- v
- Skt. pratiśrutya can also mean "to hear" or "to promise."
- VT (fol. 13v1) glosses tadākārā as śunyatākārā, which relates to the other pāramitās, thus reading "the painters are said to be generosity . . . and so on, which have the aspect of that [emptiness]."DP de rnams is obviously a misprint of de rnam as the equivalent of tadākārā.
- DP add a fifth line de la mngon par sbyin rnams kris between I.92c and I.92d, but Tibetan commentaries usually omit it too.
- I follow MA/MB anutpattikadharmatā° (confirmed by DP mi skye ba’i chos nyid) against J anutpattikadharma° ("the dharma of nonarising"), though the latter is more common as a synonym for emptiness.
- DP "hundreds of thousands" (bray sting).
- Beyond RGVV’s own brief comments on "the emptiness endowed with all supreme aspects," see appendix 4 for more details. GC (386.22–388.26) explains that, in the example of the painters, the canvas symbolizes the tathāgata heart, which has the characteristic of emptiness; the king, all buddhas; the king’s order, the twelve branches of the words of the buddhas; the painters, generosity and so on; the image of the king, the emptiness that is endowed with all supreme phenomena that are the fruitions of the means in their fully complete forms; and the painters receiving the canvas, the realization of the tathāgata heart due to the words of the buddhas. Since all phenomena that are the means are included in the six pāramitās, the coarse elements of this form of emptiness are complete in them. Prajñā is like the head because all knowable objects are viewed through the eye of superior insight. Vigor is like the hands because it collects all virtuous phenomena. Dhyāna and discipline are like the feet because one proceeds on the path with these two. Generosity is like the rich flesh of the body because it creates wealth. Patience is like the hue of the body because it beautifies. Here, the actual image of the king stands for the dharmakāya because it is inseparable from the canvas of the tathāgata heart. The reflection of this image on the canvas in a mirror represents the two rūpakāyas, which thus are only the nominal forms of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly manifest. Therefore, they are the cooperative conditions, while the substantial cause is nothing but the suchness with stains. What is to be made clearly manifest through these means are the qualities that abide in the basic element with stains and surpass the sand grains in the Gaṅgā in number. Thus, RGVV says that the four features of these qualities—being of all kinds, being innumerable, being inconceivable, and being stainless—are, in due order, attained on the eight bhūmi up through the buddhabhūmi. However, this is only said in terms of what is primary, but all these four features of the qualities exist already on the eighth bhūmi. This is similar to matching the ten pāramitās with the ten bhūmis by saying that generosity is the primary pāramitā on the first bhūmi and so on, while in fact all ten pāramitās exist on each bhūmi. According to GC, RGVV’s phrase "the samādhi of the emptiness endowed with all supreme aspects"refers to the wisdom of the pure bhūmis that is endowed with all aspects of qualities. "The door of that" consists of having terminated flaws through prajñā and having collected all factors of means through compassion. Through having cultivated these, on the eighth bhūmi, bodhisattvas attain the dharma of nonarising. Therefore, the effortless operation of nonconceptual wisdom from the eighth bhūmi onward is attained through the preceding cultivation of the path that entails effort up through the seventh bhūmi.
BDRCtatra tathāgatānāmanāsrave dhātau sarvākāravaropetaśūnyatābhinirhārataścitrakaradṛṣṭāntena guṇasarvatā veditavyā/
anyonyakuśalā yadvadbhaveyuścitralekhakāḥ/
yo yadaṅgaṃ prajānīyāttadanyo nāvadhārayet//88//
athe tebhyaḥ prabhū rājā prayacchedduṣyamājñayā/
sarvairevātra yuṣmābhiḥ kāryā pratikṛtirmama//89//
tatastasya pratiśrutya yuñjeraṃścitrakarmaṇi/
tatraiko vyabhiyuktānāmanyadeśagato bhavet//90//
deśāntaragate tasmin pratimā tadviyogataḥ/
na sā sarvāṅgasaṃpūrṇā bhavedityupamā kṛtā//91//
lekhakā ye tadākārā dānaśīlakṣamādayaḥ/
sarvākāravaropetā śūnyatā pratimocyate//92//
tatraiṣāmeva dānādīnāmekaikasya buddhaviṣayāparyantaprakārabhedabhinnatvādaparimitatvaṃ veditavyam/ saṃkhyāprabhāvābhyāmacintyatvam/ mātsaryādivipakṣamalavāsanāpakarṣitatvādviśuddhiparamatvamiti/ tatra sarvākāravaropetaśūnyatāsamādhimukhabhāvanayānutpattikadharmalābhādacalāyāṃ bodhisattvabhūmāvavikalpāniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānāmanāsrave dhātau guṇasarvatā samudāgacchati/ sādhumatyāṃ bodhisattvabhūmāvasaṃkhyeyasamādhidhāraṇīmukhasamudrairaparimāṇabuddhadharmaparigrahajñānasaniśrayeṇa guṇāprameyatā samudāgacchati/ dharmameghāyāṃ bodhisattvabhūmau sarvatathāgatagṛhyasthānāviparokṣajñānasaṃniśrayeṇa guṇācintyatā samudāgacchati/ tadanantaraṃ buddhabhūbhyadhigamāya sarvasavāsanakleśajñeyāvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati/ yat eṣu caturṣu bhūmijñānasaṃniśrayeṣvarhatpratyekabuddhā na saṃdṛśyante tasmātte dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātorityuktam/
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
如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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I.89
དེ་ནས་འདི་ལ་ཁྱེད་ཀུན་གྱིས། །
ང་ཡི་གཟུགས་ནི་གྱིས་ཤིག་ཅེས། །
མངའ་བདག་རྒྱལ་པོས་དེ་དག་ལ། །
བཀའ་ཡིས་རས་ནི་བྱིན་པ་དང་།
Then a mighty king would hand
Them a canvas and order,
"All of you, on this [canvas]
Paint my portrait!"
अथे तेभ्यः प्रभू राजा प्रयच्छेद्दुष्यमाज्ञया
सर्वैरेवात्र युष्माभिः कार्या प्रतिकृतिर्मम
有自在國王 勅諸畫師言
於彼摽畫處 具足作我身
Now, through the example of [various] painters,[1] it should be understood that the tathāgatas [have perfected] all these qualities within the uncontaminated basic element because they have accomplished the emptiness that is endowed with all supreme aspects.
- Suppose there were some painters,
- [Each] an expert in a different [body part],
- So that whatever part is known by one of them
- Would not be understood by any other one. I.88
- Then a mighty king would hand
- Them a canvas and order,
- "All of you, on this [canvas]
- Paint my portrait!" I.89
- Having agreed[2] to his [order],
- They would start their painting work,
- [But] then one among these dedicated workers
- Would leave for another country. I.90
- With him gone to another country,
- Due to his absence, the painting
- Would not be completed in all its parts—
- Such is the example that is given. I.91
Here, each one among these [aspects] (generosity and so on) is differentiated into infinite distinctions in terms of being the objects of a buddha. Therefore, they should be understood to be immeasurable. [Also,] they are inconceivable by virtue of their number and power. They are supremely pure because the latent tendencies of the stains that are their antagonistic factors (such as miserliness) have been eliminated.
Here, {D105b} the true nature of nonarising[5] is attained through having cultivated the door of the samādhi of the emptiness endowed with all supreme aspects. Therefore, {P109b} on the bodhisattvabhūmi "The Immovable One," based on the wisdom of the path that is nonconceptual, flawless, uninterrupted, and bears it own natural flavor, {J58} all qualities of the tathāgatas in the uncontaminated basic element are fully accomplished. On the bodhisattvabhūmi "The Excellent One," based on the wisdom of seizing the immeasurable buddha attributes through oceans[6] of innumerable doors of samādhis and dhāraṇīs, the immeasurability of these qualities is fully accomplished. On the bodhisattvabhūmi "Dharma Cloud," based on the wisdom of revealing the secret state of all tathāgatas, the inconceivability of these qualities is fully accomplished. Immediately after that, based on the wisdom of being liberated from all afflictive and cognitive obscurations including their latent tendencies in order to attain the buddhabhūmi, the supreme purity of these qualities is fully accomplished.[7] Since arhats and pratyekabuddhas lack any perceptions based on these four [kinds of] wisdom of said [four] bhūmis, they are said to be far from the dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities.
- v
- Skt. pratiśrutya can also mean "to hear" or "to promise."
- VT (fol. 13v1) glosses tadākārā as śunyatākārā, which relates to the other pāramitās, thus reading "the painters are said to be generosity . . . and so on, which have the aspect of that [emptiness]."DP de rnams is obviously a misprint of de rnam as the equivalent of tadākārā.
- DP add a fifth line de la mngon par sbyin rnams kris between I.92c and I.92d, but Tibetan commentaries usually omit it too.
- I follow MA/MB anutpattikadharmatā° (confirmed by DP mi skye ba’i chos nyid) against J anutpattikadharma° ("the dharma of nonarising"), though the latter is more common as a synonym for emptiness.
- DP "hundreds of thousands" (bray sting).
- Beyond RGVV’s own brief comments on "the emptiness endowed with all supreme aspects," see appendix 4 for more details. GC (386.22–388.26) explains that, in the example of the painters, the canvas symbolizes the tathāgata heart, which has the characteristic of emptiness; the king, all buddhas; the king’s order, the twelve branches of the words of the buddhas; the painters, generosity and so on; the image of the king, the emptiness that is endowed with all supreme phenomena that are the fruitions of the means in their fully complete forms; and the painters receiving the canvas, the realization of the tathāgata heart due to the words of the buddhas. Since all phenomena that are the means are included in the six pāramitās, the coarse elements of this form of emptiness are complete in them. Prajñā is like the head because all knowable objects are viewed through the eye of superior insight. Vigor is like the hands because it collects all virtuous phenomena. Dhyāna and discipline are like the feet because one proceeds on the path with these two. Generosity is like the rich flesh of the body because it creates wealth. Patience is like the hue of the body because it beautifies. Here, the actual image of the king stands for the dharmakāya because it is inseparable from the canvas of the tathāgata heart. The reflection of this image on the canvas in a mirror represents the two rūpakāyas, which thus are only the nominal forms of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly manifest. Therefore, they are the cooperative conditions, while the substantial cause is nothing but the suchness with stains. What is to be made clearly manifest through these means are the qualities that abide in the basic element with stains and surpass the sand grains in the Gaṅgā in number. Thus, RGVV says that the four features of these qualities—being of all kinds, being innumerable, being inconceivable, and being stainless—are, in due order, attained on the eight bhūmi up through the buddhabhūmi. However, this is only said in terms of what is primary, but all these four features of the qualities exist already on the eighth bhūmi. This is similar to matching the ten pāramitās with the ten bhūmis by saying that generosity is the primary pāramitā on the first bhūmi and so on, while in fact all ten pāramitās exist on each bhūmi. According to GC, RGVV’s phrase "the samādhi of the emptiness endowed with all supreme aspects"refers to the wisdom of the pure bhūmis that is endowed with all aspects of qualities. "The door of that" consists of having terminated flaws through prajñā and having collected all factors of means through compassion. Through having cultivated these, on the eighth bhūmi, bodhisattvas attain the dharma of nonarising. Therefore, the effortless operation of nonconceptual wisdom from the eighth bhūmi onward is attained through the preceding cultivation of the path that entails effort up through the seventh bhūmi.
BDRCtatra tathāgatānāmanāsrave dhātau sarvākāravaropetaśūnyatābhinirhārataścitrakaradṛṣṭāntena guṇasarvatā veditavyā/
anyonyakuśalā yadvadbhaveyuścitralekhakāḥ/
yo yadaṅgaṃ prajānīyāttadanyo nāvadhārayet//88//
athe tebhyaḥ prabhū rājā prayacchedduṣyamājñayā/
sarvairevātra yuṣmābhiḥ kāryā pratikṛtirmama//89//
tatastasya pratiśrutya yuñjeraṃścitrakarmaṇi/
tatraiko vyabhiyuktānāmanyadeśagato bhavet//90//
deśāntaragate tasmin pratimā tadviyogataḥ/
na sā sarvāṅgasaṃpūrṇā bhavedityupamā kṛtā//91//
lekhakā ye tadākārā dānaśīlakṣamādayaḥ/
sarvākāravaropetā śūnyatā pratimocyate//92//
tatraiṣāmeva dānādīnāmekaikasya buddhaviṣayāparyantaprakārabhedabhinnatvādaparimitatvaṃ veditavyam/ saṃkhyāprabhāvābhyāmacintyatvam/ mātsaryādivipakṣamalavāsanāpakarṣitatvādviśuddhiparamatvamiti/ tatra sarvākāravaropetaśūnyatāsamādhimukhabhāvanayānutpattikadharmalābhādacalāyāṃ bodhisattvabhūmāvavikalpāniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānāmanāsrave dhātau guṇasarvatā samudāgacchati/ sādhumatyāṃ bodhisattvabhūmāvasaṃkhyeyasamādhidhāraṇīmukhasamudrairaparimāṇabuddhadharmaparigrahajñānasaniśrayeṇa guṇāprameyatā samudāgacchati/ dharmameghāyāṃ bodhisattvabhūmau sarvatathāgatagṛhyasthānāviparokṣajñānasaṃniśrayeṇa guṇācintyatā samudāgacchati/ tadanantaraṃ buddhabhūbhyadhigamāya sarvasavāsanakleśajñeyāvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati/ yat eṣu caturṣu bhūmijñānasaṃniśrayeṣvarhatpratyekabuddhā na saṃdṛśyante tasmātte dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātorityuktam/
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
如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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I.90
དེ་ལས་དེ་ནི་ཐོས་གྱུར་ཏེ། །
རི་མོའི་ལས་ལ་རབ་སྦྱོར་རོ། །
དེ་ལ་མངོན་པར་སྦྱོར་རྣམས་ལ། །
གཅིག་གཅིག་ཡུལ་གཞན་སོང་གྱུར་པ། །
Having agreed to his [order],
They would start their painting work,
[But] then one among these dedicated workers
Would leave for another country.
ततस्तस्य प्रतिश्रुत्य युञ्जेरंश्चित्रकर्मणि
तत्रैको व्यभियुक्तानामन्यदेशगतो भवेत्
國中諸畫師 一切皆下手
若不闕一人 乃成國王像
Now, through the example of [various] painters,[1] it should be understood that the tathāgatas [have perfected] all these qualities within the uncontaminated basic element because they have accomplished the emptiness that is endowed with all supreme aspects.
- Suppose there were some painters,
- [Each] an expert in a different [body part],
- So that whatever part is known by one of them
- Would not be understood by any other one. I.88
- Then a mighty king would hand
- Them a canvas and order,
- "All of you, on this [canvas]
- Paint my portrait!" I.89
- Having agreed[2] to his [order],
- They would start their painting work,
- [But] then one among these dedicated workers
- Would leave for another country. I.90
- With him gone to another country,
- Due to his absence, the painting
- Would not be completed in all its parts—
- Such is the example that is given. I.91
Here, each one among these [aspects] (generosity and so on) is differentiated into infinite distinctions in terms of being the objects of a buddha. Therefore, they should be understood to be immeasurable. [Also,] they are inconceivable by virtue of their number and power. They are supremely pure because the latent tendencies of the stains that are their antagonistic factors (such as miserliness) have been eliminated.
Here, {D105b} the true nature of nonarising[5] is attained through having cultivated the door of the samādhi of the emptiness endowed with all supreme aspects. Therefore, {P109b} on the bodhisattvabhūmi "The Immovable One," based on the wisdom of the path that is nonconceptual, flawless, uninterrupted, and bears it own natural flavor, {J58} all qualities of the tathāgatas in the uncontaminated basic element are fully accomplished. On the bodhisattvabhūmi "The Excellent One," based on the wisdom of seizing the immeasurable buddha attributes through oceans[6] of innumerable doors of samādhis and dhāraṇīs, the immeasurability of these qualities is fully accomplished. On the bodhisattvabhūmi "Dharma Cloud," based on the wisdom of revealing the secret state of all tathāgatas, the inconceivability of these qualities is fully accomplished. Immediately after that, based on the wisdom of being liberated from all afflictive and cognitive obscurations including their latent tendencies in order to attain the buddhabhūmi, the supreme purity of these qualities is fully accomplished.[7] Since arhats and pratyekabuddhas lack any perceptions based on these four [kinds of] wisdom of said [four] bhūmis, they are said to be far from the dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities.
- v
- Skt. pratiśrutya can also mean "to hear" or "to promise."
- VT (fol. 13v1) glosses tadākārā as śunyatākārā, which relates to the other pāramitās, thus reading "the painters are said to be generosity . . . and so on, which have the aspect of that [emptiness]."DP de rnams is obviously a misprint of de rnam as the equivalent of tadākārā.
- DP add a fifth line de la mngon par sbyin rnams kris between I.92c and I.92d, but Tibetan commentaries usually omit it too.
- I follow MA/MB anutpattikadharmatā° (confirmed by DP mi skye ba’i chos nyid) against J anutpattikadharma° ("the dharma of nonarising"), though the latter is more common as a synonym for emptiness.
- DP "hundreds of thousands" (bray sting).
- Beyond RGVV’s own brief comments on "the emptiness endowed with all supreme aspects," see appendix 4 for more details. GC (386.22–388.26) explains that, in the example of the painters, the canvas symbolizes the tathāgata heart, which has the characteristic of emptiness; the king, all buddhas; the king’s order, the twelve branches of the words of the buddhas; the painters, generosity and so on; the image of the king, the emptiness that is endowed with all supreme phenomena that are the fruitions of the means in their fully complete forms; and the painters receiving the canvas, the realization of the tathāgata heart due to the words of the buddhas. Since all phenomena that are the means are included in the six pāramitās, the coarse elements of this form of emptiness are complete in them. Prajñā is like the head because all knowable objects are viewed through the eye of superior insight. Vigor is like the hands because it collects all virtuous phenomena. Dhyāna and discipline are like the feet because one proceeds on the path with these two. Generosity is like the rich flesh of the body because it creates wealth. Patience is like the hue of the body because it beautifies. Here, the actual image of the king stands for the dharmakāya because it is inseparable from the canvas of the tathāgata heart. The reflection of this image on the canvas in a mirror represents the two rūpakāyas, which thus are only the nominal forms of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly manifest. Therefore, they are the cooperative conditions, while the substantial cause is nothing but the suchness with stains. What is to be made clearly manifest through these means are the qualities that abide in the basic element with stains and surpass the sand grains in the Gaṅgā in number. Thus, RGVV says that the four features of these qualities—being of all kinds, being innumerable, being inconceivable, and being stainless—are, in due order, attained on the eight bhūmi up through the buddhabhūmi. However, this is only said in terms of what is primary, but all these four features of the qualities exist already on the eighth bhūmi. This is similar to matching the ten pāramitās with the ten bhūmis by saying that generosity is the primary pāramitā on the first bhūmi and so on, while in fact all ten pāramitās exist on each bhūmi. According to GC, RGVV’s phrase "the samādhi of the emptiness endowed with all supreme aspects"refers to the wisdom of the pure bhūmis that is endowed with all aspects of qualities. "The door of that" consists of having terminated flaws through prajñā and having collected all factors of means through compassion. Through having cultivated these, on the eighth bhūmi, bodhisattvas attain the dharma of nonarising. Therefore, the effortless operation of nonconceptual wisdom from the eighth bhūmi onward is attained through the preceding cultivation of the path that entails effort up through the seventh bhūmi.
BDRCtatra tathāgatānāmanāsrave dhātau sarvākāravaropetaśūnyatābhinirhārataścitrakaradṛṣṭāntena guṇasarvatā veditavyā/
anyonyakuśalā yadvadbhaveyuścitralekhakāḥ/
yo yadaṅgaṃ prajānīyāttadanyo nāvadhārayet//88//
athe tebhyaḥ prabhū rājā prayacchedduṣyamājñayā/
sarvairevātra yuṣmābhiḥ kāryā pratikṛtirmama//89//
tatastasya pratiśrutya yuñjeraṃścitrakarmaṇi/
tatraiko vyabhiyuktānāmanyadeśagato bhavet//90//
deśāntaragate tasmin pratimā tadviyogataḥ/
na sā sarvāṅgasaṃpūrṇā bhavedityupamā kṛtā//91//
lekhakā ye tadākārā dānaśīlakṣamādayaḥ/
sarvākāravaropetā śūnyatā pratimocyate//92//
tatraiṣāmeva dānādīnāmekaikasya buddhaviṣayāparyantaprakārabhedabhinnatvādaparimitatvaṃ veditavyam/ saṃkhyāprabhāvābhyāmacintyatvam/ mātsaryādivipakṣamalavāsanāpakarṣitatvādviśuddhiparamatvamiti/ tatra sarvākāravaropetaśūnyatāsamādhimukhabhāvanayānutpattikadharmalābhādacalāyāṃ bodhisattvabhūmāvavikalpāniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānāmanāsrave dhātau guṇasarvatā samudāgacchati/ sādhumatyāṃ bodhisattvabhūmāvasaṃkhyeyasamādhidhāraṇīmukhasamudrairaparimāṇabuddhadharmaparigrahajñānasaniśrayeṇa guṇāprameyatā samudāgacchati/ dharmameghāyāṃ bodhisattvabhūmau sarvatathāgatagṛhyasthānāviparokṣajñānasaṃniśrayeṇa guṇācintyatā samudāgacchati/ tadanantaraṃ buddhabhūbhyadhigamāya sarvasavāsanakleśajñeyāvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati/ yat eṣu caturṣu bhūmijñānasaṃniśrayeṣvarhatpratyekabuddhā na saṃdṛśyante tasmātte dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātorityuktam/
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
如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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I.91
དེ་ནི་ཡུལ་གཞན་སོང་བས་ན། །
དེ་མ་ཚང་ཕྱིར་རི་མོ་དེ། །
ཡན་ལག་ཐམས་ཅད་ཡོངས་རྫོགས་པར། །
མི་འགྱུར་བཞིན་ཤེས་དཔེར་བྱས་སོ། །
With him gone to another country,
Due to his absence, the painting
Would not be completed in all its parts—
Such is the example that is given.
देशान्तरगते तस्मिन् प्रतिमा तद्वियोगतः
न सा सर्वाङ्गसंपूर्णा भवेदित्युपमा कृता
由無彼一人 國王像不成
以其不滿足 一切身分故
Now, through the example of [various] painters,[1] it should be understood that the tathāgatas [have perfected] all these qualities within the uncontaminated basic element because they have accomplished the emptiness that is endowed with all supreme aspects.
- Suppose there were some painters,
- [Each] an expert in a different [body part],
- So that whatever part is known by one of them
- Would not be understood by any other one. I.88
- Then a mighty king would hand
- Them a canvas and order,
- "All of you, on this [canvas]
- Paint my portrait!" I.89
- Having agreed[2] to his [order],
- They would start their painting work,
- [But] then one among these dedicated workers
- Would leave for another country. I.90
- With him gone to another country,
- Due to his absence, the painting
- Would not be completed in all its parts—
- Such is the example that is given. I.91
Here, each one among these [aspects] (generosity and so on) is differentiated into infinite distinctions in terms of being the objects of a buddha. Therefore, they should be understood to be immeasurable. [Also,] they are inconceivable by virtue of their number and power. They are supremely pure because the latent tendencies of the stains that are their antagonistic factors (such as miserliness) have been eliminated.
Here, {D105b} the true nature of nonarising[5] is attained through having cultivated the door of the samādhi of the emptiness endowed with all supreme aspects. Therefore, {P109b} on the bodhisattvabhūmi "The Immovable One," based on the wisdom of the path that is nonconceptual, flawless, uninterrupted, and bears it own natural flavor, {J58} all qualities of the tathāgatas in the uncontaminated basic element are fully accomplished. On the bodhisattvabhūmi "The Excellent One," based on the wisdom of seizing the immeasurable buddha attributes through oceans[6] of innumerable doors of samādhis and dhāraṇīs, the immeasurability of these qualities is fully accomplished. On the bodhisattvabhūmi "Dharma Cloud," based on the wisdom of revealing the secret state of all tathāgatas, the inconceivability of these qualities is fully accomplished. Immediately after that, based on the wisdom of being liberated from all afflictive and cognitive obscurations including their latent tendencies in order to attain the buddhabhūmi, the supreme purity of these qualities is fully accomplished.[7] Since arhats and pratyekabuddhas lack any perceptions based on these four [kinds of] wisdom of said [four] bhūmis, they are said to be far from the dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities.
- v
- Skt. pratiśrutya can also mean "to hear" or "to promise."
- VT (fol. 13v1) glosses tadākārā as śunyatākārā, which relates to the other pāramitās, thus reading "the painters are said to be generosity . . . and so on, which have the aspect of that [emptiness]."DP de rnams is obviously a misprint of de rnam as the equivalent of tadākārā.
- DP add a fifth line de la mngon par sbyin rnams kris between I.92c and I.92d, but Tibetan commentaries usually omit it too.
- I follow MA/MB anutpattikadharmatā° (confirmed by DP mi skye ba’i chos nyid) against J anutpattikadharma° ("the dharma of nonarising"), though the latter is more common as a synonym for emptiness.
- DP "hundreds of thousands" (bray sting).
- Beyond RGVV’s own brief comments on "the emptiness endowed with all supreme aspects," see appendix 4 for more details. GC (386.22–388.26) explains that, in the example of the painters, the canvas symbolizes the tathāgata heart, which has the characteristic of emptiness; the king, all buddhas; the king’s order, the twelve branches of the words of the buddhas; the painters, generosity and so on; the image of the king, the emptiness that is endowed with all supreme phenomena that are the fruitions of the means in their fully complete forms; and the painters receiving the canvas, the realization of the tathāgata heart due to the words of the buddhas. Since all phenomena that are the means are included in the six pāramitās, the coarse elements of this form of emptiness are complete in them. Prajñā is like the head because all knowable objects are viewed through the eye of superior insight. Vigor is like the hands because it collects all virtuous phenomena. Dhyāna and discipline are like the feet because one proceeds on the path with these two. Generosity is like the rich flesh of the body because it creates wealth. Patience is like the hue of the body because it beautifies. Here, the actual image of the king stands for the dharmakāya because it is inseparable from the canvas of the tathāgata heart. The reflection of this image on the canvas in a mirror represents the two rūpakāyas, which thus are only the nominal forms of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly manifest. Therefore, they are the cooperative conditions, while the substantial cause is nothing but the suchness with stains. What is to be made clearly manifest through these means are the qualities that abide in the basic element with stains and surpass the sand grains in the Gaṅgā in number. Thus, RGVV says that the four features of these qualities—being of all kinds, being innumerable, being inconceivable, and being stainless—are, in due order, attained on the eight bhūmi up through the buddhabhūmi. However, this is only said in terms of what is primary, but all these four features of the qualities exist already on the eighth bhūmi. This is similar to matching the ten pāramitās with the ten bhūmis by saying that generosity is the primary pāramitā on the first bhūmi and so on, while in fact all ten pāramitās exist on each bhūmi. According to GC, RGVV’s phrase "the samādhi of the emptiness endowed with all supreme aspects"refers to the wisdom of the pure bhūmis that is endowed with all aspects of qualities. "The door of that" consists of having terminated flaws through prajñā and having collected all factors of means through compassion. Through having cultivated these, on the eighth bhūmi, bodhisattvas attain the dharma of nonarising. Therefore, the effortless operation of nonconceptual wisdom from the eighth bhūmi onward is attained through the preceding cultivation of the path that entails effort up through the seventh bhūmi.
BDRCtatra tathāgatānāmanāsrave dhātau sarvākāravaropetaśūnyatābhinirhārataścitrakaradṛṣṭāntena guṇasarvatā veditavyā/
anyonyakuśalā yadvadbhaveyuścitralekhakāḥ/
yo yadaṅgaṃ prajānīyāttadanyo nāvadhārayet//88//
athe tebhyaḥ prabhū rājā prayacchedduṣyamājñayā/
sarvairevātra yuṣmābhiḥ kāryā pratikṛtirmama//89//
tatastasya pratiśrutya yuñjeraṃścitrakarmaṇi/
tatraiko vyabhiyuktānāmanyadeśagato bhavet//90//
deśāntaragate tasmin pratimā tadviyogataḥ/
na sā sarvāṅgasaṃpūrṇā bhavedityupamā kṛtā//91//
lekhakā ye tadākārā dānaśīlakṣamādayaḥ/
sarvākāravaropetā śūnyatā pratimocyate//92//
tatraiṣāmeva dānādīnāmekaikasya buddhaviṣayāparyantaprakārabhedabhinnatvādaparimitatvaṃ veditavyam/ saṃkhyāprabhāvābhyāmacintyatvam/ mātsaryādivipakṣamalavāsanāpakarṣitatvādviśuddhiparamatvamiti/ tatra sarvākāravaropetaśūnyatāsamādhimukhabhāvanayānutpattikadharmalābhādacalāyāṃ bodhisattvabhūmāvavikalpāniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānāmanāsrave dhātau guṇasarvatā samudāgacchati/ sādhumatyāṃ bodhisattvabhūmāvasaṃkhyeyasamādhidhāraṇīmukhasamudrairaparimāṇabuddhadharmaparigrahajñānasaniśrayeṇa guṇāprameyatā samudāgacchati/ dharmameghāyāṃ bodhisattvabhūmau sarvatathāgatagṛhyasthānāviparokṣajñānasaṃniśrayeṇa guṇācintyatā samudāgacchati/ tadanantaraṃ buddhabhūbhyadhigamāya sarvasavāsanakleśajñeyāvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati/ yat eṣu caturṣu bhūmijñānasaṃniśrayeṣvarhatpratyekabuddhā na saṃdṛśyante tasmātte dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātorityuktam/
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
如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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I.92
དེ་རྣམས་འདྲི་བྱེད་གང་ཡིན་པ། །
སྦྱིན་དང་ཚུལ་ཁྲིམས་བཟོད་ལ་སོགས། །
རྣམ་པ་ཀུན་གྱི་མཆོག་ལྡན་པའི། །
སྟོང་པ་ཉིད་ནི་གཟུགས་སུ་བརྗོད། །
The painters that appear in such a way
Are said to be generosity, discipline, patience, and so on,
While the emptiness endowed with
All supreme aspects is the painting.
लेखका ये तदाकारा दानशीलक्षमादयः
सर्वाकारवरोपेता शून्यता प्रतिमोच्यते
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
Now, through the example of [various] painters,[1] it should be understood that the tathāgatas [have perfected] all these qualities within the uncontaminated basic element because they have accomplished the emptiness that is endowed with all supreme aspects.
- Suppose there were some painters,
- [Each] an expert in a different [body part],
- So that whatever part is known by one of them
- Would not be understood by any other one. I.88
- Then a mighty king would hand
- Them a canvas and order,
- "All of you, on this [canvas]
- Paint my portrait!" I.89
- Having agreed[2] to his [order],
- They would start their painting work,
- [But] then one among these dedicated workers
- Would leave for another country. I.90
- With him gone to another country,
- Due to his absence, the painting
- Would not be completed in all its parts—
- Such is the example that is given. I.91
Here, each one among these [aspects] (generosity and so on) is differentiated into infinite distinctions in terms of being the objects of a buddha. Therefore, they should be understood to be immeasurable. [Also,] they are inconceivable by virtue of their number and power. They are supremely pure because the latent tendencies of the stains that are their antagonistic factors (such as miserliness) have been eliminated.
Here, {D105b} the true nature of nonarising[5] is attained through having cultivated the door of the samādhi of the emptiness endowed with all supreme aspects. Therefore, {P109b} on the bodhisattvabhūmi "The Immovable One," based on the wisdom of the path that is nonconceptual, flawless, uninterrupted, and bears it own natural flavor, {J58} all qualities of the tathāgatas in the uncontaminated basic element are fully accomplished. On the bodhisattvabhūmi "The Excellent One," based on the wisdom of seizing the immeasurable buddha attributes through oceans[6] of innumerable doors of samādhis and dhāraṇīs, the immeasurability of these qualities is fully accomplished. On the bodhisattvabhūmi "Dharma Cloud," based on the wisdom of revealing the secret state of all tathāgatas, the inconceivability of these qualities is fully accomplished. Immediately after that, based on the wisdom of being liberated from all afflictive and cognitive obscurations including their latent tendencies in order to attain the buddhabhūmi, the supreme purity of these qualities is fully accomplished.[7] Since arhats and pratyekabuddhas lack any perceptions based on these four [kinds of] wisdom of said [four] bhūmis, they are said to be far from the dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities.
- v
- Skt. pratiśrutya can also mean "to hear" or "to promise."
- VT (fol. 13v1) glosses tadākārā as śunyatākārā, which relates to the other pāramitās, thus reading "the painters are said to be generosity . . . and so on, which have the aspect of that [emptiness]."DP de rnams is obviously a misprint of de rnam as the equivalent of tadākārā.
- DP add a fifth line de la mngon par sbyin rnams kris between I.92c and I.92d, but Tibetan commentaries usually omit it too.
- I follow MA/MB anutpattikadharmatā° (confirmed by DP mi skye ba’i chos nyid) against J anutpattikadharma° ("the dharma of nonarising"), though the latter is more common as a synonym for emptiness.
- DP "hundreds of thousands" (bray sting).
- Beyond RGVV’s own brief comments on "the emptiness endowed with all supreme aspects," see appendix 4 for more details. GC (386.22–388.26) explains that, in the example of the painters, the canvas symbolizes the tathāgata heart, which has the characteristic of emptiness; the king, all buddhas; the king’s order, the twelve branches of the words of the buddhas; the painters, generosity and so on; the image of the king, the emptiness that is endowed with all supreme phenomena that are the fruitions of the means in their fully complete forms; and the painters receiving the canvas, the realization of the tathāgata heart due to the words of the buddhas. Since all phenomena that are the means are included in the six pāramitās, the coarse elements of this form of emptiness are complete in them. Prajñā is like the head because all knowable objects are viewed through the eye of superior insight. Vigor is like the hands because it collects all virtuous phenomena. Dhyāna and discipline are like the feet because one proceeds on the path with these two. Generosity is like the rich flesh of the body because it creates wealth. Patience is like the hue of the body because it beautifies. Here, the actual image of the king stands for the dharmakāya because it is inseparable from the canvas of the tathāgata heart. The reflection of this image on the canvas in a mirror represents the two rūpakāyas, which thus are only the nominal forms of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly manifest. Therefore, they are the cooperative conditions, while the substantial cause is nothing but the suchness with stains. What is to be made clearly manifest through these means are the qualities that abide in the basic element with stains and surpass the sand grains in the Gaṅgā in number. Thus, RGVV says that the four features of these qualities—being of all kinds, being innumerable, being inconceivable, and being stainless—are, in due order, attained on the eight bhūmi up through the buddhabhūmi. However, this is only said in terms of what is primary, but all these four features of the qualities exist already on the eighth bhūmi. This is similar to matching the ten pāramitās with the ten bhūmis by saying that generosity is the primary pāramitā on the first bhūmi and so on, while in fact all ten pāramitās exist on each bhūmi. According to GC, RGVV’s phrase "the samādhi of the emptiness endowed with all supreme aspects"refers to the wisdom of the pure bhūmis that is endowed with all aspects of qualities. "The door of that" consists of having terminated flaws through prajñā and having collected all factors of means through compassion. Through having cultivated these, on the eighth bhūmi, bodhisattvas attain the dharma of nonarising. Therefore, the effortless operation of nonconceptual wisdom from the eighth bhūmi onward is attained through the preceding cultivation of the path that entails effort up through the seventh bhūmi.
BDRCtatra tathāgatānāmanāsrave dhātau sarvākāravaropetaśūnyatābhinirhārataścitrakaradṛṣṭāntena guṇasarvatā veditavyā/
anyonyakuśalā yadvadbhaveyuścitralekhakāḥ/
yo yadaṅgaṃ prajānīyāttadanyo nāvadhārayet//88//
athe tebhyaḥ prabhū rājā prayacchedduṣyamājñayā/
sarvairevātra yuṣmābhiḥ kāryā pratikṛtirmama//89//
tatastasya pratiśrutya yuñjeraṃścitrakarmaṇi/
tatraiko vyabhiyuktānāmanyadeśagato bhavet//90//
deśāntaragate tasmin pratimā tadviyogataḥ/
na sā sarvāṅgasaṃpūrṇā bhavedityupamā kṛtā//91//
lekhakā ye tadākārā dānaśīlakṣamādayaḥ/
sarvākāravaropetā śūnyatā pratimocyate//92//
tatraiṣāmeva dānādīnāmekaikasya buddhaviṣayāparyantaprakārabhedabhinnatvādaparimitatvaṃ veditavyam/ saṃkhyāprabhāvābhyāmacintyatvam/ mātsaryādivipakṣamalavāsanāpakarṣitatvādviśuddhiparamatvamiti/ tatra sarvākāravaropetaśūnyatāsamādhimukhabhāvanayānutpattikadharmalābhādacalāyāṃ bodhisattvabhūmāvavikalpāniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānāmanāsrave dhātau guṇasarvatā samudāgacchati/ sādhumatyāṃ bodhisattvabhūmāvasaṃkhyeyasamādhidhāraṇīmukhasamudrairaparimāṇabuddhadharmaparigrahajñānasaniśrayeṇa guṇāprameyatā samudāgacchati/ dharmameghāyāṃ bodhisattvabhūmau sarvatathāgatagṛhyasthānāviparokṣajñānasaṃniśrayeṇa guṇācintyatā samudāgacchati/ tadanantaraṃ buddhabhūbhyadhigamāya sarvasavāsanakleśajñeyāvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati/ yat eṣu caturṣu bhūmijñānasaṃniśrayeṣvarhatpratyekabuddhā na saṃdṛśyante tasmātte dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātorityuktam/
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
如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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I.93
ཤེས་རབ་ཡེ་ཤེས་རྣམ་གྲོལ་རྣམས། །
གསལ་དང་འཕྲོ་དང་དག་ཕྱིར་དང་། །
ཐ་དད་མེད་ཕྱིར་འོད་དང་ཟེར། །
ཉི་མའི་དཀྱིལ་འཁོར་རྣམས་དང་མཚུངས། །
Since prajñā, wisdom, and liberation
Are illuminating, pervasive, pure,
And not different, they resemble
The light, the rays, and the orb of the sun.
प्रज्ञाज्ञानविमुक्तीनां दीप्तिस्फरणशुद्धितः
अभेदतश्च साधर्म्यं प्रभारश्म्यर्कमण्डलैः
慧智及解脫 不離法界體
無差涅槃界 日相似相對
- Since prajñā, wisdom, and liberation
- Are illuminating, pervasive, pure,
- And not different, they resemble
- The light, the rays, and the orb of the sun. I.93
The dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities is described by what is prajñā, what is wisdom, and what is liberation. In due order, these are explained to resemble the sun in four ways—due to three aspects[1] [in terms of prajñā and so on] and due to one [aspect in general]. Here, the supramundane nonconceptual prajñā in the mind stream of a buddha, {P110a} by virtue of engaging in the elimination of the darkness [that obscures] the supreme true reality of [all] knowable objects, {D106a} resembles the illuminating [quality of the sun]. The omniscient wisdom that is attained subsequently to this [prajñā], by virtue of engaging in all aspects of knowable entities without exception, resembles the pervasive web of the rays [of the sun]. The liberation of the nature of the mind that is the basis of these two, by virtue of being utterly stainless and luminous, resembles the purity of the orb of the sun. By virtue of these three having the nature of not being different from the dharmadhātu, they resemble [the fact that] those three [qualities of the sun] are inseparable from it.
BDRCprajñājñānavimuktīnāṃ dīptispharaṇaśuddhitaḥ/
abhedataśca sādharmyaṃ prabhāraśmyarkamaṇḍalaiḥ//93//
yayā prajñayā yena jñānena yayā vimuktyā sa caturākāraguṇaniṣpattyasaṃbhinnalakṣaṇo nirvāṇadhātuḥ sūcyate tāsāṃ yathākramaṃ tribhirekena ca kāraṇena caturvidhamādityasādharmya paridīpitam/ tatra buddhasāntānikyā lokottaranirvikalpāyāḥ paramajñeyatattvāndhakāravidhamanapratyupasthānatayā prajñāyā dīptisādharmyam/ tatpṛṣṭhalabdhasya sarvajñajñānasya sarvākāraniravaśeṣajñeyavastupravṛttatayā raśmijālaspharaṇasādharmyam/ tadubhayāśrayasya cittaprakṛtivimukteratyantavimalaprabhāsvaratayārkamaṇḍalaviśuddhisādharmyam/ tisṛṇāmapi dharmadhātvasaṃbhedesvabhāvatayā tattrayāvinirbhāgasādharmyamiti/
是故偈言
慧智及解脫 不離法界體
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等為四一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
I.94
དེས་ན་སངས་རྒྱས་མ་ཐོབ་པར། །
མྱ་ངན་འདས་པ་མི་ཐོབ་སྟེ། །
འོད་དང་འོད་ཟེར་སྤངས་ནས་ནི། །
ཉི་མ་ལྟ་བར་མི་ནུས་བཞིན། །
Therefore, without attaining buddhahood,
Nirvāṇa is not attained,
Just as it is impossible to see the sun
After its light and its rays are removed.
अतोऽनागम्य बुद्धत्वं निर्वाणं नाधिगम्यते
न हि शक्यः प्रभारश्मी निर्वृज्य प्रेक्षितुं रविः
不證諸佛身 涅槃不可得
如棄捨光明 日不可得見
- Therefore, without attaining buddhahood,
- Nirvāṇa is not attained,
- Just as it is impossible to see the sun
- After its light and its rays are removed. I.94
{J59} Thus is the true nature of the inseparable qualities of the tathāgatas in this basic element that is endowed with the virtuous attributes whose nature it is to be associated with the [basic element since time] without beginning. Therefore, without realizing the tathāgatahood that is endowed with the vision of the prajñā[1] and wisdom that are without attachment and obstruction,[2] the realization of the dhātu of nirvāṇa, which is characterized by being the liberation from all obscurations, is not suitable to manifest, just as it is not [possible] to see the orb of the sun without seeing its light and its rays. Therefore, [the Śrīmālādevīsūtra] says the following:
Bhagavan, those who [distinguish] inferior and excellent phenomena do not attain nirvāṇa. Bhagavan, those for whom phenomena are equal attain nirvāṇa.[3] Bhagavan, those for whom wisdom is equal, those for whom liberation is equal, and those for whom the vision of the wisdom of liberation is equal attain nirvāṇa. Therefore, Bhagavan, the dhātu of nirvāṇa is said to be of one taste and of equal taste. That is, {P110b} [it is of equal taste] as the taste of awareness and liberation.[4]
- DP omit "prajñā."
- With DP (chugs pa med pa thogs pa med pa’i ye shes kyi gzigs pa mnga ba’i de bzhin gshegs pa), I take asaṅgāpratihataprajñājñānadarśanam as a bahuvrīhi compound qualifying tathāgatatvam.
- DP replaces "phenomena" with "prajñā."D45.48 omits this sentence.
- D45.48, fol. 267a.2–4. The words in "[ ]"are added from D45.48.
BDRCato'nāgamya buddhatvaṃ nirvāṇaṃ nādhigamyate//
na hi śakyaḥ prabhāraśmī nirvṛjya prekṣituṃ raviḥ//94//
yata evamanādi sāṃnidhyasvabhāvaśubhadharmopahite dhātau tathāgatānāmavinirbhāgaguṇadharmatvamato na tathāgatatvamasaṅgāpratihataprajñājñānadarśanamanāgamya sarvāvaraṇavimuktilakṣaṇasya nirvāṇadhātoradhigamaḥ sākṣātkaraṇamupapadyate prabhāraśmyadarśina iva sūryamaṇḍaladarśanam/ ata evamāha/ na hi bhagavan hīnapraṇītadharmāṇāṃ nirvāṇādhigamaḥ/ samadharmāṇāṃ bhagavan nirvāṇādhigamaḥ/ samajñānānāṃ samavimuktīnāṃ samavimuktijñānadarśanānāṃ bhagavan nirvāṇādhigamaḥ/ tasmādbhagavan nirvāṇadhāturekarasaḥ samarasa ityucyate/ yaduta vidyāvimuktiraseneti/
是故偈言
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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
I.95
དེ་ལྟར་རྒྱལ་བའི་སྙིང་པོ་ནི། །
རྣམ་གཞག་རྣམ་པ་བཅུ་ཞེས་བརྗོད། །
ཉོན་མོངས་སྦུབས་ནང་གནས་པ་དེ། །
དཔེ་དག་གིས་ནི་ཤེས་པར་བྱ། །
The presentation of the heart of the victors
Has been discussed in this way in ten aspects.
Now, its being enclosed by the cocoon of the afflictions
Should be understood through examples.
जिनगर्भव्यस्थानमित्येवं दशंधोदितम्
तत्क्लेशकोशगर्भत्वं पुनर्ज्ञेयं निदर्शनैः
向說如來藏 十種義示現
次說煩惱纏 以九種譬喻
- The presentation of the heart of the victors
- Has been discussed in this way in ten aspects.
- Now, its being enclosed by the cocoon of the afflictions
- Should be understood through examples. I.95
Thus, it was in terms of understanding the true nature that is as everlasting as the end of time {D106b} that the presentation of the tathāgata heart has been discussed through ten topics.
BDRCjinagarbhavyasthānamityevaṃ daśaṃdhoditam/
tatkleśakośagarbhatvaṃ punarjñeyaṃ nidarśanaiḥ//95//
ityetadaparāntakoṭisamadhruvadharmatāsaṃvidyamānatāmadhikṛtya daśavidhenārthena tathāgata garbhavyavasthānamuktam/
I.96
སངས་རྒྱས་པད་ངན་སྦྲང་རྩི་སྦྲང་མ་ལ། །
སྦུན་ལ་སྙིང་པོ་མི་གཙང་ནང་ན་གསེར། །
ས་ལ་གཏེར་དང་སྨྱུག་སོགས་འབྲས་ཆུང་དང་། །
གོས་ཧྲུལ་ནང་ན་རྒྱལ་བའི་སྐུ་དང་ནི། །
A buddha in a decaying lotus, honey amid bees,
Kernels in their husks, gold in filth,
A treasure in the earth, a sprout and so on from a small fruit,
An image of the victor in a tattered garment,
बुद्धः कुपद्मे मधु मक्षिकासु
तुषेसु साराण्य शुचौ सुवर्णम्।
निधिः क्षितावल्पफलेऽङ्कुरादि
प्रक्लिन्नवस्त्रेषु जिनात्मभावः
萎華中諸佛 眾蜂中美蜜
皮糩等中實 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
Now, it is in terms of [this tathāgata heart’s] being covered by the afflictions (which have the nature of being associated with it [but] not being connected with it [since time] without beginning) and the pure true nature (which has the nature of being associated and connected with the [tathāgata heart since time] without beginning) that the tathāgata heart’s being concealed by infinite cocoons of the afflictions should be comprehended through nine examples according to the sūtras.[1] What are these nine examples? {J60}
- A buddha in a decaying lotus, honey amid bees,
- Kernels in their husks,[2] gold in filth,
- A treasure in the earth, a sprout and so on from a small fruit,
- An image of the victor in a tattered garment, I.96
- Royalty in the womb of a destitute[3] woman,
- And a precious statue in clay—just as these exist,
- This basic element dwells in sentient beings
- Obscured by the adventitious stains of the afflictions. I.97
- The stains resemble the lotus, the insects,[4] the husks, the filth, the earth, the peel of a fruit,
- The foul-smelling garment, the body of a lowly woman, and the element of earth heated in a fire.[5]
- The supreme basic element has the stainless appearance[6] of the buddha, the honey, the kernels, the gold, the treasure,
- The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue. I.98
- These nine examples stem from the Tathāgatagarbhasūtra (D258, fols. 248a.3–254b.3).
- I follow MA tuṣeṣu sārāny against J tuṣesu sārāny.
- DP "lowly" (ngan ma).
- Skt. prāṇi (lit. "living beings" or "animals").
- With Schmithausen, I follow MA °strīrūpa° against J °strīduḥkha° and take °jvalanābhitaptapṛthivīdhātu° as a unit, which is also confirmed by VT (fol. 13v2) that relates jvalanābhitaptaṃ to pṛthivīdhātuḥ, saying that jvalanābhitaptaṃ refers to heated gold and pṛthivīdhātuḥ to the earth that covers that gold. However, DP read "a lowly woman tormented by the blaze of suffering, and the element of earth" (dug bsngal ’bar bas mngon par gdungs pa’i bud med sa yi khans).
- I follow Schmithausen in linking °vimalaprakhyaḥ with sa dhātuḥ paraḥ and not with °ratnabimba° ("precious statue"in VI.98d). DP read "the stainless supreme basic element resembles . . ." (dang dri med khams mchog mtshungs pa nyid).
BDRCpunaranādisāṃnidhyāsaṃbaddha svabhāvakleśakośatāmanādisāṃnidhyasaṃbaddha svabhāvaśubhadharmatāṃ cādhikṛtya navabhirudāharaṇairaparyantakleśakośakoṭīgūḍhastathāgatagarbha iti yathāsūtramanugantavyam/ navodāharaṇāni katamāni/
buddhaḥ kupadme madhu makṣikāsu
tuṣesu sārāṇya śucau suvarṇam/
nidhiḥ kṣitāvalpaphale'ṅkurādi
praklinnavastreṣu jinātmabhāvaḥ//96//
jaghanyanārījaṭhare nṛpatvaṃ
yathā bhavenmṛtsu ca ratnabimbam/
āgantukakleśamalāvṛteṣu
sattveṣu tadvat sthita eṣa dhātuḥ//97//
padmaprāṇituṣāśu cikṣitiphalatvakpūtivastrāvara-
strīduḥkhajvalanābhitaptapṛthivīdhātuprakāśā malāḥ/
buddhakṣaudrasusārakāñcananidhinyagrodharatnākṛti-
dvipāgrādhiparatnabimbavimalaprakhyaḥ sa dhātuḥ paraḥ//98//
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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
此偈示現何義偈言
I.97
བུད་མེད་ངན་མའི་ལྟོ་ན་མི་བདག་དང་། །
ས་ལ་རིན་ཆེན་གཟུགས་ཡོད་ཇི་ལྟ་བར། །
གློ་བུར་ཉོན་མོངས་དྲི་མས་བསྒྲིབས་པ་ཡི། །
སེམས་ཅན་རྣམས་ལ་དེ་བཞིན་ཁམས་འདི་གནས། །
Royalty in the womb of a destitute woman,
And a precious statue in clay—just as these exist,
This basic element dwells in sentient beings
Obscured by the adventitious stains of the afflictions.
जघन्यनारीजठरे नृपत्वं
यथा भवेन्मृत्सु च रत्नबिम्बम्।
आगन्तुकक्लेशमलावृतेषु
सत्त्वेषु तद्वत् स्थित एष धातुः
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
Now, it is in terms of [this tathāgata heart’s] being covered by the afflictions (which have the nature of being associated with it [but] not being connected with it [since time] without beginning) and the pure true nature (which has the nature of being associated and connected with the [tathāgata heart since time] without beginning) that the tathāgata heart’s being concealed by infinite cocoons of the afflictions should be comprehended through nine examples according to the sūtras.[1] What are these nine examples? {J60}
- A buddha in a decaying lotus, honey amid bees,
- Kernels in their husks,[2] gold in filth,
- A treasure in the earth, a sprout and so on from a small fruit,
- An image of the victor in a tattered garment, I.96
- Royalty in the womb of a destitute[3] woman,
- And a precious statue in clay—just as these exist,
- This basic element dwells in sentient beings
- Obscured by the adventitious stains of the afflictions. I.97
- The stains resemble the lotus, the insects,[4] the husks, the filth, the earth, the peel of a fruit,
- The foul-smelling garment, the body of a lowly woman, and the element of earth heated in a fire.[5]
- The supreme basic element has the stainless appearance[6] of the buddha, the honey, the kernels, the gold, the treasure,
- The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue. I.98
- These nine examples stem from the Tathāgatagarbhasūtra (D258, fols. 248a.3–254b.3).
- I follow MA tuṣeṣu sārāny against J tuṣesu sārāny.
- DP "lowly" (ngan ma).
- Skt. prāṇi (lit. "living beings" or "animals").
- With Schmithausen, I follow MA °strīrūpa° against J °strīduḥkha° and take °jvalanābhitaptapṛthivīdhātu° as a unit, which is also confirmed by VT (fol. 13v2) that relates jvalanābhitaptaṃ to pṛthivīdhātuḥ, saying that jvalanābhitaptaṃ refers to heated gold and pṛthivīdhātuḥ to the earth that covers that gold. However, DP read "a lowly woman tormented by the blaze of suffering, and the element of earth" (dug bsngal ’bar bas mngon par gdungs pa’i bud med sa yi khans).
- I follow Schmithausen in linking °vimalaprakhyaḥ with sa dhātuḥ paraḥ and not with °ratnabimba° ("precious statue"in VI.98d). DP read "the stainless supreme basic element resembles . . ." (dang dri med khams mchog mtshungs pa nyid).
BDRCpunaranādisāṃnidhyāsaṃbaddha svabhāvakleśakośatāmanādisāṃnidhyasaṃbaddha svabhāvaśubhadharmatāṃ cādhikṛtya navabhirudāharaṇairaparyantakleśakośakoṭīgūḍhastathāgatagarbha iti yathāsūtramanugantavyam/ navodāharaṇāni katamāni/
buddhaḥ kupadme madhu makṣikāsu
tuṣesu sārāṇya śucau suvarṇam/
nidhiḥ kṣitāvalpaphale'ṅkurādi
praklinnavastreṣu jinātmabhāvaḥ//96//
jaghanyanārījaṭhare nṛpatvaṃ
yathā bhavenmṛtsu ca ratnabimbam/
āgantukakleśamalāvṛteṣu
sattveṣu tadvat sthita eṣa dhātuḥ//97//
padmaprāṇituṣāśu cikṣitiphalatvakpūtivastrāvara-
strīduḥkhajvalanābhitaptapṛthivīdhātuprakāśā malāḥ/
buddhakṣaudrasusārakāñcananidhinyagrodharatnākṛti-
dvipāgrādhiparatnabimbavimalaprakhyaḥ sa dhātuḥ paraḥ//98//
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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
此偈示現何義偈言
I.98
དྲི་མ་པདྨ་སྲོག་ཆགས་སྦུན་པ་མི་གཙང་ས་འབྲས་གོས་ཧྲུལ་དང་། །
སྡུག་བསྔལ་འབར་བས་མངོན་པར་གདུངས་པའི་བུད་མེད་ས་ཡི་ཁམས་དང་མཚུངས། །
སངས་རྒྱས་སྦྲང་རྩི་སྙིང་པོ་གསེར་དང་གཏེར་དང་ནྱ་གྲོ་རིན་ཆེན་སྐུ། །
གླིང་བདག་མཆོག་དང་རིན་ཆེན་གཟུགས་དང་དྲི་མེད་ཁམས་མཆོག་མཚུངས་པ་ཉིད། །
The stains resemble the lotus, the insects, the husks, the filth, the earth, the peel of a fruit,
The foul-smelling garment, the body of a lowly woman, and the element of earth heated in a fire.
The supreme basic element has the stainless appearance of the buddha, the honey, the kernels, the gold, the treasure,
The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue.
पद्मप्राणितुषाशु चिक्षितिफलत्वक्पूतिवस्त्रावर-
स्त्रीदुःखज्वलनाभितप्तपृथिवीधातुप्रकाशा मलाः
बुद्धक्षौद्रसुसारकाञ्चननिधिन्यग्रोधरत्नाकृति-
द्विपाग्राधिपरत्नबिम्बविमलप्रख्यः स धातुः परः
華蜂糩糞穢 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
Now, it is in terms of [this tathāgata heart’s] being covered by the afflictions (which have the nature of being associated with it [but] not being connected with it [since time] without beginning) and the pure true nature (which has the nature of being associated and connected with the [tathāgata heart since time] without beginning) that the tathāgata heart’s being concealed by infinite cocoons of the afflictions should be comprehended through nine examples according to the sūtras.[1] What are these nine examples? {J60}
- A buddha in a decaying lotus, honey amid bees,
- Kernels in their husks,[2] gold in filth,
- A treasure in the earth, a sprout and so on from a small fruit,
- An image of the victor in a tattered garment, I.96
- Royalty in the womb of a destitute[3] woman,
- And a precious statue in clay—just as these exist,
- This basic element dwells in sentient beings
- Obscured by the adventitious stains of the afflictions. I.97
- The stains resemble the lotus, the insects,[4] the husks, the filth, the earth, the peel of a fruit,
- The foul-smelling garment, the body of a lowly woman, and the element of earth heated in a fire.[5]
- The supreme basic element has the stainless appearance[6] of the buddha, the honey, the kernels, the gold, the treasure,
- The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue. I.98
- These nine examples stem from the Tathāgatagarbhasūtra (D258, fols. 248a.3–254b.3).
- I follow MA tuṣeṣu sārāny against J tuṣesu sārāny.
- DP "lowly" (ngan ma).
- Skt. prāṇi (lit. "living beings" or "animals").
- With Schmithausen, I follow MA °strīrūpa° against J °strīduḥkha° and take °jvalanābhitaptapṛthivīdhātu° as a unit, which is also confirmed by VT (fol. 13v2) that relates jvalanābhitaptaṃ to pṛthivīdhātuḥ, saying that jvalanābhitaptaṃ refers to heated gold and pṛthivīdhātuḥ to the earth that covers that gold. However, DP read "a lowly woman tormented by the blaze of suffering, and the element of earth" (dug bsngal ’bar bas mngon par gdungs pa’i bud med sa yi khans).
- I follow Schmithausen in linking °vimalaprakhyaḥ with sa dhātuḥ paraḥ and not with °ratnabimba° ("precious statue"in VI.98d). DP read "the stainless supreme basic element resembles . . ." (dang dri med khams mchog mtshungs pa nyid).
BDRCpunaranādisāṃnidhyāsaṃbaddha svabhāvakleśakośatāmanādisāṃnidhyasaṃbaddha svabhāvaśubhadharmatāṃ cādhikṛtya navabhirudāharaṇairaparyantakleśakośakoṭīgūḍhastathāgatagarbha iti yathāsūtramanugantavyam/ navodāharaṇāni katamāni/
buddhaḥ kupadme madhu makṣikāsu
tuṣesu sārāṇya śucau suvarṇam/
nidhiḥ kṣitāvalpaphale'ṅkurādi
praklinnavastreṣu jinātmabhāvaḥ//96//
jaghanyanārījaṭhare nṛpatvaṃ
yathā bhavenmṛtsu ca ratnabimbam/
āgantukakleśamalāvṛteṣu
sattveṣu tadvat sthita eṣa dhātuḥ//97//
padmaprāṇituṣāśu cikṣitiphalatvakpūtivastrāvara-
strīduḥkhajvalanābhitaptapṛthivīdhātuprakāśā malāḥ/
buddhakṣaudrasusārakāñcananidhinyagrodharatnākṛti-
dvipāgrādhiparatnabimbavimalaprakhyaḥ sa dhātuḥ paraḥ//98//
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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
此偈示現何義偈言
I.99
ཇི་ལྟར་མདོག་ངན་པད་མའི་ཁོང་གནས་པ། །
མཚན་སྟོང་གིས་འབར་དེ་བཞིན་གཤེགས་པ་ནི། །
དྲི་མེད་ལྷ་ཡི་མིག་ལྡན་མིས་མཐོང་ནས། །
ཆུ་སྐྱེས་འདབ་མའི་སྦུབས་ནས་འབྱིན་བྱེད་པ། །
Suppose a man with the stainless divine eye were to see
A tathāgata shining with a thousand marks,
Dwelling enclosed in a fading lotus,
And thus would free him from the sheath of the lotus petals.
यथा विवर्णाम्बुजगर्भवेष्टितं
तथागतं दीप्तसहस्रलक्षणम्
नरः समीक्ष्यामलदिव्यलोचनो
विमोचयेदम्बुजपत्त्रकोशतः
功德莊嚴佛 住於萎華中
淨天眼者見 去花顯諸佛
[In the first example,] the stains are like the sheath of a decaying lotus, while the tathāgata element resembles a buddha [within].[1]
- Suppose a man with the stainless divine eye were to see
- A tathāgata shining with a thousand marks,
- Dwelling enclosed in a fading lotus,
- And thus would free him from the sheath of the lotus petals. I.99
- Similarly, the Sugata beholds his own true nature {P111a}
- With his buddha eye even in those who dwell in the Avīci [hell]
- And thus, as the one who is unobscured, remains until the end of time,
- And has the character of compassion, frees it from the obscurations. I.100 {J61}
- Just as someone with the divine eye would perceive an ugly shriveled lotus
- And a sugata dwelling enclosed in it, thus cutting apart its petals,
- So the sage beholds the buddha heart obscured by the sheaths of the stains such as desire and hatred,
- Thus annihilating its obscurations out of his compassion for the world. I.101
- In the Tathāgatagarbhasūtra, this example occurs twice. The introduction of the sūtra describes in detail how the Buddha miraculously manifests in the sky thousands of fragrant opened lotus flowers with buddhas sitting upon them, emitting light. These lotuses blossom and fade at the same time, exuding a foul smell, but the buddhas still remain within them without a stain. In the sūtra’s section of the nine examples proper, this example is presented as it is here in the Uttaratantra. For details of the differences between the nine examples as presented in the Tathāgatagarbhasūtra and the Uttaratantra, see Zimmermann 2002, 105–44.
BDRCkutsitapadmakośasadṛśāḥ kleśāḥ/ buddhavattathāgatadhāturiti/
yathā vivarṇāmbujagarbhaveṣṭitaṃ
tathāgataṃ dīptasahasralakṣaṇam/
naraḥ samīkṣyāmaladivyalocano
vimocayedambujapattrakośataḥ//99//
vilokya tadvat sugataḥ svadharmatā-
mavīcisaṃstheṣvapi buddhacakṣuṣā/
vimocayatyāvaraṇādanāvṛto
'parāntakoṭīsthitakaḥ kṛpātmakaḥ//100
yadvat syādvijugupsitaṃ jalaruhaṃ saṃmiñji taṃ divyadṛk tadgarbhasthitamabhyudīkṣya sugataṃ patrāṇi saṃchedayet/
rāgadveṣamalādikośanivṛtaṃ saṃbuddhagarbhaṃ jagat
kāruṇyādavalokya tannivaraṇaṃ nirhanti tadvanmuniḥ//101//
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 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 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 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 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 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
無漏智如蜜 在眾生身中 煩惱如毒虫 如來所殺害
I.100
དེ་བཞིན་བདེ་གཤེགས་མནར་མེད་གནས་རྣམས་ལའང་། །
སངས་རྒྱས་སྤྱན་གྱིས་རང་ཆོས་ཉིད་གཟིགས་ཏེ། །
སྒྲིབ་མེད་ཕྱི་མཐའི་མུར་གནས་ཐུགས་རྗེ་ཡི། །
བདག་ཅག་སྒྲིབ་པ་ལས་ནི་གྲོལ་བར་མཛད། །
Similarly, the Sugata beholds his own true nature
With his buddha eye even in those who dwell in the Avīci [hell]
And thus, as the one who is unobscured, remains until the end of time,
And has the character of compassion, frees it from the obscurations.
विलोक्य तद्वत् सुगतः स्वधर्मता-
मवीचिसंस्थेष्वपि बुद्धचक्षुषा
विमोचयत्यावरणादनावृतो
ऽपरान्तकोटीस्थितकः कृपात्मकः
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
[In the first example,] the stains are like the sheath of a decaying lotus, while the tathāgata element resembles a buddha [within].[1]
- Suppose a man with the stainless divine eye were to see
- A tathāgata shining with a thousand marks,
- Dwelling enclosed in a fading lotus,
- And thus would free him from the sheath of the lotus petals. I.99
- Similarly, the Sugata beholds his own true nature {P111a}
- With his buddha eye even in those who dwell in the Avīci [hell]
- And thus, as the one who is unobscured, remains until the end of time,
- And has the character of compassion, frees it from the obscurations. I.100 {J61}
- Just as someone with the divine eye would perceive an ugly shriveled lotus
- And a sugata dwelling enclosed in it, thus cutting apart its petals,
- So the sage beholds the buddha heart obscured by the sheaths of the stains such as desire and hatred,
- Thus annihilating its obscurations out of his compassion for the world. I.101
- In the Tathāgatagarbhasūtra, this example occurs twice. The introduction of the sūtra describes in detail how the Buddha miraculously manifests in the sky thousands of fragrant opened lotus flowers with buddhas sitting upon them, emitting light. These lotuses blossom and fade at the same time, exuding a foul smell, but the buddhas still remain within them without a stain. In the sūtra’s section of the nine examples proper, this example is presented as it is here in the Uttaratantra. For details of the differences between the nine examples as presented in the Tathāgatagarbhasūtra and the Uttaratantra, see Zimmermann 2002, 105–44.
BDRCkutsitapadmakośasadṛśāḥ kleśāḥ/ buddhavattathāgatadhāturiti/
yathā vivarṇāmbujagarbhaveṣṭitaṃ
tathāgataṃ dīptasahasralakṣaṇam/
naraḥ samīkṣyāmaladivyalocano
vimocayedambujapattrakośataḥ//99//
vilokya tadvat sugataḥ svadharmatā-
mavīcisaṃstheṣvapi buddhacakṣuṣā/
vimocayatyāvaraṇādanāvṛto
'parāntakoṭīsthitakaḥ kṛpātmakaḥ//100
yadvat syādvijugupsitaṃ jalaruhaṃ saṃmiñji taṃ divyadṛk tadgarbhasthitamabhyudīkṣya sugataṃ patrāṇi saṃchedayet/
rāgadveṣamalādikośanivṛtaṃ saṃbuddhagarbhaṃ jagat
kāruṇyādavalokya tannivaraṇaṃ nirhanti tadvanmuniḥ//101//
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 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 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 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 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 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
無漏智如蜜 在眾生身中 煩惱如毒虫 如來所殺害
I.101
ཇི་ལྟར་མི་སྡུག་པདྨ་ཟུམ་ལ་བདེ་བར་གཤེགས་པ་ནི། །
དེ་ཡི་ཁོང་གནས་ལྷ་མིག་མཐོང་ནས་འདབ་མ་གཅོད་བྱེད་ལྟར། །
ཆགས་སྡང་སོགས་དྲི་སྦུབས་བསྒྲིབས་རྫོགས་སངས་སྙིང་པོ་འགྲོ་གཟིགས་ཏེ། །
ཐུགས་རྗེས་ཐུབ་པ་དེ་བཞིན་སྒྲིབ་པ་དེ་ནི་འཇོམས་པར་མཛད། །
Just as someone with the divine eye would perceive an ugly shriveled lotus
And a sugata dwelling enclosed in it, thus cutting apart its petals,
So the sage beholds the buddha heart obscured by the sheaths of the stains such as desire and hatred,
Thus annihilating its obscurations out of his compassion for the world.
यद्वत् स्याद्विजुगुप्सितं जलरुहं संमिञ्जि तं दिव्यदृक् तद्गर्भस्थितमभ्युदीक्ष्य सुगतं पत्राणि संछेदयेत्
रागद्वेषमलादिकोशनिवृतं संबुद्धगर्भं जगत्
कारुण्यादवलोक्य तन्निवरणं निर्हन्ति तद्वन्मुनिः
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
[In the first example,] the stains are like the sheath of a decaying lotus, while the tathāgata element resembles a buddha [within].[1]
- Suppose a man with the stainless divine eye were to see
- A tathāgata shining with a thousand marks,
- Dwelling enclosed in a fading lotus,
- And thus would free him from the sheath of the lotus petals. I.99
- Similarly, the Sugata beholds his own true nature {P111a}
- With his buddha eye even in those who dwell in the Avīci [hell]
- And thus, as the one who is unobscured, remains until the end of time,
- And has the character of compassion, frees it from the obscurations. I.100 {J61}
- Just as someone with the divine eye would perceive an ugly shriveled lotus
- And a sugata dwelling enclosed in it, thus cutting apart its petals,
- So the sage beholds the buddha heart obscured by the sheaths of the stains such as desire and hatred,
- Thus annihilating its obscurations out of his compassion for the world. I.101
- In the Tathāgatagarbhasūtra, this example occurs twice. The introduction of the sūtra describes in detail how the Buddha miraculously manifests in the sky thousands of fragrant opened lotus flowers with buddhas sitting upon them, emitting light. These lotuses blossom and fade at the same time, exuding a foul smell, but the buddhas still remain within them without a stain. In the sūtra’s section of the nine examples proper, this example is presented as it is here in the Uttaratantra. For details of the differences between the nine examples as presented in the Tathāgatagarbhasūtra and the Uttaratantra, see Zimmermann 2002, 105–44.
BDRCkutsitapadmakośasadṛśāḥ kleśāḥ/ buddhavattathāgatadhāturiti/
yathā vivarṇāmbujagarbhaveṣṭitaṃ
tathāgataṃ dīptasahasralakṣaṇam/
naraḥ samīkṣyāmaladivyalocano
vimocayedambujapattrakośataḥ//99//
vilokya tadvat sugataḥ svadharmatā-
mavīcisaṃstheṣvapi buddhacakṣuṣā/
vimocayatyāvaraṇādanāvṛto
'parāntakoṭīsthitakaḥ kṛpātmakaḥ//100
yadvat syādvijugupsitaṃ jalaruhaṃ saṃmiñji taṃ divyadṛk tadgarbhasthitamabhyudīkṣya sugataṃ patrāṇi saṃchedayet/
rāgadveṣamalādikośanivṛtaṃ saṃbuddhagarbhaṃ jagat
kāruṇyādavalokya tannivaraṇaṃ nirhanti tadvanmuniḥ//101//
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 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 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 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 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 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
無漏智如蜜 在眾生身中 煩惱如毒虫 如來所殺害
I.102
ཇི་ལྟར་སྲོག་ཆགས་ཚོགས་བསྐོར་སྦྲང་རྩི་ནི། །
སྐྱེས་བུ་མཁས་པས་དེ་དོན་གཉེར་བ་ཡིས། །
མཐོང་ནས་ཐབས་ཀྱིས་དེ་དང་སྲོག་ཆགས་ཚོགས། །
ཀུན་ནས་བྲལ་བར་རབ་ཏུ་བྱེད་པ་བཞིན། །
Suppose a clever person were to see
Honey surrounded by a swarm of insects
And, striving for it, would completely separate it
From the swarm of insects with the [proper] means.
यथा मधु प्राणिगणोपगूढं
विलोक्य विद्वान् पुरुषस्तदर्थी
समन्ततः प्राणिगणस्य तस्मा-
दुपायतोऽपक्रमणं प्रकुर्यात्
上妙美味蜜 為群蜂圍遶
須者設方便 散蜂而取蜜
[In the second example,] the afflictions are like the insects {D107a} that are bees, while the tathāgata element resembles honey.
- Suppose a clever person were to see
- Honey surrounded by a swarm of insects
- And, striving for it, would completely separate it
- From the swarm of insects with the [proper] means. I.102
- Similarly, the great seer sees that this basic element,
- Which he perceives with his omniscient eye, is like honey
- And thus accomplishes the complete removal
- Of its obscurations that are like bees. I.103
- Just as a person striving for the honey that is covered by billions of insects
- Would remove them from the honey and use that honey as wished,
- So the uncontaminated wisdom in beings is like honey, the afflictions are like bees,
- And the victor who knows how to destroy them resembles that person. I.104
BDRCkṣudraprāṇākasadṛśāḥ kleśāḥ/ kṣaudravattathāgatadhāturiti/
yathā madhu prāṇigaṇopagūḍhaṃ
vilokya vidvān puruṣastadarthī/
samantataḥ prāṇigaṇasya tasmā-
dupāyato'pakramaṇaṃ prakuryāt//102//
sarvajñacakṣurviditaṃ maharṣi-
rmadhūpamaṃ dhātumimaṃ vilokya/
tadāvṛtīnāṃ bhramaropamānā-
maśleṣamātyantikamādadhāti//103//
yadvat prāṇisahasrakoṭīniyutairmadhvāvṛtaṃ syānnaro
madhvarthī vinihatya tānmadhukarānmadhvā yathākāmataḥ/
kuryātkāryamanāsravaṃ madhunibhaṃ jñānaṃ tathā dehiṣu
kleśāḥ kṣudranibhā jinaḥ puruṣavat tadghātane kovidaḥ//104//
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 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 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 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 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 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
無漏智如蜜 在眾生身中 煩惱如毒虫 如來所殺害
I.103
དྲང་སྲོང་ཆེན་པོས་ཀུན་མཁྱེན་སྤྱན་གྱིས་ནི། །
རིག་ཁམས་སྦྲང་རྩི་དང་འདྲ་དེ་གཟིགས་ནས། །
དེ་ཡི་སྒྲིབ་པ་སྦྲང་མ་དང་འདྲ་བ། །
གཏན་ནས་རབ་ཏུ་སྤོང་བར་མཛད་པ་ཡིན། །
Similarly, the great seer sees that this basic element,
Which he perceives with his omniscient eye, is like honey
And thus accomplishes the complete removal
Of its obscurations that are like bees.
सर्वज्ञचक्षुर्विदितं महर्षि-
र्मधूपमं धातुमिमं विलोक्य
तदावृतीनां भ्रमरोपमाना-
मश्लेषमात्यन्तिकमादधाति
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
[In the second example,] the afflictions are like the insects {D107a} that are bees, while the tathāgata element resembles honey.
- Suppose a clever person were to see
- Honey surrounded by a swarm of insects
- And, striving for it, would completely separate it
- From the swarm of insects with the [proper] means. I.102
- Similarly, the great seer sees that this basic element,
- Which he perceives with his omniscient eye, is like honey
- And thus accomplishes the complete removal
- Of its obscurations that are like bees. I.103
- Just as a person striving for the honey that is covered by billions of insects
- Would remove them from the honey and use that honey as wished,
- So the uncontaminated wisdom in beings is like honey, the afflictions are like bees,
- And the victor who knows how to destroy them resembles that person. I.104
BDRCkṣudraprāṇākasadṛśāḥ kleśāḥ/ kṣaudravattathāgatadhāturiti/
yathā madhu prāṇigaṇopagūḍhaṃ
vilokya vidvān puruṣastadarthī/
samantataḥ prāṇigaṇasya tasmā-
dupāyato'pakramaṇaṃ prakuryāt//102//
sarvajñacakṣurviditaṃ maharṣi-
rmadhūpamaṃ dhātumimaṃ vilokya/
tadāvṛtīnāṃ bhramaropamānā-
maśleṣamātyantikamādadhāti//103//
yadvat prāṇisahasrakoṭīniyutairmadhvāvṛtaṃ syānnaro
madhvarthī vinihatya tānmadhukarānmadhvā yathākāmataḥ/
kuryātkāryamanāsravaṃ madhunibhaṃ jñānaṃ tathā dehiṣu
kleśāḥ kṣudranibhā jinaḥ puruṣavat tadghātane kovidaḥ//104//
I.104
ཇི་ལྟར་སྦྲང་རྩི་སྲོག་ཆགས་བྱེ་བ་ཁྲག་ཁྲིག་སྟོང་བསྒྲིབས་སྦྲང་རྩི་དོན་གཉེར་མིས། །
སྦྲང་མ་དེ་དག་བསལ་ཏེ་ཇི་ལྟར་འདོད་པ་བཞིན་དུ་སྦྲང་རྩིའི་བྱ་བྱེད་པ། །
དེ་བཞིན་ལུས་ཅན་ལ་ཡོད་ཟག་པ་མེད་པའི་ཤེས་པ་སྦྲང་མའི་རྩི་དང་འདྲ། །
ཉོན་མོངས་སྦྲང་མ་དང་འདྲ་དེ་འཇོམས་པ་ལ་མཁས་པའི་རྒྱལ་བ་སྐྱེས་བུ་བཞིན། །
Just as a person striving for the honey that is covered by billions of insects
Would remove them from the honey and use that honey as wished,
So the uncontaminated wisdom in beings is like honey, the afflictions are like bees,
And the victor who knows how to destroy them resembles that person.
यद्वत् प्राणिसहस्रकोटीनियुतैर्मध्वावृतं स्यान्नरो
मध्वर्थी विनिहत्य तान्मधुकरान्मध्वा यथाकामतः
कुर्यात्कार्यमनास्रवं मधुनिभं ज्ञानं तथा देहिषु
क्लेशाः क्षुद्रनिभा जिनः पुरुषवत् तद्घातने कोविदः
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
[In the second example,] the afflictions are like the insects {D107a} that are bees, while the tathāgata element resembles honey.
- Suppose a clever person were to see
- Honey surrounded by a swarm of insects
- And, striving for it, would completely separate it
- From the swarm of insects with the [proper] means. I.102
- Similarly, the great seer sees that this basic element,
- Which he perceives with his omniscient eye, is like honey
- And thus accomplishes the complete removal
- Of its obscurations that are like bees. I.103
- Just as a person striving for the honey that is covered by billions of insects
- Would remove them from the honey and use that honey as wished,
- So the uncontaminated wisdom in beings is like honey, the afflictions are like bees,
- And the victor who knows how to destroy them resembles that person. I.104
BDRCkṣudraprāṇākasadṛśāḥ kleśāḥ/ kṣaudravattathāgatadhāturiti/
yathā madhu prāṇigaṇopagūḍhaṃ
vilokya vidvān puruṣastadarthī/
samantataḥ prāṇigaṇasya tasmā-
dupāyato'pakramaṇaṃ prakuryāt//102//
sarvajñacakṣurviditaṃ maharṣi-
rmadhūpamaṃ dhātumimaṃ vilokya/
tadāvṛtīnāṃ bhramaropamānā-
maśleṣamātyantikamādadhāti//103//
yadvat prāṇisahasrakoṭīniyutairmadhvāvṛtaṃ syānnaro
madhvarthī vinihatya tānmadhukarānmadhvā yathākāmataḥ/
kuryātkāryamanāsravaṃ madhunibhaṃ jñānaṃ tathā dehiṣu
kleśāḥ kṣudranibhā jinaḥ puruṣavat tadghātane kovidaḥ//104//
I.105
ཇི་ལྟར་སྦུན་ལྡན་འབྲུ་ཡི་སྙིང་པོ་ནི། །
མི་རྣམས་ཀྱིས་ནི་སྤྱད་བྱར་མི་འགྱུར་བ། །
ཟས་སོགས་དོན་དུ་གཉེར་བ་གང་ཡིན་པ། །
དེ་དག་གིས་ནི་སྦུན་ནས་དེ་འབྱིན་ལྟར། །
The kernel in grains united with its husks
[Can] not be eaten by people,
But those wanting food and so on
Extract it from its husks.
धान्येषु सारं तुषसंप्रयुक्तं
नृणां न य[द्व]त्परिभोगमेति
भवन्ति येऽन्नादिभिरर्थिनस्तु
ते तत्तुषेभ्यः परिमोचयन्ति
穀實在糩中 無人能受用
時有須用者 方便除皮糩
[In the third example,] the afflictions are like the outer husks, while the tathāgata element resembles the inner kernel.
- The kernel in grains united with its husks
- [Can]not be eaten by people, {J62}
- But those wanting food and so on
- Extract it from its husks. I.105
- Similarly, the state of a victor in sentient beings,
- Which is obscured by the stains of the afflictions,
- Does not perform the activity of a perfect buddha in the three existences
- For as long as it is not liberated from the afflictions added on [to it]. I.106
- Just as the kernels in grains such as corn, rice, millet, and barley, not extracted from their husks,
- Still awned, and not prepared well, will not serve as delicious edibles for people, {P111b}
- So the lord of dharma in sentient beings, whose body is not released from the husks of the afflictions,
- Will not grant the pleasant flavor of the dharma to the people pained by the hunger of the afflictions. I.107
BDRCbahistuṣasadṛśāḥ kleśāḥ/ antaḥsāravattathā gatadhāturiti/
dhānyeṣu sāraṃ tuṣasaṃprayuktaṃ
nṛṇāṃ na ya[dva]tparibhogameti/
bhavanti ye'nnādibhirarthinastu
te tattuṣebhyaḥ parimocayanti//105//
sattveṣvapi kleśamalopasṛṣṭa-
mevaṃ na tāvatkurute jinatvam/
saṃbuddhakāryaṃ tribhave na yāva-
dvimucyate kleśamalopasargāt//106 //
yadvat kaṅgukaśālikodravayavavrīhiṣvamuktaṃ tuṣāt
sāraṃ khāḍyasusaṃskṛtaṃ na bhavati svādūpabhojyaṃ nṛṇām//
tadvat kleśatuṣādaniḥsṛtavapuḥ sattveṣu dharmeśvaro
dharmaprītirasaprado na bhavati kleśakṣudhārte jane//107//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.106
དེ་བཞིན་སེམས་ཅན་ལ་ཡོད་ཉོན་མོངས་ཀྱི། །
དྲི་མ་དང་འདྲེས་རྒྱལ་བའང་ཇི་སྲིད་དུ། །
ཉོན་མོངས་དྲི་མ་འདྲེས་ལས་མ་གྲོལ་བ། །
དེ་སྲིད་རྒྱལ་མཛད་སྲིད་གསུམ་འདུ་མི་བྱེད། །
Similarly, the state of a victor in sentient beings,
Which is obscured by the stains of the afflictions,
Does not perform the activity of a perfect buddha in the three existences
For as long as it is not liberated from the afflictions added on [to it].
सत्त्वेष्वपि क्लेशमलोपसृष्ट-
मेवं न तावत्कुरुते जिनत्वम्
संबुद्धकार्यं त्रिभवे न याव-
द्विमुच्यते क्लेशमलोपसर्गात्
佛見諸眾生 身有如來性
煩惱皮糩纏 不能作佛事
以善方便力 令三界眾生
除煩惱皮糩 隨意作佛事
[In the third example,] the afflictions are like the outer husks, while the tathāgata element resembles the inner kernel.
- The kernel in grains united with its husks
- [Can]not be eaten by people, {J62}
- But those wanting food and so on
- Extract it from its husks. I.105
- Similarly, the state of a victor in sentient beings,
- Which is obscured by the stains of the afflictions,
- Does not perform the activity of a perfect buddha in the three existences
- For as long as it is not liberated from the afflictions added on [to it].I.106
- Just as the kernels in grains such as corn, rice, millet, and barley, not extracted from their husks,
- Still awned, and not prepared well, will not serve as delicious edibles for people, {P111b}
- So the lord of dharma in sentient beings, whose body is not released from the husks of the afflictions,
- Will not grant the pleasant flavor of the dharma to the people pained by the hunger of the afflictions. I.107
BDRCbahistuṣasadṛśāḥ kleśāḥ/ antaḥsāravattathā gatadhāturiti/
dhānyeṣu sāraṃ tuṣasaṃprayuktaṃ
nṛṇāṃ na ya[dva]tparibhogameti/
bhavanti ye'nnādibhirarthinastu
te tattuṣebhyaḥ parimocayanti//105//
sattveṣvapi kleśamalopasṛṣṭa-
mevaṃ na tāvatkurute jinatvam/
saṃbuddhakāryaṃ tribhave na yāva-
dvimucyate kleśamalopasargāt//106 //
yadvat kaṅgukaśālikodravayavavrīhiṣvamuktaṃ tuṣāt
sāraṃ khāḍyasusaṃskṛtaṃ na bhavati svādūpabhojyaṃ nṛṇām//
tadvat kleśatuṣādaniḥsṛtavapuḥ sattveṣu dharmeśvaro
dharmaprītirasaprado na bhavati kleśakṣudhārte jane//107//
I.107
ཇི་ལྟར་སཱ་ལུ་བྲ་བོ་ནས་འབྲུའི་སྙིང་པོ་སྦུན་ལས་མ་བྱུང་གྲ་མ་ཅན། །
ལེགས་པར་མ་བསྒྲུབས་མི་རྣམས་ཀྱིས་ནི་སྤྱད་བྱ་བཟའ་བ་ཞིམ་པོར་མི་འགྱུར་ལྟར། །
དེ་བཞིན་སེམས་ཅན་ལ་ཡོད་ཆོས་ཀྱི་དབང་ཕྱུག་ཉོན་མོངས་སྦུབས་ལས་མ་གྲོལ་ལུས། །
ཉོན་མོངས་བཀྲེས་པས་ཉེན་པའི་འགྲོ་ལ་ཆོས་ཀྱི་དགའ་བའི་རོ་སྟེར་འགྱུར་བ་མིན། །
Just as the kernels in grains such as corn, rice, millet, and barley, not extracted from their husks,
Still awned, and not prepared well, will not serve as delicious edibles for people,
So the lord of dharma in sentient beings, whose body is not released from the husks of the afflictions,
Will not grant the pleasant flavor of the dharma to the people pained by the hunger of the afflictions.
यद्वत् कङ्गुकशालिकोद्रवयवव्रीहिष्वमुक्तं तुषात्
सारं खाड्यसुसंस्कृतं न भवति स्वादूपभोज्यं नृणाम्
तद्वत् क्लेशतुषादनिःसृतवपुः सत्त्वेषु धर्मेश्वरो
धर्मप्रीतिरसप्रदो न भवति क्लेशक्षुधार्ते जने
如稻穀麥等 不離諸皮糩
內實未淨治 不任美食用
如是如來藏 不離煩惱糩
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
[In the third example,] the afflictions are like the outer husks, while the tathāgata element resembles the inner kernel.
- The kernel in grains united with its husks
- [Can]not be eaten by people, {J62}
- But those wanting food and so on
- Extract it from its husks. I.105
- Similarly, the state of a victor in sentient beings,
- Which is obscured by the stains of the afflictions,
- Does not perform the activity of a perfect buddha in the three existences
- For as long as it is not liberated from the afflictions added on [to it].I.106
- Just as the kernels in grains such as corn, rice, millet, and barley, not extracted from their husks,
- Still awned, and not prepared well, will not serve as delicious edibles for people, {P111b}
- So the lord of dharma in sentient beings, whose body is not released from the husks of the afflictions,
- Will not grant the pleasant flavor of the dharma to the people pained by the hunger of the afflictions. I.107
BDRCbahistuṣasadṛśāḥ kleśāḥ/ antaḥsāravattathā gatadhāturiti/
dhānyeṣu sāraṃ tuṣasaṃprayuktaṃ
nṛṇāṃ na ya[dva]tparibhogameti/
bhavanti ye'nnādibhirarthinastu
te tattuṣebhyaḥ parimocayanti//105//
sattveṣvapi kleśamalopasṛṣṭa-
mevaṃ na tāvatkurute jinatvam/
saṃbuddhakāryaṃ tribhave na yāva-
dvimucyate kleśamalopasargāt//106 //
yadvat kaṅgukaśālikodravayavavrīhiṣvamuktaṃ tuṣāt
sāraṃ khāḍyasusaṃskṛtaṃ na bhavati svādūpabhojyaṃ nṛṇām//
tadvat kleśatuṣādaniḥsṛtavapuḥ sattveṣu dharmeśvaro
dharmaprītirasaprado na bhavati kleśakṣudhārte jane//107//
I.108
ཇི་ལྟར་རབ་ཏུ་རྒྱུ་ཚེ་མི་ཡི་གསེར། །
ལྗན་ལྗིན་རུལ་བའི་གནས་སུ་ལྷུང་གྱུར་པ། །
མི་འཇིག་ཆོས་ཅན་དེ་ནི་དེར་དེ་བཞིན། །
ལོ་བརྒྱ་མང་པོ་དག་ཏུ་གནས་པ་དེ། །
Suppose a traveling person’s [piece of] gold
Were to fall into a filthy place full of excrement
And yet, being of an indestructible nature, would remain there
Just as it is for many hundreds of years.
यथा सुवर्णं व्रजतो नरस्य
च्युतं भवेत्संकरपूतिधाने
बहूनि तद्वर्षशतानि तस्मिन्
तथैव तिष्ठेदविनाशधर्मि
如人行遠路 遺金糞穢中
經百千歲住 如本不變異
- [In the fourth example,] the afflictions are like an unclean place full of excrement, while the tathāgata element resembles gold.
- Suppose a traveling person’s [piece of] gold
- Were to fall into a filthy place full of excrement
- And yet, being of an indestructible nature, would remain there
- Just as it is for many hundreds of years.I.108
- A deity with the pure divine eye
- Would see it there and tell a person:
- [There is] gold here, this[1] highest precious substance.
- You should purify it, and make use of this precious substance." I.109
{D107b} {J63}
- Similarly, the sage beholds the qualities of sentient beings,
- Sunken into the afflictions that are like excrement,
- And thus showers down the rain of the dharma onto beings
- In order to purify them of the afflictions’ dirt. I.110
- Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement
- Would show its supreme beauty to people in order to purify it from stains,
- So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions
- In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha]. I.111
BDRCaśucisaṃkāradhānasadṛśāḥ kleśāḥ/ suvarṇavattathāgatadhāturiti/
yathā suvarṇaṃ vrajato narasya
cyutaṃ bhavetsaṃkarapūtidhāne/
bahūni tadvarṣaśatāni tasmin
tathaiva tiṣṭhedavināśadharmi//108//
taddevatā divyaviśuddhacakṣu-
rvilokya tatra pravadennarasya/
suvarṇamasminnavamagraratnaṃ
viśodhya ratnena kuruṣva kāryam//109//
dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva
kleśeṣvamekṣyapratimeṣu magnam/
tatkleśapaṅkavyavadānaheto-
rdharmāmbuvarṣaṃ vyasṛjat prajāsu//110//
yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā
dṛṣṭvā dṛśyatamaṃ nṛṇāmupadiśet saṃśodhanārthaṃ malāt/
tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ
sattveṣu vyavalokya dharmamadiśa[tta]cchuddhaye dehinām//111//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.109
ལྷ་མིག་རྣམ་དག་དང་ལྡན་ལྷ་ཡིས་དེར། །
མཐོང་ནས་མི་ལ་འདི་ན་ཡོད་པའི་གསེར། །
རིན་ཆེན་མཆོག་འདི་སྦྱངས་ཏེ་རིན་ཆེན་གྱིས། །
བསྒྲུབ་པར་བྱ་བ་གྱིས་ཞེས་སྨྲ་བ་ལྟར། །
A deity with the pure divine eye
Would see it there and tell a person:
"[There is] gold here, this highest precious substance.
You should purify it, and make use of this precious substance."
तद्देवता दिव्यविशुद्धचक्षु-
र्विलोक्य तत्र प्रवदेन्नरस्य
सुवर्णमस्मिन्नवमग्ररत्नं
विशोध्य रत्नेन कुरुष्व कार्यम्
淨天眼見已 遍告眾人言
此中有真金 汝可取受用
- [In the fourth example,] the afflictions are like an unclean place full of excrement, while the tathāgata element resembles gold.
- Suppose a traveling person’s [piece of] gold
- Were to fall into a filthy place full of excrement
- And yet, being of an indestructible nature, would remain there
- Just as it is for many hundreds of years.I.108
- A deity with the pure divine eye
- Would see it there and tell a person:
- [There is] gold here, this[1] highest precious substance.
- You should purify it, and make use of this precious substance." I.109
{D107b} {J63}
- Similarly, the sage beholds the qualities of sentient beings,
- Sunken into the afflictions that are like excrement,
- And thus showers down the rain of the dharma onto beings
- In order to purify them of the afflictions’ dirt. I.110
- Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement
- Would show its supreme beauty to people in order to purify it from stains,
- So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions
- In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha]. I.111
BDRCaśucisaṃkāradhānasadṛśāḥ kleśāḥ/ suvarṇavattathāgatadhāturiti/
yathā suvarṇaṃ vrajato narasya
cyutaṃ bhavetsaṃkarapūtidhāne/
bahūni tadvarṣaśatāni tasmin
tathaiva tiṣṭhedavināśadharmi//108//
taddevatā divyaviśuddhacakṣu-
rvilokya tatra pravadennarasya/
suvarṇamasminnavamagraratnaṃ
viśodhya ratnena kuruṣva kāryam//109//
dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva
kleśeṣvamekṣyapratimeṣu magnam/
tatkleśapaṅkavyavadānaheto-
rdharmāmbuvarṣaṃ vyasṛjat prajāsu//110//
yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā
dṛṣṭvā dṛśyatamaṃ nṛṇāmupadiśet saṃśodhanārthaṃ malāt/
tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ
sattveṣu vyavalokya dharmamadiśa[tta]cchuddhaye dehinām//111//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.110
དེ་བཞིན་ཐུབ་པས་མི་གཙང་དང་འདྲ་བའི། །
ཉོན་མོངས་སུ་བྱིང་སེམས་ཅན་ཡོན་ཏན་ནི། །
གཟིགས་ནས་ཉོན་མོངས་འདམ་དེ་དག་བྱའི་ཕྱིར། །
སྐྱེ་དགུ་རྣམས་ལ་དམ་ཆོས་ཆུ་ཆར་འབེབས། །
Similarly, the sage beholds the qualities of sentient beings,
Sunken into the afflictions that are like excrement,
And thus showers down the rain of the dharma onto beings
In order to purify them of the afflictions’ dirt.
दृष्ट्वा मुनिः सत्त्वगुणं तथैव
क्लेशेष्वमेक्ष्यप्रतिमेषु मग्नम्
तत्क्लेशपङ्कव्यवदानहेतो-
र्धर्माम्बुवर्षं व्यसृजत् प्रजासु
佛觀眾生性 沒煩惱糞中
為欲拔濟彼 雨微妙法雨
- [In the fourth example,] the afflictions are like an unclean place full of excrement, while the tathāgata element resembles gold.
- Suppose a traveling person’s [piece of] gold
- Were to fall into a filthy place full of excrement
- And yet, being of an indestructible nature, would remain there
- Just as it is for many hundreds of years.I.108
- A deity with the pure divine eye
- Would see it there and tell a person:
- [There is] gold here, this[1] highest precious substance.
- You should purify it, and make use of this precious substance." I.109
{D107b} {J63}
- Similarly, the sage beholds the qualities of sentient beings,
- Sunken into the afflictions that are like excrement,
- And thus showers down the rain of the dharma onto beings
- In order to purify them of the afflictions’ dirt. I.110
- Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement
- Would show its supreme beauty to people in order to purify it from stains,
- So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions
- In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha]. I.111
BDRCaśucisaṃkāradhānasadṛśāḥ kleśāḥ/ suvarṇavattathāgatadhāturiti/
yathā suvarṇaṃ vrajato narasya
cyutaṃ bhavetsaṃkarapūtidhāne/
bahūni tadvarṣaśatāni tasmin
tathaiva tiṣṭhedavināśadharmi//108//
taddevatā divyaviśuddhacakṣu-
rvilokya tatra pravadennarasya/
suvarṇamasminnavamagraratnaṃ
viśodhya ratnena kuruṣva kāryam//109//
dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva
kleśeṣvamekṣyapratimeṣu magnam/
tatkleśapaṅkavyavadānaheto-
rdharmāmbuvarṣaṃ vyasṛjat prajāsu//110//
yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā
dṛṣṭvā dṛśyatamaṃ nṛṇāmupadiśet saṃśodhanārthaṃ malāt/
tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ
sattveṣu vyavalokya dharmamadiśa[tta]cchuddhaye dehinām//111//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.111
ཇི་ལྟར་ལྗན་ལྗིན་རུལ་པའི་གནས་སུ་ལྷུང་བའི་གསེར་ནི་ལྷ་ཡིས་མཐོང་གྱུར་ནས། །
ཀུན་ཏུ་དག་པར་བྱ་ཕྱིར་མཆོག་ཏུ་མཛེས་པ་མི་ལ་ནན་གྱིས་སྟོན་པ་ལྟར། །
དེ་བཞིན་རྒྱལ་བས་ཉོན་མོངས་མི་གཙང་ཆེན་པོར་ལྷུང་གྱུར་རྫོགས་སངས་རིན་པོ་ཆེ། །
སེམས་ཅན་རྣམས་ལ་གཟིགས་ནས་དེ་དག་བྱ་ཕྱིར་ལུས་ཅན་རྣམས་ལ་ཆོས་སྟོན་ཏོ། །
Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement
Would show its supreme beauty to people in order to purify it from stains,
So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions
In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha].
यद्वत् संकरपूतिधानपतितं चामीकरं देवता
दृष्ट्वा दृश्यतमं नृणामुपदिशेत् संशोधनार्थं मलात्
तद्वत् क्लेशमहाशुचिप्रपतितं संबुद्धरत्नं जिनः
सत्त्वेषु व्यवलोक्य धर्ममदिश[त्त]च्छुद्धये देहिनाम्
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
- [In the fourth example,] the afflictions are like an unclean place full of excrement, while the tathāgata element resembles gold.
- Suppose a traveling person’s [piece of] gold
- Were to fall into a filthy place full of excrement
- And yet, being of an indestructible nature, would remain there
- Just as it is for many hundreds of years.I.108
- A deity with the pure divine eye
- Would see it there and tell a person:
- [There is] gold here, this[1] highest precious substance.
- You should purify it, and make use of this precious substance." I.109
{D107b} {J63}
- Similarly, the sage beholds the qualities of sentient beings,
- Sunken into the afflictions that are like excrement,
- And thus showers down the rain of the dharma onto beings
- In order to purify them of the afflictions’ dirt. I.110
- Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement
- Would show its supreme beauty to people in order to purify it from stains,
- So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions
- In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha]. I.111
BDRCaśucisaṃkāradhānasadṛśāḥ kleśāḥ/ suvarṇavattathāgatadhāturiti/
yathā suvarṇaṃ vrajato narasya
cyutaṃ bhavetsaṃkarapūtidhāne/
bahūni tadvarṣaśatāni tasmin
tathaiva tiṣṭhedavināśadharmi//108//
taddevatā divyaviśuddhacakṣu-
rvilokya tatra pravadennarasya/
suvarṇamasminnavamagraratnaṃ
viśodhya ratnena kuruṣva kāryam//109//
dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva
kleśeṣvamekṣyapratimeṣu magnam/
tatkleśapaṅkavyavadānaheto-
rdharmāmbuvarṣaṃ vyasṛjat prajāsu//110//
yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā
dṛṣṭvā dṛśyatamaṃ nṛṇāmupadiśet saṃśodhanārthaṃ malāt/
tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ
sattveṣu vyavalokya dharmamadiśa[tta]cchuddhaye dehinām//111//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.112
ཇི་ལྟར་མི་དབུལ་ཁྱིམ་ནང་ས་འོག་ན། །
མི་ཟད་པ་ཡི་གཏེར་ནི་ཡོད་གྱུར་ལ། །
མི་དེས་དེ་མ་ཤེས་ཏེ་གཏེར་དེ་ཡང་། །
དེ་ལ་ང་འདིར་ཡོད་ཅེས་མི་སྨྲ་ལྟར། །
Suppose there were an inexhaustible treasure
Beneath the ground within the house of a poor person,
But that person would not know about this [treasure],
Nor would the treasure say to that [person], "I am here!"
यथा दरिद्रस्य नरस्य वेश्म-
न्यन्तः पृथिव्यां निधिरक्षयः स्यात्
विद्यान्न चैनं स नरो न चास्मि-
न्नेषोऽहमस्मीति वदेन्निधिस्तम्
No Chinese value for this verse.
[In the fifth example,] the afflictions are like the ground below, while the tathāgata element resembles a treasure of jewels.
- Suppose there were an inexhaustible treasure
- Beneath the ground within the house of a poor person,
- But that person would not know about this [treasure],
- Nor would the treasure say to that [person], "I am here!" I.112
- Similarly, with the stainless treasure of jewels lodged within the mind,
- Whose nature is to be inconceivable and inexhaustible,
- Not being realized, beings continuously experience
- The suffering of being destitute in many ways. I.113
- Just as a treasure of jewels lodged inside the abode of a pauper would not say
- To this person, "I, the jewel treasure, am here!," nor would this person know about it,
- So the treasure of the dharma is lodged in the house of the mind, and sentient beings resemble the pauper. {P112a}
- It is in order to enable them to attain this [treasure] that the seer takes birth in the world. I.114
BDRCpṛthivītalasadṛśāḥ kleśāḥ/ ratnanidhāna vattathāgatadhāturiti/
yathā daridrasya narasya veśma-
nyantaḥ pṛthivyāṃ nidhirakṣayaḥ syāt/
vidyānna cainaṃ sa naro na cāsmi-
nneṣo'hamasmīti vadennidhistam//112//
tadvanmano'ntargatamapya cintya-
makṣayyadharmāmalaratnakośam/
abudhyamānānubhavatyajasraṃ
dāridrayaduḥkhaṃ bahudhā prajeyam//113//
yadvadratnanidhirdaridrabhavanābhyantargataḥ syānnaraṃ
na brūyādahamasmi ratnanidhirityevaṃ na vidyānnaraḥ/
tadvaddharmanidhirmanogṛhagataḥ sattvā daridropamā-
steṣāṃ tatpratilambhakāraṇamṛṣirloke samutpadyate//114//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.113
དེ་བཞིན་ཡིད་ཀྱི་ནང་ཆུད་རིན་ཆེན་གཏེར། །
དྲི་མེད་གཞག་དང་བསལ་མེད་ཆོས་ཉིད་ཀྱང་། །
མ་རྟོགས་པས་ན་དབུལ་བའི་སྡུག་བསྔལ་ནི། །
རྣམ་མང་རྒྱུན་དུ་སྐྱེ་དགུ་འདིས་མྱོང་ངོ་། །
Similarly, with the stainless treasure of jewels lodged within the mind,
Whose nature is to be inconceivable and inexhaustible,
Not being realized, beings continuously experience
The suffering of being destitute in many ways.
तद्वन्मनोऽन्तर्गतमप्य चिन्त्य-
मक्षय्यधर्मामलरत्नकोशम्
अबुध्यमानानुभवत्यजस्रं
दारिद्रयदुःखं बहुधा प्रजेयम्
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
[In the fifth example,] the afflictions are like the ground below, while the tathāgata element resembles a treasure of jewels.
- Suppose there were an inexhaustible treasure
- Beneath the ground within the house of a poor person,
- But that person would not know about this [treasure],
- Nor would the treasure say to that [person], "I am here!" I.112
- Similarly, with the stainless treasure of jewels lodged within the mind,
- Whose nature is to be inconceivable and inexhaustible,
- Not being realized, beings continuously experience
- The suffering of being destitute in many ways. I.113
- Just as a treasure of jewels lodged inside the abode of a pauper would not say
- To this person, "I, the jewel treasure, am here!," nor would this person know about it,
- So the treasure of the dharma is lodged in the house of the mind, and sentient beings resemble the pauper. {P112a}
- It is in order to enable them to attain this [treasure] that the seer takes birth in the world. I.114
BDRCpṛthivītalasadṛśāḥ kleśāḥ/ ratnanidhāna vattathāgatadhāturiti/
yathā daridrasya narasya veśma-
nyantaḥ pṛthivyāṃ nidhirakṣayaḥ syāt/
vidyānna cainaṃ sa naro na cāsmi-
nneṣo'hamasmīti vadennidhistam//112//
tadvanmano'ntargatamapya cintya-
makṣayyadharmāmalaratnakośam/
abudhyamānānubhavatyajasraṃ
dāridrayaduḥkhaṃ bahudhā prajeyam//113//
yadvadratnanidhirdaridrabhavanābhyantargataḥ syānnaraṃ
na brūyādahamasmi ratnanidhirityevaṃ na vidyānnaraḥ/
tadvaddharmanidhirmanogṛhagataḥ sattvā daridropamā-
steṣāṃ tatpratilambhakāraṇamṛṣirloke samutpadyate//114//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.114
ཇི་ལྟར་དབུལ་པོའི་ཁྱིམ་ནང་དུ་ནི་རིན་ཆེན་གཏེར་ཆུད་གྱུར་པའི་མི་ལ་ནི། །
རིན་ཆེན་གཏེར་བདག་ཡོད་ཅེས་རྗོད་པར་མི་བྱེད་དེ་ནི་མི་ཡིས་ཤེས་མིན་ལྟར། །
དེ་བཞིན་ཆོས་གཏེར་ཡིད་ཀྱི་ཁྱིམ་གནས་སེམས་ཅན་རྣམས་ནི་དབུལ་པོ་ལྟ་བུ་སྟེ། །
དེ་དག་རྣམས་ཀྱིས་དེ་ཐོབ་བྱ་ཕྱིར་འཇིག་རྟེན་དུ་ནི་དྲང་སྲོང་ཡང་དག་བསྟམས། །
Just as a treasure of jewels lodged inside the abode of a pauper would not say
To this person, "I, the jewel treasure, am here!," nor would this person know about it,
So the treasure of the dharma is lodged in the house of the mind, and sentient beings resemble the pauper.
It is in order to enable them to attain this [treasure] that the seer takes birth in the world.
यद्वद्रत्ननिधिर्दरिद्रभवनाभ्यन्तर्गतः स्यान्नरं
न ब्रूयादहमस्मि रत्ननिधिरित्येवं न विद्यान्नरः
तद्वद्धर्मनिधिर्मनोगृहगतः सत्त्वा दरिद्रोपमा-
स्तेषां तत्प्रतिलम्भकारणमृषिर्लोके समुत्पद्यते
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
[In the fifth example,] the afflictions are like the ground below, while the tathāgata element resembles a treasure of jewels.
- Suppose there were an inexhaustible treasure
- Beneath the ground within the house of a poor person,
- But that person would not know about this [treasure],
- Nor would the treasure say to that [person], "I am here!" I.112
- Similarly, with the stainless treasure of jewels lodged within the mind,
- Whose nature is to be inconceivable and inexhaustible,
- Not being realized, beings continuously experience
- The suffering of being destitute in many ways. I.113
- Just as a treasure of jewels lodged inside the abode of a pauper would not say
- To this person, "I, the jewel treasure, am here!," nor would this person know about it,
- So the treasure of the dharma is lodged in the house of the mind, and sentient beings resemble the pauper. {P112a}
- It is in order to enable them to attain this [treasure] that the seer takes birth in the world. I.114
BDRCpṛthivītalasadṛśāḥ kleśāḥ/ ratnanidhāna vattathāgatadhāturiti/
yathā daridrasya narasya veśma-
nyantaḥ pṛthivyāṃ nidhirakṣayaḥ syāt/
vidyānna cainaṃ sa naro na cāsmi-
nneṣo'hamasmīti vadennidhistam//112//
tadvanmano'ntargatamapya cintya-
makṣayyadharmāmalaratnakośam/
abudhyamānānubhavatyajasraṃ
dāridrayaduḥkhaṃ bahudhā prajeyam//113//
yadvadratnanidhirdaridrabhavanābhyantargataḥ syānnaraṃ
na brūyādahamasmi ratnanidhirityevaṃ na vidyānnaraḥ/
tadvaddharmanidhirmanogṛhagataḥ sattvā daridropamā-
steṣāṃ tatpratilambhakāraṇamṛṣirloke samutpadyate//114//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.115
ཇི་ལྟར་ཨ་མྲ་ལ་སོགས་ཤིང་འབྲས་ལ། །
ཡོད་པའི་ས་བོན་མྱུ་གུ་འཇིག་མེད་ཆོས། །
ས་རྨོས་ཆུ་སོགས་ལྡན་པའི་ལྗོན་ཤིང་གི། །
རྒྱལ་པོའི་དངོས་པོ་རིམ་གྱིས་འགྲུབ་པ་ལྟར། །
The germs of the seeds in tree fruits such as mango and palm
Have the indestructible nature [of growing into a tree].
Being sown into the earth and coming into contact with water and so on,
They gradually assume the form of a majestic tree.
यथाम्रतालादिफले द्रुमाणां
बीजाङ्कुरः सन्नविनाशधर्मी
उप्तः पृथिव्यां सलिलादियोगात्
क्रमादुपैति द्रुमराजभावम्
如種種果樹 子芽不朽壞
種地中水灌 生長成大樹
[In the sixth example,] the afflictions are like the sheath of the peel [of a fruit], while the tathāgata element resembles a germ in a seed. {J64}
- The germs of the seeds in tree fruits such as mango and palm
- Have the indestructible nature [of growing into a tree].
- Being sown into the earth and coming into contact with water and so on,
- They gradually assume the form of a majestic tree. I.115
- Similarly, the splendid[1] dharmadhātu in sentient beings, covered
- By the sheath of the peel around the fruit of ignorance and so on,
- In dependence on such and such virtues
- Gradually assumes the state of the king of sages. I.116
- Just as, through the conditions of water, sunlight, wind, earth, time, and space,
- A tree grows forth from within the sheath of palm fruits and mangos,
- So the germ in the seed of the perfect buddha lodged inside the peel of the fruit of sentient beings’ afflictions {D108a}
- Will grow into the shoot[2] of dharma through such and such conditions of virtue.[3] I.117
- DP read "virtuous" (dge ba) for śubha, which can also mean "beautiful," "pleasant," "good," "auspicious," "prosperous," "pure," and "eminent."
- DP ’thon.
- It may seem that this example suggests a growing process of the tathāgata heart, just as a germ or a sprout gradually grows into a tree, which entails the need for supporting conditions such as water and sunlight. However, as Zimmermann (2002, 62–64) shows, the explanation of this example in the Tathāgatagarbhasūtra does not understand this to be the primary thrust of the example but rather emphasizes the imperishable nature of the seed and the fact that the result (the tree) is already contained in the seed, both being of the same nature. Also, conditions such as virtue do not produce buddhahood but only serve as conducive factors for its revelation. The same goes for the simile of a cakravartin in the womb of a poor woman. The emphasis is on the nature of a cakravartin’s being unchanging, whether still being in the womb or being a grown-up person, while the growth process of the embryo is not discussed. The stress lies on the stark contrast between the destitute and ugly woman and the glory of the cakravartin king inside her. In addition, the terminology (such as sugatakāya, tathāgata, tathāgatadhātu, and dharmatā) used in the explanation of these two examples is the same as in all the other examples and does not suggest any kind of growing or ripening process. That is, the Tathāgatagarbhasūtra throughout presents the model of the tathāgata heart with its qualities being revealed as opposed to any kind of gradual development. As Zimmermann (2002, 86–87) suggests, the reformulation of the example of the germ growing into a tree in the Uttaratantra could have been due to the concern that the original example’s statement that the result (the tree) is already present in the seed comes too close to the position of satkāryavāda as espoused by the Sāṃkhya School, which is usually rejected by Buddhists as a form of eternalism. That such a concern was definitely present among at least some readers and commentators of the Uttaratantra is evident from the long-lasting and sometimes vicious debates in Tibet about whether a literal understanding of the teachings on buddha nature means falling into a Hinduist view.
BDRCtvakkośasadṛśāḥ kleśāḥ/ bījāṅkuravattathāgatadhāturiti/
yathāmratālādiphale drumāṇāṃ
bījāṅkuraḥ sannavināśadharmī/
uptaḥ pṛthivyāṃ salilādiyogāt
kramādupaiti drumarājabhāvam//115//
sattveṣvavidyā diphalatvagantaḥ-
kośāvanaddhaḥ śubhadharmadhātuḥ/
upaiti tattatkuśalaṃ pratītya
krameṇa tadvanmunirājabhāva//116//
ambvādityāgabhastivāyupṛthivīkālāmbarapratyayai-
ryadvat tālaphalāmrakośavivarādutpadyate pādapaḥ/
sattvakleśaphalatvagantaragataḥ saṃbuddhabījāṅkura-
stadvadvṛddhimupaiti dharmaviṭapastaistaiḥ śubhapratyayaiḥ//117//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.116
སེམས་ཅན་རྣམས་ཀྱི་མ་རིག་སོགས་འབྲས། །
པགས་སྦུབས་ནང་ཆུད་ཆོས་ཁམས་དགེ་བ་ཡང་། །
དེ་བཞིན་དགེ་བ་དེ་དེ་ལ་བརྟེན་ནས། །
རིམ་གྱིས་ཐུབ་པའི་རྒྱལ་པོའི་དངོས་པོར་འགྱུར། །
Similarly, the splendid dharmadhātu in sentient beings, covered
By the sheath of the peel around the fruit of ignorance and so on,
In dependence on such and such virtues
Gradually assumes the state of the king of sages.
सत्त्वेष्वविद्या दिफलत्वगन्तः-
कोशावनद्धः शुभधर्मधातुः
उपैति तत्तत्कुशलं प्रतीत्य
क्रमेण तद्वन्मुनिराजभाव
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
[In the sixth example,] the afflictions are like the sheath of the peel [of a fruit], while the tathāgata element resembles a germ in a seed. {J64}
- The germs of the seeds in tree fruits such as mango and palm
- Have the indestructible nature [of growing into a tree].
- Being sown into the earth and coming into contact with water and so on,
- They gradually assume the form of a majestic tree. I.115
- Similarly, the splendid[1] dharmadhātu in sentient beings, covered
- By the sheath of the peel around the fruit of ignorance and so on,
- In dependence on such and such virtues
- Gradually assumes the state of the king of sages. I.116
- Just as, through the conditions of water, sunlight, wind, earth, time, and space,
- A tree grows forth from within the sheath of palm fruits and mangos,
- So the germ in the seed of the perfect buddha lodged inside the peel of the fruit of sentient beings’ afflictions {D108a}
- Will grow into the shoot[2] of dharma through such and such conditions of virtue.[3] I.117
- DP read "virtuous" (dge ba) for śubha, which can also mean "beautiful," "pleasant," "good," "auspicious," "prosperous," "pure," and "eminent."
- DP ’thon.
- It may seem that this example suggests a growing process of the tathāgata heart, just as a germ or a sprout gradually grows into a tree, which entails the need for supporting conditions such as water and sunlight. However, as Zimmermann (2002, 62–64) shows, the explanation of this example in the Tathāgatagarbhasūtra does not understand this to be the primary thrust of the example but rather emphasizes the imperishable nature of the seed and the fact that the result (the tree) is already contained in the seed, both being of the same nature. Also, conditions such as virtue do not produce buddhahood but only serve as conducive factors for its revelation. The same goes for the simile of a cakravartin in the womb of a poor woman. The emphasis is on the nature of a cakravartin’s being unchanging, whether still being in the womb or being a grown-up person, while the growth process of the embryo is not discussed. The stress lies on the stark contrast between the destitute and ugly woman and the glory of the cakravartin king inside her. In addition, the terminology (such as sugatakāya, tathāgata, tathāgatadhātu, and dharmatā) used in the explanation of these two examples is the same as in all the other examples and does not suggest any kind of growing or ripening process. That is, the Tathāgatagarbhasūtra throughout presents the model of the tathāgata heart with its qualities being revealed as opposed to any kind of gradual development. As Zimmermann (2002, 86–87) suggests, the reformulation of the example of the germ growing into a tree in the Uttaratantra could have been due to the concern that the original example’s statement that the result (the tree) is already present in the seed comes too close to the position of satkāryavāda as espoused by the Sāṃkhya School, which is usually rejected by Buddhists as a form of eternalism. That such a concern was definitely present among at least some readers and commentators of the Uttaratantra is evident from the long-lasting and sometimes vicious debates in Tibet about whether a literal understanding of the teachings on buddha nature means falling into a Hinduist view.
BDRCtvakkośasadṛśāḥ kleśāḥ/ bījāṅkuravattathāgatadhāturiti/
yathāmratālādiphale drumāṇāṃ
bījāṅkuraḥ sannavināśadharmī/
uptaḥ pṛthivyāṃ salilādiyogāt
kramādupaiti drumarājabhāvam//115//
sattveṣvavidyā diphalatvagantaḥ-
kośāvanaddhaḥ śubhadharmadhātuḥ/
upaiti tattatkuśalaṃ pratītya
krameṇa tadvanmunirājabhāva//116//
ambvādityāgabhastivāyupṛthivīkālāmbarapratyayai-
ryadvat tālaphalāmrakośavivarādutpadyate pādapaḥ/
sattvakleśaphalatvagantaragataḥ saṃbuddhabījāṅkura-
stadvadvṛddhimupaiti dharmaviṭapastaistaiḥ śubhapratyayaiḥ//117//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.117
ཆུ་དང་ཉི་མའི་འོད་དང་རླུང་དང་ས་དུས་ནམ་མཁའི་རྐྱེན་རྣམས་ཀྱིས། །
ཏ་ལ་དང་ནི་ཨ་མྲའི་འབྲས་སྦུབས་གསེབ་ནས་ཤིང་སྐྱེ་ཇི་ལྟར་བར། །
སེམས་ཅན་ཉོན་མོངས་འབྲས་ལྤགས་ནང་ཆུད་རྫོགས་སངས་ས་བོན་མྱུ་གུ་ཡང་། །
དེ་བཞིན་དགེ་རྐྱེན་དེ་དང་དེ་ལས་ཆོས་མཐོང་འཕེལ་བར་འགྱུར་བ་ཡིན། །
Just as, through the conditions of water, sunlight, wind, earth, time, and space,
A tree grows forth from within the sheath of palm fruits and mangos,
So the germ in the seed of the perfect buddha lodged inside the peel of the fruit of sentient beings’ afflictions
Will grow into the shootof dharma through such and such conditions of virtue.
अम्ब्वादित्यागभस्तिवायुपृथिवीकालाम्बरप्रत्ययै-
र्यद्वत् तालफलाम्रकोशविवरादुत्पद्यते पादपः
सत्त्वक्लेशफलत्वगन्तरगतः संबुद्धबीजाङ्कुर-
स्तद्वद्वृद्धिमुपैति धर्मविटपस्तैस्तैः शुभप्रत्ययैः
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
[In the sixth example,] the afflictions are like the sheath of the peel [of a fruit], while the tathāgata element resembles a germ in a seed. {J64}
- The germs of the seeds in tree fruits such as mango and palm
- Have the indestructible nature [of growing into a tree].
- Being sown into the earth and coming into contact with water and so on,
- They gradually assume the form of a majestic tree. I.115
- Similarly, the splendid[1] dharmadhātu in sentient beings, covered
- By the sheath of the peel around the fruit of ignorance and so on,
- In dependence on such and such virtues
- Gradually assumes the state of the king of sages. I.116
- Just as, through the conditions of water, sunlight, wind, earth, time, and space,
- A tree grows forth from within the sheath of palm fruits and mangos,
- So the germ in the seed of the perfect buddha lodged inside the peel of the fruit of sentient beings’ afflictions {D108a}
- Will grow into the shoot[2] of dharma through such and such conditions of virtue.[3] I.117
- DP read "virtuous" (dge ba) for śubha, which can also mean "beautiful," "pleasant," "good," "auspicious," "prosperous," "pure," and "eminent."
- DP ’thon.
- It may seem that this example suggests a growing process of the tathāgata heart, just as a germ or a sprout gradually grows into a tree, which entails the need for supporting conditions such as water and sunlight. However, as Zimmermann (2002, 62–64) shows, the explanation of this example in the Tathāgatagarbhasūtra does not understand this to be the primary thrust of the example but rather emphasizes the imperishable nature of the seed and the fact that the result (the tree) is already contained in the seed, both being of the same nature. Also, conditions such as virtue do not produce buddhahood but only serve as conducive factors for its revelation. The same goes for the simile of a cakravartin in the womb of a poor woman. The emphasis is on the nature of a cakravartin’s being unchanging, whether still being in the womb or being a grown-up person, while the growth process of the embryo is not discussed. The stress lies on the stark contrast between the destitute and ugly woman and the glory of the cakravartin king inside her. In addition, the terminology (such as sugatakāya, tathāgata, tathāgatadhātu, and dharmatā) used in the explanation of these two examples is the same as in all the other examples and does not suggest any kind of growing or ripening process. That is, the Tathāgatagarbhasūtra throughout presents the model of the tathāgata heart with its qualities being revealed as opposed to any kind of gradual development. As Zimmermann (2002, 86–87) suggests, the reformulation of the example of the germ growing into a tree in the Uttaratantra could have been due to the concern that the original example’s statement that the result (the tree) is already present in the seed comes too close to the position of satkāryavāda as espoused by the Sāṃkhya School, which is usually rejected by Buddhists as a form of eternalism. That such a concern was definitely present among at least some readers and commentators of the Uttaratantra is evident from the long-lasting and sometimes vicious debates in Tibet about whether a literal understanding of the teachings on buddha nature means falling into a Hinduist view.
BDRCtvakkośasadṛśāḥ kleśāḥ/ bījāṅkuravattathāgatadhāturiti/
yathāmratālādiphale drumāṇāṃ
bījāṅkuraḥ sannavināśadharmī/
uptaḥ pṛthivyāṃ salilādiyogāt
kramādupaiti drumarājabhāvam//115//
sattveṣvavidyā diphalatvagantaḥ-
kośāvanaddhaḥ śubhadharmadhātuḥ/
upaiti tattatkuśalaṃ pratītya
krameṇa tadvanmunirājabhāva//116//
ambvādityāgabhastivāyupṛthivīkālāmbarapratyayai-
ryadvat tālaphalāmrakośavivarādutpadyate pādapaḥ/
sattvakleśaphalatvagantaragataḥ saṃbuddhabījāṅkura-
stadvadvṛddhimupaiti dharmaviṭapastaistaiḥ śubhapratyayaiḥ//117//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.118
ཇི་ལྟར་རིན་ཆེན་ལས་བྱས་རྒྱལ་བའི་གཟུགས། །
གོས་ཧྲུལ་དྲི་ངན་གྱིས་ནི་གཏུམས་གྱུར་པ། །
ལམ་གནས་ལྷ་ཡིས་མཐོང་ནས་གྲོལ་བྱའི་ཕྱིར། །
ལམ་གནས་དོན་དེ་དེ་ལ་སྨྲ་བ་ལྟར། །
Suppose an image of the victor made of a precious substance
And wrapped in a filthy foul-smelling cloth
Were left on the road, and a deity, upon seeing it,
Speaks about this matter to those traveling by in order to set it free.
बिम्बं यथा रत्नमयं जिनस्य
दुर्गन्धपूत्यम्बरसंनिरुद्धम्
दृष्ट्ववोज्झितं वर्त्मनि देवतास्य
मुक्त्यै वदेदध्वगमेतमर्थम्
弊衣纏金像 在於道路中
諸天為人說 此中有金像
[In the seventh example,] the afflictions' are like a filthy garment, while the tathāgata element resembles a precious figure.
- Suppose an image of the victor made of a precious substance
- And wrapped in a filthy foul-smelling cloth
- Were left on the road, and a deity, upon seeing it,
- Speaks about this matter to those traveling by in order to set it
free.[1] I.118
- Similarly, the one with unimpeded vision sees the body[2] of a sugata
- Concealed by the stains of various kinds of afflictions
- Even in animals and demonstrates
- The means for its liberation. I.119
- Just as the form of the Tathāgata made of a precious substance, wrapped in a foul-smelling garment,
- And left on the road would be seen by someone with the divine eye and shown to people in order to set it free, {J65}
- So the basic element wrapped in the filthy garment of the afflictions and left on the road of saṃsāra
- Is seen by the victor even in animals,[3] upon which he teaches the dharma for the sake of liberating it. I.120
- In the Tathāgatagarbhasūtra, a man traveling on a dangerous path would wrap his golden buddha statue in a tattered garment to hide it from the sight of robbers, but then the statue in that garment would fall by the roadside until someone with the divine eye picked it up and paid homage to it.
- Skt. ātmabhāvam, DP dngos po nyid. As mentioned above, in the Tathāgatagarbhasūtra (D258, fol. 253a.1–2), the Buddha says that a tathāgata’s body like his own dwells in all sentient beings, even in animals.
- I follow MA tiryakṣv apy avalokya (confirmed by DP dud ’gro la yang gzigs nas) against J tiryakṣu vyavalokya.
BDRCpūtivastrasadṛśaḥ kleśāḥ/ ratnavigrahavattathāgatadhāturiti/
bimbaṃ yathā ratnamayaṃ jinasya
durgandhapūtyambarasaṃniruddham/
dṛṣṭvavojjhitaṃ vartmani devatāsya
muktyai vadedadhvagametamartham//118//
nānāvidhakleśamalopagūḍha-
masaṅgacakṣuḥ sugatātmabhāvam/
vilokya tiryakṣvapi advimuktiṃ
pratyabhyupāyaṃ vidadhāti tadvat//119//
yadvadratnamayaṃ tathāgatavapurdurgandhavastrāvṛtaṃ
vartmanyujjñitamekṣya divyanayano muktyai nṛṇāṃ darśayet/
tadvat kleśavipūtivastranivṛtaṃ saṃsāravartmojjñitaṃ
tiryakṣu vyavalokya dhātumavadaddharmaṃ vimuktyai jinaḥ//120//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.119
ཐོགས་མེད་སྤྱན་མངའ་རྣམ་པ་སྣ་ཚོགས་ཀྱི། །
ཉོན་མོངས་ཀྱིས་གཏུམས་བདེ་གཤེགས་དངོས་པོ་ཉིད། །
དུད་འགྲོ་ལ་ཡང་གཟིགས་ནས་དེ་བཞིན་དེ། །
ཐར་པར་བྱ་བའི་དོན་དུ་ཐབས་སྟོན་མཛོད། །
Similarly, the one with unimpeded vision sees the body of a sugata
Concealed by the stains of various kinds of afflictions
Even in animals and demonstrates
The means for its liberation.
नानाविधक्लेशमलोपगूढ-
मसङ्गचक्षुः सुगतात्मभावम्
विलोक्य तिर्यक्ष्वपि अद्विमुक्तिं
प्रत्यभ्युपायं विदधाति तद्वत्
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
[In the seventh example,] the afflictions' are like a filthy garment, while the tathāgata element resembles a precious figure.
- Suppose an image of the victor made of a precious substance
- And wrapped in a filthy foul-smelling cloth
- Were left on the road, and a deity, upon seeing it,
- Speaks about this matter to those traveling by in order to set it
free.[1] I.118
- Similarly, the one with unimpeded vision sees the body[2] of a sugata
- Concealed by the stains of various kinds of afflictions
- Even in animals and demonstrates
- The means for its liberation. I.119
- Just as the form of the Tathāgata made of a precious substance, wrapped in a foul-smelling garment,
- And left on the road would be seen by someone with the divine eye and shown to people in order to set it free, {J65}
- So the basic element wrapped in the filthy garment of the afflictions and left on the road of saṃsāra
- Is seen by the victor even in animals,[3] upon which he teaches the dharma for the sake of liberating it. I.120
- In the Tathāgatagarbhasūtra, a man traveling on a dangerous path would wrap his golden buddha statue in a tattered garment to hide it from the sight of robbers, but then the statue in that garment would fall by the roadside until someone with the divine eye picked it up and paid homage to it.
- Skt. ātmabhāvam, DP dngos po nyid. As mentioned above, in the Tathāgatagarbhasūtra (D258, fol. 253a.1–2), the Buddha says that a tathāgata’s body like his own dwells in all sentient beings, even in animals.
- I follow MA tiryakṣv apy avalokya (confirmed by DP dud ’gro la yang gzigs nas) against J tiryakṣu vyavalokya.
BDRCpūtivastrasadṛśaḥ kleśāḥ/ ratnavigrahavattathāgatadhāturiti/
bimbaṃ yathā ratnamayaṃ jinasya
durgandhapūtyambarasaṃniruddham/
dṛṣṭvavojjhitaṃ vartmani devatāsya
muktyai vadedadhvagametamartham//118//
nānāvidhakleśamalopagūḍha-
masaṅgacakṣuḥ sugatātmabhāvam/
vilokya tiryakṣvapi advimuktiṃ
pratyabhyupāyaṃ vidadhāti tadvat//119//
yadvadratnamayaṃ tathāgatavapurdurgandhavastrāvṛtaṃ
vartmanyujjñitamekṣya divyanayano muktyai nṛṇāṃ darśayet/
tadvat kleśavipūtivastranivṛtaṃ saṃsāravartmojjñitaṃ
tiryakṣu vyavalokya dhātumavadaddharmaṃ vimuktyai jinaḥ//120//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.120
ཇི་ལྟར་རིན་ཆེན་རང་བཞིན་དེ་བཞིན་གཤེགས་སྐུ་དྲི་ངན་གོས་གཏུམས་པ། །
ལམ་གནས་ལྷ་ཡི་མིག་གིས་མཐོང་ནས་ཐར་ཕྱིར་མི་ལ་སྟོན་པ་ལྟར། །
དེ་བཞིན་ཉོན་མོངས་གོས་ཧྲུལ་གྱིས་གཏུམས་འཁོར་བའི་ལམ་ན་གནས་པའི་ཁམས། །
དུད་འགྲོ་ལ་ཡང་གཟིགས་ནས་ཐར་པར་བྱ་ཕྱིར་རྒྱལ་བ་ཆོས་སྟོན་ཏོ། །
Just as the form of the Tathāgata made of a precious substance, wrapped in a foul-smelling garment,
And left on the road would be seen by someone with the divine eye and shown to people in order to set it free,
So the basic element wrapped in the filthy garment of the afflictions and left on the road of saṃsāra
Is seen by the victor even in animals, upon which he teaches the dharma for the sake of liberating it.
यद्वद्रत्नमयं तथागतवपुर्दुर्गन्धवस्त्रावृतं
वर्त्मन्युज्ज्ञितमेक्ष्य दिव्यनयनो मुक्त्यै नृणां दर्शयेत्
तद्वत् क्लेशविपूतिवस्त्रनिवृतं संसारवर्त्मोज्ज्ञितं
तिर्यक्षु व्यवलोक्य धातुमवदद्धर्मं विमुक्त्यै जिनः
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
[In the seventh example,] the afflictions' are like a filthy garment, while the tathāgata element resembles a precious figure.
- Suppose an image of the victor made of a precious substance
- And wrapped in a filthy foul-smelling cloth
- Were left on the road, and a deity, upon seeing it,
- Speaks about this matter to those traveling by in order to set it
free.[1] I.118
- Similarly, the one with unimpeded vision sees the body[2] of a sugata
- Concealed by the stains of various kinds of afflictions
- Even in animals and demonstrates
- The means for its liberation. I.119
- Just as the form of the Tathāgata made of a precious substance, wrapped in a foul-smelling garment,
- And left on the road would be seen by someone with the divine eye and shown to people in order to set it free, {J65}
- So the basic element wrapped in the filthy garment of the afflictions and left on the road of saṃsāra
- Is seen by the victor even in animals,[3] upon which he teaches the dharma for the sake of liberating it. I.120
- In the Tathāgatagarbhasūtra, a man traveling on a dangerous path would wrap his golden buddha statue in a tattered garment to hide it from the sight of robbers, but then the statue in that garment would fall by the roadside until someone with the divine eye picked it up and paid homage to it.
- Skt. ātmabhāvam, DP dngos po nyid. As mentioned above, in the Tathāgatagarbhasūtra (D258, fol. 253a.1–2), the Buddha says that a tathāgata’s body like his own dwells in all sentient beings, even in animals.
- I follow MA tiryakṣv apy avalokya (confirmed by DP dud ’gro la yang gzigs nas) against J tiryakṣu vyavalokya.
BDRCpūtivastrasadṛśaḥ kleśāḥ/ ratnavigrahavattathāgatadhāturiti/
bimbaṃ yathā ratnamayaṃ jinasya
durgandhapūtyambarasaṃniruddham/
dṛṣṭvavojjhitaṃ vartmani devatāsya
muktyai vadedadhvagametamartham//118//
nānāvidhakleśamalopagūḍha-
masaṅgacakṣuḥ sugatātmabhāvam/
vilokya tiryakṣvapi advimuktiṃ
pratyabhyupāyaṃ vidadhāti tadvat//119//
yadvadratnamayaṃ tathāgatavapurdurgandhavastrāvṛtaṃ
vartmanyujjñitamekṣya divyanayano muktyai nṛṇāṃ darśayet/
tadvat kleśavipūtivastranivṛtaṃ saṃsāravartmojjñitaṃ
tiryakṣu vyavalokya dhātumavadaddharmaṃ vimuktyai jinaḥ//120//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.121
ཇི་ལྟར་མི་མོ་གཟུགས་ངན་མགོན་མེད་འགའ། །
མགོན་མེད་འདུག་གནས་སུ་ནི་འདུག་གྱུར་ལ། །
མངལ་གྱིས་རྒྱལ་པོའི་དཔལ་ནི་འཛིན་བྱེད་པས། །
རང་ལྟོ་ན་ཡོད་མི་བདག་མི་ཤེས་ལྟར། །
Suppose an ugly woman without a protector,
Dwelling in a shelter for those without protection
And bearing the glory of royalty as an embryo,
Were not to know about the king in her own womb.
नारी यथा काचिदनाथभूता
वसेदनाथावसथे विरूपा
गर्भेण राजश्रियमुद्वहन्ती
न सावबुध्येत नृपं स्वकुक्षौ
譬如孤獨女 住在貧窮舍
身懷轉輪王 而不自覺知
[In the eighth example,] the afflictions are like a pregnant woman, while the tathāgata element resembles a cakravartin’s having entered the great elements a short time after conception.
- Being born in [saṃsāric] existence is like a place for those without protection,
Impure sentient beings[3] resemble the pregnant woman,
- The stainless basic element in them is similar to her embryo,
- And due to its existence, these [beings] do have a protector. I.122
- Just as this woman whose body is covered with a dirty garment and who has an unsightly body
- Would experience the greatest suffering in a shelter for those without protection despite this king’s residing in her womb,
- So beings dwell in the abode of suffering due to their minds’ not being at peace through the power of the afflictions
- And deem themselves to be without a protector despite the excellent protectors[4] residing right within themselves. I.123
- In India, this means abandoned by one’s husband or being a widow.
- DP lit. "by the womb" (mngal gyis). However, as the next verse shows, garbha here clearly refers to the embryo of the cakravartin.
- VT (fol. 13v4) glosses "impure sentient beings" as "those who engage in wrongdoing" (pāpācārāḥ).
- VT (fol. 13v4) glosses sannāthāḥ as santaś cāmī nāthāś ca, while DP only have moon bcas (corresponding to sanātha).
BDRCāpannasattvanārisadṛśāḥ kleśāḥ/ kalalamahābhūtagatacakravartivattathāgatadhāturiti/
nārī yathā kācidanāthabhūtā
vasedanāthāvasathe virūpā/
garbheṇa rājaśriyamudvahantī
na sāvabudhyeta nṛpaṃ svakukṣau//121//
anāthaśāleva bhavopapatti-
rantarvatīstrīvadaśuddhasattvāḥ/
tadgarbhavatteṣvamalaḥ sa dhātu-
rbhavanti yasminsati te sanāthāḥ//122//
yadvat strī malināmvarāvṛtatanurbībhatsarūpānvitā
vindedduḥkhamanāthaveśmani paraṃ garbhāntarasthe nṛpe/
tadvat kleśavaśādaśāntamanaso duḥkhālayasthā janāḥ
sannātheṣu ca satsvanāthamatayaḥ svātmāntarastheṣvapi//123//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.122
སྲིད་པར་སྐྱེ་བ་མགོན་མེད་ཁྱིམ་བཞིན་ཏེ། །
མ་དག་སེམས་ཅན་མངལ་ལྡན་བུད་མེད་བཞིན། །
དེ་ལ་གང་ཞིག་ཡོད་པས་མགོན་བཅས་པ། །
དྲི་མེད་ཁམས་ནི་དེ་ཡི་མངལ་གནས་བཞིན། །
Being born in [saṃsāric] existence is like a place for those without protection,
Impure sentient beings resemble the pregnant woman,
The stainless basic element in them is similar to her embryo,
And due to its existence, these [beings] do have a protector.
अनाथशालेव भवोपपत्ति-
रन्तर्वतीस्त्रीवदशुद्धसत्त्वाः
तद्गर्भवत्तेष्वमलः स धातु-
र्भवन्ति यस्मिन्सति ते सनाथाः
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
[In the eighth example,] the afflictions are like a pregnant woman, while the tathāgata element resembles a cakravartin’s having entered the great elements a short time after conception.
- Being born in [saṃsāric] existence is like a place for those without protection,
Impure sentient beings[3] resemble the pregnant woman,
- The stainless basic element in them is similar to her embryo,
- And due to its existence, these [beings] do have a protector. I.122
- Just as this woman whose body is covered with a dirty garment and who has an unsightly body
- Would experience the greatest suffering in a shelter for those without protection despite this king’s residing in her womb,
- So beings dwell in the abode of suffering due to their minds’ not being at peace through the power of the afflictions
- And deem themselves to be without a protector despite the excellent protectors[4] residing right within themselves. I.123
- In India, this means abandoned by one’s husband or being a widow.
- DP lit. "by the womb" (mngal gyis). However, as the next verse shows, garbha here clearly refers to the embryo of the cakravartin.
- VT (fol. 13v4) glosses "impure sentient beings" as "those who engage in wrongdoing" (pāpācārāḥ).
- VT (fol. 13v4) glosses sannāthāḥ as santaś cāmī nāthāś ca, while DP only have moon bcas (corresponding to sanātha).
BDRCāpannasattvanārisadṛśāḥ kleśāḥ/ kalalamahābhūtagatacakravartivattathāgatadhāturiti/
nārī yathā kācidanāthabhūtā
vasedanāthāvasathe virūpā/
garbheṇa rājaśriyamudvahantī
na sāvabudhyeta nṛpaṃ svakukṣau//121//
anāthaśāleva bhavopapatti-
rantarvatīstrīvadaśuddhasattvāḥ/
tadgarbhavatteṣvamalaḥ sa dhātu-
rbhavanti yasminsati te sanāthāḥ//122//
yadvat strī malināmvarāvṛtatanurbībhatsarūpānvitā
vindedduḥkhamanāthaveśmani paraṃ garbhāntarasthe nṛpe/
tadvat kleśavaśādaśāntamanaso duḥkhālayasthā janāḥ
sannātheṣu ca satsvanāthamatayaḥ svātmāntarastheṣvapi//123//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.123
ཇི་ལྟར་བུད་མེད་ལུས་ལ་དྲི་བཅས་གོས་གྱོན་མི་སྡུག་གཟུགས་ལྡན་པ། །
ས་བདག་མངལ་ན་གནས་ཀྱང་མགོན་མེད་ཁང་པར་སྡུག་བསྔལ་མཆོག་མྱོང་ལྟར། །
དེ་བཞིན་བདག་རང་ནང་གནས་མགོན་ཡོད་གྱུར་ཀྱང་མགོན་མེད་བློ་ལྡན་པ། །
འགྲོ་བ་ཉོན་མོངས་དབང་གིས་ཡིད་མ་ཞི་བས་སྡུག་བསྔལ་གཞི་ལ་གནས། །
Just as this woman whose body is covered with a dirty garment and who has an unsightly body
Would experience the greatest suffering in a shelter for those without protection despite this king’s residing in her womb,
So beings dwell in the abode of suffering due to their minds’ not being at peace through the power of the afflictions
And deem themselves to be without a protector despite the excellent protectors residing right within themselves.
यद्वत् स्त्री मलिनाम्वरावृततनुर्बीभत्सरूपान्विता
विन्देद्दुःखमनाथवेश्मनि परं गर्भान्तरस्थे नृपे
तद्वत् क्लेशवशादशान्तमनसो दुःखालयस्था जनाः
सन्नाथेषु च सत्स्वनाथमतयः स्वात्मान्तरस्थेष्वपि
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
[In the eighth example,] the afflictions are like a pregnant woman, while the tathāgata element resembles a cakravartin’s having entered the great elements a short time after conception.
- Being born in [saṃsāric] existence is like a place for those without protection,
Impure sentient beings[3] resemble the pregnant woman,
- The stainless basic element in them is similar to her embryo,
- And due to its existence, these [beings] do have a protector. I.122
- Just as this woman whose body is covered with a dirty garment and who has an unsightly body
- Would experience the greatest suffering in a shelter for those without protection despite this king’s residing in her womb,
- So beings dwell in the abode of suffering due to their minds’ not being at peace through the power of the afflictions
- And deem themselves to be without a protector despite the excellent protectors[4] residing right within themselves. I.123
- In India, this means abandoned by one’s husband or being a widow.
- DP lit. "by the womb" (mngal gyis). However, as the next verse shows, garbha here clearly refers to the embryo of the cakravartin.
- VT (fol. 13v4) glosses "impure sentient beings" as "those who engage in wrongdoing" (pāpācārāḥ).
- VT (fol. 13v4) glosses sannāthāḥ as santaś cāmī nāthāś ca, while DP only have moon bcas (corresponding to sanātha).
BDRCāpannasattvanārisadṛśāḥ kleśāḥ/ kalalamahābhūtagatacakravartivattathāgatadhāturiti/
nārī yathā kācidanāthabhūtā
vasedanāthāvasathe virūpā/
garbheṇa rājaśriyamudvahantī
na sāvabudhyeta nṛpaṃ svakukṣau//121//
anāthaśāleva bhavopapatti-
rantarvatīstrīvadaśuddhasattvāḥ/
tadgarbhavatteṣvamalaḥ sa dhātu-
rbhavanti yasminsati te sanāthāḥ//122//
yadvat strī malināmvarāvṛtatanurbībhatsarūpānvitā
vindedduḥkhamanāthaveśmani paraṃ garbhāntarasthe nṛpe/
tadvat kleśavaśādaśāntamanaso duḥkhālayasthā janāḥ
sannātheṣu ca satsvanāthamatayaḥ svātmāntarastheṣvapi//123//
I.124
ཇི་ལྟར་ནང་གི་གསེར་ཞུན་གཟུགས་རྒྱས་པ། །
ཞི་བ་ཕྱི་རོལ་ས་ཡི་རང་བཞིན་ཅན། །
མཐོང་ནས་དེ་ཤེས་པ་དག་ནང་གི་གསེར། །
སྦྱང་ཕྱིར་ཕྱི་རོལ་སྒྲིབ་པ་སེལ་བྱེད་ལྟར། །
Suppose an image filled with molten gold inside
But consisting of clay on the outside, after having settled,
Were seen by someone who knows about this [gold inside],
Who would then remove the outer covering to purify the inner gold.
हेम्नो यथान्तःक्वथितस्य पूर्णं
बिम्बं बहिर्मृन्मयमेक्ष्य शान्तम्
अन्तर्विशुद्ध्यै कनकस्य तज्ज्ञः
संचोदयेदावरणं बहिर्धा
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
[In the ninth example,] the afflictions are like a clay mold, while the tathāgata element resembles a golden image.
- Similarly, always seeing the luminosity of [mind’s] nature
- And that the stains are adventitious,
- The one with the highest awakening purifies beings,
- Who are like a jewel mine, from the obscurations. I.125
- Just as an image made of stainless shining gold enclosed in clay would settle
- And a skillful jeweler, knowing about this [gold], would remove the clay,
- So the omniscient one sees that the mind, which resembles pure gold, is settled
- And removes its obscurations by way of the strokes[3] that are the means of teaching the dharma. I.126
- Skt. śāntam, DP zhi ba. This means that the molten gold has cooled down and has become solid.
- With Schmithausen, I follow MA saṃchedayed (corresponding to DP sell bar byed) against J saṃcodayed (the same goes for saṃchedayen and saṃchedayaty against saṃcodayen and saṃcodayaty in I.126).
- I follow MA/MB prahāravidhibhiḥ against J prahāravidhitaḥ. "Strokes to the strokes with a chisel or hammer (DP bridge spayed) to remove the clay mold from the golden statue inside.
BDRCmṛtpaṅkalepasadṛśāḥ kleśāḥ/ kanakabimbavattathāgatadhāturiti/
hemno yathāntaḥkvathitasya pūrṇaṃ
bimbaṃ bahirmṛnmayamekṣya śāntam/
antarviśuddhyai kanakasya tajjñaḥ
saṃcodayedāvaraṇaṃ bahirdhā//124//
prabhāsvaratvaṃ prakṛtermalānā-
māgantukatvaṃ ca sadāvalokya/
ratnākarābhaṃ jagadagrabodhi-
rviśodhayatyāvaraṇebhya evam//125//
yadvannirmaladīptakāñcanamayaṃ bimbaṃ mṛdantargataṃ
syācchānta tadavetya ratnakuśalaḥ saṃcodayenmṛttikām/
tadvacchāntamavetya śuddhakanakaprakhyaṃ manaḥ sarvavi-
ddharmākhyānanayaprahāravidhitaḥ saṃcodayatyāvṛtim//126//
I.125
རང་བཞིན་འོད་གསལ་དྲི་མེད་རྣམས་ཀྱང་ནི། །
གློ་བུར་བར་ནི་རྣམ་པར་གཟིགས་གྱུར་ནས། །
རིན་ཆེན་འབྱུང་གནས་ལྟ་བུའི་འགྲོ་བ་རྣམས། །
སྒྲིབ་པ་དག་ལས་སྦྱོང་མཛད་བྱང་ཆུབ་མཆོག །
Similarly, always seeing the luminosity of [mind’s] nature
And that the stains are adventitious,
The one with the highest awakening purifies beings,
Who are like a jewel mine, from the obscurations.
प्रभास्वरत्वं प्रकृतेर्मलाना-
मागन्तुकत्वं च सदावलोक्य
रत्नाकराभं जगदग्रबोधि-
र्विशोधयत्यावरणेभ्य एवम्
佛性常明淨 客垢所染污
諸佛善觀察 除障令顯現
[In the ninth example,] the afflictions are like a clay mold, while the tathāgata element resembles a golden image.
- Similarly, always seeing the luminosity of [mind’s] nature
- And that the stains are adventitious,
- The one with the highest awakening purifies beings,
- Who are like a jewel mine, from the obscurations. I.125
- Just as an image made of stainless shining gold enclosed in clay would settle
- And a skillful jeweler, knowing about this [gold], would remove the clay,
- So the omniscient one sees that the mind, which resembles pure gold, is settled
- And removes its obscurations by way of the strokes[3] that are the means of teaching the dharma. I.126
- Skt. śāntam, DP zhi ba. This means that the molten gold has cooled down and has become solid.
- With Schmithausen, I follow MA saṃchedayed (corresponding to DP sell bar byed) against J saṃcodayed (the same goes for saṃchedayen and saṃchedayaty against saṃcodayen and saṃcodayaty in I.126).
- I follow MA/MB prahāravidhibhiḥ against J prahāravidhitaḥ. "Strokes to the strokes with a chisel or hammer (DP bridge spayed) to remove the clay mold from the golden statue inside.
BDRCmṛtpaṅkalepasadṛśāḥ kleśāḥ/ kanakabimbavattathāgatadhāturiti/
hemno yathāntaḥkvathitasya pūrṇaṃ
bimbaṃ bahirmṛnmayamekṣya śāntam/
antarviśuddhyai kanakasya tajjñaḥ
saṃcodayedāvaraṇaṃ bahirdhā//124//
prabhāsvaratvaṃ prakṛtermalānā-
māgantukatvaṃ ca sadāvalokya/
ratnākarābhaṃ jagadagrabodhi-
rviśodhayatyāvaraṇebhya evam//125//
yadvannirmaladīptakāñcanamayaṃ bimbaṃ mṛdantargataṃ
syācchānta tadavetya ratnakuśalaḥ saṃcodayenmṛttikām/
tadvacchāntamavetya śuddhakanakaprakhyaṃ manaḥ sarvavi-
ddharmākhyānanayaprahāravidhitaḥ saṃcodayatyāvṛtim//126//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.126
ཇི་ལྟར་དྲི་མེད་གསེར་འབར་ལས་བྱས་ས་ཡི་ནང་དུ་ཆུད་གྱུར་གཟུགས། །
ཞི་དེ་རང་བཞིན་མཁས་པས་རིག་ནས་ས་དག་སེལ་བར་བྱེད་པར་ལྟར། །
དེ་བཞིན་ཀུན་མཁྱེན་དག་པའི་གསེར་འདྲ་ཞི་བའི་ཡིད་ནི་མཁྱེན་གྱུར་ནས། །
ཆོས་འཆད་ཚུལ་གྱིས་བརྡེག་སྤྱད་སྒྲུབ་པས་སྒྲིབ་པ་དག་ནི་སེལ་བར་མཛད། །
Just as an image made of stainless shining gold enclosed in clay would settle
And a skillful jeweler, knowing about this [gold], would remove the clay,
So the omniscient one sees that the mind, which resembles pure gold, is settled
And removes its obscurations by way of the strokes that are the means of teaching the dharma.
यद्वन्निर्मलदीप्तकाञ्चनमयं बिम्बं मृदन्तर्गतं
स्याच्छान्त तदवेत्य रत्नकुशलः संचोदयेन्मृत्तिकाम्
तद्वच्छान्तमवेत्य शुद्धकनकप्रख्यं मनः सर्ववि-
द्धर्माख्याननयप्रहारविधितः संचोदयत्यावृतिम्
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
[In the ninth example,] the afflictions are like a clay mold, while the tathāgata element resembles a golden image.
- Similarly, always seeing the luminosity of [mind’s] nature
- And that the stains are adventitious,
- The one with the highest awakening purifies beings,
- Who are like a jewel mine, from the obscurations. I.125
- Just as an image made of stainless shining gold enclosed in clay would settle
- And a skillful jeweler, knowing about this [gold], would remove the clay,
- So the omniscient one sees that the mind, which resembles pure gold, is settled
- And removes its obscurations by way of the strokes[3] that are the means of teaching the dharma. I.126
- Skt. śāntam, DP zhi ba. This means that the molten gold has cooled down and has become solid.
- With Schmithausen, I follow MA saṃchedayed (corresponding to DP sell bar byed) against J saṃcodayed (the same goes for saṃchedayen and saṃchedayaty against saṃcodayen and saṃcodayaty in I.126).
- I follow MA/MB prahāravidhibhiḥ against J prahāravidhitaḥ. "Strokes to the strokes with a chisel or hammer (DP bridge spayed) to remove the clay mold from the golden statue inside.
BDRCmṛtpaṅkalepasadṛśāḥ kleśāḥ/ kanakabimbavattathāgatadhāturiti/
hemno yathāntaḥkvathitasya pūrṇaṃ
bimbaṃ bahirmṛnmayamekṣya śāntam/
antarviśuddhyai kanakasya tajjñaḥ
saṃcodayedāvaraṇaṃ bahirdhā//124//
prabhāsvaratvaṃ prakṛtermalānā-
māgantukatvaṃ ca sadāvalokya/
ratnākarābhaṃ jagadagrabodhi-
rviśodhayatyāvaraṇebhya evam//125//
yadvannirmaladīptakāñcanamayaṃ bimbaṃ mṛdantargataṃ
syācchānta tadavetya ratnakuśalaḥ saṃcodayenmṛttikām/
tadvacchāntamavetya śuddhakanakaprakhyaṃ manaḥ sarvavi-
ddharmākhyānanayaprahāravidhitaḥ saṃcodayatyāvṛtim//126//
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.127
པདྨ་སྲོག་ཆགས་བུང་བ་དང་། །
སྦུན་པ་དང་ནི་མི་གཙང་ས། །
འབྲས་ཤུན་གོས་ཧྲུལ་བུད་མེད་ཀྱི། །
མངལ་དང་ས་ཡི་སྦུབས་ན་ཡང་། །
Like within a lotus, insects that are bees,
Husks, excrement, the earth,
The peel of a fruit, a filthy garment,
The womb of a woman, and a covering of clay,
अम्बुजभ्रमरप्राणितुषोच्चारक्षितिष्वथ
फलत्वक्पूतिवस्त्रस्त्रीगर्भमृत्कोशकेष्वपि
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
The summarized meaning of [all] these examples is as follows.
- Like within a lotus, insects that are bees,
- Husks, excrement, the earth,
- The peel of a fruit, a filthy garment,
- The womb of a woman, and a covering of clay, I.127
- Like a buddha, like honey, like a kernel,
- Gold, a treasure, and a tree,
- Like a precious statue, like a cakravartin,
- And like a golden image, I.128
In brief, this instruction on the examples in the Tathāgatagarbhasūtra explains that the beginningless afflicted phenomena of mind in every basic element of sentient beings are adventitious while the beginningless purified phenomena of mind are connate [with] and inseparable [from this basic element]. {J67} Therefore, it is said:
Due to the mind’s being afflicted, sentient beings are afflicted. Due to the mind’s being purified, they are purified.[3]
- With Schmithausen, I follow MA and MB asaṃbaddhakleśakośeṣv against J asaṃbaddhaṃ kleśakośeṣv.
- In P, everything from here up through the comments on I.130–31 is missing; the text resumes with I.132. The missing passage is inserted out of place on fols. 114b.6–115b.6. Note that among the nine examples in the Tathāgatagarbhasūtra, five are likewise found in other sūtras and three more are at least alluded to. The analogy of a destitute woman carrying a cakravartin in her womb also appears in the Ratnakūta; the example of a treasure below the house of a poor man, in the Mahāparinirvāṇasūtra and the Daśabhūmikasūtra; and the similes of a piece of pure gold in a place full of filth, impoverished people living above a treasure beneath their house, a golden statue in rags, and a golden statue within a clay mold, in the Daśabhūmikasūtra. The Laṅkāvatārasūtra, in one of its descriptions of tathāgatagarbha, alludes to both the first example (as found in the introduction of the Tathāgatagarbhasūtra) and the seventh example (a precious jewel’s being wrapped in a filthy garment). Though illustrating something else, the Mahāmeghasūtra refers to winter rice and so on (kernels in their husks) as not yet fulfilling the benefit of beings and the fruits of a palm tree, a mango tree, and sugar cane (the same enumeration as in the Tathāgatagarbhasūtra) having not yet become a tree.
- Saṃyutta Nikāya III.151.22–23, 151.31–32, and 152.8–9.
BDRCudāharaṇānāṃ piṇḍārthaḥ/
ambujabhramaraprāṇituṣoccārakṣitiṣvatha/
phalatvakpūtivastrastrīgarbhamṛtkośakeṣvapi//127//
buddhavanmadhuvatsārasuvarṇanidhivṛkṣavat/
ratnavigrahavaccakravartivaddhemabimba vat//128//
sattvadhātorasaṃbaddhaṃ kleśakośeṣvanādiṣu/
cittaprakṛtivaimalyamanādimadudāhṛtam//129//
samāsato'nena tathāgatagarbhasūtrodāharaṇanirdeśena kṛtsnasya sattvadhātoranādicittasaṃkleśadharmāgantukatvamanādicittavyavadānadharmasahajāvinirbhāgatā ca paridīpitā/ tata ucyate/ cittasaṃkleśāt sattvāḥ saṃkliṣyante cittavyavadānādviśudhyanta iti/
問曰糩實譬喻為明何義答曰言皮糩者喻諸煩惱言內實者喻如來藏偈言
穀實在糩中 無人能受用 時有須用者 方便除皮糩 佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事 如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 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 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 淨天眼見已 遍告眾人言 此中有真金 汝可取受用 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨 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
如來觀察已 為說清淨法 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 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 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 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 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 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
次第漸增長 成佛大法王 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 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 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 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 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 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
實有歸依處 而無歸依心 不覺自身中 有如來藏故 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 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現 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 究竟一乘寶性論為何義說品第七
問曰餘修多羅中皆說一切空此中何故說有真如佛性偈言
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 皆有真如性 而不說空寂 答曰偈言
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如實性 計身有神我 為令如是等
究竟一乘寶性論身轉清淨成菩提品第八
淨得及遠離 自他利相應 依止深快大 如彼所為義 初說佛菩提及得菩提方便偈言
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 常恒及不變 不分別諸法 得無漏真智 次說無垢清淨體偈言
如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅睺 日無雲翳等 無垢功德具 顯現即彼體 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身 次說成就自利利他偈言
無漏及遍至 不滅法與恒 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 示現微妙色 出乎妙音聲 令嗅佛戒香 與佛妙法味 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相
如空不思議 常恒及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麁澁觸 亦不可見取 佛淨心無垢 次說佛法身偈言
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 出過於恒沙 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 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 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 次說如來常住身偈言
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 次說不可思議體偈言
非言語所說 第一義諦攝
最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界 究竟一乘寶性論如來功德品第九
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 略說偈言
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 初說十力偈言
處非處果報 業及於諸根 性信至處道 離垢諸禪定 憶念過去世 天眼寂靜智 如是等諸句 說名十種力 如金剛杵者偈言
處非處業性 眾生諸信根 種種隨修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺摧散破 癡鎧山牆樹 次說四無畏偈言
如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏 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
如師子王者偈言
譬如師子王 諸獸中自在 常在於山林 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 次說佛十八不共法偈言
佛無過無諍 無妄念等失 無不定散心 無種種諸想 無作意護心 欲精進不退 念慧及解脫 知見等不退 諸業智為本 知三世無障 佛十八功德 及餘不說者 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 一切諸業等 智為本展轉 三世無障礙 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 次說虛空不相應義偈言
地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無閡障 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
次說三十二大人相偈言
足下相平滿 具足千輻輪 跟𦟛趺上隆 伊尼鹿王踹 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下𦟛 兩肩前後平 左右俱圓滿 立能手過膝 馬王陰藏相 身𦟛相洪雅 如尼拘樹王 體相七處滿 上半如師子 威德勢堅固 猶如那羅延 身色新淨妙 柔軟金色皮 淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 身淨光圓匝 頂上相高顯 項如孔雀王 頤方若師子 髮淨金精色 喻如因陀羅 額上白毫相 通面淨光明 口含四十齒 二牙白踰雪 深密內外明 上下齒平齊 迦陵頻伽聲 妙音深遠聲 所食無完過 得味中上味 細薄廣長舌 二目淳紺色 眼睫若牛王 功德如蓮華 如是說人尊 妙相三十二 一一不雜亂 普身不可嫌 次說如水中月偈言
秋空無雲翳 月在天及水 一切世間人 皆見月勢力
佛子見如來 功德身亦爾 究竟一乘寶性論自然不休息佛業品第十
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 常待時待處 自然作佛事 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 放無量功德 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 次說大乘業喻略說偈言
帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾 初說帝釋鏡像譬喻偈言
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 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
不可得說有 不可得說無 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 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 為求菩提故 起願修諸行 不生不滅者即是如來偈言
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 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王 此業自然有 見是等現前 法身不生滅 盡諸際常住 次說天中妙鼓譬喻偈言
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
於彼戰鬪時 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 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 次說雲雨譬喻偈言
知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨 依止器世間雨水味變壞偈言
譬如虛空中 雨八功德水 到醎等住處 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 無差別心偈言
信於妙大乘 及中謗法者 人遮多鳥鬼 此三聚相似 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死 秋天無雲雨 人空鳥受苦 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 不護眾生偈言
天雨如車軸 澍下衝大地
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 於麁細眾生 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 為滅苦火偈言
知病離病因 取無病修藥 苦因彼滅道 知離觸修等 無始世生死 波流轉五道 五道中受樂 猶如臭爛糞 寒熱惱等觸 諸苦畢竟有 為令彼除滅 降大妙法雨 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 次說梵天譬喻偈言
梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾 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 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
成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來 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 次第偈言
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 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 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 次說摩尼珠譬喻偈言
一時同處住 滿足所求意 摩尼寶無心 而滿眾生願
眾生種種聞 佛心無分別 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 如來聲亦爾 依他心而起 自然無分別 非內非外住 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 空中見高下 而空不如是 佛中見一切 其義亦如是 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 眾生心善根 依止佛地生 佛無分別心 而增廣成就 佛聲猶如響 以無名字說 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 究竟一乘寶性論校量信功德品第十一
佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以求佛菩提 不思議果報
若有人能捨 魔尼諸珍寶 遍布十方界 無量佛國土 為求佛菩提 施與諸法王 是人如是施 無量恒沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為求佛菩提 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 聞已復能言 過戒福無量 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 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 悲慧不能除 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 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 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界
以法有是利 故我說此法 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 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所縛 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 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 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 問曰以何因緣有此謗法答曰偈言
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 智者不應畏 怨家蛇火毒 因陀羅礔礰 刀杖諸惡獸
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 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 若人令眾生 覺信如是法 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 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◎ ◎論曰第一教化品如向偈中已說應知此論廣門有十一品中則七品略唯一品初釋一品具攝此論法義體相應知偈言
佛法及眾僧 性道功德業 略說此論體 七種金剛句
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
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譬如石鑛中 真金不可見 能清淨者見 見佛亦如是 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
已說佛性義次說佛菩提有十六種無上菩提大慈悲心
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問曰此七種句有何次第答曰偈言
從佛次有法 次法復有僧 僧次無礙性 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 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◎
◎佛寶品第二
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 無畏常恒道 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
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 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力七者自利益八者他利益偈言
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
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[＊]亦復無後際故又復遠離一切戲論虛妄分別寂靜體故名為自然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自在智無言之體而自覺知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應知偈言既自覺知已為欲令他知是故為彼說無畏常恒道故無畏究竟一乘寶性論法寶品第三
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
非有亦非無 亦復非有無 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 內心知清涼
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 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 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果八者離因離者偈言
滅諦道諦等 二諦攝取離 彼各三功德 次第說應知 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 清涼不二法 及無分別法 淨顯現對治 三句猶如日
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無二者為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究竟一乘寶性論僧寶品第四
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偈
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 自性清淨性 佛法僧境界 無閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮 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 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
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如實知見道 見清淨佛智 故不退聖人 能作眾生依
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偈言不退聖人能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讚歎供養聲聞之人無如是義以是義故不明歸依聲聞僧寶此明何義偈言
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若為自身故 修行於禁戒 遠離大慈心 捨破戒眾生 以為自身故 護持禁戒財 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 問曰依何等義為何等人諸佛如來說此三寶答曰偈言
依能調所證 弟子為三乘 信三供養等 是故說三寶
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可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依
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栰偈言可捨故所證法者復有二種謂依眾生歸一處 佛法身彼岸 依佛身有法 依法究竟僧
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唯一法身究竟清真寶世希有 明淨及勢力 能莊嚴世間 最上不變等 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問曰依何等法有此三寶而依此法得有世間及出世間清淨生起三寶答曰為彼義故說兩行偈
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 此偈示現何義偈言
如是三寶性 唯諸佛境界 以四法次第 不可思議故
染淨相應處 不染而清淨 不相捨離法 自然無分別 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及遠離諸垢者真如非本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提故偈言不染而清淨故佛無量功德者謂前際後際於一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復次佛子如來智所覺菩提法 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
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究竟一乘寶性論卷第二
一切眾生有如來藏品第五
論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言
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如是說偈言
佛法身遍滿 真如無差別 皆實有佛性 是故說常有
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 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 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遍一切處九者不變十者無差別初依體因故說一偈
自性常不染 如寶空淨水 信法及般若 三昧大悲等 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
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此明何義思者依如來法身所思所修皆悉成就故有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生 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
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第一義諦不信真如法空佛說彼人無異外道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有方大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子 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 厭苦求涅槃 欲願等諸業 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
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是故聖者勝鬘經言世尊凡夫眾生於五陰法如清淨真空 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830a01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於無漏界中得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辟支佛人棄捨利益一切眾生樂住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又此四種波羅蜜等住無漏界中聲聞辟支佛得大力自在無分別之人 不分別世間 不分別涅槃 涅槃有平等 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 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又欲者求涅槃故求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是故偈言
見苦果樂果 此依性而有 若無佛性者 不起如是心
此偈明何義凡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以性未離一切客塵煩惱諸垢於三乘中未曾大海器寶水 無量不可盡 如燈明觸色 性功德如是 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
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又修行智慧三昧門寶相似相對法以彼無分別不可思議有大勢力功德相應故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通智及無垢 不離於真如 如燈明煖色 無垢界相似 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 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
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有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛 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
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恒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舍利弗即此法身得離一切煩惱使纏過一如空遍一切 而空無分別 自性無垢心 亦遍無分別 此偈示現何義偈言
過功德畢竟 遍至及同相 下中勝眾生 如虛空中色 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
諸過客塵來 性功德相應 真法體不變 如本後亦爾 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 過恒沙佛法 不離脫思議 佛自性功德
如來真如性 體不變不異 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 如一切世間 依虛空生滅 依於無漏界 有諸根生滅 火不燒虛空 若燒無是處 如是老病死 不能燒佛性 地依於水住 水復依於風 風依於虛空 空不依地等 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟 不善思惟行 住清淨心中 自性清淨心 不住彼諸法 陰入界如地 煩惱業如水 不正念如風 淨心界如空 依性起邪念 念起煩惱業 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 淨心如虛空 無因復無緣 及無和合義 亦無生住滅 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染 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
邪念思惟風 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
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有三火次第 劫燒人地獄 能作種種苦 能熟諸行根 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世尊死者諸根壞世尊生者新諸根起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恒清涼不變故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
老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼
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而依慈悲力故示現生老病死而遠離生等以見如實故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而彼無有生老病死諸苦等法以如實見真如佛性不生不滅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求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 恒不熱不作 清淨心力故 此偈示現何義偈言
不生及不死 不病亦不老 以常恒清涼 及不變等故 此偈明何義偈言
以常故不生 離意生身故 以恒故不死 離不思議退 清涼故不病 無煩惱習故 不變故不老 無無漏行故
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以未來際恒故不死以離不可思議變易死故以本後際來清涼故不病以有二復有二 復有二二句 次第如常等 無漏境界中 此偈明何義常恒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恒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
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 聖諦與涅槃 功德不相離 如光不離日 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 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偈言
佛法不相離 及彼真如性 法體不虛妄 自性本來淨
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恒沙不離不脫不思議佛法故及彼真如性者依此覺一切種智 離一切習氣 佛及涅槃體 不離第一義 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
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如種種畫師 所知各差別 彼一人知分 第二人不知 有自在國王 勅諸畫師言 於彼摽畫處 具足作我身 國中諸畫師 一切皆下手 若不闕一人 乃成國王像 畫師受勅已 畫作國王像 彼諸畫師中 一人行不在 由無彼一人 國王像不成 以其不滿足 一切身分故 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
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慧智及解脫 不離法界體
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等為四一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
不證諸佛身 涅槃不可得 如棄捨光明 日不可得見 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◎
究竟一乘寶性論卷第三
◎無量煩惱所纏品第六
曰偈言
向說如來藏 十種義示現 次說煩惱纏 以九種譬喻 此偈明何義向依如來藏說無始世界來彼法恒常住法體不轉變明如來藏有十種義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恒沙煩惱藏所纏如修多羅說應知九種譬喻者如偈說言
萎華中諸佛 眾蜂中美蜜 皮糩等中實 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 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 此偈示現何義自此以下依此略說四偈句義餘殘譬喻五十四偈廣說應知此四行偈總略說彼廣偈中義應知又依彼義略說二偈
華蜂糩糞穢 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
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 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是故經言依自虛妄染心眾生染依自性清淨心眾生淨
I.128
སངས་རྒྱས་སྦྲང་རྩི་སྙིང་པོ་བཞིན། །
གསེར་བཞིན་གཏེར་བཞིན་ལྗོན་པ་བཞིན། །
རིན་ཆེན་སྐུ་དང་འཁོར་ལོ་ཡིས། །
བསྒྱུར་བ་བཞིན་དང་གསེར་གཟུགས་བཞིན། །
Like a buddha, like honey, like a kernel,
Gold, a treasure, and a tree,
Like a precious statue, like a cakravartin,
And like a golden image,
बुद्धवन्मधुवत्सारसुवर्णनिधिवृक्षवत्
रत्नविग्रहवच्चक्रवर्तिवद्धेमबिम्ब वत्
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
The summarized meaning of [all] these examples is as follows.
- Like within a lotus, insects that are bees,
- Husks, excrement, the earth,
- The peel of a fruit, a filthy garment,
- The womb of a woman, and a covering of clay, I.127
- Like a buddha, like honey, like a kernel,
- Gold, a treasure, and a tree,
- Like a precious statue, like a cakravartin,
- And like a golden image, I.128
In brief, this instruction on the examples in the Tathāgatagarbhasūtra explains that the beginningless afflicted phenomena of mind in every basic element of sentient beings are adventitious while the beginningless purified phenomena of mind are connate [with] and inseparable [from this basic element]. {J67} Therefore, it is said:
- Due to the mind’s being afflicted, sentient beings are afflicted. Due to the mind’s being purified, they are purified.[3]
- With Schmithausen, I follow MA and MB asaṃbaddhakleśakośeṣv against J asaṃbaddhaṃ kleśakośeṣv.
- In P, everything from here up through the comments on I.130–31 is missing; the text resumes with I.132. The missing passage is inserted out of place on fols. 114b.6–115b.6. Note that among the nine examples in the Tathāgatagarbhasūtra, five are likewise found in other sūtras and three more are at least alluded to. The analogy of a destitute woman carrying a cakravartin in her womb also appears in the Ratnakūta; the example of a treasure below the house of a poor man, in the Mahāparinirvāṇasūtra and the Daśabhūmikasūtra; and the similes of a piece of pure gold in a place full of filth, impoverished people living above a treasure beneath their house, a golden statue in rags, and a golden statue within a clay mold, in the Daśabhūmikasūtra. The Laṅkāvatārasūtra, in one of its descriptions of tathāgatagarbha, alludes to both the first example (as found in the introduction of the Tathāgatagarbhasūtra) and the seventh example (a precious jewel’s being wrapped in a filthy garment). Though illustrating something else, the Mahāmeghasūtra refers to winter rice and so on (kernels in their husks) as not yet fulfilling the benefit of beings and the fruits of a palm tree, a mango tree, and sugar cane (the same enumeration as in the Tathāgatagarbhasūtra) having not yet become a tree.
- Saṃyutta Nikāya III.151.22–23, 151.31–32, and 152.8–9.
BDRCudāharaṇānāṃ piṇḍārthaḥ/
ambujabhramaraprāṇituṣoccārakṣitiṣvatha/
phalatvakpūtivastrastrīgarbhamṛtkośakeṣvapi//127//
buddhavanmadhuvatsārasuvarṇanidhivṛkṣavat/
ratnavigrahavaccakravartivaddhemabimba vat//128//
sattvadhātorasaṃbaddhaṃ kleśakośeṣvanādiṣu/
cittaprakṛtivaimalyamanādimadudāhṛtam//129//
samāsato'nena tathāgatagarbhasūtrodāharaṇanirdeśena kṛtsnasya sattvadhātoranādicittasaṃkleśadharmāgantukatvamanādicittavyavadānadharmasahajāvinirbhāgatā ca paridīpitā/ tata ucyate/ cittasaṃkleśāt sattvāḥ saṃkliṣyante cittavyavadānādviśudhyanta iti/
I.129
སེམས་ཅན་ཁམས་ཀྱི་ཉོན་མོངས་སྦུབས། །
མ་འབྲེལ་ཐོག་མ་མེད་པ་ན། །
སེམས་ཀྱི་རང་བཞིན་དྲི་མེད་ནི། །
ཐོག་མ་མེད་པ་ཡིན་པར་བརྗོད། །
The beginningless stainlessness of the nature
Of the mind within the beginningless cocoons
Of the afflictions that are not connected to
The basic element of sentient beings is declared to be.
सत्त्वधातोरसंबद्धं क्लेशकोशेष्वनादिषु
चित्तप्रकृतिवैमल्यमनादिमदुदाहृतम्
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
The summarized meaning of [all] these examples is as follows.
- Like within a lotus, insects that are bees,
- Husks, excrement, the earth,
- The peel of a fruit, a filthy garment,
- The womb of a woman, and a covering of clay, I.127
- Like a buddha, like honey, like a kernel,
- Gold, a treasure, and a tree,
- Like a precious statue, like a cakravartin,
- And like a golden image, I.128
In brief, this instruction on the examples in the Tathāgatagarbhasūtra explains that the beginningless afflicted phenomena of mind in every basic element of sentient beings are adventitious while the beginningless purified phenomena of mind are connate [with] and inseparable [from this basic element]. {J67} Therefore, it is said:
- Due to the mind’s being afflicted, sentient beings are afflicted. Due to the mind’s being purified, they are purified.[3]
- With Schmithausen, I follow MA and MB asaṃbaddhakleśakośeṣv against J asaṃbaddhaṃ kleśakośeṣv.
- In P, everything from here up through the comments on I.130–31 is missing; the text resumes with I.132. The missing passage is inserted out of place on fols. 114b.6–115b.6. Note that among the nine examples in the Tathāgatagarbhasūtra, five are likewise found in other sūtras and three more are at least alluded to. The analogy of a destitute woman carrying a cakravartin in her womb also appears in the Ratnakūta; the example of a treasure below the house of a poor man, in the Mahāparinirvāṇasūtra and the Daśabhūmikasūtra; and the similes of a piece of pure gold in a place full of filth, impoverished people living above a treasure beneath their house, a golden statue in rags, and a golden statue within a clay mold, in the Daśabhūmikasūtra. The Laṅkāvatārasūtra, in one of its descriptions of tathāgatagarbha, alludes to both the first example (as found in the introduction of the Tathāgatagarbhasūtra) and the seventh example (a precious jewel’s being wrapped in a filthy garment). Though illustrating something else, the Mahāmeghasūtra refers to winter rice and so on (kernels in their husks) as not yet fulfilling the benefit of beings and the fruits of a palm tree, a mango tree, and sugar cane (the same enumeration as in the Tathāgatagarbhasūtra) having not yet become a tree.
- Saṃyutta Nikāya III.151.22–23, 151.31–32, and 152.8–9.
BDRCudāharaṇānāṃ piṇḍārthaḥ/
ambujabhramaraprāṇituṣoccārakṣitiṣvatha/
phalatvakpūtivastrastrīgarbhamṛtkośakeṣvapi//127//
buddhavanmadhuvatsārasuvarṇanidhivṛkṣavat/
ratnavigrahavaccakravartivaddhemabimba vat//128//
sattvadhātorasaṃbaddhaṃ kleśakośeṣvanādiṣu/
cittaprakṛtivaimalyamanādimadudāhṛtam//129//
samāsato'nena tathāgatagarbhasūtrodāharaṇanirdeśena kṛtsnasya sattvadhātoranādicittasaṃkleśadharmāgantukatvamanādicittavyavadānadharmasahajāvinirbhāgatā ca paridīpitā/ tata ucyate/ cittasaṃkleśāt sattvāḥ saṃkliṣyante cittavyavadānādviśudhyanta iti/
I.130
ཆགས་དང་སྡང་དང་རྨོངས་དང་དེའི། །
ཀུན་ལྡང་དྲག་དང་བག་ཆགས་དང་། །
མཐོང་སྒོམ་ལམ་སྤང་མ་དག་དང་། །
དག་པའི་ས་ལ་བརྟེན་པ་ཡི། །
Desire, hatred, ignorance,
Their intense outbursts, latent tendencies,
The stains pertaining to the paths of seeing and familiarization
As well as to the impure and the pure bhūmis
रागद्विड् मोहतत्तीव्रपर्यवस्थान वासनाः
दृङ्मार्गभावनाशुद्धशुद्धभूमिगता मलाः
貪瞋癡相續 及結使熏集
見修道不淨 及淨地有垢
Now, what is the afflictiveness of the mind with regard to which the nine examples such as the sheath of a lotus were taught?
- Desire, hatred, ignorance,
- Their intense outbursts, latent tendencies,
- The stains pertaining to the paths of seeing and familiarization
- As well as to the impure and the pure bhūmis I.130
- Are elucidated by the nine examples
- Of the sheath of a lotus and so on,
- But the cocoons of the proximate afflictions
- In all their variety are infinite millions. I.131
{D109a} In brief, these nine afflictions always exist in an adventitious manner with regard to the naturally pure tathāgata element, just as the sheath of a lotus and so on do with regard to the image of a buddha and so on. Which are these nine? They are as follows. (1) The afflictions that are characterized as the latencies of desire, (2) those that are characterized as the latencies of hatred, (3) those that are characterized as the latencies of ignorance, (4) those that are characterized as the intense outbursts of desire, hatred, and ignorance, (5) those that consist of the ground of the latent tendencies of ignorance, (6) those to be relinquished through seeing, (7) those to be relinquished through familiarization, (8) those pertaining to the impure bhūmis, and (9) those pertaining to the pure bhūmis.
(1)–(3) Here, the afflictions in the mind streams of those free from mundane desire, which are the causes for the accumulation of immovable [karmic] formations, accomplish [rebirths in] the form [realm] and the formless realm, and are to be overcome by supramundane wisdom, are called "those that are characterized as the latencies of desire, hatred, and ignorance." (4) The [afflictions] in the mind streams of sentient beings who engage in desire and so on, which are the causes for the accumulation of meritorious and nonmeritorious [karmic] formations, accomplish only [rebirths in] the desire realm, and are to be overcome by the wisdom of familiarizing with the impurity [of the body] and so on, are called "those that are characterized as the intense outbursts of desire, hatred, and ignorance." (5) The [afflictions] in the mind streams of arhats, which are the causes for the operation of uncontaminated karma,[1] accomplish a stainless body of a mental nature, and are to be overcome by the wisdom of the awakening of a tathāgata, are called "those that consist of the ground of the latent tendencies of ignorance." As for learners, they are twofold—ordinary beings and noble ones. Here, (6) the [afflictions] in the mind streams of the learners who are ordinary beings, which are to be overcome by the wisdom of first seeing the supramundane dharma, are called "those to be relinquished through seeing." {J68} {D109b} (7) The [afflictions] in the mind streams of the learners who are noble ones, which are to be overcome by the wisdom of familiarizing with the supramundane dharma as it was seen [on the path of seeing], are called "those to be relinquished through familiarization." (8) The [afflictions] in the mind streams of bodhisattvas who have not reached perfection, which are the antagonistic factors of the [first] seven kinds of wisdom bhūmis and are to be overcome by the wisdom of familiarization on the three bhūmis beginning with the eighth one, are called "those that pertain to the impure bhūmis." (9) The [afflictions] in the mind streams of bodhisattvas who have reached perfection, which are the antagonistic factors of the wisdom of familiarization on the three bhūmis beginning with the eighth one and are to be overcome by the wisdom of the vajra-like samādhi, are called "those that pertain to the pure bhūmis."
BDRCtatra katamaścittasaṃkleśo yamadhikṛtya navadhā padmakośādidṛṣṭāntadeśanā/
rāgadviḍ mohatattīvraparyavasthāna vāsanāḥ/
dṛṅmārgabhāvanāśuddhaśuddhabhūmigatā malāḥ//130//
padmakośādidṛṣṭāntairnavadhā saṃprakāśitāḥ/
aparyantopasaṃkleśakośakoṭyastu bhedataḥ//131//
samāsata ime na va kleśāḥ prakṛtipariśuddhe'pi tathāgatadhātau padmakośādaya iva buddhabimbādiṣu sadāgantukatayā saṃvidyante/ katame nava/ tadyathā rāgānuśayalakṣaṇaḥ kleśaḥ/ dveṣānuśayalakṣaṇaḥ/ mohānuśayalakṣaṇaḥ/ tīvrarāgadveṣamohaparyavasthānalakṣaṇaḥ/ avidyāvāsabhūmisaṃgṛhītaḥ/ darśanaprahātavyaḥ/ bhāvanāprahātavyaḥ/ aśuddhabhūmigataḥ/ śuddhabhūmigataśca/ tatra ye laukikavītarāgasāntānikāḥ kleśā āniñjyasaṃskāropacayahetavo rūpārūpyadhātunirvartakā lokottarajñānavadhyāsta ucyante rāgadveṣamohānuśayalakṣaṇā iti/ ye rāgādicaritasattvasāntānikāḥ puṇyāpuṇyasaṃskāropacayahetavaḥ kevalakāmadhātunirvartakā aśubhādibhāvajñānavadhyāsta ucyante tīvrarāgadveṣamohaparyavasthānalakṣaṇā iti/ ye'rhatsāntānikā anāsravakarmapravṛttihetavo vimalamanomayātmabhāvanirvartakāstathāgatabodhijñānavadhyāsta ucyante'vidyāvāsabhūmisaṃgṛhītā iti/ dvividhaḥ śaikṣaḥ pṛthagjana āryaśca/ tatra ye pṛthagjanaśaikṣasāṃtānikāḥ prathamalokottaradharmadarśanajñānavadhyāsta ucyante darśanaprahātavyā iti/ ya āryapudgalaśaikṣasāntānikā yathādṛṣṭalokottaradharmabhāvanājñānavadhyāsta ucyante bhāvanāprahātavyā iti/ ye'niṣṭhāgatabodhisattvasāntānikāḥ saptavidhajñānabhūmivipakṣā aṣṭāmyādibhūmitrayabhāvanājñānavadhyāsta ucyante'śuddhabhūmigatā iti/ ye niṣṭhāgatabodhisattvasāntānikā aṣṭamyādibhūmitrayabhāvanājñānavipakṣā vajropamasamādhijñānavadhyāsta ucyante śuddhabhūmigatā iti/ ete
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 萎華等諸喻 說九種相對 無邊煩惱纏 故說差別相
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又增上貪瞋癡眾生身中所攝I.131
དྲི་མ་རྣམ་དགུ་པདྨ་ཡི། །
སྦུབས་སོགས་དཔེ་ནི་རབ་བསྟན་ཏེ། །
ཉེ་བའི་ཉོན་མོངས་སྦུབས་ཀྱི་ནི། །
དབྱེ་བ་བྱེ་བ་མཐའ་ལས་འདས། །
Are elucidated by the nine examples
Of the sheath of a lotus and so on,
But the cocoons of the proximate afflictions
In all their variety are infinite millions.
पद्मकोशादिदृष्टान्तैर्नवधा संप्रकाशिताः
अपर्यन्तोपसंक्लेशकोशकोट्यस्तु भेदतः
萎華等諸喻 說九種相對
無邊煩惱纏 故說差別相
Now, what is the afflictiveness of the mind with regard to which the nine examples such as the sheath of a lotus were taught?
- Desire, hatred, ignorance,
- Their intense outbursts, latent tendencies,
- The stains pertaining to the paths of seeing and familiarization
- As well as to the impure and the pure bhūmis I.130
- Are elucidated by the nine examples
- Of the sheath of a lotus and so on,
- But the cocoons of the proximate afflictions
- In all their variety are infinite millions. I.131
{D109a} In brief, these nine afflictions always exist in an adventitious manner with regard to the naturally pure tathāgata element, just as the sheath of a lotus and so on do with regard to the image of a buddha and so on. Which are these nine? They are as follows. (1) The afflictions that are characterized as the latencies of desire, (2) those that are characterized as the latencies of hatred, (3) those that are characterized as the latencies of ignorance, (4) those that are characterized as the intense outbursts of desire, hatred, and ignorance, (5) those that consist of the ground of the latent tendencies of ignorance, (6) those to be relinquished through seeing, (7) those to be relinquished through familiarization, (8) those pertaining to the impure bhūmis, and (9) those pertaining to the pure bhūmis.
(1)–(3) Here, the afflictions in the mind streams of those free from mundane desire, which are the causes for the accumulation of immovable [karmic] formations, accomplish [rebirths in] the form [realm] and the formless realm, and are to be overcome by supramundane wisdom, are called "those that are characterized as the latencies of desire, hatred, and ignorance." (4) The [afflictions] in the mind streams of sentient beings who engage in desire and so on, which are the causes for the accumulation of meritorious and nonmeritorious [karmic] formations, accomplish only [rebirths in] the desire realm, and are to be overcome by the wisdom of familiarizing with the impurity [of the body] and so on, are called "those that are characterized as the intense outbursts of desire, hatred, and ignorance." (5) The [afflictions] in the mind streams of arhats, which are the causes for the operation of uncontaminated karma,[1] accomplish a stainless body of a mental nature, and are to be overcome by the wisdom of the awakening of a tathāgata, are called "those that consist of the ground of the latent tendencies of ignorance." As for learners, they are twofold—ordinary beings and noble ones. Here, (6) the [afflictions] in the mind streams of the learners who are ordinary beings, which are to be overcome by the wisdom of first seeing the supramundane dharma, are called "those to be relinquished through seeing." {J68} {D109b} (7) The [afflictions] in the mind streams of the learners who are noble ones, which are to be overcome by the wisdom of familiarizing with the supramundane dharma as it was seen [on the path of seeing], are called "those to be relinquished through familiarization." (8) The [afflictions] in the mind streams of bodhisattvas who have not reached perfection, which are the antagonistic factors of the [first] seven kinds of wisdom bhūmis and are to be overcome by the wisdom of familiarization on the three bhūmis beginning with the eighth one, are called "those that pertain to the impure bhūmis." (9) The [afflictions] in the mind streams of bodhisattvas who have reached perfection, which are the antagonistic factors of the wisdom of familiarization on the three bhūmis beginning with the eighth one and are to be overcome by the wisdom of the vajra-like samādhi, are called "those that pertain to the pure bhūmis."
BDRCtatra katamaścittasaṃkleśo yamadhikṛtya navadhā padmakośādidṛṣṭāntadeśanā/
rāgadviḍ mohatattīvraparyavasthāna vāsanāḥ/
dṛṅmārgabhāvanāśuddhaśuddhabhūmigatā malāḥ//130//
padmakośādidṛṣṭāntairnavadhā saṃprakāśitāḥ/
aparyantopasaṃkleśakośakoṭyastu bhedataḥ//131//
samāsata ime na va kleśāḥ prakṛtipariśuddhe'pi tathāgatadhātau padmakośādaya iva buddhabimbādiṣu sadāgantukatayā saṃvidyante/ katame nava/ tadyathā rāgānuśayalakṣaṇaḥ kleśaḥ/ dveṣānuśayalakṣaṇaḥ/ mohānuśayalakṣaṇaḥ/ tīvrarāgadveṣamohaparyavasthānalakṣaṇaḥ/ avidyāvāsabhūmisaṃgṛhītaḥ/ darśanaprahātavyaḥ/ bhāvanāprahātavyaḥ/ aśuddhabhūmigataḥ/ śuddhabhūmigataśca/ tatra ye laukikavītarāgasāntānikāḥ kleśā āniñjyasaṃskāropacayahetavo rūpārūpyadhātunirvartakā lokottarajñānavadhyāsta ucyante rāgadveṣamohānuśayalakṣaṇā iti/ ye rāgādicaritasattvasāntānikāḥ puṇyāpuṇyasaṃskāropacayahetavaḥ kevalakāmadhātunirvartakā aśubhādibhāvajñānavadhyāsta ucyante tīvrarāgadveṣamohaparyavasthānalakṣaṇā iti/ ye'rhatsāntānikā anāsravakarmapravṛttihetavo vimalamanomayātmabhāvanirvartakāstathāgatabodhijñānavadhyāsta ucyante'vidyāvāsabhūmisaṃgṛhītā iti/ dvividhaḥ śaikṣaḥ pṛthagjana āryaśca/ tatra ye pṛthagjanaśaikṣasāṃtānikāḥ prathamalokottaradharmadarśanajñānavadhyāsta ucyante darśanaprahātavyā iti/ ya āryapudgalaśaikṣasāntānikā yathādṛṣṭalokottaradharmabhāvanājñānavadhyāsta ucyante bhāvanāprahātavyā iti/ ye'niṣṭhāgatabodhisattvasāntānikāḥ saptavidhajñānabhūmivipakṣā aṣṭāmyādibhūmitrayabhāvanājñānavadhyāsta ucyante'śuddhabhūmigatā iti/ ye niṣṭhāgatabodhisattvasāntānikā aṣṭamyādibhūmitrayabhāvanājñānavipakṣā vajropamasamādhijñānavadhyāsta ucyante śuddhabhūmigatā iti/ ete
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 萎華等諸喻 說九種相對 無邊煩惱纏 故說差別相
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又增上貪瞋癡眾生身中所攝I.132
ཆགས་སོགས་དྲི་མ་དགུ་པོ་འདི། །
མདོར་བསྡུས་ནས་ནི་གོ་རིམས་བཞིན། །
པདྨའི་སྦུབས་ལ་སོགས་པ་ཡི། །
དཔེ་དགུ་དག་གིས་ཡང་དག་བསྟན། །
Nine afflictions such as desire,
In brief and in due order,
Are elucidated by the nine examples
Of the sheath of a lotus and so on.
नव रागादयः क्लेशाः संक्षेपेण यथाक्रमम्
नवभिः पद्मकोशादिदृष्टान्तैः संप्रकाशिताः
是名略說九 種煩惱次第萎華等九種譬喻我已廣說應 知
(This verse is not marked as such in the Chinese translation.)
These[1]
- Nine afflictions such as desire,
- In brief and in due order,
- Are elucidated by the nine examples
- Of the sheath of a lotus and so on. I.132
In detail, however, by virtue of all the variety of the eighty-four thousand divisions [of the afflictions], they are as infinite as the wisdom of the Tathāgata. Due to this, it is said that the tathāgata heart is concealed by infinite millions of cocoons afflictions.[2]
- Note that I.132 is preceded solely by this lone word "these" and that lines I.132cd correspond literally to lines I.131ab. This is why Johnston suggested that I.132 is not an actual verse, but just a part of the commentary on I.131ab, while the following paragraph explains I.131cd.
- DP have these two sentences in reverse order.
BDRCnava rāgādayaḥ kleśāḥ saṃkṣepeṇa yathākramam/
navabhiḥ padmakośādidṛṣṭāntaiḥ saṃprakāśitāḥ//132//
vistareṇa punareta eva caturaśītisahasraprakārabhedena tathāgatajñānavadaparyantā bhavanti yairaparyantakleśakośakoṭigūḍhastathāgatagarbha ucyate/
I.133
དྲི་འདི་དག་གིས་བྱིས་རྣམས་དང་། །
དགྲ་བཅོམ་སློབ་པ་བློ་ལྡན་རྣམས། །
རིམ་བཞིན་བཞི་དང་གཅིག་དང་ནི། །
གཉིས་དང་གཉིས་ཀྱིས་མ་དག་ཉིད། །
The impurities of naive beings,
Arhats, learners, and the intelligent
Are [explained] in due order by these four,
One, two, and two stains, respectively.
बालानामर्हतामेभिः शैक्षाणां धीमतां क्रमात्
मलैश्चतुर्भिरेकेन द्वाभ्यां द्वाभ्यामशुद्धता
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
- The impurities of naive beings,
- Arhats, learners, and the intelligent
- Are [explained] in due order by these four,
- One, two, and two stains, respectively. I.133
The Bhagavān said that all sentient beings possess the tathāgata heart. Here, all sentient beings are said to be, in brief, of four kinds, that is, ordinary beings, arhats, learners, and bodhisattvas. Now, according to their order, their [respective] impurities in the uncontaminated basic element are explained by four, one, two, and two stains of afflictions.
BDRCbālānāmarhatāmebhiḥ śaikṣāṇāṃ dhīmatāṃ kramāt/
malaiścaturbhirekena dvābhyāṃ dvābhyāmaśuddhatā//133//
yaduktaṃ bhagavatā/ sarvasattvāstathāgatagarbha iti/ tatra sarvasattvāḥ saṃkṣepeṇocyante caturvidhāstadyathā pṛthagjanā arhantaḥ śaikṣā bodhisattvāśceti/ tatraiṣāmanāsrave dhātau yathākramaṃ caturbhirekena dvābhyāṃ dvābhyāṃ ca kleśamalābhyāmaśuddhiḥ paridīpitā/
是故偈言
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 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
I.134
ཇི་ལྟར་པདྨ་འདམ་སྐྱེས་དེ། །
མདུན་དུ་གྱུར་ན་ཡིད་དགའ་དང་། །
ཕྱིས་ནས་དགའ་བ་མེད་འགྱུར་བ། །
འདོད་ཆགས་དགའ་བ་དེ་བཞིན་ནོ། །
Just as a lotus grown from mud
Is so beautiful at first
But is no longer attractive later,
So is the delight of desire.
तत्पद्मं मृदि संभूतं पुरा भूत्वा मनोरमम्
अरम्यमभवत् पश्चाद्यथा रागरतिस्तथा
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
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.135
ཇི་ལྟར་སྲོག་ཆགས་སྦྲང་མ་ནི། །
ཤིན་ཏུ་འཁྲུགས་ཏེ་མདུང་བརྡེག་ལྟར། །
དེ་བཞིན་ཞེ་སྡང་སྐྱེ་བས་ན། །
སྙིང་ལ་སྡུག་བསྔལ་སྐྱེད་པར་བྱེད། །
Just as the insects that are bees
Sting sharply upon being agitated,
So the arising of our hatred
Produces suffering in our heart.
भ्रमराः प्राणीनो यद्वद्दशन्ति कुपिता भृशम्
दुःख जनयति द्वेषो जायमानस्तथा हृदि
群蜂為成蜜 瞋心嚙諸花
瞋恚心起時 生種種苦惱
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.136
ཇི་ལྟ་འབྲས་སོགས་སྙིང་པོ་ནི། །
ཕྱི་རོལ་སྦུན་པས་བསྒྲིབས་པ་ལྟར། །
དེ་བཞིན་སྙིང་པོའི་དོན་མཐོང་བ། །
མ་རིག་སྒོ་ངའི་སྦུབས་ཀྱིས་བསྒྲིབས། །
Just as the kernels of rice and so on
Are covered by outer husks,
So the seeing of the essential actuality
Is obscured by the eggshell of ignorance.
शाल्यादीनां यथा सारमवच्छन्नं बहिस्तुषैः
मोहाण्डकोशसंछन्नमेवं सारार्थदर्शनम्
稻等內堅實 外為皮糩覆
如是癡心纏 不見內堅實
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.137
ཇི་ལྟར་མི་གཙང་མི་མཐུན་པ། །
དེ་བཞིན་ཆགས་དང་བཅས་རྣམས་ཀྱི། །
འདོད་པ་བསྟེན་པའི་རྒྱུ་ཡིན་ཕྱིར། །
ཀུན་ནས་ལྡང་བ་མི་གཙང་འདྲ། །
Just as excrement is disagreeable,
So is desire to those free from desire.
Being the causes for indulging in desire,
The outbursts [of the afflictions] are like excrement.
प्रतिकूलं यथामेध्यमेवं कामा विरागिणाम्
कामसेवानिमित्तत्वात् पर्युत्थानान्यमेध्यवत्
猶如臭穢糞 智觀貪亦爾
起欲心諸相 結使如穢糞
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.138
ཇི་ལྟར་ནོར་ནི་བསྒྲིབས་པས་ན། །
མི་ཤེས་གཏེར་མི་ཐོབ་པ་ལྟར། །
དེ་བཞིན་སྐྱེ་ལ་རང་བྱུང་ཉིད། །
མ་རིག་བག་ཆགས་ས་ཡིས་བསྒྲིབས། །
Just as people would not obtain a treasure
Hidden in the earth due to not knowing [about it],
So those obscured by the ground of the latent tendencies
Of ignorance [do not obtain] the self-arisen.
वसुधान्तरितं यद्वदज्ञानान्नाप्नुयुर्निधिम्
स्वयंभूत्वं तथाविद्यावासभूम्यावृता जनाः
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
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.139
ཇི་ལྟར་མྱུག་སོགས་རིམ་སྐྱེ་བས། །
ས་བོན་ཤུན་པ་གཅོད་པ་ལྟར། །
དེ་བཞིན་དེ་ཉིད་མཐོང་བ་ཡིས། །
མཐོང་སྤང་རྣམས་ནི་བཟློག་པར་འགྱུར། །
Just as the husks of a seed are split apart
By the gradual growth of the germ and so on,
So the factors to be relinquished through seeing
Are removed by seeing true reality.
यथा बीजत्वगुच्छित्तिरङ्कुरादिक्रमोदयात्
तथा दर्शनहेयानां व्यावृत्तिस्तत्त्वदर्शनात्
如子離皮糩 次第生芽等
見道斷煩惱 次第生諸地
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.140
འཕགས་པའི་ལམ་དང་འབྲེལ་པ་ལས། །
འཇིག་ཚོགས་སྙིང་པོ་བཅོམ་རྣམས་ཀྱིས། །
བསྒོམ་ལམ་ཡེ་ཤེས་སྤང་བྱ་རྣམས། །
གོས་ཧྲུལ་དག་དང་མཚུངས་པར་བསྟན། །
The factors to be relinquished through the wisdom of familiarization,
Whose core—[views about] a real personality—has been relinquished
As a necessary consequence of the noble path [of seeing],
Are illustrated by a filthy garment.
हतसत्कायसाराणामार्यमार्गानुषङ्गतः
भावनाज्ञानहेयानां पूतिवस्त्रनिदर्शनम्
以害身見等 攝取妙聖道
修道斷煩惱 故說弊壞衣
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.141
ས་བདུན་ལ་བརྟེན་དྲི་མ་ནི། །
མངལ་སྦུབས་དྲི་མ་དག་དང་མཚུངས། །
མངལ་སྦུབས་བྲལ་འདྲ་མི་རྟོག་པའི། །
ཡེ་ཤེས་རྣམ་པར་སྨིན་པ་བཞིན། །
The stains pertaining to the seven bhūmis
Resemble the stains of the enclosure of a womb.
Similar to an embryo’s being delivered from its enclosure,
Nonconceptual wisdom possesses maturation.
गर्भकोशमलप्रख्याः सप्तभूमिगता मला
विकोशगर्भवज्ज्ञानमविकल्पं विपाकवत्
七地中諸垢 猶如胎所纏
遠離胎藏智 無分別淳熟
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.142
ས་གསུམ་རྗེས་འབྲེལ་དྲི་མ་རྣམས། །
ས་འདམ་གོས་བཞིན་ཤེས་བྱ་སྟེ། །
བདག་ཉིད་ཆེན་པོ་རྡོ་རྗེ་ལྟའི། །
ཏིང་ངེ་འཛིན་གྱིས་གཞོམ་བྱ་ཡིན། །
The stains associated with the three [pure] bhūmis
Should be known to be like a clay mold.
They are to be overcome by the wisdom
Of the vajra-like samādhi of great beings.
मृत्पङ्कलेपवज्ज्ञेयास्त्रिभूम्यनुगता मलाः
वज्रोपमसमाधानज्ञानवध्या महात्मनाम्
三地知諸垢 如泥模所泥
大智諸菩薩 金剛定智斷
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.143
དེ་ལྟར་ཆགས་སོགས་དྲི་མ་དགུ། །
པདྨ་ལ་སོགས་དག་དང་མཚུངས། །
རང་བཞིན་གསུམ་གྱིས་བསྡུས་ཕྱིར་ཁམས། །
སངས་རྒྱས་སོགས་དང་ཆོས་མཚུངས་སོ། །
Thus, the nine stains such as desire
Resemble a lotus and so on.
Due to consisting of three natures,
The basic element is similar to a buddha and so on.
एवं पद्मादिभिस्तुल्या नव रागादयो मलाः
धातोर्बुद्धादिसाधर्म्यं स्वभावत्रयसंग्रहात्
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
How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
- Just as a lotus grown from mud
- Is so beautiful at first
- But is no longer attractive later,
- So is the delight of desire. I.134
- Just as the insects that are bees
- Sting sharply upon being agitated,
- So the arising of our hatred
- Produces suffering in our heart. I.135 {J69}
- Just as the kernels of rice and so on
- Are covered by outer husks,
- So the seeing of the essential actuality
- Is obscured by the eggshell of ignorance. I.136
- Just as excrement is disagreeable,
- So is desire to those free from desire. {P13b}
- Being the causes for indulging in desire,
- The outbursts [of the afflictions] are like excrement. I.137
- Just as people would not obtain a treasure
- Hidden in the earth due to not knowing [about it],
- So those obscured by the ground of the latent tendencies
- Of ignorance [do not obtain] the self-arisen.[1] I.138
- Just as the husks of a seed are split apart
- By the gradual growth of the germ and so on,
- So the factors to be relinquished through seeing
- Are removed by seeing true reality. I.139
- The factors to be relinquished through the wisdom of familiarization,
- Whose core—[views about] a real personality—has been relinquished
- As a necessary consequence of the noble path [of seeing],
- Are illustrated by a filthy garment. I.140
- The stains pertaining to the seven bhūmis
- Resemble the stains of the enclosure of a womb.
- Similar to an embryo’s being delivered from its enclosure,
- Nonconceptual wisdom possesses maturation.[2] I.141
- The stains associated with the three [pure] bhūmis
- Should be known to be like a clay mold.
- They are to be overcome by the wisdom[3]
- Of the vajra-like samādhi of great beings. I.142
- Thus, the nine stains such as desire
- Resemble a lotus and so on.
- Due to consisting of three natures,
- The basic element is similar to a buddha and so on. I.143
The similarity of the tathāgata heart—the cause[4] for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
BDRCkathaṃ punarime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ/
kathaṃ ca tathāgatadhātorbuddhabimbādisādharmyamanugantavyamiti/
tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam/
aramyamabhavat paścādyathā rāgaratistathā//134//
bhramarāḥ prāṇīno yadvaddaśanti kupitā bhṛśam/
duḥkha janayati dveṣo jāyamānastathā hṛdi//135//
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ/
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam//136//
pratikūlaṃ yathāmedhyamevaṃ kāmā virāgiṇām/
kāmasevānimittatvāt paryutthānānyamedhyavat//137//
vasudhāntaritaṃ yadvadajñānānnāpnuyurnidhim/
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ//138//
yathā bījatvagucchittiraṅkurādikramodayāt/
tathā darśanaheyānāṃ vyāvṛttistattvadarśanāt//139//
hatasatkāyasārāṇāmāryamārgānuṣaṅgataḥ/
bhāvanājñānaheyānāṃ pūtivastranidarśanam//140//
garbhakośamalaprakhyāḥ saptabhūmigatā malā/
vikośagarbhavajjñānamavikalpaṃ vipākavat//141//
mṛtpaṅkalepavajjñeyāstribhūmyanugatā malāḥ/
vajropamasamādhānajñānavadhyā mahātmanām//142//
evaṃ padmādibhistulyā nava rāgādayo malāḥ/
dhātorbuddhādisādharmyaṃ svabhāvatrayasaṃgrahāt//143//
trividhaṃ svabhāvamadhikṛtya cittavyavadānahetostathāgatagarbhasya navadhā buddhābimbādisādharmyamanugantavyam/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.144
འདི་ཡི་རང་བཞིན་ཆོས་སྐུ་དང་། །
དེ་བཞིན་ཉིད་དང་རིགས་ཀྱང་སྟེ། །
དེ་ནི་དཔེ་གསུམ་གཅིག་དང་ནི། །
ལྔ་རྣམས་ཀྱིས་ནི་ཤེས་པར་བྱ། །
Its nature is the dharmakāya,
Suchness, and also the disposition,
Which are to be understood through
Three illustrations, one, and five, respectively.
स्वभावो धर्मकायोऽस्य तथता गोत्रमित्यपि
त्रिभिरेकेन स ज्ञेयः पञ्चभिश्च निदर्शनैः
法身及真如 如來性實體
三種及一種 五種喻示現
What is this threefold nature?
- Its nature is the dharmakāya,
- Suchness, and also the disposition,
- Which are to be understood through {D110b}
- Three illustrations, one, and five, respectively. I.144
Through the three examples of a buddha image, honey, and a kernel, the basic element is to be comprehended as having the nature of the dharmakāya; through the one example of gold, as having the nature of suchness; and through the five examples of a treasure, a tree, a precious statue, a cakravartin, and a golden image, {J70} as having the nature of the disposition for the arising of the three kinds of buddhakāyas.
BDRCtrividhaḥ svabhāvaḥ katamaḥ/
svabhāvo dharmakāyo'sya tathatā gotramityapi/
tribhirekena sa jñeyaḥ pañcabhiśca nidarśanaiḥ//144//
tribhirbuddhabimbamadhusāradṛṣṭāntairdharmakāyasvabhāvaḥ sa dhāturavagantavyaḥ/
ekena suvarṇadṛṣṭāntena tathatāsvabhāvaḥ/ pañcabhirnidhitarutnavigrahacakravartikanakabimbadṛṣṭāntaistrividhabuddhakāyotpattigotrasvabhāva iti/
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 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱 稻等內堅實 外為皮糩覆 如是癡心纏 不見內堅實 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞 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 如子離皮糩 次第生芽等 見道斷煩惱 次第生諸地 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷 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
法身及真如 如來性實體 三種及一種 五種喻示現 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
I.145
ཆོས་སྐུ་རྣམ་གཉིས་ཤེས་བྱ་སྟེ། །
ཆོས་དབྱིངས་ཤིན་ཏུ་དྲི་མེད་དང་། །
དེ་ཡི་རྒྱུ་མཐུན་ཟབ་པ་དང་། །
སྣ་ཚོགས་ཚུལ་ནི་སྟོན་པའོ། །
The dharmakāya is to be known as twofold—
The utterly stainless dharmadhātu
And its natural outflow (teaching
The principles of profundity and diversity).
धर्मकायो द्विधा ज्ञेयो धर्मधातुः सुनिर्मलः
तन्निष्यन्दश्च गाम्भीर्यवैचित्र्यनयदेशना
身有二種 清淨真法界
及依彼習氣 以深淺義說
Here, what is the dharmakāya?
- The dharmakāya is to be known as twofold—
- The utterly stainless dharmadhātu {P14a}
- And its natural outflow (teaching
- The principles of profundity and diversity). I.145
The dharmakāya of buddhas is to be comprehended as twofold. (1) The utterly pure dharmadhātu is the object that is the sphere of nonconceptual wisdom. This is to be understood in terms of being the dharma that is to be personally experienced by the tathāgatas. (2) The cause for [others also] attaining this [pure dharmadhātu], which is the natural outflow of the utterly pure dharmadhātu [of a buddha], consists of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided. This is to be understood in terms of being the dharma that is the teaching.[1] The teaching is also twofold due to the division of the principles of presenting the dharma that is subtle and coarse. That is, it consists of the teaching of the principle of presenting the profound dharma collection of bodhisattvas in terms of ultimate reality and the teaching of the principle of presenting the diversity of the various dharmas such as sūtras, proclamations in song, prophecies, proclamations in verse, aphorisms, and counsels[2] in terms of seeming reality.
- This means that the Buddha’s words or scriptures are not regarded as outer matter, but as nothing but mental appearances, that is, the aspects of a being’s mind that appear—under the influence of a buddha’s dharmakāya—as the objects of the subjective cognitive aspect of that mind. This notion is commonly found in Yogācāra texts and, in particular, many commentaries on the Abhisamayālaṃkāra. For example, Sthiramati’s Madhyāntavibhāgaṭīkā (Pandeya ed., 1999, 4.7–10; D4032, fol. 190a.4–5) explains the nature of a treatise (Skt. śāstra) as follows: "A treatise consists of the cognizances that appear as the collections of names, words, and letters. Or a treatise consists of the cognizances that appear as the special sounds (or terms) that cause one to attain supramundane wisdom. How do cognizances guide one or express [something]? The cognizances of the listener arise due to the cognizance of the guide and explainer" (for variant readings of this passage in D4032 and Pandeya 1999, see note 1875). Haribhadra’s Abhisamayālaṃkārālokā (Wogihara ed., 7) states about the scriptural prajñāpāramitā, "This teaching [of prajñāpāramitā], on the level of the seeming, has the character of cognition’s appearing as words and letters."Compare also the Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (Brunnhölzl 2010, 23 and 33), which defines the dharma wheel of scriptures as "the cognizance of a disciple that appears either in the form of a buddha’s speech, whose main topics are either the causes, the results, or the nature of nirvāṇa, or, the cognizance that appears as the collections of names, words, and letters that serve as the support for such speech" and the scriptural prajñāpāramitā as "the cognizance that appears as assemblies of names, words, and letters, and is suitable to be observed in the disciples’ consciousnesses that entail dualistic appearances."
- These are the first six of the twelve types of the sūtrayāna teachings of the Buddha ("the twelve branches of the Buddha’s speech"), the remaining six being legends, narratives, reports on the Buddha’s former lives, extensive discourses, discourses on marvelous qualities, and ascertaining discourses.
BDRCtatra dharma kāyaḥ katamaḥ/
dharmakāyo dvidhā jñeyo dharmadhātuḥ sunirmalaḥ/
tanniṣyandaśca gāmbhīryavaicitryanayadeśanā//145//
dvividho buddhānāṃ dharmakāyo'nugantavyaḥ/ suviśuddhśca dharmadhātoravikalpajñānagocaraviṣayaḥ/ sa ca tathāgatānāṃ pratyātmamadhigamadharmamadhikṛtya veditavyaḥ/ tatprāptihetuśca suviśuddhadharmadhātuniṣyando yathāvainayikaparasattveṣu vijñaptiprabhavaḥ/ sa ca deśanādharmamadhikṛtya veditavyaḥ/ deśanā punardvividhā sūkṣmaudārikadharmavyavasthānanayabhedāt/ yaduta gambhīrabodhisattvapiṭakadharmavyavasthāna nayadeśanā ca paramārthasatyamadhikṛtya vicitrasūtrageyavyākaraṇagāthodānanidānādivividhadharmavyavasthānanayadeśanā ca saṃvṛtisatyamadhikṛtya/
故又法身者偈言
法身有二種 清淨真法界 及依彼習氣 以深淺義說 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彼說法者復有二種一細二麁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麁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
I.146
འཇིག་རྟེན་འདས་ཕྱིར་འཇིག་རྟེན་ན། །
འདི་ལ་དཔེ་ནི་མི་དམིགས་པས། །
དེ་བཞིན་གཤེགས་པ་ཉིད་དང་ཁམས། །
འདྲ་བ་ཉིད་དུ་བསྟན་པ་ཡིན། །
By virtue of its being beyond the world,
No example for it can be observed in the world.
Therefore, the basic element is shown
To resemble the Tathāgata.
लोकोत्तरत्वाल्लोकेऽस्य दृष्टान्तानुपलब्धितः
धातोस्तथागतेनैव सादृश्यमुपपपादितम्
以出世間法 世中無譬喻
是故依彼性 還說性譬喻
- By virtue of its being beyond the world,
- No example for it can be observed in the world.
- Therefore, the basic element is shown
- To resemble the Tathāgata. I.146
- The teaching of the principle of subtle profundity
- Is like the single taste of honey.
- The teaching of the principle of diversity
- Should be understood to resemble a kernel in its various husks.[1] I.147
Thus, {D111a} these three examples of a buddha image, honey, and a kernel explain that all sentient beings possess the heart of a tathāgata in the sense of the tathāgata-dharmakāya’s pervading the realm[2] of all sentient beings without exception. Indeed, there is no sentient being whatsoever in the realm of sentient beings that is outside of the tathāgatadharmakāya, just as form is [never outside of] the element of space. Thus, [the Mahāyānasūtrālaṃkāra] says: {J71}
- Just as space is asserted to be always omnipresent,
- This [buddhahood] is held to be always omnipresent.
- Just as space is omnipresent in the hosts of form,
- It is omnipresent in the hosts of sentient beings.[3]
- The Sanskrit aṇḍa ("egg") is hard to make sense of here (it is probably used in analogy to aṇḍakośa in I.136d, but the result would still be a mixed metaphor of a kernel in an eggshell). Therefore, I follow the Tibetan sbubs (corresponding to kośa). However, given the previous example of one taste, C’s reading "kernels of different tastes" also makes good sense.
- It could be argued that dhātu here takes up that term as it is used in I.146c and elsewhere, where it clearly refers to the basic element of sentient beings. See however the next sentence in which dhātu means "realm."
- IX.15 (the translation follows the Sanskrit of the Mahāyānasūtrālaṃkāra; RGVV has a few slight variations). This verse is the fourth of six verses in the Mahāyānasūtrālaṃkāra (IX.12–17) that explain buddhahood as being "the fundamental change." According to Sthiramati’s Sūtrālaṃkāravṛttibhāṣya (D4034, fol. 113b.5–117a.6), IX.12 states that this fundamental change is endowed with the supreme qualities of the pure dharmas (mirrorlike wisdom, the wisdom of equality, discriminating wisdom, all-accomplishing wisdom, the pure dharmadhātu, and all the buddha qualities such as the ten powers). This fundamental change is obtained through the supramundane nonconceptual wisdom of meditative equipoise seeing all phenomena as being empty and the pure mundane wisdom of subsequent attainment seeing all phenomena as illusions and mirages. IX.13 speaks of the superiority of the fundamental change of buddhahood even over the fundamental changes of śrāvakas and pratyekabuddhas since they do not have compassion for all beings and do not relinquish all cognitive obscurations. Therefore, buddhas feel compassion even for śrāvakas and pratyekabuddhas. IX.14 plays on the word "fundamental change"by adding ten different prefixes to the Sanskrit word vṛtti in āśrayaparivṛtti, most of which highlight the dynamic character of this fundamental change called "buddhahood." Thus, it is a "pro-change"because it is always engaged in the welfare of all sentient beings. It is a "superchange"since it is the best of all phenomena, superior to any mundane phenomena and even to supramundane śrāvakas and pratyekabuddhas. It is a "nonchange"because it is the changeless result that consists of the three causes of afflictions (the presence of objects, improper mental engagement, and not having relinquished the latencies of both) not being active anymore. It is a "counterchange"since it does not engage in afflictions or nonvirtue, and counteracts selfish actions. It is an "ongoing change"since it functions all the time (once this fundamental change has occurred, its operation will never decline until the end of saṃsāra) and engages in all the remedies for afflicted phenomena. It is a "dual change"because it first engages in demonstrating full awakening and finally engages in demonstrating nirvāṇa. It is a "nondual change"because, ultimately, it neither engages in saṃsāra nor in nirvāṇa. For by virtue of being endowed with prajñā and compassion, it has relinquished what is conditioned and what is unconditioned, respectively. It is an "equal change"because as far as merely being liberated from all afflictions goes, it is equal in śrāvakas, pratyekabuddhas, and buddhas. It is a "special change"because it is superior to the fundamental changes of śrāvakas and pratyekabuddhas by virtue of having relinquished the cognitive obscurations and possessing the qualities such as the ten powers. It is an "omnipresent change"because it engages all sentient beings through the three yānas in an omnipresent way. Also, since it is endowed with all these supreme qualities (the uncontaminated dharmas that are the remedies for all afflictions), it operates in a very vast manner. In particular, Sthiramati comments on IX.15 say that just as space is omnipresent in all kinds of phenomena in the three times, the uncontaminated dharmadhātu exists in and pervades the mind streams of all sentient beings. This is to be understood here in terms of buddhas’ experiencing and accepting all beings as not being different from themselves in a perfect manner—"experiencing"here means realizing the equality of themselves and all beings. Buddhahood has the nature of the dharmadhātu, and once the characteristic of the omnipresence of the dharmadhātu is realized on the first bhūmi, a state of mind of perceiving oneself and all beings as equal is attained. Through progressively cultivating the realization of this equality throughout the remaining bhūmis, at the time of buddhahood, this realization is completely perfected in an all-encompassing manner. This is what is called "being omnipresent in the hosts of beings." IX.16 answers the qualm why sentient beings do not realize the dharmadhātu and do not see buddhas despite the dharmadhātu’s always existing and being omnipresent in them. Just as the moon is not seen in vessels that are without water or broken, the mind streams of beings are either like an empty vessel (due to not being filled with the accumulations of merit and wisdom) or their mind streams are impaired (due to being full of afflictions and evil deeds). Despite such beings having the nature of a buddha, they do not see it. Naturally, the reverse applies for beings whose mind streams are endowed with merit and wisdom. Thus, IX.17 says that just as fire burns in places with sufficient fuel but does not burn in places without, buddhas appear and teach when and wherever there are beings to be guided who have gathered sufficient degrees of the fuel that consists of the accumulations of merit and wisdom, but they pass into nirvāṇa when and wherever such beings are not present.
BDRClokottaratvālloke'sya dṛṣṭāntānupalabdhitaḥ/
dhātostathāgatenaiva sādṛśyamupapapāditam//146//
madhvekarasavat sūkṣmagambhīranayadeśanā/
nānāṇḍasāravajjñeyā vicitranayadeśanā//147//
ityevamebhistribhirbuddhabimbamadhusāradṛṣṭāntaistathāgatadharmakāyena niravaśeṣasattvadhātuparispharaṇārthamadhikṛtya tathāgatasyeme garbhāḥ sarvasattvā itiparidīpitam/ na hi sa kaścitsattvaḥ sattvadhātau saīvidyate yastathāgatadharmakāyādvahirākāśadhātoriva rūpam/ evaṃ hyāha/
yathāmbaraṃ sarvagataṃ sada mataṃ
tathaiva tatsarvagataṃ sadā matam/
yathāmbaraṃ rūpagateṣu sarvagaṃ
tathaiva tatsattvagaṇeṣu sarvagamiti//
是故偈言
以出世間法 世中無譬喻 是故依彼性 還說性譬喻 如美蜜一味 微細法亦爾 修多羅等說 如種種異味
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
I.147
ཕྲ་མོ་ཟབ་མོའི་ཚུལ་བསྟན་ནི། །
སྦྲང་རྩི་རོ་གཅིག་པ་བཞིན་ཏེ། །
རྣམ་པ་སྣ་ཚོགས་ཚུལ་བསྟན་ནི། །
སྣ་ཚོགས་སྦུབས་སྙིང་བཞིན་ཤེས་བྱ། །
The teaching of the principle of subtle profundity
Is like the single taste of honey.
The teaching of the principle of diversity
Should be understood to resemble a kernel in its various husks.
मध्वेकरसवत् सूक्ष्मगम्भीरनयदेशना
नानाण्डसारवज्ज्ञेया विचित्रनयदेशना
如美蜜一味 微細法亦爾
修多羅等說 如種種異味
- By virtue of its being beyond the world,
- No example for it can be observed in the world.
- Therefore, the basic element is shown
- To resemble the Tathāgata. I.146
- The teaching of the principle of subtle profundity
- Is like the single taste of honey.
- The teaching of the principle of diversity
- Should be understood to resemble a kernel in its various husks.[1] I.147
Thus, {D111a} these three examples of a buddha image, honey, and a kernel explain that all sentient beings possess the heart of a tathāgata in the sense of the tathāgata-dharmakāya’s pervading the realm[2] of all sentient beings without exception. Indeed, there is no sentient being whatsoever in the realm of sentient beings that is outside of the tathāgatadharmakāya, just as form is [never outside of] the element of space. Thus, [the Mahāyānasūtrālaṃkāra] says: {J71}
- Just as space is asserted to be always omnipresent,
- This [buddhahood] is held to be always omnipresent.
- Just as space is omnipresent in the hosts of form,
- It is omnipresent in the hosts of sentient beings.[3]
- The Sanskrit aṇḍa ("egg") is hard to make sense of here (it is probably used in analogy to aṇḍakośa in I.136d, but the result would still be a mixed metaphor of a kernel in an eggshell). Therefore, I follow the Tibetan sbubs (corresponding to kośa). However, given the previous example of one taste, C’s reading "kernels of different tastes" also makes good sense.
- It could be argued that dhātu here takes up that term as it is used in I.146c and elsewhere, where it clearly refers to the basic element of sentient beings. See however the next sentence in which dhātu means "realm."
- IX.15 (the translation follows the Sanskrit of the Mahāyānasūtrālaṃkāra; RGVV has a few slight variations). This verse is the fourth of six verses in the Mahāyānasūtrālaṃkāra (IX.12–17) that explain buddhahood as being "the fundamental change." According to Sthiramati’s Sūtrālaṃkāravṛttibhāṣya (D4034, fol. 113b.5–117a.6), IX.12 states that this fundamental change is endowed with the supreme qualities of the pure dharmas (mirrorlike wisdom, the wisdom of equality, discriminating wisdom, all-accomplishing wisdom, the pure dharmadhātu, and all the buddha qualities such as the ten powers). This fundamental change is obtained through the supramundane nonconceptual wisdom of meditative equipoise seeing all phenomena as being empty and the pure mundane wisdom of subsequent attainment seeing all phenomena as illusions and mirages. IX.13 speaks of the superiority of the fundamental change of buddhahood even over the fundamental changes of śrāvakas and pratyekabuddhas since they do not have compassion for all beings and do not relinquish all cognitive obscurations. Therefore, buddhas feel compassion even for śrāvakas and pratyekabuddhas. IX.14 plays on the word "fundamental change"by adding ten different prefixes to the Sanskrit word vṛtti in āśrayaparivṛtti, most of which highlight the dynamic character of this fundamental change called "buddhahood." Thus, it is a "pro-change"because it is always engaged in the welfare of all sentient beings. It is a "superchange"since it is the best of all phenomena, superior to any mundane phenomena and even to supramundane śrāvakas and pratyekabuddhas. It is a "nonchange"because it is the changeless result that consists of the three causes of afflictions (the presence of objects, improper mental engagement, and not having relinquished the latencies of both) not being active anymore. It is a "counterchange"since it does not engage in afflictions or nonvirtue, and counteracts selfish actions. It is an "ongoing change"since it functions all the time (once this fundamental change has occurred, its operation will never decline until the end of saṃsāra) and engages in all the remedies for afflicted phenomena. It is a "dual change"because it first engages in demonstrating full awakening and finally engages in demonstrating nirvāṇa. It is a "nondual change"because, ultimately, it neither engages in saṃsāra nor in nirvāṇa. For by virtue of being endowed with prajñā and compassion, it has relinquished what is conditioned and what is unconditioned, respectively. It is an "equal change"because as far as merely being liberated from all afflictions goes, it is equal in śrāvakas, pratyekabuddhas, and buddhas. It is a "special change"because it is superior to the fundamental changes of śrāvakas and pratyekabuddhas by virtue of having relinquished the cognitive obscurations and possessing the qualities such as the ten powers. It is an "omnipresent change"because it engages all sentient beings through the three yānas in an omnipresent way. Also, since it is endowed with all these supreme qualities (the uncontaminated dharmas that are the remedies for all afflictions), it operates in a very vast manner. In particular, Sthiramati comments on IX.15 say that just as space is omnipresent in all kinds of phenomena in the three times, the uncontaminated dharmadhātu exists in and pervades the mind streams of all sentient beings. This is to be understood here in terms of buddhas’ experiencing and accepting all beings as not being different from themselves in a perfect manner—"experiencing"here means realizing the equality of themselves and all beings. Buddhahood has the nature of the dharmadhātu, and once the characteristic of the omnipresence of the dharmadhātu is realized on the first bhūmi, a state of mind of perceiving oneself and all beings as equal is attained. Through progressively cultivating the realization of this equality throughout the remaining bhūmis, at the time of buddhahood, this realization is completely perfected in an all-encompassing manner. This is what is called "being omnipresent in the hosts of beings." IX.16 answers the qualm why sentient beings do not realize the dharmadhātu and do not see buddhas despite the dharmadhātu’s always existing and being omnipresent in them. Just as the moon is not seen in vessels that are without water or broken, the mind streams of beings are either like an empty vessel (due to not being filled with the accumulations of merit and wisdom) or their mind streams are impaired (due to being full of afflictions and evil deeds). Despite such beings having the nature of a buddha, they do not see it. Naturally, the reverse applies for beings whose mind streams are endowed with merit and wisdom. Thus, IX.17 says that just as fire burns in places with sufficient fuel but does not burn in places without, buddhas appear and teach when and wherever there are beings to be guided who have gathered sufficient degrees of the fuel that consists of the accumulations of merit and wisdom, but they pass into nirvāṇa when and wherever such beings are not present.
BDRClokottaratvālloke'sya dṛṣṭāntānupalabdhitaḥ/
dhātostathāgatenaiva sādṛśyamupapapāditam//146//
madhvekarasavat sūkṣmagambhīranayadeśanā/
nānāṇḍasāravajjñeyā vicitranayadeśanā//147//
ityevamebhistribhirbuddhabimbamadhusāradṛṣṭāntaistathāgatadharmakāyena niravaśeṣasattvadhātuparispharaṇārthamadhikṛtya tathāgatasyeme garbhāḥ sarvasattvā itiparidīpitam/ na hi sa kaścitsattvaḥ sattvadhātau saīvidyate yastathāgatadharmakāyādvahirākāśadhātoriva rūpam/ evaṃ hyāha/
yathāmbaraṃ sarvagataṃ sada mataṃ
tathaiva tatsarvagataṃ sadā matam/
yathāmbaraṃ rūpagateṣu sarvagaṃ
tathaiva tatsattvagaṇeṣu sarvagamiti//
是故偈言
以出世間法 世中無譬喻 是故依彼性 還說性譬喻 如美蜜一味 微細法亦爾 修多羅等說 如種種異味
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
