T 1611 Rm-Zs 813a4-5

Rgvbh 1.0 ratnagotravibhgo

mahynttaratantrastram

Tg phi 74a1 | rgya gar skad du | ma h
y na utta ra ta ntra stra by khya |
bod skad du | theg pa chen po rgyud bla
ma'i bstan bcos rnam par bad pa |

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

T 1611 Rm-Zs 820c24-25



Rgvbh 1.1-5
o nama rvajrasattvya |
buddha ca dharma ca gaa ca dhtur
bodhir gu karma ca bauddham antyam
|
ktsnasya strasya arram etat samsato
vajrapadni sapta || 1 ||

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

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

T 1611 Rm-Zs 820c24-821a1


Rgvbh 1.6-7
vajrpamasydhigamrthasya pada
sthnam iti vajrapadam | tatra
ruticintmayajnaduprativedhd
anabhilpyasvabhva pratytmavedanyo
'rtho vajravad veditavya |

Tg phi 74a2-3
rtogs pa'i don rdo rje lta bu'i gnas te |
gi yin pa'i phyir rdo rje'i gnas so || de
la thos pa da bsams 3 pa las byu ba'i
es pas phigs par dka' ba'i phyir na
brjod du med pa'i ra bin so so ra gis
rig par bya ba'i don rdo rje lta bur rig
par bya'o ||

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

T 1611 Rm-Zs 821a1-4


Rgvbh 1.7-10
yny akari tam artham abhivadanti
tatprptyanuklamrgbhidyotanatas tni
tatpratihbhtatvt padam ity ucyante |
iti duprativedhrthena pratihrthena ca
vajrapadatvam arthavyajanayor
anugantavyam |

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

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

T 1611 Rm-Zs 821a5-8


Rgvbh 1.10-2.1
tatra katamo 'rtha katamad vyajanam |
artha ucyate saptaprakro 'dhigamrtho
yad uta buddhrtho dharmrtha
saghrtho dhtvartho bodhyartho
gurtha karmrtha ca | ayam ucyate
'rtha |

Tg phi 74a4-5
de la don ni ga | yi ge ni ga e na |
rtogs pa'i don rnam pa bdun ni don es
brjod de | 'di lta ste | sas 5 rgyas kyi
don da | chos kyi don da | dge 'dun
gyi don da | khams kyi don da | bya
chub kyi don da | yon tan gyi don da
| phrin las kyi don da | 'di ni don es
bya'o ||

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

T 1611 Rm-Zs 821a8-14


Rgvbh 2.1-3
yair akarair ea saptaprakro
'dhigamrtha scyate prak-yata idam
ucyate vyajanam | sa caa
vajrapadanirdeo vistarea yathstram
anugantavya |

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

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

T 1611 Rm-Zs 821a14-20


Rgvbh 2.4-7
anidarano hy nanda tathgata | sa na
akya caku draum | anabhilpyo hy
nanda dharma | sa na akya karena
rotum | asaskto hy nanda sagha | sa
na akya kyena v cittena v
paryupsitum | itmni tri vajrapadni
dhdhyayaparivartnusrenugantav
yni |

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

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

T 1611 Rm-Zs 821a20-26


Rgvbh 2.8-11
tathgataviayo hi riputryam arthas
tathgatagocara |
sarvarvakapratyekabuddhair api
tvac chriputryam artho na akya
samyak svaprajay XXX drau v
pratyavekitu v | prg eva
blapthagjanair anyatra
tathgataraddhgamanata |
raddhgamanyo hi riputra
paramrtha | paramrtha iti riputra
sattvadhtor etad adhivacanam |

Tg phi 74a7-75a3
ri'i bu 1 don 'di ni de bin gegs pa'i
yul te de bin gegs pa'i spyod yul lo ||
ri'i bu don 'di ni re ig an thos da |
ra sas rgyas thams cad kyis kya ra
gi es rab kyis ya dag par es pa'am |
lta ba'am | brtag 2 par mi nus na | byis
pa so so'i skye bo dag gis lta ci smos te |
de de bin gegs pa la dad pas rtogs pa
ni ma gtogs so || ri'i bu don dam par
ni dad pas rtogs par bya ba yin no ||
ri'i bu don dam par es bya ba 'di ni
sems can gyi khams kyi tshig 3 bla dags
so ||

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

T 1611 Rm-Zs 821a26-27


Rgvbh 2.11-14
sattva-dhtur iti riputra
tathgatagarbhasyatad adhivacanam |
tathgatagarbha iti riputra
dharmakyasyatad adhivacanam | itda
caturtha vajrapadam
annatvpratvanirdeaparivartnusre
nugantavyam |

Tg phi 75a3-4
ri'i bu sems can gyi khams es bya ba
'di ni | de bin gegs pa'i si po'i tshig
bla dags so || ri'i bu de bin gegs pa'i
si po es bya ba 'di ni chos kyi sku'i
tshig bla dags so es rdo rje'i gnas bi
pa 'di ni 'grib pa med 4 pa da 'phel ba
med pa id bstan pa'i rjes su 'bras te
rtogs par bya'o ||

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

T 1611 Rm-Zs 821a27-b1


Rgvbh 3.1-3
anuttar samyaksabodhir iti bhagavan
nirvadhtor etad adhivacanam |
nirvadhtur iti bhagavan
tathgatadharmakyasyatad adhivacanam
| itda pacama vajrapadam
ryarmlstrnusrenugantavyam |

Tg phi 75a4-5
bcom ldan 'das bla na med pa ya dag
par rdzogs pa'i bya chub ces bya ba 'di
ni mya an las 'das pa'i dbyis kyi tshig
bla dags so || bcom ldan 'das mya an
las 'das pa'i dbyis 5 es bgyi ba 'di ni
de bin gegs pa'i chos kyi sku'i tshig
bla dags so es rdo rje'i gnas la pa 'di
ni | 'phags pa dpal phre gi mdo'i rjes
su 'bras te rtogs par bya'o ||

Takasaki 144
'Bodhi': "O Lord, the Supreme Perfect
Enlightenment is a synonym of the
Sphere of the Nirva. Sphere of the
Nirva is nothing but a synonym of
the Absolute Body of the Tathgata".
Thus is the fifth Vajrapada which is to
be understood according to the rya
rml-stra.

T 1611 Rm-Zs 821b1-7


Rgvbh 3.4-6
yo 'ya riputra tathgatanirdio
dharmakya so 'yam avinirbhgadharm |
avinirmuktajnaguo yad uta
gagnadvlikvyatikrntais
tathgatadharmai | itda aha
vajrapadam
annatvpratvanirdenusrenugant
avyam |

Tg phi 75a5-7
ri'i bu de bin gegs pas bstan pa'i
chos kyi sku ga yin pa de ni 'di 6 lta
ste | ga g'i klo gi bye ma sed las
'das pa'i de bin gegs pa'i chos dag da
| rnam par dbyer med pa'i chos da
ldan pa ma bral ba'i ye es kyi yon tan
can yin no es rdo rje'i gnas drug pa 'di
ni 'grib pa med ci 'phel ba med pa id
bstan pa'i rjes su 7 'bras nas rtogs par
bya'o |

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

T 1611 Rm-Zs 821b7-11


Rgvbh 3.7-10
na majurs tathgata kalpayati na
vikalpayati | atha
vsynbhogenkalpayato 'vikalpayata
iyam evarp kriy pravartate | itda
saptama vajrapada
tathgataguajncintyaviayvatranird
enusrenugantavyam | itmni
samsata saptavajrapadni sakalasysya
strasyddeamukhasagrahrthena
arram iti veditavyam |

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

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

T 1611 Rm-Zs 821b12-15





Rgvbh 3.11-14
svalakaennugatni ca
yathkrama dhrairjastre |
nidnatas tri padni vidycatvri
dhmajjinadharmabhedt || 2 ||

Tg phi 75b2
'di dag ra mtshan id kyi rjes 'brel ba
||
go rims ji bin gzus kyi rgyal po'i
mdor ||
gle gi las ni gnas gsum rig bya ste ||
gi ni blo ldan rgyal chos dbye ba las ||

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

T 1611 Rm-Zs 821b16-20


Rgvbh 3.15-17
e ca saptn vajrapadn
svalakaanirdeena yathkramam
ryadhravara-
rjastranidnaparivartnugatni tri
padni veditavyni | tata rdhvam avai-
ni catvri
bodhisattvatathgatadharmanirdeabhed
d iti | tasmd yad uktam |

Tg phi 75b2-4
rdo rje'i gnas bdun po 'di dag las ra
gyi mtshan 3 id bstan pa da | rjes su
'bral ba ni go rims ji lta bar 'phags pa
gzus kyi dba phyug rgyal po'i mdor
gle gi'i le'u las gnas gsum rig par bya
la | de'i 'og tu lhag ma bi ni bya chub
sems dpa' da de bin gegs pa'i chos
kyi dbye ba las so | de 4 las ji skad du

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

T 1611 Rm-Zs 821b20-21


Rgvbh 3.18-19
bhagavan
sarvadharmasamatbhisabuddha
supravartitadharmacakro
'nantaiyagaasuvinta iti |

Tg phi 75b4
bcom ldan 'das chos thams cad mam
pa id du mon par rdzogs par sas
rgyas pa | chos kyi 'khor lo legs par
bskor ba | slob ma'i tshogs in tu dul ba
mtha' yas pa ma' ba es gsus te |

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

T 1611 Rm-Zs 821b21-24


Rgvbh 3.19-21
ebhis tribhir mlapadair yathkrama
tray ratnnm
anuprvasamutpdasamudgamavyava
sthna veditavyam | avaini catvri
padni triratntpattyanurpahetusamud
gamanirdeo veditavya |

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

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

T 1611 Rm-Zs 821b24-27


Rgvbh 3.21-4.2
tatra yato 'amy bodhisattvabhmau
vartamna sarva dharmavaitprpto
bhavati tasmt sa bodhimaavaragata
sarvadharmasamatbhisabuddha ity
ucyate |

Tg phi 75b5-6
de la ga gi phyir bya chub sems dpa'i
sa 6 brgyad pa la gnas pa na chos thams
cad la dba thob par 'gyur ba de'i phyir
bya chub kyi si po mchog tu gegs
pa de la chos thams cad mam pa id
du mon par rdzogs par sas rgyas pa
es bya'o ||

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

T 1611 Rm-Zs 821b27-c2


Rgvbh 4.2-4
yato navamy bodhisattvabhmau
vartamno
anuttaradharmabhakatvasapanna
sarvasattvayasuvidhija
indriyaparamapramitprpta
sarvasattvakleavsannusadhi
samudghtanakualo bhavati tasmt so
'bhisabuddhabodhi
supravartitadharmacakra ity ucyate |

Tg phi 75b6-76a1
ga gi phyir bya chub sems dpa'i sa
dgu pa gnas pa ni | bla na 7 med pa'i
chos smra ba id da ldan pa | sems can
thams cad kyi bsam pa'i tshul legs par
es pa da | dba po mchog gi pha rol
tu phyin pa da | sems can thams cad
kyi on mos pa'i bag chags kyi
mtshams sbyor ba 'joms pa la mkhas
par 'gyur ba | 1 || de'i phyir mon bar
rdzogs par sas rgyas pa de chos kyi
'khor lo legs par bskor ba es bya'o ||

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

T 1611 Rm-Zs 821c2-6


Rgvbh 4.5-7
yato daamy bhmv
anuttaratathgatadharmayauvarjybhie
kaprptyanantaram anbhogabuddha-
krypratiprarabdho bhavati tasmt sa
supravartitadharmacakro
'nantaiyagaasuvinta ity ucyate |

Tg phi 76a1-2
ga gi phyir sa bcu pa la da bin gegs
pa'i bla na med pa'i chos kyi rgyal
tshab tu dba bskur ba thob ma thag tu
sas rgyas kyi mdzad pa lhun gyis grub
ci rgyun 2 mi 'chad par 'gyur ba de'i
phyir chos kyi 'khor lo legs par bskor
ba de'i slob ma'i tshogs in tu dul ba
mtha' yas pa ma' bes bya'o ||

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

T 1611 Rm-Zs 821c6-8


Rgvbh 4.7-8
t punar anantaiyagaasuvintat
tadanantaram anena granthena darayati |
mahat bhikusaghena srdha yvad
aprameyea ca bodhisattvagaena
srdham iti |

Tg phi 76a2-3
slob ma'i tshogs in tu dul ba mtha' yas
pa de ya de ma thag tu dge slo gi dge
'dun chen po da thabs cig ste es bya
ba nas | 3 bya chub sems dpa'i tshogs
gal du med pa da thabs cig go es bya
ba'i bar gyi gu 'dis ston te |

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

T 1611 Rm-Zs 821c8-10


Rgvbh 4.8-9
yathkrama rvakabodhau
buddhabodhau ca suvintatvd
evaguasamanvgatair iti |

Tg phi 76a3-4
de lta bu'i yon tan da ldan pa dag da
es bya ba ni | go rims ji lta bar an
thos kyi bya chub da | sas rgyas kyi
bya chub la in tu dul ba'i phyir na |
de lta bu'i 4 yon tan da ldan pa dag
da o ||

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

T 1611 Rm-Zs 821c10-15

Rgvbh 4.9-12
rvakabodhisattvaguavaranirdenanta
ramacintyabuddhasamdhivabhit
prattya vipularatnavyhamaalavyha
nirvttitathgatapariatsamvartanavividh
adivyadravyapjvidhnastutimeghbhisa
pravaraato
buddharatnaguavibhgavyavasthna
veditavyam |

Tg phi 76a4-5
de nas an thos da bya chub sems
dpa'i yon tan bsags pa bstan pa'i rjes
thogs la | bsam gyis mi khyab pa'i sas
rgyas kyi ti e 'dzin khyu mchog la
brten nas rin po che bkod pa'i 'khor gyi
khyams rgya chen po grub pa da | de 5
bin gegs pa'i 'khor 'dus pa da | lha
rdzas kyi mchod pa sna tshogs bsgrub
pa da | bstod pa'i sprin gyi char bab
pas sas rgyas dkon mchog gi yon tan
rnam par dbye ba rnam par gag par
rig par bya'o ||

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

T 1611 Rm-Zs 821c15-18


Rgvbh 4.13-14
tadanantaram
udradharmsanavyhaprabhdharmapar
yyanmaguaparikrtanato
dharmaratnaguavibhgavyavasthna
veditavyam |

Tg phi 76a5-6
de'i rjes la chos kyi gdan gyi bkod pa
rgya chen po 6 da | 'od da | chos kyi
rnam gras kyi mi da | yon tan yos
su bsgrags pas chos dkon mchog gi yon
tan rnam par dbye ba rnam par gag
par rig par bya'o ||

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

T 1611 Rm-Zs 821c18-20


Rgvbh 4.14-15
tadanantaram anyonya
bodhisattvasamdhigocaraviayaprabhva
sadaranatadvicitraguavaranirdeata
sagharatnaguavibhgavyavasthna
veditavyam |

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

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

T 1611 Rm-Zs 821c20-23

Rgvbh 4.15-5.2
tadana-ntara punar api
buddharamyabhiekair
anuttaradharmarjajyehaputraparamava
iradyapratibhnpakara
T 1611 Rm-Zs 821c23-26


Rgvbh 5.2-4
mahynaparamadharmakayvastpanyas
anata ca tatpratipatte
paramadharmavaryaphalaprptisadar
anata ca yathsakhyam em
evatray ratnnm
anuttaraguavibhgavyavasthna
nidnaparivartvasnagatam eva
draavyam |

Tg phi 76b1-2
theg pa chen po'i chos mchog gi gtam
gyi dos po e bar bkod pa da | de
rtogs par byed pa'i 'bras bu chos kyi
dba phyug dam pa thob par bstan 2
pas | go rims ji lta bar dkon mchog
gsum po de rnams id kyi bla na med
pa'i yon tan gyi rnam par dbye ba rnam
par gag pa gle gi'i le'u'i mtha' id
du blta bar bya'o ||

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

T 1611 Rm-Zs 821c26-29


Rgvbh 5.5-6
tata stranidnaparivartnantara
buddhadhtu
aykratadviuddhiguaparikarmanirde
ena paridpita | viodhye 'rthe guavati
tadviuddhiparikarmayogt |

Tg phi 76b2-3
de nas mdo'i gle gi'i le'u'i rjes thogs
su de yos su dag pa'i yon tan gyi yos
su sbyo ba rnam pa drug cu bstan pas |
sas rgyas kyi khams gsal bar mdzad de
yos su dag par bya ba'i don yon tan
da ldan na de yos su dag pa'i yos su
sbyo ba 'thad pa'i phyir ro ||

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

T 1611 Rm-Zs 821c29-822a3


Rgvbh 5.6-8
ima crthavaam updya daasu
bodhisattvabhmiu punar
jtarpaparikarmaviedharaam
udhtam |asminn eva ca stre
tathgatakarmanirdenantaram
aviuddhavairyamaidnta kta |

Tg phi 76b3-4
don gyi dba 'di e bar bzu nas bya
chub sems dpa'i sa bcu po dag la ya sa
le sbram gyi yos 4 su sbyo ba dper
brjod pa da | mdo de id du de bin
gegs pa'i phrin las bstan pa'i rjes thogs
id du ma dag pa'i nor bu bai rya
dper mdzad de |

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

T 1611 Rm-Zs 822a3-7


Rgvbh 5.9-11
tad yath kulaputra kualo maikro
maiuddhisuvidhija | sa maigotrd
aparyavadpitni mairatnni ghtv
tkena khrdakentklya kena
keakambalaparyavadpanena
paryavadpayati |

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

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

T 1611 Rm-Zs 822a7-9


Rgvbh 5.11-12
na ca tvan mtrea vrya
prarambhayati | tata pact
tkenmiarasentklya
khaikparyavadpanena
paryavadpayati |

Tg phi 76b5-6
de tsam gyis brtson pa 'dor ba'a ma
yin te | de'i 'og tu zas kyi khu ba rnon
pos sbas nas bal gyi la ba'i yos su
sbyo bas 6 sbyo bar byed do ||

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

T 1611 Rm-Zs 822a9-12

Rgvbh 5.12-6.1
na ca tvan mtrea vrya
prarambhayati | tata sa pacn
mahbhaiajyarasentklya
skmavastraparyavadpanena
paryavadpayati | paryavadpita
cpagatakcam abhijtavairyam ity
ucyate |

Tg phi 76b6
de tsam gyis brtson pa 'dor ba'a ma
yin te | de'i 'og tu sman chen po'i khu
bas sbas nas ras srab mo'i yos su
sbyo bas sbyo bar byed do || yos su
bya ste dri ma da bral ba ni bai dr
ya'i rigs chen po es brjod do ||

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

T 1611 Rm-Zs 822a12-15



Rgvbh 6.1-3
evam eva kulaputra tathgato 'py
apariuddha sattvadhtu
viditvnityadukhntmubhdvegakath
ay sasrbhiratn sattvn udvejayati |
rye ca dharmavinaye 'vatrayati |

Tg phi 76b6-77a1
rigs kyi bu de bin du de 7 bin gegs pa
ya yos su ma dag pa'i sems can gyi
khams mkhyen nas | mi rtag pa da |
sdug bsal ba da | bdag med pa da |
mi gtsa ba'i yid 'byu ba'i gtam gyis
'khor ba la dga' ba'i sems can rnams
skyo ba skyed par mdzad de | 1 || 'phags
pa'i chos 'dul ba la 'dzud par mdzad do
||

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

T 1611 Rm-Zs 822a15-17


Rgvbh 6.3-4
na ca tvan mtrea tathgato vrya
prarambhayati | tata pacc
chnynimittpraihitakathay
tathgatanetrm avabodhayati |

Tg phi 77a1-2
de tsam gyis de bin gegs pa'i brtson
pa 'dor ba ya ma yin te | de'i 'og tu
sto pa id da | mtshan ma med pa
da | smon pa med ba'i gtam gyis de
bin gegs pa'i tshul rtogs 2 par mdzad
do ||

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

T 1611 Rm-Zs 822a17-21


Rgvbh 6.4-7
na ca tvan mtrea tathgato vrya
prarambhayati | tata pacd
avivartyadharmacakrakathay
trimaalapariuddhikathay ca
tathgataviaye tn sattvn avatrayati
nnpraktihetukn | avatr ca samns
tathgatadharmatm adhigamynuttar
dakiy ity ucyanta iti |

Tg phi 77a2-3
de tsam gyis de bin gegs pa brtson pa
'dor pa ya ma yin te | de'i 'og tu phyir
mi ldog pa'i chos kyi 'khor lo'i gtam
da 'khor gsum yos su dag pa'i gtam
gyis ra bin sna tshogs pa'i sems can
de dag de bin gegs pa'i yul la 3 'jug
par mdzad do || ugs par gyur i de
bin gegs pa'i chos id rtogs par 'gyur
na ni | bla na med pa'i yon gnas es
brjod do ||

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

T 1611 Rm-Zs 822a21-24


2

Rgvbh 6.8-10
etad eva viuddhagotra tathgatadhtum
abhisadhyktam |
yath pattharacuamhi jtarpa na
dassati |
parikammea tad diha eva loke
tathgat iti ||

Tg phi 77a3-4
yos su dag pa'i rigs de bin gegs pa'i
khams 'di id la dgos nas |
'ji ltar rdo yi phye ma la ||
sa le 4 sbram ni mi mtho i ||
yos su sbyas pas de mtho bin ||
'jig rten la ni de bin gegs ||
es gsus so ||

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

T 1611 Rm-Zs 822a25-27


Rgvbh 6.11-13
tatra katame te buddhadhto
aykraviuddhiparikarmagu | tad
yath caturkro bodhisattvlakra |
akro bodhisattvvabhsa | oakr
bodhisattvamahkaru |
dvtriadkra bodhisattvakarma |

Tg phi 77a4-5
de la sas gyas kyi khams yos su dag
pa'i yon tan yos su sbyo ba rnam pa
drug cu po de dag ga e na | 'di lta ste |
bya chub 5 sems dpa'i rgyan rnam pa
bi da | bya chub sems dpa'i sna ba
rnam pa brgyad da | bya chub sems
dpa'i si rje chen po rnam pa bcu
drug da | bya chub sems dpa'i las
rnam pa sum cu rtsa gis so ||

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

T 1611 Rm-Zs 822a27-b2


Rgvbh 6.14-16
tannirdenantara buddhabodhi
oakramahbodhikarunirdeena
paridpit | tannirdenantara
buddhagu
daabalacaturvairadydaveikabud
dhadharmanirdeena paridpit |

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

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

T 1611 Rm-Zs 822b3-5


Rgvbh 6.16-18
tannirdenantara buddhakarma
dvtriadkraniruttaratathgatakarman
irdeena paridpitam | evam imni sapta
vajrapadni svalakaanirdeato vistarea
yathstram anugantavyni |

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

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

T 1611 Rm-Zs 822b5-9

3



Rgvbh 6.18-7.4
ka punar em anulea |
buddhd dharmo dharmata
cryasagha
saghe garbho jnadhtvptiniha |
tajjnpti cgrabodhir baldyai-
r dharmair yukt sarvasattvrthakdbhi ||
3 ||
ukta strasabandha |

Tg phi 77b1-2
'di dag gi 'brel pa ga e na |
sas rgyas las chos chos las 'phags pa'i
tshogs ||
tshogs las si po ye es khams thob
mthar ||
ye es de thob bya chub mchog thob
sogs ||
sems can kun don byed chos rnams dad
ldan ||
bstan bcos kyi 'brel ba bad zin to ||

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

T 1611 Rm-Zs 822b10-15


Rgvbh 7.5-8
idn lokanm artho vaktavya | ye
sattvs tathgatena vints te tathgata
araa gacchanto
dharmatniyandbhiprasdena dharma
ca sagha ca araa gacchanti | atas
tatprathamato buddharatnam adhiktya
loka |

Tg phi 77b2-3
da ni tshigs su bcad pa rnams kyi don
brjod par bya ste | sems can ga dag de
bin gegs pas btul ba de dag de bin
gegs pa la skyabs su 'gro'o || chos id
kyi rgyu mthun pa'i da bas chos da
dge 'dun la 3 ya skyabs su 'gro'o || des
na de da po id yin pas na sas rgyas
dkon mchog gi dba du byas te|

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

T 1611 Rm-Zs 822b23-c1









Rgvbh 7.9-12
yo buddhatvam andimadhyanidhna
nta vibuddha svaya
buddhv cbudhabodhanrtham abhaya
mrga didea dhruvam |
tasmai
jnakpsivajravaradhgdukhkuraika
cchide
nndggahanpaghavimatiprkrabhet
tye nama || 4 ||

Tg phi 77b3-4
tshigs su bcad pa |
ga ig thog ma dbus mtha' med i sas
rgyas id ra rnam sas rgyas ||
sas rgyas nas ni ma rtogs rtogs phyir
'jig med rtag pa'i 4 lam ston pa ||
mkhyen brtse'i ral gri rdo rje mchog
bsnams sdug bsal myu gu gcod mdzad
ci ||
sna tshogs lta thibs kyis bskor the
tshom rtsig pa 'jig mdzad de la 'dud ||

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

T 1611 Rm-Zs 822c2-4


Rgvbh 7.13-15
anena ki darayati |
asasktam anbhogam
aparapratyayditam |
buddhatva jnakruyaaktyupeta
dvayrthavat || 5 ||

Tg phi 77b4-5
'dis ci bstan e na | 'dus ma byas i
lhun gyis grub ||
gan gyi rkyen gyis rtogs 5 min pa ||
mkhyen da brtse da nus par ldan ||
don gis ldan pa'i sas rgyas id ||

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

T 1611 Rm-Zs 822c5-7


Rgvbh 7.16-18
anena samsato 'bhir guai
saghta buddhatvam udbhvitam |
aau gu katame | asasktatvam
anbhogatparapratyaybhisabodhir
jna karu akti svrthasapat
parrthasampad iti |

Tg phi 77b5-6
'dis ni mdor bsdu na | yon tan brgyad
da ldan pa'i sas rgyas id brjod do ||
yon tan brgyad ga e na | 'dus ma byas
pa id da | lhun gyis grub pa da |
gan 6 gyi rkyen gyis mon par rtogs
pa ma yin pa da | ye es da | thugs rje
da | nus pa da | ra gi don phun sum
tshogs pa da | gan gyi don phun sum
tshogs pa'o ||

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

T 1611 Rm-Zs 822c7-13








Rgvbh 8.1-6
andimadhyanidhnapraktatvd
asasktam |
ntadharmaarratvd anbhogam iti
smtam || 6 ||
pratytmam adhigamyatvd
aparapratyaydayam
jnam eva tridh bodht karu
mrgadeant || 7 ||
aktir jnakpbhy tu
dukhakleanibarhat |
tribhir dyair guai svrtha parrtha
pacimais tribhi || 8 ||

Tg phi 77b6-78a1
thog ma dbus mtha' med pa yi ||
ra bin yin phyir 'dus ma byas ||
7 i ba chos kyi sku can phyir ||
lhun gyis grub ces bya bar brjod ||
so so ra gis rtogs bya'i phyir ||
gan gyi rkyen gyis rtogs min pa ||
de ltar rnam gsum rtogs phyir mkhyen
||
lam ston phyir na thugs brtse ba ||
nus pa ye es thugs rje yis || sdug 1 ||
bsal on mos spo phyir ro ||
da po gsum gyis ra don te ||
phyi ma gsum gyis gan don yin ||

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

T 1611 Rm-Zs 822c14-17


Rgvbh 8.7-9
sasktaviparyayesaskta
veditavyam | tatra sasktam ucyate
yasytpdo 'pi prajyate sthitir api
bhago 'pi prajyate | tadabhvd
buddhatvam andimadhyanidhanam
asasktadharmakyaprabhvita
draavyam |

Tg phi 78a1-2
'dus ma byas ni 'dus byas las bzlog par
es par bya'o || de la 'dus byas ni ga la
skye ba ya rab tu es i | gnas pa da
2 'jig pa ya rab tu es pa ni 'dus byas
es brjod la || de med pa'i phyir sas
rgyas id thog ma da dbus da tha ma
med pa dus ma byas pa | chos kyi skus
rab tu phye bar blta bar bya'o ||

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

T 1611 Rm-Zs 822c17-19


Rgvbh 8.9
sarvaprapacavikalppantatvd
anbhogam |

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

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

T 1611 Rm-Zs 822c19-23


Rgvbh 8.9-12
svayabhjndhigamyatvd
aparapratyaydayam | udayo
'trbhisabodho 'bhiprettpda | ity
asasktd apravttilakad api
tathgatatvd anbhogata
sarvasabuddhaktyam sasrakoer
anuparatam anupacchinna pravartate |

Tg phi 78a3-4
ra byu gi ye es kyis rtogs par bya'o
phyir | gan gyi rkyen gyis rtogs par
bya ba ma yin no || o ta ya ni 'dir mon
par rtogs pa la 'dod kyi skye ba la ni ma
yin no || de ltar de bin gegs pa de id
kyi phyir 'dus ma byas i 'jug pa med
pa'i mtshan id las kya 4 lhun gyis
grub par sas rgyas kyi mdzad pa
thams cad 'khor ba ji srid kyi mthar
thug par thogs pa med ci rgyun mi
'chad par rab tu 'jug go ||

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

T 1611 Rm-Zs 822c23-28
12
13


Rgvbh 8.13-16
ity evam atyadbhutcintyaviaya
buddhatvam arutv parata svayam-
ancryakea svaya bhjnena
nirabhilpyasvabhvatm abhisabudhya
tadanubodha pratyabudhnm api
jtyandhn parem anubodhya
tadanugmimrgavyupadeakarad
anuttarajnakarunvitatva
veditavyam |

Tg phi 78a4-6
de ltar in tu rmad du byu i bsam
du med pa'i yul sas rgyas id de gan
las ma thos bar ra id de slob dpon
med par 5 ra byu gi ye es kyis brjod
du med pa'i ra bin du mon par
rdzogs par sas rgyas te | de rjes su
rtogs pa da mi ldan pa dmus lo du
gyur pa gan dag kya rtogs par bya
ba'i phyir | de rjes su rtogs pa'i lam
ston par mdzad pa'i phyir bla na med
pa'i ye es da 6 thugs rje da ldan pa
id du rig par bya'o ||

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

T 1611 Rm-Zs 822c28-823a4
14
1


Rgvbh 8.16-18
mrgasybhayatva lokottaratvt |
lokottaratvam apunarvttita ca
|yathkrama
paradukhakleamlasamudghta
pratyanayor eva tathgatajnakaruayo
akti r asivajradntena paridpit |

Tg phi 78a6-7
'jigs pa med pa'i lam ni 'jig rten las 'das
pa'i phyir la | 'jig rten las 'das pa ya
phyir mi ldog pa'i phyir ro ||| ral gri da
rdo rje'i dpes ni go rims ji lta bar de
bin gegs pa'i ye es da thugs rje 7 'di
gis id gan gyi sdug bsal da on
mos pa'i rtsa ba 'joms par nus par
bstan to ||

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

T 1611 Rm-Zs 823a4-6
2

Rgvbh 8.18-20
tatra dukhamla samsato y kcid
bhaveu nmarpbhinirvtti |
kleamla y kcit
satkybhiniveaprvik dir vicikits ca
|

Tg phi 78a7-78b1
de la sdug bsal gyi rtsa ba ni mdor na
ga ci ya ru srid pa rnams su mi
da gzugs mon par grub pa'o || on
mos pa'i rtsa ba ni ga ci ya ru ba
'jig 1 tshogs la mon par en ba son
du 'gro ba can gyi lta ba da the tshom
mo ||

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

T 1611 Rm-Zs 823a6-9
3 4

Rgvbh 8.20-9.1
tatra nmarpasaghta dukham
abhinirvttilakaatvd akurasthnya
veditavyam | tacchetttve
tathgatajnakaruayo aktir
asidntenpamit veditavy |

Tg phi 78b1-2
de la mi da gzugs kyis bsdus pa'i
sdug bsal ni mon par grub pa'i
mtshan id gyis ni myu gu lta bur es
par bya la | de gcod par byed pa'i phyir |
de bin gegs pa'i ye es da | 2 thugs
rje gis kyi nus pa ral gri'i dpes bstan
to ||

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

T 1611 Rm-Zs 823a9-14


Rgvbh 9.2-4
divicikitssaghto
daranamrgapraheya kleo
laukikajnaduravagho durbhedatvd
vanagahanpaghaprkrasada |
tadbhetttvt tathgatajnakaruayo
aktir vajradntenpamit veditavy |

Tg phi 78b2-3
lta ba da the tshom gyis bsdus pa
mtho bas spa bar bya ba'i on mos
pa ni 'jig rten pa'i rtogs pas es par dka'
ba da | phigs par dka' ba'i phyir na |
nags thibs pos bskor ba'i rtsig pa da
'dra ba de 3 'jig par byed pa ste 'jig par
byed pa'i phyir | de bin gegs pa'i ye
es da | thugs rje dag rdo rje'i dpe da
mthun par rig par bya'o ||

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

T 1611 Rm-Zs 823a14-15


Rgvbh 9.5-6
ity ete yathddi a tathgatagu
vistaravibhganirdeato 'nayavnuprvy
sarvabuddhaviayvatrajnloklakr
astrnusrenugantavy |

Tg phi 78b3-4
de ltar na ji skad bstan pa'i de bin
gegs pa'i yon tan drug po 'di rnams go
rims 'di id kyis rgyas par rnam par 4
dbye ba bstan pa ni | sas rgyas thams
cad kyi yul la 'jug pa ye es sna ba
rgyan gyi mdo'i rjes su 'bras nas rtogs
par bya'o ||

Takasaki 159
(2. Reference to the Jnloklakra-
Stra.)
Thus, the six qualities of the Tathgata
mentioned above should be understood
by this very order and with detailed
and analytical explanation, according
to the
Sarvabuddhaviayvatrajnlokla
kra-Stra.

T 1611 Rm-Zs 823a16-17


Rgvbh 9.6-8
tatra yad uktam anutpdo 'nirodha iti
majurs tathgato 'rhan
samyaksabuddha ea ity anena
tvad asasktalakaas tathgata iti
paridpitam |

Tg phi 78b4-5
de las ji skad du || 'jam dpal skye ba
med ci 'gag pa med pa es bya ba 'di ni
de bin gegs pa dag bcom pa ya dag
par 5 rdzogs pa'i sas rgyas kyi tshig
bla dgas te es gsus pa ste | 'dis ni re
ig de bin gegs pa'i 'dus ma byas pa'i
mtshan id do es bstan to ||

Takasaki 159
In that Stra, it is said as follows:
"O Majur, he who is of no
origination or destruction is (i.e. has
the epithets) the Tathgata, the Arhat,
the Perfectly Enlightened One". By this,
first of all, it is explained that the
Tathgata is of immutable character.

T 1611 Rm-Zs 823a17-19


Rgvbh 9.8-10
yat punar anantara
vimalavairyapthivakrapratibimbdh
araam ida ktv yvan navabhir
udharaair etam
evnutpdnirodhatathgatrtham
adhiktyha |

Tg phi 78b5-6
ga de'i rjes thogs id la bai rya'i sa
gi dri ma med pa'i brgya byin gyi
gzugs bran kyi dpe thog mar byas 6 te
| ji srid du dpe dgus don 'di id kyi dba
du byas nas gsus pa |

Takasaki 159
And immediately after this, by nine
illustrations beginning with
the illustration of a reflection of the
Indra on the surface of an immaculate
Vairya stone, with reference to this
very meaning of the Tathgata's
being neither originated nor
destructed, it is said as follows:

T 1611 Rm-Zs 823a19-25
5



Rgvbh 9.10-13
evam eva majurs tathgato 'rhan
samyaksabuddho njate na vihapati na
prapacayati na kalpayati na vikalpayati
|akalpo 'vikalpo 'cinto 'manasikra
tbhto 'nutpdo 'nirodho 'do 'ruto
'nghrto 'nsvdito 'spo'nimitto
'vijaptiko 'vijapanya ity evamdir
upaamaprabhedapradeanirdea |

Tg phi 78b,6-79a1
'jam dpal de bin du de bin gegs pa
dgra bcom pa ya dag par rdzogs pa'i
sas rgyas kya g-yo bar mi mdzad |
sems par mi mdzad || spro bar mi
mdzad | rtog par mi mdzad | 7 rnam par
rtog par mi mdzad ci | rtog pa med pa
| rnam par rtog pa med pa | sems pa
med pa | yid la byed pa med pa | bsil bar
gyur pa | skye ba med pa | 'gag pa med
pa | bltar med pa | man du med pa |
bsnam du med pa || rmya du med pa ||
reg tu 1 || med pa | mtshan ma med pa |
rnam par rig pa med pa | rnam par rig
par bya ba ma yin pa es gsus te | de la
sogs pa ni e bar i ba'i tshig gi rab tu
dbye ba bstan pa'o ||

Takasaki 159-60
"Thus, Majur, the Tathgata, the
Arhat, the Perfectly Enlightened One
neither moves nor produces any
thought, neither explains in a dualistic
way nor imagines falsely nor
discriminates. He is unimaginable,
indiscriminative, devoid of thinking
and minding, of quiescent character, of
neither origination nor destruction. He
cannot be seen, or heard, or smelt, or
tested, or touched and has no
characteristic remark, has neither
making known nor being made
known." and so forth. Such is the
explanation of various kinds of aspects
of quiescence.

T 1611 Rm-Zs 823a25-28


Rgvbh 9.13-16
anena svakriysu
sarvaprapacavikalppantatvd
anbhogas tathgata iti paridpitam | tata
rdhvam udharaanirded avaiena
granthena
sarvadharmatathatbhisabodhamukhev
aparapratyaybhisambodhas tathgatasya
paridpita |

Tg phi 79a1-3
'dis ni ra gi mdzad pa dag las rnam
par rtog pa da | spros pa 2 thams cad
i ba'i phyir | de bin gegs pa lhun gyis
grub pa id bstan to || de'i 'og tu gu
lhag ma las dpe bstan pas ni | chos
thams cad kyi de bin id mon par
rdzogs par bya chub pa'i sgo la | gan
gyi rkyen gyis mon par rtogs pa ma
yin pa 3 id bstan to ||

Takasaki 160
By this it is indicated that, in his own
acts, all dualistic views and false
discriminations have ceased to exist;
hence, the Tathgata is free from
efforts. After this, i.e. after the
explanation of [nine] illustrations,
there is explained by the remaining
texts the Tathgata's perfect
enlightenment realized without any
help of others with respect to all the
gates to the Perfect Enlightenment of
the real nature of all elements.

T 1611 Rm-Zs 823a28-b2


Rgvbh 9.16-10.1
tat punar ante oakr
tathgatabodhi nirdiyaivam ha | tatra
majurs tathgatasyaivarpn
sarvadharmn abhisabudhya sattvn
ca dharmadhtu vyavalokyuddham
avimala sgana vikrit nma
sattveu mahkaru pravartata iti |

Tg phi 79a3-4
ga ya de bin gegs pa'i bya chub
rnam pa bcu drug bstan nas | mthar 'di
skad du | 'jam dpal de la chos thams cad
de lta bu'i ra bin du chos thams cad
mon par rdzogs par bya chub ste |
sems can rnams la ya ma dag pa | dri
ma 4 da bral ba | skyon da bcas ba'i
chos kyi dbyis gzigs nas sems can
rnams la rnam par brtse ba es bya ba'i
de bin gegs pa'i thugs rje chen po la
rab tu 'jug go || es gsus te |

Takasaki 160
And after this, with reference to the
Tathgata's 16 kinds of Enlightenment,
it is said as follows:
"There, O Majur, as sn as the
Tathgata has enlightened all the
elements of such a nature and has
observed the essential nature of all
living beings as 'impure' 'not removing
stains' and 'blemished', the Great
Compassion named 'mastery' sets in
forth on all living beings".

T 1611 Rm-Zs 823b2-5
6 7
8

Rgvbh 10.1-3
anena
tathgatasynuttarajnakarunvitatvam
udbhvitam |
tatraivarpn sarvadharmn iti
yathprva nirdin abhvasvabhvt |
abhisabudhyti yathbhtam
avikalpabuddhajnena jtv |

Tg phi 79a4-6
'dis ni de bin gegs pa'i ye es da
thugs rje da ldan 5 pa id brjod do ||
de la chos thams cad de lta bu'i ra
bin du es bya ba ni go rims ji lta ba
bin du bstan pa dos po med pa'i o
bo id du'o || mon par rdzogs par
bya chub ste | es bya ba ni ya dag pa
ji lta ba bin du rnam par mi rtog pa'i
sas rgyas kyi ye 6 es kyis mkhyen nas
so ||

Takasaki 160
By this the Tathgata's possession of
Supreme Wisdom and Compassion is
demonstrated. There, "all the elements
of such a nature" means '[all the
elements, having the nature] as has
been said before', i.e. the character of
non-existence. "Having enlightened"
means 'having known truly by means
of Buddha's non-discriminative
Wisdom'.

T 1611 Rm-Zs 823b5-7


Rgvbh 10.3-4
sattvnm iti
niyatniyatamithyniyatarivyavasthitn
m | dharmadhtum iti
svadharmatpraktinirviiatathgatagar
bham |

Tg phi 79a6-7
sems can rnams la es bya ba ni | es pa
da | ma es pa da | log pa id du es
pa'i phu por gnas pa rnams la'o || chos
kyi dbyis es bya ba ni | ra gi chos
id kyi ra bin da khyad par med pa
de bin gegs 7 pa'i si po'o ||

Takasaki 160-61
"Of [all] living beings" means 'of those
[living beings] who are in the state of
conformed [in right way],
unconformed and wrongly conformed
groups'. "Essential nature" means 'the
Matrix of the Tathgata, which is not
different from his own quality by
nature'

T 1611 Rm-Zs 823b7-9


Rgvbh 10.5-6
vyavalokyti sarvkram anvaraena
buddhacaku dv | auddha
klevaraena blapthagjannm |

Tg phi 79a7
gzigs nas es bya ba ni rnam pa thams
cad sas rgyas kyi sbyan sgrib pa med
pas gzigs nas so || byis pa so so'i skye bo
rnams kyi ni on mos pa'i sgrib pas
ma dag pa'o ||

Takasaki 161
"Having observed" means 'having
perceived all kinds (i.e. impure, etc.)
through the Buddha's eye to which
nothing is obscure'. "Impure" means
'[impure nature] of the ignorant and
common people' because of
obstruction caused by Moral
Defilement.

T 1611 Rm-Zs 823b9-12


Rgvbh 9.6-8
tatra yad uktam anutpdo 'nirodha iti
majurs tathgato 'rhan
samyaksabuddha ea ity anena tvad
asasktalakaas tathgata iti
paridpitam |

Tg phi 79a7-79b1
an thos da ra sas rgyas rnams kyi
ni es bya'i sgrib pas dri ma 1 da ma
bral ba'o || bya chub sems dpa' rnams
kyi ni de gi ga ga ya ru ba'i lhag
mas skyon da bcas pa'o || rnam par
brtse ba ni gdul bya'i thabs kyi sgo sna
tshogs pa grub pa la ugs pa'i phyir ro ||

Takasaki 161
"Not removing stains" means '[stainful
nature] of the ravakas and
Pratyekabuddhas' because of
obstruction on account of knowable
things. "Blemished" means '[blemished
nature] of Bodhisattvas', because of
[their] retaining [the impression of]
one of both [obstructions]. [The
Compassion is "named] mastery"
because it enters well into the gates of
accomplished means of training in
various ways.

T 1611 Rm-Zs 823b12-15


Rgvbh 10.8-9
sattveu mahkaru pravartata iti
samatay sarvasattvanimittam
abhisabuddhabodhe
svadharmatdhigamasaprpaayatvt |

Tg phi 79b1-2
sems can rnams la rab tu 'jug pa ni |
mam pa id du sems 2 can gyi rgyu
mtshan du mon par rdzogs par bya
chub pas na ra gi chos id rtogs pa
thob par dgos pa'i phyir ro ||

Takasaki 161-62
"The great Compassion sets forth on all
living beings", because [the Buddha],
having realized the characteristics of
all living beings through equality, has
the intention to lead [the living beings]
to the acquisition of their own nature.

T 1611 Rm-Zs 823b15-16


Rgvbh 10.9-11
yad ita rdhvam
anuttarajnakarupravtter
asamadharmacakrapravartanbhinirhrap
rayogasanam iyam anayo
parrthakarae aktir veditavy |

Tg phi 79b2-3
de'i 'og tu bla na med pa'i ye es da
thugs rje'i rab tu ugs pa las mtshus
ba med pa'i chos kyi 'khor lo rab tu
bskor ba la 'jug pa mon par sgrub pa'i
sbyor 3 brgyun mi 'chad pa ga yin pa
'di ni de gis kyis gan gyi don byed
par nus par rig par bya'o ||

Takasaki 162
After this, i.e. having aroused the
supreme Wisdom and Compassion, [the
Buddha] has no relaxation of activity
for effectuating the setting in motion
of the Wheel of unparalleled Doctrine.
This [activity] should be known as
'power' of both [Wisdom and
Compassion] in regard of acting for the
sake of others.

T 1611 Rm-Zs 823b16-19
9


Rgvbh 10.11-12
tatraim eva yathkrama a
tathgatagunm dyais tribhir
asasktdibhir yoga svrthasapat |
tribhir avaiair jndibhi
parrthasapat |

Tg phi 79b3-4
de la de bin gegs pa'i yon tan drug po
de dag id las go rims ji lta bar 'dus ma
byas pa la sogs pa da po gsum da
ldan pa ni ra gi don phun sum tshogs
pa yin la | 4 ye es la sogs pa lhag ma
gsum da ldan pa ni gan gyi don phun
sum tshogs pa'o ||

Takasaki 162
7) Svrthasapad & 8)
parrthasapad: Here, of these six
qualities of the Tathgata, according to
order [the quality] connected with the
first three qualities, immutable, etc. is
'the fulfilment of self-benefit', and [the
quality connected with] the remaining
three, Wisdom, etc. is 'the fulfilment of
benefit for others'.

T 1611 Rm-Zs 823b19-21
10


Rgvbh 10.12-14
api khalu jnena param
anitypantipadasvbhisabodhisthnag
ut svrthasapat paridpit |
karuaktibhym
anuttaramahdharmacakrapravttisthnag
ut parrthasapad iti |

Tg phi 79b4-5
ya na ye es kyis ni mchog tu rtag pa
da e bar i ba'i gnas ra mon par
bya chub pa la gnas pa'i yon tan gyis
na ra gi don phun sum tshogs pa
bstan pa da | thugs rje da 5 nus pa
dag gis ni bla na med pa'i chos kyi
'khor lo chen po rab tu 'jug pa'i yon tan
gyis na gan gyi don phun sum tshogs
pa bstan to ||

Takasaki 162
Besides [there is another meaning]. By
the word 'Wisdom', the fulfilment of
self-benefit is designated, in so far as
the highest, eternal and quiescent
place has the character of being the
basis of his own perfect enlightenment.
By the words 'Compassion' and
'Power', the fulfilment of benefit for
others is designated, because of their
character of being the basis for setting
forth the Wheel of the highest and
greatest Doctrine.

T 1611 Rm-Zs 823b21-25


Rgvbh 10.15
ato buddharatnd
dharmaratnaprabhvanti tadanantara
tadadhiktya loka |

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

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

T 1611 Rm-Zs 823b26-c4
12


13





Rgvbh 10.16-11.2
yo nsan na ca san na cpi sadasan nnya
sato nsato
'akyas tarkayitu niruktyapagata
pratytmavedya iva |
tasmai dharmadivkarya
vimalajnvabhsatvie
sarvrabaargadoatimiravyghtakart
re nama || 9 ||

Tg phi 79b5-7
sas rgyas dkon mchog de las chos
dkon mchog 'byu ba'i phyir de'i rjes
thogs su de'i dba du byas nas tshigs su
bcad ba |
ga ig med min yod min yod med ma
yin yod med las gan dua||
brtag par mi nus es tshig da bral so
so ra gis rigs i ba||
dri med ye shes od gzer sna ldan
dmigs pa kun la chags pa da ||
sda da rab rib rnam par joms mdzad
dam chos i ma de la dud||

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

T 1611 Rm-Zs 823c5-7




Rgvbh 11.3-5
anena ki darita |
acintydvayanikalpauddhivyaktivipakat
a |
yo yena ca virgo 'sau dharma
satyadvilakaa || 10 ||

Tg phi 79b7
'dis ci bstan e na |
bsam med gis med rtog med pa ||
dag gsal gen pa'i phyogs id kyi ||
ga ig ga gis chags bral ba ||
bden gis mtshan id can de chos ||

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

T 1611 Rm-Zs 823c7-9
14

Rgvbh 11.6-8
anena samsato 'bhir guai
saghta dharmaratnam udbhvitam |
aau gu katame | acintyatvam
advayat nirvikalpat uddhir
abhivyaktikaraa pratipakat virgo
virgahetur iti |

Tg phi 79b7-80a2
'dis ni mdor bsdu na yon tan brgyad
kyis bsdus pa'i chos dkon 1 || mchog
mrjod do || yon tan brgyad ga e na |
bsam du med pa id da | gis su med
pa id da | rnam par rtog pa med pa
id da | dag pa da | mon par gsal bar
byed pa da | gen po'i phyogs id da
| 'dod chags da 2 bral ba da | 'dod
chags da bral ba'i rgyu'o ||

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

T 1611 Rm-Zs 823c10-12




Rgvbh 11.9-10
nirodhamrgasatybhy saght
virgit |
guais tribhis tribhi caite veditavye
yathkramam || 11 ||

Tg phi 80a2
chags bral id ni 'gog pa da ||
lam gyi bden pa dag gis bsdus ||
go rims ji bin de dag kya ||
yon tan gsum gsum gyis rig bya ||

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

T 1611 Rm-Zs 823c13-16


Rgvbh 11.11-13
em eva yathkrama a gun
tribhir dyair
acintydvayanirvikalpatguair
nirodhasatyaparidpand virgasagraho
veditavya | tribhir avaiai
uddhyabhivyaktipratipakatguair
mrgasatyaparidpand
virgahetusagraha iti

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

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

T 1611 Rm-Zs 823c16-18


Rgvbh 11.13-15
ya ca virgo nirodhasatya yena ca
virgo mrgasatyena tadubhayam
abhisamasya vyavadnasatyadvayalakao
virgadharma iti paridpitam |

Tg phi 80a4-5
'dod chags da bral ba ga yin pa 'gog
pa'i bden pa da | ga gis 'dod chags
da bral ba lam gyi bden pa de gis ka
mon 5 par bsdus te | rnam par bya
ba'i bden pa gis kyi mtshan id kyi
'dod chags da bral ba'i chos yin no es
bstan to ||

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

T 1611 Rm-Zs 823c18-23



15


Rgvbh 11.16-17
atarkyatvd alpyatvd ryajnd
acintyat |
ivatvd advaykalpau uddhydi trayam
arkavat || 12 ||

Tg phi 80a5-6
brtag min phyir da brjod min phyir ||
'phags pas mkhyen phyir bsam med id
||
i id gis med rtog med de ||
dag sogs gsum 6 ni i bin no ||

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

T 1611 Rm-Zs 823c24-824a5
16
17



Rgvbh 11.18-20
samsato nirodhasatyasya tribhi kraair
acintyatva veditavyam | katamais tribhi
| asat sat sad asan nbhayaprakrai
caturbhir api tarkgocaratvt |
sarvarutaravitaghoavkpathaniruktisak
etavyavahrbhilpair anabhilpyatvt |
ry ca pratytmavedanyatvt |

Tg phi 80a6-7
mdor bsdus na 'gog pa'i bden pa ni
rgyu gsum gyis bsam du med pa id du
rig par bya'o || gsum po ga dag gis e
na | med pa da | yod pa da | yod med
da | gis ka ma yin pa ste | rnam pa bi
ka ltar ya rtog ge'i yul ma 7 yin pa'i
phyir da | sgra da | skad da | brjod
pa da | ag gi yul da | es tshig da |
brda da | tha sad da | mon par
brjod pa dag gis brjod du med pa'i
phyir da | 'phags pa rnams kyis so so
ra gis rig par bya ba yin pa'i phyir ro ||

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

T 1611 Rm-Zs 824a5-8


Rgvbh 12.1-2
tatra nirodhasatyasya katham advayat
nirvikalpat ca veditavy | yathkta
bhagavat | ivo 'ya riputra
dharmakyo 'dvayadharmvikalpadharm
|

Tg phi 80b1-2
de la 'gog pa'i bden ba ji ltar na gis su
med pa id da | rnam par rtog pa med
pa id du rig par bya e na | bcom ldan
'das kyis ji skad du gsus pa bin te |
ri'i bu 'gog pa es bya ba 'di chos kyi
sku ste | gis su med pa'i chos can rnam
par mi rtog 2 pa'i chos so e'o ||

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

T 1611 Rm-Zs 824a8-12


Rgvbh 12.2-6
atra dvayam ucyate karma kle ca |
vikalpa ucyate karmakleasamudayahetur
ayoniomanasikra | tatprakti
nirodhaprativedhd
dvayavikalpsamudcrayogena yo
dukhasytyantam anutpda idam ucyate
dukhanirodhasatyam | na khalu kasyacid
dharmasya vind dukhanirodhasatya
paridpitam | yathktam |

Tg phi 80b2-3
de la gis ni las da on mos pa la
brjod pa rnam par rtog pa las da on
mos pa kun 'byu ba'i rgyu tshul bin
ma yin pa yid la byed pa la brjod do | de
ra bin gyis 'gag par so sor rig pa'i
phyir rnam par rtog pa da gis kun tu
3 spyod pa med pa'i tshul gyis sdug
bsal gtan 'byu ba med pa ga yin pa
'di ni sdug bsal 'gog pa'i bden pa es
bya'i | chos 'ga' ig ig pa'i phyir ni
sdug bsal 'gog pa'i bden par ma bstan
to || ji skad du ||

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

T 1611 Rm-Zs 824a12-14


Rgvbh 12.6-8
anutpdnirodhe majur
cittamanovijnni na pravartante | yatra
cittamanovijnni na pravartante tatra
na kacit parikalpo yena
parikalpenyoniomanasikuryt |

Tg phi 80b3-4
'jam dpal skye ba med ci 'gag pa med
pa 4 ni | sems da yid da rnam par es
pa mi 'jug go || ga la sems da yid da
rnam par es pa mi 'jug pa de la ni kun
du rtog pa ga gis tshul bin ma yin pa
yid la byed par 'gyur ba kun du rtog pa
'ga' ya med do ||

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

T 1611 Rm-Zs 824a14-16


Rgvbh 12.8-10
sa yoniomanasikraprayukto 'vidy na
samutthpayati | yac cvidysamutthna
tad dvdan bhavgnm
asamutthnam | sjtir iti vistara |

Tg phi 80b4-5
tshul bin yid la byed pa la rab tu sbyor
ba 5 de ni ma rig pa kun nas slo bar mi
byed do || ma rig pa kun las lda ba
med pa ga yin pa de ni srid pa'i yan
lag bcu gis kun nas lda bar mi byed
do || de ni me skye es bya ba la sogs pa
rgyas par gsus pa yin no || ji skad du |

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

T 1611 Rm-Zs 824a16-22


Rgvbh 12.10-14
yathktam | na khalu bhagavan
dharmavino dukhanirodha | dukha
nirodhanmn bhagavann andikliko
'kto 'jto 'nutpanno 'kaya kaypagata
nityo dhruva iva vata
praktipariuddha
sarvakleakoavinirmukto gagvlik
vyativttair avinirbhgair acintyair
buddhadharmai samanvgatas
tathgatadharmakyo deita | ayam eva
ca bhagavas tathgatadharmakyo
'vinirmuktakleakoas tathgatagarbha
scyate

Tg phi 80b5-81a1
bcom ldan 'das chos 6 'jig pa ni sdug
bsal 'gog pa ma lags so || bcom ldan
'das sdug bsal 'gog pa es bgyi ba ni |
thog ma med pa'i dus can || ma byas pa
|| ma skyes pa || ma byu ba | zad ba
med pa | zad pa da bral ba | rtag pa |
brtan pa | i ba | mi 'jig pa | 7 ra bin
gyis yos su dag pa | on mos pa'i
sbubs thams cad las grol ba | rnam par
dbyer med pa || bsam gyis mi khyab pa'i
sas rgyas kyi chos ga g'i klu gi bye
ma las 'das pa da ldan pa de bin gegs
pa'i chos kyi skur bstan pa ste | bcom
1 || ldan 'das de bin gegs pa'i chos kyi
sku 'di id on mos pa'i sbubs las ma
grol ba ni de bin gegs pa'i si po es
bgyi'o

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

T 1611 Rm-Zs 824a22-23


Rgvbh 12.15
iti sarvavistarea yathstram eva
dukhanirodhasatyavyavasthnam
anugantavyam |

Tg phi 81a1-2
es gsus pa bin te | thams cad rgyas
par ni mdo ji lta ba bin sdug bsal 'gog
pa'i bden pa rnam par 2 gag pa rtogs
par bya'o ||

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

T 1611 Rm-Zs 824a23-25


Rgvbh 12.16-17
asya khalu dukhanirodhasajitasya
tathgatadharmakyasya prptihetur
avikalpa-
jnadaranabhvanmrgas trividhena
sdharmyea dinakarasada veditavya |

Tg phi 81a2-3
sdug bsal 'gog pa'i mi can de bin
gegs pa'i chos kyi sku 'di thob pa'i
rgyu rnam par mi rtog pa'i ye es
mtho ba da | sgom pa'i lam ni chos
mthun pa rnam pa gsum id kyis i ma
da 'dra bar rig par bya ste |

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

T 1611 Rm-Zs 824a25-b1



Rgvbh 12.17-20
maalaviuddhisdharmyea
sarvpakleamalavigatatvt |
rpbhivyaktikaraasdharmyea
sarvkrajeyvabhsakatvt |
tamapratipakasdharmyea ca
sarvkrasatyadaranavibandhapratipaka
bhtatvt |

Tg phi 81a2-4
dkyil 'khor 3 rnam par dag par chos
mthun pas e ba'i on mos pa'i dri ma
thams cad da bral ba'i phyir ro ||
gzugs gsal bar byed par chos mthun pas
ni es bya ba thams cad kyi rnam pa
thams cad sna bar byed pa'i phyir ro ||
mun pa'i gen por chos mthun pas ni
de kho 4 na mtho ba'i gegs kyi rnam
pa thams cad gen por gyur pa'i phyir
ro ||

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

T 1611 Rm-Zs 824b1-3
3


Rgvbh 13.1-2
vibandha punar
abhtavastunimittrambaamanasikrap
rvik rgadveamohtpattir
anuayaparyutthnayogt |

Tg phi 81a4-5
gegs kya ya dag pa ma yin pa'i dos
po rgyu mtshan gyi yul yid la byed pa
son du 'gro ba can bag la al ba da
kun nas lda ba da ldan pas | 'dod
chags da | e sda da | 5 gti mug
skye'o ||

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

T 1611 Rm-Zs 824b3-6
4


Rgvbh 13.2-4
anuayato hi blnm abhtam
atatsvabhva vastu ubhkrea v
nimitta bhavati rgtpattita |
pratighkrea v dvetpattita |
avidykrea v mohtpattita |

Tg phi 81a5-6
bag la al las ni ya dag pa ma yin pa
de'i ra bin ma yin pa'i dos po byis
pa rnams la 'dod chags bskyed pas na
sdug pa'i rnam par ram | e sda
bskyed pas kho khro ba'i rnam par
ram | gti mug bskyed pas ma rig pa'i
rnam pas rgyu 6 mtshan du 'gyur ro ||

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

T 1611 Rm-Zs 824b6-8


Rgvbh 13.4-6
tac ca rgadveamohanimittam
ayathbhtam rambaa kurvatm
ayoniomanasikra citta parydadti |
tem
ayoniomanasikraparyavasthitacetas
rgadveamohnm
anyatamakleasamudcro bhavati |

Tg phi 81a6-7
'dod chags da | e sda da | gti mug
gi rgyu mtshan ya dag pa ma yin pa de
ya dmigs par byed pas na tshul bin
ma yin pa yid la byed pas sems yos su
len to || sems tshul bin ma yin pa yid la
byed bar 7 gnas pa de dag la | 'dod
chags da | e sda da | gti mug rnams
las ga ya ru ba'i on mos pa kun
du spyod par 'gyur ro ||

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

T 1611 Rm-Zs 824b8-10
5


Rgvbh 13.6-8
te tatonidnakyena vc manas
rgajam api karmbhisaskurvanti |
dveajam api mohajam api
karmbhisaskurvanti | karmata ca
punarjanmnubandha eva bhavati |

Tg phi 81a7-81b1
de dag gi de las lus da ag da yid kyi
'dod chags las skyes pa'i las kya mon
par 'du byed | es sda las 1 skyes pa
da | gti mug las skyes pa'i las kya
mon par 'du byed do || las las kya
skye ba 'brel ba kho nar 'gyur ro ||

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

T 1611 Rm-Zs 824b10-14


Rgvbh 13.8-12
evam e blnm anuayavat
nimittagrhim rambaacaritnm
ayoniomanasikrasamudcrt
kleasamudaya | kleasamudayt
karmasamudaya |
karmasamudayjjanmasamudayo bhavati |
sa punar ea
sarvkrakleakarmajanmasakleo
blnm ekasya dhtor yathbhtam
ajnd adaranc ca pravartate |

Tg phi 81b1-3
de ltar na byis pa bag la al da ldan pa
mtshan mar 'dzin pa can | dmigs pa la
spyod pa de dag la chul bin ma yin pa
yid la byed ba kun 'byu 2 ba las on
mos pa kun 'byu o || on mos pa
kun 'byu ba las ni las kun 'byu o ||
las kun 'byu ba las ni skye ba kun
'byu bar 'gyur ro || byis pa rnams kyis
on mos pa da las da skye ba'i kun
nas on mos pa'i rnam pa 'di thams
cad kya
3 khams gcig ya dag pa ji lta ba bin
ma es pas rab tu 'jug go ||

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

T 1611 Rm-Zs 824b14-16
6
7

Rgvbh 13.13-15
sa ca tath draavyo yath parigaveayan
na tasya kicin nimittam rambaa v
payati | sa yad na nimitta nrambaa
v payati tad bhta payati | evam ete
dharms tathgatenbhisabuddh
samatay sam iti |

Tg phi 81b2-4
byis pa rnams kyis on mos pa da las
da skye ba'i kun nas on mos pa'i
rnam pa 'di thams cad kya 3 khams
gcig ya dag pa ji lta ba bin ma es pas
rab tu 'jug go || de ya ji lta bur yos su
btsal ba na de'i rgyu mtshan ma dmigs
pa 'ga' ya mi mtho ba de ltar blta bar
bya'o || ga gi tshe rgyu mtshan nam
dmigs pa mi mtho ba de'i tshe ya dag
pa 4 mtho ba yin te | de ltar na chos de
dag de bin gegs pas mam pa id kyis
mam par mon par rdzogs par sas
rgyas so ||

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

T 1611 Rm-Zs 824b16-21
8


Rgvbh 13.15-18
ya evam asata ca
nimittrambaasydarant sata ca
yathbhtasya paramrthasatyasya
darant tadubhayor
anutkepprakepasamatjnena
sarvadharmasamatbhisabodha so 'sya
sarvkrasya sattvadaranavibandhasya
pratipako veditavyo yasydayd
itarasytyantam asagatirasam
avadhna pravartate |

Tg phi 81b4-6
ga ig de ltar med pa'i rgyu mtshan
gyi dmigs pa ma mtho ba'i phyir da |
yod pa ya dag pa ji lta ba bin du gyur
pa don dam 5 pa'i bden pa mtho ba'i
phyir gis ka bsal ba med pa da | bag
pa med pa mam pa id kyi ye es kyi
chos thams cad mam pa id du mon
par bya chub pa de ni ga ig skyes
pas cig os gtan bral ba da med par
rtogs par 'gyur ba kho na mtho ba'i
gegs kyi
6 rnam pa 'di mtha' dag gi gen por rig
par bya'o ||

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

T 1611 Rm-Zs 824b21-25
9


Rgvbh 13.19-20
sa khalv ea dharmakyaprptihetur
avikalpajnadaranabhvanmrgo
vistarea yathstra
prajpramitnusrenugantavya |

Tg phi 81b6
chos kyi sku 'thob pa'i rgyu rnam par
rtog pa med pa'i ye es mtho ba da
sgom pa'i lam de ya rgyas par ni es
rab kyi pha rol tu phyin pa'i rjes su
'bras te mdo ji lta ba bin rtogs par
bya'o ||

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

T 1611 Rm-Zs 824b25-29
10


Rgvbh 13.21-22
ato mahynadharmaratnd
avaivartikabodhisattvagaaratnaprabhva
nti tadanantara tadadhiktya loka |

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

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

T 1611 Rm-Zs 824c1-8





11 12
13


Rgvbh 14.1-4
ye samyak pratividhya sarvajagato
nairtmyakoi iv
taccittapraktiprabhsvaratay
klesvabhvkat |
sarvatrnugatam anvtadhiya payanti
sabuddhat
tebhya
sattvaviuddhyanantaviayajnkaebh
yo nama || 13 ||

Tg phi 81b7-82a1
sems de ra bin 'od gsal bas na on
mos o bo med gzigs pas ||
ga dag 'gro kun bdag med 1 || mtha' i
ya dag rtogs nas thams cad la ||
rdzogs pa'i sas rgyas rjes ugs gzigs pa
sgrib pa med pa'i blo ma' ba ||
sems can rnam dag mtha' yas yul can
ye es gzigs ma' de la 'dud ||

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

T 1611 Rm-Zs 824c9-11




Rgvbh 14.5-7
anena ki daritam |
yathvadyvadadhytmajnadaranaudd
hita |
dhmatm avivartynm anuttaraguair
gaa || 14 ||

Tg phi 82a1-2
'dis ci bstan e na |
ji bin 2 ji sed na gi ni ||
ye es gigs pa dag pa'i phyir ||
blo ldan phyir mi ldog pa'i tshogs ||
bla med yon tan da ldan id ||

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

T 1611 Rm-Zs
(no chinese)

Rgvbh 14.8-10
anena samsato
'vaivartikabodhisattvagaaratnasya
dvbhym krbhy
yathvadbhvikatay yvadbhvikatay ca
lokottarajnadaranaviuddhito
'nuttaragunvitatvam udbhvitam |

Tg phi 82a2-3
'dis ni mdor bsdus na ji lta ba bin yod
pa da ji sed yod pa ste | rgyu gis
kyis 'jig rten las 'das pa'i ye es kyi
gzigs pa 3 rnam par dag pa'i phyir
phyir mi ldog pa'i bya chub sems dpa'i
tshogs dkon mchog bla na med pa'i yon
tan da ldan pa id bstan to ||

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

T 1611 Rm-Zs 824c12-14




Rgvbh 14.11-12
yathvat tajjagacchntadharmatvagamt
sa ca |
prakte pariuddhatvt
kleasydikaykat || 15 ||

Tg phi 82a3-4
'gro ba i ba'i chos id du ||
rtogs phyir ji lta id de ya ||
ra bin gyis ni yos dag phyir||
on mos gdod nas zad phyir 4 ro ||

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

T 1611 Rm-Zs 824c15-22


Rgvbh 14.13-16
tatra yathvadbhvikat ktsnasya
pudgaladharmkhyasya jagato
yathvannairtmyakoer avagamd
veditavy | sa cyam avagamo
'tyantdintasvabhvatay
pudgaladharmvinayogena samsato
dvbhy krabhym utpadyate |
praktiprabhsvaratdaranc ca
cittasydikayanirodhadaranc ca
tadupakleasya |

Tg phi 82a4-5
de la ji lta ba bin yo pa id ni chos
da ga zag ces bya ba'i 'gro ba thams
cad kyi bdag med pa'i mtha' ji lta ba
bin rtogs pa las rig par bya'o || gtan du
gzod ma nas i ba'i o bo id kyis ga
zag da chos 'jig pa med pa'i tshul du
rtogs pa de ya 5 mdor bsdu na rgyu
gis las skyes te | sems ra bin gyis 'od
gsal bar mtho ba'i phyir da | de'i e
ba'i on mos pa gdod ma nas zad ci
'gags par mtho ba'i phyir ro ||

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

T 1611 Rm-Zs 824c22-25


Rgvbh 14.16-15.3
tatra y cittasya praktiprabhsvarat ya
ca tadupaklea ity etad dvayam ansrave
dhtau kualkualayo cittayor
ekacaratvd
dvityacittnabhisadhnayogena
paramaduprativedhyam |

Tg phi 82a5-7
de la sems ra bin gyis 'od gsal ba ga
yin pa da | de'i e ba'i 6 on mos pa
es bya ba ga yin pa 'di gis ni dge ba
da mi dge ba'i sems dag las gcig rgyu
bas sems gis pa mtshams sbyor ba
med pa'i tshul gyis zag pa med pa'i
dbyis la mchog tu rtogs par dka' ba
yin no ||

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

T 1611 Rm-Zs 824c25-825a1


Rgvbh 15.3-7
ata ha | kaika bhagavan kuala
cittam | na kleai sakliyate | kaikam
akuala cittam | na sakliam eva tac
citta kleai | na bhagavan kles tac
citta spanti | katham atra bhagavann
asparanadharmi citta tamaklia
bhavati | asti ca bhagavann upaklea | asty
upaklia cittam | atha ca punar
bhagavan praktipariuddhasya
cittasypaklertho duprativedhya |

Tg phi 82a6-82b2
de'i phyir na bcom ldan 'das dge ba'i 7
sems ni skad cig ma ste | on mos pa
dag gis on mos par mi 'gyur ro || mi
dge ba'i sems ni skad cig ma ste | sems
de ni on mos pa dag gis on mos pa
ma lags pa id do || bcom ldan 'das on
mos pa ni sems la mi reg la 1 sems
on mos pa ya ma lags na | bcom
ldan 'das 'di la ji ltar reg pa'i chos can
ma lags pa'i sems mun pas on mos
par 'gyur | bcom ldan 'das e ba'i on
mos pa ni mchis la | e bar on mos
par 'gyur ba'i sems ni ma mchis so || 2
bcom ldan 'das de lta lags mod kyi ra
bin gyis yos su dag pa'i sems e bar
on mos pa'i don rtogs par dka'o

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

T 1611 Rm-Zs 825a1


Rgvbh 15.7-8
iti vistarea yathvadbhvikatm rabhya
duprativedhrthanirdeo yathstram
anugantavya |

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

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

T 1611 Rm-Zs 825a1-7


Rgvbh 15.9-10
yvadbhvikat jeyaparyantagatay
dhiy |
sarvasattveu
sarvajadharmatstitvadarant || 16 ||

Tg phi 82b3
es bya mthar thug rtogs pa'i blos ||
thams cad mkhyen pa'i chos id ni ||
sems can thams cad la yod pa ||
mtho phyir ji sed yod pa id ||

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

T 1611 Rm-Zs 825a7-11


Rgvbh 15.11-14
tatra yvadbhvikat
sarvajeyavastuparyantagatay
lokottaray prajay sarvasattvev antaas
tiryagyonigatev api
tathgatagarbhstitvadarand veditavy |
tac ca darane bodhisattvasya
prathamym eva bodhisattvabhmv
utpadyate sarvatragrthena
dharmadhtuprativedht |

Tg phi 82b,3-4
de la ji sed yod pa id ni es bya'i dos
po mtha' dag mthar thug par rtogs pa
la 'jig rten las 'das pa'i es 4 rab kyis
sems can thams cad la tha na dud 'gro'i
skye gnas su gyur pa rnams la ya de
bin gegs pa'i si po yod pa id
mtho ba las rig par bya'o || bya chub
sems dpa'i mtho ba de ya bya chub
sems dpa'i sa da po id las skye ste |
chos kyi dbyis kun tu 'gro ba'i don du
rtogs pa'i phyir ro ||

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

T 1611 Rm-Zs 825a11-12


Rgvbh 16.1-2
ity eva yo 'vabodhas
tatpratytmajnadaranam |
tacchuddhir amale dhtv asagpratigh
tata || 17 ||

Tg phi 82b5
de ltar rtogs pa ga yin de ||
so so ra es mtho ba id ||
dri med dbyis la chags med da ||
thogs med phyir de dag pa yin ||

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

T 1611 Rm-Zs 825a12-15


Rgvbh 16.3-5
ity evam anena prakrea
yatvvadbhvikatay ca yvadbhvikatay
ca yo lokottaramrgvabodhas tad
ry pratytmam ananyasdhraa
lokottarajnadaranam abhipretam |

Tg phi 82b5-6
de ltar ji lta ba bin du yod pa id da ji
sed pa yod pa id kyi rnam pa 'dis 6
'jig rten las 'das pa'i lam rtogs pa ga
yin pa de ni 'phags pa rnams kyi gan
da thun mo ma yin pa so so ra gis
'jig rten las 'das pa'i ye es kyi gzigs par
'dod do ||

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

T 1611 Rm-Zs 825a15-20


Rgvbh 16.5-8
tac ca samsato dvbhy krabhym
itaraprdeikajnadaranam upanidhya
suviuddhir ity ucyate | katambhy
dvbhym | asagatvd apratihatatvc ca |
tatra yathvadbhvikatay
sattvadhtupraktiviuddhaviayatvd
asagam
yvadbhvikataynantajeyavastuviayatv
d apratihatam |

Tg phi 82b6-83a1
de ya mdor bsdu na rgyu gis kyis na
cig os i tshe ba'i ye es kyis 7 mtho
ba la ltos nas in tu rnam par dag pa es
brjod do || gis po ga dag gis e na |
chags pa med pa'i phyir da | thogs pa
med pa'i phyir ro || de la ji lta ba bin
brjod pa id kyis sems can gyi khams
ra bin gyis rnam par dag pa'i yul 1 ||
can gyi phyir ni chags pa med pa yin la
| ji sed yod pa id kyis es bya'i dos
po mtha' med pa'i yul can gyi phyir ni
thogs pa med pa yin no ||

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

T 1611 Rm-Zs 825a20-22




Rgvbh 16.9-10
jnadaranauddhy buddhajnd
anuttart |
avaivartyd bhavanty ry araa
sarvadehinm || 18 ||

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

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

T 1611 Rm-Zs 825a23-b1
1


Rgvbh 16.11-14
itya jnadaranauddhir
avinivartanyabhmisamrhn
bodhisattvnm anuttarys
tathgatajnadaranaviuddher
upaniadgatatvd anuttar veditavy
tadanyebhyo v dnaldibhyo
bodhisattvaguebhyo yadyogd
avinivartany bodhisattv araa bht
bhavanti sarvasattvnm iti |

Tg phi 83a2-3
de ltar phyir mi ldog pa'i sa la gnas pa'i
bya chub sems dpa' rnams kyi ye es
kyi gzigs pa de ni bla na med pa de bin
gegs pa'i ye es kyi gzigs pa rnam par
dag pa da e bar gnas par 'gyur ba'i
phyir ram | 3 ga da ldan pas phyir mi
ldog pa'i bya chub sems dpa' sems can
thams cad kyi skyabs su gyur pa id du
'gyur ba'i phyir | de las gan pa tshul
khrims la sogs pa bya chub sems dpa'i
yon tan rnams las bla na med pa id du
rig par bya'o ||

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

T 1611 Rm-Zs 825b2-5

Rgvbh 16.15
rvakasagharatngrahaa
bodhisattvagaaratnnantara
tatpjnarhatvt |

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

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

T 1611 Rm-Zs 825b5-27
2




3


Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 825b27-c6


Rgvbh 16.15-17.2
na hi jtu pait
bodhisattvarvakaguntaraj
mahbodhivipulapuyajnasabhrpr
yamajnakarumaalam
aprameyasattvadhtugaasatnvabhsa
pratyupasthitam
anuttaratathgatapracandragamannuk
lamrgapratipanna
bodhisattvanavacandram utsjya
prdeikajnanihgatam api
trrpavat
svasatnvabhsapratyupasthita
rvaka namasyanti |

Tg phi 83a4-6
mkhas pa bya chub sems dpa' da |
an thos kyi yon tan gyi khyad par es
pa ni nam ya bya chub chen po'i
bsod nams da | 5 ye es kyi tshogs rgya
chen po rdzogs par byed pa | es rab
da | si rje'i dkyil 'khor can gal du
med pa'i sems can gyi khams sna bar
e bar gnas pa | bla na med pa'i de bin
gegs pa'i zla ba a ba thob pa da rjes
su mthun pa'i lam du ugs pa | bya
chub 6 sems dpa' zla ba tshes pa dor
nas i tshe ba'i ye es kyi mthar thug
pa skar ma'i gzugs ltar ra gi rgyud
sna ba e bar gnas pa'i an thos la
nam ya phyag byed pa ni ma yin te |
gan la phan par byed pa'i bsam pa
rnam par ma dag pa'i phyir ro ||

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

T 1611 Rm-Zs 825c6-12


Rgvbh 17.3-5
parahitakriyayaviuddhe
sanirayaguenaiva hi
prathamacitttpdiko 'pi bodhisattvo
niranukroam ananyapoigayam
ansravalasavaraviuddhinihgatam
ryarvakam abhibhava ti | prg eva
tadanyair daavaitdibhir
bodhisattvaguai | vakyati hi |

Tg phi 83a6-83b1
ya dag par 7 brten pa'i yon tan id
kyis sems da po bskyed pa'i bya chub
sems dpas kya rjes su brtse ba med pa
gan rgyas par byed pa da mi ldan pa'i
'phags pa'i an thos zag pa med pa'i
tshul khrims kyi sdom pa rnam par dag
pa'i mthar phyin par gyur pa ya zil
gyis gnon na | 1 de las gan pa'i yon tan
dba bcu la sogs pa lta ci smos te | ga
gi phyir |

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

T 1611 Rm-Zs 825c13-20

4







Rgvbh 17.6-13
ya lam tmrthakara bibharti
dulasattveu dayviyukta |
tmabhari ladhanaprauddho
viuddhala na tam hur ryam ||
ya lam dya parpajvya
karoti tejo 'nilavribhvat |
kruyam utpdya para pareu
sa lavs tatpratirpako 'nya iti ||

Tg phi 83b1-3
ga ig tshul khrims bdag don byed pas
rnam rgyas i ||
tshul khrims 'chal ba'i sems can rnams
la brtse bral ba ||
bdag id rgyas byed tshul khrims nor
gyis rab dag pa |
2 'phags pa de ni tshul khrims rnam par
dag mi brjod ||
ga ig gan la mchog tu si rje
bskyed nas ni ||
tshul khrims ya dag blas pa byas te
me rlu da ||
chu da sa bin gan dag e bar 'tsho
byed pa ||
de ni khrims ldan gan ni de yi gzugs
bran 3 yin ||
es bad do ||

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

T 1611 Rm-Zs 825c21-22
5


Rgvbh 17.14
tatra kenrthena kim adhiktya bhagavat
araatraya prajaptam |

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

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

T 1611 Rm-Zs 825c22-24
6



Rgvbh 17.15-16
stsanaiyrthair adhiktya
triynikn |
kratraydhimukt ca prajapta
araatrayam || 19 ||

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

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

T 1611 Rm-Zs 825c25-826a1
1

Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 826a1-7


Rgvbh 18.1-3
buddha araam agryatvd dvipadnm
iti stgudbhvanrthena
buddhabhvypagatn bodhisattvn
pudgaln buddhe ca
paramakrakriydhimuktn adhiktya
deita prajaptam |

Tg phi 83b4-5
ston pa'i yon tan bstan pa'i don du sas
rgyas kyi dos po id don du ger bar
ugs pa bya chub sems dpa'i theg pa
pa'i ga zag da | sas rgyas la mchog
tu bya ba byed par mos pa rnams kyi
dba du byas nas sas rgyas ni 5 skyabs
yin te | rka gis rnams kyi mchog yin
pa'i phyir ro es bstan i rnam par
gag go ||

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

T 1611 Rm-Zs 826a7-13
2


Rgvbh 18.4-6
dharma araam agryatvd virgm iti
stu sanagudbhvanrthena svaya
prattya
gambhradharmnubodhypagatn
pratyekabuddhaynikn pudgaln dharme
ca paramakrakriydhimuktn adhiktya
deita prajaptam |

Tg phi 83b5-6
ston pa'i yon tan bstan pa'i don du | ra
id rten 'brel gyi chos zab mo rjes su
rtogs pa'i phyir ugs pa | ra sas rgyas
kyi theg pa pa'i ga zag da | chos 6 la
mchog tu bya ba byed par mos pa
rnams kyi dba du byas nas chos ni
skyabs yin te | 'dod chags da bral ba
rnams kyi mchog yin pa'i phyir ro es
bstan i rnam par gag go ||

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

T 1611 Rm-Zs 826a13-19


Rgvbh 18.7-9
sagha araam agryatvd ganm iti
stu sane
supratipannaiyagudbhvanrthena
parata ravaghoasynugamypagatn
rvakaynikn pudgaln saghe ca
paramakrakriydhimuktn adhiktya
deita prajaptam |

Tg phi 83b6-84a1
ston pa'i bstan pa la legs par ugs pa'i
slob ma'i yon tan bstan pa'i don du 7
gan las thos pa'i sgra'i rjes su rtogs
pa'i phyir ugs pa'i an thos kyi theg
pa'i ga zag da | dge 'dun la mchog tu
bya ba byed par mos pa rnams kyi dba
du byas nas dge 'dun ni skyabs yin te |
tshogs rnams kyi mchog yin pa'i phyir
ro es bstan 1 || ci rnam par gag go ||

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

T 1611 Rm-Zs 826a19-23


Rgvbh 18.9-11
ity anena samsatas trividhenrthena a
pudgaln adhiktya prabhedao bhagavat
savtipadasthnena sattvnm
anuprvanayvatrrtham imni tri
arani deitni prajaptni |

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

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

T 1611 Rm-Zs 826a24-25



Rgvbh 18.12-13
tyjyatvn moadharmatvd abhvt
sabhayatvata |
dharmo dvidhryasagha ca ntyanta
araa param || 20 ||

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

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

T 1611 Rm-Zs 826a26-29

Rgvbh 18.14-15
dvividho dharma | deandharmo
'dhigamadharma ca | tatra
deandharma strdideany
nmapadavyajanakyasaghta | sa ca
mrgbhisamayaparyavasnatvt
kolpama ity ukta |

Tg phi 84a2-3
chos ni rnam par gis te | bstan pa'i
chos da rtogs 3 pa'i chos so || de ltar
bstan pa'i chos ni mdo'i sde la sogs pa
bstan pa brjod pa ste | mi da tshig
da yi ge'i tshogs kyis bsdus pa'o || de
ya lam mon par rtogs pa'i mthar
thug pa'i phyir gzis lta bu'o es bad
do ||

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

T 1611 Rm-Zs 826a29-b5


Rgvbh 18.16-19.3
adhigamadharmo hetuphalabhedena
dvividha | yad uta mrgasatya
nirodhasatya ca | yena yad adhigamya iti
ktv | tatra mrga
sasktalakaaparypanna| yat
sasktalakaaparypanna tat
mmoadharmi | yan mmoadharmi
tad asatyam |yad asatya tad anityam | yad
anitya tad aaraam |

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

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

T 1611 Rm-Zs 826b5-8


Rgvbh 19.3-5
ya ca tena mrgea nirodho 'dhigata so
'pi rvakanayena pradpcchedavat
kleadukhbhvamtraprabhvita | na
cbhva araam aaraa v bhavitum
arhati |

Tg phi 84a5-6
lam des rtogs pa'i 'gog pa ga yin pa de
ya an thos kyi tshul gyis mar me
rgyun chad pa bin du on mos pa 6
da sdug bsal med pa tsam gyis rab tu
phye la | med pa ni skyabs sam skyabs
ma yin par 'gyur bar 'os pa ma yin no ||

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

T 1611 Rm-Zs 826b8-11
3
4


Rgvbh 19.6-8
sagha iti traiynikasya gaasyaitad
adhivacanam | sa ca nitya sabhayas
tathgata araagato nisaraaparye
aika sakaraya pratipannaka
cnuttary samyaksabodhv iti |

Tg phi 84a6-7
dge 'dun es bya ba 'di ni theg pa gsum
da ldan pa'i tshogs kyi tshig bla dags
so || de ya rtag tu 'jigs pa da bcas pa
de bin gegs 7 pa la skyabs su so ba |
es par 'byu ba tshol ba slob pa bya ba
da bcas pa da | bla na med pa ya dag
par rdzogs pa'i bya chub la ugs pa ma
yin no ||

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

T 1611 Rm-Zs 826b12-17
5


Rgvbh 19.8-10
katha sabhaya | yasmd arhatm api
kapunarbhavnm aprahatvd
vsany
satatasamita sarvasaskreu tvr
bhayasaj pratyupasthit bhavati | syd
yathpi nmtkiptsike vadhakapurue
tasmt te 'pi ntyantasukhanisaraam
adhigat |

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

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

T 1611 Rm-Zs 826b12-17
5


Rgvbh 19.10-13
na hi araa araa paryeate |
yathavara sattv yena tena bhayena
bhts tatas tato nisaraa paryeante
tadvad arhatm apy asti tadbhaya yatas
te bhayd bhts tathgatam eva araam
upagacchanti | ya caiva sabhayatvc
charaam upagacchaty avaya bhayn
nisaraa sa paryeate |

Tg phi 84b2-3
skyabs ni skyabs tshol ba ma yin no || ji
ltar sems can skyabs med pa 'jigs pa de
da des 'jigs pa dag de da de las es
par 'byu ba tshol ba de bin du dgra
bcom pa la ya 'jigs pa de yod do || ga
gi phyir de dag 3 'jigs pas 'jigs te | de
bin gegs pa id la skyabs su 'gro ba
yin no || ga ig de ltar 'jigs pa da bcas
pa'i phyir skyabs su 'gro ba de ni gdon
mi za bar 'jigs pa las es par 'byu pa
tshol la |

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

T 1611 Rm-Zs 826b17-24
6


Rgvbh 19.14-20.3
nisaraaparyeitvc ca
bhayanidnapraham adhiktya aiko
bhavati sakaraya | aikatvt
pratipannako bhavaty abhayam
rabhasthnam anuprpta yad
utnuttar samyaksabodhim | tasmt
so 'pi tadagaaraatvn ntyanta
araam | evam ime dve arae
paryantakle arae ity ucyete |

Tg phi 84b3-5
es par 'byu ba tshol ba'i phyir ni | 4
'jigs pa'i gi spa ba'i dba du byas nas
slob pa bya ba da bcas par 'gyur ro ||
slob pa'i phyir ni 'jigs pa med pa khyu
mchog gi gnas thob par bya ba'i phyir
ugs par 'gyur pa yin te | 'di lta ste | bla
na med pa ya dag par rdzogs pa'i bya
chub 5 la ugs pa'o || de'i phyir de ya
de'i yan lag gi skyabs yin pa'i phyir
gtan gyi skyabs ma yin no || de ltar
skyabs gis po 'di ni mthar thug pa'i
dus na skyabs ma yin bar brjod do ||

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

T 1611 Rm-Zs 826b25-27

7


Rgvbh 20.4-5
jagaccharaam ekatra buddhatva
pramrthikam |
muner dharmaarratvt tannihatvd
gaasya ca || 21 ||

Tg phi 84b5-6
dam pa'i don du 'gro ba yi ||
skyabs ni sas rgyas ag gcig 6 id ||
thub pa chos kyi sku can phyir ||
tshogs kya de yin mthar thug phyir ||

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

T 1611 Rm-Zs 826b28-c1
8


Rgvbh 19.6-
anena tu prvktena
vidhinnutpdnirodhaprabhvitasya
muner vyavadnasatyadvaya
virgadharmakyatvd
dharmakyaviuddhinihdhigamaparyav
asnatvc ca traiy
nikasya gaasya pramrthikam

Tg phi 84b6-7
'dis ni sar bad pa'i tshul gyis skye ba
med pa da | 'gag pa med pas rab tu
phye ba'i thub pa rnam par bya ba'i
bden pa gis kyi mtshan id 'dod chags
da bral ba'i chos 7 kyi sku can yin pa'i
phyir da | theg pa gsum po'i tshogs
kya chos kyi sku rnam par dag pa
mthar thug pa thob pas mthar phyin
par 'gyur ba'i phyir na |

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

T 1611 Rm-Zs 826c1-5


Rgvbh 20.8-10
evtre 'arae loke 'parntakoisamam
akayaaraa nityaaraa
dhruvaaraa yad uta tathgat
arhanta samyaksabuddh | ea ca
nitya dhruvaivavataikaaraanirdeo
vistareryarmlstrnusrenuganta
vya |

Tg phi 84b7-85a2
skyob pa med ci skyabs med pa'i 'jig
rten na phyi ma'i mtha'i mu da mam
pa mi zad pa'i skyabs | rtag 1 || pa'i
skyabs | g-yu dru gi skyabs | don dam
pa'i skyabs ni gcig id de | 'di lta ste | de
bin gegs pa dgra bcom pa ya dag par
rdzogs pa'i sas rgyas so || rtag pa g-
yu dru i ba brtan pa'i skyabs gcig pu
'di rgyas bar | 'phags pa dbal phre gi
mdo'i rjes su 'bras nas rtogs par bya'o
||

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

T 1611 Rm-Zs 826c5-8




Rgvbh 20.11-12
ratnni durlabhtpdn nirmalatvt
prabhvata |
loklakrabhtatvd agratvn
nirvikrata || 22 ||

Tg phi 85a2
'byu ba dkon phyir dri med phyir ||
mthu ldan phyir da 'jig rten gyi ||
rgyan gyur phyir da mchog id phyir
||
'gyur ba med phyir dkon mchog id ||

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

T 1611 Rm-Zs 826c9-13


Rgvbh 20.13-15
samsata avidhena
ratnasdharmyeaitni
buddhadharmasaghkhyni tri ratnny
u-
cyante | yad uta
durlabhtpdabhvasdharmyea
bahubhir api kalpaparivartair
anavptakuala-
mln tatsamavadhnpratilambht |

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

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

T 1611 Rm-Zs 826c13-17


Rgvbh 20.15-17
vaimalyasdharmyea
sarvcramalavigatatvt |
prabhvasdharmyea
aabhijdyacintyaprabhvaguayogt |
loklakrasdharmyea
sarvajagadayaobhnimittatvt |

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

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

T 1611 Rm-Zs 826c17-20


Rgvbh 20.17-18
ratnaprativarikgryasdharmyea
lokottaratvt |
stutininddyavikrasdharmyesaskta
svabhvatvd iti |

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

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

T 1611 Rm-Zs 826c20-22
12
13

Rgvbh 21.1-2
ratnatrayanirdenantara yasmin saty
eva laukikalokottaraviuddhiyoniratna
trayam utpadyate tad adhiktya loka |

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

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

T 1611 Rm-Zs 826c23-26





Rgvbh 21.3-4
samal tathattha nirmal vimal
buddhagu jinakriy |
viaya paramrthadarin
ubharatnatrayasargako yata || 23 ||

Tg phi 85a6-7
dri bcas de bin id da dri 7 ma med ||
dri med sas rgyas yon tan rgyal ba'i
mdzod ||
ga las dkon mchog dge ba gsum 'byu
ba ||
don dam gzigs pa rnams kyi yul id do
||

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

T 1611 Rm-Zs 826c27-29




Rgvbh 21.5-7
anena ki paridpitam |
gotra ratnatrayasysya viaya
sarvadarinm |
caturvidha sa ccintya caturbhi
kraai kramt || 24 ||

Tg phi 85a7-85b1
'dis ci ig gsal bar byas e na |
dkon mchog gsum po 'di yi rigs ||
thams cad gzigs 1 pa rnams kyi yul ||
de ya rnam bi go rims bin ||
rgyu bi yis ni bsam mi khyab ||

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

T 1611 Rm-Zs 827a1-6


Rgvbh 21.8-11
tatra samal tathat yo dhtur
avinirmuktakleakoas tathgatagarbha ity
ucyate | nirmal tathat sa eva
buddhabhmv rayaparivttilakao yas
tathgatadharmakya ity ucyate |
vimalabuddhagu ye tasminn
evrayaparivttilakae
tathgatadharmakye lokottar
daabaldayo buddhadharm |

Tg phi 85b1-3
de la dri ma da bcas pa'i de bin id ni
on mos pa'i sbubs las ma grol ba'i
khams la de bin gegs pa'i si po es
brjod pa ga yin pa'o || dri ma med pa'i
de 2 bin id ni de id sas rgyas kyi
sar gnas yos su gyur pa'i mtshan id
de bin gegs pa'i chos kyi sku es brjod
pa ga yin pa'o || dri ma med pa'i sas
rgyas kyi yon tan ni gnas gyur pa'i
mtshan id de bin gegs pa'i chos kyi
sku de id la yod pa 'jig rten 3 las 'das
pa stobs bcu la sogs pa sas rgyas kyi
chos ga dag yin pa'o ||

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

T 1611 Rm-Zs 827a6-10
1


Rgvbh 21.11-14
jinakriy tem eva daabaldn
buddhadharm pratisvam anuttara
karma yad anihitam aviratam
apratiprarabdha
bodhisattvavykaraakath
npacchinatti | tni punar imni catvri
sthnni yathsakhyam eva caturbhi
kraair acintyatvt sarvajaviay ity
ucyante | katamai caturbhi |

Tg phi 85b3-4
rgyal ba'i mdzad pa ni stobs bcu la sogs
pas sas rgyas kyi chos de id kyi so so
ra gi bla na med pa'i phrin las te | ga
ig med par ma gyur i chad pa med la
rgyun mchad pas bya 4 chub sems
dpa' lu bstan pa'i gtam rgyun mi 'chad
pa'o || gnas bi po 'di dag kya go rims
ji lta bin du rgyu bis bsam gyis mi
khyab pa id kyi phyir thams cad
mkhyen pa'i ye es kyi yul yin no es
brjod do || bi po ga dag gis es na ||

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

T 1611 Rm-Zs 827a11-12



Rgvbh 21.15-16
uddhyupakliatyogt
nisakleaviuddhita |
avinirbhgadharmatvd
anbhogvikalpata || 25 ||

Tg phi 85b4-5
dag da 5 on mos da ldan phyir ||
kun nas on mos med dag phyir ||
rnam par dbye ba med chos phyir ||
lhun grub rnam par mi rtog phyir ||

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

T 1611 Rm-Zs 827a13-16
2


Rgvbh 21.17-22.1
tatra samal tathat yugapad ekakla
viuddh ca sakli cty acintyam etat
sthna
gambhradharmanaydhimuktnm api
pratyekabuddhnm agocaraviayatvt |
yata ha |

Tg phi 85b5-6
de la dri ma da bcas pa'i de bin id ni
cig car dus gcig tu rnam par dag pa ya
yin la | kun nas on mos pa ya 6 yin
pa'i phyir | gnas 'di bsam gyis mi khyab
ste | zab mo'i chos kyi tshul la mos pa
ra sas rgyas rnams kyi ya spyod yul
du ma gyur pa'i yul yin pa'i phyir ro ||

Takasaki 188
Here, 1) 'the Reality mingled with
pollution' is always, at the same time,
pure and defiled; this point is
inconceivable. [Here, 'inconceivable' is]
in the sense that even for the
Pratyekabuddhas who believe in the
way of profound Doctrine, this is not an
understandable sphere. Because it is
said:

T 1611 Rm-Zs 827a16-21


Rgvbh 22.1-4
dvv imau devi dharmau duprativedhyau |
praktipariuddhacitta duprativedhyam
| tasyaiva cittasypakliat
duprativedhy | anayor devi dharmayo
rot tva v bhaver atha v
mahdharmasamanvgat bodhisattv |
e devi
sarvarvakapratyekabuddhn
tathgataraddhgamanyv evaitau
dharmv iti |

Tg phi 85b6-86a1
ga gi phyir lha mo chos 'di gis ni
rtogs par dka' ba ste | sems ra bin
gyis 7 rnam par dag pa rtogs par dka'
ba da | sems de id kyi e bar on
mos pa rtogs par dka' ba'o || lha mo
chos 'di gis an par byed pa ni khyod
dam ya na chos chen po da ldan pa'i
bya chub sems dpa' rnams yin no ||
lha mo lhag ma an thos da ra 1 ||
sas rgyas kyis ni chos 'di gis de bin
gegs pa la dad pas rtogs par bya ba id
do es gsus pa yin no ||

Takasaki 188
"O Goddess, these two points are quite
difficult to be cognized. It is difficult to
be cognized that the mind is pure by
nature. It is also difficult to be cognized
that this very mind is defiled. O
Goddess, those who can hear these two
points [with understanding] are only
either yourself or Bodhisattvas who are
endowed with the great qualities. O
Goddess, for the other rvakas and
Pratyekabuddhas, these two points are
to be understood only through the
faith in the Tathgata".

T 1611 Rm-Zs 827a22-26
3
4


Rgvbh 22.5-7
tatra nirmal tathat prvamalsakli
pacd viuddhty acintyam etat sthnam |
yata ha | praktiprabhsvara cittam | tat
tathaiva jnam | tata ucyate |
ekakaalakaasamyuktay prajay
samyaksabodhir abhisabuddhti |

Tg phi 86a1-3
de la dri ma med pa'i de bin id ni
sar dri mas kun nas on mos par ma
gyur pa phyis rnam par dag par gyur
pa'i phyir gnas 'di 2 bsam gyis mi
khyab po || ga gi phyir sems ni ra
bin gyis 'od gsal ba ste | de ni de kho
na bin es so || des na skad cig ma gcig
da ldan pa'i es rab kyis bla na med pa
ya dag par rdzogs pa'i bya chub tu
mon par rdzogs par sas rgyas so es
3 gsus pa yin no ||

Takasaki 188-89
2) 'The Reality apart from pollution',
though it is originally not defiled by
pollution, yet it is purified afterwards;
this point is inconceivableable. Because
it is said: "The mind is clear by nature.
This is the real knowledge as it is.
Therefore it is said: [the Tathgata]
perfectly enlightened the Supreme
Perfect Enlightenment by the Intellect
endowed with contemplation at one
moment".

T 1611 Rm-Zs 827a26-29
5


Rgvbh 22.8-9
tatra vimal buddhagu
paurvparyeakntasakliym api
pthagjanabhmv
avinirbhgadharmatay nirvii vidyanta
ity acintyam etat sthnam | yata ha |

Tg phi 86a3
de la dri ma med pa'i sas rgyas kyi yon
tan ni gcig tu kun nas on mos pa so
so'i skye bo'i sa la ya rnam pas dbyer
med pa'i chos id sa phyir khyad par
med pa yod pa'i phyir gnas 'di bsam
gyis mi khyab ste |

Takasaki 189
Next, 'Immaculate Qualities of the
Buddha' are always found even in the
stage of those ordinary people who are
absolutely defiled, of no differentiation
through the inseparable nature [from
the Absolute Body]; this point is
inconceivable. Because it is said:

T 1611 Rm-Zs 827a29-b4


Rgvbh 22.10-12
na sa kacit sattva sattvanikye
savidyate yatra tathgatajna na
sakalam anupraviam | api tu
sajgrhatas tathgatajna na
prajyate | sajgrhavigamt puna
sarvajajna svayabhjnam
asagata prabhavati |

Tg phi 86a3-5
ga gi phyir ga la de bin gegs 4 pa'i
ye es mtha' dag rjes su ma ugs pa'i
sems can de ni sems can gyi ris na 'ga'
ya med do || 'on kya 'du es kyi 'dzin
pas de bin gegs pa'i ye es mi mon
no || 'du es kyi 'dzin pa da bral ba las
ni | thams cad mkhyen pa'i ye es 5 ra
byu gi ye es thogs pa med par rab tu
'byu o ||

Takasaki 189
"There is no one among the group of
living beings in whose body the
Wisdom of the Tathgata does not
penetrate at all. Nevertheless, as taking
[wrong] conceptions, he cannot
cognize the Buddha's Wisdom [residing
in himself]. By removing this taking of
conceptions, the Wisdom of
Omniscience, self-born Wisdom, makes
its appearance again unobstructedly.

T 1611 Rm-Zs 827b4-7


Rgvbh 22.12-16
yathpi nma bho jinaputra
trishasramahshasralokadhtuprama
mahpusta bhavet | tasmin khalu
punar mahpuste
trishasramahshasralokadhtu
sakalasampta likhito bhavet |
mahpthivpramena mahpthiv |
dvishasralokadhtupramena
dvishasralokadhtu |

Tg phi 86a5-6
kye rgyal ba'i sras 'di lta ste | dper na
sto gsum gyi sto chen po'i 'jig rten
gyi khams kyi tshad da mam pa'i dar
yug chen po gcig yod par gyur la | dar
yug chen po de la ya sto gsum gyi
sto 6 chen po'i 'jig rten gyi khams
rdzogs par bris par gyur te | 'di lta ste |
khor yug chen po'i tshad du ni khor
yug chen po bris | sa chen po'i tshad du
ni sa chen po | sto gis pa'i 'jig rten
gyi khams kyi tshad du ni sto gis pa'i
'jig rten gyi khams |

Takasaki 189-90
O Son of the Buddha, suppose there
would be a big painting cloth, of the
size equal to the Great 3-thousand
thousands of Worlds. And indeed, on
this big cloth, the whole Great 3-
thousand thousands of Worlds would
be described completely. The Great
Earth would be described in the exact
size of the Great Earth. The 2-thousand
Worlds [would be written] in their own
full size.

T 1611 Rm-Zs 827b7-13
6
7


Rgvbh 22.16-23.3
shasralokadhtupramena
shasralokadhtu |
cturdvpikapramena cturdvpik |
mahsamudrapramena mahsamudr |
jambdvpapramena jambdvp |
prvavidehadvpapramena
prvavidehadvp |
godvardvpapramena godvardvp |
uttarakurudvpapramenttarakurudvp
| sumerupramena sumerava |
bhmyavacaradevavimnapramena
bhmyavacaradevavimnni |
kmvacaradevavimnapramena
kmvacaradevavimnni |
rpvacaradevavimnapramena
rpvacaradevavimnni |

Tg phi 86a6-86b2
sto gi 7 'jig rten gyi khams kyi tshad
du ni sto gi 'jig rten gyi khams | gli
bi'i 'jig rten gyi khams kyi tshad du ni
gli bi pa'i 'jig rten gyi khams | rgya
mtsho chen po'i tshad du ni rgya mtsho
chen po | 'dzam bu'i gli gi tshad du ni
'dzam bu'i gli | ar gyi lus 'phags kyi
gli gi tsha du ni ar gyi 1 las 'phags
kyi gli | nub kyi ba la spyod kyi gli
gi tshad du ni nub kyi ba la spyod kyi
gli | bya gi sgra mi san gyi gli gi
tshad du ni bya gi sgra mi san gyi
gli | ri rab kyi tshad du ni ri rab | sa la
spyod pa'i lha'i gal yas kha gi tshad
du ni sa la spyod pa'i lha'i gal yas 2
kha | 'dod pa na spyod pa'i lha'i gal
yas kha gi tshad du ni 'dod pa na
spyod pa'i lha'i gal yas kha | gzugs na
spyod pa'i lha'i gal yas kha gi tshad
du ni gzugs na spyod pa'i lha'i gal yas
kha bris so ||

Takasaki 190
[In the same way] the thousands of
Worlds, the Four Continents, the Great
Ocean, the Southern Continent of
Jamb, the Eastern Continent of
Videha, the [Western] Continent of
Godvar, the Northern Continent of
Kuru, the Mount Sumeru, the Palace of
Gods living on the earth, that of Gods
living in the Sphere of Desire, and of
Gods living in the Sphere of Form; all of
these would be written in their own
size.

T 1611 Rm-Zs 827b13-14


Rgvbh 23.3-6
tac ca mahpusta
trishasramahshasralokadhtvymavist
araprama bhavet | tat khalu punar
mahpustam ekasmin paramurajasi
prakipta bhavet | yath caika
paramurajasi tan mahpusta
prakipta bhavet tathnyeu
sarvaparamurajasu tatpramny eva
mahpustny abhyantarapravini
bhaveyu |

Tg phi 86b2-4
dar yug chen po de ya chu e sto
gsum 3 gyi sto chen po'i 'jig rten gyi
khams kyi tshad tsam du gyur la | dar
yug chen po de ya rdul phra rab kyi
rdul gcig tu bcug par gyur to || ji ltar
rdul phra rab kyi rdul gcig tu dar yug
chen po de bcug pa de bin du rdul
phra rab kyi rdul ma lus pa rnams su
de'i tshad kyi 4 dar yug chen po de na
du bcug par gyur to ||

Takasaki 190
And [thus] this big cloth would have
the same size as the expansion of the
Great 3-thousand thousands of Worlds.
Furthermore, this very big cloth would
enter within one particle of an atom.
Just as this big cloth lies within one
small particle of an atom, in the same
way, in each of all the other particles of
atoms, too, there enters a big cloth of
the same size.

T 1611 Rm-Zs 827b14-17


Rgvbh 23.6-10
atha kacid eva purua utpadyate paito
nipuo vyakto medhv tatrpagamikay
mmsay samanvgata | divya csya
caku samantapariuddha
prabhsvara bhavet | sa divyena caku
vyavalokayati | ida mahpustam
evabhtam ihaiva partte
paramurajasy anutihate | na kasyacid
api sattvasypakribhta bhavati |

Tg phi 86b4-5
de nas mkhas pa mdzas pa gsal ba yid
gus pa der e bar ugs pa'i spyod pa
da ldan pa'i skyes bu 'ga' ig skyes te |
de'i mig lha'i mig tu gyur ci kun tu
yos su dag pa 'od gsal bar gyur pa ig
la 5 des lha'i mig gis rnam par bltas te |
'di lta bur gyur pa'i dar yug chen po 'di
rdul phra rab kyi rdul chu du 'di id la
gnas te | sems can 'ga' la ya e bar
mkho bar ma gyur to ||

Takasaki 190-91
Suppose there should appear one
person, well learned, clever, intelligent,
wise and possessed of the skill to
approach there i.e. to the big cloth.
And his divine eyes were perfectly pure
and clear. With these divine eyes he
would perceive [and say]: Why does
this big cloth of such a great nature
stay here in such a limited small
particle of an atom! It is of no

T 1611 Rm-Zs 827b18-21


Rgvbh 23.10-14
tasyaiva syt | yan nv aha
mahvryabalasthmn etat paramurajo
bhittv etan mahpusta sarvajagad
upajvya kurym | sa
mahvryabalasthma sajanayitv
skmea vajrea tat paramurajo
bhittv yathbhiprya tan mahpusta
sarvajagad upajvya kuryt | yath
caikasmt tatheebhya paramubhyas
tathaiva kuryt |

Tg phi 86b5-7
de 'di sam du sems te | kye ma ga
bdag gi brtson pa chen 6 po'i stobs da
mthus rdul phra rab kyi rdul 'di rdo
rjes phye ste | dar yug chen po 'di 'gro
ba thams cad kyi e bar 'tsho bar bya'o
sam pas | des brtson pa chen po'i
stobs kyi mthus bskyed de | rdo rje
phra mos rdul phra rab kyi rdul de
phye nas bsam pa ji lta ba bin du dar 7
yug chen po de 'gro ba mtha' dag la e
bar 'tsho bar byed ci | gcig la ji lta ba
de bin du rdul phra rab lus pa med pa
mtha' dag las de kho na bin byed do ||

Takasaki 191
So he would think: "Now, I will break
this particle of an atom by the force of
great efforts and let this great cloth
become useful for the world. Then,
producing the strength of great efforts,
he would break this small particle of an
atom with a subtle diamond and would
make that great cloth useful for the
world as was his intention. Not only for
one particle of an atom but also for [all]
the remaining atoms, he would act in
the same way.

T 1611 Rm-Zs 827b21-23


Rgvbh 23.14-24.1
evam eva bho jinaputra tathgatajnam
apramajna
sarvasattvpajvyajna
sarvasattvacittasatneu sakalam
anupraviam | sarvi ca tni
sattvacittasatnny api
tathgatajnapramni | atha ca puna
sajgrhavinibaddh bl na jnanti na
prajnanti nnubhavanti na skt
kurvanti tathgatajnam |

Tg phi 86b7-87a2
kye rgyal ba'i sras de bin du de bin
gegs pa'i ye es tshad med pa'i ye es
sems can thams cad 1 || e bar 'tsho ba'i
ye es kya sems can thams cad kyi
sems kyi rgyud la mtsha ba med par
rjes su ugs te | sems can gyi sems kyi
rgyud de dag kya de bin gegs pa'i ye
es da 'dra bar tshad med do || de lta
mod kyi 'du es kyi 'dzin pas 2 bcis
pa'i byis pa rnams kyis de bin gegs
pa'i ye es mi es rab tu mi es i ams
su mi myo | mon du mi byed do ||

Takasaki 191
Similarly, O Son of the Buddha, the
Wisdom of the Tathgata, which is the
immeasurable wisdom, the profitable
wisdom for all living beings,
thoroughly penetrates within the
mentality of every living being. And
every mental disposition of a living
being has the same size as the Buddha's
Wisdom. Only the ignorant, however,
being bound by misconceptions does
neither know nor cognize nor
understand nor realize the Wisdom of
the Tathgata [within himself].

T 1611 Rm-Zs 827b23-29


Rgvbh 24.2-7
tatas tathgato 'sagena tathgatajnena
sarvadharmadhtusattvabhavanni
vyavalokycryasaj bhavati | aho
bataime sattv yathvat tathgatajna
na prajnanti | tathgatajnnupravi
ca | yan nv aham e sattvnm ryea
mrgpadeena
sarvasajktabandhanpanayana
kury yath svayam
evryamrgabaldhnena mahat
sajgranthi vinivartya
tathgatajna pratyabhijnran |
tathgatasamat cnuprpnuyu | te
tathgatamrgpadeena
sarvasajktabandhanni vyapanayanti
|

Tg phi 87a2-5
des na de bin gegs pa chags pa med
pa'i de bin gegs pa'i ye es kyis chos
kyi dbyis sems can gyi gnas thams cad
la rnam par 3 gzigs nas | slob dpon gyi
'du es su gyur te | kye ma ma la sems
can 'di dag ni de bin gegs pa'i ye es
ya dag pa ji lta ba bin mi es pa da |
de bin gegs pa'i ye es rjes su ugs pa
dag ste | ga ya as sems can 'di dag 4
la 'phags pa'i lam e par bstan pas 'du
es kyis byas ba'i 'chi ba thams cad
bsal phar byas te | ji ltar ra id 'phags
pa'i ye es kyi stobs bskyed pas ye es
(read: 'du es) kyi mdud pa chen po bsal
nas de bin gegs pa'i ye es so sor
mon par es i | de 5 bin gegs pa'i
ye es da mam pa id rjes su thob pa
bin du de dag la de bin gegs pa'i lam
bstan pas 'du es kyis byas pa'i 'chi ba
thams cad zlog par byed do ||

Takasaki 191-92
Therefore, the Tathgata, having
observed the state of all the living
beings in all the universal region by his
unobstructed Wisdom, resolves to be a
teacher [and says:] 'What a pity! These
living beings cannot cognize properly
the Wisdom of the Tathgata, though it
penetrates them. O ! I shall try to
withdraw all the obstacles made by
wrong conceptions for the sake of
these living beings through the
teaching of [8-fold] Holy Path, in order
that they would by themselves, by
accepting the power of the Holy Path,
cast off the big knot of conceptions and
would recognize the Wisdom of the
Tathgata [within themselves], also
that they would obtain equality with
the Tathgata'.

T 1611 Rm-Zs 827b29-c2


Rgvbh 24.7-8
apanteu ca sarvasajktabandha neu
tat tathgatajnam aprama bhavati
sarvajagad upajvyam iti |

Tg phi 87a5-6
'du es kyis byas pa'i 'chi ba thams
cad log pa dag la ni de bin gegs pa'i 6
ye es tshad med pa de 'gro ba mtha'
dag gi e bar 'tsho bar 'gyur ro es
gsus so ||

Takasaki 192
[In accordance with this declaration],
they remove all the obstacles made by
wrong conceptions through the
teaching of the [Holy] Path of the
Tathgata. And when all the obstacles
created by wrong conceptions are
withdrawn, then this immeasurable
Wisdom of the Tathgata becomes
useful to all the world".

T 1611 Rm-Zs 827c2-5


Rgvbh 24.9-10
tatra jinakriy yugapat sarvatra
sarvaklam anbhogenvikalpato
yathayeu yathvainayikeu sattvev
akam anugua pravartata ity
acintyam etat sthnam | yata ha |

Tg phi 87a6-7
de la rgyal ba'i mdzad pa ni cig car
thams cad la dus thams cad du lhun
gyis grub ci rnam par mi rtog par
bsam ba ji lta ba da | gdul bya ji lta ba
bin du sems can 7 rnams la ma tsha
ba med ci rjes su mthun bar 'jug pa'i
phyir gnas 'di bsam gyis mi khyab ste |

Takasaki 192
Now, 'the Buddha's Acts' proceed forth
at one time, everywhere, always,
without efforts, without
discrimination, according to the
intention [of the living beings],
according to [the faculty of] the living
beings who are to be disciplined
without fault, in conformance with
their merits, this point is
inconceivable. Because it is said:

T 1611 Rm-Zs 827c5-7
8


Rgvbh 24.11-12
sakepamtrakevatrartha
sattvnm apramam api tathgatakarma
pramato nirdiam |

Tg phi 87a7
ga gi phyir sems can rnams gug pa'i
don du de bin gegs pa'i ye es tshad
med pa yin ya mdor bsdus pa tsam gyi
sgo nas tshad da ldan par bstan mod
kyi |

Takasaki 192-93
"In order to enroll the living beings [in
the Buddha's Doctrine] the Acts of
Tathgata, though they are unlimited,
are taught as if they were somewhat
limited, with summarized numbers.

T 1611 Rm-Zs 827c7-13


Rgvbh 24.12-15
api tu kulaputra yat tathgatasya bhta
tathgatakarma tad apramam acintyam
avijeya sarvalokena | anudharaam
akarai | dusapda parebhya |
adhihita sarvabuddhaketreu |
samatnugata sarvabuddhai |
samatikrnta sarvbhogakriybhya |
nirvikalpam kasamatay |
nirntkaraa dharmadhtukriyay | iti

Tg phi 87a7-87b2
rigs 1 kyi bu 'on kya de bin gegs pa'i
ya dag pa'i de bin gegs pa'i phrin las
ga yin pa de ni bsam gyis mi khyab pa
tshad med pa 'jig rten thams cad kyis
es par bya ba ma yin pa | yi ge brjod du
med pa | gan gyis sgrub par dka' ba |
sas rgyas kyi i 2 thams cad du gnas
pa | sas rgyas thams cad da mam pa
id rjes su thob pa | 'bad rtsol da bya
ba thams cad las 'das pa | nam mkha'
da mam pa id kyis rnam par rtog pa
med pa | chos kyi dbyis kyi bya ba id
kyi tha dad du dbyer med pa es bya ba
nas |

Takasaki 193
However, O Noble Youth, that which is
the true act of the Tathgata is
immeasurable, inconceivable,
uncognizable by all the world,
indescribable by letters, difficult to be
acquired by others, established in all
Buddhas' lands, rendered in equality
with all the Buddhas, far beyond all
works of exertion, of no discrimination
as being equal to the sky, of no
differentiation as being the act of the
universal essence " &c.

T 1611 Rm-Zs 827c13-14


Rgvbh 24.15-16
vistarea yvad
viuddhavairyamaidnta ktv
nirdiati |

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

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

T 1611 Rm-Zs 827c14-16


Rgvbh 24.16-17
tad anena kulaputra paryyeaiva
veditavyam acintya tathgatakarma
samatnugata ca sarvato 'navadya ca
triratnavanupacchett ca |

Tg phi 87b3-4
rigs kyi bu rnam gras 'dis 'di ltar rigs
par bya ste | de bin gegs pa'i phrin las
ni bsam gyis mi khyab pa mam pa id
rjes su thob pa thams cad du kha na ma
tho ba med pa dus gsum da 4 rjes su
'brel pa | dkon mchog gsum gyi gdu
mi 'chad par byed pa'o ||

Takasaki 193-94
"O noble youth, in this manner, this
Buddha's inconceivable Act should be
known as rendered in equality [with all
the Buddhas], nowhere blamable,
related to the three divisions of time,
and not interrupting the lineage of the
Jewels.

T 1611 Rm-Zs 827c16-22


Rgvbh 24.17-25.3
yatrcintye tathgatakarmai pratihitas
tathgata kasvabhvat ca kyasya na
vijahti sarvabuddhaketreu ca darana
dadti | anabhilpyadharmat ca vco na
vijahti yathrutavijapty ca sattvebhyo
dharma deayati |
sarvacittrambaavigata ca
sarvasattvacittacaritay ca prajntti
|

Tg phi 87b4-6
bsam gyis mi khyab pa'i de bin gegs
pa'i phrin las ga la rab tu ugs pa'i de
bin gegs pa'i sku nam mkha'i ra bin
ya mi 'dor la | sas rgyas kyi i thams
cad 5 du ya kun tu ston to || gsu
brjod du med pa'i chos id kya mi 'dor
la | sgra rnam par rig pa ji lta ba bin du
sems can rnams la chos kya ston to ||
sems kyi dmigs pa thams cad da ya
bral la | sems can thams cad kyi sems
kyi spyod 6 pa da bsam pa ya rab tu
es so es gsus so ||

Takasaki 193-94
Residing in this inconceivable Act of
the Tathgata, the Buddha never casts
off the sky-like nature of his body and
be shows himself in all the Buddhas'
lands; without casting off the
indescribable nature of his speech, he
teaches the Doctrine for the sake of
living beings through the proper word-
communication; and being apart from
all objects of the mind, still he can
understand the deeds and intentions of
the minds of all living beings.

T 1611 Rm-Zs 827c23-26





Rgvbh 25.4-5
bodhya bodhis tadagni bodhanti
yathkramam |
hetur eka pada tri pratyayas
tadviuddhaye || 26 ||

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

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

T 1611 Rm-Zs 827c27-828a3
1


Rgvbh 25.6-8
e khalv api caturm arthapadn
sarvajeyasagraham updya
prathama boddhavyapada draavyam |
tadanubodho bodhir iti dvitya
bodhipadam | bodher agabht
buddhagu iti tritya bodhyagapadam |

Tg phi 87b6-7
don gyi gnas bin po 'di dag las kya
es bya thams cad bsdus pa'i phyir 7
da po ni rtogs par bya ba'i gnas su blta
bar bya'o || de'i rjes su rtogs pa ni rtogs
pa yin pa'i phyir gis pa bya chub kyi
gnas so || bya chub kyi yan lag tu gyur
pa ni sas rgyas kyi yon tan yin pa'i
phyir gsum pa bya chub kyi yan lag gi
gnas so ||

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

T 1611 Rm-Zs 828a3-4


Rgvbh 25.8-10
bodhyagair eva bodhana parem iti
caturtha bodhanpadam | itmni catvri
padny adhiktya hetupratyayabhvena
ratnatrayagotravyava sthna veditavyam
|

Tg phi 87b7-88a1
bya 1 || chub kyi yan lag rnams id
kyis gan dag rtogs par byed pa'i phyir
bi pa rtogs par byed pa'i gnas so || de
ltar gnas bi po 'di dba du byas te rgyu
da rkyen gyi dos pos dkon mchog
gsum gyi rigs rnam par gag par rig par
bya'o ||

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

T 1611 Rm-Zs 828a4-7


Rgvbh 25.11-13
tatrai catur padn prathama
lokottaradharmabjatvt
pratytmayoniomanasikrasanirayea
tadviuddhim updya triratntpattihetur
anugantavya | ity evam eka pada
hetu | katha tri pratyaya |

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

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

T 1611 Rm-Zs 828a7-21


Rgvbh 25.13-17
tathgato 'nuttar samyaksabodhim
abhisabudhya daabaldibhir
buddhadharmair dvtriadkra
tathgatakarma kurvan parato
ghoasanirayea tadviuddhim updya
triratntpattipratyayo 'nugantavya | ity
eva tri pratyaya | ata param em
eva catur padnm anuprvam
avaiena granthena
vistaravibhganirdeo veditavya |

Tg phi 88a3-4
de bin gegs pa bla na med pa ya dag
par rdzogs pa'i bya chub mon bar
rdzogs par sas rgyas nas stobs bcu la
sogs pa sas rgyas kyi chos rnams kyis
de bin gegs pa'i phrin las rnam pa
sum cu rtsa gis mdzad pa na | gan 4
gyi sgra la brten nas de rnam par dag
pa la brten nas dkon mchog 'byu ba'i
rkyen du rtogs par bya ste | de ltar
gsum po 'di ni rkyen yin no || 'di phan
chad gu lhag mas gnas bi po 'di dag
id kyis mthar gyis rnam par dbye ba
rgyas par ston par rig par bya'o ||

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

T 1611 Rm-Zs 828a21-27
3






Rgvbh 25.18-19
tatra samal tathatm adhiktya yad
ukta sarvasattvs tathgatagarbh iti tat
kenrthena |

Tg phi 88a4-5
de la dri ma 5 da bcas pa'i de bin id
kyi dba du mdzad nas sems can thams
cad ni de bin gegs pa'i si po can no
es gsus pa ga yin pa de don ga gi
yin e na |

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

T 1611 Rm-Zs
(no chi)

Rgvbh 26.1-4
buddhajnntargamt sattvares
tannairmalyasydvayatvt prakty |
bauddhe gotre tatphalasypacrd
ukt sarve dehino buddhagarbh || 27 ||

Tg phi
(no tib)

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

T 1611 Rm-Zs 828a27-29

4 5
6

Rgvbh 26.5-6
sabuddhakyaspharat
tathatvyatibhedt |
gotrata ca sad sarve buddhagarbh
arria || 28 ||

Tg phi 88a5-6
rdzogs sas sku ni 'phro phyir da ||
de bin id dbyer med phyir da ||
rigs yod phyir na lus can 6 kun ||
rtag tu sas rgyas si po can ||

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

T 1611 Rm-Zs 828b1-11
7 8
9 10
11
12






Rgvbh 26.7-11
samsatas trividhenrthena sad
sarvasattvs tathgatagarbh ity ukta
bhagavat |
yad uta sarvasattveu
tathgatadharmakyaparispararthena
tathgatatathatvyatibhedrthena
tathgatagotrasabhavrthena ca | e
punas traym arthapadnm uttaratra
tathgatagarbhastrnusrea nirdeo
bhaviyati | prvatara tu yenrthena
sarvatrvieea pravacane sarvkra
tadarthascana bhavati tad apy
adhiktya nirdekymi |

Tg phi 88a6-88b2
mdor bsdun na don rnam pa gsum gyis
sems can thams cad ni rtag tu de bin
gegs pa'i si po can no es bcom ldan
'das kyis gsus te |
sas rgyas ye es sems can tshogs ugs
phyir ||
ra bin dri med 7 de ni gis med de ||
sas rgyas rigs la de 'bras er brtags
phyir ||
'gro kun sas rgyas si po can du
gsus ||
don de rnam pa thams cad don ga gis
gsus rab thams cad du khyad par med
par bstan par 'gyur ba de'i dba du
byas te bad par 1 bya'o || 'di lta ste |
sems can thams cad la de bin gegs
pa'i chos kyi skus 'phro ba'i don da |
de bin gegs pa'i de bin id rnam par
dbyer med pa'i don da | de bin gegs
pa'i rigs yod pa'i don gyis so || don gyi
gnas gsum po 2 'di dag kya de bin
gegs pa'i si po'i mo'i rjes su 'bras
te 'og nas ston par 'gyur ro ||

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

T 1611 Rm-Zs 828b12-15





Rgvbh 26.11-15
uddnam |
svabhvahetvo phalakarmayoga-
vttiv avasthsv atha sarvagatve |
sadvikritvaguev abhede
jeyo 'rthasadhi paramrthadhto ||
29 ||

Tg phi 88b2-3
sdom ni |
o bo rgyu 'bras las ldan 'jug pa da ||
gnas skabs de bin kun tu 'gro ba'i don
||
rtag tu mi 'gyur yon tan dbyer med ni ||
don dam dbyis 3 kyi dgos don yin es
bya ||

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

T 1611 Rm-Zs 828b16-20
13


Rgvbh 26.16-18
samsato daavidham artham
abhisadhya
paramatattvajnaviayasya
tathgatadhtor vyavasthnam
anugantavyam | daavidho 'rtha katama
| tad yathsvabhvrtho hetvartha
phalrtha karmrtho yogrtho vttyartho
'vasthprabhedrtha sarvatragrtho
'vikrrtho 'bhedrtha ca |

Tg phi 88b3-4
mdor bsdu na don rnam pa bcu la
dgos nas | de kho na'i ye es dam pa'i
yul de bin gegs pa'i khams rnam par
gag par rig par bya'o || don rnam par
bcu ga e na | 'di lta ste | o bo'i don
da | rgyu'i don da | 'bras 4 bu'i don
da | las kyi don da | ldan pa'i don da
| 'jug pa'i don da | gnas skabs kyis rab
tu dbye ba'i don da | kun tu 'gro ba'i
don da | mi 'gyur ba'i don da | dbyer
med pa'i don to ||

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

T 1611 Rm-Zs 828b20-22

14


Rgvbh 26.19
tatra svabhvrtha hetvartha crabhya
loka |
sad praktyasaklia
uddharatnmbarmbuvat |
dharmdhimuktyadhiprajsamdhikaru
nvaya || 30 ||

Tg phi 88b4-5
de la o bo'i don da rgyu'i don las
brtsams nas tshigs su bcad pa |
rin chen 5 nam mkha' chu dag bin ||
rtag tu ra bin on mos med ||
chos mos lhag pa'i es rab da ||
ti 'dzin si rje las byu ba ||

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

T 1611 Rm-Zs 828b23-25




Rgvbh 27.1-3
tatra prvea lokrdhena ki darayati |
prabhvnanyathbhvasnigdhabhvasvab
hvata |
cintmainabhovriguasdharmyam eu
hi || 31 ||

Tg phi 88b5-6
de la tshigs su bcad pa phyed sa mas ci
bstan e na |
mthu da gan du mi 'gyur da ||
brlan pa'i o bo ra bin phyir ||
6 'di dag nor bu rin chen mkha' ||
chu yi yon tan chos mthun id ||

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

T 1611 Rm-Zs 828b26-28


Rgvbh 27.4-5
ya eta trayo 'tra prvam uddi eu triu
yathsakhyam eva svalakaa
smnyalakaa crabhya
tathgatadhto
cintmainabhovriviuddhiguasdharm
ya veditavyam |

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

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

T 1611 Rm-Zs 828b28-29


Rgvbh 27.5-7
tatra tathgatadharmakye tvac
cintitrthasamddhydiprabhvasvabhva
t svalakaam rabhya
cintmairatnasdharmya veditavyam |

Tg phi 88b7-89a1
de la re ig de bin gegs pa'i chos kyi
sku la ni bsam pa'i don grub pa la sogs
pa mthu'i o bo id ra gi mtshan id
las bsams nas yid 1 || bin gyi nor bu
da chos mthun pa id du rig par bya'o
||

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

T 1611 Rm-Zs
(no chi)

Rgvbh 27.7-9
tathatym ananyathbhvasvabhvat
svalakaam rabhykasdharmya
veditavyam | tathgatagotre
sattvakarusnigdhasvabhvat
svalakaam rabhya vrisdharmya
veditavyam |

Tg phi 89a1-2
de bin id la ni gan du ma yin pa id
kyi ra gi o bo'i ra gi mtshan id las
brtsams nas nam mkha' da chos
mthun pa id du rig par bya'o || de bin
gegs pa'i rigs la ni sems 2 can la si
brtse bas brlan pa'i ra gi o bo id kyi
mtshan id las brtsams nas chu da
chos mthun pa id du rig par bya'o ||

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

T 1611 Rm-Zs
(no chi)

Rgvbh 27.9-11
sarve ctra sadtyantapraktya
nupakliat praktipariuddhi
smnyalakaam rabhya tad eva
cintmainabhovri
viuddhiguasdharmya veditavyam |

Tg phi 89a2-3
dir thams cad kya rtag tu ra bin
gyis in tu e bar on mos pa med pa
ra bin gyis yos su dag pa'i spyi'i
mtshan id las brtsams nas de 3 id yid
bin gyi nor bu da | nam mkha' da
chu rnam bar dag pa'i yon tan da |
chos mthun par rig par bya'o ||

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

T 1611 Rm-Zs 828c1-3




Rgvbh 27.12-14
tatra parea lokrdhena ki darita |
caturdhvaraa dharmapratigho 'py
tmadaranam |
sasradukhabhrutva sattvrtha
nirapekat || 32 ||

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

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

T 1611 Rm-Zs 828c4-6




Rgvbh 27.15-16
icchantikn trthyn rvak
svayabhuvm |
adhimuktydayo dharm catvra
uddhihetava || 33 ||

Tg phi 89a4
'dod chen mu stegs an thos da ||
ra byu rnams kyi sgrib rnam bin ||
dag rgyu lhag par mos pa la ||
sogs pa'i chos ni rnam bi id ||

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

T 1611 Rm-Zs 828c7-9


Rgvbh 27.17-18
samsata ime trividh satv sattvarau
savidyante | bhavbhilio
vibhavbhilias tadubhaynabhilia
ca |

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

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

T 1611 Rm-Zs 828c9-12





Rgvbh 27.18-28.3
tatra bhavbhilio dvividh veditavy |
mokamrgapratihat
aparinirvagotrak sattv ye sasram
evcchanti na nirva tanniyatipatit
chadhrmik eva | tad ekaty
mahynadharmavidvio yn
adhiktyaitad ukta bhagavat |

Tg phi 89a5-6
de la srid pa 'dod pa ni rnam pa gis su
rig par bya ste | thar pa'i lam da e
'gras pa yos su mya an las mi 'da' ba'i
rigs can gyi sems can 'khor ba id 6
'dod kyi | mya an las 'das pa ni ma yin
pa ga dag yin pa da | der es par
lhu ba chos 'di pa id de dag las kha
cig theg pa chen po'i chos la sda ba ste
| ga gi dba du mdzad nas | bcom ldan
'das kyis

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

T 1611 Rm-Zs 828c12-16






Rgvbh 28.3-4
nha te st na te mama rvak |
tn aha riputra tamasas tamo 'ntaram
andhakrn mahndhakragminas
tamobhyih iti vadmi |

Tg phi 89a6-7
a ni de dag gi ston pa ma yin la || de
dag 7 kya a'i an thos ma yin no ||
ri'i bu de dag ni mun pa bas kya ches
mun pa chen por 'gro ba mun pa chen
po da ldan pa'o es pa smra'o es
gsus pa'o ||

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

T 1611 Rm-Zs 828c16-20




Rgvbh 28.5-7
tatra vibhavbhilio dvividh |
anupyapatit upyapatit ca |
tatrnupyapatit api trividh | itobhy
bahunnprakr
carakaparivrjakanirgranthiputraprabhta
yo 'nyatrthy |

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

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

T 1611 Rm-Zs 828c20-23


Rgvbh 28.7-10
ihadhrmik ca tatsabhgacarit eva
rddh api durghtagrhia | te ca
puna katame | yad uta pudgaladaya ca
paramrthnadhimukt yn prati
bhagavat nyatnadhimukto nirviio
bhavati trthikair ity uktam |

Tg phi 89b1-2
de da mthun par spyod pa chos 'di pa
id dad pa yod 2 kya | es par gzu
dka' ba'i lta ba 'dzin pa ste | de dag
kya ga e na | 'di lta ste | don dam pa
la mi mos pa ga zag tu lta ba ste | ga
la bcom ldan 'das kyis sto pa id la
mos pa med pa ni mu stegs pa dag da
khyad par med pa yin no es gsus pa
da |

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

T 1611 Rm-Zs 828c23-29


Rgvbh 28.10-12
nyatdaya cbhimnik yem iha
tadvimokamukhe 'pi nyaty
mdyamnn nyataiva dir bhavati
yn adhiktyha | vara khalu kyapa
sumerumtr pudgaladir na tv
evbhimnikasya nyatdir iti |

Tg phi 89b3-4
mon pa'i a rgyal can sto ba id du
lta ba ste | 'di la sto pa id du lta ba
ga dag de'i rnam par thar pa'i sgo la
ya sto pa id du lta par 'gyur ba ga
gi dba du mdzad nas | 'od srus ga
zag tu lta ba ri rab tsam ni bla'i | mon
pa'i a rgyal can ston pa id du lta ba
ni de 4 lta ma yin no es gsus pa yin
no ||

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

T 1611 Rm-Zs 828c29-829a3
1 2


Rgvbh 28.12-13
tatrpyapatit api dvividh |
rvakayny ca samyaktvaniymam
avakrnt pratyekabuddhayny ca |

Tg phi 89b4
de la thabs la ugs pa la ya rnam pa
gis te | an thos kyi theg pa da
mthun pa ya dag par es pa id du
ugs pa da | ra sas rgyas kyi theg pa
da mthun pa'o ||

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

T 1611 Rm-Zs 829a3-7
3


Rgvbh 28.14-16
tadubhaynabhilia punar
mahynasaprasthit
paramatkndriy sattv ye npi
sasram icchanti yathcchantik
nnupyapatits trthikdivan npy
upyapatit rvakapratyekabuddhavat |

Tg phi 89b4-6
de gi ga mon par mi 'dod pa ni | theg
pa chen 5 po la ya dag par gnas pa
mchog tu dba po rnon po'i sems can
te | ga dag 'dod chen pa bin du 'khor
ba ya mi 'dod ci | mu stegs pa la sogs
pa ltar thabs ma yin pa la ugs pa ya
ma yin la | an thos da ra sas rgyas
ltar thabs da 6 ldan par rtogs pa ya
ma yin te |

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

T 1611 Rm-Zs 829a7-10


Rgvbh 28.16-18
api tu
sasranirvasamatpattimrgapratipan
ns te bhavanty apratihitanirvay
nirupakliasasragataprayog
dhakarudhyayapratihitamlapari
uddh iti |

Tg phi 89b6-7
'on kya 'khor ba da mya an las 'das
pa mam pa id thob pa'i lam du ugs
pa ste | de dag mi gnas pa'i mya an las
'das pa la brten pa'i bsam pa can e bar
on mos pa med pa'i 'khor ba la brten
pa'i sbyor ba can | 7 si rje da lhag
pa'i bsam pa brtan pa rab tu gnas pa
rtsa ba yos su dag par gyur pa yin no ||

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

T 1611 Rm-Zs 829a10-12


Rgvbh 29.1-2
tatra ye sattv bhavbhilia icchantiks
tanniyatipatit ihadhrmik evcyante
mithytvaniyata sattvarir iti |

Tg phi 89b7
de la sems can ga dag srid pa 'dod pa'i
'dod chen po da | der es par lhu ba'i
chos 'di pa id de | de gis ni log pa id
dus pa'i sems can gyi phu po es
bya'o ||

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

T 1611 Rm-Zs 829a12-15


Rgvbh 29.3-5
ye vibhavbhilio 'py anupyapatit
ucyante 'niyata sattvarir iti | ye
vibhavbhilia upyapatits
tadubhaynabhilia ca
samatptimrgapratipanns ta ucyante
samyaktvaniyata sattvarir iti |

Tg phi 90a1-2
1 || ga dag srid pa da bral bar 'dod
kya thabs ma yin pa la ugs pa de dag
ni | ma es pa'i sems can gyi phu po
es bya'o || ga dag srid pa da bral bar
'dod pa thabs la ugs pa da | de gis ka
mon par mi 'dod pa mam pa id thob
2 pa'i lam du ugs pa de dag ni ya dag
pa id du es pa'i sems can gyi phu po
es bya'o ||

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

T 1611 Rm-Zs 829a16-18


Rgvbh 29.5-7
tatra mahynasaprasthitn sattvn
anvaraagmina sthpayitv ya ito 'nye
sattvs tad yath | icchantiks trthy
rvak pratyekabuddh ca |

Tg phi 90a2-3
de la theg pa chen po la ya dag par rab
tu gnas pa'i sems can gyi sgrib pa med
pa rtogs pa ma gtogs pa gan sems can
rnam pa bi po 'di dag ste | 'di lta ste |
'dod chen pa 3 da | mu stegs pa da |
an thos da | ra sas rgyas te |

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

T 1611 Rm-Zs 829a18-19


Rgvbh 29.7-8
tem imni catvry varani
tathgatadhtor
anadhigamysktkriyyai savartante |
katamni ca catvri |

Tg phi 90a3
de dag la ni de bin gegs pa'i khams mi
rtog pa da | mon sum du byed par mi
'gyur ba'i sgrib pa 'di bin ya dag par
gnas so || bi ga e na |

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

T 1611 Rm-Zs 829a20-23
4


Rgvbh 29.8-11
tad yath mahynadharmapratigha
icchantiknm varaa yasya pratipako
mahynadharmdhimuktibhvan
bodhisattvnm | dharmev tmadaranam
anyatrthnm varaa yasya
pratipaka prajpramitbhvan
bodhisattvnm |

Tg phi 90a3-5
ga gi gen por bya 4 chub sems dpa'
rnams theg pa chen po'i chos la mos pa
sgom pa theg pa chen po'i chos la
sdang ba 'dod chen pa rnams kyi sgrib
pa da | ga gi gen por bya chub
sems dpa' rnams es rab kyi pha rol tu
phyin pa sgom pa chos rnams la bdag
tu lta ba gan mu stegs can rnams kyi
sgrib pa 5 da |

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

T 1611 Rm-Zs 829a23-26


Rgvbh 29.11-12
sasre dukhasaj dukhabhrutva
rvakayniknm varaa yasya
pratipako gaganagajdisamdhibhvan
bodhisattvnm |

Tg phi 90a5
ga gi gen por bya chub sems dpa'
rnams nam mkha' mdzod la sogs pa'i
ti e 'dzin sgom pa 'khor ba la sdug
bsal bar rab tu es i sdug bsal gyis
'jigs pa an thos kyi theg pa rnams kyi
sgrib pa da |

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

T 1611 Rm-Zs 829a26-28


Rgvbh 29.12-14
sattvrthavimukhat
sattvrthanirapekat
pratyekabuddhayniknm varaa
yasya pratipako mahkarubhvan
bodhisattvnm iti |

Tg phi 90a5-6
ga gi gen por bya chub sems dpa'
rnams 6 si rje chen po sgom pa sems
can gyi don la rgyab kyis phyogs i
sems can gyi don la mi ltos pa id ra
sas rgyas kyi theg pa pa rnams kyi
sgrib pa ste |

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

T 1611 Rm-Zs 829a28-b4
5


Rgvbh 29.15-18
etac caturvidham varaam e
caturvidhn sattvn yasya
pratipakn im caturo 'dhimuktydn
bhvayitv bodhisattv
niruttarrthadharmakyaviuddhiparamat
m adhigacchanty ebhi ca
viuddhisamudgamakraai caturbhir
anugat dharmarjaputr bhavanti
tathgatakule | katham iti |

Tg phi 90a6-7
ga gi gen bor mos pa la sogs pa'i chos
'di bi bsgoms nas bya chub sems dpa'
rnams bla na med pa'i don chos kyi sku
7 rnam par dag pa mthar phyin pa thob
par 'gyur ba sems can rnam pa 'di bi'i
sgrib pa ni rnam pa bi po 'di dag yin
no || rnam par dag pa bi 'grub pa'i
rgyu bi po 'di dag da ldan pa ni de
bin gegs pa'i rigs su chos kyi rgyal
po'i sras su 'gyur ro || ji ltar e na |

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

T 1611 Rm-Zs 829b5-6



Rgvbh 29.19-30.2
bja yem agrayndhimuktir mt
praj buddhadharmaprastyai |
garbhasthna dhynasaukhya kpkt
dhtr putrs te 'nujt munnm || 34 ||

Tg phi 90a7-90b1
theg 1 mchog la mos sa bon es rab ni ||
sas rgyas chos skyed ma da bsam
gtan gyi ||
bde ba'i mal gnas si rje'i ma ma can
||
ga yin de dag thub pa'i rjes skyes sras
||

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

T 1611 Rm-Zs 829b7-10





Rgvbh 30.3-5
tatra phalrtha karmrtha crabhya
loka |
ubhtmasukhanityatvaguapramit
phalam |
dukhanirviccham
aprpticchandapraidhikarmaka || 35 ||

Tg phi 90b1-2
de la 'bras bu'i don da las kyi don las
brtsams te tshigs su bcad pa |
gtsa bdag bde 2 da rtag id kyi ||
yon tan pha rol phyin pa 'bras ||
sdug bsal yid 'byu i thob par ||
'dun da smon pa'i las can no ||

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

T 1611 Rm-Zs 829b11-13




Rgvbh 30.6-8
tatra prvea lokrdhena ki daritam |
phalam e samsena dharmakye
viparyayt |
caturvidhaviparysapratipakaprabhvita
m || 36 ||

Tg phi 90b2-3
de la tshigs su bcad pa phyed sa mas ci
bstan e na |
'di dag 'bras ni mdor bsdu na ||
chos kyi sku la phyin ci log |
rnam pa bi las 3 bzlog pa yi ||
gen pos rab tu phye ba id ||

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

T 1611 Rm-Zs 829b14-17


Rgvbh 30.9-11
ya ete 'dhimuktydaya catvro dharms
tathgatadhtor viuddhihetava e
yathsakhyam eva samsata
caturvidhaviparysaviparyayapratipakea
caturkr
tathgatadharmakyaguapramit
phala draavyam |

Tg phi 90b3-4
mos pa la sogs pa'i de bin gegs pa'i
khams rnam par dag pa'i rgyur bad
pa'i chos bi po ga yin pa de dag gi
'bras bu ni mdor bsdu na | go rims ji lta
ba bin du phyin ci log rnam pa bi las
bzlog pa'i gen 4 por de bin gegs pa'i
chos kyi sku la yon tan gyi pha rol tu
phyin pa rnam pa bir blta'o ||

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

T 1611 Rm-Zs 829b17-21


Rgvbh 30.11-13
tatra y rpdike vastuny anitye nityam iti
saj | duke sukham iti | antmany
tmti | aubhe ubham iti saj | ayam
ucyate caturvidho viparysa |
etadviparyayea caturvidha evviparyso
veditavya |

Tg phi 99b4-5
de la ga ig gzugs la sogs pa'i dos po
mi rtag pa la rtag go sam par 'du es
pa da | sdug bsal la bde'o sam pa
da | bdag med pa la bdag go sam pa 5
da | mi gtsa ba la gtsa o sam par
'du es pa 'di ni phyin ci log rnam pa
bi es brjod la |

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

T 1611 Rm-Zs 829b21-27


Rgvbh 30.13-17
katama caturvidha | y tasminn eva
rpdike vastuny anityasaj |
dukhasaj | antmasaj |
aubhasaj | aym ucyate
caturvidhaviparysaviparyaya | sa khalv
ea niydilakaa
tathgatadharmakyam adhiktyha
viparyso 'bhipreto yasya pratipakea
caturkr
tathgatadharmakyaguapramit
vyavasthpit |

Tg phi 90b5-6
'di las bzlog pa la ni phyin ci ma log pa
rnam pa bi id du rig par bya'o || rnam
pa bi ga e na | gzugs la sogs pa'i
dos po de id la mi rtag pa'i 'du es
da | sdug 6 bsal ba'i 'du es da |
bdag med pa'i 'du es da | mi gtsa
ba'i 'du es ga yin pa ste | 'di ni phyin
ci log rnam pa bi las bzlog pa'o || de
ya rtag pa la sogs pa'i mtshan id de
bin gegs pa'i chos kyi sku'i dba du
byas te | 'dir phyin ci log tu 'dod do ||

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

T 1611 Rm-Zs 829b27-28


Rgvbh 30.17-18
tad yath nityapramit
sukhapramittmapramit
ubhapramitti | ea ca grantho vistarea
yathstram anugantavya |

Tg phi 90b6-91a1
ga gi gen 7 bor de bin gegs pa'i
chos kyi sku'i yon tan gyi pha rol tu
phyin pa rnam pa bi rnam par gag pa
ste 'di lta ste | rtag pa'i pha rol tu phyin
pa da | bde ba'i pha rol tu phyin pa
da | bdag gi pha rol tu phyin pa da |
gtsa ba'i pha rol tu phyin pa'o || gu
'di ya 1 || rgya cher ni mdo ji lta ba
bin rtogs par bya ste |

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

T 1611 Rm-Zs 829b28-c2


Rgvbh 30.19-20
viparyast bhagavan sattv uptteu
pacaspdnaskandheu | te bhavanty
anitye nityasajina | dukhe
sukhasajina | antmany
tmasajina | aubhe ubhasajina |

Tg phi 91a1-2
bcom ldan 'das sems can rnams ni zin
pa'i e bar len pa'i phu po la po
rnams la phyin ci log tu gyur pa ste | de
dag ni mi rtag pa la rtag par 'du es pa |
sdug bsal ba la bde bar 'du es pa | 2
bdag med pa la bdag tu 'du es pa | mi
gtsa ba la gtsa bar 'du es pa lags so ||

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

T 1611 Rm-Zs 829c2-3


Rgvbh 30.21-31.1
sarvarvakapratyekabuddh api bhagavan
nyatjnendaprve
sarvajajnaviaye tathgatadharmakye
viparyast |

Tg phi 91a2-3
bcom ldan 'das an thos da ra sas
rgyas thams cad kya sto pa id kyi ye
es kyis sar ma mtho ba | thams cad
mkhyen pa id kyi ye es kyi yul de
bin gegs pa'i 3 chos kyi sku la phyin
ci log tu gyur pa'o ||

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

T 1611 Rm-Zs 829c3-6


Rgvbh 31.1-3
ye bhagavan sattv syur bhagavata
putr auras nityasajina
tmasajina sukhasajina
ubhasajinas te bhagavan sattv syur
aviparyast | syus te bhagavan
samyagdarina | tat kasmd dheto |

Tg phi 91a3-4
bcom ldan 'das rtag par 'du es pa | bde
bar 'du es pa | bdag tu 'du es pa |
gtsa bar 'du es pa'i sems can de da
de dag ni | bcom ldan 'das kyi thugs las
skyes ba'i sras lags so || bcom ldan 4
'das sems can de dag ni phyin ci log tu
gyur pa ma lags te | bcom ldan 'das
sems can de dag ni ya dag par mtho
ba lags so || de ci'i slad du e na |

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

T 1611 Rm-Zs 829c6-10


Rgvbh 31.3-6
tathgatadharmakya eva bhagavan
nityapramit sukhapramit
tmapramit ubhapramit | ye
bhagavan sattvs tathgatadharmakyam
eva payanti te samyak payanti | ye
samyak payanti te bhagavata putr
auras iti vistara |

Tg phi 91a4-6
bcom ldan 'das de bin gegs pa'i chos
kyi sku id ni | rtag pa'i pha rol tu
phyin pa | bde ba'i 5 pha rol tu phyin pa
| gtsa ba'i pha rol tu phyin pa'o ||
bcom ldan 'das sems can ga dag de
bin gegs pa'i chos kyi sku de ltar
mtho ba de dag ni ya dag par mtho
ba'o || ya dag par mtho ba ga lags
pa de dag thams cad ni bcom ldan 'das
kyi thugs kyi sras 6 lags so es rgyas
par 'byu o ||

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

T 1611 Rm-Zs 829c10-15


Rgvbh 31.7-10
s puna catas
tathgatadharmakyaguapramitn
hetvnuprvy pratilomakramo
veditavya | tatra
mahynadharmapratihatnm
icchantiknm aucisasr-
bhirativiparyayea bodhisattvn
mahynadharmdhimuktibhvany
ubhapramit-dhigama phala
draavyam |

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

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

T 1611 Rm-Zs 829c15-17


Rgvbh 31.10-12
pacaspdnaskandhev tmadarinm
anyatrthynm
asadtmagrahbhirativiparyayea
prajpramitbhvany
paramtmapramitdhigama phala
draavyam |

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

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

T 1611 Rm-Zs 829c18-20


Rgvbh 31.12-13
sarve hy anyatrthy rpdikam
atatsvabhva vastv tmty upagat | tac
cai vastu yathgraham tmalakaena
visavditvt sarvaklam antm |

Tg phi 91b1-2
'di ltar mu stegs pa gan thams cad ni
gzugs la sogs pa de'i ra bin ma yin
pa'i dos po bdag tu khas len 2 la | de
dag gis ji ltar bzu ba'i dos bo de ya
bdag gi mtshan id kyis slu ba da ldan
pa'i phyir dus thams cad du bdag med
do ||

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

T 1611 Rm-Zs 829c21-830a11
6


Rgvbh 31-13-16
tathgata punar yathbhtajnena
sarvadharmanairtmyaparapramiprpta
| tac csya nairtmyam antmalakaena
yathdaranam avisavditvt sarvaklam
tmbhipreto nairtmyam evtmani ktv
| yathkta sthito 'sthnayogenti |

Tg phi 91b2-3
de bin gegs pas ni ya dag pa ji lta ba
bin gyi ye es kyis chos thams cad
bdag med pa dam pa'i pha rol tu phyin
pa bres la | des 3 ji ltar gzigs pa'i bdag
med pa ya bdag yod pa ma yin pa'i
mtshan id kyis mi slu ba da ldan pa'i
phyir dus thams cad du bdag tu 'dod do
|| bdag med pa id bdag tu byas pa ste |
ji skad du | mi gnas pa'i tshul gyis gnas
ba es gsus pa lta bu'o ||

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

T 1611 Rm-Zs 829c25-830a11
7
1 2


Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 830a11-13


Rgvbh 31.16-32.2
sasradukhabhr
rvakaynikn
sasradukhpaamamtrbhirativipary
ayea gaganagajdisamdhibhvany
sarvalaukikalokottarasukhapramitdhiga
ma phala draavyam |

Tg phi 91b3-5
'khor ba'i 4 sdug bsal gyis 'jigs pa an
thos kyi theg pa pa rnams kyi 'khor ba'i
sdug bsal e bar i ba tsam mon par
'dod pa las bzlog nas nam mkha'i
mdzod la sogs pa'i ti e 'dzin bsgoms
pa las ni 'bras bu 'jig rten da 'jig rten
las 'das pa'i bde ba dam pa'i pha rol tu
phyin 5 pa 'thob par blta bar bya'o ||

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

T 1611 Rm-Zs 830a13-17



Rgvbh 32.2-5
sattvrthanira-pek
pratyekabuddhaynynm
asasargavihrbhirativiparyayea
mahkarubhva-ny satatasamitam
sasrt
sattvrthaphaligodhapariuddhatvn
nityapramit-dhigama phala
draavyam |

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

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

T 1611 Rm-Zs 830a17-19


Rgvbh 32.5-7
ity ets catasm
adhimuktiprajsamdhikarubhvann
yathsakhyam eva caturkra
tathgatadharmakye
ubhtmasukhanityatvaguapramitkhya
phala nirvartyate bodhisattvnm |

Tg phi 91b6-7
de ltar bya chub sems dpa' rnams kyi
mos pa da | es pa da | ti e 'dzin
da | si rje chen po bsgoms pa rnams
kyi 'bras 7 bu ni go rims ji lta ba bin du
de bin gegs pa'i chos kyi sku gtsa ba
da | bdag da | bde ba da | rtag pa'i
yon tan gyi pha rol tu phyin pa rnams
pa bi 'grub bo ||

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

T 1611 Rm-Zs 830a19-21


Rgvbh 32.7-8
bhi ca tathgato
dharmadhtuparama^kadhtuparyavas
no 'parntakoiniha ity ucyate |

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

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

T 1611 Rm-Zs 830a21-22


Rgvbh 32.8-9
mahynaparamadharmdhimuktibhvana
y hi tathgato
'tyantaubhadharmadhtuparamatdhiga
md dharmadhtuparama savtta |

Tg phi 92a1
'di ltar theg pa chen po'i chos dam pa la
lhag par mos pa bsgoms pas ni de bin
gegs pa in tu gtsa ba'i chos kyi
dbyis kyi mthar thug pa bres pa'i
phyir chos kyi dbyis kyi mthar thug
pa id 'grub po ||

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

T 1611 Rm-Zs 830a22-26


Rgvbh 32.9-12
prajpramitbhvanaykpamasattva
bhjanalokanairtmyanihgamand
gaganagajdisamdhibhvanay ca
sarvatra
paramadharmivaryavibhutvasadaran
d kadhtuparyavasna |

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

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

T 1611 Rm-Zs 830a27-28


Rgvbh 32.12-13
mahkarubhvanay sarvasattvev
aparyantaklakruikatm
updyparnta koiniha iti |

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

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

T 1611 Rm-Zs 830a28-b2


Rgvbh 32.14-16
s puna catas
tathgatadharmakyaguapramitnm
adhigamynsravadhtusthitnm apy
arhat pratyekabuddhn
vaitprptn ca bodhisattvnm ime
catvra paripanth bhavanti |

Tg phi 92a3-4
zag pa med pa'i dbyis la gnas pa'i dgra
bcom pa da | ra sas rgyas rnams
da | 4 dba thob pa'i bya chub sems
dpa' rnams la ya de bin gegs pa'i
chos kyi sku'i yon tan gyi pha rol tu
phyin pa rnam pa 'di bi thob pa'i gegs
su 'gyur ba ni 'di bi ste |

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

T 1611 Rm-Zs 830b2-5


Rgvbh 32.16-17
tad yath pratyayalakaa hetulakaa
sabhavalakaa vibhavalakaam iti |
tatra pratyayalakaam avidyvsabhmir
avidyva saskrm |

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

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

T 1611 Rm-Zs 830b7-9


Rgvbh 32.18-33.1
sabhavalakaam
avidyvsabhmipratyaynsravakarmahe
tuk ca trividh
manomaytmabhvanirvtti
caturupdnapratyay
ssravakarmahetukva
tribhavbhinirvtti |

Tg phi 92a5-6
'byu ba'i mtshan id ni ma rig pa'i bag
6 chags kyi sa'i rkyen da ldan pa zag
pa med pa'i las kyi rgyu can yid kyi ra
bin kyi lus rnam pa gsum grub pa ste |
e bar len pa bi'i rkyen da ldan pa
zag pa da bcas pa'i las kyi rgyu can gyi
srid pa gsum mon par grub pa bin no
||

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

T 1611 Rm-Zs 830b9-12


Rgvbh 33.1-3
vibhavalakaa
trividhamanomaytmabhvanirvttipratya
y jtipratyayam iva jarmaraam acinty
primik cyutir iti |

Tg phi 92a6-7
'jig pa'i mtshan id ni yid kyi ra bin
gyi 7 lus rnam pa gsum mon par 'grub
pa'i rkyen can bsam gyis mi khyab par
yos su bsgyur ba'i 'chi 'pho ba ste |
skye ba'i rkyen can gyi rga i bin no ||

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

T 1611 Rm-Zs 830b12-15


Rgvbh 33.4-6
tatra sarvpakleasanirayabhty
avidyvsabhmer aprahatvd arhanta
pratyekabuddh vaitprpt ca
bodhisattv
sarvakleamaladaurgandhyavsanpakara
paryantaubhapramit ndhigacchanti |

Tg phi 92a7-92b1
de la dgra bcom pa da | ra sas rgyas
da | dba thob pa'i bya chub sems
dpa' rnams ni e ba'i on mos pa
thams 1 cad kyi rten du gyur pa ma rig
pa'i bag chags kyis ma spas pas na on
mos pa'i dri ma dri a ba'i bag chags
thams cad da ldan pa'i phyir gtsa
ba'i pha rol tu phyin pa rab kyi mthar
phyin pa mi 'thob po ||

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

T 1611 Rm-Zs 830b15-16


Rgvbh 33.6-7
tm eva cvidyvsabhmi prattya
skmanimittaprapacasamudcrayogd
atyantam anabhisaskram
tmapramit ndhigacchanti |

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

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

T 1611 Rm-Zs 830b17-19


Rgvbh 33.8-10
t cvidyvsabhmim
avidyvsabhmipratyaya ca
skmanimittaprapacasamudcrasamutt
hpitam ansrava karma prattya
manomayaskandhasamudyt
tannirodham atyantasukha-pramit
ndhigacchanti |

Tg phi 92b2-3
de la ma rig pa'i bag chags kyi sa de da
ma rig pa'i bag chags kyi sa'i rkyen can
gyi mtshan ma'i spros pa spyod pa phra
mos kun nas bsla ba zag pa med pa'i
las la brten nas yid kyi ra bin gyi
phu po kun 3 'byu ba'i phyir de 'gags
pa in tu bde ba'i pha rol tu phyin pa
mi 'thob po ||

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

T 1611 Rm-Zs 830b19-22


Rgvbh 33.10-12
yvac ca
niravaeakleakarmajanmasakleanirod
hasamudbhta tathgatadhtu na
sktkurvanti tvad acintyaprimiky
cyuter avigamd atyantnanyathbhva
nityapramit ndhigacchanti |

Tg phi 92b3-4
de la ji srid du on mos pa da las da
skye ba'i kun nas on mos pa ma lus
pa 'gags pa las gyur pa de bin gegs
pa'i khams mon du ma byas pa de srid
du bsam gyis mi khyab pa'i yos su
bsgyur 4 ba da ldan pa'i 'chi 'pho ba
da mi 'bral ba'i phyir | gan du gyur
pa med pa rtag pa'i pha rol tu phyin pa
mi 'thob po ||

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

T 1611 Rm-Zs 830b22-25


Rgvbh 33.12-15
tatra kleasakleavad a-vidyvsabhmi
| karmasakleavad
ansravakarmbhisaskra |
janmasakleavat
trividhmanomaytmabhvanirvttir
acintyaprimik ca cyutir iti |ea ca
grantho vistarea yathstram
anugantavya |

Tg phi 92b4-5
de la ma rig pa'i bag chags kyis ni on
mos pa'i kun nas on mos pa bin no
|| zag pa med pa'i las mon par 'du
byed pa ni las kyi kun nas on 5 mos
pa bin no || yid kyi ra bin gyi lus
rnam pa gsum mon par grub pa da |
bsam gyis mi khyab par yos su bsgyur
ba da ldan pa'i 'chi 'pho ba ni skye ba'i
kun nas on mos pa bin no || gu 'di
ya rgyas par ni mdo ji lta ba bin rtogs
par bya ste|

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

T 1611 Rm-Zs 830b25-28


Rgvbh 33.15-34.2
syd yathpi nma bhagavann u-
pdnapratyay ssravakarmahetuks
trayo bhav sabhavanti | evam eva
bhagavann avidy-vsabhmipratyay
ansravakarmahetuk arhat
pratyekabuddhn vaitprptn ca
bodhisattvn manomays traya ky
sabhavanti |

Tg phi 92b6-7
bcom ldan 'das dper na len pa'i rkyen
gyis zag pa da bcas pa'i las kyi rgyu las
byu ba srid pa gsum 'byu ba de bin
du bcom ldan 'das ma rig pa'i bag chags
kyi sa'i rkyen gyis zag pa med pa'i las
kyi rgyu las byu ba'i dgra bcom pa da
| ra sas rgyas da | dba 7 thob pa'i
bya chub sems dpa' rnams kyi yid kyi
ra bin gyi lus gsum 'byu ste |

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

T 1611 Rm-Zs 830b28-c1


Rgvbh 34.2-4
su bhagavan tisu bhmiv e
tray manomayn kyn
sabhavynsravasya ca karmao
'bhinirvttaye pratyayo bhavaty
avidyvsabhmir iti vistara |

Tg phi 92b7-93a1
bcom ldan 'das ma rig pa'i bag chags
kyis gsum po 'di dag tu yid kyi ra bin
gyi lus gsum po 'di dag 'byu ba da
zag pa med pa'i las mon par 'grub pa'i
rkyen lags so es 1 || rgyas bar 'byu o
||

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

T 1611 Rm-Zs 830c2-5


Rgvbh 34.4-7
yata eteu triu manomayev
arhatpratyekabuddhabodhisattvakyeu
ubhtmasukhanityatvaguapramit na
savidyante tasmt tathgatadharmakya
eva nityapramit
sukhapramittmapramit
ubhapramitty uktam |

Tg phi 93a1-2
ga gi phyir dgra bcom pa da | ra
sas rgyas da | dba thob pa'i bya
chub sems dpa'i yid kyi ra bin gyi lus
'di gsum la gtsa ba da | bdag da |
bde ba da | rtag pa'i pha rol tu phyin
pa med pa de'i phyir | de 2 bin gegs
pa'i chos kyi sku kho na rtag pa'i pha
rol tu phyin pa | bde ba'i pha rol tu
phyin pa | bdag gi pha rol tu phyin pa |
gtsa ba'i pha rol tu phyin pa es bya'o
||

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

T 1611 Rm-Zs 830c5-10


Rgvbh 34,8-9
sa hi praktiuddhatvd vsanpagamc
chuci |
paramtmtmanairtmyaprapacakaya
ntita || 37 ||

Tg phi 93a2-3
de ni ra bin dag phyir da ||
bag chags spas phyir gtsa ba yin ||
bdag da bdag med spros pa dag |
3 e bar i ba dam pa'i bdag |

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

T 1611 Rm-Zs 830c10-13


Rgvbh 34.10-11
sukho
manomayaskandhataddhetuvinivttita |
nitya
sasranirvasamatprativedhata || 38
||

Tg phi 93a3
yid kyi ra bin phu po da ||
de rgyu log phyir bde ba id ||
'khor ba da ni mya an 'das ||
mam pa id du rtogs phyir rtag ||

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

T 1611 Rm-Zs 830c13-16
11


Rgvbh 34.12-13
samsato dvbhy krabhy
tathgatadharmakye ubhapramit
veditavy | praktipariuddhy
smnyalakaena | vaimalyapariuddhy
viealakaena |

Tg phi 93a-4
mdor bsdu na rgyu rnam pa gis kyis
na de bin gegs pa'i chos kyi sku gtsa
ba'i pha rol tu phyin par rig par bya ste
| 4 spyi'i mtshan id ra bin gyis yos
su dag pa da | khyad par gyi mtshan
id dri ma med pa'i yos su dag pas so
||

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

T 1611 Rm-Zs 830c16-19


Rgvbh 34.13-15
dvbhy krabhym tmapramit
veditavy | trthikntavivarjanatay
ctmaprapacavigamc
chrvakntavivarjanatay ca
nairtmyaprapacavigamt |

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

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

T 1611 Rm-Zs 830c19-23


Rgvbh 34.15-18
dvbhy krabhy sukhapramit
veditavy |
sarvkradukhasamudayaprahata ca
vsannusadhisamudghtt
sarvkradukhanirodhasktkaraata
ca
manomayaskandhanirodhasktkarat |

Tg phi 93a5-6
rgyu rnam pa gis kyis bde ba'i pha rol
tu phyin par rig par bya ste | sdug bsal
kun 'byu ba'i rnam pa thams cad
spas pas bag chags kyis mtshams
sbyor ba bcom pa'i phyir da | sdug
bsal 6 'gog pa'i rnam pa thams cad
mon du byas pas yid kyi ra bin gyi
lus 'gags pa mon du byas pa'i phyir ro
||

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

T 1611 Rm-Zs 830c23-24


Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 830c24-27


Rgvbh 34.18-19
dvbhy krabhy nityapramit
veditavy | anityasasrnapakaraata
ccchedntpatann
nityanirvasamropaata ca
vatntpatant |

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

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

T 1611 Rm-Zs 830c27-831a1


Rgvbh 34.20-35.2
yathktam | anity saskr iti ced
bhagavan payeta ssya syd
ucchedadi | ssya syn na
samyagdi | nitya nirvam iti ced
bhagavan payeta ssya syc
chvatadi | ssya syn na
samyagdir iti |

Tg phi 93a7-93b1
ji skad du | bcom ldan 'das gal te 'du
byed mi rtag go es bgyi bar lta na de'i
chad par lta bar 'gyur te | de ni de'i ya
dag pa ma lags pa'i lta bar 'gyur ro ||
bcom ldan 'das gal te mya an las 'das 1
pa rtag pa es bgyi bar lta na | de ni de'i
rtag pa'i lta bar 'gyur te | de ni de'i ya
dag pa ma lags pa'i lta bar 'gyur ro es
gsus pa bin no ||

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

T 1611 Rm-Zs 831a1-3


Rgvbh 35.2-4
tad anena dharmadhtunayamukhena
paramrthata sasra eva nirvam ity
uktam |
ubhayathvikalpanpratihitanirvask
tkaraata |

Tg phi 93b1-2
chos kyi dbyis kyi tshul gyi sgo 'dis ni
don dam par 'khor ba id mya an las
'das par brjod pa yin te | gis 2 ka ltar
rnam par mi rtog pa mi gnas pa'i mya
an las 'das pa mon du byed pa'i phyir
ro ||

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

T 1611 Rm-Zs
(no chi)

Rgvbh 35.4-6
api khalu dvbhy krabhym
avieea sarvasattvnm
sannadrbhvavigamd
apratihitapadaprptimtraparidpan
bhavati | katambhy dvbhym |

Tg phi 93b2-3
de lta mod kyi rgyu gis kyis khyad par
med par sems can thams cad la e ba
da ri ba 'brel pas mi gnas pa'i gnas
thob pa tsam bstan pa yin no || rgyu
gis po ga dag 3 gis e na |

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

T 1611 Rm-Zs
(no chi)

Rgvbh 35.6-8
iha bodhisattvo 'vieea sarvasattvn
nsannbhavati
prajayeatnuayapraht | na
drbhavati mahkaruay tadaparitygd
iti |

Tg phi 93b3-4
'di la bya chub sems dpa' ni khyad par
med par sems can thams cad la e ba
ma yin te | es rab kyis sred pa'i bag la
al mtha' dag spas pa'i phyir ro || ri
ba ya yod pa ma yin te | si rje chen
pos de dag yos su ma bta 4 ba'i phyir
ro ||

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

T 1611 Rm-Zs
(no chi)

Rgvbh 35.8-10
ayam upyo 'pratihitasvabhvy
samyaksabodher anuprptaye | prajay
hi bodhisattvo 'eatnuayaprahd
tmahitya nirvagatdhyaya sasre
na pratihate 'parinirvagotravat |

Tg phi 93b4-5
'di ni mi gnas pa'i ra bin ya dag par
rdzogs pa'i bya chub rjes su 'thob pa'i
thabs te | es rab kyis ni bya chub
sems dpa'i sred pa'i bag la al mtha'
dag spas pas na bdag la phan pa'i
phyir | mya an las 'das pa la brten pa'i
5 bsam ba can yos su mya an las mi
'da' ba'i rigs can bin du 'khor ba la mi
gnas la |

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

T 1611 Rm-Zs
(no chi)

Rgvbh 35.10-12
mahkaruay dukhitasattvparitygt
parahitya sasragataprayogo nirve na
pratihate amaikaynagotravat | evam
ida dharmadvayam anuttary bodher
mla pratihnam iti |

Tg phi 93b5-6
si rje chen pos sdug bsal ba'i sems
can yos su ma bta bas ni gan la
phan pa'i phyir | 'khor ba la brten pa'i
sbyor ba can i ba bgrod pa gcig pa'i
rigs can bin du 6 mya an las 'das pa la
mi gnas so || de ltar na chos gis po 'di
ni bla na med pa'i bya chub kyi rtsa
ba'i gnas su bstan pa ni |

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

T 1611 Rm-Zs
(no chi)

Rgvbh 35.13-16
chittv sneha prajaytmany aea
sattvasnehn naiti nti kpvn |
nirityaiva dhkpe bodhyupyau
npaity rya savti nirvti v || 39 ||

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

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

T 1611 Rm-Zs 831a3-5




Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 831a6-8




Rgvbh 35.17
tatra prvdhikta karmrtham rabhya
parea lokrdhena ki daritam |
buddhadhtu sacen na syn nirviddukhe
'pi no bhavet |
ncch na prrthan npi praidhir
nirvtau bhavet || 40 ||

Tg phi 93b7-94a1
de la sar gyi dba du byas pa'i las kyi
don las brtsams pa'i tshigs su bcad pa
phyed phyi mas ci ston e na |
gal te sas rgyas khams med na ||
sdug la'a skyo bar mi 'gyur i ||
mya an 'das la 'dod 1 || pa da ||
don ger smon pa'a med par 'gyur ||

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

T 1611 Rm-Zs 831a9-11


Rgvbh 36.1-2
tath cktam | tathgatagarbha ced
bhagavan na syd dukhe 'pi nirvinna
nirva icch v prrthan v praidhir
vti |

Tg phi 94a1-2
ji skad du | bcom ldan 'das gal te de
bin gegs pa'i si po ma mchis na ni |
sdug bsal la ya skyo bar mi 'gyur na |
mya an las 'das pa la 'dod pa da |
'dun pa da | 2 don du ger ba da |
smon pa ya med par 'gyur ro es
gsus pa yin no ||

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

T 1611 Rm-Zs 831a11-12


Rgvbh 35.2-3
tatra samsato
buddhadhtuviuddhigotra mithy-
tvaniyatanm api sattvn
dvividhakryapratyupasthpana bhavati
|

Tg phi 94a2
de la mdor bsdu na | sas rgyas kyi
khams rnam par dag pa'i rigs ni log pa
id du es pa'i sems can rnams la ya
las rnam pa gis e bar gnas par byed
de |

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

T 1611 Rm-Zs 831a12-17


Rgvbh 36.3-5
sasre ca dukhadoadarananirayea
nirvidam utpdayati | nirve
sukhnuasadarananirayea
cchanda janayati |

Tg phi 94a2-3
'khor ba la sdug bsal 3 ba'i es pa
mtho ba la brten nas skyo ba skyed
par byed pa da | mya an las 'das pa la
bde ba'i phan yon mtho ba la brten
nas | 'dun pa da | 'dod pa da | don du
ger ba da | smon pa skyed par byed
pa'o ||

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

T 1611 Rm-Zs 831a17-20


Rgvbh 36.5-7
icch prrthan praidhim iti |
icchbhilaitrthaprptvasakoca |
prrthanbhilaitrthaprptyupyaparim
rga | praidhir ybhilaitrthe cetan
cittbhisaskra |

Tg phi 94a3-4
de la 'dun pa ni mon par 'dod pa'o ||
'dod 4 pa ni mon par 'dod pa'i don
thob pa la phyogs pa'o || don du ger ba
ni mon par 'dod pa'i don thob pa'i
thabs tshol ba'o || smon pa ni ga mon
par 'dod pa'i don la sems mon par
'dun par byed pa'o ||
Takasaki 222
Here, 'longing' means 'expectation'.
'Desire' means 'uncowardliness' for
the attainment of the intended
object. 'Earnest Wish' means
'searching for' the means to attain
the intended object. 'Prayer' means
`will' or 'manifestation of the
mind'.

T 1611 Rm-Zs 831a20-22




Rgvbh 36.8-9
bhavanirvataddukhasukhadoaguka
am |
gotre sati bhavaty etad agotr na
vidyate || 41 ||

Tg phi 94a4-5
srid da mya an 'das la de'i ||
sdug bde'i skyon yon mtho ba 'di ||
rigs 4 yod las yin ga phyir de ||
rigs med dag la med phyir ro ||

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

T 1611 Rm-Zs 831a23-26
5


Rgvbh 36.10-11
yad api tat sasre ca
dukhadoadarana bhavati nirve ca
sukhnuasadaranam etad api
uklasya pudgalasya gotre sati bhavati
nhetuka npratyayam iti |

Tg phi 94a5-6
dkar po'i chos da ldan pa'i ga zag gis
'khor ba la sdug bsal gyi es pa mtho
ba da | mya an las 'das pa la bde ba'i
phan yon mtho ba ga yin pa 'di ya
rigs yod pa las gyur pa yin gyi | rgyu
med rkyen med 6 pa ni ma yin no ||

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

T 1611 Rm-Zs 831a26-28


Rgvbh 36.11-13
yadi hi tadgotram antarea syd ahetukam
apratyaya ppasamucchedayogena
tadicchantiknm apy
aparinirvagotr syt |

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

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



Rgvbh 35.13-15
na ca bhavati tvad yvad
gantukamalaviuddhigotra traym
anyatamadharmdhimukti na
samudnayati
tatpuruasasargdicatuuklasamavadh
nayogena |

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

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

T 1611 Rm-Zs 831b2-5


Rgvbh 36.16-37.1
yatra hy ha | tatra pacd antao
mithytvaniyatasatnnm api
sattvn kyeu
tathgatasryamaalaramayo
nipatanti ... angatahetusajana-natay
savardhayanti ca kualair dharmair iti |

Tg phi 94a7-94b1
ga gi phyir de'i 'og tu tha na log pa id
du es pa'i rgyud du 'gyur ba'i sems 1
can rnams kyi lus la ya de bin gegs
pa'i i ma'i dkyil 'khor gyi ye es kyi
'od zer phog pas de dag la phan 'dogs
par 'gyur i | ma 'os pa'i rgyu ya
dag par bskyed pas na | dge ba'i chos
rnams kyis rnam par 'phel bar ya
'gyur ro es gsus so ||

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

T 1611 Rm-Zs 831b5-8


Rgvbh 37.1-3
yat punar idam uktam icchantiko 'tyantam
a-parinirvadharmti tan
mahynadharmapratigha icchantikatve
hetur iti mahynadharma-
pratighanivartanrtham ukta
klntarbhipryea |

Tg phi 94b1-3
'di 2 skad du | log sred can gtan yos su
mya an las mi 'da' ba'i chos can es
gsus pa ga yin pa de ni theg pa chen
po'i chos la sda ba log sred can id kyi
rgyu yin pa'i phyir | theg pa chen po'i
chos la sda ba bzlog ba'i don du | dus
gan la dgos nas gsus pa 3 yin no ||

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

T 1611 Rm-Zs 831b8-10


Rgvbh 37.3-5
na khalu kacit praktiviuddhagotra-
sabhavd atyantviuddhidharm
bhavitum arhati | yasmd avieea punar
bhagavat sarvasattveu
viuddhibhavyat sadhyktam |

Tg phi 94b3
ra bin gyis rnam par dag pa'i rigs yod
pa'i phyir | 'ga' ya gtan rnam par dag
par mi 'gyur ba ni 'os pa ma yin te | ga
gi phyir bcom ldan 'das kyis khyad par
med par sems can thams cad la rnam
par dag par ru ba id yod pa la dgos
nas |

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

T 1611 Rm-Zs
(no chi)

Rgvbh 37.6-9
andibhto 'pi hi cvasnika
svabhvauddho dhruvadharmasahita |
andikoair bahirvto na dyate
suvarabimba paricchdita yath ||

Tg phi 94b4
thog med gyur kya tha ma da ldan pa
||
ra bin gyis dag rtag pa'i chos can ni ||
thog med sbubs kyis phyi bsgribs mi
mtho ste ||
ji ltar gser gyi gzugs ni bsgribs pa bin ||
es gsus so ||

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

T 1611 Rm-Zs 831b11-12



Rgvbh 37.10-12
tatra yogrtham rabhya loka |
mahdadhir ivmeyaguaratnkaykara
|
pradpavad
anirbhgaguayuktasvabhvata || 42 ||

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

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

T 1611 Rm-Zs 831b13-15




Rgvbh 37.13-15
tatra prvea lokrdhena ki daritam |
dharmakyajinajnakarudhtusagrah
t |
ptraratnmbubhi smyam udadher asya
daritam || 43 ||

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

Takasaki 225
(1. The Union of the Germ with the
Factors of its Purification.)
Here, what is shown by the former half
of this loka?
Because it consists of the sources of the
Absolute Body,
Of the Buddha's Wisdom and
Compassion,
There is shown the similarity of the
Germ with the ocean,
Through being receptacle, jewels and
water. || 43 ||
T 1611 Rm-Zs 831b16-18


Rgvbh 37.16-17
tray sthnn yathsakhyam eva
trividhena mahsamudrasdharmyea
tathgatadhtor hetusamanvgamam
adhiktya yogrtho veditavya |

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

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

T 1611 Rm-Zs 831b18-19


Rgvbh 37.17-38.1
katamni tri sthnni | tad yath
dharmakyaviuddhihetu |
buddhajnasamudgamahetu |
tathgatamahkaruvttihetur iti |

Tg phi 94b7
gnas gsum po ga e na | 'di lta ste |
chos kyi sku rnam par dag pa'i rgyu
da | sas rgyas kyi ye es thob pa'i
rgyu da | de bin gegs pa'i thugs rje
chen po 'jug pa'i rgyu'o ||

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

T 1611 Rm-Zs 831b19-21


Rgvbh 38.1-3
tatra dharmakyaviuddhihetur
mahyndhimuktibhvan draavy |
buddhajnasamudgamahetu
prajsamdhimukhabhvan |
tathgatamahkarupravttihetur
bodhisattvakarubhvanti |

Tg phi 94b7-95a1
de la chos kyi sku rnam par dag pa'i
rgyu ni theg pa chen po la mos pa sgom
par 1 || blta'o || sas rgyas kyi ye es
thob pa'i rgyu ni | es rab da ti e
'dzin gyi sgo sgom pa'o || de bin gegs
pa'i thugs rje chen po 'jug pa'i rgyu ni |
bya chub sems dpa'i si rje chen po
sgom pa'o ||

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

T 1611 Rm-Zs 831b21-25


Rgvbh 38.3-4
tatra mahyndhimuktibhvany
bhjanasdharmya tasym
aparimeykayaprajsamdhiratnakaru
vrisamavasarat |

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

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

T 1611 Rm-Zs 831b25-27
8


Rgvbh 38.4-5
prajsamdhimukhabhvany
ratnasdharmya tasy nirvikalpatvd
acintyaprabhvaguayogc ca |

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

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

T 1611 Rm-Zs 831b27-c1


Rgvbh 38.5-8
bodhisattvakarubhvany
vrisdharmya tasy sarvajagati
paramasnigdhabhvaikarasalakaaprayog
d iti | e tray dharmm anena
trividhena hetun tatsabaddha
samanvgamo yoga ity ucyate |

Tg phi 95a3-4
bya chub sems dpa'i si rje sgom pa
ni chu da chos mthun pa ste | de ni
'gro ba thams cad la mchog tu brlan
pa'i ra bin gyi ro gcig pa da ldan
pa'i phyir ro || chos gsum 4 po de dag
kya rgyu gsum po 'dis de da 'brel pa
da ldan pa ni ldan pa es brjod do ||

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

T 1611 Rm-Zs 831c1-4




Rgvbh 38.9-11
tatrparea lokrdhena ki darayati |
abhijjnavaimalyatathatvyatirekata |
dplokavarasya sdharmya
vimalraye || 44 ||

Tg phi 95a4-5
de la tshigs su bcad pa phyed phyi mas
ci bstan e na |
dri med gnas la mon es da ||
ye es dri med de id da ||
rnam dbye med phyir mar me yi ||
sna da dro ma dog chos 5 mtshus
can ||

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

T 1611 Rm-Zs 831c5-6


Rgvbh 38.12-13
tray sthnn yathsakhyam eva
trividhena dpasdharmyea
tathgatadhto phalasamanvgamam
adhiktya yogrtho veditavya |

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

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

T 1611 Rm-Zs 831c6-10


Rgvbh 38.13-15
katamni tri sthnni | tad yath |abhij
sravakayajnam sravakaya cti |
tatra pacnm abhijn
jvlsdharmya tsm
arthnubhavajnavipakndhakravidha
manapratyupasthnalakaatvt |

Tg phi 95a5-6
gnas gsum ga e na | 'di lta ste | mon
par 6 es pa da | zag pa zad pa'i ye es
da | zag pa zad pa'o || de la mon par
es pa la ni sna ba da chos mtshus
pa ste | de dag ni don ams su myo
ba'i mi mthun pa'i phyogs kyi mun pa
'joms pa id du e bar gnas pa'i mtshan
id kyi phyir ro |

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

T 1611 Rm-Zs 831c10-15





Rgvbh 38.15-39.1
srava kayajnasyasdharmya
tasya
niravaeakarmaklendhanadahanapraty
upasthnalakaatvt | rayaparivtter
sravakayasya varasdharmya
tasytyantavimalaviuddhaprabhsvaralak
aatvt |

Tg phi 95a7-95b1
zag pa med pa'i ye es ni | dro ba da
chos mthun pa ste | de la las da on
mos pa'i bud i ma lus pa sreg pa e
bar gnas pa'i mtshan id kyi phyir ro ||
gnas yos su 'gyur ba'i zag pa zad pa ni
mdog da chos mthun pa ste | de ni in
tu dri ma med 1 pa'i rnam par dag pa
'od gsal ba'i mtshan id kyi phyir ro ||

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

T 1611 Rm-Zs 831c15-17


Rgvbh 39.1-2
tatra vimala klevaraapraht |
viuddho jeyvaraapraht |
prabhsvaras
tadubhaygantukatpraktita |

Tg phi 95b1
de la dri ma med pa ni on mos pa'i
sgrib pa spas pa'i phyir ro || rnam par
dag pa ni es bya'i sgrib pa spas pa'i
phyir ro || 'od gsal ba ni de gi ga glo
bur ba id kyi ra bin ma yin pa'i
phyir ro ||

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

T 1611 Rm-Zs 831c17-20


Rgvbh 39.2-4
ity e samsata saptnm
abhijjnaprahasaghtnm
aaikasntnikn dharmm
ansravadhtv anyonyam
avinirbhgatvam apthagbhvo
dharmadhtusamanvgamo yoga ity
ucyate |

Tg phi 95b1-2
de 2 ltar zag pa med pa'i mon par es
pa da | ye es da spas pas bsdus pa
mi slob ba'i rgyud kyi chos bdun po 'di
dag zag pa med pa'i dbyis na phan
tshun rnam par dbye ba med pa ni | so
so ma yin pa'i chos kyi dbyis da
mam pa id kyis ldan pa ni ldan pa es
bya'o ||

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

T 1611 Rm-Zs
(no chi)

Rgvbh 39.4-7
ea ca yogrtham rabhya pradpadnto
vistarea yathstram anugantavya | tad
yath riputra pradpa |
avinirbhgadharm | avinirmuktagua |
yad uta lokavaratbhi | mair
vlokavarasasthnai |

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

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

T 1611 Rm-Zs
(no chi)

Rgvbh 39.7-8
evam eva riputra tathgatanirdio
dharmakyo
'vinirbhgadharmvinirmuktajnaguo
yad uta ga?gnadvlikvyativttais
tathgatadharmair iti |

Tg phi 95b4
ri'i bu de bin du de bin gegs pas
bstan pa'i chos kyi sku ni 'di lta ste |
ga g'i klu gi bye ma sed 'das pa de
bin gegs pa'i chos rnams kyis rnam
par dbye ba med pa'i chos can ma bral
ba'i ye es kyi yon tan can no es gsus
so ||

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

T 1611 Rm-Zs 831c20-22




Rgvbh 39.9-11
tatra vttyartham rabhya loka |
pthagjanryasabuddhatathatvyatirekat
a |
sattveu jigarbho 'ya deitas
tattvadaribhi || 45 ||

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

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

T 1611 Rm-Zs 831c23-25




Rgvbh 39.12-14
anena ki daritam |
pthagjan viparyast dasaty
viparyayt |
yathvad aviparyast niprapacs
tathgat || 46 ||

Tg phi 95b5-6
'dis ci bstan e na |
so so'i skye po phyin ci log |
6 bden pa mtho ba bzlog pa ste ||
de bin gegs pa ji lta bin ||
phyin ci ma log spros med id ||

Takasaki 229
What is shown by this loka?
The Ordinary People are of erroneous
conception,
Being opposite to them, [the Saints are]
the perceivers of the truth,
And being of the perfectly right
conception,
The Buddhas are apart from the
dualistic view. || 46 ||
T 1611 Rm-Zs 831c26-832a2


Rgvbh 39.15-18
yad ida tathgatadhto
sarvadharmatathatviuddhismnyalaka
am upadia prajpramitdiu
nirvikalpajnamukhvavdam rabhya
bodhisattvnm asmin sam-satas
tray pudgaln
pthagjanasytattvadarina ryasya
tattvadarino viuddhi-nihgatasya
tathgatasya tridh bhinn pravttir
veditavy |

Tg phi 95b6-96a1
de bin gegs pa'i khams la es rab kyi
pha rol tu phyin pa la sogs par rnam
par mi rtog pa'i ye es kyi sgo la gdams
pa las brtsams te | bya chub sems 7
dpa' rnams la chos thams cad kyi de
bin id rnam par dag pa spyi'i mtshan
id bstan pa ga yin pa de la ga zag
rnam pa gsum po de kho na ma mtho
ba so so'i skye bo da | de kho na
mtho ba 'phags pa da | de kho na
mtho ba rnam par dag pa'i mthar
phyin pa de bin 1 || gegs pa rnams kyi
'jug pa rnam pa gsum tha dad par rig
par bya ste |

Takasaki 229-230
In connection with the introductory
teaching of the Non-discriminative
Wisdom, it has been taught, in the
Prajparamit, etc., for the
Bodhisattvas that the Essence of the
Tathgata has the general
characteristic of being Reality, the
perfect purity, i.e. the Suchness of all
the elements. On the basis of this
general characteristic, it should be
known in brief, there are threefold
different manifestations of three kinds
of people:...of the Ordinary People who
do not perceive the Truth, of the Saints
who perceive the Truth and of the
Tathgata who has attained the
ultimate purity.
T 1611 Rm-Zs 832a2-8


Rgvbh 39.18-40.4
yad uta viparyast-viparyast
samyagaviparyast niprapac ca
yathkramam | tatra viparyast
sajcittadiviparysd blnm |
aviparyast viparyayea tatprahd
rym |samyagaviparyast niprapac
ca savsanakleajeyvaraasamudghtt
samyak-sabuddhnm

Tg phi 96a1-3
'di lta ste | phyin ci log pa da phyin ci
ma log pa da | ya dag par phyin ci ma
log pa spros pa med pa ste | go rims
bin no || de la phyin ci log ni byis pa
rnams kyi ste | 'du 2 es da sems da
lta ba phyin ci log pa'i phyir ro || bzlog
pas phyin ci ma log pa ni 'phags pa
rnams kyi ste | de spas pa'i phyir ro ||
ya dag par phyin ci ma log pa'i spros
pa med pa ni | ya dag par rdzogs pa'i
sas rgyas rnams kyi ste | bag chags
da bcas pa'i 3 on mos pa da | es
bya'i sgrib pa bcom pa'i phyir ro ||

Takasaki 230
In other words, they are 'of the
erroneous conception', 'of the right
conception', and 'of the perfectly right
conception and of no dualistic view',
respectively. Here, 'of the erroneous
conception' is because Ordinary People
have delusion on account of their
conception, mind and perception. 'Of
the right conception' is because the
Saints, being opposite to them, have
destroyed the delusion. [And lastly], 'of
the perfectly right conception and of
no dualistic view' is because the
Perfectly Enlightened Ones have
dispelled the Obstructions of moral
defilement and of knowable things
along with their Impressions.

T 1611 Rm-Zs 832a8-10


Rgvbh 40.5-6
ata param etam eva vttyartham rabhya
tadanye catvro 'rth prabhedanirded
eva veditavy | tatrai tray
pudgalnm avasthprabhedrtham
rabhya loka |

Tg phi 96a3-4
'di phan chad ni 'jug pa'i don id las
brtsams te | de las gan pa'i don rnam
pa bi'i dbye ba ston par rig par bya'o ||
de la ga zag 'di gsum gyi gnas skabs
kyi rab tu dbye ba las brtsams te tshigs
su bcad 4 pa | |

Takasaki 230
(VII. AVASTHPRABHEDA)
Hereafter, with reference to this
subject of 'manifestation', other four
subjects should be understood through
the detailed explanation [on each
subject]. Here, [first of all], with
reference to the subject, 'different
states' among these three kinds of
people, there is one loka.

T 1611 Rm-Zs 832a11-12



Rgvbh 40.7-8
auddho 'uddhauddho 'thasuviuddho
yathkramam |
sattvadhtur iti prokto bodhisattvas
tathgata || 47 ||

Tg phi 96a4
ma dag ma dag dag pa da ||
in tu rnam dag go rims bin ||
sems can bya chub sems dpa' da ||
de bin gegs pa es brjod do ||

Takasaki 230-231
(Krik)
Impure, [partly] pure and [partly]
impure,
And perfectly pure these are said of
The Ordinary beings, the Bodhisattvas,
And the Tathgata, respectively. || 47 ||
T 1611 Rm-Zs 832a13-15


Rgvbh 40.9-11
anena ki daritam |
svabhvdibhir ity ebhi abhir arthai
samsata |
dhtus tisv avasthsu vidito nmabhis
tribhi || 48 ||

Tg phi 96a4-5
'dis ci bstan e na |
o bo id la sogs pa'i don ||
'di drug gis ni bsdus pa yi ||
khams ni gnas 5 skabs gsum dag tu ||
mi gsum gyis ni bstan pa id ||

Takasaki 231
What is shown by this loka?
The Essence [of the Buddha], [hitherto
briefly explained]
By these six subjects, beginning with
'own nature',
Is, in accordance with its 3 states,
Designated by 3 different names. || 48 ||


T 1611 Rm-Zs 832a16-21


Rgvbh 40.12-14
iti ye kecid ansravadhtunirde
nndharmaparyyamukheu bhagavat
vistarea nirdi sarve te ebhir eva
samsata abhi
svabhvahetuphalakarmayogavttyarthai
sag-hts tisv avasthsu yathkrama
trinmanirdeato nirdi veditavy |

Tg phi 96a5-6
de ltar ga ci ya ru ste | bcom ldan
'das kyi chos kyi rnam gras kyi sgo du
mar rgyas par bstan pa'i zag pa med
pa'i khams bstan pa o bo da | rgyu
da | 'bras bu da | las da | ldan pa da
| 6 'jug pa'i don drug pa 'dis bsdus pa de
thams cad ni mdor bsdus te | gnas skabs
gsum du go rims bin du mi gsum
bstan pas bstan par rig par bya ste |

Takasaki 231
Any teaching referring to the
immaculate Essence [of the Buddha],
taught by the Lord in detail through
various divisions of Scripture is
hitherto briefly summarized by six
subjects, namely, 'own nature', 'cause'
[of purification], 'result' [of
purification], 'function' [towards
purification], 'union' [with the cause
and result], and 'manifestation'. This
very Essence of the Buddha is here to
be known as being taught through the
teaching of 3 different names in
accordance with its 3 states,
respectively.

T 1611 Rm-Zs 832a21-26


Rgvbh 40.14-18
yad utuddhvasthy sattvadhtur iti |
auddhauddhvasthy bodhisattva iti |
suviuddhvasthy tathgata iti |
yathkta bhagavat | ayam eva riputra
dharmakyo
'paryantakleakoakoigha |
sasrasrotas uhyamno
'navargrasasragaticyutyupapattiu
sacaran sattvadhtur ity ucyate |

Tg phi 96a6-96b1
'di lta ste | ma dag pa'i gnas skabs su ni
sems can gyi khams es bya ba da | ma
dag pa da | dag pa'i 7 gnas skabs su ni
bya chub sems dpa' es bya ba da |
in tu rnam par dag pa'i gnas skabs su
ni de bin gegs pa es bya'o || ji skad
du | bcom ldan 'das kyis ri'i bu chos
kyi sku de id on mos pa'i sbubs bye
ba mtha' yas pas gtums pas | 'khor 1
ba'i rgyun gyis khyer ba | thog ma da
tha ma med pa'i 'khor ba'i 'gro bar 'chi
ba da | skye ba dag tu 'khor ba ni sems
can gyi khams es brjod do ||

Takasaki 231-232
That is to say, 1) in the 'impure' state
[the Essence of the Buddha is named]
'the Ordinary Beings'; 2) in the '[partly]
pure and [partly] impure' state, the
Bodhisattva; 3) and in the'perfectly
pure', the Tathgata. It has been said
by the Lord:
"riputra, this Absolute Body, when it
is covered with the limitless sheath of
defilements, being carried by the
stream of the Phenomenal Life and
moving to and fro betweendeath and
birth in the course of the beginningless
Phenomenal Life, is called 'the
[ordinary] living beings'.
T 1611 Rm-Zs 832a26-28


Rgvbh 40.18-41.1
sa eva riputra dharmakya
sasrasrotodukhanirvio virakta
sarvakmaviayebhyo
daapramitntargatai caturaty
dharmaskandhasahasrair bodhya cary
caran bodhisattva ity ucyate |

Tg phi 96b1-2
ri'i bu chos kyi sku de id 'khor ba'i
rgyun gyi sdug bsal las skyo bar gyur
pa | 'dod pa'i yul thams cad la chags pa
da bral ba pa 2 rol tu phyin pa bcu'i
khos su gtogs pa | chos kyi phu po
brgyad khri bi sto gis bya chub kyi
don du spyad pa spyod pa ni bya chub
sems dpa' es brjod do ||

Takasaki 232
This same Absolute Body, O riputra,
when it has become averse to the
Suffering in the stream of Phenomenal
Life and become free from all the
objects of desire, doing the practice
towards Enlightenment by means of
the 10 Supreme Virtues as including
and representing all of the 84 thousand
groups of Doctrines, it is called 'the
Bodhisattva'.

T 1611 Rm-Zs 832a29-b5


Rgvbh 41.1-5
puna riputra dharmakya
sarvakleakoaparimukta
sarvadukhtikrnta
sarvpakleamalpagata uddho
viuddha
paramapariuddhadharmaty sthita
sarvasattvlokany bhmim rha
sarvasy jeyabhmv advitya
paurua sthma prpto
'nvaraadharmpratihatasarvadharmiv
aryabalatm adhigatas tathgato 'rhan
samyaksabuddha ity ucyate |

Tg phi 96b2-4
ri'i bu chos kyi sku de id on mos
pa'i sbubs thams cad las yos su grol ba
| sdug bsal ba thams 3 cad las 'das pa |
e ba'i on mos pa'i dri ma mtha' dag
da bral ba | dag pa rnam par dag pa
mchog tu yos su dag pa'i chos id la
gnas pa | sems can thams cad kyis blta
bar bya ba'i sa la bugs pa | es bya'i sa
thams cad la gis su med pa'i skyes bu'i
4 mthu thob pa | sgrib pa med pa'i chos
can chos thams cad kyi dba phyug gi
stobs thogs pa med pa thob pa ni | de
bin gegs pa dgra bcom pa ya dag par
rdzogs pa'i sas rgyas es brjod do || es
gsus pa bin no ||

Takasaki 232-233
Furthermore, O riputra, this very
Absolute Body, when, having been
perfectly released from all the sheaths
of defilements, having surpassed all the
Sufferings, having rejected all stains of
subsequent defilements, it has become
pure, perfectly pure, and, abiding in
the Absolute Essence which is the
highest point of purity, ascending to
the stage to be looked upon by all
living beings, has attained the
unexcelled, manly strength among all
knowable spheres, and has attained the
Controlling Power on all separate
elements, which is of no obstruction
and of no hindrance, then it is called
the Tathgata, the Arhat, the Perfectly
Enlightened One".

T 1611 Rm-Zs 832b5-8




Rgvbh 41.6-8
tsv eva tisv avasthsu tathgatadhto
sarvatragrtham rabhya loka |
sarvatrnugata yad van
nirvikalptmaka nabha |
cittapraktivaimalyadhtu sarvatragas
tath || 49 ||

Tg phi 96b4-5
de bin gegs pa'i khams 5 gnas skabs
gsum po de dag id du thams cad du
'gro ba'i don las brtsams te tshigs su
bcad pa |
ji ltar rtogs med bdag id can ||
nam mkha' kun tu rjes so ltar ||
sems kyi ra bin dri med dbyis ||
de bin kun tu 'gro ba id ||

Takasaki 233
(VIII. SARVATRAGA)
The Essence of the Tathgata is 'all-
pervading' in these three states. With
reference to this meaning, there is one
loka. (Krik)
Just as being of indiscriminative
nature,
Space pervades everywhere,
Similarly all-pervading is the Essence,
The immaculate nature of the mind. ||
49 ||

T 1611 Rm-Zs 832b9-11
5


Rgvbh 41.9-11
anena ki daritam |
taddoaguanihsu vypi
smnyalakaam |
hnamadhyaviieu vyoma rpagatev
iva || 50 ||

Tg phi 96b5-6
'di ci bstan e 6 na |
de'i spyi'i mtshan id es pa da ||
yon tan mthar thug khyab pa ste ||
gzugs kyi rnam pa dman pa da ||
bar ma mchog la nam mkha' bin ||

Takasaki 233
What is shown by this loka?
It pervades with common feature
The defective, the virtuous and the
ultimate,
Just as space occupies all the visible
forms,
Either inferior, middle, or superior. ||
50 ||

T 1611 Rm-Zs 832b12-16


Rgvbh 41.12-14
ysau pthagjanrthasabuddhnm
avikalpacittaprakti s tisv avasthsu
yathkrama doev api guev api
guaviuddhinihym api
smnyalakaatvd kam
ivamdrajatasuvarabhjanev
anugatnupravi sam nirvii prpt
sarvakalm |

Tg phi 96b6-97a1
so so'i skye bo da | 'phags pa da | ya
dag par rdzogs pa'i sas rgyas rnams
kyi sems kyi ra bin 7 rnam par mi
rtog pa ga yin pa de ni spyi'i mtshan
id yin pa'i phyir es pa da | yon tan
da | yon tan rnam par dag pa mthar
thug pa'i gnas skabs gsum gar ya rjes
su so ba | rjes su ugs pa | mtshus pa |
dus thams cad du khyad par med par
'gyur ba ste | 1 || go rims ji lta bin sa
da | zas da | gser gyi snod kyi nam
mkha' bin no ||

Takasaki 233-234
That which is the indiscriminative
Innate Mind of the ordinary people, of
the Saints and of the Buddhas has a
common feature in these three states,
irrespective of their being defective,
virtuous or the ultimate point of pure
virtue. Therefore, just as space
penetrates all the receptacles
regardless of material, whether clay,
silver or gold, it is all-pervading, all-
embracing, equal, of no difference and
is present always.

T 1611 Rm-Zs 832b16-20


Rgvbh 41.15-17
ata evvasthnirdenantaram ha |
tasmc chriputra nnya sattvadhtur
nnyo dharmakya | sattvadhtur eva
dharmakya | dharmakya eva
sattvadhtu | advayam eyad arthena |
vyajanamtrabheda iti |

Tg phi 97a1-2
de id kyi phyir gnas skabs bstan pa'i
de ma thag tu | ri'i bu de'i phyir na
sems can gyi khams kya gan la | chos
kyi sku ya gan pa ni ma yin te | 2
sems can gyi khams id chos kyi sku |
chos kyi sku id kya sems can gyi
khams te | 'di ni don gyis gis su med
de yi ge tsam da tha dad par yin no
es gsus pa bin no ||

Takasaki 234
For this reason, it has been said in the
same scripture, immediately after the
explanation of different states:
"Therefore, O riputra, the [ordinary]
living beings and the Absolute Body are
not different from each other. The
living beings are nothing but the
Absolute Body, and the Absolute Body
is nothing but the living beings. These
two are non-dual by meaning, and
different merely by letters".

T 1611 Rm-Zs 832b20-22


Rgvbh 41.18-19
etsv eva tisv avasthsu tathgatadhto
sarvatragasypi
tatsaleavyavadnbhym avikrrtham
rabhya caturdaa lok | aya ca te
pirtho veditavya |

Tg phi 97a2-3
de bhzin gegs pa'i khams gnas skabs
gsum po 'di thams cad du so ba yin
ya 3 de kun nas on mos pa da
rnam par bya pa dag gis mi 'gyur ba'i
don las brtsams te | tshigs su bcad pa
bcu bi'o || 'di ni de dag gi bsdus pa'i
don du rig par bya'o ||

Takasaki 234
(IX. AVIKRA)
Now, the Essence of the Tathgata,
being all-pervading in these three
states, is, moreover, unchangeable
either by Impurity or through
purification. With reference to this
subject, there are 14 lokas. [Prior to
the explanation of these lokas], the
summarized meaning of these lokas is
to be known by the following verse:

T 1611 Rm-Zs 832b23-24



Rgvbh 41.20-21
dogantukatyogd guapraktiyogata |
yath prva tath pacd
avikritvadharmat || 51 ||

Tg phi 97a3-4
es pa'i glo bur da ldan da ||
yon tan ra bin id ldan phyir ||
ji ltar sar bin 4 phyis de bin ||
'gyur ba med pa'i chos id do ||

Takasaki 234
Being possessed of faults by occasion,
It is, however, endowed with virtues by
nature;
Therefore it is of unchangeable
character
In the beginning as well as afterwards.
|| 51 ||
T 1611 Rm-Zs 832b25-c2








Rgvbh 42.1-4
dvdaabhir ekena ca lokena
yathkramam auddhvasthym
auddhauddhvasthy ca
klepakleadoayor gantukayogc
caturdaamena lokena
suviuddhvasthy gag
nadvlukvyativttair avinirbhgir
amuktajair acintyair buddhaguai
praktiyogd kadhtor iva
paurvparyea tathgatadhtor
atyantvikradharmat paridpit |

Tg phi 97a4-6
tshigs su bcad pa bcu gis da || gcig gis
ni go rims bin du ma dag pa'i gnas
skabs da | ma dag pa da dag pa'i gnas
skabs na on mos pa da e ba'i on
mos pa dag glo bur ba da ldan pa'i 5
phyir da | tshigs su bcad pa bcu bi
pas ni in tu rnam par dag pa'i gnas
skabs na rnam par dbye ba med ci bral
mi es i | bsam gyis mi khyab la | ga
g'i klu gi bye ma sed las 'das pa'i
sas rgyas kyi chos da ra bin gyis
ldan pa'i phyir de 6 bin gegs pa'i
khams nam mkha'i bin sa ma da
phyi mar gtan 'gyur ba med par bstan
to ||

Takasaki 234-235
In the impure state as well as in the
pure and impure state, which are
shown by the [first] 12 lokas and by
the [next] one loka, respectively, [the
Essence of the Tathgata] is possessed
of faults caused by fundamental and
subsequent defilements 'by occasion'.
[On the contrary], in the perfectly pure
state, shown by the 14th loka, it is
'essentially' endowed with the
Buddha's virtues which are indivisible
[from the Absolute Body], inseparable
from Wisdom, inconceivable and far
greater in number than the sands of
Ganga. Therefore it is explained that
the Essence of the Tathgata, like
space, is of absolutely unchangeable
character throughout different states.

T 1611 Rm-Zs 832c3-5




Rgvbh 42.4-7
tatruddhvasthym avikrrtham
rabhya katame dvdaa lok |
yath sarvagata saukmyd ka
npalipyate |
sarvatrvasthita sattve tathya
npalipyate || 52 ||

Tg phi 97a6-7
de la ma dag pa'i gnas skabs na 'gyur ba
med pa'i mtshan id las brtsams pa'i
tshigs su bcad pa bcu gis po ga dag
ce na |
ji ltar nam mkha' kun sos ba ||
phra 7 phyir e bar gos pa med ||
de bin sems can thams cad la ||
gnas 'di e bar gos ba med ||

Takasaki 235
(A. Unchangeability in the Impure
State)
First of all, with reference to the
subject of 'unchangeability' [of the
Essence of the Tathgata] in the
Impure State, what is said in 12 lokas ?
(Kriks 12-23)
Just as space, being all-pervading,
Cannot be polluted because of its subtle
nature;
Similarly, abiding everywhere among
living beings,
This [Essence] remains unpolluted [by
defilements]. || 52 ||

T 1611 Rm-Zs 832c6-7



Rgvbh 42.8-9
yath sarvatra loknm ka
udayavyaya |
tathaivsaskte dhtv indriy
vyaydaya || 53 ||

Tg phi 97a7
ji ltar 'jig rten thams cad du ||
nam mkha' la ni skye i 'jig |
de bin 'dus ma byas dbyis la ||
dba po rnams ni skye i 'jig |

Takasaki 236
Just as the worlds have everywhere
Their origination and destruction in
space;
Similarly, on the basis of the Innate
Essence
The sense-organs appear and disappear
|| 53 ||

T 1611 Rm-Zs 832c8-9



Rgvbh 42.10-11
yath ngnibhir ka dagdhaprva
kadcana |
tath na pradahaty ena
mtyuvydhijargnaya || 54 ||

Tg phi 97a7-97b1
ji ltar nam mkha' me 1 rnams kyis ||
son chad nam ya tshig pa med ||
de bin 'di ni 'chi ba da ||
na da rga ba'i mes mi 'tshig |

Takasaki 236
Just as space has never been burnt
By the fire [at the end of the world];
Likewise the fires of death, of illness
and decrepitude
Cannot consume this [Essence of the
Buddha]. || 54 ||

T 1611 Rm-Zs 832c10-11



Rgvbh 42.12-13
pthivyambau jala vyau vyur vyomni
pratihita |
apratihitam ka
vyvambukitidhtuu || 55 ||

Tg phi 97b1
sa ni chu la chu rlu la ||
rlu ni mkha' la rab tu gnas ||
mkha'i ni rlu da chu dag da ||
sa yi khams la gnas ma yin ||

Takasaki 236
The earth is supported by water,
Water by air, and air by space;
Space has, however, no support
Neither in air, nor in water, nor in the
earth. || 55 ||

T 1611 Rm-Zs 832c12-13



Rgvbh 42.14-15
skandhadhtvindriya tadvat
karmakleapratihitam |
karmakle
sadyonimanaskrapratihit || 56 ||

Tg phi 97b1-2
de bin phu po khams 2 dba rnams ||
las da on mos dag la gnas ||
las da on mos tshul bin min ||
yid la byed la rtag tu gnas ||

Takasaki 236
Similarly all the component elements
[of Phenomenal Life]
Have their foundation in the Active
Force and Defilements,
And the Active Force and Defilements
exist always
On the basis of the Irrational Thought.
|| 56 ||

T 1611 Rm-Zs 832c14-15



Rgvbh 42.16-17
ayoniomanaskra cittauddhipratihita
|
sarvadharmeu cittasya praktis tv
apratihit || 57 ||

Tg phi 97b2-3
tshul bin ma yin yid byed ni ||
sems kyi dag pa la rab gnas ||
sems kyi ra bin chos rnams ni ||
thams cad la ya gnas pa 3 med ||

Takasaki 236
The Irrational Thought is founded
In the [innate] mind which is pure,
The innate mind has, however, no
support
In any [of the worldly] phenomena. ||
57 ||

T 1611 Rm-Zs 832c16


Rgvbh 42.18-19
pthivdhtuvaj jey
skandhyatanadhtava |
abdhtusad jey karmakle
arrim || 58 ||

Tg phi 97b3
sa da 'dra bar phu po da ||
skye mched khams rnams es par bya ||
chu khams da 'dra lus can gyi ||
las da on mos es bya ste ||

Takasaki 236-237
All the component elements of
Phenomenal Life
Are known as akin to the earth,
And the Active Force and Defilements
of living beings
Are known as akin to water. || 58 ||

T 1611 Rm-Zs 832c17


Rgvbh 43.1-2
ayoniomanaskro vijeyo vyudhtuvat |
tadamlpratihn praktir
vyomadhtuvat || 59 ||

Tg phi 97b3-4
tshul bin ma yin yid byed ni ||
rlu gi khams da 'dra bar blta ||
ra bin nam mkha'i khams bin du ||
de 4 bin can min gnas pa med ||

Takasaki 237
The Irrational Thought is known
As having resemblance to air;
Being of no root and of no support,
The Innate Mind is like space. || 59 ||

T 1611 Rm-Zs 832c18


Rgvbh 43.3-4
cittapraktim lnyonio manasa kti |
ayonio manaskraprabhave kleakarma
|| 60 ||

Tg phi 97b4
tshul bin ma yin yid byed ni ||
sems kyi ra bin la gnas te ||
tshul bin ma yin yid byed kyis ||
las da on mos rab tu phye ||

Takasaki 237
Abiding in the Innate Mind,
There occurs the irrational action of
mind
By the Irrational Action of mind,
The Active Force and Defilements are
produced. || 60 ||
T 1611 Rm-Zs 832c19-21




Rgvbh 43.5-6
karmaklembusabht
skandhyatanadhtava |
utpadyante nirudhyante
tatsavartavivartavat || 61 ||

Tg phi 97b4-5
las da on mos chu las ni ||
phu po skye mched khams rnams
'byu ||
de 'jig pa da 5 'chags pa ltar ||
skye da 'jig par 'gyur ba yin ||

Takasaki 237
All the component elements of
Phenomenal Life,
Originated from the waterlike Active
Force and Defilements,
Show their appearance and
disappearance [repeatedly],
Just as [the world repeats its] evolution
and devolution a. || 61 ||

T 1611 Rm-Zs 832c22-23



Rgvbh 43.7-8
na hetu pratyayo npi na smagr na
cdaya |
na vyayo na sthiti cittaprakter
vyomadhtuvat || 62 ||

Tg phi 97b5
sems kyi ra bin nam mkha'i yi ||
khams ltar rgyu med rkyen med de ||
tshogs pa med ci skye ba da ||
'jig da gnas pa'a yod ma yin ||

Takasaki 237
The Innate Mind is like space,
Being of no cause or condition,
Or complex [of producing factors],
It has neither origination nor
destruction,
Nor even stability [betweentwo points].
|| 62 ||

T 1611 Rm-Zs 832c24-25



Rgvbh 43.9-10
cittasya ysau prakti prabhsvar na jtu
s dyaur iva yti vikriym |
gantukai rgamaldibhis tv as- v upaiti
sakleam abhtakalpajai || 63 ||

Tg phi 97b5-6
sems kyi ra bin 'od gsal ga yin pa ||
de ni nam mkha' 6 bin du 'gyur med
de ||
ya dag min rtogs las byu 'dod chags
sogs ||
glo bur dri mas de on mos mi 'gyur ||

Takasaki 237
The innate nature of the mind is
brilliant
And, like space, has no transformation
at all;
It bears, however, the impurity by
stains of desires, etc.
Which are of accident and produced by
wrong conception. || 63 ||

T 1611 Rm-Zs 832c26-833a4




1



Rgvbh 43.13-16
katham anenkadntena
tathgatadhtor auddhvasthym
avikradharmat pari-dpit | tad ucyate |
nbhinirvartayaty ena
karmaklembusacaya |
na nirdahaty udro 'pi
mtyuvydhijarnala || 64 ||

Tg phi 97b6-7
ji ltar nam mkha' dpe 'dis ma dag pa'i
gnas skabs na de bin gegs pa'i si po
rnam par 'gyur ba med pa'i chos id du
bstan pa de brjod pa 7 ni ||
las da on mos chu sogs kyis ||
'di ni mon par 'grub min te ||
'chi da na da rga ba'i me ||
mi bzad pas kya tshig mi 'gyur ||

Takasaki 238
(. Unoriginated Character of the
Innate Mind.) By this analogy of space,
how is the unchangeable character of
the Essence of the Tathgata in the
impure state explained? It is said as
follows :
The accumulation of water-like Active
Force and Defilements
Cannot produce this space-like [Innate
Mind],
And even the growing fires of death, of
illness and old age
Cannot consume [this Innate Mind]. ||
64 ||

T 1611 Rm-Zs 833a5-7


Rgvbh 44.1-2
yadvad ayonio
manaskravtamaalasabhta
karmakledakari prattya
skandhadhtvyatanalokanirvtty
cittapraktivyomadhtor vivarto na
bhavati |

Tg phi 97b7-98a1
ji ltar tshul bin ma yin pa yid la byed
pa'i rlu gi dkyil 'khor las byu pa | las
da on mos pa'i chu la brten nas | 1 ||
phu po da | khams da | skye mched
kyi 'jig rten skyes bas sems kyi ra bin
gyi nam mkha' 'chags par 'gyur ba ma
yin pa

Takasaki 238
The origination of the world classified
into [5] elementary groups, [18]
component elements or [12] bases of
cognition is conditioned by the
accumulation of water-like Active
Force and Defilements, which is, in its
turn, based upon wind-circle of
Irrational Thought. But this origination
of the world never causes the evolution
of the Innate Mind which has a
resemblance to space.

T 1611 Rm-Zs 833a7-11


Rgvbh 44.2-4
tadvad
ayoniomanaskrakarmakleavyvapskand
hapratihitasya
skandhadhtvyatanalokasysta-gamya
mtyuvydhijargniskandhasamudayd api
tadasavarto veditavya |

Tg phi 98a1-2
bin du tshul bin ma yin pa yid la byed
pa da | las da on mos pa'i rlu da
chu'i phu po la gnas pa | phu po 2
da khams da skye mched kyi 'jig rten
'jig par byed pa | 'chi ba da na da rga
ba'i me'i tshogs skyes pas kya de mi
'jig par rig par bya'o ||

Takasaki 238-239
In the same way, a group of fires of
death, of illness and decrepitude arises
in order to destroy the world classified
into five elementary groups,
component elements or bases of
cognition which is founded on the
accumulation of air-like Irrational
Thought and water-like Active Force
and Defilements. But even by this
arising of the fires of death, etc., it
should he known that the Innate Mind
cannot be destroyed.

T 1611 Rm-Zs 833a11-14


Rgvbh 44.4-7
ity evam a- uddhvasthy
bhjanalokavad
aeakleakarmajanmasakleasamudays
tagame'py kavad'sasktasya
tathgatadhtor anutpdnirodhd
atyantam avikradharmat pari-dpit |

Tg phi 98a2-3
de ltar ma dag pa'i gnas skabs na snod
kyi 'jig rten bin du on mos pa da |
las da skye ba'i kun nas on mos pa 3
mtha' dag skye ba da 'jig kya | 'dus
ma byas ba de bin gegs pa'i si po ni
nam mkha' bin du skye ba med ci
'gag pa med ba in tu mi 'gyur ba'i chos
id du bstan pa yin no ||

Takasaki 239
Thus, in the impure state, though all
the Impurity of Defilements, of Active
Force and Birth show their appearance
and disappearance like the material
world's, the Innate Essence of the
Tathgata is, like space, of no
origination and destruction. Therefore,
it is explained as being absolutely of
unchangeable character.

T 1611 Rm-Zs 833a14-15


Rgvbh 44.7-8
ea ca praktiviuddhimukha
dharmlokamukham rabhykadnto
vistarea yathstram anugantavya |

Tg phi 98a3-4
ri bin gyis rnam par dag pa'i sgo'i
chos sna ba'i sgo las brtsams pa | nam
mkha'i 4 dpe 'di rgyas par ni mdo ji lta
ba bin rtogs par bya ste |

Takasaki 239
And this example of space which refers
to the introduction to the light of
doctrine on the Innate Purity [of the
mind] is to be understood in detail
according to the Scripture

T 1611 Rm-Zs 833a15-19


Rgvbh 44.8-10
kavirmr kle | loko viuddhi |
durbal kle | balavat vipayan |
gantuk kle | mlaviuddh prakti |
parikalp kle | aparikalp prakti |

Tg phi 98a4-5
dra sro chen po on mos pa ni mun
pa | rnam par dag pa ni sna ba'o || on
mos pa ni stobs chu ba | lhag mtho
ni stobs da ldan pa'o || on mos pa ni
glo bur pa | ra bin gyis rnam par dag
5 pa ni rtsa ba'o || on mos pa ni kun
tu brtags pa | ra bin ni kun tu ma
brtags pa'o ||

Takasaki 239
"O Honorable Men, Defilements are the
darkness, the Pure [Mind] is the light.
Defilements are of weak power but the
correct intuition is powerful.
Defilements are merely accidental, but
the Innate Mind is of a pure root.
Defilements are of wrong
discrimination, but the Innate Mind is
indiscriminative.

T 1611 Rm-Zs 833a19-24


Rgvbh 44.10-13
tad yath mr iya mahpthivy apsu
pratihit | po vyau pratihit | vyur
ke pratihita | apratihita ckam
| evam e catur dhtn
pthivdhtor abdhtor vyudhtor
kadhtur eva bal yo dho 'calo
'nupacayo 'napacayo 'nutpanno
'niruddha sthita svarasayogena |

Tg phi 98a5-7
dra sro chen po 'di lta ste | sa chen
po 'di ni chu la rab tu gnas pa | chu ni
rlu la rab tu gnas pa | rlu ni nam
mkha' la rab tu gnas pa yin la | nam
mkha' ni gnas 6 pa med pa'o || de bin
du khams bi po 'di rnams las | sa'i
khams da | chu'i khams da | rlu gi
khams pas ni nam mkha'i khams id
stobs da ldan pa | brtan pa | mi g-yo ba
| 'grib pa med pa | skye ba med pa | 'gag
pa med pa ste | ra gi 7 a gis gnas
pa'o ||

Takasaki 239-240
For example, O Honorable Men, this
great earth has its foundation in water.
Water is supported by air, and air is
founded on space. But space, in its
turn, has no foundation. Thus, among
these four gross elements, space is
more powerful than any of the other
three elements, earth, water or air. It is
also firm, immovable, neither
increasing nor diminishing, neither
originated nor destroyed and is stable
with its own essence.

T 1611 Rm-Zs 833a24-26


Rgvbh 44.13-15
tatra ya ete trayo dhtavas ta
utpdabhagayukt anavasthit
acirasthpina |dyata e vikro na
punar kadhto kacid vikra |

Tg phi 98a7
de la khams gsum po ga yin pa de dag
ni skye ba da 'jig pa da ldan pa | mi
gnas pa yun ri du mi gnas pa ste | 'di
dag la ni rnam par 'gyur pa mtho gi |
nam mkha la ni rnam par 'gyur ba 'ga'
ya med do ||

Takasaki 240
[On the contrary], these three gross
elements [other than space] are
possessed of origination and
destruction, unstable and of no long
duration. It will be perceived that these
three gross elements are changeable,
but space is by no means changeable.

T 1611 Rm-Zs 833a26-b1



Rgvbh 44.15-45.3
evam eva skandhadhtvyatanni
karmakleapratihitni | karmakle
ayoniomanaskrapratihit |
ayoniomanaskra
praktipariuddhipratihita | tata ucyate
praktiprabhsvara cittam gantukair
upakleair upakliyata iti |

Tg phi 98a7-98b2
de bin du | 1 phu po da | khams da
| skye mched dag ni las da on mos
pa la rab tu gnas pa'o || las da on
mos pa ni tshul bin ma yin pa yid la
byed pa la rab tu gnas pa | tshul bin
ma yin pa yid la byed pa ni ra bin
gyis yos su dag pa la gnas pa ste | des 2
na sems kyi ra bin ni 'od gsal ba ste |
glo bur gyi on mos pas on ma mos
pa'o es brjod do e'o ||

Takasaki 240
"In a similar manner, all the
component elements [of the
Phenomenal Life classified into] 5
elementary groups, 18 component
elements, or 12 bases of cognition have
their support in the Active Force and
Defilements. The Active Force and
Defilements are founded on the
Irrational Thought and the latter has
its support in the Innate Pure Mind.
Therefore, it is said: the Mind is radiant
by nature, [but it] is polluted by the
occasional defilements".

T 1611 Rm-Zs 833b1-4


Rgvbh 45.3-6
tatra pacd yo 'yoniomanaskro ye ca
karmakle yni ca
skandhadhtvyatanni sarva ete dharm
hetupratyayasaght utpadyante
hetupratyayavismagry nirudhyante | y
puna s praktis tasy na hetur na
pratyayo na smagr ntpdo na nirodha |

Tg phi 98b2-3
de la tshul bin ma yin pa'i yid la byed
pa ga yin pa da | las da on mos pa
ga yin pa da | phu po da | khams
da | skye mched ga yin 3 pa'i chos 'di
mtha' dag ni rgyu rkyen gyis bsdus pas
skye ba rgyu rkyen da bral na 'gag par
'gyur gyi | ra bin ga yin pa de ni
rgyu med pa | rkyen med pa | tshogs pa
med pa | skye ba med pa | 'gag pa med
pa'o ||

Takasaki 240-241
After this passage, it is continued as
follows: Now, all these phenomena, the
Irrational Thought, the Active Force
and Defilements, and all of the
component elements of the
Phenomenal Life are originated by the
complex of their causes and conditions.
When these causes and conditions lose
their complexity they are immediately
extinguished. On the contrary, the
Innate Mind is of no cause nor
condition. Consequently, it has no
complex [of cause and condition] and
hence there is neither origination nor
destruction of it.

T 1611 Rm-Zs 833b4-9


Rgvbh 45.6-9
tatra yathkadhtus tath prakti |
yath vyudhtus tathyoniomanasikra
| yathbdhtus tath karmakle | yath
pthivdhtus tath
skandhadhtvyatanni | tata ucyante
sarvadharm asraml
apratihnaml uddhaml
amlaml iti |

Tg phi 98b3-5
de la nam mkha'i khams ji lta ba de ltar
ni ra bin 4 no || rlu gi khams ji lta ba
de ltar ni tshul bin ma yin pa yid la
byed pa'o || chu'i khams ji lta ba de ltar
ni las da on mos pa'o || sa'i khams ji
lta ba de ltar ni phu po da | skye
mched da | khams rnams so || des na
chos thams cad ni rtsa ba yos
5 su chad pa ste | si po med pa'i rtsa
ba can | mi gnas pa'i rtsa ba can | dag
pa'i rtsa ba can | rtsa ba med pa'i rtsa
ba can es brjod do e'o ||

Takasaki 241
Here, the Innate Mind is like space, the
Irrational Thought is like air, the Active
Force and Defilements are like water
and all of the component elements of
the Phenomenal Life are akin to earth.
Therefore, it is said: "all phenomena
are completely devoid of any root and
based upon an unreal and unstable
foundation, [because they are of unreal
nature, but at the same time] they are
founded on a pure [essence] which is,
in its turn, of no root".

T 1611 Rm-Zs 833b9-13


Rgvbh 45.10-13
uktam auddhvasthym
avikralakaam rabhya prakter
kadhtusdharmya
tadritasyyoniomanasikrasya
karmaklen ca hetulakaam rabhya
vyudhtusdharmyam
abdhtusdharmya ca tatprabhavasya
skandhadhtvyatanasya vipkalakaam
rabhya pthivdhtusdharmyam |

Tg phi 98b5-7
ma dag pa'i nas skabs na | 'gyur ba med
pa'i mtshan id las brtsams te | ra
bin nam mkha' da chos mtshus 6 pa
da | de la brten pa tshul bin ma yin
pa yid la byed pa da | las da on
mos pa rnams rgyu'i mtshan id las
brtsams nas | rlu gi khams da chos
mtshus pa da | chu'i khams da chos
mtshus pa da | de las byu ba phu
po da | khams 7 da | skye mched
rnam par smin pa'i mtshan id las
brtsams te | sa'i khams da chos
mtshus pa ni bad zin to ||

Takasaki 241
(2. Indestructible Character of the
Innate Mind.)
We have already explained that in the
impure state the Innate Mind has a
resemblance to space on account of its
'unchangeable' characteristic; the
Irrational Thought and the Active
Force and Defilements, being founded
on the Innate Mind, have a
resemblance to air and water,
respectively, on account of their
characteristic of 'cause', and [lastly] all
of the Component Elements of
Phenomenal Life, being produced from
the former two, have a resemblance to
the earth on account of their
characteristic of 'fruit'.

T 1611 Rm-Zs 833b14-15


Rgvbh 45.13-14
tadvibhavakraasya tu
mtyuvydhijargner upasargalakaam
rabhya tejodhtusdharmya nktam iti
tad ucyate |

Tg phi 98b7-99a1
de 'jig pa'i rgyu'i 'chi ba da | na ba da
| rga ba'i me go'i nad kyi mtshan id las
brtsams te me'i khams da chos
mtshus pa ni ma 1 || bad pas na de
brjod pa ||

Takasaki 241
We have not, however, discussed the
similarity of the fires of death, illness
and decrepitude to the gross element
of fire as being the cause of the
annihilation of Life and on account of
their characteristic of being'infection'.
So, on this point it is said as follows:

T 1611 Rm-Zs 833b16-17



Rgvbh 45.15-16
trayo 'gnayo yugnte 'gnir nraka
prkta kramt |
trayas ta upam jey
mtyuvydhijargnaya || 65 ||

Tg phi 99a1
dus mtha' dmyal ba tha mal pa'i ||
me gsum 'chi da na ba da ||
rga ba'i me gsum rim bin du ||
de da 'dra bar es par bya ||

Takasaki 241-242
The three fires, the fire at the end of
the world,
The fire of hell and the ordinary fire,
These are to be known respectively as
the analogy
For three fires, that of death, of
sickness and old age. || 65 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 45.17-19
tribhi kraair yathkrama
mtyuvydhijarm agnisdharmya
veditavyam | ayatananirmamkaraato
vicitrakranubhavanata
saskraparipkpanayanata |

Tg phi 99a1-2
'chi ba da | na ba da | rga ba rnams ni
go rims bin du rgyu gsum gyis me da
2 'dra bar rig par bya ste |
skye mched drug bdag gi ba med par
byed pa da |
sdug bsal sna tshogs myo bar byed
pa da |
'du byed yos su smin par byed pa'i
phyir ro ||

Takasaki 242
The similarity of death, illness and old
age to fire should be known for three
reasons, respectively. [Which are the
three reasons ? They are namely]:
because [death] leads the 6 [internal]
bases of cognition to destruction ; 2)
[illness] makes sufferings of various
kinds of torments ; and 3) [old age]
leads the Active Forces to their
ripening.

T 1611 Rm-Zs 833b18-21


Rgvbh 45.19-46.2
ebhir api mtyuvydhijargnibhir
avikratvam rabhya tathgatadhtor
auddhvasthym idam uktam |
lokavyavahra ea bhagavan mta iti v
jta iti v | mta iti bhagavann
indriyparodha ea | jta iti bhagavan
navnm indriy prdurbhva ea |

Tg phi 99a2-4
de bin gegs pa'i khams ma dag pa'i
gnas skabs na ya 'chi ba da | na ba
da | rga 3 ba'i me gsum po 'di dag gis
mi 'gyur ba id las brtsams te | 'di skad
ces | bcom ldan 'das 'chi ba es bgyi ba
da | skye ba es bgyi ba 'di ni 'jig rten
gyi tha sad do || bcom ldan 'das 'chi ba
es bgyi ba 'di ni dba po 'gags pa'o ||
bcom ldan 'das skye ba es bgyi ba 4 'di
ni dba po gsar pa rnams thob pa'o ||

Takasaki 242
Even by these fires, the Essence of the
Tathgata in its impure state cannot be
changed at all. With reference to this
point, it is said [in the Scripture] :
"Lord, something is dead, something is
born, such sayings are merely a worldly
usage. The saying 'something is dead',
Lord, this means the destruction of
sense organs. Something is born
means, Lord, origination of new sense
organs.

T 1611 Rm-Zs 833b21-24


Rgvbh 46.2-4
na punar bhagavas tathgatagarbho
jyate v jryati v mriyate v cyavate
vtpadyate v | tat kasmd dheto |
saktalakaaviayavyativtto
bhagavas ta-thgatagarbho nityo
dhruva iva vata iti |

Tg phi 99a4-5
bcom ldan 'das de bin gegs pa'i si
po ni skye ba'am | 'chi 'pho ba'am | skye
ba ma lags so || de ci'i slad du e na |
bcom ldan 'das de bin gegs pa'i si
po ni 'dus byas kyi mtshan id kyi yul
las 'das pa ste | rtag pa | brtan ba | i ba
|5 g-yu dru o es gsus so ||

Takasaki 242-243 However, Lord, the
Matrix of the Tathgata is never born,
never decays, never deceases, never
passes away or arises [again]. For what
reasons? Because, O Lord, the Matrix of
the Tathgata, being beyond the sphere
characterized as being caused and
conditioned, is eternal, constant,
quiescent and everlasting".

T 1611 Rm-Zs 833b25-29






Rgvbh 46.5-9
tatruddhauddhvasthym
avikrrtham rabhya loka |
nirvttivyuparamarugjarvimukt asyaiva
praktim ananyathvagamya |
janmdivyasanamte 'pi tannidna
dhmanto jagati kpdayd bhajante || 66 ||

Tg phi 99a5-6
de la ma dag pa da dag pa'i gnas skabs
na | 'gyur ba med pa las brtsams te
tshigs su bcad pa |
skye 'chi na da rga ba las grol ba ||
'di yi ra bin ji bin id rtogs te ||
skye sogs phos da bral ya de yi
rgyus ||
6 blo ldan 'gro la si rje bskyed phyir
bsten ||

Takasaki 243
(B. Unchangeability in the Pure and
Impure State) Now there comes one
loka referring to the meaning of
'unchangeability' in the pure and
impure state [of Bodhisattvas]. (Krik
24)
Having truly realized the Innate Mind
As being released from birth and death
As well as from illness and decrepitude,
The Bodhisattvas have no calamity of
birth and so forth;
Still, because of the rising of
Compassion towards the world,
They assume the cause of calamities. ||
66 ||
T 1611 Rm-Zs 833c1-3




Rgvbh 46.10-12
anena ki darayati |
mtyuvydhijardukhamlam ryair
apoddhtam |
karmakleavaj jtis tadabhvn na teu
tat || 67 ||

Tg phi 99a6
'dis ci bstan e na |
'phags pas 'chi da na ba da ||
rga ba'i sdug bsal rtsad nas spas ||
las da on mos dba gis skye ||
de la de med phyis de med ||

Takasaki 243 (1. The Pure Character
and Impure Character of the
Bodhisattva.)
What is shown by this loka?
The sufferings of death, illness and
decrepitude
Are destroyed by the Saints to the root;
There is a birth by the power of Active
Force and Defilements;
As there is no birth [of such a kind]
The saints have no root [of
defilements]. || 67 ||

T 1611 Rm-Zs 833c4-7


Rgvbh 46.13-16
asya khalu mtyuvydhijardukhavahner
auddhvasthym
ayoniomanasikrakarmakleaprvik jtir
indhanam ivpdna bhavati | yasya
manomaytmabhvapratilabdheu
bodhisattveu uddhuddhvasthym
atyantam anbhsagamand
itarasytyantam anujjvalana prajyate |

Tg phi 99a6-99b1
ma dag pa'i gnas skabs kyi 'chi ba da
na ba da | rga 7 ba'i me 'di'i bud i lta
bu'i e bar len pa ni tshul bin ma yin
pa yid la byed pa da | las da on
mos pa son du 'gro ba can gyi skye
ba yin te | ma dag pa da dag pa'i gnas
skabs na | yid kyi ra bin gyi lus thob
pa'i bya chub sems dpa' rnams la ga
1 ig in tu sna bar med par gyur pas
cig os gtan 'bar ba med par rtogs pa'o
||

Takasaki 244
Now, in the impure state, the causa
materialis of the fires of sufferings like
death, illness and decrepitude is the
Birth based upon the Irrational
Thought, the Active Force and
Defilements, just as the fuel [is the
causa materialis of ordinary fires]. In
the pure and impure state, however,
there is no appearance whatever of
such a cause that we can know of; there
is also no flame of fires of suffering at
all in the Bodhisattvas who have
attained the Body made of mind.

T 1611 Rm-Zs 833c7-9



Rgvbh 47.1-2
janmamtyujarvydhn darayanti
kptmak |
jtydivinivtt ca yathbhtasya
darant || 68 ||

Tg phi 99b1
ji bin ya dag mtho ba'i phyir ||
skye sogs rnams las 'das gyur kya ||
si rje'i bdag id skye ba da ||
'chi da rga da na bar ston ||

Takasaki 244
They, being full of mercy, make
appearance
Of birth, death, decrepitude and illness,
Though they have got rid of birth, etc.
Because of their perception of the
truth. || 68 ||

T 1611 Rm-Zs 833c9-12


Rgvbh 47.3-5
kualamlasayojand dhi bodhisattv
sacintypapattivaitsanirayea
karuay traidhtuke saliyante | jtim
apy upadarayanti jarm api vydhim api
maraam apy upadarayanti |

Tg phi 99b1-2
bya chub sems dpa' rnams ni 2 dge
ba'i rtsa ba'i srid pa kun tu sbyor ba can
te | bsams bin du skye ba la dba ba
id la brten nas si rjes khams gsum
du ya dag par sbyor ro || skye ba ya
e bar ston la | rga ba da | na ba da |
'chi ba ya e bar ston to ||

Takasaki 244
Indeed, because of their contact with
the virtuous root Bodhisattvas attach
themselves to the Phenomenal World
consisting of three spheres, basing
themselves uponl the power of
origination by their Will. Also they
make appearance of birth, of old age, of
illness and of death.
T 1611 Rm-Zs 833c12-13


Rgvbh 47.5-6
na ca tem ime jtydayo dharm
savidyante | yathpi tad asyaiva dhtor
yathbhtam ajtyanutpattidarant |

Tg phi 99b2-3
de dag skye ba la sogs pa'i chos 'di dag
3 kya med de | khams de id skye ba
med pa da | 'byu ba med pa ya dag
pa ji lta ba bin mtho ba'i phyir ro ||

Takasaki 244
Still, there are in reality no such
phenomena of birth, etc. among them.
Because, of course, they have truly
perceived that the Essence [of the
Buddha] is of no birth and of no
origination.
(References to the scriptures)

T 1611 Rm-Zs 833c13-17


Rgvbh 47.6-9
s punar iya bodhisattvvasth vistarea
yathstram anugantavy | yad ha |
katame ca te sasrapravartak
kualamlasaprayukt kle | yad uta
puyasabhraparyeyatptat |
sacintyabhavpapattiparigraha |

Tg phi 99b3-4
bya chub sems dpa'i gnas skabs 'di
rgyas par ni mdo ji lta ba bin es par
bya ste | ji skad du | de dag gi 'khor ba'i
rgyu dge ba'i rtsa ba da 4 mtshus par
ldan pa'i on mos pha ga e na | 'di
lta ste | bsod nams kyi tshogs yos su
tshol bas mi oms pa da | bsams bin
du srid par skye ba yos su 'dzin pa da
|

Takasaki 245
(2. Defilements endowed with
Virtuous Root.)
And this state of Bodhisattvas is to be
understood in detail according to the
Scripture. It is said :"Which are the
Defilements endowed with virtuous
root that cause [Bodhisattvas] to reside
in the Phenomenal World? They are
namely: Non-satisfaction in searching
for the accumulation of merits;
Acceptance of existence through
origination by their own will;

T 1611 Rm-Zs 833c17-21


Rgvbh 47.9-11
buddhasamavadhnaprrthan |
sattvaparipkparikheda |
saddharmaparigrahdyoga |
sattvakikaraytsukat |
dharmargnuaynutsarga |
pramitsayojannm aparityga |

Tg phi 99b4-5
de la ga ig gzugs la sogs pa'i dos po
mi rtag pa la rtag go sam par 'du es
pa da | sdug bsal la bde'o sam pa
da | bdag med pa la bdag go sam pa 5
da | mi gtsa ba la gtsa o sam par
'du es pa 'di ni phyin ci log rnam pa
bi es brjod la |

Takasaki 245
The earnest wish to meet with the
Buddhas; Unweariness towards the
perfect maturity of living beings.
Efforts for the perfect apprehension of
the sublime Doctrine ; Endeavour after
works to be done for the living beings;
Non-abandonment of propensity of
desire for phenomena; Non reluctance
from fetters of the Highest Virtues.

T 1611 Rm-Zs 833c21-24


Rgvbh 47.11-12
ity ete sgaramate
kualamlasaprayukt kle yair
bodhisattv saliyante | na khalu
kleadoair lipyante |

Tg phi 99b5-6
blo gros rgya mtsho ga dag gis 6 bya
chub sems dpa' kun tu sbyor bar byed
kya on mos pa'i skyon gyis mi gos
pa | dge ba'i rtsa ba da mtshus par
ldan pa'i on mos pa ni 'di dag go ||

Takasaki 245
O Sgaramati, thus are the Defilements
endowed with the virtuous roots by
which the Bodhisattvas attach
themselves [to this world], but they are
never affected by the fault of
Defilements....

T 1611 Rm-Zs 833c24-28


Rgvbh 47.12-14
hu puna | yad bhagavan kualamlni
tat kena kraena kle ity ucyante | ha |
tath hi sgaramate ebhir evarpai
kleair bodhisattvs trai-dhtuke liyante
| kleasabhta ca traidhtukam |

Tg phi 99b6-7
ya gsus pa | bcom ldan 'das ga gi
tshe dge ba'i rtsa ba lags na | de'i rgyu
ci'i slad du on mos pa 7 es bgyi |
bka' stsal pa | blo gros rgya mtsho 'di
lta ste | de lta bu'i ra bin gyi on
mos pa 'di dag gis bya chub sems
dpa' khams gsum par kun tu sbyor ba la
| khams gsum pa ya kun nas on mos
pa las byu yin no ||

Takasaki 245-246
Then [Sagaramati] asked: Why then, O
Lord, are the virtuous roots
called'Defilements'?... [The Lord]
answered: Because, O Sagaramati, by
these Defilements of such kinds
Bodhisattvas attach themselves to the
Phenomenal World. And this
Phenomenal World is of origination
from Defilements.

T 1611 Rm-Zs 833c28-834a1


Rgvbh 47.14-16
tatra bodhisattv upyakaualena ca
kualamlabalnvdhnena ca sacintya
traidhtuke liyante | tencyante
kualmla-saprayukt kle iti | yvad
eva traidhtuke leatay na puna
cittpakleatay |

Tg phi 99b7-100a2
de la bya chub sems 1 || dpa' ni thabs
la mkhas pa da | dge pa'i rtsa ba'i
stobs brkyed pas bsams bin du khams
gsum du kun tu sbyor te | des na dge
ba'i rtsa ba da mtshus par ldan pa'i
on mos pa es bya'o || ji srid khams
gsum par kun tu sbyor ba yin gyi 2
sems e bar on mos pas ni ma yin no
||

Takasaki 246
There, to this very Phenomenal World,
Bodhisattvas attach themselves at their
own wishes by their skill of means and
through producing the power of
virtuous roots. Therefore, it is called
`Defilements endowed with the roots of
virtuous qualities. [It is called so]
inasmuch as they attach themselves to
the Phenomenal World, but not
because of [actual] defilements on the
mind".

T 1611 Rm-Zs 834a1-5


Rgvbh 47.17-19
syd yathpi nma sgaramate rehino
ghapater ekaputraka ia knta priyo
manpo 'pratiklo daranena sa ca drako
blabhvena ntyann eva mhakpe
prapatate | atha te tasya drakasya
mtjtaya payeyus ta draka
mhakpe prapatitam |

Tg phi 100a2-3
slo gros rgya mtsho dper na | tsho
dpon nam khyim bdag la bu gcig pa
'dod pa sdug pa phas pa yid du 'o ba
mtho na mi sdug pa med pa ig yod la
| khye'u de ya byis par gyur pas gar
byed pa na mi gtsa ba'i do du lhu
bar 3 gyur to || de nas khye'u de'i ma
da gen gyis khye'u de mi gtsa ba'i
do du lhu ba de mtho la |

(3. Bodhisattvas' Compassion.)
The parable of a Householder. "For
example, O Sagaramati, suppose there
were an only son of some distinguished
person or householder. Suppose he
were beloved, handsome, affectionate
quite agreeable in his appearance. Now
suppose this boy, being a child, would
fall into a pit of night-soil while
playing. Thereupon the mother and
relatives of this boy would see him fall
into the impure pit.

T 1611 Rm-Zs 834a5-10


Rgvbh 47.20-48.3
dv ca gambhra nivaseyu
oceyu parideveran | na punas ta
mhakpam avaruhya ta drakam
adhylamberan | atha tasya drakasya
pit ta pradeam gacchate | sa
payetaikaputraka mhakpe
prapatita dv ca ghraghra
tvaramarpa ekaputrakdhyaya-
premnunto 'jugupsamnas ta
mhakpam avaruhyaikaputrakam
abhuytkipet |

Tg phi 100a3-4
mtho nas kya cho e chen po 'debs
i mya an byed la smre sags 'don te
| mi gtsa ba'i dos der ugs te khye'u
de 'don par mi byed do || de nas khye'u
de'i pha phyogs der so 4 ste | des bu
gcig pu de mi gtsa ba'i do du lhu ba
mtho o || mtho nas kya ris pa
ris par rtabs pa'i tshul gyis bu gcig po
'don par 'dod pa'i sred pas byas te |
skyug bro ba med par mi gtsa ba'i
gnas der babs te | bu gcig po phyu bar
gyur to ||

Takasaki 246-247
Upon seeing this they would deeply
sigh, lament and would cry out. They
could not, however, take the boy out by
entering into the pit. After that the
boy's father would come to that place,
and would see his only son fallen in the
pit of night-soil. Upon seeing that
sight, he being affected by the
intention to pull out his only son,
would hurry to enter the pit with full
speed without any feeling of disgust,
and would take out his only son.

T 1611 Rm-Zs 834a10-13


Rgvbh 48.3-6
iti hi sgaramate upamai kt yvad
evrthasya vijaptaye | ka prabandho
draavya |mhakpa iti sgaramate
traidhtukasyaitad adhivacanam |
ekaputraka iti sattvnm etad
adhivacanam | sarvasattveu hi
bodhisattvasyaikaputrasaj
pratyupasthit bhavati |

Tg phi 100a4-6
blo gros 5 rgya mtsho de ltar na 'di ni ji
srid don 'di es par bya ba'i phyir dper
byas pa'o || don ga yin par blta e na |
blo gros rgya mtsho mi gtsa ba'i do
es bya ba 'di ni | khams gsum pa'i tshig
bla dags so || bu gcig pa es bya ba 'di ni
sems can gyi tshig bla dgas te | 6 bya
chub sems dpa' ni sems can thams cad
la bu gcig pa'i 'du es kyis e bar gnas
par 'gyur ro ||

Takasaki 247
O Sagaramati, this example was made
in order to make known a special
meaning. Which relation should be
known [betweenillustrations and
illustrated meaning]? O Sagamarati, 'a
pit of night-soil' is a name for the
Phenomenal Life.'An only son' is a
name for the living beings, because
Bodhisattvas have a notion of the only
son towards all living beings.

T 1611 Rm-Zs 834a13-16


Rgvbh 48.6-8
mtjtaya iti
rvakapratyekabuddhaynyn
pudgalnm etad adhivacanam ye
sasraprapatitn sattvn dv
ocanti paridevante na puna
samarth bhavantyabhyutkeptum |

Tg phi 100a6-7
ma da gen es bya ba 'di ni ga dag
'khor bar lhu ba'i sems can mtho nas
mya an byed ci smra sags 'don gyi |
'don par nus pa ni med pa | an thos
da ra 7 sas rgyas kyi theg pa ba'i
ga zag rnams kyi tshig bla dags so ||

Takasaki 247
'Mother and relatives' is a name for
those people who belong to the
Vehicles of rvaka and
Pratyekabuddha, since they, having
seen the living beings fallen into the
world of transmigration, are distressed
and lament, but have no capacity to
rescue [the living beings].

T 1611 Rm-Zs 834a17-20


Rgvbh 48.9-10
reh ghapatir iti bodhisattvasyaitad
adhivacanam ya ucir vimalo
nirmalacitto
'sasktadharmapratyakagata
sacintya traidhtuke
pratisadadhti sattvaparipkrtham |

Tg phi 100a7-100b1
tsho dpon nam khyim bdag chen po
es bya ba 'di ni ga ig gtsa ba dri ma
med pa dri ma da bral ba'i sems da
ldan pa | 'dus ma byas kyi chos mon
sum du rtogs pa | sems can yos su
smin par bya ba'i 1 phyir bsams bin du
khams gsum par mtshams sbyor bar
byed pa bya chub sems dpa' rnams kyi
tshig bla dags so ||

Takasaki 247
'The distinguished person or the
householder' is a name for the
Bodhisattva who is pure, unpolluted, of
unpolluted mind, has attained the
direct perception of the immutable
Absolute, but still, in order to bring
living beings to the maturity, connects
himself to the Phenomenal World by
his own will.

T 1611 Rm-Zs 834a20-24


Rgvbh 48.10-13
sya sgaramate bodhisattvasya
mahkaru yad atyantaparimukta
sarvabandhanebhya punar eva
bhavpapattim updadti |
upyakaualyaprajparighta ca
sakleair na lipyate |
sarvakleabandhanaprahya ca
sattvebhyo dharma deayatti |

Tg phi 100b1-2
blo bgros rgya mtsho mtshams sbyor
ba thams cad las in tu grol ya | srid
par skye ba len pa ga yin pa 'di ni
bya chub sems dpa' rnams kyi si rje
2 chen po ste | thabs la mkhas pa da
es rab kyis yos su zin pas kun nas
on mos pa dag gis kya mi gnod la |
on mos pa'i 'chi ba thams cad dgrol
bar bya ba'i phyir | sems can rnams la
chos kya ston pa'o es gsus pa bin
no ||

Takasaki 247
O Sagaramati, such is the Great
Compassion of the Bodhisattva that,
being perfectly free from all bondage,
he again assumes the origination into
Existence. Being possessed of the skill
of means and the Transcendental
Intellect, he is never affected by
impurities; and, in order to extirpate
all the bondage of Defilements from the
living beings, he preaches the
Doctrine".

T 1611 Rm-Zs 834a24-27


Rgvbh 48.13-16
tad anena strapadanirdeena
parahitakriyrtha vaino
bodhisattvasya
sacintyabhavpapattau kuala-
mlakarubalbhym upaled
upyaprajbalbhy ca tad
asakled
auddhauddhvasthparidpit |

Tg phi 100b2-4
des na 3 mdo'i dum bu 'dis ni gan la
phan par bya ba'i don du dba da ldan
pa'i bya chub sems dpa'i dge ba'i rtsa
ba da | si rje gis kyi stobs kyis
bsams bin du skye ba la sbyor ba'i
phyir da | thabs da es rab gis kyi
stobs kyis de kun nas on mos pa med
pa 'i phyir ma 4 dag pa da | dag pa'i
gnas skabs bstan to ||

Takasaki 247
By this explanation of words in the
Scripture, there is explained the pure
and impure state of Bodhisattvas who
have the Controlling Power through
two points: [namely] the Bodhisattva
attaches himself at his will to the
origination in the world, for the sake of
others, by the powers of virtuous roots
and Compassion, but, at the same time,
he is not polluted by the world owing
to the powers of means and the
Intellect.

T 1611 Rm-Zs 834a27-29
1


Rgvbh 48.17-18
tatra yad bodhisattvo
yathbhtjtyanutpattidaranam
gamya tathgatadhtor im
bodhisattvadharmatm anuprpnoti
tath vistarea yathstram
anugantavyam |

Tg phi 100b4-5
de la bya chub sems dpa' de bin gegs
pa'i khams ma skyes pa da | ma byu
ba ya dag pa ji lta ba bin mtho ba
thob nas | bya chub sems dpa' chos
id 'di rjes su thob pa de ltar ni mdo ji
lta ba bin rtogs 5 par bya ste |

Takasaki 248
(4. Bodhisattva's Perception on the
Pure Mind.)
Now, when a Bodhisattva has attained
the correct perception of the Essence
of the Tathgata as being of no birth,
no origination, then he can obtain this
essential quality as a Bodhisattva. This
point should be understood in detail
according to the [same] Scripture.

T 1611 Rm-Zs
(no chi)

Rgvbh 48.19-49.2
yad ha | paya sgaramate
dharmm asaratm akrakat
nirtmat nisattvat nirjvat
nipudgalatm asvmikatm | tatra hi
nma yathyante tath vihapyante
vihapit ca samn na cetayanti na
prakalpayanti |

Tg phi 100b5-6
ji skad du | blo gros rgya mtsho chos
rnams kyi si po med pa id da |
byed pa po med pa id da | bdag po
med pa id da | sems can med pa id
da | srog med pa id da | ga zag med
pa id da | bdag med pa id la ltos | 'di
ltar 6 ga la ji ltar 'dod pa de ltar sems
par mi byed | rab tu rtogs par mi byed
do ||

Takasaki 248
It is said:,, O Sagaramati, perceive that
separate elements are of no real
essence, of no creator, of no substance,
nonexistence, lifeless, of no personality
and of no owner ! Indeed, these
elements are illusorily created
according to desire. As being illusorily
created, they cannot cause [one] to
think or to imagine.

T 1611 Rm-Zs
(no chi)

Rgvbh 49.2-5
im sgaramate dharmavihapanm
a-dhimucya bodhisattvo na
kasmicid dharme parikhedam
utpdayati | tasyaiva jnadarana
uci uddha bhavati | ntra kacid
upakro vpakro v kriyata iti | eva
ca dharm dharmat
yathbhta prajnti | eva ca
mahkarusanha na tyajati |

Tg phi 100b6-7
blo gros rgya mtsho gan du mi 'gyur
ba'i chos 'di la mos ba'i bya chub sems
dpa' ni chos ga la ya kho khro ba
skye bar mi byed do || 'di la 'ga' ya
phan 'dogs pa'am gnod par byed 7 pa
med do es de ltar de'i ye es kyi mtho
ba rnam par dag par 'gyur ro || de ltar
chos rnams kyi chos id ya dag pa ji
lta ba bin du rab tu es pa da | 'di ltar
si rje chen po'i go cha mi 'dor ba yin
no ||

Takasaki 248
Believing in the fact that separate
elements are created illusorily, O
Sagaramati, the Bodhisattva does never
produce the feeling of disgust for any
phenomenon. He will be possessed of
the pure and immaculate perception
based upon the Wisdom that there is
nothing which causes benefit or harm.
Thus, he knows correctly the essential
nature of separate elements. And thus
he does never cast off the armor of the
Great Compassion.

T 1611 Rm-Zs 834a29-b5



Rgvbh 49.5-9
syd yathpi nma sagaramata
'nargha vairyamairatna
svavadpita supariuddha
suvimala kardamaparikipta
varasahasram avatihate | tad
varasahasrtyayena tata kardamd
abhyutkipya loyeta paryavadpyeta |
tat sudhauta pariodhita
paryavadpita samna tam eva
uddhavimalamairatnasvabhva na
jahyt |

Tg phi 100b7-101a2
blo gros rgya mtsho dper na nor bu rin
po che bai rya rin tha med 1 || pa
in tu sbyas pa in tu yos su dag pa |
in tu dri ma med pa 'dam du bcug ste |
lo sto phrag du ma gnas par gyur la |
de lo sto 'das nas 'dam de nas phyu
ste sbyas i byi dor byas te | legs bar
bkrus | legs par sbyas |
2 legs par byi dor byas pa na dag ci dri
ma med pa nor bu rin po che'i o bo de
id mi 'dor ro ||

Takasaki 248
For example,O Sagaramati, suppose
there were an invaluable Vaidurya
stone, well polished, well purified, well
cleaned. Suppose it might be thrown
into mud and would remain there for a
thousand years. After the passing of a
thousand years [in mud], this stone
would be drawn out from mud and
would be washed and cleaned. As being
washed well, perfectly cleaned and
polished, it would never abandon its
nature of jewel, pure and immaculate.

T 1611 Rm-Zs 834b5-9


Rgvbh 49.9-12 evam eva sgaramate
bodhisattva sattvn
praktiprabhsvarat cittasya
prajnti | t punar
gantukpaklepakli payati |
tatra bodhisattvasyaiva bhavati |
naite kle sattvn cittaprakti-
prabhsvaraty pravi |
gantuk ete kle
abhtaparikalpasamutthit |

Tg phi 101a2-3
blo gros rgya mtsho de bin du bya
chub sems dpa' sems can rnams kyi
sems ra bin gyis 'od gsal bar rab tu
es te | 'on kya glo bur gyi e ba'i on
mos pas on mos 3 par mtho o ||
de la bya chub sems dpa' 'di sam du
sems te | on mos pa 'di dag ni sems
can rnams kyi sems kyi ra bin 'od
gsal bar ugs pa ma yin no || on mos
pa 'di dag ni glo bur ba ste | ya dag pa
ma yin pa'i kun tu rtog pas bskyed pa'o
||

Takasaki 248
In the same way, O Sagaramati, the
Bodhisattva knows the innate radiant
nature of the mind of living beings. He
perceives also that the same mind is
defiled by the accidental defilements.
Then the Bodhisattva thinks as
follows:... These defilements would
never penetrate into the radiant Innate
Mind of the living beings. Being
accidental, these defilements are the
production of unreal, wrong
discrimination.

T 1611 Rm-Zs 834b9-13


Rgvbh 49.13-15
aknuym aha punar e
sattvnm gantukaklepanayanya
dharma deayitum iti | evam asya
nvalyancittam utpadyate | tasya
bhyasy mtray sarvasattvnm
antike pramoka-citttpda utpadyate
|

Tg phi 101a4 4
bdag gis sems can 'di dag gi e ba'i on
mos pa i bar bya ba'i phyir chos
bstan par nus so sam ste | de ltar de la
um pa'i sems mi skye'o || de ni lan
ma du sems can rnams kyi thad du rab
tu 'gro ba'i sems skye'o ||

Takasaki 248
I can teach the Doctrine for the sake of
these living beings in order to remove
their accidenta defilements. Thus, he
never has his mind demoralized and,
with great intensity, he gives rise to
the intention towards liberation in the
case of living beings.

T 1611 Rm-Zs 834b13-19



Rgvbh 49.15-50.3
eva csya bhavati | naite
klen kicid bala sthma v |
abal durbal ete kle | naite
kicid bhtapratihnam |
abhtapari-kalpit ete kle te
yathbhtayoniomanasikranirkit
na kupyanti | te 'smbhis tath
pratyavekitavy yath na bhya
liyeyu | aleo hi klen sdhur
na puna lea |

Tg phi 101a4-6
de 'di sam du ya sems te | on mos
pa 'di 5 dag la stobs da mthu 'ga' yod
pa ma yin te | on mos pa 'di dag ni
stobs med pa | stobs chu ba | 'di dag la
ni ya dag pa'i gnas 'ga' ya med do ||
on mos pa 'di dag ni ya dag pa ma
yin par kun tu brtags pa ste | de ni ya
dag pa ji lta ba bin du 6 tshul bin du
yid la byed pas brtags pa na khro bar
mi 'gyur ro || de ni kho bos ci nas kya
'brel bar mi 'gyur ba de ltar so sor brtag
par bya'o || on mos pa rnams da ni
ma 'brel ba legs kyi 'brel pa ni ma yin
no ||

Takasaki 248
Again he thinks as follows: "These
defilements have no power and ability.
They are powerless, of weak power.
They have no real foundation at all.
These defilements are [produced] by
incorrect discrimination. These
defilements, when they are inspected
by the real and correct perception,
cannot be excited by any means. They
should he investigated by us so that
they might not contaminate again.
Indeed, it is a good thing not to he
contaminated by defilements, not a
good thing to be contaminated.

T 1611 Rm-Zs 834b19-23


Rgvbh 50.3-5
yady aha klen liyeya tat
katha kleabandhana-baddhn
sattvn kleabandhanaprahya
dharma deayeyam | hanta vaya
klen ca na liymahe
kleabandhanaprahya ca
sattvebhyo dharma deayiyma |

Tg phi 101a6-101b1
gal te bdag on mos pa rnams da 7
'brel na | de ji ltar on mos pa'i 'chi
bas bcis pa'i sems can rnams on
mos pa'i 'chi ba spa bar bya ba'i
phyir chos bstan | 'on kya kho bos on
mos pa rnams da ya ma 'brel la |
on mos pa'i 'chi ba spa ba'i phyir
sems can rnams la 1 ya chos bstan bar
bya'o ||

Takasaki 248
If I were contaminated by defilements,
how could I teach the Doctrine for the
sake of the living beings who are bound
by the bondage of defilements, in order
to remove these bondage of
defilements ? Oh! Really, we are not
attached to defilements; therefore, we
shall teach the Doctrine to the living
beings in order to remove the bondage
of defilements.

T 1611 Rm-Zs 834b23-24


Rgvbh 50.5-7
ye punas te sasraprabandhak
kualamlasaprayukt kles tev
asmbhi sattvaparipkya leavyam
iti |

Tg phi 101b1
'khor ba'i 'brel par byed pa dge ba'i rtsa
ba da mtshus par ldan pa'i on mos
pa ga yin pa de dag da ni bdag gis
sems can yos su smin par bya ba'i
phyir 'brel bar bya'o sam mo

Takasaki 248
And moreover, in order to bring the
living beings to their maturity, we
should be attached to the defilements,
by which we are bound to the world of
transmigration, which are at the same
time endowed with the roots of
virtues".

T 1611 Rm-Zs 834b24-28


Rgvbh 50.8-10
sasra punar iha
traidhtukapratibimbakam
ansravadhtau manomaya
kyatrayam abhipretam | tad dhy
ansravakualamlbhisasktatvt
sasra |
ssravakarmaklenabhisasktatvn
nirvam api tat |

Tg phi 101b1-3
es gsus pa yin no || 'khor ba ni 'dir 2
zag pa med pa'i dbyis na khams gsum
pa'i gzugs bran yid kyi ra bin gyi lus
gsum yin par 'dod do || de ni zag pa
med pa'i dge ba'i rtsa bas mon bar
'dus byas pa'i phyir 'khor ba yin la | zag
pa da bcas pa'i las da on mos pas
mon par 'dus 3 byas pa ma yin pa'i
phyir || mya an las 'das pa ya de id
de |

Takasaki 248
.'Samsra' in the Case of Bodhisattva.
And here, the expression 'World of
transmigration' implies the three kinds
of Body made of mind in the
Immaculate Sphere, being an image
similar to thats in the Phenomenal
World. Indeed, it is the World of
Transmigration because it is
manifested under the influence of
immaculate roots of virtue. At the same
time, it is the Nirva because it is not
manifested under the influence of the
passionate Active Force and
Defilements.

T 1611 Rm-Zs 834b28-c2


Rgvbh 50.10-12
yad adhiktyha | tasmd bhagavann
asti saskto 'py a-saskto 'pi
sasra | asti sasktam apy
asasktam api nirvam iti | tatra
sasktsasktasasacittacaitasik
asamudcrayogd iyam
auddhauddhvasthty ucyate |

Tg phi 101b3-4
ga gi dba du byas nas | bcom ldan
'das de'i slad du 'dus byas pa da 'dus
ma byas pa'i 'khor ba ya mtshis la |
'dus byas pa da 'dus ma byas pa'i mya
an las 'das pa ya mchis so 4 es gsus
pa yin no || de la 'dus byas da 'dus ma
byas 'dres pa'i sems las byu ba kun tu
spyod pa da ldan pa'i phyir 'di dag pa
da ma dag pa'i gnas skabs es bya'o ||

Takasaki 248
With regard to this point, it is
said :"Therefore, O Lord, there is the
Phenomenal World, conditioned as well
as unconditioned. There is the Nirva,
conditioned as well as unconditioned".
Here, being endowed with the
manifestation of mind and mental
states mixing both, the conditioned
and the unconditioned, this is called
'the pure and impure state'.

T 1611 Rm-Zs 834c2-5


Rgvbh 50.13-15
s punar
sravakaybhijbhimukhyasagapra
jpramitbhvanay
mahkarubhvanay ca
sarvasattvadhtuparitrya
tadasktkaraad abhimukhy
bodhisattvabhmau prdhnyena
vyavasthpyate |

Tg phi 101b4-5
de ya thogs pa med pa'i es rab kyi
pha rol tu phyin pa sgom pa da | si
rje chen po 5 bsgoms pas zag pa zad
pa'i mon par es pa la mon du
phyogs pa da | sems can gyi khams
thams cad yos su bskyab pa'i don du
de mon du mi byed pa'i phyir bya
chub sems dpa'i sa mon du gyur pa la
gtso bor rnam par gag pa yin no ||

Takasaki 248
. Bodhisattva in His th Stage.
And this state is predominantly
established in the th Stage of
Bodhisattva called Abhimukhl ready
for the Enlightenment. Because, [in this
Stage], the Bodhisattva, facing the
acquisition of the Extinction of Evil
Influences through his practices of
unobstructed Highest Intellect and the
Great Compassion, still does never
realize that acquisition in order to
protect all living beings.

T 1611 Rm-Zs 834c5-25


Rgvbh 50.16-18
yathktam sravakayajnam
rabhya nagardharaam | evam eva
kulaputra bodhisattvo mahat yatnena
mahat vryea
dhaydhyayapratipatty
pacbhij utpdayati |

Tg phi 101b5-7
zag ba zad pa'i 6 es pa las brtsams te |
mi'i dper brjod pa ni ji skad gsus pa
bin te | rigs kyi bu de bin du bya
chub sems dpa' 'bad pa chen po da |
brtson pa chen po da | lhag pa'i bsam
pa brten par bsgrubs pas mon par es
pa la skyed par byed 7 do | | bsam gtan
da mon par es pa la sems yos su
sbya ba byas pa de la zag pa zad pa
mon du phyogs par 'gyur ro ||

Takasaki 248
With reference to this Wisdom for the
Extinction of Evil Influences, there is
an illustration of a castle in the
Scripture. It runs as follows:...
omission. Thus, through the
origination of the Great Intention
[towards the Nirva] by great efforts
and exertion, the Bodhisattva gives rise
to the Supernatural Faculties. Having
the mind purified by the
contemplation and Supernatural
faculties, he becomes ready for the
Extinction of Evil Influences.

T 1611 Rm-Zs 834c25-27


Rgvbh 50.18-51.3
tasya
dhynbhijparikarmaktacittasysra
vakayo abhimukhbhavati | sa
mahkarucitttpdena
sarvasattvaparitrysravakayajn
e parijaya ktv punar api
suparikarmaktacet ahym
asagaprajtpdd sravakaye
'bhimukhbhavati | evam asym
abhimukhy bodhisattvabhmv
sravakayasktkaraavaitvalbhin
o bodhisattvasya viuddhvasth
paridpit |

Tg phi 101b7-102a2
sems can thams cad yos su bskyab pa'i
don du si rje chen po'i sems bskyed
pas zag pa zad pa'i ye es yos su sbya
ba byas 1 || te | slar ya sems yos su
sbya ba byas pas sa drug pa la chags
pa med pa'i es rab skyes pa'i phyir |
zag pa zad pa la mon du phyogs par
'gyur ro || de ltar bya chub sems dpa'
bya chub sems dpa'i sa mon du gyur
pa 'di la zag pa zad pa 2 mon du byas
pa la dba thob pas ni rnam par dag
pa'i gnas skabs bstan to ||

Takasaki 248
Having cultivated the Wisdom for the
Extinction of Evil Influences in order to
rescue all living beings through the
origination of the mind of Compassion,
he, with perfectly purified mind,
produces the unobstructed Intellect in
the th Stage and again becomes ready
for the Extinction of Evil Influences. In
this way is explained the 'pure' state of
the Bodhisattva who has obtained the
power for realization of the Extinction
of Evil influences in the [th] Stage of
the Bodhisattva named Abhimukhi.

T 1611 Rm-Zs 835a6-9


Rgvbh 51.3-6
tasyaivam tman
samyakpratipannasya parn api
csym eva samyakpratipattau
sthpayiymti mahkaruay
vipratipannasattvaparitrbhipryas
ya amasukhnsvdanatay
tadupyaktaparijayasya
sasrbhimukhasattvpekay
nirvavimukhasya

Tg phi 102a2-3
de lta bu'i bdag id du ya dag par ugs
pa de gan dag kya ya dag par rtogs
pa 'di id la gag par bya'o es si rje
chen pos log par ugs pa'i sems can
yos su bskyab par 'dod 3 pa | i ba'i
bde ba'i ro mi mya bar de'i thabs la
bya bar byas pa'i 'khor ba la mon du
phyogs pa'i sems can la ltos te | mya
an las 'das pa la mon du phyogs pa |

Takasaki 248
[On the other hand], he, though having
practiced correctly for his own sake,
still wishes to save the living beings
who are on the wrong way, owing to
the Great Compassion, saying: I will
lead the others also to this true
practice. While cultivating the means
for the bliss of the Quiescence, but not
in order to taste it [by himself] he turns
his face away from Nirva, for the
sake of the living beings who are facing
the world of transmigration.

T 1611 Rm-Zs 835a9-10


Rgvbh 51.6-7
bodhya?gaparipraya dhynair
vihtya puna kmadhtau
sacintypapattiparigrahaato yvad
u sattvnm artha kartukmasya

Tg phi 102a3-4
bya chub kyi yan lag yos su rdzogs
par bya ba'i phyir bsam gtan dag gi
gnas nas slar 'dod pa'i
4 khams su bsams bin du skye ba yos
su 'dzin pas | ji srid myur du sems can
gyi don bya bar 'dod pas |

Takasaki 248
Though abiding [in the desireless
World of Form] with [ kinds of]
contemplations in order to accomplish
the factors for the acquisition of
Enlightenment, he voluntarily assumes
again the existence in the World of
Desire and wishes to work for the sake
of living beings as quickly as possible.

T 1611 Rm-Zs 835a10-11


Rgvbh 51.8-9
vicitratiryagyonigatajtakaprabhedena
pthagjantmabhvasadaranavibhut
valbhino 'viuddh-vasth paridpit |

Tg phi 102a4-5
dud 'gro'i skye gnas su gtogs pa rnam
pa du mar skya ba'i bye brag gis | so so'i
skye bo'i lus kun tu ston pa la dba
'byor pas ni ma dag pa'i gnas skabs 5
bstan pa yin no ||

Takasaki 248
[Thus] he has obtained the power for
manifesting the body of ordinary
beings by assuming various births
[even] in the form of animals. From
these points mentioned above his state
is explained as 'not perfectly pure'.

T 1611 Rm-Zs (no chi)

Rgvbh 51.10-12
apara lokrtha dharmat
prativicymm avikr jintmaja |
dyate yad avidyndhair jtydiu tad
adbhutam || 69 ||

Tg phi 102a5
tshigs su bcad pa'i don gan ni ||
rgyal sras 'gyur med chos id 'di ||
rtogs nas ma rig ldos rnams kyi ||
skye ba la sogs dag tu ni ||
mtho ba ga yin de smad do ||

Takasaki 248
. The Pure and Impure State of the
Bodhisattva in comparison with the
Ordinary Being and the Buddha.
Another interpretation of the
verse .There is another meaning of the
loka Krik, v..
The son of the Buddha, though having
understood that
This Absolute Essence is unchangeable,
Is still perceived by the ignorant
In the appearances of birth, etc.:
This is really wonderful! || 69 ||

T 1611 Rm-Zs(no chi)

Rgvbh 51.13-14ata eva jagadbandhor
upyakarue pare |
yad ryagocaraprpto dyate
blagocare || 70 ||

Tg phi 102a5-6
'phags pa'i spyod yul thob pa ga ||
byis ba'i spyod yul du 6 ston te ||
de id phyir ni 'gro ba yi ||
gen gyi thabs da si rje mchog ||

Takasaki 248
Having attained the position of the
Saints
He is nevertheless seen among
ordinary beings;
Therefore, he is, for the friends of all
the world,
The Highest Means and Compassion. ||
70 ||

T 1611 Rm-Zs (no chi)

Rgvbh 51.15-16
sarvalokavyatto 'sau na ca lokd
vinista |
loke carati lokrtham alipto laukikair
malai || 71 ||

Tg phi 102a6
de ni 'jig rten thams cad las ||
'das kya 'jig rten las ma g-yos ||
'jig rten don du 'jig rten na ||
'jig rten dri mas ma gos spyod ||

Takasaki 248
Being superior to all kinds of worlds,
He is nevertheless not apart from the
world,
He acts in the world for the sake of the
world
Without being affected by the worldly
pollution. || 71 ||

T 1611 Rm-Zs (no chi)

Rgvbh 51.17-18
yathaiva nmbhas padma lipyate
jtam ambhasi |
tath loke 'pi jto 'sau lokadharmair na
lipyate || 72 ||

Tg phi 102a6-7
ji ltar padma chu na du ||
skyes 7 pa chu yis gos pa med ||
de bin 'di ni 'jig rten du ||
skyes kya 'jig rten chos mi gos ||

Takasaki 248
Just as a lotus flower growing in the
water
Is not polluted by the latter,
Similarly, though having been born in
the world
He is never polluted by worldly
matters. || 72 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.1-2
nityjjvalitabuddhi ca
ktyasapdane 'gnivat |
ntadhynasampattipratipanna ca
sarvad || 73 ||

Tg phi 102a7
bya ba sgrub la rtag tu blo ||
me bin du ni 'bar ba da ||
i ba'i bsam gtan soms 'jug la ||
rtag tu soms par ugs pa yin ||

Takasaki 2
His intelligence is always burning like
fire
For bringing about the welfare [to the
world];
At the same time, he is always
practicing
Meditation and concentration on the
Quiescence ; || 73 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.3-4
prvvedhavat sarvavikalppagamc
ca sa |
na puna kurute yatna paripkya
dehinm || 74 ||

Tg phi 102a7-102b1
son gyi 'phen pa'i dba 1 da ni ||
rnam rtog thams cad bral ba'i phyir ||
de ni lus can smin pa yi ||
don du 'bad pa byed ma yin ||

Takasaki 2
Owing to the continuing force of the
previous life,
And because of being free from all
discriminations,
He does not use any exertion at all
For bringing the living beings to their
maturity. || 74 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.5-6
yo yath yena vaineyo manyate 'sau
tathaiva tat |
deany rpakybhy
caryayrypathena v || 75 ||

Tg phi 102b1
bstan da gzugs sku dag da ni ||
spyod da spyod lam gyis kya ru ||
ga ig ji ltar ga gis 'dul ||
des de de lta id du es ||

Takasaki 2
The Bodhisattva, knowing who is to be
trained
In what manner and by what means
[Performs it] in the proper manner:
By means of teaching, of two
apparitional forms,
By conduct [of ordinary life] or by
religious observances. || 75 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.7-8
anbhogena tasyaivam avyhatadhiya
sad |
jagaty kaparyante sattvrtha
sapravartate || 76 ||

Tg phi 102b1-2
de ltar nam 2 mkha'i mtha' klas kyi ||
'gro ba rtag tu lhun grub par ||
thogs med blo ldan de yis ni ||
sems can don ni ya dag 'jug ||

Takasaki 2
In such a way, he does always,
With no effort and with unobstructed
Wisdom,
Bring benefits for the living beings
Among the world, limitless like the sky.
|| 76 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.9-10
et gatim anuprpto bodhisattvas
tathgatai |
samatm eti lokeu sattvasatraa
prati || 77 ||

Tg phi 102b2-3
bya chub sems dpa'i tshul 'di ni ||
rjes thob de bin gegs rnams da ||
sems can ya dag sgrol ba la ||
'jig rten 3 na ni mam pa id ||

Takasaki 2
Having obtained this position,
The Bodhisattva becomes equal to the
Tathgata
On account of his act of conveying the
living beings
In various worlds, to the other shore. ||
77 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.11-12
atha co pthivy ca
gospadasydadhe ca yat |
antara bodhisattvn buddhasya ca
tadantaram || 78 ||

Tg phi 102b3
de lta mod kyi sa rdul da ||
rgya mtsho ba la rmig rjes kyi ||
khyad par ga yin sas rgyas da ||
bya chub sems dpa'i khyad de id ||

Takasaki 2
There is however a great difference
BetweenBodhisattvas and the Buddha,
Such difference as lies betweenthe
atom and the earth,
Or in [the water] in a footprint of a bull
and in the ocean. || 78 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 52.13-15
e dan lokn yathkrama
navabhi lokai pramudity
bodhisattvabhmer adha ca
sakleaparamat daamena lokena
dharmameghy bodhisattvabhmer
rdhva viuddhiparamatm
upanidhya

Tg phi 102b3-4
tshigs su bcad pa bcu po 'di rnams las
go rims bin du tshigs su bcad pa dgus
ni | bya chub 4 sems dpa'i sa rab tu
dga' ba'i 'og tu mchog tu kun nas on
mos pa id da | tshigs su bcad pa bcu
pas ni bya chub sems dpa'i sa chos kyi
sprin gyi ste du rnam par dag pa id
la ltos te |

Takasaki 2
Of these ten verses taken respectively,
[the first] verses refer to the
comparison [of the state of
Bodhisattva] with the absolute
impurity of those who rank below the
lst Stage of Bodhisattva named
Pramudita Joy, and the th verse refers
to the comparison with the supreme
purity of the Stage above the [th] Stage
of Bodhisattva named Dharmameghd
Cloud of Doctrine i.e. the Stage of the
Buddha.

T 1611 Rm-Zs
(no chi)

Rgvbh 52.15-17
samsata catur bodhisattvn
daasu bodhisattvabhmiu viuddhir
aviuddhi ca paridpit | catvro
bodhisattv prathamacitttpdika |
carypratipanna | avaivartika |
ekajtipratibaddha iti |

Tg phi 102b4-5
mdor bsdu na | sa bcu la bya chub
sems dpa' rnam pa bi po rnams 5 dag
pa da ma dag pa id du bstan to ||
bya chub sems dpa' bi ni sems da po
bskyed pa da | spyod pa la ugs pa da
| phyir mi ldog pa da | skye ba gcig gis
thogs pa'o ||

Takasaki 2
[In comparison with the states, both
below and above], there is explained in
brief the purity and impurity of the
four kinds of Bodhisattvas in the Stages
of Bodhisattva. The four kinds of
Bodhisattvas are as follows: He who has
resolved upon the acquisition for the
first time; He who is practising the way
towards the acquisition; He who has
ascended the irreversible stage, and; He
who is expected to be the Buddha in
the next birth.

T 1611 Rm-Zs
(no chi)

Rgvbh 52.18-20
tatra prathamadvitybhy
lokbhym andiklikam
adaprvaprathamalokottaradharma
tprativedht pramudity bhmau
prathamacitttpdikabodhisattvagaa
viuddhilakaa paridpitam |

Tg phi 102b5-6
de la tshigs su bcad pa da po da gis
pas ni sa da po rab tu dga' ba 6 la thog
ma med pa'i dus nas son ma mtho ba
| 'jig rten las 'das pa'i chos id mtho
ba'i phyir sems da po bskyed ba'i bya
chub sems dpa'i yon tan yos su dag
pa'i mtshan id bstan to ||

Takasaki 2
Here, by the first and second verses,
there are explained the pure
characteristics of qualities of the
Bodhisattva who is abiding on the
Stage of Pramuditd resolving upon the
acquisition for the first time, because
[in this stage] he has understood the
highest supermundane Essence which
had never been seen before since
beginningless time.

T 1611 Rm-Zs
(no chi)

Rgvbh 52.20-53.2
trityacaturthbhy lokbhym
anupaliptacarycarad vimal
bhmim updya | yvad
dragamy bhmau
carypratipannabodhisattvaguaviud
dhilakaa paridpitam |

Tg phi 102b6-7
tshigs su bcad pa gsum pa da bi pas
ni dri ma med pa'i sa nas bzu ste | 7 mi
g-yo pa'i bar gyis la e bar ma gos pa'i
spyad pa spyod pa'i phyir | spyod pa la
ugs pa'i bya chub sems dpa'i yon tan
rnam par dag pa'i mtshan id bstan to
||

Takasaki 2
By the third and the fourth verses,
there are explained the pure
characteristics of qualities of the
Bodhisattva who is practising the way
to the acquisition in the Stages
beginning with [the nd named] Vimald
up to [the th named] Ddramgamd
FarGoing, because [in these stages] he
practises the unpolluted practices.

T 1611 Rm-Zs
(no chi)

Rgvbh 53.2-3
pacamena lokena
nirantaramahbodhisamudgamapray
ogasamdhiu vyavasthitatvd
acaly bhmv
avaivartikabodhisattvaguaviuddhila
kaa paridpitam |

Tg phi 102b7-103a1
tshigs su bcad pa la pas ni sa mi g-yo
ba la rgyun mi 'chad par bya chub
chen po 'thob pa'i sbyor ba'i 1 || ti e
'dzin la legs par gnas pa'i phyir | phyir
mi ldog pa'i bya chub sems dpa'i yon
tan rnam par dag pa'i mtshan id bstan
to ||

Takasaki 2
By the th verse, there are explained the
pure characteristics of qualities of the
Bodhisattva who has got the
irreversible state in the [th] Stage
named Acald Immovable, because [in
this stage] be has firmly stood in the
meditation as the practice immediately
connected with the acquisition of the
Great Enlightenment.

T 1611 Rm-Zs
(no chi)

Rgvbh 53.4-6
ahena saptamenamena ca
lokena
sakalasvaparrthasapdanpyanih
gatasya buddhabhmyekacaram
ajanmapratibaddhatvd
anuttaraparambhisabodhiprpter
dharmameghy bodhisattvabhmv
ekajtipratibaddhabodhisattvaguavi
uddhilakaa paridpitam |

Tg phi 103a1-3
tshigs su bcad pa drug pa da bdun pa
da brgyad pas ni bya chub sems dpa'i
sa chos kyi sprin la ra da 2 gan gyi
don grub pa'i thabs mtha' dag mthar
phyin pa | sas rgyas kyis la skye ba tha
ma gcig gis thogs pa bla na med pa
mon par rdzogs par bya chub pa
mchog thob pa'i phyir skye ba gcig gis
thogs pa'i bya chub sems dpa'i yon
tan yos su dag pa'i mtshan id bstan 3
to ||

Takasaki 2
By the th, th and th verses, there are
explained the pure characteristics of
qualities of the Bodhisattva who is
abiding on the th Stage named
Dharmamegha, being expected to be
the Buddha in the next birth, because
[in this last stage] he, having attained
the ultimate point of means for
fulfilling all the benefits for his own as
well as for others, is connected with
the Stage of the Buddha by one and the
last birth on account of the acquisition
of the Supreme Perfect Enlightenment.

T 1611 Rm-Zs
(no chi)

Rgvbh 53.6-8
navamena daamena ca lokena
parrtham tmrtha crabhya
nihgatabodhisattvatathgatayor
guaviuddher avieo viea ca
paridpita |

Tg phi 103a3
tshigs su bcad pa dgu pa da bcu pas ni
gan gyi don da | ra gi don las
brtsams te mthar phyin pa'i bya chub
sems dpa' da | de bin gegs pa'i yon
tan khyad par med pa da | khyad par
da bcas pa bstan to ||

Takasaki 2
By the th and th verses, there are
explained the equality and difference
betweenthe purity of qualities of the
Bodhisattva who has reached the
ultimate point with regard to the aim
of others and of his own, and that of
the Buddha's qualities.

T 1611 Rm-Zs 835a12-17






Rgvbh 53.9-13
tatra suviuddhvasthym
avikrrtham rabhya loka |
ananyathtmkayadharmayogato
jagaccharayo 'naparntakoi |
saddvayo 'sv avikalpakatvato
'vinadharmpy aktasvabhvata ||
79 ||

Tg phi 103a3-4
de la in tu rnam par dag 4 pa'i gnas
skabs na rnam par 'gyur ba med pa las
brtsams te tshigs su bcad pa |
gan 'gyur min bdag mi zad chos ldan
phyir ||
'gro skyabs phyi ma'i mtha' med mur
thug phyir ||
de ni rtag tu gis med mi rtog phyir ||
'jig med chos kya ma byas ra bin
phyir ||

Takasaki 2
C Unchangeability in the Perfectly Pure
State.
Now, we have one loka with reference
to the meaning of 'unchangeability' in
the perfectly pure state [of the
Buddha]. Krik
This [Essence of the Buddha] is of
unalterable nature
Because it is endowed with
inexhaustible properties,
It is the refuge of the world
Because it has no limit in the future ;
It is always non-dual
Because it is indiscriminative,
Also it is of undestructible nature
Because its own nature is not created
[by conditions]. || 79 ||

T 1611 Rm-Zs 835a18-20




Rgvbh 53.14-16
anena ki darayati | na jyate na
mriyate bdhyate no na jryate |
sa nityatvd dhruvatvc ca ivatvc
chvatatvata || 80 ||

Tg phi 103a5 5
'dis ci bstan e na |
skye ba med ci 'chi ba med ||
gnod med rga ba med pa ste ||
de ni rtag da brtan phyir da ||
i ba'i phyir da g-yu dru phyir ||

Takasaki 2
What is shown by this loka?
It is not born, nor does it die;
It does not suffer [from illness], nor is it
decrepit.
Because it is eternal,
Everlasting, quiescent and constant. ||
80 ||

T 1611 Rm-Zs 835a21-23




Rgvbh 53.17-18
na jyate sa nityatvd tmabhvair
manomayai |
acintyaparimena dhruvatvn
mriyate na sa || 81 ||

Tg phi 103a5-6
de ni yid kyi ra bin gyi ||
lus kyi skye med rtag pa'i phyir ||
bsam gyis mi khyab bsgyur ba yi ||
'chi 'pho brtan 6 phyir de mi 'chi ||

Takasaki 2
Being eternal, it is not born
Even with [the form of] the Body made
of mind,
Being everlasting, it does not die
Even with the Inconceivable
Transformation. || 81 ||

T 1611 Rm-Zs 835a24-25



Rgvbh 54.1-2
vsanvydhibhi skmair bdhyate
na ivatvata |
ansravbhisaskrai vatatvn na
jryate || 82 ||

Tg phi 103a6
bag chags phra mo'i nad rnams kyis ||
gnod med i ba id kyi phyir ||
zag med mon par 'dus byas kyis ||
g-yu dru phyir na rga ba med ||

Takasaki 2
Being quiescent, it has no suffering
From the illness of subtle defiling
forces,
And, being constant, it does not
become decrepit
By the accumulation of the Passionless
Active Force. || 82 ||

T 1611 Rm-Zs 835a26-28


Rgvbh 54.1-4
sa khalv ea tathgatadhtur
buddhabhmv
atyantavimalaviuddhaprabhsvaraty
svapraktau sthita prvntam
updya nityatvn na punar jyate
manomayair tmabhvai |

Tg phi 103a6-7
in tu dri ma med ci rnam par dag pa
'od gsal ba ra gi ra bin sas rgyas
kyis la rnam par gnas pa de 7 bin gegs
pa'i khams de ni son gyi mtha' e bar
bzu nas | yid kyi ra bin gyi lus kyis
skye ba ya ma yin te | rtag pa'i phyir
ro ||

Takasaki 2
Indeed, this Essence of the Tathgata,
in case it is abiding on the Stage of the
Buddha which is absolutely
immaculate, pure and radiant by its
own nature, is 'eternal' in regard to its
beginning. Therefore, it is never born
even in the form of Body made of mind.

T 1611 Rm-Zs 835a28-b1


Rgvbh 54.4-6
aparntam updya dhruvatvn na
punar mriyate 'cintyaprimiky
cyuty | prvparntam updya
ivatvn na punar bdhyate
'vidyvsabhmiparigrahea |

Tg phi 103a7-103b1
phyi ma'i mtha' e bar bzu nas bsam
gyis mi khyab par yos su bsgyur ba'i
'chi 'pho bas 'chi ba ma yin te | brten
pa'i 1 phyir ro || son da phyi ma'i
mtha' e bar bzu nas | ma rig pa'i bag
chags kyis yos su 'dzin pas gnod pa
ya ma yin te |

Takasaki 2
Being 'everlasting' in regard to its end,
it does not die in the manner of the
inconceivable Transformation. Being
'quiescent' in regard to both, beginning
and end, it never suffers from illness
depending on the Dwelling Place of
Ignorance.

T 1611 Rm-Zs 835b1-2



Rgvbh 54.6-7
ya caivam anarthpatita sa
vatatvn na punar jryaty
ansravakarmaphalaparimena |

Tg phi 103b1-2
i ba'i phyir ro || de ltar don med pas
ma phog pa ga yin pa de ni g-yu
dru id kyi phyir zag pa med pa'i las
kyi 'bras bu yos su smin 2 par rga ba
ya ma yin na ||

Takasaki 2
Thus, not falling into misery, it is
'constant' , and consequently never
becomes decrepit through the
transformation brought about by the
Passionless Active Force.

T 1611 Rm-Zs 835b2-5


Rgvbh 54.8-9
tatra dvbhym atha dvbhy
dvbhy dvbhy yathkramam |
padbhy nityatdyartho vijeyo
'saskte pade || 83 ||

Tg phi 103b2
de la tshig gis de bin gis ||
gis da gis kyis go rims bin ||
'dus ma byas kyi dbyis la ni ||
rtag pa la sogs don es bya ||

Takasaki 2
Here, the meaning of Eternity, etc.
In regard to the immutable Sphere
Is to be known, respectively,
By each couple of terms. || 83 ||

T 1611 Rm-Zs 835b6-8



Rgvbh 54.10-11
tad em asasktadhtau catur
nityadhruvaivavatapadn
yathkramam ekaikasya padasya
dvbhy dvbhym
uddeanirdeapadbhym
arthapravibhgo yathstram
anugantavya |

Tg phi 103b2-4
de la 'dus ma byas kyi dbyis la rtag pa
da | brtan pa da | i ba da | g-yu 3
dru gi tshig 'di rnams las go rims ji lta
ba bin tshig re re'i don bstan pa da |
bad pa'i tshig gis gis rnam par dbye
ba ni mdo ji lta ba bin es par bya'o ||
mi zad yon tan da ldan phyir || gan
'gyur med bdag rtag pa'i don || mtha' yi
mu da mtshus 4 pa'i phyir || skyabs
kyi bdag id brtan pa'i don || rnam par
mi rtog ra bin phyir || gis med chos
id i ba'i don || ma bcos yon tan id
phyir ni || 'jig med don ni g-yu dru
id ||

Takasaki 2
Of these four terms, namely 'eternal',
'everlasting', 'quiescent' and 'constant',
the distinction of the meaning of each
term in regard of the Immutable
Sphere is to be understood by each
couple of terms showing 'statement'
and 'explanation', respectively,
according to the Scripture.

T 1611 Rm-Zs 835b8-13


Rgvbh 54.12-15
yad ha |
nityo 'ya riputra dharmakyo
'nanyatvadharmkayadharmatay |
dhruvo 'ya riputra dharmakyo
dhruvaarao 'parntakoisamatay |
ivo 'ya riputra
dharmakyo'dvayadharmvikalpadhar
matay |
vato 'ya riputra dharmakyo
'vinadharmktrimadharmatayti |

Tg phi 103b4-6
ji skad du | ri'i bu mi zad pa'i chos
id kyis na gan du mi 'gyur 5 ba'i chos
kyi sku 'di ni rtag pa'o || ri'i bu phyi
ma'i mtha'i mu da mtshus pa id
kyis bstan pa'i skyabs su gyur pa'i chos
kyi sku 'di ni brtan pa'o || ri'i bu
rnam par mi rtog pa id kyis gis su
med pa'i chos kyi sku 'di ni i ba'o ||
ri'i bu ma bcos pa'i chos id 6 kyis 'jig
pa med pa'i chos kyi sku 'di ni g-yu
dru o es gsus pa yin no ||

Takasaki 2
It is said as follows: "This Absolute
Body, O riputra, is Eternal since it is
of unalterable nature through its
inexhaustible properties. This Absolute
Body, O riputra, is Everlasting, the
everlasting refuge, because it exists as
far as the farthest limit. Being of
indiscriminative nature, O riputra,
this Absolute Body is Quiescent, of
nondualistic nature. Being of uncreated
nature, O riputra, this Absolute Body
is Constant, of undestructible
character".

T 1611 Rm-Zs 835b14-18




Rgvbh 55.1-6
asym eva viuddhvasthym
atyantavyavadnanihgamanalaka
asya
tathgatagarbhasysabhedrtham
rabhya loka |
sa dharmakya sa tathgato yata
s tad ryasatya paramrthanirvtti |
ato na buddhatvamte 'rkaramivad
guvinirbhgataysti nirvti || 84 ||

Tg phi 103b6-7
in tu rnam par dag pa mthar phyin
pa'i de bin gegs pa'i si po'i rnam
par dag pa'i gnas skabs 'di id la dbye
ba med pa'i don las brtsams te tshigs su
bcad pa |
ga phyir da 7 ni chos sku de ni de bin
gegs ||
de ni 'phags pa'i bden pa don dam mya
an 'das ||
de phyir i da zer bin yon tan dbyer
med pas ||
sas rgyas id las ma gtogs mya an
'das pa med ||

Takasaki 2
X ASAMBHEDA
The Essence of the Tathgata
characterized as having reached the
ultimate point of perfect purification in
this pure state is of undifferentiated
nature. With reference to this meaning
of 'undifferentiation' we have one
loka. Krik
It is the Absolute Body, it is the
Tathgata,
Also it is the Holy Truth, the Highest
Nirva;
Therefore, being indivisible from
qualities like the sun with its rays,
There is no Nirva, apart from the
Buddhahood. || 84 ||

T 1611 Rm-Zs 835b19-21




Rgvbh 55.7-9
tatra prvalokrdhena ki darayati |
dharmakydiparyy veditavy
samsata |
catvro 'nsrave dhtau
caturarthaprabhedata || 85 ||

Tg phi 103b7-104a1
de la tshigs su bcad pa phyed sa mas ci
ston e na |
mdor na 1 || zag med dbyis la ni ||
don gyi rab tu dbye ba bis ||
chos kyi sku la sogs pa yi ||
rnam gras bir ni reg par bya ||

Takasaki 2
. Synonyms of the Essence of the
Tathgata.
Here, what is shown by the former half
of the loka ?
It should be known, in brief,
There are synonyms, the Absolute Body
and others
Since [the Germ] in the Immaculate
Sphere
Has four meanings from different
aspects. || 85 ||

T 1611 Rm-Zs 835b22-24


Rgvbh 55.10-11
samsato 'nsrave dhtau
tathgatagarbhe caturo 'rthn
adhiktya catvro nmaparyy
veditavy | catvro 'rth katame |

Tg phi 104a1-2
mdor bsdu na zag pa med pa'i dbyis
de bin gegs pa'i si po la don bi'i
dba du byas nas mi gi rnam gras
bir 2 rig par bya'o || don bi ga e na |

Takasaki 2
In short, there are four meanings in
regard to the Matrix of the Tathgata
as the Immaculate Sphere or Essence.
In accordance with these meanings,
there should be known synonyms.
Then which are the meanings?

T 1611 Rm-Zs 835b24-26




Rgvbh 55.12-13
buddhadharmvinirbhgas
tadgotrasya tathgama |
ammoadharmitvam
dipraktintat || 86 ||

Tg phi 104a2
sas rgyas chos dbyer med pa da ||
de rigs de bin thob pa da ||
brdzun med slu med chos id da ||
gdod nas ra bin i id do ||

Takasaki 2
It is indivisible from the Buddha's
Properties,
Its Germ has been perfected as it is,
It is not of false, deceptive nature,
And it is quiescent from the very
outset. || 86 ||

T 1611 Rm-Zs 835b27-29


Rgvbh 55.14-15
buddhadharma^avinirbhga^artha |
yam adhiktya^uktam | anyo
bhagavas tathgatagarbho
gagnadvlukvyativttair
avinirbhgair amuktajair acintyair
buddhadharmair iti |

Tg phi 104a2-3
sas rgyas kyi chos rnam par dbye ba
med pa'i don ni ga gi dba du mdzad
nas | 3 bcom ldan 'das de bin gegs pa'i
si po ni rnam par dbye ba med pa |
bral mi es pa | bsam gyis mi khyab pa'i
sas rgyas kyi chos ga g'i klu gi bye
ma las 'das pas mi sto pa'o es gsus
so ||

Takasaki 2
The first meaning: [the Essence of the
Buddha] is indivisible from the
Buddha's properties. With reference to
this meaning, it is said as follows "Lord,
the Matrix of the Tathgata is not
empty [because it is endowed] with the
Buddha's Properties which are
inconceivable, indivisible, inseparable
[from Wisdom] and are greater in
number than the sands of the Gaiiga".

T 1611 Rm-Zs 835b29-c2


Rgvbh 55.15-17
tadgotrasya prakter
acintyaprakrasamudgama^artha |
yam adhiktya^uktam |
ayatanaviea sa tda
parapargato 'ndikliko
dharmatpratilabdha iti |

Tg phi 104a3-4
de'i rigs ra bin gyis bsam gyis mi
khyab pa'i rnam pa thob 4 pa'i don ni
ga gi dba du mdzad nas | brgyud nas
'os pa'i thog ma med pa'i chos id
thob pa de ni skye mched drug gi
khyad par de 'dra ba yin no es gsus
pa yin no ||

Takasaki 2
The second meaning: Its Germ, i.e. the
Innate Nature has been perfected in an
inconceivable manner. With reference
to this point, it is said as follows :"[This
Germ], having attained the Absolute
Essence, has come down since
beginningless time from one existence
to another existence assuming various
forms consisting of six organs of
cognitions, i.e. in the form of various
living beings".

T 1611 Rm-Zs 835c2-5


Rgvbh 55.17-19
am^amoa^artha | yam
adhiktya^uktam | tatra
paramrthasatya yad idam
amoadharmi nirvam | tat kasmd
dheto | nitya tadgotra
samadharmatay^iti |

Tg phi 104a4-5
brdzun pa med pa da slu ba med pa'i
don ni ga gi dba du mdzad nas | de la
don dam pa'i bde na pa ni 5 mi slu ba'i
chos can gyi mya an las 'das pa ni ga
yin pa ste | de ci'i phyir e na | rigs de
ni gtan du i ba'i chos id kyis na rtag
pa'o es gsus pa yin no ||

Takasaki 2
The third meaning: It is not of false,
deceptive nature. With reference to
this point, it is said as follows :"Here,
that which is the Highest Truth is
Nirva, whose nature is undeceptive.
For what reason? Because the Germ is
eternal by its being quiescent".

T 1611 Rm-Zs 835c5-9


Rgvbh 55.19-56.1
atyanta^upaama^artha | yam
adhiktya^uktam | dipariirvtta eva
tathgato 'rhan samyaksabuddho
'nutpanno 'niruddha iti | eu caturv
artheu yathsakhyam ime catvro
nmaparyy bhavanti |

Tg phi 104a5-6
gtan du e bar i ba'i don ni ga gi
dba du mdzad nas | de bin gegs pa
dgra bcom pa ya dag par 6 rdzogs pa'i
sas rgyas ni gdod ma nas yos su mya
an las 'das pa id de | skye ba med pa
'gag pa med pa'o es gsus so || don
bin po 'di dag la ni go rims ji lta ba
bin du mi gi rnam gras 'di bir 'gyur
te |

Takasaki 2
The fourth meaning: It is of the nature
of absolute quiescence. With reference
to this point, it is said as follows :Being
in Nirva from the very outset, the
Tathgata, the Arhat, ie Perfectly
enlightened One is of neither
origination nor destruction. For these
four meanings, there are four
synonyms, namely, the Absolute Body;
the Tathgata; the Highest Truth, and
the Nirva, respectively.

T 1611 Rm-Zs 835c9-14


Rgvbh 56.1-6
tad yath dharmakyas tathgata
paramrthasatya nirvam iti | yata
evam ha | tathgatagarbha iti
riputra dharmakyasyaitad
adhivacanam iti | na^anyo bhagavas
tathgato 'nyo dharmakya |
dharmakya eva bhagavas tathgata
iti | dukhanirodhanmn bhagavann
evaguasamanvgatas
tathgatadharmakyo deita iti |
nirvadhtur iti bhagavas
tathgatadharmakyasyaitad
adhivacanam iti |

Tg phi 104a6-104b2
'di lta ste | chos kyi sku da | de bin 7
gegs pa da | don dam pa'i bden pa
da | mya an las 'das pa es bya ba ste
| ga gi phyir 'di skad ces | ri'i bu de
bin gegs pa'i si po es bya ba 'di ni
chos kyi sku'i tshig bla dags so es bya
ba da | bcom ldan 'das de bin gegs
pa gan la | 1 chos kyi sku gan pa ni
ma lags kyi | bcom ldan 'das chos kyi
sku id de bin gegs pa lags so es bya
ba da | bcom ldan 'das sdug bsal 'gog
pa es bgyi ba yon tan 'di lta bu da
ldan pa'i de bin gegs pa'i chos kyi
skur bstan to es bya ba da | 2 bcom
ldan 'das mya an las 'das pa'i dbyis
es bgyi ba 'di ni de bin gegs pa'i chos
kyi sku'i tshig bla dgas lags so es gsus
pa yin no ||

Takasaki 2
It is said as follows :"The Matrix of the
Tathgata, riputra, is the name for
the Absolute Body. "Lord, the
Tathgata and the Absolute Body, these
both are not different from each other.
The Absolute Body is, Lord, nothing but
the Tathgata". "Under the name of the
Extinction of the Suffering, Lord, there
is indicated the Absolute Body of the
Tathgata, being endowed with such
properties". "The Sphere of the
Nirva, Lord, is the name for the
Absolute Body of the Tathgata".

T 1611 Rm-Zs 835c14-17




Rgvbh 56.7-9
tatra^aparea loka^ardhena ki
darayati |
sarva^kra^abhisabodhi
savsanamala^uddhti |
buddhatvam atha nirvam advaya
paramrthata || 87 ||

Tg phi 104b2-3
de la tshigs su bcad pa phyed phyi mas
ci bstan e na |
rnam kun mon par bya chub da ||
dri ma bag chags 3 bcas spas pa ||
sas rgyas mya an 'das pa ni ||
dam pa'i don du gis med id ||

Takasaki 2
. The Point: Buddhahood is Nirva.
Now, what is shown by the latter half
of the loka?
Being the Perfect Enlightenment in all
aspects,
And being the removal of pollutions
along their root,
Buddhahood and Nirva
Are one and the same in the highest
viewpoint. || 87 ||

T 1611 Rm-Zs 835c18-20


Rgvbh 56.10-11
yata ete catvro
'nsravadhtuparyys
tathgatadhtv ekasminn abhinne
'rthe samavasaranti | ata em
eka^arthatvd
advayadharmanayamukhena

Tg phi 104b3-4
ga gi phyir zag pa med pa'i dbyis kyi
rnam gras bi po 'di dag de bin gegs
pa'i khams kyi don gcig la ya dag par
'du ba de'i phyir | 'di dag don gcig pas 4
gis su med pa'i chos kyi tshul gyi sgo
nas

Takasaki 2
These four synonyms of the
Immaculate Essence converge into the
undifferentiated meaning of the
Essence of the Tathgata. Therefore,
these four are one in their sense, and
hence, by means of the Doctrine of
nonduality, the following fact is to be
known.

T 1611 Rm-Zs 835c20-23


Rgvbh 56.11-13
yac ca
sarva^krasarvadharma^abhisabod
hd buddhatvam ity ukta yac ca
mah^abhisabodht
savsanamalaprahn nirvam ity
uktam etad ubhayam ansrave dhtv
advayam iti draavyam abhinnam
acchinnam |

Tg phi 104b4-5
chos thams cad rnam pa thams cad du
mon par rdzogs par bya chub pa'i
phyir sas rgyas id ces brjod pa ga
yin pa da | lhan cig mon par rdzogs
par bya chub pas bag chags da bcas
pa'i dri ma spas pa'i phyir mya an 5
las 'das pa es brjod pa 'di gis ka ya
zag pa med pa'i dbyis la dbyer med
bcad du med de | gis su med do es
bya bar blta bar bya'o ||

Takasaki 2
Namely, that which is called
'Buddhahood' because of its Perfect
Enlightenment regarding all kinds of
phenomena, and that which is called
'Nirva' because of its removal of
pollutions along with their remaining
forces which takes place
simultaneously with the Perfect
Enlightenment, these two are non-
dual, indivisible and inseparable in the
Immaculate Sphere.

T 1611 Rm-Zs 835c23-25




Rgvbh 56.14-15
sarva^krair asakhyeyair acintyair
amalair guai |
abhinnalakao moko yo moka sa
tathgata iti ||

Tg phi 104b5-6
rnam pa thams cad gras med pa ||
bsam med dri med yon tan da ||
dbyer med mtshan id thar pa ste ||
thar pa 6 ga de de bin gegs ||
es bya ba 'di ni ji skad du | dgra bcom
pa da ra sas rgyas kyi mya an las
'das pa'i dba du mdzad nas | bcom
ldan 'das mya an las 'das pa es bgyi
ba 'di ni |

Takasaki 2
[So it is said] :
"Liberation is of the characteristic
Indivisible from the properties, which
are Of all kinds, innumerable,
unthinkable and immaculate ; This
Liberation, that is the Tathgata". Also,
it is said in the Scripture with
reference to the Nirva of the Arhat
and Pratyekabuddha:
"[Here], O Lord, the Nirva is merely a
means used by the Tathgata".

T 1611 Rm-Zs 835c26-836a2


Rgvbh 56.16-18
yad uktam
arhatpratyekabuddhaparinirvam
adhiktya | nirvam iti bhagavann
upya ea tathgatnm iti | anena
drgha^adhvaparirntnm
aavmadhye nagaranirmavad
avivartana^upya ea
dharmaparamevar
samyaksabuddhnm iti paridpitam
|

Tg phi 104b6-7
de bin gegs pa rnams kyi thabs lags
so es gsus 7 ba yin te | 'dis ni lam ri
pos dub pa rnams la 'brog dgon pa'i
dbus su gro khyer sprul pa bin du 'di
ni chos kyi dba phyug dam pa ya dag
par rdzogs pa'i sas rgyas rnams kyi mi
ldog pa'i thabs yin no es bstan pa yin
no ||

Takasaki 2
By this passage it is explained that this
[Nirva of the Arhats and the
Pratyekabuddhas] is a means made by
the Perfectly Enlightened Ones who
have the highest Controlling Power on
[all] phenomena in order to protect
them i.e. Arhats and Pratyekabuddhas
against retreat; it is just like the
illusory city in the forest made for the
travellers who are tired after their long
way [in order to encourage them].

T 1611 Rm-Zs 836a2-4


Rgvbh 56.18-57.2
nirva^adhigamd bhagavas
tathgat bhavanty arhanta
samyaksabuddh
sarva^aprameya^acintyaviuddhinih
gataguasamanvgat iti |

Tg phi 104b7-105a1
bcom ldan 'das de bin 1 || gegs pa
dgra bcom pa ya dag par rdzogs pa'i
sas rgyas rnams ni mya an las 'das pa
thob pa'i phyir | thams cad gal du med
pa | bsam gyis mi khyab pa | rnam par
dag pa'i mthar phyin pa'i yon tan da
ldan pa'o

Takasaki 2
[On the other hand] it is said: :"By
reason of having attained Nirva, O
Lord, the Tathgatas, the Arhats, the
Perfectly Enlightened Ones are
endowed with properties showing the
ultimate point of the entireness,
immeasurebility, inconceivability and
purity".

T 1611 Rm-Zs 836a4-7


Rgvbh 57.2-5
anena
caturkraguanipatsvasabhinnalak
aa nirvam adhigamya
tadtamak samyaksabuddh
bhavanti^iti | buddhatvanirvayor
avinirbhgaguayogd buddhatvam
antarea kasyacin nirva^adhigamo
na^asti^iti paridpitam |

Tg phi 105a1-3
es bya ba ni yon tan rnam pa 2 bi
grub pa da | dbyer med pa'i mtshan
id mya an las 'das pa thob pas | de'i
bdag id ya dag par rdzogs pa'i sas
rgyas su 'gyur ba'i phyir na sas rgyas
da mya an las 'das pa dag rnam par
dbye ba med pa'i yon tan da ldan pa'i
phyir na sas rgyas id med par 'ga' 3
ya mya an las 'das pa thob pa med do
es bstan pa yin no ||

Takasaki 2
By this passage it is explained that,
having realized the Nirva which is
characterized as being inseparable
from the accomplishment of properties
of four kinds, the Perfectly Enlightened
Ones identify themselves with Nirva;
therefore, as both of these,
Buddhahood and Nirva, are endowed
with inseparable properties, no one can
realize Nirva apart from
Buddhahood..

T 1611 Rm-Zs 836a8-10


Rgvbh 57.6-7
tatra tathgatnm ansrave dhtau
sarva^kravara^upetanyat^abhini
rhrata citrakaradntena
guasarvat veditavy |

Tg phi 105a3
de la zag pa med pa'i dbyis la rnam pa
thams cad kyi mchog da ldan pa'i sto
pa id mon par bsgrubs pas de bin
gegs pa rnams kyi yon tan thams cad
pa id ni ri mo mkhan gyi dpes rig par
bya ste |

Takasaki 2
The Parable of the Painters.
Now, in the Immaculate Sphere, the
Buddhas are possessed of all kinds of
properties since they have
accomplished the Non-substantiality
endowed with all sorts of excellency.
This is here to be known through the
illustration of the painters.

T 1611 Rm-Zs 836a11-12



Rgvbh 57.8-9
anyonyakual yadvad bhaveyu
citralekhak |
yo yad aga prajnyt tad anyo
na^avadhrayet || 88 ||

Tg phi 105a3-4
ji 4 ltar ri mo 'dri byed pa ||
gan da gan la mkhas pa dag ||
ga ig yan lag ga es pa ||
de gan des zin med par 'gyur ||

Takasaki 2
Suppose there were some painters,
[Each of them] expert in, a different
sphere,
So that whatever skill possessed by one
of them,
The others could not understand. || 88 ||

T 1611 Rm-Zs 836a13-14



Rgvbh 57.10-11
atha tebhya prabh rj prayacched
dyam jay |
sarvair eva^atra yumbhi kry
pratiktir mam || 89 ||

Tg phi 105a4-5
des na 'di la khyed kun gyis ||
a yi gzugs ni gyis ig ces ||
ma' bdag rgyal pos de dag la ||
bka' yis ras ni byin pa 5 da ||

Takasaki 2
Then a mighty king would give them
A painting cloth with the following
commandment:
On this [cloth] ye all should draw my
portrait. || 89 ||

T 1611 Rm-Zs 836a15-16



Rgvbh 57.12-13
tatas tasya pratirutya yujera
citrakarmai |
tatraiko vyabhiyuktnm
anyadeagato bhavet || 90 ||

Tg phi 105a5
de las de ni thos gyur te ||
ri mo'i las la rab sbyor ro ||
de la mon par sbyor rnams las ||
gcig cig yul gan so gyur na ||

Takasaki 2
Then the painters, having promised [to
the king],
Would start their work of painting.
Of these [painters] engaged in this
work,
One would have gone abroad. || 90 ||

T 1611 Rm-Zs 836a19-20



Rgvbh 57.14-15
dea^antaragate tasmin pratim
tadviyogata |
na s sarva^a?gasapr bhaved ity
upam kt || 91 ||

Tg phi 105a5-6
de ni yul gan so bas na ||
de ma tsha phyir ri mo de ||
yan lag thams cad yos rdzogs par ||
mi 'byu bin 6 es dper byas so ||

Takasaki 264
Because of his absence during his
This picture would remain
Without the completion of all parts;
Thus the parable is made. || 91 ||

T 1611 Rm-Zs 836a21-24





Rgvbh 57.16-17
lekhak ye tadkr
dnalakama^daya |
sarva^kravara^upet nyat
pratima^ucyate || 92 ||

Tg phi 105a6
de rnams 'dri byed ga dag yin ||
sbyin da tshul khrims bzod la sogs ||
rnam pa kun gyi mchog ldan pa ||
de la mon par sbyin rnams kyis ||
sto pa id ni gzugs su brjod ||

Takasaki 264
The painters who are meant here are
Charity, Morals, Patience and other
dispositions,
Being endowed with all kinds of these
excellencies,
The Non-substantiality is called the
picture. || 92 ||

T 1611 Rm-Zs 836a25-b9


Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 836b10-13


Rgvbh 57.18-20
tatraim eva dna^dnm ekaikasya
buddhaviaya^aparyantaprakrabheda
bhinnatvdaparimitatva veditavyam
| sakhyprabhvbhym acintyatvam
|
mtsarya^divipakamalavsan^apak
aritatvd viuddhiparamatvam iti |

Tg phi 105a6-7
de la sbyin pa la sogs pa 'di dag id las
re re ya sas 7 rgyas kyi yul la mtha'
yas par rnam pa'i rab tu dbye bar tha
dad pa'i phyir tshad med par rig par
bya'o || gras da mthu dag gis ni bsam
gyis mi khyab pa id do || ser sna la
sogs pa mi mthun pa'i phyogs kyi bag
chags bsal ba'i phyir ni rnam par dag
pa mchog id do ||

Takasaki 264
Here, of these [excellent virtues],
charity and the rest, each one is
differentiated into limitless varieties in
accordance with the Buddha's Sphere
[of activity]. Therefore, it should be
known as 'immeasurable'. On account
of its number and power, it should be
known as being 'inconceivable' and,
having exterminated the remaining
force of pollutions, by its enemies, in
the form of' envy " etc., [each virtue] is
to be known as being 'pure'.

T 1611 Rm-Zs 836b13-17


Rgvbh 57.20-58.2
tatra
sarva^kravara^upetanyatsamdh
imukhabhvanay^anutpattikadharma
lbhd acaly bodhisattvabhmv
avikalpanichidranirantarasvarasavhi
mrgajnasanirayea
tathgatnmansrave dhtau
guasarvat samudgacchati |

Tg phi 105a7-105b2
de 1 la rnam pa thams cad kyi mchog
da ldan pa'i sto pa id kyi ti e
'dzin gyi sgo bsgoms pas mi skye ba'i
chos id thob pa'i phyir | bya chub
sems dpa'i sa mi g-yo ba rnam par mi
rtog pa skyon med pa rgyun mi 'cad par
ra gi a gis 'jug pa'i lam es pa la
brten pas na zag pa 2 med pa'i dbyis la
de bin gegs pa rnams kyi yon tan
thams cad pa id ya dag par 'grub po
||

Takasaki 264-265
Now, through practice by means of
Meditation on the Non-substantiality
endowed with all sorts of excellencies,
the Non-origination of [all] the
elements is realized. Because of this
realization, [Bodhisattvas can] ascend
to their 8th Stage called Acal
(Immovable), where they can get the
knowledge of the Path which is
indiscriminative, faultless, without any
break and bearing its own taste. On the
basis of this knowledge, the entireness
of Buddhas' properties in the
Immaculate Sphere is completed.

T 1611 Rm-Zs 836b17-23


Rgvbh 48.2-5
sdhumaty bodhisattvabhmv
asakhyeyasamdhidhramukhasa
mudrair
aparimabuddhadharmaparigrahaj
nasanirayea gua^aprameyat
samudgacchati | dharmameghy
bodhisattvabhmau
sarvatathgataguhyasthna^aviparok
ajnasanirayea gua^acintyat
samudgacchati |

Tg phi 105b2-
bya chub sems dpa'i sa legs pa'i blo
gros la ti e 'dzin da gzus kyi sgo
brgya sto gras med pa dag gis tshad
med pa'i sas rgyas kyi chos yos su
'dzin pa'i es 3 pa la brten pas ni || yon
tan tshad med pa id ya dag par 'grub
po || bya chub sems dpa'i sa chos kyi
sprin la de bin gegs pa thams cad kyi
gsa ba'i gnas lkog tu ma gyur pa'i es
pa la brten pas na | yon tan bsam gyis
mi khyab pa id mon par 4 'grub po ||

Takasaki 265
On the Stage of Bodhisattva called
Sdhumati (perfect Knowledge), by
means of immeasurable forms of
Meditation and magic formulas like the
ocean, they can obtain the knowledge
for assuming the immeasurable
properties of the Buddha. On the basis
of this knowledge, the
'immeasurability' of [Buddhas ']
properties is completed. On the
Bodhisattva's [last] Stage called
Dharmamegh, basing himself upon
the knowledge revealing the secret
state of all the Buddhas, the
'inconceivability' of Buddhas'
properties is completed.

T 1611 Rm-Zs 836b23-28


Rgvbh 58.5-9
tadanantara
buddhabhmyadhigamya
sarvasavsanakleajeya^varaavimo
kajnasanirayea
guaviuddhiparamat
samudgacchati | yata eu caturu
bhmijnasanirayev
arhatpratyekabuddh na sadyante
tasmt te drbhavanti
caturkraguaparinipattyasabhinn
alakan nirvadhtor ity uktam |

Tg phi 105b4-5
de'i rjes thogs su sas rgyas kyi sa thob
pa'i phyir bag chags da bcas pa'i on
mos pa da es bya'i sgrib pa mtha'
dag las grol ba'i es pa la brten pas na |
rnam par dag pa mchog gi yon tan id
ya dag par 'grub po || ga gi phyir sa'i
ye es kyi rten 5 bi po 'di dag la dgra
bcom pa da ra sas rgyas rnams
mtho ba med pa de'i phyir de dag ni
yon tan rnam pa bi grub pa da |
dbyer med pa'i mtshan id mya an las
'das pa'i dbyis las ri du gyur pa yin
no es bya ba'o ||

Takasaki 265
Immediately after this stage, on the
basis of knowledge which leads to the
liberation from all impediments on
account of Defilements and Knowables
along with their remaining forces,
aiming at the acquisition of the Stage
of Buddha, the highest 'purity' of
Buddhas' properties is completed. As
the Arhats and the Pratyekabuddhas
cannot perceive these four knowledges,
the foundations of these Stages [above
Acal], they are said to be far from the
Sphere of the Nirva characterized as
being indivisible from the
accomplishment of the properties of
the [above mentioned] four kinds.

T 1611 Rm-Zs 836b29-c1



Rgvbh 58.10-11
prajjnavimuktn
dptispharaauddhita |
abhedata ca sdharmya
prabhramyarkamaalai || 93 ||

Tg phi 105b5-6
es rab ye es rnam grol rnams ||
gsal da 'phro 6 da dag phyir da ||
tha dad med phyir 'od da zer ||
i ma'i dkyil 'khor rnams da mtshus
||

Takasaki 265
(4. Similarity of the Buddhahood to
the Sun.)
The Intellect, the Wisdom and the
Liberation
Are [respectively] bright, radiant, and
clear,
And they are inseparable from [the
Absolute Essence];
Therefore, they are similar to the light,
The rays, and the disk of the sun. || 93 ||

T 1611 Rm-Zs 836c2-6


Rgvbh 58.12-14
yay prajay yena jnena yay
vimukty sa
caturkraguanipattyasabhinnalak
ao nirvadhtu scyate ts
yathkrama tribhir ekena ca
kraena caturvidham
dityasdharmya paridpitam |

Tg phi 105b6-7
es rab ga da ye es ga da rnam
par grol ba ga gis yon tan rnam pa bi
'grub pa da | dbye ba med pa'i mtshan
id kyi mya an las 'das pa'i dbyis de
mtshon par byed pa de 7 dag ni go rims
ji lta ba bin du gsum da | rnam pa
gcig gis i ma da chos mthun par
rnam pa bin bstan te |

Takasaki 265-266
That which is indicated as the Sphere
of the Nirva characterized as being
inseparable from the accomplishment
of four kinds of properties through the
Intellect, the Wisdom and the
Liberation, is explained to have
similarity to the sun in four aspects,
namely, by three aspects on account of
the Intellect, etc., respectively, and by
one [in general].

T 1611 Rm-Zs 836c6-11


Rgvbh 58.14-17
tatra buddhasntniky
lokottaranirvikalpy
paramajeyatattva^andhakravidhama
napratyupasthnatay prajy
dptisdharmyam | tatphalabdhasya
sarvajajnasya
sarva^kraniravaeajeyavastuprav
ttatay ramijlaspharaasdharmyam
|

Tg phi 105b7-106a1
de la sas rgyas kyi rgyud la ma' ba
'jig rten las 'das pa rnam par mi rtog
pa'i es rab ni es bya'i de kho na id
dam pa'i mun pa sel ba e bar gnas pa'i
phyir 1 || 'od gsal ba da chos mtshus
so || de'i rjes la thob pa'i es bya thams
cad kyi ye es ni es bya'i dos po ma
lus pa'i rnam pa thams cad la 'jug pas
na | 'od zer gyi dra ba 'phro ba da chos
mtshus so ||

Takasaki 266
Here in the Buddha's body, 1) The
transcendental Intellect which is
supermundane and indiscriminative is,
through its engaging in the destruction
of darkness [that hides] the highest
true essence of everything cognizable,
akin to the light [of the sun]; 2) The
Wisdom of Omniscience which is
attained subsequently is, through its
penetrating everything knowable of all
kinds, without exception, akin to the
radiance of the net of rays;

T 1611 Rm-Zs 836c11-16


Rgvbh 58.17-19
tadubhaya^rayasya
cittapraktivimukter
atyantavimalaprabhsvaratay^arkam
aalaviuddhisdharmyam | tism
api
dharmadhtvasabhedasvabhvatay
tattraya^avinirbhgasdharmyam iti |

Tg phi 106a1-2
de gis ka'i rten sems kyi ra bin
rnam par 2 grol ba ni in tu dri ma med
ci 'od gsal ba id kyis i ma'i dkyil
'khor rnam par dag pa da chos
mtshus so || gsum ka ya chos kyi
dbyis da dbyer med pa'i ra bin id
kyis gsum po de rnam par dbye ba med
pa da chos mtshus so ||

Takasaki 266
3) The Liberation of the Innate Mind,
the basis of the above two Intellect and
Wisdom, has a resemblance to the
purity of the disk of the sun through its
being perfectly free from pollution and
its being radiant; and 4) As these three
are undifferentiated from the Absolute
Essence, there is a similarity the light
and others through their indivisibility
[from the sun].

T 1611 Rm-Zs 836c17-18



Rgvbh 58.20-21
ato 'ngamya buddhatva nirva
na^adhigamyate |
na hi akya prabhram nirvjya
prekitu ravi || 94 ||

Tg phi 106a2-3
des na sas rgyas ma thob par ||
3 mya an 'das pa mi 'thob ste |
'od da 'od zer spas nas ni ||
i ma blta bar mi nus bin ||

Takasaki 266
Therefore, without the acquisition of
Buddhahood,
There is no attainment of Nirva,
Just as it is impossible to see the sun,
Avoiding its light and rays. || 94 ||

T 1611 Rm-Zs 836c19-23


Rgvbh 59.1-4
yata evam
andisnidhyasvabhvaubhadharma
^upahite dhtau tathgatnm
avinirbhgaguadharmatvam ato na
tathgatatvam
asaga^apratihataprajjnadarana
m angamya
sarva^varaavimuktilakaasya
nirvadhtor adhigama
sktkaraam upapadyate
prabhramyadarina iva
sryamaaladaranam |

Tg phi 106a3-5
ga gi phyir thog ma med nas e bar
gnas pa'i ra bin dge ba'i chos da
ldan pa'i khams de la de bin gegs pa
rnams kyi yon tan rnam par dbye ba
med pa'i chos id yin pa de'i 4 phyir |
chags pa med pa thogs pa med pa'i ye
es kyi gzigs pa ma' ba'i de bin gegs
pa ma thob par sgrib pa thams cad las
rnam par grol ba'i mtshan id mya an
las 'das pa'i rtogs pa mon du byed par
mi 'thad de | 'od da 'od zer ma mtho
bar i ma'i dkyil 'khor 5 mi mtho ba
bin no ||

Takasaki 266-267
Thus, within the Essence [of the
Buddha] which is endowed with the
virtuous qualities as its own nature
constantly associated since
beginningless time, there exists the
essential nature, of the indivisible
properties of Tathgatas. Therefore,
unless the Buddhahood, i.e. the true
introspection by the Intellect free from
attachment and of no hindrance, is
understood, the acquisition will not
take place, i.e. the realization of the
Sphere of Nirva characterized as the
liberation from all the impediments,
just as we cannot see the disk of the
sun without perceiving its light and
rays.

T 1611 Rm-Zs 836c23-27


Rgvbh 59.4-8
ata evam ha | na hi bhagavan
hnapratadharm
nirva^adhigama | samadharm
bhagavan nirva^adhigama
samajnn samavimuktn
samavimuktijnadarann
bhagavan nirva^adhigama | tasmd
bhagavan nirvadhtur ekarasa
samarasa ity u-
cyate | yad uta vidyvimuktirasena^iti |

Tg phi 1
de id kyi phyir bcom ldan 'das dman
pa da | gya nom pa'i chos la ni mya
an las 'das pa rtogs pa ma mchis lags
so || bcom ldan 'das mya an las 'das pa
rtogs pa ni es rab mtshus pa'i chos
rnams kyi lags so || bcom ldan 'das mya
an las 6 'das pa ni ye es mtshus pa
da | rnam par 'grol ba mtshus pa da
| rnam par grol ba'i ye es mtho ba
mtshus pa rnams kyi lags so || bcom
ldan 'das de'i slad du mya an las 'das
pa'i dbyis ni ro gcig pa ro mtshus pa
es brjod do || 'di lta ste | rig
7 pa da rnam par grol ba'i ros so es
gsus so ||

Takasaki 267
Therefore, it is said: "O Lord, there is
no acquisition of the Nirva for [those
who maintain] the inferiority or
superiority of [all] thc elements. The
acquisition of the Nirva is, O Lord,
available [only] to [those who know]
the equality of all the elements. [In
other words], O Lord, it is for those who
have the Wisdom of equality, those
who have the liberation of equality, or
those who have attained the true
introspection through the liberation of
equality. Therefore, O Lord, it is said
the Sphere of the Nirva is of unique
taste, of equal taste. That is to say, [it is
of one and the same] taste with
Wisdom and Liberation".

T 1611 Rm-Zs 837a6-8




Rgvbh 59.9-10
jinagarbhavyavasthnam ity eva
daadh^uditam |
tatkleakoagarbhatva punar jeya
nidaranai || 95 ||

Tg phi 106a7
de ltar rgyal ba'i si po ni ||
rnam gag rnam pa bcu es brjod ||
on mos sbubs na gnas pa de ||
dpe dag gis ni es par bya ||

Takasaki 268
(IX. THE 9 ILLUSTRATIONS ON THE
GERM COVERED WITH DEFILEMENTS 1)
The 9 Illustrations according to the
Tathgatagarbhastra.
Thus have been explained the
characteristics
Of the Matrix of the Buddha from 10
aspects;
Now, this Matrix, as concealed by the
covering of dcfilcments
Is to be known by the following
illustrations. || 95 ||

T 1611 Rm-Zs 837a9-10



Rgvbh 59.11-12
ity etad
aparntakoisamadhruvadharmatsa
vidyamnatm adhiktya
daavidhena^arthena
tathgatagarbhavyavasthnam uktam |

Tg phi 106a7-106b1
de ltar phyi ma'i mtha'i mu da
mtshus pa rtag pa'i chos id rig par
bya ba id kyis 1 dba du byas nas don
rnam pa bcus | de bin gegs pa'i si
po 'di rnam par gag pa bad pa yin no
||

Takasaki 268
Thus, with reference to the existence of
the Essential Nature, as eternal as the
ultimate limit [of the world], we have
hitherto explained the characteristics
of the Matrix of the Tathgata from 10
points of View.

T 1611 Rm-Zs 837a10-13


Rgvbh 59.12-15
punar
andisnidhy^asabaddhasvabhva
kleakoatm
andisnidhyasabaddhasvabhvau
bhadharmat ca^adhiktya navabhir
udharaair
aparyantakleakoakoighas
tathgatagarbha iti yathstram
anugantavyam | nava^udharani
katamni |

Tg phi 106b1-2
thog ma med pa'i dus nas e bar gnas
pa ma 'brel ba'i ra bin gyi on mos
pa'i sbubs id da | thog ma med pa'i
dus nas e bar gnas pa brel ba'i 2 ra
bin dag pa'i chos id kyi dba du byas
nas | dpe dgus de bin gegs pa'i gen
po on mos pa'i sbubs bye ba mtha'
yas pas gtums pa ni | mdo ji lta ba bin
rtogs par bya'o || dpe dgu ga e na |

Takasaki 268
And hereafter, with reference to the
fact that the covering of defilcments is
essentially unconnected [with the
Innate Mind] although associating with
it since the beginninglcss time and the
pure Essential Nature, likewise
associating since the beginningless
time, essentially connected with it [as
being its own nature], it should be
understood, by illustrations based upon
the Scripture, that the Matrix of the
Tathgata is concealed by the limitless
coverings of defilements. Which are
the 9 illustrations?

T 1611 Rm-Zs 837a14-17





Rgvbh 60a
buddha kupadme madhu makiksu
tuesu sry aucau suvaram |
nidhi kitav alpaphale 'kura^di
praklinna
vastreu jina^tmabhva || 96 ||

Tg phi 106b2-3
sas rgyas pad an sbra rtsi sbra ma
la ||
sbun pa si po 3 mi gtsa na na gser
||
sa la gter da myug sogs 'bras chu da
||
gos hrul na na rgyal ba'i sku da ni ||

Takasaki 268-269
(Kriks 27-57)
Like the Buddha in an ugly lotus flower,
Like honey surrounded by bees,
Like kernels of grains covered by the
husk,
Like gold fallen into impurities,
Like a treasure under the ground,
Like a sprout, etc. grown from a small
fruit,
Like an image of the Buddha wrapped
in a tattered garment. || 96 ||

T 1611 Rm-Zs 837a18-21





Rgvbh 60b
jaghanyanrjahare npatva yath
bhaven mtsu ca ratnabimbam |
gantukakleamala^vteu sattveu
tadvat sthita ea dhtu || 97 ||

Tg phi 106b3-4
bud med an ma'i lton mi bdag da ||
sa la rin chen gzugs yod ji lta bar ||
glo bur on mos dri mas bsgribs pa yi
||
sems can rnams la de bin khams 4 'di
gnas ||

Takasaki 269
Like the kinghd in the womb of a pr
woman,
And like a precious statue in the
earthen mould;
In such away, there abides this Essence
In the living beings obscured by
occasional stains of defilements. || 97 ||

T 1611 Rm-Zs 837a22-b1





Rgvbh 60c
padmapritua^aucikitiphalatvakp
tivastra^vara
strdukhajvalan^abhitaptapthivdh
tuprak mal |
buddhakaudrasusrakcananidhinya
grodharatna^-
ktidvpa^agra^adhiparatnabimbavima
laprakhya sa dhtu para || 98 ||

Tg phi 106b4-5
dri ma padma srog chags sbun pa mi
gtsa sa 'bras gos hrul da ||
sdug bsal 'bar bas mon par dus pa'i
bud med sa yi khams da mtshus ||
sas rgyas sbra rtsi si po gser da
gter da nya gro rin chen sku ||
gli bdag mchog da rin chen gzugs 5
da dri med khams mchog mtshus pa
id ||

Takasaki 269
[In these illustrations], pollutions are
like
A lotus flower, bees, husk, impurities
and the ground,
Like the bark of a fruit, like a tattered
garment,
Like a woman of misery, and like earth
tormented by the fire of pains;
And the Buddha, honey, cleaned
kernels 16), gold, treasure,
A Nyagrodha tree, a precious image,
the Highest Lord of the world,
And a purified precious statue,
The excellent Essence has a
resemblance to them. || 98 ||

T 1611 Rm-Zs 814c5-8





Rgvbh 60d
kutsitapadmakoasad kle |
buddhavat tathgatadhtur iti |
yath vivara^ambujagarbhaveita
tathgata dptasahasralakaa |
nara samkya^amaladivyalocano
vimocayed ambujapattrakoata || 99 ||

Tg phi 106b5-6
on mos pa ni padma an pa'i sbubs
da 'dra la |
de bin gegs pa'i khams ni padma lta
bu ste |
ji ltar mdog an padma'i kho gnas pa
||
mtshan sto gis 'bar de bin gegs pa ni
||
dri med lha yi mig ldan mis 6 mtho
nas ||
chu skyes padma'i sbrubs nas 'byin
byed pa ||

Takasaki 269-270
(I) The Defilements are like the ugly
sheath of lotus flowers, and the Essence
of the Tathgata is akin to the Buddha.
Suppose the Buddha, shining with a
thousand marks [of virtue],
Were abiding in the inside a faded lotus
flower,
And a man of immaculate divine sight
would perceive him
And release him from the sheath of
petals of lotus; || 99 ||

T 1611 Rm-Zs 814c9-12





Rgvbh 60e
vilokya tadvat sugata svadharmatm
avcisasthev api buddhacaku |
vimocayaty varad anvto
'parntakoi
sthitaka kp^tmaka || 100 ||

Tg phi 106b6
de bin bde gegs mnar med rnams la
ya ||
sas rgyas spyan gyis ra chos id
gzigs te ||
sgrib med phi ma'i mur gnas thugs rje
yi ||
bdag cag sgrib pa las ni grol bar byed ||

Takasaki 270
Similarly, the Lord, with his Buddha's
eyes,
Perceives his own nature even in those
who are in the lowest world,
And, being immaculate, standing at the
utmost limit and being full of
Compassion,
He releases them from the
obscurations. || 100 ||

T 1611 Rm-Zs 814c13-18







Rgvbh 60f
yadvat syd vijugupsita jalaruha
samiji ta divyadk
tadgarbhasthitam abhyudkya
sugata patri sachedayet |
rgadveamala^dikoanivta
sabuddhagarbha jagatkruyd
avalokya tan nivaraa nirhanti
tadvan muni || 101 ||

Tg phi 106b6-7
ji ltar mi sdug padma 7 zun la bde bar
gegs pa ni ||
de yi kho gnas lha mig mtho nas 'dab
ma gcod byed ltar ||
chags sda sogs dri sbubs bsgribs
rdzogs sas si po'i 'gro gzigs te ||
thugs rjes thub pa de bin sgrib pa de
ni 'joms par mdzad ||

Takasaki 270
Just as a person of divine sight
perceives
A faded and ugly lotus flower and the
Buddha within it,
And rends asunder the petals [in order
to draw him out];
In the same way, the Lord perceives the
world,
The Matrix of the Buddha, covered
with the sheath of stains, Desire,
Hatred, etc.,
And kills its Obscurations because of
Compassion. || 101 ||

T 1611 Rm-Zs 814c19-22





Rgvbh 61
kudraprakasad kle |
kaudravat tathgata dhtur iti |
yath madhu prigaa^upagha
vilokya vidvn puruas tadarth |
samantata prigaasya tasmd
upyato 'pakramaa prakuryt || 102
||

Tg phi 106b7-107a2
on mos pa ni srog chags 1 || sbra ma
da 'dra la |
de bin gegs pa'i si po ni sbra rtsi
lta bu ste |
ji ltar srog chags tshogs bskor sbra
rtsi ni ||
skyes bu mkhas pas de don ger ba yis
||
mtho nas de da thabs kyis srog chags
sogs ||
kun nas bral bar rab tu byed pa 2 bin ||

Takasaki 270
(II) The Defilements are like honey-
bees, and the Essence of the Tathgata
is akin to thc honey.
Suppose a clever person, having seen
Honey surrounded by cloudy bees,
And wishing to get it, with skillful
means,
Would deprive the bees completely of
it; || 102 ||

T 1611 Rm-Zs 814c23-26





Rgvbh 61
sarvajacakurvidita maharir
madhpama dhtumima vilokya|
tadvtn
bhramaropamnmaleamtyantikam
dadhti||103||
Tg phi 107a2
dra sra chen pos kun mkhyen spyan
gyis ni ||
rigs khams sbra rtsi da 'dra 'di gzigs
nas ||
de yi sgrib pa sbra ma da 'dra ba ||
gtan nas rab tu spo bar mdzad pa yin
||

Takasaki 270
Similarly, the Great Sage, possessed of
the eyes of the Omniscience,
Perceiving this Essence known as akin
to honey,
Accomplishes the non-connection of
the Essence
With the bees-like obscurations,
completely. || 103 ||

T 1611 Rm-Zs 814c27-815a3







Rgvbh 61
yadvat
prisahasrakoniyutairmadhvvta
synnaro
madhvarth vinihatya
tnmadhukarnmadhv
yathkmata|
kurytkryamansrava
madhunibha jna tath dehiu
kle kudranibh jina puruavat
tadghtane kovida||104||

Tg phi 107a2-3
ji ltar sbra rtsi srog chags bye ba
khrag khrig sto bsgribs sbra rtsi don
gis mis ||
sbra ma de 3 dag bsal te ji ltar 'dod pa
bin du sbra rtsi'i bya byed pa ||
de bin lus can la yod zag pa med pa'i
es pa sba ma'i rtsi da 'dra ||
on mos sbra ma da 'dra de 'joms
pa la mkhas pa'i rgyal ba skyes bu bin |

Takasaki 270-271
Just as a man who is desirous of getting
honey
Hidden by thousands, millions of bees,
Drives the bees away and makes use of
the honey as he wishes;
In the same way, the immaculate
Wisdom in the living beings
Is like honey, and the Defilements are
like bees;
The Buddha, like that man, knows how
to remove the stains. || 104 ||

T 1611 Rm-Zs 815a4-7

Rgvbh 61
bahistuasad kle|
antasravattath gatadhturiti|
dhnyeu sra tuasaprayukta
n na ya[dva]tparibhogameti|
bhavanti ye'nndibhirarthinastu te
tattuebhya parimocayanti||105||
Tg phi 107a3-4
on mos pa ni phyi yi sbun pa da
'dra la ||
de bin gegs pa'i 4 khams ni na gi
si po bin ||
ji ltar sbun ldan 'bru yi si po ni ||
mi rnams kyis ni los spyod mi 'gyur ba
|
zas sogs don du ger ba ga yin pa ||
de dag gis ni sbun gnas de 'byin ltar ||

Takasaki 271
(III) The Defilements are like the outer
husk, and the Essence of the Tathgata
is akin to the inner kernel.
The kernel of grains covered with the
husk
Cannot be eaten by any person;
Those who wish to utilize it as fd and
the like
Take it out from the husk; || 105 ||

T 1611 Rm-Zs 815a8-11





Rgvbh 62.1-4
sattvev api kleamala^upasam
eva na tvat kurute jinatvam |
sabuddhakrya tribhave na yvad
vimucyate kleamala^upasargt || 106 ||

Tg phi 107a4-5
de bin sems can la yod on mos kyi ||
dri ma da 'dres rgyal ba'a ji srid 5 du
||
on mos dri ma 'dres las ma grol ba ||
de srid rgyal mdzad srid gsum du mi
byed ||

Takasaki 271
Similarly, the Buddhahood in the living
beings
Is polluted with the stains of
Defilements,
And unless it is freed from the
association of stains of Defilements,
It cannot perform thc Acts of Buddha
in the 3 Spheres. || 106 ||

T 1611 Rm-Zs 815a12-17







Rgvbh 62.5-8
yadvat kagukalikodravayavavrhiv
amukta tut
sra khyasusaskta na bhavati
svdu^upabhojya nm |
tadvat kleatud anistavapu
sattveu dharmevaro
dharmaprtirasaprado na bhavati
kleakudh^arte jane || 107 ||

Tg phi 107a5-6
ji ltar s lu bra 'o nas 'bru'i si po
sbun las ma byu gram can ||
legs par bgrus mi rnams kyis ni spyad
bya bza' ba im por mi 'gyur ltar ||
de bin sems can la yod chos kyi dba
phyug 6 on mos sbun las ma grol lus
||
on mos bru bas en pa'i 'gro la chos
kyi dga' ba'i ro ster 'gyur ba min ||

Takasaki 271
Just as the kernel of grains like rice,
wheat, barley, etc.,
As long as it is unreleased from the
husk and not cleaned well,
Cannot be the sweet edible for the
people;
Similarly, the religious king residing in
the living beings,
Having his feature unreleased from the
husk of Defilemcnts,
Does not become one who can grant
the pleasurable taste of the Doctrine,
To the people who are affected by the
hunger of Defilcments. || 107 ||

T 1611 Rm-Zs 815a18-21





Rgvbh 62.9-13
aucisakradhnasad kle |
suvaravat tathgatadhtur iti |
yath suvara vrajato narasya
cyuta bhavet sakaraptidhne |
bahni tadvaraatni tasmin
tathaiva tihed avinadharmi || 108 ||

Tg phi 107a6-7
on mos pa ni mi gtsa ba'i ljan ljin
gyi gnas da 'dra la | de bin gegs pa'i
khams ni gser bin te |
ji ltar rab tu rgyu tshe mi yi gser ||
ljan ljin 7 rul pa'i gnas su lhu gyur la ||
mi 'jig chos can de ni der de bin ||
lo brgya ma po dag tu gnas pa de ||

Takasaki 272
(IV) The Defilements are like a dirty
place filled with impurities, and the
Essence of the Tathgata is akin to
gold.
Suppose a traveller would happen to
drop
A piece of gold in a place filled with
impurities,
And the gold would stay there for
many hundreds of years
As it were, without changing its
quality; || 108 ||

T 1611 Rm-Zs 815a22-23



Rgvbh 62.14-17
taddevat divyaviuddhacakur vilokya
tatra pravaden narasya |
suvaram asmin navam agraratna
viodhya ratnena kuruva kryam ||
109 ||

Tg phi 107a7-107b1
lha mig rnam par dag ldan lha yis der ||
mtho nas mi la 'di na yod pa'i gser ||
rin chen mchog 'di sbyas te rin chen
gyis ||
bsgrub par bya ba gyis es smra ba 1
ltar ||

Takasaki 272
Then a god possessed of immaculate
divine eyes
Would see it there and tell a man: -
Here is a piece of gold, fresh and the
highest of precious things.
You should purify it and make use of it
as a treasure; || 109 ||

T 1611 Rm-Zs 815a24-25



Rgvbh 62.18-63.2
dv muni sattvagua tathaiva
kleev amedhyapratimeu magnam |
tatkleapakavyavadnahetor
dharma^ambuvara vyasjat prajsu
|| 110 ||

Tg phi 107b1
de bin thub pas mi gtsa da 'dra ba'i
||
on mos su byi sems can yon tan ni ||
gzigs nas on mos 'dam de dag bya'i
phyir ||
skye dgu rnams la dam tshos chu char
'phebs ||

Takasaki 272
Similarly, the Buddha perceives the
quality of living beings
Drowned in the Defilements which are
like impurities,
And pours the rain of the Doctrine over
the living beings
In order to wash off that dirt of
defilements. || 110 ||

T 1611 Rm-Zs 815a26-b2







Rgvbh 63.3-6
yadvat sakaraptidhnapatita
cmkara devat
dv dyatama nm upadiet
saodhana^artha malt |
tadvat kleamahuciprapatita
sabuddharatna jina
sattveu vyavalokya dharmam adiat
tacchuddhaye dehinm || 111 ||

Tg phi 107b1-2
ji ltar ljan ljin rul pa'i na du lhu ba'i
gser ni lha yis mtho gyur nas ||
kun 2 tu dga' bar bya phyir mchog tu
mdzos pa mi la nan gyis ston pa ltar ||
de bin rgyal bas on mos mi gtsa
chen por lhu gyur rdzogs sas rin po
che ||
sems can rnams la gzigs nas de dag bya
phyir lus can rnams la chos ston to ||

Takasaki 272
Just as a god, perceiving a piece of gold,
the most beautiful one,
Fallen into a dirty place filled with
impurities,
Would show it to the people in order to
purify it from dirt;
In the same way, the Buddha,
perceiving the treasure of the Buddha
in the living beings
Which is fallen into a big pit of
impurities of defilements,
Teaches the Doctrine to the living
beings in order to purify the treasure. ||
111 ||

T 1611 Rm-Zs 815b3-6





Rgvbh 63.7-11
pthivtalasad kle |
ratnanidhnavat tathgatadhtur iti |
yath daridrasya narasya vemany
anta pthivy nidhir akaya syt |
vidyn na caina sa naro na
ca^asminn eo 'ham asmi^iti vaden
nidhis tam || 112 ||

Tg phi 107b2-3
on mo pa ni sa'i mthil da 'dra la |
de 3 bin gegs pa'i khams ni rin po
che'i gter bin te ||
ji ltar mi dbul khyim na sa 'og na ||
mi zad pa yi gter ni yod gyur te ||
mi des de ma es i gter de ya ||
de la a 'dir yod ces mi smra ltar ||

Takasaki 272-273
(V) The Defilements are like the
underground, and the Essence of the
Tathgata is akin to a treasure of
jewels.
Suppose there were an inexhaustible
treasure
Under the ground within the house of a
pr man;
However this man might not know
about that treasure,
And the latter could not say to him 'I
am here'; || 112 ||

T 1611 Rm-Zs 815b7-10





Rgvbh 63.12-15
tadvan mano 'ntargatam apy acintyam
akayyadharma^amalaratnakoam |
abudhyamn^anubhavaty ajasra
dridryadukha bahudh prajeyam ||
113 ||

Tg phi 107b3-4
de bin yid kyi na chud rin chen gter ||
dri med gag da 4 bsal med chos id
kya ||
ma rtogs pas na dbul ba'i sdug bsal ni
||
rnam ma rgyun du skye dgu 'dis myo
o ||

Takasaki 273
Similarly, though there is a treasure of
immaculate jewel,
The inconceivable, inexhaustible
properties in the mind,
The living beings of the world, without
knowing it,
Constantly experience the suffering of
poverty in various ways. || 113 ||

T 1611 Rm-Zs 815b11-16







Rgvbh 63.16-19
yadvad ratnanidhir
daridrabhavan^abhyantargata syn
nara
na bryd aham asmi ratnanidhir ity
eva na vidyn nara |
tadvad dharmanidhir manoghagata
sattv daridra^upam-
s te tatpratilambhakraam ir
loke samutpadyate || 114 ||

Tg phi 107b4-5
ji ltar dbul po'i khyim na du ni rin
chen gter chud gyur pa'i mi la ni ||
rin chen gter dag yod ces rjod par mi
byed de ni mi yis es min ltar ||
de bin chos 5 gter yed kyi khyim gnas
sems can dag ni dbul po lta bu ste ||
de dag rnams kyis de thob bya phyir
'jig rten du ni dra sro ya dag bltams
||

Takasaki 273
Just as a treasure of jewels in the house
of a pr man
Would not say to him 'I am here'
Nor the man could know 'here is a
treasure of jewels';
Likewise is the treasure of properties
dwelling in the house of the mind,
And the living beings are like a pr
man;
To enable those people to obtain this
treasure,
The Sage makes his appearance in the
world. || 114 ||

T 1611 Rm-Zs 815b17-21




Rgvbh 63.20-64.2
tvakkoasad kle |
bja^akuravat tathgatadhtur iti |
yath^amratla^diphale drum
bja^akura sann avinadharm |
upta pthivy salila^diyogt
kramd upaiti drumarjabhvam || 115
||

Tg phi 107b5-6
on mos pa ni un pa'i sbubs da 'dra
la | de bin gegs pa'i khams ni sa bon
gyi myu gu lta bu ste | ji ltar a mra la
sogs 6 i 'bras la ||
yod pa'i sa bon myu gu 'jig med chos ||
sa rmos chu sogs ldan las ljon i gi |
rgyal po'i dos por rim gyis 'grub pa
ltar ||

Takasaki 273
(VI) The Defilements are like the bark-
covering [of a seed], and the Essence of
the Tathgata is akin to the germ
within a seed.
Just as the germ of a seed inside the
fruit of trees
Of Mango, Tla, etc. is of an
imperishable nature,
And, being sowed in the ground, by
contact with water, etc.,
Gradually attains the nature of the king
of trees; || 115 ||

T 1611 Rm-Zs 815b22-25





Rgvbh 64.3-6
sattvev avidy^diphalatvag anta
koa^avanaddha ubhadharmadhtu
|
upaiti tat tat kuala prattya
kramea tadvan munirjabhvam ||
116 ||

Tg phi 107b6-7
sems can rnams kyi ma rig sogs 'bras
kyi ||
lpags sbubs na chud chos khams dge
ba ya ||
de bin dge ba de 7 de la brten nas ||
rim gyis thub pa'i rgyal po'i dos por
'gyur ||

Takasaki 273
In the same way, the pure Absolute
Essence, abiding in the living beings,
Covered by the sheath within the bark
of the fruit of ignorance and the like,
[Grows] gradually by the help of this
and that virtue
And obtains [finally] the state of the
king of Sages. || 116 ||

T 1611 Rm-Zs 815b26-c2







Rgvbh 64.7-10
ambvdityagabhastivyupthivkla^a
mbarapratyayair yadvat
tlaphala^amrakoavivard utpadyate
pdapa |
sattvakleaphalatvag antaragata
sabuddhabja^akuras tadvad
vddhim upaiti dharmaviapas tais tai
ubhapratyayai || 117 ||

Tg phi 107b7-108a1
chu da i ma'i 'od da rlu da sa dus
nam mkha'i rkyen rnams kyis ||
ta la da ni a mra'i 'bras sdubs gseb nas
i skyes ji lta bar |
sems can on mos 'bras lpags na
chud rdzogs sas 1 || sa bon myu gu ya
||
de bin dge rkyen de da de las chos
'thon 'phel bar 'gyur ba yin ||

Takasaki 273-274
Conditioned by water, by the light of
the sun,
By air, soil, time and space,
From within the husk of the fruit of the
Tla or mango
There comes out a tree;
Similarly, the germ of the seed of the
Buddha,
Residing within the bark of the fruit,
the defilements of living beings,
Thrives by the help of this and that
virtue,
Resulting in the tree of the Highest
Truth. || 117 ||

T 1611 Rm-Zs 815c3-6




Rgvbh 64.11-15
ptivastrasad kle |
ratnavigrahavat tathgatadhtur iti |
bimba yath ratnamaya jinasya
durgandhaptyambarasaniruddham |
dv^ujjhita vartmani devat^asya
muktyai vaded adhvagam etam artham
|| 118 ||

Tg phi 108a1-2
on mos pa ni gos hrul po da 'dra la |
de bin gegs pa'i khams ni rin po che'i
sku lta bu ste |
ji ltar rin chen las byas rgyal ba'i gzugs
||
gos 2 hrul dri an gyis ni gtums gyur pa
||
lam gnas lha yis mtho nas grol bar'i
phyir |
lam gnas don de de la smra ba ltar ||

Takasaki 274
The Defilements are like a tattered
garment, and the Essence of the
Tathgata is akin to a precious image.
Suppose an image of the Buddha made
of precious jewels
Wrapped in the tattered garment of
bad smell
Were cast off on the road, and
A god, perceiving it, would speak to
travellers
About this matter, in order to retrieve
it; || 118 ||

T 1611 Rm-Zs 815c7-10





Rgvbh 64.19-19
nnvidhakleamala^upagha-
m asagacaku sugata^tmabhvam |
vilokya tiryakv api tadvimukti
pratyabhyupya vidadhti tadvat ||
119 ||

Tg phi 108a2-3
de bin thogs med rnam pa sna tshogs
kyi ||
on mos kyis gtums bde gegs dos
po id ||
dud 'gro la ya gzigs nas de bin te ||
3 thar par bya ba'i don du thabs ston
mdzad ||

Takasaki 274
Similarly, the One who has eyes of no
obstacle
Perceives, even among those in the
world of animals,
The nature of the Buddha concealed by
the stains of various kinds of
Defilements,
And, for the sake of its liberation [from
Defilements],
Provides the means [of deliverance]. ||
119 ||

T 1611 Rm-Zs 815c11-16







Rgvbh 64.20-65.2
yadvad ratnamaya tathgatavapur
durgandhavastra^vta
vartmany ujjitam ekya divyanayano
muktyai n darayet |
tadvat kleaviptivastranivta
sasravartma^ujjhita
tiryaku vyavalokya dhtum avadad
dharma vimuktyai jina || 120 ||

Tg phi 108a3-4
ji ltar rin chen ra bin de bin gegs
sku dri an gos gtums pa ||
lam gnas lha yi mig gis mtho nas
mthar phyin mi la ston pa ltar ||
de bin on mos gos hrul gyis gtums
'khor ba'i lam na gnas pa'i khams ||
4 dud 'gro la ya gzigs nas thar par bya
phyir rgyal bas chos ston to ||

Takasaki 274-275
Just as a god with divine eyes, seeing
the Buddha's image
Wrapped in a bad-smelling garment,
and rejected on the road,
Would show it to the people in order to
retrieve it;
In the same way the Lord, perceiving
even among animals,
The Essence [of the Buddha] thrown on
the road of transmigration,
With the covering of the tattered
garment of Defilements,
Taught the Doctrine for the sake of its
deliverance. || 120 ||

T 1611 Rm-Zs 815c17-22




Rgvbh 65.3-8
pannasattvanrsad kle |
kalalamahbhtagatacakravartivat
tathgatadhtur iti | nr yath kcid
anthabht vased antha^avasathe
virp |
garbhea rjariyam udvahant na
s^avabudhyeta npa svakukau ||
121 ||

Tg phi 108a4-5
on mos pa ni sems can ugs pa'i mi
mo da 'dra la | de bin gegs pa'i
khams ni mer mer po'i 'byu ba chen
po la gnas pa'i 'khor los sgyur ba lta bu
ste |
ji ltar mi mo gzugs an mgon 5 med
'ga' ||
mgon med 'dug gnas su ni 'dug gyur la |
mal gyi rgyal po'i dpal ni 'dzin byed
pas ||
ra lton yod mi bdag mi es ltar ||

Takasaki 275
The Defilements are like a pregnant
woman and the Essence of the
Tathgata is akin to an Emperor
contained in the Embryonal elements.
Suppose an ugly woman without a
protector
Were abiding in an orphanage,
And, bearing the glory of royalty as an
embryo,
Might not know the king in her own
womb. || 121 ||

T 1611 Rm-Zs 815c23-26





Rgvbh 65.9-12
anthal^iva bhava^upapatti-
r antarvat strvad auddhasattv |
tadgarbhavat tev amala sa dhtu-
r bhavanti yasmin sati te santh ||
122 ||

Tg phi 108a5-6
srid par skye ba mgon med khyim bin
te ||
ma dag sems can mal ldan bud med
bin ||
de la ga ig yod 6 pas mgon bcas pa ||
dri med khams ni de yi mal gnas bin
||

Takasaki 275
The generation of worldly existence is
like an orphanage,
Like a pregnant woman are the impure
living beings,
And the immaculate Essence in them is
like that embryo,
Owing to the existence of which, they
become possessed of protection. || 122 ||

T 1611 Rm-Zs 815c27-816a3







Rgvbh 65.13-16
yadvat str malin^ambara^vtatanur
bbhatsarpa^anvit
vinded dukham anthavemani
para garbha^antarasthe npe |
tadvat kleavad antamanaso
dukha^layasth jan
sanntheu ca satsv anthamataya
svtma^antarasthev api || 123 ||

Tg phi 108a6-7
ji ltar bud med lus la dri bcas gos gon
mi sdug gzugs ldan pa ||
sa bdag mal na gnas kya mgon med
kha par sdug bsal mchog myo ltar ||
de bin bdag ra na gnas mgon yod
gyur kya 7 mgon med blo ldan pa ||
'gro ba on mos dba gis yid ma i bas
sdug bsal bi la gnas ||

Takasaki 275
Just as a woman, whose body is covered
with a dirty garment
And having ugly features, experiences
in an orphanage,
The greatest pain when the king is in
her womb;
Similarly the living beings abiding in
the house of misery,
And whose mind is not quiet by the
power of Defilements,
Imagine themselves without a
protector
Though the good protectors are
residing in their own bodies. || 123 ||

T 1611 Rm-Zs 816a4-10






Rgvbh 65.17-66.2
mtpakalepasad kle |
kanakabimbavat tathgatadhtur iti |
hemno yath^antakvathitasya
pra
bimba bahir mnmayam ekya
ntam |
antarviuddhyai kanakasya tajja
sacodayed varaa bahirdh || 124
||

Tg phi 108a7-b1
on mos pa ni sa'i 'dam gos pa da
'dra la | de bin gegs pa'i khams ni
gser gyi gzugs bin te |
ji ltar na gi gser un gzugs rgyas pa ||
i ba phyi rol sa 1 yi ra bin can ||
mtho nas de es pa dag na gi gser ||
sbya phyir phyi rol sgrib pa sel byed
ltar ||

Takasaki 276
(IX) The Defilements are like an
earthen mould and the Essence of the
Tathgata is akin to a golden statue.
Suppose a man who knows [how to
make a statue],
Seeing that the statue, filled with
melted gold inside
And covered with clay outside, had
become cool,
Would, for purifying the inner gold,
remove the outer covering; || 124 ||

T 1611 Rm-Zs 816a11-12



Rgvbh 66.3-6
prabhsvaratva prakter maln-
m gantukatva ca sad^avalokya |
ratna^kara^abha jagad agrabodhi-
r viodhayaty varaebhya evam || 125
||

Tg phi 108b1-2
ra bin 'od gsal dri ma rnams kya ni
||
glo bur bar ni rnam par gzigs gyur nas
||
rin chen 'byu gnas lta bu'i 'gro ba
rnams ||
sgrib pa dag las sbyo mdzad bya
chub 2 mchog |

Takasaki 276
Similarly, the One who has got the
highest Enlightenment,
Perceiving always the radiance of the
Innate Mind
And the occasionality of the stains,
Purifies the world, which is like amine
of jewels, from obstructions. || 125 ||

T 1611 Rm-Zs 816a13-18







Rgvbh 26.7-10
yadvan nirmaladptakcanamaya
bimba mdantargata
syc chnta tad avetya ratnakuala
sacodayen mttikm |
tadvac chntam avetya
uddhakanakaprakhya mana
sarvavi-
ddharma^khynanayaprahravidhita
sacodayaty vtim || 126 ||

Tg phi 108b2-3
ji ltar dri med gser 'bar las byas sa yi
na du chud gyur gzugs ||
i de ra bin mkhas pas rig nas sa dag
sel bar byed pa ltar ||
de bin kun mkhyen dag pa'i gser 'dra
i ba'i yid ni mkhyen gyur nas ||
chos 'chad tshul gyis brdeg spyad
bsgrubs pas sgrib pa dag ni 3 sel bar
mdzad ||

Takasaki 276
Just as a statue made of pure, shining
gold
Would become cool within the earthen
covering,
And, knowing this, a skillful jewel-
maker would remove the clay;
In the same way the Omniscient
perceives that
The Mind, which is like pure gold, is
quiescent,
And, by means of a stroke [called] the
method of teaching the Doctrine,
He removes the obscurations. || 126 ||

T 1611 Rm-Zs 837b2-6






Rgvbh 65.11-13
udharan pia^artha |
ambujabhramarapritua^uccrakiti
v atha |
phalatvakptivastrastrgarbhamtkoa
kev api || 127 ||

Tg phi 108b3
dpe rnams kyis bsdus pa'i don ni |
padma srog chags bu ba da |
sbun pa da ni mi gtsa sa ||
'bras un gos hrul bud med kyi ||
mal da sa yi sbubs na ya ||

Takasaki 276
The summarized meaning of the
illustrations is as follows:
Inside a lotus flower, amidst bees,
Inside the husk, impurities, and the
ground,
Within the bark of a fruit, within a
tattered garment,
In the womb of a woman, and inside
clay, respectively, || 127 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 65.14-15
buddhavan madhuvat
srasuvaranidhivkavat |
ratnavigrahavac cakravartivad
dhemabimbavat || 128 ||

Tg phi 108b3-4
sas rgyas sbra rtsi si po bin ||
gser bin gter bin ljon pa bin ||
rin 4 chen sku da 'khor lo yis ||
sgyur ba bin da gser gzugs bin ||

Takasaki 276
Like the Buddha, like honey, like the
kernel of grains,
Like gold, like a treasure, and like a
tree,
Like a precious image, like the
Emperor,
And like a golden statue, || 128 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 65.16-17
sattvadhtor asabaddha
kleakoev andiu |
cittapraktivaimalyam andimad
udhtam || 129 ||

Tg phi 108b4
sems can khams kyi on mos sbubs ||
ma 'brel thog ma med pa na ||
sems kyi ra bin dri med ni ||
thog ma med pa yin par brjod ||

Takasaki 276-277
The Innate Mind of the living beings
Which is pure from beginningless time,
And is not bound by the covering of
Defilements,
Though being within them from the
outset is thus illustrated. || 129 ||

T 1611 Rm-Zs 837b7-9


Rgvbh 66.18-67.1
samsato 'nena
tathgatagarbhastra^udharaanirde
ena ktsnasya sattvadhtor
andicittasakleadharma^gantukatv
am
andicittavyavadnadharmasahaja^avi
nirbhgat ca paridpit |

Tg phi 108b4-5
mdor bsdun de bin gegs pa'i si po'i
mdor 5 dper brjod pa bstan pa 'dis ni
sems can gyi khams ma lus pa'i thogs
pa med pa'i sems kun nas on mos
pa'i glo bur pa id da | thog ma med
pa'i sems rnams par bya ba'i chos lhan
cig skyes pa rnam par dbye ba med pa
id du bstan to ||

Takasaki 277
In brief, by this explanation of the
illustrations given in the
Tathgatagarbha-stra, there is shown
the fact that, for all living beings, the
defiling elements [which cover] over
their mind from the beginningless time
are [merely] of an accidental nature,
whereas the purifying elements
existing in the mind since
beginningless time were born together
[with the mind], and hence, they are of
an indivisible nature.

T 1611 Rm-Zs 837b9-11


Rgvbh 67.1-2
tata ucyate | cittasaklet sattv
sakliyante cittavyavadnd
viudhyanta iti |

Tg phi 108b5-6
des na sems kun nas on mos pa'i
phyir 6 sems can rnams kun nas on
mos la | sems can rnam par bya ba'i
phyir ni rnam par dag pa yin no es
gsus so ||

Takasaki 277
Therefore, it is said: "Owing to the
impurities on the Mind, the living
beings are defiled; owing to the Mind
[itself], pure [by nature], they are
purified".

T 1611 Rm-Zs 837b11-14




Rgvbh 67.2-5
tatra katama cittasakleo yam
adhiktya navadh
padmakoa^didntadean |
rgadvimohatattvraparyavasthnav
san |
dmrgabhvan^auddhauddhabh
migat mal || 130 ||

Tg phi 108b6-7
de la ga gi dba du byas nas | padma'i
sbubs la sogs pa'i dpe dgu bstan pa |
sems kyi kun nas on mos pa ga e
na |
chags da 7 sda da rmos da de'i ||
kun lda drag da bag chags da ||
mtho sgom lam spas ma dag da ||
dag pa'i sa la brten pa yi ||

Takasaki 277-278
(2. 9 Kinds of Defilements - the
Impurities on the Mind.)
Here, which are the impurities on the
Mind, with reference to which the 9
illustrations, a sheath of lotus flower,
&c., have been explained?
Desire, Hatred and Ignorance, and their
intense outburst,
[Ignorance in] the form of Impression
The pollutions [which are to be
removed by]
The Path of Perception and that of
Practice,
And those remaining in the impure and
the pure Stages [of Bodhisattva,
respectively], || 130 ||

T 1611 Rm-Zs 837b15-16



Rgvbh 67.6-7
padmakoa^didntair navadh
saprakit |
aparyanta^upasakleakoakoyas tu
bhedata || 131 ||

Tg phi 108b7
dri ma rnam dgu padma yi ||
sbubs sogs dpes ni rab bstan te ||
e ba'i on mos sbubs kyi ni ||
dbye bas bye ba mtha' las 'das ||

Takasaki 278
These 9 kinds of [defilements] are
illustrated
By the example of the sheath of a lotus
flower and others;
In their variety, however, the coverings
of Defilements
Extend beyond the limit of extremity in
number. || 131 ||

T 1611 Rm-Zs 837b17-20


Rgvbh 67.8-9
samsata ime nava kle
praktipariuddhe 'pi tathgatadhtau
padmakoa^daya iva
buddhabimba^diu
sad^gantukatay savidyante |
katame nava |

Tg phi 109a1
1 || mdor bsdun on mos pa dgu po 'di
dag de bin gegs pa'i khams ra bin
gyis rnam par dag pa la ya sas rgyas
kyi gzugs la sogs pa la padma'i sbubs la
sogs pa ltar glo bur ba id du yod do ||
dgu ga e na |

Takasaki 278
In brief, these 9 kinds of Defilements
make always their appearance [ on the
Essence of the Tathgata] as the
incidental [ attachment], although the
latter is perfectly pure by nature, just
like the sheath of a lotus flower
[ covering] over the Buddha's image,
and other examples. What are the 9
Defilements?

T 1611 Rm-Zs 837b20-24


Rgvbh 67.9-12
tad yath rga^anuayalakaa klea
| dvea^anuayalakaa |
moha^anuayalakaa |
tvrargadveamohaparyavasthnalak
aa | avidy^vsabhmisaghta |
daranaprahtavya |
bhvanprahtavya |
auddhabhmigata |
uddhabhmigata ca |

Tg phi 109a1-3
'di lta ste | 'dod chags bag 2 la al gyi
mtshan id kyi on mos pa da | e
sda bag la al gyi mtshan id kyi on
mos pa da | gti mug bag la al gyi
mtshan id kyi on mos pa da | 'dod
chags da | e sda da gti mug drag
pos kun nas lda ba'i mtshan id da |
ma rig pa'i bag chags
3 kyis sa bsdus pa da mtho bas spa
bar bya ba da | bsgom pas spa bar
bya ba da | ma dag pa'i sal brten pa
da | dag pa'i sal brten pa'o ||

Takasaki 278
They are, namely: 1) the Defilement
characterized as the dormant state of
Desire; 2) the Defilement characterized
as the dormant state of Hatred; 3) the
Defilement characterized as the
dormant state of Ignorance; 4) the
Defilement characterized as the intense
outburst of Desire, Hatred and
Ignorance; 5) the Defilement contained
in the Dwelling Place of Ignorance; 6)
the Defilement to be extirpated by
means of Perception; 7) the Defilement,
to be extirpated by means of Practice;
8) the Defilement remaining in the
impure Stage [of Bodhisattva]; & 9) the
Defilement remaining in the pure Stage
[of Bodhisattva].

T 1611 Rm-Zs 837b25-29


Rgvbh 67.12-15
tatra ye laukikavtargasntnik
kle nijyasaskra^upacayahetavo
rpa^rpyadhtunirvartak
lokottarajnavadhys ta ucyante
rgadveamoha^anuayalaka
iti |

Tg phi 109a3-4
de la 'jig rten pa'i 'dod chags da bral
ba'i rgyud la yod pa'i on mo pa mi g-
yo ba'i 'du byed la sogs pa'i rgyu gzugs
4 da gzugs med pa'i khams sgrub par
byed pa da | 'jig rten las 'das pa'i ye
es kyis gom par bya ba ga yin pa de
dag ni 'dod chags da | e sda da | gti
mug bag la al gyi mtshan id ces bya'o
||

Takasaki 279
Now first of all, 1)-3), there are those
Defilements which are in the bodies of
those worldly people who are freed
from Desire, and, being the causes of
Forces which accumulate the
motionless State, give rise to the
Material and the Immaterial Sphere,
and which are to be killed by means of
the Supermundane Wisdom. These are
here termed the Defilements
characterized as the dormant state of
Desire, Hatred and Ignorance.

T 1611 Rm-Zs 837b29-c3


Rgvbh 67.15-17
ye rga^dicaritasattvasntnik
puya^apuyasaskra^upacayahetav
a evalakmadhtunirvartak
aubha^dibhvajnavadhys ta
ucyante
tvrargadveamohaparyavasthnalak
a iti |

Tg phi 109a4-6
'dod chags la sogs pa la spyod pa'i sems
can gyi rgyud la yod 5 pa bsod nams
da | bsod nams ma yin pa'i 'du byed la
sogs pa'i rgyu 'dod pa'i khams 'ba' ig
sgrub par byed pa | mi sdug pa la sogs
pa sgom pa'i es pas gom par bya ba
ga yin pa de dag ni 'dod chags da | e
sda da | gti mug drag pos kun nas
lda pa'i 6 mtshan id ces bya'o ||

Takasaki 279
4) Next, we have those Defilements
which exist in the bodies of those living
beings who indulge in Desire and the
rest, and which, being the cause of
Forces that accumulate merit and
demerit, give rise only to the Sphere of
Desire, and are to be killed by means of
the Wisdom, [obtained] through the
Contemplation of Impurity, etc. They
are called the Defilements
characterized as the intense outburst
of Desire, Hatred and Ignorance.

T 1611 Rm-Zs 837c3-9


Rgvbh 67.17-68.1
ye 'rhatsntnik
ansravakarmapravttihetavo
vimalamanomaya^tmabhvanirvartak
s tathgatabodhijnavadhys ta
ucyante 'vidy^vsabhmisaght
iti | dvividha aika pthagjana rya
ca | tatra ye pthagjana
aikastnik
prathamalokottaradharmadaranajn
avadhys ta ucyante
daranaprahtavy iti |

Tg phi 109a6-7
dgra bcom pa'i rgyud la yod pa zag pa
med pa'i lam 'jug pa'i rgyu dri ma med
pa'i yid kyi ra bin gyi lus sgrub par
byed pa | de bin gegs pa'i bya chub
kyi ye es kyis gom bar bya ba ga yin
pa de dag ni ma rig pa'i pag chags kyis
bsdus pa 7 es bya'o || slob pa ni rnam
gis te | so so'i skye bo da | 'phags pa'o
|| de la so so'i skye bo slob pa'i rgud la
yod pas da po'i 'jig rten las 'das pa'i
tshos mtho ba'i es pas gom par bya
ba ga yin pa de dag ni mtho bas spa
bar bya ba es bya'o ||

Takasaki 279-280
Then, 5) there are those Defilements
which are in the bodies of the Arhats,
and, being the cause that produces the
Immaculate Actions, result in the birth
of the pure Body made of mind, and are
to be killed by the Tathgata's Wisdom
of Enlightenment. These are called the
Defilements contained in the Dwelling
Place of, Ignorance. There are two
kinds of individuals who undergo
training [on the Path]: a) the ordinary
beings and b) the Saints.
Now, 6) the Defilements which exist in
the body of ordinary beings training on
the Path and which are to be killed by
the Wisdom [obtained through] the
first Perception of the Transcendental
Truth are termed the Defilements to be
extirpated by means of Perception.

T 1611 Rm-Zs 837c9-11


Rgvbh 68.1-2
ya ryapudgalaaikasntnik
yathdalokottaradharmabhvanj
navadhys ta ucyante
bhvanprahtavy iti |

Tg phi 109a7-b1
'phags 1 pa'i ga zag slob pa'i rgyud la
yod pa ji ltar mtho ba'i 'jig rten las
'das pa'i chos sgom pa'i es pas gom
par bya ba ga yin pa de dag bsgom pas
spa bar bya ba es bya ba'o ||

Takasaki 280
And, 7) the Defilements which exist in
the body of the Saints training on the
Path and which are to be killed by the
Wisdom [obtained through] the
Transcendental Practice of the Truth
according to their [Transcendental]
Perception are called the Defilements
to be extirpated by Practice.

T 1611 Rm-Zs 837c11-14


Rgvbh 68.2-4
ye 'nihgatabodhisattvasntnik
saptavidhajnabhmivipak
aamydibhmitrayabhvanjnava
dhys ta ucyante 'uddhabhmigat iti
|

Tg phi 109b1-2
mthar thug par mgyur pa'i bya chub
sems dpa'i rgyud la yod pa ye es kyis
rnam pa bdun gyi mi
2 mthun pa'i phyogs sa brgyad pa la
sogs pas gsum sgom pa'i es pas gom
par bya ba ga yin pa de dag ni ma dag
pa'i sa la brten pa es bya'o ||

Takasaki 280
[Lastly there are two kinds of
Defilements associating with
Bodhisattwas]. 8) Those which are in
the body of Bodhisattvas who have not
reached the ultimate perfection, and
which are the enemy to the Wisdom
[attained] on the [first] 7 Stages and are
to be killed by means of the Wisdom
[obtained through] the Practice of the 3
Stages beginning with the 8th, these
are called the Defilements remaining in
the impure Stage [of Bodhisattva].

T 1611 Rm-Zs 837c14-17


Rgvbh 4-6
ye nihgatabodhisattvasntnik
aamydibhmitrayabhvanjnavip
ak
vajra^upamasamdhijnavadhys ta
ucyante uddhabhmigat iti | ete

Tg phi 109b2-3
mthar thug pa'i bya chub sems dpa'i
rgyud la yod pa brgyad pa la sogs pa sa
gsum pa sgom pa'i es pa'i mi mthun
pa'i 3 phyog rdo rje lta bu'i ti e 'dzin
gyi ye es kyis gom par bya ba ga yin
pa de dag ni dag pa'i sa la brten pa es
bya'o ||

Takasaki 280
9) The Defilements which exist in the
body of Bodhisattvas who have reached
the ultimate perfection, and which are
the enemy to the Wisdom [attained
through] the Practice on the (last) 3
Stages beginning with 8th and are to be
killed by means of the Wisdom [of the
Buddha, obtained through] the
Meditation called 'the Diamond-like',
these are called the Defilements
remaining in the pure Stage [of
Bodhisattva].

T 1611 Rm-Zs 837c17-19



Rgvbh 68.7-8
nava rga^daya kle sakepea
yathkramam |
navabhi padmakoa^didntai
saprakit || 132 ||

Tg phi 109b3-4
chags sogs on mos dgu po 'di ||
mdor bsdus nas ni go rims bin ||
padma'i sbubs la sogs pa yi ||
dpe dgu dag gis ya dag 4 bstan ||

Takasaki 280-281
These Nine Defilements, beginning
with Desire,
Being taken in short, respectively,
Are illustrated by 9 examples,
That of the sheath of a lotus flower and
others. || 132 ||

T 1611 Rm-Zs 837c19-22


Rgvbh 68.9-10
vistarea punar eta eva
caturatisahasraprakrabhedena
tathgatajnavad aparyant bhavanti
yair aparyantakleakoakoighas
tathgatagarbha ucyate |

Tg phi 109b4-5
ga gis na de bin gegs pa'i si po
on mos pa'i sbubs bye ba mtha' yas
pas g-yogs pa es brjod la | rgyas par ni
'di dag id brgyad khri bi sto gi rnam
pa'i rab tu dbye bas de bin gegs pa'i
ye es bin du mtha yas par 'gyur 5 ro ||

Takasaki 281
And, if taken in detail, [these
Defilements] which are differentiated
into 84,000 groups, are as infinite as the
Wisdom of the Tathgata. On this
point, therefore, it is said that the
Matrix of the Tathgata is concealed by
the coverings of Defilements which
extend beyond the limit of extremity in
number.

T 1611 Rm-Zs 837c23-26





Rgvbh 68.11-12
blnm arhatm ebhi aik
dhmat kramt |
malai caturbhir ekena dvbhy
dvbhym auddhat || 133 ||

Tg phi 109b5
dri 'di dag gis byis rnams da ||
dgra bcom slob da blo ldan rnams ||
rim bin bi da gcig da ni ||
gis da gis kyis ma dag id ||

Takasaki 281
(Variety of Living Beings according to
their Defilements).
The impurity [retained] in the ordinary
beings,
The Arhats, the individuals in training
[on the Path],
And the Bodhisattvas is [explained],
respectively,
By these four, one, two and two kinds
of pollution. || 133 ||

T 1611 Rm-Zs 837c26-29


Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs
(no chi)

Rgvbh 68.13-16
yad ukta bhagavat | sarvasattvs
tathgatagarbha iti | tatra sarvasattv
sakepea^ucyante caturvidhs tad
yath pthagjan arhanta aik
bodhisattv ca^iti | tatraim
ansrave dhtau yathkrama
caturbhir ekena dvbhy dvbhy
ca kleamal bhym auddhi
paridpit |

Tg phi 109b5-7
bcom ldan 'das kyis sems can thams
cad ni de bin gegs pa'i si po can no
es bka' scas pa 6 ga yin pa de la sems
can thams cad ni mor bsdu na rnam
pa bi brjod de | 'did lta ste | so so'i skye
bo da | dgra bcom pa da | slob pa da
| bya chub sems dpa'o || de la 'di dag
zag pa med pa'i dbyis su go rims ji lta
ba bin on mos pa bi 7 da | gcig
da | gis da | gis kyis ma dag pa
bstan to ||

Takasaki 281
It has been said by the Lord that all
living beings are possessed of the
Matrix of the Tathgata. Here, 'all
living beings' are said to be, in short,
fourfold: namely, I) the ordinary
beings; 2) the Arhats; 3) the individuals
in training [on the Path]; and 4) the
Bodhisattvas. Their impurity, on
account of [which they cannot identify
themselves with] the Immaculate
Sphere, is here explained by [the first]
four, [the next] one (the 5th) and two
(the 6th & 7th) and again by two (the
8th & 9th) kinds of Pollution,'01)
respectively.

T 1611 Rm-Zs 837c29-838a3


Rgvbh 68.17-18
katha punar ime nava rga^daya
kle padmakoa^disad
veditavy | katha ca
tathgatadhtor
buddhabimba^disdharmyam
anugantavyam iti |

Tg phi 109b7-110a1
ya ji ltar 'dod chags la sogs pa on
mos pa dgu po 'di dag padma'i sbubs
la sogs pa da 'dra bar rig par byas la |
de bin gegs pa'i khams sas rgyas kyi
gzugs la sogs 1 || pa da chos mthun
par ya ji ltar rig par bya e na |

Takasaki 281
(3. Concordance betweenthe 9
lllustrations and the 9 Defilements.)
Now, how should the resemblance of 9
Defilements be known, Desire and the
rest, to the sheath of a lotus flower and
others, respectively, and how should
the similarity be understood
betweenthe Essence of the Tathgata
and [the examples], the Buddha's
image and the rest?

T 1611 Rm-Zs









Rgvbh 68.19-20
tat padma mdi sabhta pur
bhtv manoramam |
aramyam abhavat pacd yath
rgaratis tath || 134 ||

Tg phi 110a1
ji ltar padma 'dam skyes de ||
mdun du gyur na yid dga' da ||
phyi nas dga' ba med 'gyur ba ||
'dod chags dga' ba de bin no ||

Takasaki 282
Just as the lotus flower born from the
mud
Is delightful in its first appearance,
But later on [when it withers], it is no
more attractive;
Similar to it is the delight of Desire. ||
134 ||

T 1611 Rm-Zs 838a8-9



Rgvbh 68.21-22
bhramar prino yadvad daanti
kupit bham |
dukha janayati dveo jyamnas
tath hdi || 135 ||

Tg phi 110a1-2
ji ltar srog chags sbra ma ni ||
in tu 'khrugs te mdu 2 brdeg ltar ||
de bin e sda skyed bas na ||
si la sdug bsal skyed par byed ||

Takasaki 282
Just as the honey-bees, being excited,
Sting sharply [and cause pain];
In the same way, Hatred, being
aroused,
Produces suffering in the heart. || 135 ||

T 1611 Rm-Zs 838a10-11



Rgvbh 69.1-2
lya^dn yath sram
avacchanna bahis tuai |
moha^aakoasachannam eva
sra^arthadaranam || 136 ||

Tg phi 110a2
ji ltar 'bras sogs si po ni ||
phyi rol spun pas bsgribs pa ltar ||
de bin si po'i don mtho ba ||
ma rig sgo a'i sbubs kyis bsgribs ||

Takasaki 282
Just as the kernel of rice and others
Are concealed by the outside husk,
Similarly, the perception of the
Essential Truth
Is hindered by the covering'09) of
ignorance. || 136 ||

T 1611 Rm-Zs 838a12-13



Rgvbh 69.3-4
pratikla yath^amedhyam eva
km virgim |
kmasevnimittatvt paryutthnny
amedhyavat || 137 ||

Tg phi 110a2-3
ji ltar mi gtsa mi mthun pa ||
de bin 3 chags da bcas rnams kyi ||
'dod pa bsten pa'i rgyu yin phyir ||
kun nas lda ba mi gta 'dra ||

Takasaki 282
Just as the impurities are somewhat
disagreeable;
Likewise those who have got rid of
desire
[Regard] Passion as something
disagreeable,
Being characterized as devoted to
[such] Passion,
The outburst of Passions is repulsive
like impurities. || 137 ||

T 1611 Rm-Zs 838a14-17





Rgvbh 69.5-6
vasudha^antarita yadvad ajnn
na^pnuyur nidhim |
svayabhtva
tath^avidy^vsabhmyvt jan
|| 138 ||

Tg phi 110a3
ji ltar nor ni bsgribs pas na ||
mi es gter mi thob pa ltar ||
de bin skye la ra byu id ||
ma rig bag chags sa yis bsgribs ||

Takasaki 282
Just as the people, because of their
ignorance,
Cannot obtain the treasure hidden
under the ground,
In a similar way, they cannot obtain
the Buddhahood
Hindered by the Dwelling Place of
Ignorance. || 138 ||

T 1611 Rm-Zs 838a18-19



Rgvbh 69.7-8
yath bjatvagucchittir
akura^dikrama^udayt |
tath daranaheyn vyvttis
tattvadarant || 139 ||

Tg phi 110a3-4
ji ltar myugs sogs rim skyes pas ||
sa 4 bon un pa gcod pa ltar ||
de bin de id mtho ba yis ||
mtho spas rnams ni ldog par 'gyur ||

Takasaki 282-283
Just as a sprout and the like, growing
gradually,
Break out the husk of the seed,
Similarly, by the Intuition of the Truth,
Those Defilements are removed which
are to be extirpated by Perception. ||
139 ||

T 1611 Rm-Zs 838a20-21



Rgvbh 69.9-10
hatasatkyasrm
ryamrga^anuagata |
bhvanjnaheyn
ptivastranidaranam || 140 ||

Tg phi 110a4
'phags pa'i lam da 'brel pa las ||
'jig tshogs si po bcom rnams kyi ||
bsgom lam ye es spa bya rnams ||
gos hrul dag da mtshus par bstan ||

Takasaki 283
Those who have destroyed the ground
of conception of personallity
Are following in the [Practice of the]
Saintly Path;
Therefore, their Defilements which are
to be rejected
By the Wisdom of Practice are said to
be like a tattered garment. || 140 ||

T 1611 Rm-Zs 838a22-23



Rgvbh 69.11-12
garbhakoamalaprakhy
saptabhmigat mal |
vikoagarbhavaj jnam avikalpa
vipkavat || 141 ||

Tg phi 110a5
5 sa bdun la brten dri ma ni ||
mal sbubs dri ma dag da mtshus ||
mal sbubs bral 'dra mi rtog pa'i ||
ye es rnam par smin pa bin ||

Takasaki 283
The stains remaining in the [first] 7
Stages
Are like the impurities of the
receptacle of an embryo,
And the non-discriminative Wisdom
has a resemblance
To the matured form of an embryo
delivered from its covering. || 141 ||

T 1611 Rm-Zs 838a24-25



Rgvbh 69.13-14
mtpakalepavaj jeys
tribhmyanugat mal |
vajra^upamasamdhnajnavadhy
mahtmanm || 142 ||

Tg phi 110a5-6
sa gsum rjes 'brel dri ma rnams ||
sa 'dam gos bin es bya ste ||
bdag id chen po rdo rje lta'i ||
ti gne 6 'dzin gyis gom bya yin ||

Takasaki 283
The stains connected with the [last] 3
Stages
Are known as being like the earthen
mould,
And are to be destroyed by the Wisdom
of the Buddhas
[Obtained through] Meditation called
'the Diamondlike'. || 142 ||

T 1611 Rm-Zs 838a26-29





Rgvbh 69-15-16
eva padma^dibhis tuly nava
rga^dayo mal |
dhtor buddha^disdharmya
svabhvatrayasagraht || 143 ||

Tg phi 110a6
de ltar chags sogs dri ma dgu ||
padma la sogs dag da mtshus ||
ra bin gsum gyis bsdus phyir khams
||
sas rgyas tshogs da chos mtshus so
||

Takasaki 283
Thus the 9 pollutions, Desire and the
rest,
Have a resemblance to a lotus flower
and others,
And the Essence [of the Buddha],
consisting of 3-fold nature,
Bears a similarity to the Buddha and
the rest. || 143 ||

T 1611 Rm-Zs 838b1-3


Rgvbh 69.17-18
trividha svabhvam adhikrya
cittavyavadnahetos
tathgatagarbhasya navadh
buddhabimba^disdharmyam
anugantavyam | trividha svabhva
katama |

Tg phi 110a6-7
sems kyi rnam par bya ba'i khams de
bin gegs pa'i si po ra bin rnam 7
pa gsum gyi dba du byas te | sas
rgyas kyi gzugs la sogs pa rnam pa dgu
da chos mthun par rtogs par bya'o ||
ra bin rnam pa gsum ga e na ||

Takasaki 283-284
(4. The 3-fold Nature of the Essence,
the Purifying Element within the Mind,
and its Concordance with the 9
lllustrations.)
The resemblance of the Matrix of the
Tathgata, being the cause for
purifying the Mind, in 9-fold, i. e. to the
image of the Buddha and so forth, is to
be understood in the reference to the
3-fold Nature of the Matrix of the
Tathgata. What is the 3-fold Nature?

T 1611 Rm-Zs 838b4-5



Rgvbh 69.19-20
svabhvo dharmakyo 'sya tathat
gotram ity api |
tribhir ekena sa jeya pacabhi ca
nidaranai || 144 ||

Tg phi 110a7-110b1
'di yi ra bin chos sku da ||
de bin id da rigs kya ste ||
de ni dpe gsum gcig da ni ||
1 la rnams kyis ni es par bya ||

Takasaki 284
The Nature of this [Essence] is the
Absolute Body,
The Reality, as well as the Germ,
Which is known by the examples,
Three, one and five, [respectively]. ||
144 ||

T 1611 Rm-Zs 838b6-12


Rgvbh 69.21-70.1
tribhir
buddhabimbamadhusradntair
dharmakyasvabhva sa dhtur
avagantavya | ekena
suvaradntena
tathgatasvabhva | pacabhir
nidhitaruratnavigrahacakravartikanak
abimbadntais
trividhabuddhakya^utpattigotrasvab
hva iti |

Tg phi 110b1-2
sas rgyas kyi gzugs da | sbra rtsi
da | 'bru'i si po'i dpe gsum gyis ni
khams de chos kyi sku'i ra bin du es
par bya'o || gser gyi dpe gcig gis ni de
bin id kyi ra bin lta byu'o || gter
da i da rin po che'i 2 sku da 'khor
los sgyur ba da | gser gyi gzugs kyi dpe
las ni sas rgyas kyi sku gsum bskyes
pa'i rigs kyi ra bin du'o ||

Takasaki 284
By the 3 examples, i.e. those of the
image of the Buddha, honey and the
kernel [of grains], this Essence is to be
understood as being of the nature of
the Absolute Body. By one example, i.e.
that of gold, its being of the nature of
Reality, and by [the remaining] 5
examples, i.e. those of the treasure, the
tree, the precious image, the highest
Lord of Universe, and the golden
statue, its being of the nature of the
Germ from which the 3 kinds of
Buddha's Body are originated [is to be
understood].

T 1611 Rm-Zs 838b12-14




Rgvbh 70.1-4
tatra dharmakya katama
dharmakyo dvidh jeyo
dharmadhtu sunirmala |
tanniyanda ca
gmbhryavaicitryanayadean || 145 ||

Tg phi 110b2-3
de la chos kyi sku ga e na ||
chos sku rnam gis es bya ste ||
chos dbyis in tu dri med da ||
de yi rgyu mthun zab pa da ||
sna 3 tshogs tshul ni ston pa'o ||

Takasaki 284
(a. Dharmakya.)
Here, how is the Absolute Body?
The Absolute Body is to be known in 2
aspects,
[One] is the Absolute Entity which is
perfectly immaculate,
[The other] is its natural outflow, the
teaching
Of the profound [truth] and of the
diverse guidance. || 145 ||

T 1611 Rm-Zs 838b15-18


Rgvbh 70.5-7
dvividho buddhn dharmakyo
'nugantavya | suviuddha ca
dharmadhtor
avikalpajnagocaraviaya | sa ca
tathgatn pratytmam
adhigamadharmam adhiktya
veditavya |

Tg phi 110b3-4
sas rgyas kyi chos kyi sku ni rnam par
gis su rtogs par bya'o || in tu rnam
par dag pa'i chos kyi dbyis ni | rnam
par mi rtog pa'i spyod yul gyi yul lo ||
de ya de bin gegs pa rnams kyi so so
ra gis rig par bya ba'i chos kyi 4 dba
du byas te rtogs par bya'o ||

Takasaki 284-285
The absolute body of the Buddha is to
be understood in 2 aspects, [Namely],
1) the perfectly pure Absolute Entity
itself, which is the acting sphere of
Non-discriminative Wisdom; and this is
to be known in the reference to the
Truth realized by the Tathgata
through introspection.

T 1611 Rm-Zs 838b18-21


Rgvbh 70.7-8
tatprptihetu ca
suviuddhadharmadhtuniyando
yathvainayikaparasattveu
vijaptiprabhava | sa ca
deandharmam adhiktya veditavya
|

Tg phi 110b4
de thob pa'i rgyu in tu rnam par dag
pa'i chos kyi dbyis kyi rgyu mthun pa
ni gdul bya ji lta bar sems can gan la
rnam par rig par 'byu o || de ya
bstan pa'i chos kyi dba du byas par rig
par bya'o ||

Takasaki 285
And, 2) the natural outflow of the
perfectly pure Absolute Entity as the
cause for its attainment, which
produces the communication among
other living beings according to their
faculties in discipline. And this is to be
known in the reference to the Truth as
the doctrine to be taught.

T 1611 Rm-Zs 838b21-25


Rgvbh 70.8-11
dean punar dvividh
skma^audrikadharmavyavasthnan
ayabhedt | yad uta
gambhrabodhisattvapiakadharmavya
vasthnanayadean ca
paramrthasatyam adhiktya
vicitrastrageyavykaraagth^udn
anidna^divividhadharmavyavasthn
anayadean ca savtisatyam
adhiktya |

Tg phi 110b4-6
bstan pa ya rnam pa gis 5 te || phra
ba da rgya chen po'i chos rnam par
'jog pa'i tshul gyis dbye ba las te | 'di lta
ste | don dam pa'i bden pa'i dba du
byas nas bya chub sems dpa'i sde snod
zab mo'i chos kyi tshul ston pa da |
kun rdzob kyi bden pa'i dba du byas te
| mdo da | dbyas 6 kyis bsad pa da |
lu bstan pa da | tshigs su bcad pa da
| ched du brjod pa da | gle gi la sogs
pa rnam pa du mar sna tshogs pa'i chos
rnam par 'jog pa'i tshul bstan pa'o ||

Takasaki 285
This teaching is again divided into two,
owing to the difference of means for
exposition of the Doctrine, whether
subtle or extensive. Namely, 2)-1) the
Code of Bodhisattva, the teaching by
the profound means for exposition of
the Doctrine referring to the Highest
Truth, and 2)-2) the Aphorism, the
Scripture in prose and verse, the
Prophecy, the Verse, the Solemn
Utterance, the Statement of subject
matter, &c. which are the teaching by
various kinds of means for exposition
of the Doctrine and are related to the
Empirical Truth.

T 1611 Rm-Zs 838b26-27



Rgvbh 70.12-13
lokottaratvl loke 'sya dntn
upalabdhita |
dhtos tathgatenaiva sdyam
upapditam || 146 ||

Tg phi 110b6-7
'jig rten 'das phyir 'jig rten na ||
'di la dpe ni mi dmigs 7 pas ||
de bin gegs pa id da khams ||
'dra ba id du bstan pa yin ||

Takasaki 285-286
Being supermundane, nothing can be
given
As an example for the Essence, in this
world;
Therefore, it is shown in its similarity
To the [apparitional form of the]
Buddha himself. || 146 ||

T 1611 Rm-Zs 838b28-29



Rgvbh 70.14-15
madhv ekarasavat
skmagambhranayadean |
nn^aasravaj jey
vicitranayadean || 147 ||

Tg phi 110b7
phra mo zab mo'i tshul bstan ni ||
sbra rtsi ro gcig pa bin te ||
rnam pa sna tshogs tshul bstan no ||
sna tshogs sbubs si bin es bya ||

Takasaki 286
[The Doctrine] taught by subtle,
profound means
Is to be known as being akin to honey
of one taste,
And taught by various kinds of means,
As being similar to the kernel of
various grains. || 147 ||

T 1611 Rm-Zs 838c1-6


Rgvbh 70.16-19
ity evam ebhis tribhir
buddhabimbamadhusradntais
tathgatadharmakyena
niravaeasattvadhtuparispharaa^ar
tham adhiktya tathgatasya^ime
garbh sarvasattv iti paridpitam | na
hi sa kacit sattva sattvadhtau
savidyate yas tathgatadharmakyd
bahir kadhtor iva rpam |

Tg phi 110b7-111a2
de ltar sas rgyas kyi gzugs da 1 ||
sbra rtsi da si po'i dpe 'di gsum
gyis ni | de bin gegs pa'i chos kyi skus
lus pa med pa'i sems can gyi khams
khyab pa'i don gyi dba du byas nas |
sems can 'di dag ni de bin gegs pa'i
si bo can yin no es bstan no || ga
ig 2 de bin gegs pa'i chos kyi sku las
phyi rol du gyur ba'i sems can de ni 'ga'
ya sems can gyi khams na med de |
nam mkha'i khams ni gzugs bin no ||

Takasaki 286
Thus, by 3 examples, those of the image
of the Buddha the honey and the
kernel, in reference to the meaning
that all living beings, with no
exception, are penetrated by the
Absolute Body of the Tathgata, it is
explained that these, all living beings,
are the Matrix (interior) of the
Tathgata, (i.e. the Matrix in which the
Tathgata penetrates). Indeed, there is
no one among the living beings who
stands outside the Absolute Body of the
Tathgata, just as no kind of physical
form can exist outside of space.

T 1611 Rm-Zs 838c6-11






Rgvbh 70.19-71.4
eva hy ha |
yath^ambara sarvagata sad
mata
tathaiva tat sarvagata sad matam |
yath^ambara rpagateu sarvaga
tathaiva tat sattvagaeu sarvagam iti
||

Tg phi 111a2-3
ji skad du |
ji ltar rnam mkha' rtag tu kun so 'dod
||
de bin de ya rtag tu kun so 'dod ||
3 ji ltar nam mkha' gzugs rnams kun du
so ||
de bin 'di ya sems can tshogs kun so
||
es gsus so ||

Takasaki 286
Because it is said: "Just as space is
considered to be all-pervading always,
Similarly, it is held to be always all-
pervading;
Just as space pervades all visible forms,
Similarly, it pervades all the multitudes
of living beings".

T 1611 Rm-Zs 838c12-13



Rgvbh 71.5-6
prakter avikritvt kalyatvd
viuddhita |
hemamaalaka^aupamya
tathatym udhtam || 148 ||

Tg phi 111a3-4
ra bin 'gyur ba med pa da ||
dge da rnam par dag pa'i phyir ||
de bin id 'di gser gyi ni ||
gzugs da mtshus par mrjod pa 4 yin ||

Takasaki 287
(b. Tathat.)
Being unchangeable, by nature,
Sublime, and perfectly pure,
Reality is illustrated
By the analogy with a piece of gold. ||
148 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 71.7-8
yac cittam
aparyantakleadukhadharma^anugat
am api praktiprabhsvaratay
vikra^anudhter ata
kalyasuvaravad
ananyathbhva^arthena tathat^ity
ucyate |

Tg phi 111a4
sems ga yin pa de ni on mos pa da
sdug bsal mtha' yas pa da rjes su
'brel kya ra bin gyis 'od gsal ba id
kyis rnam par 'gyur ba la mi ston pa
de'i phyir gser bza po bin du gan du
mi 'gyur ba'i don gyis de bin id ces
brjod do ||

Takasaki 287
That which is the Mind, though it is
associated with the phenomena of
Suffering [caused by] innumerable
forms of Defilement, is unable to be
shown as being alterable because of its
being radiant by nature. Therefore, it is
called 'Reality' in the sense of being
unchangeable like excellent gold.

T 1611 Rm-Zs 838c14-18


Rgvbh 71.8-12
sa ca sarvem api
mithytvaniyatasatnn
sattvn praktinirviin
sarva^gantukamalaviuddhim gatas
tathgata iti sakhy gacchati |
evam ekena suvaradntena
tathatvyatibheda^artham adhiktya
tathgatas tathatai garbha
sarvasattvnm iti paridpitam |

Tg phi 111a4-6
de ya 5 log pa id du es pa'i rgyu can
gyis sems can thams cad la ya ra bin
khyad par med du zin kya | glo bur gyi
on mos pa mtha' dag rnam par dag
ba de las gyur pa | de bin gegs pa es
bya ba'i gras su 'gro ste | des na 'dir
gser kyi dpe gcig gis 6 de bin id la
dbyer med pa'i don gyi dba du byas
nas de bin gegs pa'i de bin id sems
can de dag gi si po yin no es bstan
pa yin no||

Takasaki 287
This very Mind gets also the
appellation of 'the Tathgata'
whenever it perfects the purification
from all accidental pollutions even in
the case of those living beings who are
ranked among the groups in the
definitely wrong way, since all of them
are not different by nature. Thus, with
reference to the sense that Reality is
the undifferentiated whole, it is
explained by the one example of gold,
that the Tathgata, being Reality, is
[identical with] the Matrix (i.e. the
inner essence) of these living beings.

T 1611 Rm-Zs 838c18-24


Rgvbh 71.12-14
cittapraktiviuddhyadvayadharmat
m updya yath^ukta bhagavat |
tatra majurs tathgata
tma^updnamlaparijtv |
tmaviuddhy sarvasattvaviuddhim
anugata | y ca^tmaviuddhir y ca
sattvaviuddhir
advay^e^advaidhkro ti |

Tg phi 111a6-111b1
sems kyi ra bin rnam par dag pa gis
su med pa'i chos id e bar bzu nas |
bcom ldan 'das kyis ji
1 skad du bka' stsal ba ni | 'jam dpal de
la de bin gegs pa ni bdag gi e bar len
pa'i gi rtsa yos su mkhyen pas bsru
ba mdzad de | bdag rnam par dag pas
sems can thams cad rnam par dag par
rtogs so || bdag rnam par dag pa ga
yin pa da | sems can thams cad rnam
par dag pa ga yin pa de ni gis su med
de gis su byar med do es gsus so ||

Takasaki 287-288
Having in view [this] Innate Mind, the
pure and non-dual Essential Nature, it
is said by the Lord 153):
"Here, O Majusr, the Tathgata is one
who has the full knowledge about the
root of his own substratum. Through
his self-purification, he has understood
the purity of living beings. That which
is the purity of his own and that which
is the purity of the living beings, these
two are one and the same, they cannot
be divided into two.

T 1611 Rm-Zs 838c24-28






Rgvbh 71.15-17
eva hy ha |
sarvem aviia^api tathat uddhim
gat |
tathgatatva tasmc ca tadgarbh
sarvadehina iti ||

Tg phi 111b1-2
de skad du |
thams cad la ni khyad med kya ||
de bin id dag las gyur ba ||
de bin gegs id de yi phyir ||
'gro kun de yi si po can ||
2 es gsus so ||

Takasaki 288
[Also] it is said: "Though being
undifferentiated among all,
Reality, in case the purification is
perfected,
Is [called] Buddhahood; therefore,
All living beings are possessed of the
Matrix of Buddhahood".

T 1611 Rm-Zs 838c29-839a3





Rgvbh 71.18-19
gotra tad dvividha jeya
nidhnaphalavkavat |
andipraktistha ca samudntam
uttaram || 149 ||

Tg phi 111b2
gter da 'bras bu'i i bin du ||
rigs de rnam gis es bya ste ||
thog med ra bin gnas pa da ||
ya dag bla ba mchog id do ||

Takasaki 288
(c.Tathgatagotra.)
The Germ [of the Buddha] is known to
be twofold,
Being like a treasure and like a tree
[grown] from a seed;
The Innate [Germ] existing since the
beginningless time
And that which has acquired the
highest development. || 149 ||

T 1611 Rm-Zs 839a4-6




Rgvbh 72.1-2
buddhakyatraya^avptir asmd
gotradvayn mat |
prathamt prathama kyo dvityd
dvau tu pacimau || 150 ||

Tg phi 111b2-3
rigs 'di gis las sas rgyas kyi ||
sku gsum thob par 'dod pa yin ||
da bos sku ni da po 3 ste ||
gis pa yis ni phyi ma gis ||

Takasaki 288
From this twofold Germ, it is
considered,
The 3 Bodies of the Buddha are
obtained;
From the first one, the first Body,
And, from the second, the latter two. ||
150 ||

T 1611 Rm-Zs 839a7-8



Rgvbh 72.3-4
ratnavigrahavaj jeya kya
svabhvika ubha |
aktrimatvt prakter
guaratna^rayatvata || 151 ||

Tg phi 111b3
o bo id sku mdzes pa ni ||
rin chen sku 'drar es bya ste ||
ra bin gyis ni byis min da ||
yon tan rin chen gter yin phyir ||

Takasaki 289
The Body of the Absolute Essence is
pure
And is known to be like the precious
image,
Since, by nature, it is non-artificial
And is the substratum of precious
properties. || 151 ||

T 1611 Rm-Zs 839a9-10



Rgvbh 72.5-6
mahdharma^adhirjatvt smbhoga
cakravartivat |
pratibimbasvabhvatvn nirma
hemabimbavat || 152 ||

Tg phi 111b3-4
chos chen rgyal srid che ldan phyir ||
rdzogs los 'khor los sgyur bin no ||
gzugs bran 4 gyi ni ra bin phyir ||
sprul ba gser gyi gzugs lta bu ||

Takasaki 289
The [Body of] Enjoyment is like the
Universal Lord
Since it is the great Emperor of
Religion;
The Apparitional Body is like a golden
statue
Since is has the nature of being an
image. || 152 ||

T 1611 Rm-Zs 839a11-14


Rgvbh 72.7-9
ity evam ebhir avaiai pacabhir
nidhitaruratnavigrahacakravartikanak
abimbadntais
trividhabuddhakya^utpattigotrasvab
hva^artham adhiktya
tathgatadhtur e garbha
sarvasattvnm iti paridpitam |

Tg phi 111b4-5
de'i phyir de ltar gter da ljon i da |
rin po che'i sku da | 'khor los sgyur ba
da | gser gyi gzugs te | dpe lhag ma la
po 'di dag gis ni sas rgyas kyi sku
rnam pa gsum bskyed pa'i rigs yod 5
pa'i dba du byas te | de bin gegs pa'i
khams sems can 'di dag thams cad kyi
si por bstan pa yin no ||

Takasaki 289-290
Thus, by these 5 examples, namely,
those of a treasure, a tree, a prec1ous
image, a Lord of the Universe, and a
golden statue, in the reference to the
nature as the Germ from which the 3
Bodies of the Buddha are originated, it
is said that 'the Matrix (i.e. the inner
essence) of these living beings is the
Essence (i.e. the cause) of the
Tathgata'.

T 1611 Rm-Zs 839a14-17


Rgvbh 72.9-10
trividhabuddhakyaprabhvitatva hi
tathgatatvam | atas tatprptaye hetus
tathgatadhtur iti | hetvartho 'tra
dhtvartha |

Tg phi 111b5-6
de bin gegs pa id ni sas rgyas kyi
sku rnam pa gsum gyis rab tu phye ba
yin te | des na de bin gegs pa'i khams
thob pa'i rgyu yin pas khams kyi 6 don
ni 'dir rgyu'i don to ||

Takasaki 290
Indeed, the Buddhahood is usually
manifested in the 3 Bodies of the
Buddha. Hence, it is said that the
Essence of the Tathgata is the cause
for the acquisition of these [3 Bodies].
Here, the word 'dhtu' (essence) is
especially used in the sense of 'hetu' (a
cause).

T 1611 Rm-Zs
(no chi)

Rgvbh 72.10-12
yata ha | tatra ca sattve sattve
tathgatadhtur utpanno garbhagata
savidyate na ca te sattv
budhyanta iti |

Tg phi 111b6
ga gi phyir de la ya sems can da
sems can la de bin gegs pa'i khams
'grub pa'i si por gyur pa yod mod kyi
| sems can de dag gis es pa ma yin no
es gsus so ||

Takasaki 290
So it is said: "And now, in every living
being, there exists the Essence of the
Tathgata arisen, in the form of
embryo. But these living beings do not
know about it".
(Reference to the Abhidharma-stra on
the 'Essence').

T 1611 Rm-Zs 839a17-19




Rgvbh 72.12-14
eva hy ha |
andikliko dhtu
sarvadharmasama^raya |
tasmin sati gati sarv
nirva^adhigamo 'pi ca ||

Tg phi 111b6-7
de skad du |
thog ma med dus can gyi khams ||
7 chos rnams kun gyi gnas yin te ||
de yod pas na 'gro kun da ||
mya an 'das pa'a thob pa yin ||
es gsus so ||

Takasaki 291
Indeed, it is said [in the Scripture] as
follows:
"The Essence that exists since
beginningless time
Is the foundation of all the elements,
Owing to its existence, all Phenomenal
Life,
As well as the acquisition of Nirva
exists".

T 1611 Rm-Zs 839a20-25


Rgvbh 72.15-73.1
tatra katham andiklika | yat
tathgatagarbham eva^adhiktya
bhagavat prvakoir na prajyata iti
deita prajaptam | dhtur iti | yad
ha | yo 'ya bhagavas
tathgatagarbho lokottaragarbha
praktipariuddhagarbha iti |

Tg phi 111b7-112a2
de la ji ltar na thob ma med pa'i dus
ga yin e na | de bin gegs pa'i si
po id kyi dba du mdzad nas | son
gyi mtha' mi dmigs 1 || so es bstan ci
rab tu gag pa ga yin pa'o || khams es
bya ba ni | ji skad du | bcom ldan 'das de
bin gegs pa'i si po ga lags pa 'di ni
'jig rten las 'das pa'i chos kyi si po
ra bin gyis yos su dag pa'i chos kyi
si po'o es 2 gsus so ||

Takasaki 291
Here, how is it that 'it exists since
beginningless time'? With reference to
this very Matrix of the Tathgata, it has
been taught and ascertained by the
Lord: "An initial limit is not to be
perceived".
About the.'Essence' it is said as follows:
"O Lord, this Matrix of the Tathgata is
the transcendental Matrix; the Matrix,
perfectly pure by nature".

T 1611 Rm-Zs 839a25-29


Rgvbh 73.1-5
sarvadharmasama^raya iti | yad ha |
tasmd bhagavas tathgatagarbho
niraya dhra pratih
sabaddhnm avinirbhgnm
amuktajnnm asasktn
dharmm | asabaddhnm api
bhagavan vinirbhgadharm
muktajnn sasktn
dharm niraya dhra pratih
tathgatagarbha iti |

Tg phi 112a2-3
chos rnams kun gyi gnas yin te | es bya
ba ni | ji skad du | bcom ldan 'das de'i
slad du de bin gegs pa'i si po ni
'brel ba | rnam par dbye ba med pa |
bral mi es pa | 'dus ma byas pa'i chos
rnams kyi gnas da gi da rten lags la
| 3 bcom ldan 'das de bin gegs pa'i
si po ni ma 'brel ba rnam par dbye ba
da bcas pa'i chos | bral es pa | 'dus
byas kyi chos rnams kyi ya gi da |
gnas da | rten lags so es gsus pa'o ||

Takasaki 292
The statement 'The foundation of all
the elements' means as follows:
"Therefore, O Lord, the Matrix of the
Tathgata is the foundation, the
support, and the substratum of the
immutable elements (properties)
which are essentially connected with,
indivisible from [the Absolute Entity],
and unreleased from Wisdom. [At the
same time], this very Matrix of the
Tathgata is also, O Lord, the
foundation, the support, and the
substratum of the [worldly] elements
that are produced by causes and
conditions, which are by all means
disconnected, differentiated [from the
Absolute Essence], and separated from
Wisdom.

T 1611 Rm-Zs 839a29-b3


Rgvbh 73.5-6
tasmin sati gati sarv^iti | yad ha |
sati bhagavas tathgatagarbhe
sasra iti parikalpam asya
vacanya^iti |

Tg phi 112a3-4
de yod na ni 'gro kun da || es bya ba
ni | ji skad du | bcom 4 ldan 'das de bin
gegs pa'i si po mchis na de la 'khor
ba es tshig gis btags pa lags so es
gsus so ||

Takasaki 292
The statement 'Owing to its existence,
there is all the Phenomenal Life' means
as follows:
"Owing to the existence of the Matrix
of the Tathgata, there is Phenomenal
Life, this, O Lord, is the proper saying
on account of the Phenomenal Life".

T 1611 Rm-Zs 839b3-6


Rgvbh 73.7-8
nirva^adhigamo 'pi ca^iti | yad ha |
tathgatagarbha ced bhagavan na
syn na syd dukhe 'pi nirvinna
nirva^icch prrthan praidhir
v^iti vistara |

Tg phi 112a4-5
mya an 'das pa'a thob par 'gyur || es
bya ba ni | ji skad du | bcom ldan 'das
gal te de bin gegs pa'i si po ma
mchis na sdug bsal la 5 ya yid 'byu
bar mi 'gyur i mya an las 'das pa la
ya 'dod pa da | don du ger ba da |
smon par ya mi 'gyur ro es rgyas par
gsus so ||

Takasaki 293
The statement 'There is also the
acquisition of the Nirva' is said in the
following sense:
"O Lord, if there were no Matrix of the
Tathgata, there would not take place
aversion to Suffering, or arise desire,
earnest wish, or prayer for Nirva".
&c.

T 1611 Rm-Zs 839b6-9


Rgvbh 73.9-11
sa khalv ea tathgatagarbho
dharmakya^avipralambhas
tathatsabhinnalakao
niyatagotrasvabhva sarvad ca
sarvatra ca niravaeayogena
sattvadhtv iti draavya
dharmat pramktya |

Tg phi 112a5-6
chos kyi sku ltar rgya che ba de bin
gegs pa da dbyer med pa'i mtshan
id des pa'i rigs kyi ra bin de bin
gegs 6 pa'i si po de ya thams cad
kyi tshe thams cad la khyad par med
pa'i tshul du yod do es bya ba'i bar ni |
chos id tshad mar byas nas blta bar
bya ste |

Takasaki 294
(X. THE ESSENTIAL CHARACTERISTICS
OF THE MATRIX OF THE TATHGATA)
1. The Saying: All Living Beings are
Possessed of the Matrix of the
Tathgata - is the Highest Logical
Truth.)
Now, this Matrix of the Tathgata,
being united with the Absolute Body,
having the characteristics inseparable
from Reality, and being of the nature of
the germ properly fixed [towards the
attainment of the Buddhahood], exists
everywhere, at whatever time and
without exception among the living
beings, this is indeed to be perceived in
the light of the Absolute Essence as the
[highest] logical ground.

T 1611 Rm-Zs 839b9-11


Rgvbh 73.11-12
yath^uktam | e kulaputra
dharm dharmat | utpdd v
tathgatnm anutpdd v sadaivaite
sattvs tathgatagarbh iti |

Tg phi 112a6-7
ji skad du | rigs kyi bu 'di ni chos rnams
kyi chos id de | de bin gegs pa rnams
byu ya ru ma byu ya ru ste | 7
sems can 'di dag ni rtag tu de bin
gegs pa'i si po can no es gsugs pa
yin no ||

Takasaki 294-295
It is said: "O noble youth, such is the
essential nature of the elements.
Whether the Tathgatas appear in this
world, or whether they do not, these
living beings are always possessed of
the Matrix of the Tathgata".

T 1611 Rm-Zs 839b11-15


Rgvbh 73.12-16
yaiva ca^asau dharmat s^eva^atra
yuktir yoga upya paryya | evam
eva tat syt | anyath
naiva tat syd iti | sarvatra
dharmataiva pratiaraam |
dharmataiva yukti cittanidhypanya
cittasajpanya | s na cintayitavy
na vikalpayitavya^adhimoktavy^iti |

Tg phi 112a7-112b1
chos id ga yin pa de id ni 'dir ga
gis de lta bu kho nar 'gyur gyi gan du
mi 'gyur ro es bya ba'i rigs pa da
sbyor ba da thabs yin te | thams cad
du sems as par rtogs 1 pa da | sems
ya dag par es pa la ni | chos id kyi
rtogs pa da | chos id kyi rigs pa yin
no de ni bsam par mi bya | rnam par
brtag par mi bya'i | lhag par mos par
bya ba 'ba' ig tu zad do ||

Takasaki 295-296
That which is meant by this 'essential
nature' is here synonymous for the
'argument', the mode of prf and the
means [of cognition], in the sense: -
such is the real state of things and not
otherwise. In any case only the
Absolute Essence is the resort for the
contemplation of the mind, only the
Absolute Essence is the argument for
the proper understanding of the mind.
This essence itself is not accessible to
imagination nor to discrimination. It is
accessible only to faith.

T 1611 Rm-Zs 839b15-17




Rgvbh 74.1-2
raddhay^eva^anugantavya
paramrthe svayabhuvm |
na hy acaku prabhdptam kate
sryamaalam || 153 ||

Tg phi 112b1-2
ra byu rnams kyi don dam de ||
dad pa id kyis rtogs bya yin ||
i ma'i 2 dkyil 'khor 'od 'bar ba ||
mig med pas ni mtho ba med ||

Takasaki 296
(2. The 4 Kinds of Individuals to
Whom the Faith in this Essence is
Necessary.)
The Highest Truth of the Buddhas
Can be understood only by faith,
Indeed, the eyeless one cannot see
The blazing disk of the sun. || 153 ||

T 1611 Rm-Zs 839b18-21


Rgvbh 74.3-5
samsata ime catvra pudgals
tathgatagarbhadarana
pratyacakumanto vyavasthit |
katame catvra | yad uta pthagjana
rvaka pratyekabuddho
navaynasaprasthita ca
bodhisattva |

Tg phi 112b2-3
mdor bsdu na | ga zag bi po 'di ni de
bin gegs pa'i si po mtho ba la mig
da mi ldan par rnam par gag pa yin
te | bi ga e na | 'di lta ste | so so 'i
skye bo da | an thos da | ra sas 3
rgyas da | theg pa la gsar du ugs pa'i
bya chub sems dpa' ste |

Takasaki 296
In brief, there are four kinds of
individuals who are defined as being
blind with regard to the perception of
the Matrix of the Tathgata. Who are
these four? They are namely: 1) the
ordinary beings; 2) the rvakas; 3) the
Pratyekabuddhas; and 4) the
Bodhisattvas who have recently
entered the Vehicle.

T 1611 Rm-Zs 839b21-24


Rgvbh 74.5-6
yath^uktam | agocaro 'ya
bhagavas tathgatagarbha
satkyadipatitn
viparysa^abhiratn
nyat^avikiptacittnm iti |

Tg phi 112b3-4
ji skad du | bcom ldan 'das de bin
gegs pa'i si po 'di ni 'jig tshogs la lta
bar lhu ba rnams da | phyin ci log la
mon par 'dod pa rnams da | sto ba
id las sems rnam par 4 g-yes pa
rnams kyi spyod yul ma lags so es
gsus pa bin no ||

Takasaki 296
It is said: "O Lord, the Matrix of the
Tathgata is not the accessible sphere
for those who have fallen into the
erroneous conception maintaining the
existence of individuality, for those
who are attached to delusion, and for
those whose mind has deviated from
the conception of Non-substantiality".

T 1611 Rm-Zs 839b24-27


Rgvbh 74.7-9
tatra satkyadipatit ucyante
blapthagjan | tath hi te
'tyantassravaskandha^dn dharmn
tmata tmyata
ca^upagamya^ahakramamakra^ab
hinivi satkyanirodham
ansravadhtum adhimoktum api
na^alam |

Tg phi 112b4-5
de la 'jig tshogs la lta bar lhu ba ni
byis pa so so'i skye bo la brjod de | 'di
ltar de dag ni gtan du phu po la sogs
pa'i chos zag pa da bcas pa rnams la
bdag da bdag gi ba id du khas blas 5
nas ar 'dzin pa da | a yir 'dzin pa la
mon par en pas na 'jig tshogs 'gags
pa zag pa med pa'i dbyis la lhag par
mos par mi nus bdag ste |

Takasaki 297
Here, 'those who have fallen into the
erroneous conception maintaining the
existence of individuality' are the
ordinary beings. Indeed, having fully
admitted those elements classified into
[5] groups and others, which are
possessed of Evil Influences, as being
the real Ego and its belongings, they
are clinging to the conception of 'Ego'
and, 'Mine', and, due to this
conception, they cannot believe even
in the Immaculate Essence which
represents the annihilation of the
[conception of the] existence of real
individuality.

T 1611 Rm-Zs 839b27-c1


Rgvbh 74.9-11
kuta puna sarvajaviaya
tathgatagarbham avabhotsyanta iti |
na^ida sthna vidyate | tatra
viparysa^abhirat ucyante
rvakapratyekabuddh | tat kasmt |

Tg phi 112b5-6
de dag gis thams cad mkhyen pa'i yul
de bin gegs pa'i si po rtogs par ltag
la 'gyur te 'di ni 6 gnas med do || de la
phyin ci log la mon par dga' ba ni |
an thos da ra sas rgyas dag la
brjod do || de ci'i phyir e na |

Takasaki 297
Being so, how is it possible for them to
cognize the Matrix of the Tathgata
which is the object accessible only to
the Omniscient? There is [absolutely]
no rm for it. Now 'those who are
attached to delusion' represent 2) the
rvakas and 3) the Pratyekabuddhas.
Why?

T 1611 Rm-Zs 839c1-7


Rgvbh 74.11-14
te 'pi hi nitye tathgatagarbhe saty
uttaribhvayitavye
tannityasajbhvanviparyayea^a
nityasajbhvan^abhirat | sukhe
tathgatagarbhe saty
uttaribhvayitavye
tatsukhasajbhvanviparyayea
dukhasajbhvan^abhirat |

Tg phi 112b6-113a1
'di lta ste | de dag kya de bin gegs
pa'i si po rtag pa id du bsgom par
bya ba las | slar de rtag pa'i 'du es su
sgon pa las 7 bzlog nas mi rtag par 'du
es su sgom pa la mon par dga' ba id
da | de bin gegs pa'i si po bde bar
bsgom par bya ba las | slar de bde ba'i
'du es su sgom pa las bzlog nas | sdug
bsal ba'i 'du es yos su sgom pa la
mon par dga' ba id 1 || da |

Takasaki 297
Because, although the Matrix of the
Tathgata is to be considered as
'eternal' in its transcendental sense,
they indulge in the contemplation of
the 'evanescence' [of the phenomena
30)] instead of meditating upon the
'eternity' of the former. Likewise,
although the Matrix of the Tathgata is
to be considered as 'blissful' in its
transcendental sense, still they indulge
in the contemplation of the 'suffering'
[of the phenomena] instead of
meditating upon the 'bliss' of the
former.

T 1611 Rm-Zs 839c7-12


Rgvbh 74.14-17
tmani tathgatagarbhe saty
uttaribhvayitavye
tadtmasajbhvanviparyayea^a
ntmasajbhvan^abhirat |
ubhe tathgatagarbhe saty
uttaribhvayitavye
tacchubhasajbhvanviparyayea
^aubhasajbhvan^abhirat |

Tg phi 113a1-2
de bin gegs pa'i si po bdag tu
bsgom par bya ba las | slar de la bdag gi
'du es su sgom pa las bzlog nas | bdag
med pa'i 'du es su sgom pa la dga' ba
id da | de bin gegs pa'i si po
gtsa bar sgom par 2 bya ba las | slar de
la gtsa ba'i 'du es su sgom pa las
bzlog nas | mi gtsa ba'i 'du es sgom
pa la mon par dga' ba id kyi phyir ro
||

Takasaki 297
Although the Matrix of the Tathgata is
to be regarded as 'the [highest] Unity'
they nevertheless cling to the practice
of meditation on the idea of 'non-Ego'
[of the separate elements] instead of
concentrating their mind on the notion
of the Unity of the former. And, though
the Matrix of the Tathgata is to be
considered as 'pure' in the
transcendental sense, they devote
themselves to the practice of
meditation on the notion of the
'impurity' [of the Phenomenal World]
without doing meditation on 'Purity' of
the former.

T 1611 Rm-Zs 839c12-15


Rgvbh 74.17-19
evam anena paryyea
sarvarvakapratyekabuddhnm api
dharmakyaprptividhuramrga^abhir
atatvd agocara sa
paramanityasukha^tmaubhalakao
dhtur ity uktam |

Tg phi 113a2-3
de ltar rnam gras 'dis ni chos kyi sku
thob pa da 'gal ba'i lam la mon par
dga' ba'i phyir mchog tu rtag pa da |
bde 3 ba da | bdag da | sdug pa'i
mtshan id kyi khams de ni an thos
da | ra sas rgyas thams cad kyi ya
spyod yul ma yin no es bad pa yin no
||

Takasaki 297-298
Thus, in such a way, all the rvakas
and Pratyekabuddhas are attached to
the Path which is quite opposite to the
realization of the Absolute Body, and
hence the Essence [of the Tathgata]
which is characterized as the Supreme
Eternity, the Supreme Bliss, the
Supreme Unity, and the Supreme
Purity, is said not to be accessible to
them, too.

T 1611 Rm-Zs 839c15-17


Rgvbh 74.19-21
yath ca sa viparysa^abhiratnm
anityadukha^antma^aubhasajn
agocaras tath vistarea
mahparinirvastre bhagavat
vptoyamaidntena prasdhita |

Tg phi 113a3-4
de ltar phyin ci log la mon par dga' ba
| mi rtag pa da | sdug bsal ba da |
bdag med pa da | mi sdug pa'i 4 'du es
can rnams kyi spyod yul ma yin pa de
ltar rgyas par yos su mya an las 'das
pa chen po'i mdor | bcom ldan 'das kyis
rdzi gi chu'i nor bu'i dpe rab tu
bsgrubs te |

Takasaki 298
About this inaccessibility of the
Essence to those who are attached to
delusion, i.e. who have the notion of
Evenescence, Suffering, Impersonality
and Impurity [as the almighty
maximum], the Lord has made it clear
in detail in the Mahparinirva-stra
with the example of a jewel in the
water of a pond.

T 1611 Rm-Zs 839c17-20


Rgvbh 74.22-75.1
tad yath^api nma bhikavo
grmakle vartamne
salilabandhana buddhv svai svair
maanakopabhogair jan salile
kreyu | atha tatraiko jtya
vairyamaim antarudake sthpayet |
tatas tasya vairyasya^arthe sarve te
maanakni tyaktv nimajjeyu |

Tg phi 113a4-5
'di lta ste | dge slo dag dper na so ga'i
dus la bab pa na | skye bo dag khrus ras
bcis te | 5 ra ra gi rgyan da e bar
spyod pa dag gis chu la rtse'o || de nas
der cig gis rigs da ldan pa'i nor bu bai
rya chu'i na du gag pa da | de nas
bai rya de'i don du de dag thams cad
rgyan gag nas ugs par gyur to ||

Takasaki 298
It runs as follows: "Suppose, for
instance, O monks, that in the hot
season, the people, putting on the
bathing underwear, were playing in the
water with various ornaments and
equipments for their individual
pastime. Suppose then, someone would
cast into the water the genuine
Vairya stone. Thus, in order to get
this Vairya stone, all the people,
leaving aside their ornaments, would
dive into the water.

T 1611 Rm-Zs 839c20-23


Rgvbh 75.2-4
atha yat tatra^asti arkara kahalya
v tat te mair iti manyamn ghtv
may labdho mair ity utsjya^utsjya
vptre sthitv na^aya mair iti
saj pravarteyu | tac ca
vpyudaka maiprabhvena
tatprabhavena bhrjeta | eva te
tadudaka bhrjamna dv^aho
mair iti guasaj pravarteta |

Tg phi 113a5-7
de nas de na yod pa'i gseg ma'am gyo
mo de 6 dag la nor bu'o sam nas bzu
ste | bdag gis nor bu red do sam ste
phyu o || phyu nas rdzi bu'i 'gram
du bltas pa na 'di ni nor bu ma yin no
sam pa'i 'du es rab tu 'jug go || rdzi
gi chu de ya nor bu'i mthus nor bu'i
'od da 'dra bar sna o || de dag de
ltar sna ba'i 7 chu de ya e ma'o nor
bu'o sam du yon tan gyi 'du es rab tu
ugs so ||

Takasaki 298
They would mistake pebbles and
gravels in the pond for the real jewel,
seize them and draw them out,
thinking: I have got a jewel. After
having stood on the bank of the pond,
they would notice: It is not the real
jewel at all! At that moment, the water
of that pond would, owing to the power
of that jewel, shine as if water itself
were shining, and seeing that water
sparkling, they would say: O the jewel
is still there [in the water], and would
notice how that jewel had great
quality.

T 1611 Rm-Zs 839c23-28


Rgvbh 75.4-8
atha tatraika upyakualo medhv
mai tattvata pratilabhate | evam
eva bhikavo yumbhi sarvam
anitya sarva dukha sarvam
antmaka sarvam aubham iti
sarvagrahaena bhvitabhvita
bahulktabahulkta dharmatattvam
ajnadbhis tat sarva ghaita
nirarthakam |

Tg phi 113a7-113b1
de nas de la thabs mkhas i yid gus
pa cig gis nor bu de de kho na bin du
ryed par gyur to || dge slo dag de
bin du nor bu ltar chos kyi don de kho
na mi es pa khyed kyis thams cad 1 mi
rtag pa da | thams cad sdug bsal ba
da | thams cad bdag med pa da |
thams cad mi sdug pa'o es 'dzin pa
thams cad kyis sgom i | sgom pa lan
ma du byas i ma du byas pas e
bar gag pa de thams cad ni don med
do ||

Takasaki 298-299
Thereafter, one who is experienced and
clever would really get the jewel out. In
the same way, O brethren, ye who are
ignorant of the real essence of things,
maintaining the general conception
that all things are evanescent, that
there is only suffering, and that
everything is impersonal and impure,
practise the meditation [on that
conception] repeatedly, and
increasingly. But all that was
attempted by you, [ye should keep in
mind], is [in reality] of no use.

T 1611 Rm-Zs 839c28-840a1


Rgvbh 75.8-12
tasmd bhikavo
vparkarakahalyavyavasthit iva m
bhta | upyakual yya bhavata |
yad yad bhikavo yumbhi sarvam
anitya sarva dukha sarvam
antmaka sarvam aubham iti
sarvagrahaena bhvitabhvita
bahulktabahulkta tatra tatraiva
nityasukhaubha^tmakni santi^iti
vistarea
paramadharmatattvavyavasthnam
rabhya viparysabhtanirdeo
yathstram anugantavya |

Tg phi 113b1-4
dge slo bdag de'i phyir rdzi de
2 dag gi gseg ma da | gyo mo'i rnam
par gnas pa ltar mi 'gyur bar khyed cag
thabs la mkhas par gyis ig | dge slo
dag khyed kyis ga da ga thams cad
mi rtag pa id da | thams cad sdug
bsal ba da | thams cad bdag med pa
da | thams cad mi gtsa 3 ba'o es
'dzin pa thams cad kyis sgom i sgom
pa ma du byas i ma du byas pa de
da de id la rtag pa da | bde ba da |
sdug bsal da | bdag id yod pa yin no
es rgyas par chos kyi de kho na id
dam par nam par gag pa las brtsams te
phyin ci log tu gyur pa 4 bstan pa ni
mdo ji lta ba bin du rtogs par bya'o ||

Takasaki 299
Therefore, O monks, ye should become
skilful in order not to be determined by
this [false conception] like the pebbles
and gravels in the pond. O monks, with
those elements which ye maintain to
be in every case evanescent, suffering,
impersonal, and impure, and on which
ye practise the meditation [on that
notion] repeatedly and increasingly,
there exists [an essence which
represents] the Eternity, the Bliss, the
Purity, and the Highest Unity". Thus
should be understood in detail,
according to the Scripture, the
teaching of the incorrectness with
regard to the feature of the highest
true nature of the elements.

T 1611 Rm-Zs 840a1-2


Rgvbh 75.13-14
tatra nyatvikiptacitt ucyante
navaynasaprasthit bodhisattvs
tathgata-
garbhanyat^arthanayaviprana |

Tg phi 113b4
de la sto ba id las sems rnam par g-
yes pa ni theg pa la gsar du ugs pa'i
bya chub sems dpa' sto pa id kyi
tshul du de bin gegs pa'i si po las
ams pa dag la brjod do ||

Takasaki 299
Lastly, 'those whose mind has deviated
from the conception of Non-
substantiality' denotes the
Bodhisattvas who have recently
entered the Vehicle, [since] they are
deprived of [the cognition of] the
Matrix of the Tathgata in regard to
the true meaning of Non-substantiality.

T 1611 Rm-Zs 840a3-5


Rgvbh 75.14-15
ye bhvavinya
nyatvimokamukham icchanti sata
eva dharmasya^uttaraklam ucchedo
vina parinirvam iti |

Tg phi 113b4-5
ga dag yod pa'i chos id dus 5 phyis
rgyun 'chad ci ig pa yos su mya an
las 'das pa'o es dos po gig pa'i phyir
sto ba id kyi rnam par thar ba'i sgo
'dod pa'am |

Takasaki 299
They are the people who look toward
Non-substantiality as the medium of
Liberation in order to destroy the
substance, thinking that the perfect
Nirva means the Extinction, i.e. the
destruction of the elements [for the
Phenomenal Existence] in future.

T 1611 Rm-Zs 840a5-7


Rgvbh 75.15-17
ye v puna nyat^upalambhena
nyat pratisaranti nyat nma
rpa^divyatirekea kacid bhvo 'sti
yam adhigamiymo bhvayiyma iti |

Tg phi 113b5-6
ya ga dag ga ig rtogs par bya ba
da | bsgom par bya ba sto ba id ces
bya ba gzugs la sogs pa las tha dad pa'i
dos 6 po yod pa yin no es sto pa id
la dmigs pas sto pa id la brten pa'o ||

Takasaki 299-300
There are also some people among
them who think that there is
something substantial called 'the Non-
substantiality' which is quite different
from 'form' and other [elements], and
that is the one which we should
understand, upon which we should
meditate, and, fancying Non-
substantiality in this way, they are
persuaded of Non-substantiality.

T 1611 Rm-Zs 840a7-10




Rgvbh 75.17-76.2
tatra katama sa
tathgatagarbhanyat^arthanaya
ucyate |
na^apaneyam ata kicid upaneya
na kicana |
draavya bhtato bhta
bhtadar vimucyate || 154 ||

Tg phi 113b6-7
de la sto ba id kyi tshul du brjod pa
de bin gegs pa'i si po ga e na |
'di la bsal bya ci ya med ||
gag par bya ba cu zad med ||
ya dag id la ya dag lta ||
ya dag mtho 7 nas rnam par grol ||

Takasaki 300
(3. The True Conception of the Matrix
of the Tathgata as Representing Non-
substantiality.)
Then how is what is called here '[the
cognition of] the Matrix of the
Tathgata in regard to the true
meaning of Non-substantiality'?
Here there is nothing to be removed
And absolutely nothing to be added;
The Truth should be perceived as it is,
And he who sees the Truth becomes
liberated. || 154 ||

T 1611 Rm-Zs 840a11-12



Rgvbh 76.3-4
nya gantukair dhtu
savinirbhgalakaai |
anyo anuttarair dharmair
avinirbhgalakaai || 155 ||

Tg phi 113b7
rnam dbyer bcas pa'i mtshan id can ||
glo bur dag gis khams sto gi ||
rnam dbyer med pa'i mtshan id can ||
bla med chos kyis sto ma yin ||

Takasaki 301
The Essence [of the Buddha] is [by
nature] devoid
Of the accidental [pollutions] which
differ from it;
But it is by no means devoid of the
highest properties
Which are, essentially, indivisible from
it. || 155 ||

T 1611 Rm-Zs 840a13-15


Rgvbh 76.5-7
kim anena paridpitam | yato na kicid
apaneyam asty ata
praktipariuddht tathgatadhto
sakleanimittam
gantukamalanyatpraktitvd asya |
na^apy atra kicid upaneyam asti
vyavadnanimittam
avinirbhgauddhadharmapraktitvt |

Tg phi 113b7-114a2
'dis ci bstan e na | ga gi phyir ra
bin gyis yos su dag pa de bin gegs 1
|| pa'i khams 'di las bsal bar bya ba kun
nas on mos pa'i rgyu mtshan ni 'ga'
ya med la | glo bur ba'i dri ma da bral
ba ni 'di'i ra bin yin pa'i phyir ro || 'di
la rnam par bya ba'i rgyu mtshan can
gag par bya ba ya cu zad kya yod
pa ma yin 2 te | rnam par dbye ba med
pa'i chos dag pa'i chos id ni ra bin
yin pa'i phyir ro ||

Takasaki 301
What is explained by this? There is no
defiling element which is to be
removed from this Essence of the
Tathgata, perfectly purified by nature,
since it is by nature devoid of
accidental pollutions. Also, there is no
purifying element which is to be added
to it, since it is by nature indivisible
from the pure properties [of the
Buddha].

T 1611 Rm-Zs 840a15-19


Rgvbh 76.7-9
tata ucyate | nyas tathgatagarbho
vinirbhgair muktajai
sarvakleakoai | anyo
gagnadvlikvyativttair
avinirbhgair amuktajair acintyair
buddhadharmair iti |

Tg phi 114a2-3
des na de bin gegs pa'i si po ni |
rnam par dbye ba yod pa | bral es pa |
on mos pa'i sbubs thams cad kyis ni
sto ba yin la | rnam par dbye ba med
pa | bral mi es pa | 3 bsam gyis mi
khyab pa'i sas rgyas kyi chos ga g'i
klu gi bye ma las 'das pa ni mi sto o
es gsus so ||

Takasaki 301
On account of this point, it is said [in
the Scripture]: "The Matrix of the
Tathgata is devoid of all the sheath of
Defilements which are differentiated
and separated [from the Absolute
Essence]. The Matrix of the Tathgata
is by no means devoid of the Buddha's
Properties which are indivisible,
inseparable [from the Absolute
Essence], inconceivable and far beyond
the sands of the Gag in number".

T 1611 Rm-Zs 840a19-22


Rgvbh 76.9-11
eva yad yatra na^asti tat tena
nyam iti samanupayati | yat punar
atra^avaia bhavati tat sad
iha^asti^iti yathbhta prajnti |
samropa^apavda^antaparivarjand
aparyanta nyatlakaam anena
lokadvayena paridpitam |

Tg phi 114a3-4
de ltar na ga ig ga na med pa de ni
des sto o es ya dag par rjes su
mtho la | ga ig lhag par gyur ba de
ni de la rtag par yod do es ya dag pa
ji lta ba 4 bin du es so || tshig su bcad
pa 'di gis kyis ni sgro 'dogs pa da
skur ba 'debs pa'i mtha' da bral ba'i
phyir | phyin ci ma log pa sto pa id
kyi mtshan id bstan to ||

Takasaki 301-302
Thus, wherever something is lacking,
this is observed as 'void' in that place,
whatever remains there, one knows
that this being must exist here: This is
really the true [conception of Non-
substantioality]. [Thus], by removing
the extremities of affirmation and
negation, the real characteristic of
Non-substantiality is explained by
these two verses.

T 1611 Rm-Zs 840a23-26


Rgvbh 76.12-14
tatra yem ita nyat^arthanayd
bahicitta vikipyate visarati na
samdhyate na^eka^agrbhavati tena
te nyatvikiptacitt ucyante | na hi
paramrthanyatjnamukham
antarea akyate 'vikalpo dhtur
adhigantu sktkartum |

Tg phi 114a4-5
de la ga ig sto ba id kyi tshul 'di las
sems phyi rol tu rnam par g-ye i
rnam par 'phro la 5 mam par mi 'jog
ci rtse gcig tu mi 'gyur ba des na de
dag sto ba id las sems rnam par g-
yes pa es brjod do || de la don dam pa
sto ba id kyi ye es med par ni rnam
par rtog pa med pa'i dag pa'i dbyis
rtogs i mon par 'du bya bar mi nus
so |

Takasaki 302
Now, those individuals whose mind has
deviated from this principle of Non-
substantiality, and, turning in various
directions, neither meditates nor
concentrates upon it, we call them by
this very reason 'those whose mind has
deviated from [the true conception of]
Non-substantiality. Indeed, without the
introduction to the knowledge of the
highest truth of Non-substantiality,
nobody can attain or realize the non-
discriminative Sphere [of the
Tathgata].

T 1611 Rm-Zs 840a26-b2


Rgvbh 76.14-16
ida ca saghya^uktam |
tathgatagarbhajnam eva
tathgatn nyatjnam |
tathgatagarbha ca
sarvarvakapratyekabuddhair
adaprvo 'nadhigantaprva iti
vistara |

Tg phi 114a5-7
'di la dgos 6 nas gsus pa ni | de bin
gegs pa'i si po'i ye es id ni de bin
gegs pa rnams kyi sto ba id kyi ye
es yin la | de bin gegs pa'i si po de
ya an thos da ra sas rgyas thams
cad kyis sar ma mtho ma rtogs pa'o
es rgyas par gsus 7 so ||
dhto |

Takasaki 302-303
Implying this point, it has been said:
"The Wisdom cognizing the Matrix of
the Tathgata is nothing but the
Wisdom about Non-substantiality of
the Buddhas. And this Matrix of the
Tathgata has never been seen, has
never been realized by the rvakas
and the Pratyekabuddhas" &c.

T 1611 Rm-Zs 840b2-4


Rgvbh 76.16-18
sa khalv ea tathgatagarbho yath
dharmadhtugarbhas tath
satkyadipatitnm agocara ity
ukta dipratipakatvd
dharmadhto |

Tg phi 114a7
de bin gegs pa'i si po ji ltar chos
kyi sku'i si po yin pa de ltar ni | 'jig
tshogs la lta bar lhu ba rnams kyi
spyod yul ma yin par brjod do || chos
kyi dbyis ni lta ba'i gen po yin pa'i
phyir ro ||

Takasaki 303
Now, this Matrix of the Tathgata,
inasmuch as it represents the Matrix of
the Absolute Essence, is said to be a
sphere not accessible to 'those who
have fallen into the erroneous
conception maintaining the existence
of individuality', because the Absolute
Essence is an antidote against such
erroneous conception.

T 1611 Rm-Zs 840b4-6


Rgvbh 76.18-19
yath dharmakyo
lokottaradharmagarbhas tath
viparysa^abhiratnm agocara ity
uktam
anitya^dilokadharmapratipakea
lokottaradharmaparidpant |

Tg phi 114a7-114b1
ji ltar chos kyi sku 'jig rten las 'das pa'i
si 1 po yin pa de ltar ni phyin ci log
la mon par dga' ba rnams kyi spyod
yul ma yin no es brjod do || 'jig rten las
'das pa'i chos kyi sku ni mi rtag pa la
sogs pa 'jig rten pa'i chos kyi gen por
bstan pa'i phyir ro ||

Takasaki 303
Inasmuch as it represents the Matrix of
the Absolute Body, or the Matrix of the
Transcendental Element, it is said not
to be accessible to 'those who are
attached to delusion' since the
Transcendental Element is spoken of as
being an antidote against the mundane
elements of such nature as
evanescence, etc.

T 1611 Rm-Zs 840b6-9


Rgvbh 76.19-77.1
yath
praktipariuddhadharmagarbhas
tath nyatvikiptnm agocara ity
uktam
gantukamalanyatpraktitvd
viuddhiguadharmm
avinirbhgalokottaradharmakyaprab
hvitnm iti |

Tg phi 114b1-2
ji ltar chos kyi sku yos su dag pa'i chos
kyi si po yin pa de ltar 2 ni sto ba
id las sems rnam par gyes pa rnams
kyi spyod yul ma yin no es brjod do ||
de rnam par dag pa'i yon tan gyis chos
rnam par dbye ba med pa 'jig rten las
'das pa'i chos kyi skus rab tu phye ba
rnams ni glo bur gyi dri mas sto ba'i
ra bin yin pa'i phyir ro ||

Takasaki 303
[Furthermore], inasmuch as it
represents the Matrix of the
properties, perfectly pure by nature,
[the Matrix of the Tathgata] is said not
to be accessible to 'those whose mind
has deviated from Non-substantiality'
since the [Buddha's] pure virtuous
Properties, being represented by the
Transcendental Absolute Body which is
indivisible from them, are by nature
devoid of accidental pollutions.

T 1611 Rm-Zs 840b9-12


Rgvbh 77.2-4
tatra yad
ekanayadharmadhtvasabhedajna
mukham gamya
lokottaradharmakyapraktipariuddh
ivyavalokanam idam atra
yathbhtajnadaranam abhipreta
yena daabhmisthit bodhisattvs
tathgatagarbham at payanti^ity
uktam |

Tg phi 114b2-4
de la tshul 3 gcig po chos kyi dbyis
da tha mi dad pa'i ye es kyi sgo rtogs
nas | 'jig rten las 'das pa'i chos kyi sku'i
ra bin gyis yos su dag pa la lta ba
ga yin pa 'di ni 'dir ga gis sa bcu la
gnas pa'i bya chub sems dpas de bin
gegs pa'i si po cu zad 4 mtho o
es gsus pas ya dag pa ji lta ba bin
gyi ye es kyis kun mtho bar 'dod do ||

Takasaki 303-304
Here, to perceive that the
Transcendental Absolute Body is
perfectly pure by nature, by means of
the cognition of the unique
introduction to the Wisdom which is
essentially connected with the
Absolute Essence, implies here the True
Intuition. On account of this
perception, it is said that [even] those
Bodhisattvas who are abiding in their
10 Stages can [but] slightly understand
the Matrix of the Tathgata.

T 1611 Rm-Zs 840b13-21










Rgvbh 77.4-8
eva hy ha |
chidra^abhre nabhasi^iva bhskara iha
tva uddhabuddhi^kaair
ryair apy avalokyase na sakala
prdeikbuddhibhi |
jeya^anantanabhastalapravista te
dharmakya tu te
skalyena vilokayanti bhagavan yem
anant matir iti ||

Tg phi 114b4-5
de skad du | sprin mtho mkha' la i
bin 'dir khyod phyogs gcig blo gros
can ||
blo mig dag pa'i 'phags rnams kyis kya
thams cad mtho ma lags ||
bcom ldan 'das 5 khyod chos sku ga
dag blo gros mtha' yas ba ||
es bya mtha' med mkha' dbyis khyab
pa de dag gis kun mtho ||
es gsus so ||

Takasaki 304
Indeed, thus it is said: "[ O Lord], thou
art unable to be seen fully,
Just as here the sun, in the sky with
torn clouds,
Even by the Saints, of pure intellectual
vision,
Since their intellect is still partial;
O Lord, only those whose Wisdom is
illimitable
Can completely perceive thy Absolute
Body
Which pervades everything knowable
That is infinite like space".

T 1611 Rm-Zs 840b23-26


Rgvbh 77.9-11
yady evam
asaganihbhmipratihitnm api
parama^rym asarvaviaya eva
durdo dhtu | tat kim anena
blapthagjanam rabhya deitena^iti |
deanprayojanasagrahe lokau |
ekena prano dvityena vykaraam |

Tg phi 114b5-6
smras pa | gal te de ltar chags pa med
pa'i mthar phyin pa'i sa la gnas pa'i
'phags pa'i mchog rnams kyi ya thams
cad yul ma 6 yin na | khams 'di lta bar
dka' ba des na byis pa so so'i skye bo las
brtsams te | bstan pa 'dis ni ci ig bya e
na | bstan pa'i dgos pa sdud pa'i tshigs
su bcad pa gis te | gcig gis ni dris la |
gis pas ni lan bstan pa'o ||

Takasaki 305
(XI. THE PURPOSE OF INSTRUCTION)
[Someone may ask]: If this Essence [of
the Buddha] is thus so difficult to be
cognized inasmuch as it is not fully
accessible even to the Saints of the
Highest rank who are abiding on the
Stage characterized as being
completely free from any attachment,
then what is the use of this instruction
to the ignorant and ordinary beings?
[For replying to this question], we have
two lokas summarizing the purpose of
instruction. [Of them], one is the
question, and the second is the answer.

T 1611 Rm-Zs 840b27-c1





Rgvbh 77.12-15
nya sarva sarvath tatra tatra
jeya meghasvapnamykta^bham
|
ity uktvaiva buddhadhtu puna
ki
sattve sattve 'sti^iti buddhair
iha^uktam || 156 ||

Tg phi 114b6-7
sprin da rmi lam sgyu bin de da der
||
7 es bya thams cad rnam kun sto ba
es ||
gsus nas ya 'dir rgyal rnams sems
can la ||
sas rgyas si po yod ces ci ste gsus ||

Takasaki 305
(Kriks 58-59)
It has been said here and there [in the
Scriptures]
That all things are to be known
everywhere
As being 'unreal', like clouds, [visions
in] a dream, and illusions;
Whereas, why has the Buddha declared
here
That the Essence of the Buddha, exists
'in every living being? || 156 ||

T 1611 Rm-Zs 840c2-5





Rgvbh 77.16-19
lna citta hnasattvev avaj
bhtagrho bhtadharma^apavda |
tmasneha ca^adhika paca do
ye te tatpraha^artham
uktam || 157 ||

Tg phi 114b7-115a1
sems um sems can dman la bras pa
da ||
ya dag mi 'dzin ya dag chos la skur ||
bdag cag lhag pa'i skyon la ga 1 || dag
la ||
yod pa de dag de spo don du gsus ||

Takasaki 305-306
There are 5 defects [caused by the
previous teaching]: The depressed
mind, contempt against those who are
inferior, Clinging to things unreal,
speaking ill of Truth, And besides,
affection for one's self.
[The teaching about Essence of the
Buddha] has been taught
In order that those who are possessed
of these defects
Might get rid of their defects. || 157 ||

T 1611 Rm-Zs 840c6-8




Rgvbh 77.20-78.2
asya khalu lokadvayasya^artha
samsena daabhi lokair veditavya |
vivikta saskta sarvaprakra
bhtakoiu |
kleakarmavipka^artha
megha^divad udhtam || 158 ||

Tg phi 115a1-2
tshigs su bcad pa gis po'di'i don ni
mdor bsdus te tshigs su bcad pa bcus
rig bar bya ste |
ya dag mtha' ni 'dus byas kyis ||
rnam pa thams cad dben pa ste ||
on mos las da rnam smin don ||
sprin 2 la sogs pa bin du brjod ||

Takasaki 306
The meaning of these two lokas is
briefly to be known by the following
ten verses.
It has been said [in the Scriptures]
All kinds of phenomena, made by
causes and conditions
And known in the forms of Defilement,
Action and Result,
Are, like clouds, etc., deprived of
reality. || 158 ||

T 1611 Rm-Zs 840c9-10



Rgvbh 78.3-4
kle megha^upam ktyakriy
svapna^upabhogavat |
mynirmitavat skandh vipk
kleakarmam || 159 ||

Tg phi 115a2
on mos sprin 'dra bya ba yi ||
las ni rmi lam los spyod bin ||
on mos las kyi rnam par smin ||
phu po sgyu ma sprul ba bin ||

Takasaki 306
The Defilements are like the clouds,
Undertaking of Actions is like the
enjoyment in a dream;
Being the Results made by Defilements
and Actions,
The Group of elements are like illusions
made by magic. || 159 ||

T 1611 Rm-Zs 840c11-12



Rgvbh 78.5-6
prvam eva vyavasthpya tantre
punar iha^uttare |
pacadoaprahya dhtvastitva
prakitam || 160 ||

Tg phi 115a2-3
sar ni de ltar rnam gag nas ||
slar ya bla ma'i rgyud 'dir ni ||
es pa la dag spa ba'i phyir ||
khams yod id 3 ces bstan pa yin ||

Takasaki 306-307
So has it been ascertained 'before';
But now, in this 'ultimate' Doctrine,
In order to remove the 5 defects
[caused by the previous teaching],
It is shown that the Essence of the
Buddha exists. || 160 ||

T 1611 Rm-Zs 840c13-14



Rgvbh 78.7-8
tath hy aravad asya bodhau citta
na jyate |
kecin ncacittnm
tma^avajnadoata || 161 ||

Tg phi 115a3
'di ltar de ni ma thos pas ||
bdag la bras pa'i es pa yis ||
sems ni um pa 'ga' ig la ||
bya chub sems ni skye mi 'gyur ||

Takasaki 307
Indeed, if [the people] have not heard
of this teaching,
Some of them, being possessed of
depressed mind,
May have a fault of self-depreciation,
and hence,
The Will towards the Enlightenment
does never arise in them. || 161 ||

T 1611 Rm-Zs 840c15-16



Rgvbh 78.9-10
bodhicitta^udaye 'py asya reyn
asmi^iti manyata |
bodhyanutpannacitteu hnasaj
pravartate || 162 ||

Tg phi 115a3-4
ga la bya chub sems bskyed pas ||
bdag ni mchog ces rlom pa na ||
bya chub sems ma skyes pa la ||
dman 4 pa'i 'du es rab tu 'jug |

Takasaki 307
Even if someone has resolved towards
Enlightenment,
Then he, being proud of it, saying: I am
superior to [others],
Will produce the notion of inferiority
for those
Whose mind is not aroused towards
Enlightenment. || 162 ||

T 1611 Rm-Zs 840c17-18



Rgvbh 78.11-12
tasyaivamatina samyagjna
na^utpadyate tata |
abhta parighti bhtam artha
na vindate || 163 ||

Tg phi 115a4
de ltar sems pa de la ni ||
ya dag es pa mi skye ba ||
des na ya dag mi 'dzin i ||
ya dag don ni rig mi 'gyur ||

Takasaki 307
With him who thinks like that,
The true knowledge will never arise,
and hence,
He clings to unreal things [as if they
were real]
And does not cognize the true
meaning. || 163 ||

T 1611 Rm-Zs 840c19-20



Rgvbh 78.13-14
abhta sattvados te
ktrima^gantukatvata |
bhta taddoanairtmya
uddhipraktayo gu || 164 ||

Tg phi 115a4-5
bcos ma glo bur ba id phyir ||
sems can skyon de ya dag min ||
ya dag es de bdag med pa ||
yon tan ra bin dag pa 5 yin ||

Takasaki 307-308
[Indeed], the defects of living beings
are unreal
Because they are non-genuine and
accidental
But the non-substantiality of such
defects is real,
That is, the virtues [of living beings],
pure by nature. || 164 ||

T 1611 Rm-Zs 840c21-22



Rgvbh 78.15-16
ghan don asadbhtn bhtn
apavadan gun |
maitr na labhate dhmn
sattva^tmasamadarikm || 165 ||

Tg phi 115a5
ya dag min pa'i es 'dzin i ||
ya dag yon tan skur 'debs pa ||
glo ldan bdag da sems can ni ||
mtshus mtho byams pa thob mi
'gyur ||

Takasaki 308
If a man of intelligence perceives [only]
That the defects [of living beings] are
unreal,
And depreciates [their] virtues which
are real,
He cannot obtain benevolence by
which
One regards [other] living beings as
equal to oneself. || 165 ||

T 1611 Rm-Zs 840c23-25




Rgvbh 78.17-18
tacchravj jyate tv asya protsha
stgauravam |
praj jna mahmaitr
pacadharma^udayt tata || 166 ||

Tg phi 115a5-6
'di ltar de ni thos pa las ||
spro da ston pa bin gus da ||
es rab ye es byams chen skye ||
chos la skye phyir de 6 la ni ||

Takasaki 308
On the contrary, if one hears of this
teaching,
There arises in him great exertion,
Respect [for all living beings] as for the
Teacher,
Intuition, Wisdom, and great
Benevolence;
These 5 properties having become
originated, || 166 ||

T 1611 Rm-Zs 840c26-28




Rgvbh 78.19-20
niravaja samaprek nirdoo
guavn asau |
tmasattvasamasneha kipram pnoti
buddhatm || 167 ||

Tg phi 115a6
kha na ma tho med mtshus ltar ||
skyon med yon tan ldan pa da ||
bdag da sems can mtshus byas te ||
sas rgyas id ni myur du 'thob ||

Takasaki 308-309
He, being free from [self-] depreciation,
Obtaining equal regard [for every
body],
Being devoid of defects and possessed
of virtues,
Having love, equally for himself and for
living beings,
Attains the State of Buddha at an early
date. || 167 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 78.21-22
iti ratnagotravibhge
mahyna^uttaratantrastre
tathgatagarbha^adhikra
prathama pariccheda
loka^arthasagrahavykhynata
sampta

Tg phi 115a6-7
theg pa chen po rgyud bla ma'i bstan
bcos dkon mchog gi rigs rnam par dbye
ba las || de bin gegs pa'i si po'i
skabs 7 te tshigs su bcad pa da po'i
don gyis bsdus pa'i bad pa rdzogs so ||

Takasaki 309
Finished is the first Chapter entitled
'the Matrix of the Tathgata' in the
ANALYSIS OF THE GERM OF THE
JEWELS, a Treatise on the Ultimate
Doctrine of the Great Vehicle, with the
commentary [named] 'the Summary of
Meaning of the lokas'.

T 1611 Rm-Zs 841a1-4


Rgvbh 79.1-3
ukt samal tathat | nirmal
tathat^idn vaktavy | tatra katam
nirmal tathat y^asau buddhn
bhagavatm ansravadhtau
sarva^kramalavigamd
rayaparivttir vyavasthpyate | s
punar aau pada^arthn adhiktya
samsato veditavy |

Tg phi 115a7-115b1
dri ma da bcas pa'i de bin id bad
zin to ||| da ni dri ma med pa'i de bin
id brjod par bya'o || de la dri ma med
pa'i de bin id ga e na | sas rgyas
bcom ldan 'das rnams kyi zag pa med 1
pa'i dbyis la dri ma'i rnam pa thams
cad da bral ba'i phyir gnas yos su
gyur ba'i rnam par gag pa ga yin pa'o
|| de ya mdor bsdu na don rnam pa
brgyad kyi dba du byas te rig par
bya'o ||

Takasaki 310
(CHAPTER II. THE ENLIGHTENMENT)
(2. NIRMAL TATHAT)
(XII. GENERAL CHARACTERISTICS OF
THE REALITY FREE FROM POLLUTIONS)
We have finished the explanation of
'the Reality mingled with Pollutions'.
Hereafter, we shall speak of the
undefiled Reality. Now, what is this
'Reality free from Pollutions'? It is that
which is called 'the Perfect
Manifestation of the Basis (i.e. the
Germ of the Buddha)', since, in the
Immaculate Sphere of the Buddhas,
[this Reality] is [absolutely] freed from
all kinds of pollutions. And this
undefiled Reality is to be known in
brief in the reference to the 8
categories [which show its
characteristics].

T 1611 Rm-Zs 841a4-7




Rgvbh 79.4-7
aaupada^arth katame |
uddhi prptir visayoga
svapara^arthas tadraya |
gambhryau dryamhtmya
yvatkla yath ca tat || 1 ||

Tg phi 115b1-2
don brgyad ga e na |
dag thob bral ba ra gan don ||
de brten zab da rgya che 2 da ||
bdag id chen po de ya ni ||
ji srid dus da ji lta id ||

Takasaki 310-311
Then which are the 8 categories?
[The Buddhaland is] the purity, the
attainment,
The liberation [from obscurations],
The action on behalf of oneself and
others,
And the foundation of these two kinds
of actions;
Being profound, magnificent and
magnanimous,
It [manifests itself] as long as the world
exists,
In a manner as it is. || 1 ||

T 1611 Rm-Zs 841a8-10


Rgvbh 79.8-9
ity ete 'au pada^arth
yathsakhyam anena lokena
paridpit | tad yath svabhva^artho
hetvartha phala^artha karma^artho
yoga^artho vttyartho nitya^artho
'cintya^artha |

Tg phi 115b2-3
tshigs su bcad pa 'dis ni go rims ji lta ba
bin du don brgyad po'di dag bstan te |
'di lta ste | o bo'i don da | rgyu'i don
da | 'bras bu'i don da | las kyi don
da | ldan pa'i don da | 'jug pa'i 3 don
da | rtag pa'i don da | bsam gyis mi
khyab pa'i don no ||

Takasaki 311
Thus, by this verse, these 8 subjects are
indicated according to order; namely:
1) the own nature; 2) the cause; 3) the
result; 4) the function; 5) the union; 6)
the manifestation; 7) the eternal, and 8)
the inconceivable character [of
Manifestation].

T 1611 Rm-Zs 841a10-15


Rgvbh 79.9-13
tatra yo 'sau dhtur
avinirmuktakleakoas
tathgatagarbha ity ukto bhagavat |
tadviuddhir rayaparivtte
svabhvo veditavya | yata ha | yo
bhagavan sarvakleakoakoighe
tathgatagarbhe nikka
sarvakleakoavinirmuktes
tathgatadharmakye 'pi sa nikka
iti |

Tg phi 115b3-5
de la khams ga ig on mos pa'i
sbubs las ma grol ba | de bin gegs pa'i
si po es brjod pa de rnam par dag pa
ni gnas yos su gyur ba'i o bo id du
rig par bya ste | ga gi phyir bcom 4
ldan 'das ga ig on mos pa'i sbubs
bye ba sed mtha' dag gis g-yogs pa de
bin gegs pa'i si po la dogs pa ma
mchis pa de dag ni on mos pa mtha'
dag gi sbubs las grol ba | de bin gegs
pa'i chos kyi sku la ya dogs pa ma
mchis pa lags so 5 es gsus pa yin no ||

Takasaki 312-312
1) First of all the Essence [of the
Buddhahood], which is called by the
Lord 'the Matrix of the Tathgata'
when it is unreleased from the sheath
of defilements, is to be understood,
when it is 'perfectly purified as the
'own-nature' of the [Reality]
characterized as the 'Perfect
Manifestation of the Basis'. It is said:
"O Lord, one who has no doubt about
the Matrix of the Tathgata as it is
concealed under the millions of
coverings of all defilements , shall
likewise have no doubt about the
Absolute Body of the Tathgata which
is freed from the coverings of all
defilements".

T 1611 Rm-Zs 841a15-17


Rgvbh 79.13-14
dvividha jna lokottaram
avikalpa tatphalabdha ca |
laukikalokottarajnam
rayaparivttihetu prptiabdena
paridpita | prpyate 'nena^iti prpti
|

Tg phi 115b5-6
ye es ni rnam pa gis te | 'jig rten las
'das pa'i rnam par rtog pa med pa dnag
| de'i rjes las thob pa'i 'jig rten pa'o ||
'jig rten pa da 'jig rten las 'das pa'i ye
es gnas yos su gyur ba'i rgyu ni thob
pa'i sgras bstan 6 te | 'dis thob bas na
thob pa'o ||

Takasaki 312
2) There are two kinds of knowledge.
One is the 'Supermundane, non-
discriminative [Wisdom]' and the
other, the Mundane Wisdom which is
acquired afterwards [based on the
former] This supermundane and
mundane Wisdom is the 'cause' of the
Perfect Manifestation of the Basis, and
is indicated by the word 'attainment'.
[Here] it is called 'attainment' in the
sense 'that by which something is
attained'.

T 1611 Rm-Zs 841a18-21


Rgvbh 79.14-16
tatphala dvividham | dvividho
visayoga klea^varaavisayogo
jeya^varaavisayoga ca |
yathkrama
svapara^arthasapdana karma |

Tg phi 115b6
de'i 'bras bu ni rnam pa gis te | on
mos ba'i sgrib pa da bral ba da | es
bya'i sgrib pa da bral ba'i bral ba rnam
pa gis so || go rims bin du ra da
gan du ra da gan gyi don sgrub pa
ni las so ||

Takasaki 312-313
3) The 'result' [obtained by] these [two
kinds of Wisdom] is the liberation.
There are two kinds of liberation, viz.
the liberation from the obscurations of
defilement, and the liberation form the
obscuration on account of the
knowable things, respectively. 4) The
'function' is the accomplishment of
one's own aim and that of others.

T 1611 Rm-Zs 841a21-25


Rgvbh 79.16-18
tadadhihnasamanvgamo yoga |
tribhir
gmbhryaudryamhtmyaprabhvita
ir buddhakyair nityam bhagavater
acintyena prakrea vartana vttir
iti |

Tg phi 115b6-7
de'i rten da ldan pa 7 ni ldan pa'o ||
zab ba da rgya che ba da bdag id
chen pos rab tu phye ba sas rgyas kyi
sku gsum po dag gis 'gro ba ji srid par
bsam gyis mi khyab ba'i rnam pas 'jug
pa ni 'jug pa'o ||

Takasaki 313
5) |The point that] the foundation of
this function is 'provided with' [the
immeasurable properties] is [here
called] 'union'. 6)-8) The. Manifestation
means that [this Perfect Manifestation
of the Basis] manifests itself in the
forms of three Bodies of the Buddha
which are characterized by profundity,
magnificence, and magnanimity,
respectively, and [manifests] 'eternally'
i.e. 'as long as the world exists' and in
an 'inconceivable' manner.

T 1611 Rm-Zs 841a25-28




Rgvbh 79.18-20
uddnam |
svabhvahetuphalata
karmayogapravttita |
tannitya^acintyata caiva
buddhabhmiv avasthita || 2 ||

Tg phi 115b7-116a1
sdom ni ||
o bo rgyu da 'bras bu da ||
las da ldan da 'jug da ||
de rtag 1 || bsam gyis mi khyab kyis ||
sas rgyas sa ni rnam par gnas ||

Takasaki 313
Summary.
The own nature, the cause, and the
result,
The function, the union, and the
manifestation,
Its eternal and inconceivable character;
By these points, there is the
establishment [of the Essence]
In Buddhas' Stages. || 2 ||

T 1611 Rm-Zs 841a29-b7








Rgvbh 80.1-5
tatra svabhva^artha hetvartha
ca^rabhya buddhatve tatprptyupye
ca loka |
buddhatva praktiprabhsvaram iti
prokta yad gantuka-
kleajeyaghana^abhrajlapaalacchan
na ravivyomavat |
sarvair buddhaguair upetam amalair
nitya dhruva vata
dharm
tadakalpanapravicayajna^rayd
pyate || 3 ||

Tg phi 116a1-2
de la sas rgyas id da de thob pa'i
thabs su gyur ba o bo'i don da rgyu'i
don las brtsams te tshigs su bcad pa |
ra bin 'od gsal es brjod ga yin i
ma mkha' bin glo bur gyi |
2 on mos es bya'i sprin tshogs stug
po'i sgrib pa yis ni bsgribs gyur ba ||
dri med sas rgyas yon tan kun ldan
rtag brtan g-yu dru sas rgyas id ||
de ni chos la mi rtog rnam 'byed ye es
dag la brten nas 'thob ||

Takasaki 314
(XIII. 8 POINTS ON THE UNDEFILED
REALITY)
(I.SVABHVA & II.HETU)
Now, we have one loka on
Buddhahood and the means for its
attainment referring
to the subjects of 'own nature' and
'cause' respectively.
(Krik 1)
Buddhahood has been spoken of as
being radiant by nature,
[However] as being covered with the
net of the multitude of clouds,
In the form of [obstructions on account
of] defilements
And knowable things which are of
accidental nature,
Just as the sun and the sky [are often
interrupted by clouds
Though they are radiant and
immaculate, respectively];
This Buddhahood is now eternal,
everlasting and constant,
Being endowed with all the pure
properties of the Buddha,
And is attained when the elements [of
existence] take resort
To the Non-discriminative and
Analytical Wisdom. || 3 ||

T 1611 Rm-Zs 841b8-10




Rgvbh 80.7-8
buddhatvam
avinirbhgaukladharmaprabhvitam |
ditya^akavaj
jnaprahadvayalakaam || 4 ||

Tg phi 116a2-3
tshigs su bcad pa 'di'i don ni mdor bsdu
na 2 tshigs su bcad pa bis rig par bya
ste |
sas rgyas id ni dbyer med pa ||
dag pa'i chos kyis rab dbye ba ||
i mkha' bin du ye es da ||
spas pa gis kyi mtshan id do ||

Takasaki 313-314
The meaning of this loka is to be
known in brief by the [following] 4
verses.
Buddhahood, which is represented by
The indivisible virtuous properties,
Has a resemblance to the sun and the
sky
In both its characters, knowledge and
removal. || 4 ||

T 1611 Rm-Zs 841b11-12



Rgvbh 80.9-10
gagtrarajo 'ttair buddhadharmai
prabhsvarai |
sarvair aktakair yuktam
avinirbhgavttibhi || 5 ||

Tg phi 116a3-4
'od gsal byas min dbyer med par ||
gzugs can ga g'i klu gi ni ||
rdul las 4 'das pa'i sas rgyas kyi ||
chos rnams kun da ldan pa id ||

Takasaki 314
It is endowed with all the properties of
the Buddha,
Which are beyond the sands of the
Gag in number,
And are radiant and of uncreated
nature,
And whose manifestations are
indivisible [from itself]. || 5 ||

T 1611 Rm-Zs 841b13-14



Rgvbh 80.11-12
svabhva^aparinipattivypitva^gant
ukatvata |
kleajeya^vtis tasmn meghavat
samudht || 6 ||

Tg phi 116a4
ra bin gyis ni ma grub da ||
khyab da glo bur ba id kyis ||
on mos es bya'i sgrib pa de ||
sprin da 'dra bar brjod pa yin ||

Takasaki 315
Because of their being unreal by
nature,
Because of their pervadingness and
occasionality,
The obstructions of defilements and of
ignorance
Are illustrated as being like clouds. || 6
||

T 1611 Rm-Zs 841b15-16



Rgvbh 80.13-14
dvaya^varaavileahetur
jnadvaya puna |
nirvikalpa ca tatphalabdha
tajnam iyate || 7 ||

Tg phi 116a4-5
sgrib pa gis da bral ba yi ||
rgyu ni ye es gis yin te ||
mi rtog pa da de 5 yi ni ||
rjes thob de ni ye es 'dod ||

Takasaki 315
The cause of dissolving these two
obstructions is Wisdom,
Which is again considered as of two
kinds,
One is the Non-discriminative
[Wisdom]
And the other is the knowledge,
obtained afterwards. || 7 ||

T 1611 Rm-Zs 841b17-19


Rgvbh 80.15-16
yad uktam rayaparivtte svabhvo
viuddhir iti tatra viuddhi samsato
dvividh | praktiviuddhir
vaimalyaviuddhi ca |

Tg phi 116a5
rnam par dag pa ni gnas yos su gyur
ba'i o bo id yin no || es brjod pa ga
yin pa de la rnam par dag pa ni mdor
bsdu na rnam pa gis te | ra bin gyis
rnam par dag pa da | dri ma med pa'i
rnam par dag pa'o ||

Takasaki 315
(III. PHALA)
It is said that the 'own nature' of the
Perfect Manifestation of the Basis is the
'perfect purity '. This purity is here, in
short, of two kinds. Namely, I) the
'innate purity'; and 2) 'the purity, as
the result of purification'.

T 1611 Rm-Zs 841b19-24


Rgvbh 80.16-19
tatra praktiviuddhir y vimuktir na
visayoga prabhsvary
cittaprakter
gantukamala^avisayogt |
vaimalyaviuddhir vimuktir
visayoga ca vrya^dnm iva
rajojala^dibhya prabhsvary
cittaprakter anavaeam
gantukamalebhyo visayogt |

Tg phi 116a5-7
de la ra bin 6 gyis rnam par dag pa ni
| ga ig rnam par grol ba da bral ba
ni ma yin pa ste | sems kyi ra bin 'od
gsal ba glo bur gyi dri ma da ma bral
ba'i phyir ro || dri ma med pa'i rnam
par dag pa ni || rdul la sogs pa la chu la
sogs pa bin du rnam par grol pa da
bral ba ste | sems kyi 7 ra bin 'od gsal
ba la glo bur gyi dri ma mtha' dag da
bral ba'i phyir ro ||

Takasaki 315-316
Of them, 1) 'the innate purity'
represents that which is essentially
free [from all stains] but actually
associated with them, [i.e. Reality
mingled with pollutions]. Indeed, the
Innate Mind, though being radiant, is
not [always] separated from the
accidental pollutions. 2) 'The purity, as
a result of purification' represents [that
which is] essentially free and actually,
too, liberated from [all pollutions].
Because, just as water and the like
become purified from dirt, impurities,
etc., the radiant Innate Mind is
completely liberated from the
accidental pollutions.

T 1611 Rm-Zs 841b24-28






Rgvbh 81.1-4
tatra vaimalyaviuddhau phala^artham
rabhya dvau lokau |
hrada iva vimala^ambu
phullapadmakrama^hya
sakala iva ako rhuvaktrd
vimukta |
ravir iva
jalada^dikleanirmuktarami-
r vimalaguayutatvd bhti mukta
tad eva || 8 ||

Tg phi 116a7-116b1
de la dri ma med pa'i rnam par dag pa'i
'bras bu'i don las brtsams te tshigs su
bcad pa |
dri med chu ldan rim rgyas padmas
khebs pa'i mtsho bin da ||
sgra gcan kha nas thar ba'i zla ba a ba
lta bu da ||
sprin tshogs 1 on mos dag las grol
ba'i i ma lta bur ni ||
dri med yon tan ldan phyir 'od zer sna
ldan de id do ||

Takasaki 316
Now we have two lokas about 'the
Purity, as a result of purification' with
reference to the subject of 'result'.
(Kriks 2-3)
Like a pond, filled with pure water,
Becomes abundant with flowering lotus
gradually,
Like the full moon delivered from the
jaws of Rhu,
Like the sun, whose rays have been
released
From the covering of clouds and
others,
This [Buddhahood], being endowed
with pure properties,
Manifest itself as being liberated. || 8 ||

T 1611 Rm-Zs 841b29-c1



Rgvbh 81.5-8
munivamadhusrahemaratnapravara
nidhnamahphaladruma^bham |
sugatavimalaratnavigraha^agrakitipat
ikcanabimbavajjinatvam || 9 ||

Tg phi 116b1
thub ba'i khyu mchog sbra rtsi si
po da ||
rin chen gser da gter da ljon pa bin
||
dri med rin chen bde gegs sku da ni ||
sa bdag gser gyi gzugs 'dra rgyal ba id
||

Takasaki 317
This Buddhahood is [also] like the
Highest of Sages,
Like honey, like the kernel [of corns],
like gold,
Like a precious store of jewels, like a
great fruit-tree,
Like an immaculate precious image of
the Buddha,
Like the Highest Lord of the world,
And like a golden statue 24). || 9 ||

T 1611 Rm-Zs 841c2-3



Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 841c4-6




Rgvbh 81.9-11
asya khalu lokadvayasya^artha
samsato 'bhi lokair veditavya |
rga^dygantukakleauddhir
ambuhrada^divat |
jnasya nirvikalpasya phalam ukta
samsata || 10 ||

Tg phi 1116b1-2
tshigs 2 su bcad pa gis po 'di'i don ni
mdor bsdu na | tshigs su bcad pa
brgyad kyis rig par bya ste ||
chu mtsho sogs bin 'dod chags sogs ||
glo bur on mos dag pa ni ||
mdor na mi rtog ye es kyi ||
'bras bu yin par rab tu brjod ||

Takasaki 317
The meaning of these two lokas, in
short, is to be known by the following 8
verses:
The result of the Non-discriminative
Wisdom
In short, is said to be akin to a pond
and others,
Being pure [as the result of the
removal] of
Desire and other accidental
defilements. || 10 ||

T 1611 Rm-Zs 841c7-8



Rgvbh 81.12-13
sarva^kravara^upetabuddhabhvani
daranam |
phala tatphalabdhasya jnasya
paridpitam || 11 ||

Tg phi 116b2-3
rnam pa kun gyi mchog ldan pa'i ||
3 sas rgyas sku ni es thob pa ||
de ni rjes las thob pa yi ||
ye es 'bras bu yin par bstan ||

Takasaki 317
[On the other hand], the result of
Wisdom,
Attained on the basis of the former, is
explained
As the actual sight of the Buddha's
state
Possessed of all kinds of excellency. ||
11 ||

T 1611 Rm-Zs 841c9-10



Rgvbh 81.14-15
svaccha^ambuhradavad
rgarajakluyahnita |
vineya^amburuhadhynavryabhiyan
danc ca tat || 12 ||

Tg phi 116b3
'dod chags rdul ni spa phyir da ||
gdul bar bya ba'i padma la ||
bsam gtan chu ni 'bab phyir de ||
chu da rdzi da mtshus pa yin ||

Takasaki 317
It is like a pond filled with shining
water
Because of its rejecting the dirtiness of
the dust of Desire,
And because of its sprinkling the water
of meditation
On the disciples who are like lotus
flowers. || 12 ||

T 1611 Rm-Zs 841c11-12



Rgvbh 81.16-17
dvearhupramuktatvn
mahmaitrkp^aubhi |
jagatspharaata
pravimala^indu^upama ca tat || 13
||

Tg phi 116b3-4
e sda sgra gcan las grol bas ||
si rje 4 byams chen 'od zer gyis ||
'gro ba khyab pa'i phyir na de ||
dri med zla ba a ba bin ||

Takasaki 317
It has a resemblance to the immaculate
full moon,
Since it has been released from the
Rhu of Hatred
And since it pervades all the world
With the rays of Great Love and
Compassion. || 13 ||

T 1611 Rm-Zs 841c13-16





Rgvbh 81.18-19
moha^abhrajlanirmokj jagati
jnaramibhi |
tamovidhamant tac ca buddhatvam
amala^arkavat || 14 ||

Tg phi 116b4
gti mug sprin las rnam grol bas ||
'gro ba ye es 'od zer gyis ||
mun pa sel phyir sas rgyas id ||
de ni dri med i ma bin ||

Takasaki 318
And this Buddhahood is similar to the
immaculate sun,
Because of its being free from the
clouds of Ignorance,
And because of its removing the
darkness of the world
With the rays of its divine Wisdom. || 14
||

T 1611 Rm-Zs 841c17-18



Rgvbh 81.20-21
atulyatulyadharmatvt
saddharmarasadnata |
phalguvyapagamt tac ca
sugatakaudrasravat || 15 ||

Tg phi 116b4-5
mi mam mam pa'i chos id phyir ||
dam chos ro ni 5 sbyin mdzad da ||
un pa da ni bral phyir te ||
bde gegs sbra rtsi'i si po bin ||

Takasaki 318
Being possessed of the unequalled
properties,
Bringing forth the essence of the
Highest Doctrine,
And being free from the outer covering
[of Defilements],
It is like the Buddha, like honey and the
kernel [of grains]. || 15 ||

T 1611 Rm-Zs 841c19-20



Rgvbh 82.1-2
pavitratvd
guadravyadridryavinivartant |
vimuktiphaladnc ca
suvaranidhivkavat || 16 ||

Tg phi 116b5
dag phyir yon tan rdzas kyis ni ||
dbul ba sel bar byed phyir da ||
rnam grol 'bras bu smin byed phyir ||
gser da gter da ljon pa bin ||

Takasaki 318
Being pure, being freed from the
poverty
By the richness of its properties,
And being the giver of the fruit of
Liberation,
It is like gold, like a treasure, and a
tree, [respectively]. || 16 ||

T 1611 Rm-Zs 841c21-22



Rgvbh 82.3-4
dharmaratna^tmabhvatvd
dvipada^agra^adhipatyata |
rparatna^ktitvc ca
tadratnanpabimbavat || 17 ||

Tg phi 116b5-6
rin chen chos kyi sku phyir da ||
rka gis 6 bdag po mchog phyir da ||
rin chen gzugs kyi rnam pa'i phyir ||
de ni rin chen rgyal gser bin ||

Takasaki 318
By its body's being made of the jewel of
the Doctrine,
Its being the Highest Lord of the
human beings,
And its having the appearance of the
most precious form,
It is like a precious [image], a king and
a golden statue. || 17 ||

T 1611 Rm-Zs 841c23-25


Rgvbh 82.5-6
yat tu dvividha lokottaram
avikalpa tatphalabdha ca
jnam rayaparivtter hetur
visayogaphalasajity | tat
karma svaparrthasapdanam ity
uktam |

Tg phi 116b6-7
gnas yos su gyur ba 'jig rten las 'das
pa rnam par mi rtog pa da | de'i rjes la
thob pa ye es kyi rgyu can bral ba'i
'bras bu'i mi can gnas yos su gyur
ba'i rgyu yin 7 la | de'i las ni ra da
gan gyi don phun sum tshogs pa ga
yin par brjod do ||

Takasaki 318-319
(IV. KARMAN)
It has been said that the two kinds of
Wisdom, viz. the supermundane Non-
discriminative Wisdom and the
mundane knowledge, obtained
afterwards on the basis of the former,
are the cause of the Perfect
Manifestation of the Basis, which is
called 'the result of the liberation' and
the 'function' of the Wisdom is the
fulfillment of one's own aim and of that
of others.

T 1611 Rm-Zs 841c26-842a1


Rgvbh 82.6-9
tatra katam svaparrthasapat | y
savsanakleajeya^varaavimokd
anvaraadharmakyaprptir iyam
ucyate svrthasampatti | y
tadrdhvam lokd anbhogata
kyadvayena
sadaranadeanvibhtvadvayaprav
ttir iyam ucyate parrthasapattir iti |

Tg phi 116b7-117a1
de la ra da gan gyi don phun sum
tshogs pa gna e na | ga ig bag chags
da bcas pa'i on mos pa da es bya'i
sgrib pa las thar pa'i phyir da | sgrib
pa med pa'i chos kyi sku thob pa 'di ni
ra
1 || gi don phun sum tshogs par brjod la
| ga ig de'i ste du 'jig rten ji srid par
lhun gyis grub pa sku gis kyis kun du
ston pa da | bstan pa la dba 'byor ba
gis kyis 'jug pa 'di ni gan gyi don
phun sum mtshogs pa

Takasaki 319
Then, what is the 'fulfillment of one's
own aim and of that of others'? That
which represents the attainment of the
undefiled Absolute Body, as being freed
from the obstructions due to
Defilements and knowable things along
with their potential forces is called the
'fulfillment of one's own aim '. And
that which comes after the attainment
of the fulfillment of one's own aim, and
represents the manifestation, by means
of twofold power, viz. I) appearance in
the forms of two bodies; and 2) the
teaching by means of them, [both of]
which continue as long as the world
exists, without any effort, it is called
the 'fulfilment of the aim of others'.

T 1611 Rm-Zs 842a1-6






Rgvbh 82.9-14
tasy svaparrthasapattau
karma^artham rabhya traya lok |
ansrava vypyavinadharmi ca
dhruva iva vatam acyuta
padam |
tathgatatva gagana^upama satm
aindriya^artha^anubhaveu
kraam || 18 ||

Tg phi 117a1-2
de la las kyi don las brtsams te tshigs su
2 bcad pa gsum ste |
zag pa med khyab 'jig med chos can te
||
brtan i rtag pa 'pho ba med pa'i gnas ||
de bin gegs pa mkha' bin dag pa yi ||
dba po drug don ams su myo ba'i
rgyu ||

Takasaki 319
About this fulfillment of one's own aim
and of that of others, with reference to
the subject 'function' we have three
lokas.
(Kriks 4-6)
Buddhahood, being the foundation,
Immaculate and all-pervading,
Of unperishable nature, and
everlasting,
Quiescent, constant and unchangeable,
Is, like space, the cause for the
Intelligent
To experience the objects through 6
sense-organs. || 18 ||

T 1611 Rm-Zs 842a7-8



Rgvbh 82.15-18
vibhtirpa^arthavidarane sad
nimittabhta sukathucirave |
tathgatn ucilajighrae
mah^ryasaddharmarasa^agravindan
e || 19 ||

Tg phi 117a2-3
dba 'byor gzugs don lta da gtam
bza ni ||
gtsa ma an da bde gegs 3 tshul
khrims kyi ||
dri gtsa snom da 'phags chen dam
chos ro ||
mya da ti 'dzin reg bde ams myo
da ||

Takasaki 319-32
It gives always the cause [for
enjoyment]
In showing the miraculous apparitional
forms,
In the pure audition of its perfect
preaching,
In the pure scent of the Buddhas'
morality,
In tasting of the taste of the great,
sublime and highest Doctrine, || 19 ||

T 1611 Rm-Zs 842a9-10



Rgvbh 83.1-4
samdhisasparasukha^anubhtiu
svabhvagmbhryanaya^avabodhane |
suskmacintparamrthagahvara
tathgatavyoma nimittavarjitam || 20 ||

Tg phi 117a3-4
ra gi o bo id kyis zab pa'i tshul |
rtogs pa'i rgyur gyur ib mor bsams pa
na |
don dam bde mdzad de bin gegs pa ni
||
nam mkha' bin du rgyu mtshan rnams
4 da bral ||

Takasaki 320
In the enjoyment of the pleasurable
touch of meditation,
And in the cognition of doctrine,
profound by its nature;
[But], being the Highest Truth, the
thicket of quite subtle thinking,
The Tathgata himself, like space, is of
no visible mark. || 20 ||

T 1611 Rm-Zs 842a11-13




Rgvbh 835-7
asya khalu lokatrayasya^artha
samsato 'bhi lokair veditavya |
karma jnadvayasyaitad veditavya
samsata |
praa muktikyasya
dharmakyasya odhanam || 21 ||

Tg phi 117a4
tshigs su bcad pa gsum po 'di'i don ni
mdor bsdu na | tshigs su bcad pa
brgyad kyis rig bar bya ste |
mdor na ye es gis po yi ||
las su 'di ni es bya ste ||
'gro ba'i sku ni rdzogs pa da ||
chos gyi sku ni sbyo ba'o ||

Takasaki 320
The meaning of these three lokas, in
brief, is to be known by the following 8
verses.
The function of the twofold Wisdom
In short, is to be known as follows:
[One is] the fulfillment of the Body of
[innate] liberation,
[The other is] the purification of the
Absolute Body. || 21 ||

T 1611 Rm-Zs 842a14-15



Rgvbh 83.8-9
vimuktidharmakyau ca veditavyau
dvirekadh |
ansravatvd vypitvd
asasktapadatvata || 22 ||

Tg phi 117a4-5
rnam grol chos kyi sku dag ni ||
rnam gis 5 rnam gcig es bya ste ||
zag pa med phyir khyab pa'i phyir ||
'dus ma byas pa'i gnas id phyir ||

Takasaki 320-321
The Body of innate liberation and the
Absolute Body,
[Although] being two [in their
functions], are to be known as one,
Because they are free from passions
and all-pervading,
And are the immaculate substratum. ||
22 ||

T 1611 Rm-Zs 842a16-17



Rgvbh 83.10-11
ansravatva klen
savsananirodhata |
asaga^apratightatvj jnasya
vypit mat || 23 ||

Tg phi 117a5
on mos rnams ni bag chags da ||
bcas pa 'gags phyir zag med de ||
chags med thogs pa med pa'i phyir ||
ye es khyab pa id du 'dod ||

Takasaki 321
It is 'free from passions'
Since the Defilements are resisted
along with impressions;
Wisdom is considered as 'pervading'
Since it has neither attachment nor
hindrance. || 23 ||

T 1611 Rm-Zs 842a18-19



Rgvbh 83.12-13
asasktatvam atyantam
avinasvabhvata |
avinitvam uddeas tannirdeo
dhruva^adhibhi || 24 ||

Tg phi 117a5-6
gtan du 'jig pa med 6 pa yi ||
ra bin yin phyir 'dus ma byas ||
'jig med chos ni brtan pa ste ||
bstan sogs rnams kyis 'di bad do ||

Takasaki 321
The 'absolute immutability' is caused
By its nature of imperishability,
[Here] 'imperishability' is a general
statement,
Which is explained by the words,
'everlasting' etc. || 24 ||

T 1611 Rm-Zs 842a20-21



Rgvbh 83.14-15
na caturvidho jeyo
dhruvatva^diviparyayt |
ptir viktir ucchittir
acintyanamanacyuti || 25 ||

Tg phi 117a6-7
'jig pa rnam bir es bya ste ||
bstan sogs dag las bzlog phyir ro ||
myags da rnam 'gyur chad pa da ||
bsam mi khyab bar 'pho 7 ba ste ||

Takasaki 321
The 'Evanescence' is to be known as of
four kinds,
Being the counterparts of 'everlasting'
and the rest,
[They are namely]: 'putridity', 'disease',
'Annihilation' and 'death in an
inconceivable way'. || 25 ||

T 1611 Rm-Zs 842a22-24




Rgvbh 83.16-17
tadabhvd dhruva jeya iva
vatam acyutam |
pada tadamalajna
ukladharma^aspadatvata || 26 ||

Tg phi 117a7
de med phyir ni brtan i da ||
rtag da 'pho med es par bya ||
dri med es de dkar po yi ||
chos kyi rten yin phyir na gnas ||

Takasaki 321
Because of their absence, it is known to
be
'Everlasting', 'quiescent', 'constant'
and 'unchangeable'
And this immaculate Wisdom is the
'substratum'
Since it is the support of [all] the pure
elements. || 26 ||

T 1611 Rm-Zs 842a25-27




Rgvbh 83.18-19
yathnimittam ka nimitta
rpadarane |
abdagandharasaspyadharm ca
rava^diu || 27 ||

Tg phi 117a7-117b1
ji ltar rgyu min nam mkha' ni ||
gzugs mtho ba da sgra da dri ||
ro da reg da chos rnams ni ||
thos la sogs pa'i rgyu 1 yin ltar ||

Takasaki 321
Just as space, being itself of no cause,
Is the cause of perceiving, hearing and
so on
Of form, of sounds, of tastes, of smells,
Of things touchable and of substances
respectively, || 27 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 84.1-2
indriya^artheu dhrm
ansravagua^udaye |
hetu kyadvaya tadvad
anvaraayogata || 28 ||

Tg phi 117b1
de bin sku gis sgrib med pa'i ||
sbyor bas bstan pa'i dba don la ||
zag med pa yi yon tan dag |
skye ba yin ni rgyu yin no ||

Takasaki 321-322
In the same way, the twofold
[apparitional] Body,
On account of its connection with the
undefiled character,
Is the cause for wise men to give rise to
Immaculate virtues in the objects of
sense-organs. || 28 ||

T 1611 Rm-Zs 842a28-b7


Rgvbh 84.3-5
yad uktam kalakao buddha iti
tatpramrthikam veika
tathgatn buddhalakaam
abhisadhya^uktam | eva hy ha |
sa ceddvtrian
mahpurualakaais tathgato
draavyo 'bhaviyat tad rj^api
cakravart tathgato 'bhaviyad iti |

Tg phi 117b1-2
ji skad du | sas rgyas nam mkha'i
mtshan id do || es bya ba bad pa de
ni de bin gegs pa rnams kyi ma 'dres
pa'i don dam pa'i mtshan 2 id la dgos
nas gsus pa yin te | ga gi phyir gal te
skyes bu chen po'i mtshan sum cu rtsa
gis kyis de bin gegs pa lta bar gyur
na ni | des na 'khor los sgyur ba'i rgyal
bo ya de bin gegs par 'gyur ro es
gsus so ||

Takasaki 322
(V. YOGA)
It is said that the Buddha has the
character of space. This refers specially
to the
absolute and exclusive character of the
Buddha. So it is said:
"If the Tathgata could be recognized
merely by the 32 marks of a superman,
the universal monarch, too, would turn
to be a Buddha".

T 1611 Rm-Zs 842b7-13






Rgvbh 84.5-10
tatra paramrthalakae yoga^artham
rabhya loka |
acintya nitya ca dhruvam atha
iva vatam atha
pranta ca vypi vyapagatavikalpa
gaganavat |
asakta
sarvatra^apratighaparuasparavigata

na dya na grhya ubham api ca
buddhatvam amalam || 29 ||

Tg phi 117b2-3
de la don dam pa'i mtshan id kyi 3
ldan pa'i don las brtsams te tshigs su
bcad pa |
bsam med rtag brtan i bag yu dru
id ||
rab tu i khyab rtog bral nam mkha'
bin ||
chags med kun tu thogs med rtsub reg
spas ||
blta gzu med dge sas rgyas dri ma
med ||

Takasaki 322
Now, there is one loka about the
highest character in reference to the
subject of 'union'.
(Krik 7)
Being inconceivable, eternal and ever-
lasting,
Being quiescent, constant, and
perfectly pacified,
Being all-pervading and apart from
discrimination,
The pure and immaculate Buddhahood
is like space,
It has neither attachment nor
hindrance anywhere,
And, being devoid of rough sensation,
It can be neither perceived nor
cognized. || 29 ||

T 1611 Rm-Zs 842b14-16




Rgvbh 84.11.13
atha khalv asya lokasya^artha
samsato 'bhi lokair veditavya |
vimuktidharmakybhy
svaparrtho nidarita |
svaparrtha^raye tasmin yogo
'cintya^dibhir guai || 30 ||

Tg phi 117b3-4
tshigs su bcad pa 'di'i don ni 4 mdor
bsdu na tshigs su bcad pa brgyad kyis
rig par bya ste |
rnam grol chos kyi sku dag gis ||
ra da gan gyi don bstan te ||
ra ban don rten de la ni ||
bsam mi khyab sogs yon tan ldan ||

Takasaki 322-323
Now, the meaning of this loka is, in
short, to be known by the following 8
verses.
The [fulfillment of] one's own aim and
of that of others
Are represented by the Bodies of
Liberation and of the Absolute;
On this foundation of one's own aim
and of that of others
There is the 'union' of properties,
'inconceivable' and others. || 30 ||

T 1611 Rm-Zs 842b17-18



Rgvbh 84.14-15
acintyam anugantavya
trijna^aviayatvata |
sarvajajnaviaya buddhatva
jnadehibhi || 31 ||

Tg phi 117b4-5
thams cad mkhyen pa'i ye es yul ||
sas rgyas es gsum yul min phyir ||
5 ye es lus can rnams kyis ni ||
bsam mi khyab par rtogs par bya ||

Takasaki 323
Buddhahood is accessible only to the
Wisdom of the Omniscient,
And is not the object of the 3 [kinds of
ordinary] knowledge,
Therefore, it is to be known as
'inconceivable'
[Even] for those people of intellect. || 31
||

T 1611 Rm-Zs 842b19-20



Rgvbh 84.16-17
rutasya^aviaya saukmyc cinty
paramrthata |
laukya^dibhvany ca
dharmatgahvaratvata || 32 ||

Tg phi 117b5
phra phyir thos pa'i yol min te ||
don dam yin phyir bsam bya'i min ||
chos id zab phyir 'jig rten pa'i ||
sgom pa la sogs yul ma yin ||

Takasaki 323
Being of subtle character, it is not the
object of study,
Being the Highest Truth, it is not the
object of thought,
And, being the impenetrable Absolute
Essence,
It is not accessible to the mundane
meditation and the like, || 32 ||

T 1611 Rm-Zs 842b21-23




Rgvbh 84.18-19
daprva na tad yasmd blair
jtyandhakyavat |
ryai ca
stikmadhyasthitabla^arkabimbavat
|| 33 ||

Tg phi 117b5-6
ga phyir gzugs la dmus lo bin ||
byis pas de son mtho ma myo ||
6 btsas pa'i khyim nas bu chu gis ||
i ma'i gzugs bin 'phags pas kya ||

Takasaki 323
Because it has never been seen before
by ordinary persons,
Like the visible forms for those who are
born blind, nor even by the Saints,
Like the disk of the sun for infants
lying in their mother's bed. || 33 ||

T 1611 Rm-Zs 842b24-25



Rgvbh 84.20-21
utpdavigamn nitya
nirodhavigamd dhruvam |
ivam etaddvaya^abhvc chvata
dharmatsthite || 34 ||

Tg phi 117b6
skye da bral i rtag pa ste ||
'gag pa med phyir brtan pa yin ||
gis med phyir na i ba ste ||
gyu da chos id gnas phyir ro ||

Takasaki 323
It is 'eternal', as it is devoid of birth;
It is 'everlasting' since it does not
disappear;
It is 'quiescent' because it is free from
dualism,
And is 'constant' because of endurance
of Reality. || 34 ||

T 1611 Rm-Zs 842b26-27



Rgvbh 85.1-2
nta nirodhasatyatvd vypi
sarva^avabodhata |
akalpam apratihnd asakta
kleahnita || 35 ||

Tg phi 117b6-7
rab i 'gog pa'i bden pa'i phyir ||
thams cad rtogs phyir khyab pa 7 id ||
gnas pa med phyir rtog med de ||
on mos spas phyir chags pa med ||

Takasaki 323
It is 'perfectly pacified' as being the
Truth of Extinction,
It is 'all-pervading', since it cognizes
everything ;
It is 'non-discriminative' as it has no
insistence;
And 'has no attachment' since it rejects
defilements. || 35 ||

T 1611 Rm-Zs 842b28


Rgvbh 85.3-4
sarvatra^apratigha
sarvajeya^varaauddhita |
paruasparanirmukta
mdukarmayabhvata || 36 ||

Tg phi 117b7
es bya'i sgrib kun dag bya'i phyir ||
thams cad du ni thogs pa med ||
gis med las su ru ba'i phyir ||
rtsub ba'i reg da bral ba'i phyir ||

Takasaki 323-324
Being purified from all the
obscurations of Ignorance,
It 'has no hindrance' in regard to
everything [knowable];
Being of soft and light-moving nature,
It is 'devoid of rough sensation'. || 36 ||

T 1611 Rm-Zs 842b29-c1



Rgvbh 85.5-6
adya tadarpitvd agrhyam
animittata |
ubha praktiuddhatvd amala
malahnita || 37 ||

Tg phi 117b7-118a1
de gzugs med ci bltar med de ||
mtshan ma 1 || med phyir gzu du med
||
deg pa'i ra bin dag pa'i phyir ||
dri med dri ma spas phyir ro ||

Takasaki 324
Being immaterial, it cannot be
perceived,
And being of no [visible] mark, it is
'incognizable';
It is 'pure' since it is pure by nature,
And is 'immaculate' because of its
removal of pollutions. || 37 ||

T 1611 Rm-Zs 842c2-8


Rgvbh 85.7-10
tat punar etad kavad
asasktagua^avinirbhgavttya^api
tathgatatvam bhagavater
acintyamah^upyakarujnaparika
rmavieea
jagaddhitasukha^dhnanimittam
amalais tribhi
svbhvikasbhogikanairmikai
kyair anuparatam anucchinnam
anbhogena pravartata iti draavyam
veikadharmayutatvd iti |

Tg phi 118a1-3
de bin gegs pa id 'di nam mkha' ltar
'dus ma byas pa'i yon tan da | rnam
par dbye ba med par 'jug pa ya srid pa
ji srid kyi bar du bsam gyis mi khyab pa
thabs 2 chen po da | si rje da | es
rab kyis yos su sbyo ba'i khyad par
gyis 'gro ba la phan pa da bde ba
sgrub pa'i rgyu'i o bo id da | rdzogs
par los spyod pa da | sprul ba ste | dri
ma med pa gsum gyis bar chad med ci
rgyun mi 'chad par lhun gyis grub pas
'jug par 3 blta bar bya ste ma 'dres pa'i
chos da ldan pa'i phyir ro ||

Takasaki 324
(VI. VTTI)
Now again it should be known that this
Buddhahood, due to its possession of
properties uncommon to others,
manifests itself, though by means of a
manifestation which is inseparable
from its immutable qualities like space,
still in the forms of three immaculate
bodies, viz. 'the Body of Absolute
Essence', 'the Body of Enjoyment', and
'the Apparitional Body' with various
inconceivable appliances like the Great
skilful means, Great Compassion, and
Wisdom, in order to be the support of
the welfare and happiness of all living
beings, as long as the world exists,
without cessation, without
interruption, and with no effort.

T 1611 Rm-Zs 842c8-13






Rgvbh 85.10-15
tatra vttyartham rabhya
buddhakyavibhge catvra lok |
andimadhya^antam abhinnam
advaya tridh vimukta
vimala^avikalpakam |
samhit yoginas tatprayatn
payanti ya dharmadhtusvabhvam
|| 38 ||

Tg phi 118a3-4
de la 'jug pa'i don las brtsams nas | sas
rgyas kyi sku rnam par dbye ba'i tshigs
su bcad pa 'di bi ste|
thog ma dbus mtha' med ci rnam
dbyer med ||
gis med gsum bral dri med rnam rtog
med ||
chos dbyis 4 ra bin ga yin de rtogs
pa ||
mam par gag pa'i rnal 'byor ba yis
mtho ||

Takasaki 324-325
So, with reference to this subject of
'manifestation' there are 4 lokas about
the distinction of [three kinds of]
Buddha's Body.
(Kriks 8-11)
That which has neither beginning,
middle nor end,
Is indivisible, non-dual, liberated in
three ways,
Immaculate and non-discriminative,...
That represents the nature of the
Absolute Essence,
And is perceived by the Saints,
Who are concentrating their mind,
striving after it; || 38 ||

T 1611 Rm-Zs 842c14-17





Rgvbh 85.16-86.2
ameyaga?gsikat^ativttair guair
acintyair asamair upeta |
savsan^unmlitasarvadoa-
s tathgatnm amala sa dhtu || 39
||

Tg phi 118a4
gal med ga g'i byed ma las 'das pa ||
bsam med mam med yod tan rnams
da ldan ||
de bin gegs pa'i dri med dbyis de ni
||
bag chags bcas pa'i es pa rnam spas
pa ||

Takasaki 325
This [Absolute Essence] is nothing but
the pure Essence of the Tathgatas,
Which is endowed with properties,
inconceivable, unequalled,
Innumerable, and surpassing the sands
of the Gag in number
And has rooted out all the defects along
with impressions. || 39 ||

T 1611 Rm-Zs 842c18-21





Rgvbh 86.3-6
vicitrasaddharmamaykhavigrahair
jagadvimoka^arthasamhta^udyama
|
kriysu
cintmairjaratnavadvicitrabhvo na
ca tatsvabhvavn || 40 ||

Tg phi 118a5
sna tshogs dam chos 'od zer ma' ba'i
skus ||
'gro ba'i rnam grol don grub la brtson
pa ||
mdzad pa yid bin nor bu'i rgyal bin te
||
sna tshogs dos dan gde yi ra bin
min ||

Takasaki 325
One who exerts in concentrating for
the liberation of the world,
With the body in the form of different
coloured rays of the Highest Doctrine,
Has a resemblance, in his acts, to the
king of wish-fulfilling gems, Appearing
in various forms, which, however, have
not their own substance 99). || 40 ||

T 1611 Rm-Zs 842c22-25





Rgvbh 86.7-10
lokeu yac
chntipatha^avatraprapcana^avyka
rae nidnam |
bimba tad apy atra
sad^avaruddham kadhtv iva
rpadhtu || 41 ||

Tg phi 118a5-6
'jig rten i ba'i lam la 'jug pa da ||
rab tu smin da lu ston rgyu yi gzugs
||
ga 6 yin de ya 'dir ni rtag gnas te ||
nam mkha'i khams su gzugs kyi khams
bin no ||

Takasaki 325-326
That which is the cause, in various
worlds,
For advancing into the Quiescent Path,
For bringing to full development and
for giving prophecy,
That is the Apparitional Form [of the
Buddha],
Which also abides always in the
Absolute Essence,
As the visible forms in the element of
space. || 41 ||

T 1611 Rm-Zs 842c26-843a1






Rgvbh 86.11-13
e khalu catur lokn
pia^artho viatilokair veditavya
|
yat tad buddhatvam ity ukta
sarvajatva svayabhuvm |
nirvti parama^acintyaprpti
pratytmavedit || 42 ||

Tg phi 118a6-7
tshigs su bcad pa bi po 'di'i don ni |
tshigs su bcad pa i us rig par bya ste |
ra 'byu rnams kyi thams cad mkhyen
||
sas rgyas id ces ga brjod pa ||
7 mchog tu mya an 'das bsam med ||
dgra bcom so so'i bdag gyur pa ||

Takasaki 326
The summarized meaning of these 4
lokas are to be known by the following
20 verses:
That which is called Buddhahood
Is the Omniscience of the Self-born,
The highest Nirva, and the
inconceivable Arhatship,
Which is realized through self-
introspection. || 42 ||

T 1611 Rm-Zs 843a2-3



Rgvbh 86.14-15
tatprabhedas tribhi kyair vtti
svbhvika^dibhi |
gmbhrya^audryamhtmyaguadha
rmaprabhvitai || 43 ||

Tg phi 118a7
de dbye zab da rgya che da ||
bdag id chen po'i yon tan gyi ||
chos kyis rab phye ra bin la ||
sogs pa'i sku gsum dag gis 'jug |

Takasaki 326
This [Buddhahood] manifests itself in
the variety
Of three Bodies, the Body of the
Absolute Essence, etc.,
Represented by the quality of
Profundity,
Of Magnificence, and of Magnanimity,
[respectively]. || 43 ||

T 1611 Rm-Zs 843a4-5



Rgvbh 86.16-17
tatra svbhvika kyo buddhn
pacalakaa |
paca^kragua^upeto veditavya
samsata || 44 ||

Tg phi 118a7-118b1
de la sas rgyas rnams kyi ni ||
o 1 bo id sku mtshan id la ||
mdor na yon tan la da ni ||
ldan pa id du rig par bya ||

Takasaki 326
(a. The Body of the Absolute Essence.)
Here, the Body of the Absolute Essence
Of the Buddha, in short, is to be known
As of five characteristics,
And being possessed of five kinds of
properties. || 44 ||

T 1611 Rm-Zs 843a6-7



Rgvbh 86.18-19
asasktam asabhinnam
antadvayavivarjitam |
kleajeyasampattitraya^varaanis
tam || 45 ||

Tg phi 118b1
'dus ma byas i rnam dbyer med ||
mtha' gis dag ni rnam par spa ||
on mos es bya'i soms 'jug gis ||
sgrib gsum las ni es grol te ||

Takasaki 326
It is 'immutable' and 'indivisible'
Is 'devoid of the two extremities'
And is 'delivered from the 3
Obstructions'
Of defilement, ignorance and
distraction. || 45 ||

T 1611 Rm-Zs 843a8-9



Rgvbh 87.1-2
vaimalyd avikalpatvd yogin
gocaratvata |
prabhsvara viuddha ca
dharmadhto svabhvata || 46 ||

Tg phi 118b1-2
dri med rnam par rtog med da ||
rnal 'byor rnams kyi yul yin phyir ||
chos dbyis o bo id kyis ni ||
dag pa'i phyir ni 'od gsal ba ||

Takasaki 327
Being free from all stains and thought-
construction,
And being accessible to the Saints,
It is 'radiant and pure'
Owing to the nature of the Absolute
Essence. || 46 ||

T 1611 Rm-Zs 843a10-11



Rgvbh 87.3-4
aprameyair asakhyeyair acintyair
asamair guai |
viuddhipramprptair yukta
svbhvika vapu || 47 ||

Tg phi 118b2
gal med gras med bsam med pa ||
mam med dag pa'i mthar thug pa ||
yon tan rnams da ya dag par ||
o bo id kyi sku ldan te ||

Takasaki 327
'Immeasurable', 'innumerable',
'inconceivable', 'incomparable'
And representing 'the highest point of
purity';
The Body of the Absolute Essence is
endowed
With these [5] kinds of virtuous
qualities. || 47 ||

T 1611 Rm-Zs 843a12-14




Rgvbh 87.5-6
udratvd agayatvt
tarkasya^agocaratvata |
kaivalyd vsan^ucchitter aprameyd
aya kramt || 48 ||

Tg phi 118b2-3
rgya che'i phyir da gras 3 med phyir
||
rtog ge'i yul ni min phyir da ||
'ba' ig bag chags bcas spas phyir ||
gal med la sogs go rims bin ||

Takasaki 327-328
Being magnificent and numberless,
Being inaccessible to investigation,
Being unique and devoid of the defiling
forces,
It is 'immeasurable' and so on,
respectively. || 48 ||

T 1611 Rm-Zs 843a15-17




Rgvbh 87.7-8
vicitradharmasabhogarpadharma^a
vabhsata |
karuuddhiniyandasattva^artha^as
rasanatvata || 49 ||

Tg phi 118b3-4
sna tshogs chos la rdzogs los spyod ||
ra bin chos ni sna phyir da ||
thugs rje dag pa'i rgyu mthun pa ||
'gro den rgyun mi 'chad phyir 4 da ||

Takasaki 328
(b. The Body of Enjoyment.)
It manifests itself the Doctrine, owing
to its nature
Of enjoying the Doctrine in various
forms;
Being the natural outflow of pure
Compassion,
It works uninterruptedly for the sake
of living beings; || 49 ||

T 1611 Rm-Zs 843a18-20




Rgvbh 87.9-10
nirvikalpa nirbhoga
yath^abhipryaprita |
cintmaiprabhvarddhe
sbhogasya vyavasthiti || 50 ||

Tg phi 118b4
rnam par rtog med lhun grub par ||
'dod pa ji bin yos sko phyir ||
yid bin nor bu'i rdzu 'phrul gyis ||
rdzogs par los spyod rnam par gnas ||

Takasaki 328
It fulfils the aim according to the wish
Without thought-construction and
with no effort;
[By these points] the Body of
Enjoyment is characterized
Due to its power like that of the wish-
fulfilling gems. || 50 ||

T 1611 Rm-Zs 843a21-23




Rgvbh 87.11-12
deane darane ktya^srasane
'nabhisasktau |
atatsvabhva^khyne ca citrat^ukt
ca pacadh || 51 ||

Tg phi 118b4-5
brjod ston mdzad rgyun mi chad da ||
mon par 'du byed med pa da ||
de yi o bo mi ston la || 5
'dir ni sna tshogs rnam lar brjod ||

Takasaki 328
In teaching, in the visible form, in
acting ceaselessly,
And acting with no artificial effort,
And in its appearance of illusion,
The variety of [its manifestation] is said
to be 5-fold. || 51 ||

T 1611 Rm-Zs 843a24-26




Rgvbh 87.13-14
ragapratyayavaicitryd atadbhvo
yath mae |
sattvapratyayavaicitryd atadbhvas
tath vibho || 52 ||

Tg phi 118b5
ji ltar tshon ni sna tshogs kyis ||
nor bu de dos mi sna ltar ||
de bin 'gro rkyen sna tshogs pas ||
khyab bdag de dos min par sna ||

Takasaki 328-329
Just as a gem, being dyed with various
colours,
Does not make manifest its real
essence;
Similarly, the Lord never shows its real
nature,
Though it appears in various forms,
according to the conditions of the
living beings. || 52 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 87.15-16
mahkaruay ktsna lokam lokya
lokavit |
dharmakyd avirala nirmai
citrarpibhi || 53 ||

Tg phi 118b5-6
thugs rje chen pos 'jig rten mkhyen ||
'jig rten kun la gzigs nas ni ||
chos kyi sku 6 las ma g-yos par ||
sprul ba'i ra bin sna tshogs kyis ||

Takasaki 329
(c. The Apparitional Body.)
[The Buddha], being the knower of the
world,
Perceiving fully the world, with Great
Compassion,
Manifests himself in various
apparitional forms,
Without being separated from his
Absolute Body. || 53 ||

T 1611 Rm-Zs 843a27-28



Rgvbh 87.17-18
jtakny upapatti ca tuiteu cyuti
tata |
garbha^avakramaa janma
ilpasthnni kaualam || 54 ||

Tg phi 118b6
skye ba mon par skye ba da ||
dga' ldan nas ni 'pho ba da ||
lhums su 'jug da bltams pa da ||
bzo yi gnas la mkhas pa da ||

Takasaki 329
The [various] previous births,
The birth in the Tuita-heaven, and
descent from it,
The entrance into the womb, and the
birth [in this world],
The skilfulness in various arts and
works, || 54 ||

T 1611 Rm-Zs 843a29-b2




Rgvbh 88.1-2
antapuraratikr naikramya
dukhacrikm |
bodhimaa^upasakrnti
mrasainyapramardanam || 55 ||

Tg phi 118b6-7
btsun mo'i 'khor gyis dgyes rol da ||
des 'byu 7 dka' ba spyod pa da ||
bya chub si por gegs pa da ||
bdud sde 'joms da rdzogs par ni ||

Takasaki 329-330
Pleasurable entertainments among
ladies in the harem,
The renouncement of the world,
practice of asceticism,
Passage to the Excellent Seat of
Enlightenment,
The conquest over the army of Evil
Demons, || 55 |

T 1611 Rm-Zs 843b3-4



Rgvbh 88.3-4
sabodhi dharmacakra ca
nirva^adhigamakriym |
ketrev apariuddheu darayaty
bhavasthite || 56 ||

Tg phi 118b7
bya chub chos kyi 'khor lo da ||
mya an 'das par gegs mdzad rnams ||
yos su ma dag i rnams su ||
srid pa ji srid gnas par ston ||

Takasaki 330
The [acquisition of] Enlightenment,
Setting into motion the wheel of the
Doctrine,
And the departure into Nirvna; . . . all
of them
He shows in the impure worlds, as long
as they exist. || 56 ||

T 1611 Rm-Zs 843b5-7




Rgvbh 88.5-6
anityadukhanairtmyantiabdair
upyavit |
udvejya tribhavt sattvn pratrayati
nirvtau || 57 ||

Tg phi 118b7-119a1
mi 1 || rtag sdug bsal bdag med da ||
i ba'i sgra yis thabs mkhyen pas ||
sems can srid gsum skyo bskyed nas ||
mya an 'das la rab 'jug mdzad ||

Takasaki 330
[The Buddha], the knower of means,
creates an aversion
To the Three Worlds among the living
beings
By the words, 'evanescent', 'suffering',
'non-substantial';
And by the word 'quiescent' he leads
them into Nirva. || 57 ||

T 1611 Rm-Zs 843b8-13







Rgvbh 88.7-10
ntimrga^avatr ca
prpyanirvasajina
saddharmapuarka^didharmatattva
prakanai || 58 ||
prvagrahn nivartyaitn
praj^upyaparigraht |
paripcya^uttame yne vykaroty
agrabodhaye || 59 ||

Tg phi 119a1-2
i ba'i lam la rab ugs pa ||
mya an 'das thob 'du es can ||
dam chos padma dkar la sogs ||
2 chos kyi de id bstan pa yis ||
de dag ar 'dzin las bzlog ste ||
thabs da es rab yos bzu bas ||
theg pa mchog la smin mdzad de ||
bya chub mchog tu lu ston to ||

Takasaki 330-331
Those who have entered the way to
Quiescence,
And who imagine that they have
attained Nirva,
Them he diverts from their former
prejudice,
Through the teaching of the True
Doctrines
In the Saddharmapuarka and other
Stras,
And, embracing Wisdom and Skilful
Means,
Makes them mature in the Ultimate
Vehicle,
And gives prophecy for them to attain
the Highest Enlightenment. || 58-59 ||

T 1611 Rm-Zs 843b14-15



Rgvbh 88.11-12
saukmyt prabhvasapatter
blasrtha^ativhant |
gmbhrya^audryamhtmyam eu
jeya yathkramam || 60 ||

Tg phi 119a2-3
zab da mthu ni sna tshogs da ||
byis pa don mthun rab 'dren phyir ||
'di dag gra bin 3 zab pa da ||
rgya che'i bdag id cher es bya ||

Takasaki 331
Being subtle, accomplishing the power
And toiling excessively for the
company of ordinary beings,
In these points [the Buddha] should be
known, respectively,
As the Profound, the Magnificent and
the Magnanimous. || 60 ||

T 1611 Rm-Zs 843b16-18




Rgvbh 88.13-14
prathamo dharmakyo 'tra rpakyau
tu pacimau |
vyomni rpagatasya^iva prathame
'ntyasya vartanam || 61 ||

Tg phi 119a3
'di ni da po'i chos sku ste ||
phyi ma dag ni gzugs kyi sku ||
nam mkha' la ni gzugs gnas bin ||
da po la ni tha ma gnas ||

Takasaki 331
Here, the first Body is the Absolute
Body,
And the latter two are the Bodies in
visible forms,
These latter appear on the basis of the
former,
As the visible forms appear in space. ||
61 ||

T 1611 Rm-Zs 843b19-24






Rgvbh 88.15-89.2
tasyaiva kyatrayasya
jagaddhitasukha^dhnavttau
nitya^artham rabhya loka |
hetvnantyt sattvadhtvakayatvt
kruyarddhijnasapattiyogt |
dharma^evaryn
mtyumra^avabhagn
naisvbhvyc chvato lokantha ||
62 ||

Tg phi 119a3-4
sku gsum po ni 'di dag id kyis 'gro ba
la phan pa da bde ba sgrub pa 'jug pa
rtag pa'i 4 don las brtsams nas tshigs su
bcad pa ||
rgyu mtha' yas da sems can mi zad
da ||
brtse da 'phrul da mkhyen da phun
tshogs ldan ||
chos kyi dba phyug 'chi ba'i bdud
bcom da ||
o bo med phyir 'jig rten mgon po rtag
||

Takasaki 331-332
(VII. NITYA)
Now this threefold Body made manifest
in order to be the support for the weal
and
happiness of the world, has an 'eternal'
character [in its manifestation]. With
reference to this subject, we have one
loka.
(Krik 12)
Having infinite causes [for the
attainment of his state],
Having an endless number of living
beings to convert,
Being endowed with Compassion,
Miraculous Powers, Wisdom and Bliss,
Governing all the elements,
vanquishing the demon of Death,
And representing non-substantiality,
The lord of the World is eternal. || 62 ||

T 1611 Rm-Zs 843b25-27




Rgvbh 89.3-5
asya pia^artha abhi lokair
veditavya |
kyajvitabhogn tygai
saddharmasagraht |
sarvasattvahitya^dipratij^uttara
atvata || 63 ||

Tg phi 119a4-5
'di'i bsdus pa'i don tshigs su bcad pa
drug 5 gis rig par bya ste ||
lus da srog da los spyod rnams ||
btad nas dam chos 'dzin phyir da ||
sems can kun la phan pa'i phyir ||
da po'i dam bcas mthar 'byin phyir ||

Takasaki 332
The summarized meaning of this
[loka] is to be known by the following
6 verses.
Casting off his body, life and property,
He has preserved the Highest doctrine;
For the benefits of all living beings,
He fulfills his first vow. || 63 ||

T 1611 Rm-Zs 843b28-29



Rgvbh 89.6-7
buddhatve suviuddhy karuy
pravttita |
ddhipdaprakc ca
tair'vasthnaaktita || 64 ||

Tg phi 119a5-6
sas rgyas id ni gtsa ba da ||
dag pa'i thugs rje rab 'jug phyir ||
rdzu 'phrul rka 6 pa ston pa ni ||
de yis gnas bar spyod pa'i phyir ||

Takasaki 332
In his Buddhahood, there is made
manifest
Compassion, pure and immaculate,
He shows his [four] bases of Miraculous
Powers,
By which power he abides in the world;
|| 64 ||

T 1611 Rm-Zs 843c1-2



Rgvbh 89.8-9
jnena
bhavanirvadvayagrahavimuktita |
sad^acintyasamdhnasukhasapatti
yogata || 65 ||

Tg phi 119a6
mkhyen pas 'khor da mya an 'da' ||
gis su 'dzin pas grol ba'i phyir ||
rtag tu bsam yas ti 'dzin gyi ||
bde ba phun sum tshogs ldan phyir ||

Takasaki 333
Owing to his Wisdom, he is liberated
from
The dualistic conception of Sasra
and Nirva;
By his constant practice of the
inconceivable meditation,
He partakes of the complement of bliss,
|| 65 ||

T 1611 Rm-Zs 843c3-4



Rgvbh 89.10-11
loke vicarato lokadharmair
anupalepata |
ammtapadaprptau
mtyumra^apracrata || 66 ||

Tg phi 119a6-7
'jig rten na ni spyod pa na ||
'jig rten chos kyis gos med phyir ||
7 'chi med i ba'i gnas thob pa ||
'chi bdud rgyu ba med pa'i phyir ||

Takasaki 333
While he is acting, in the world,
He is unaffected by the worldly
elements;
Having attained the state of quiescence
and immortality,
He leaves no rm for [the activity of]
the demon of Death; || 66 ||

T 1611 Rm-Zs 843c5-6



Rgvbh 89.12-13
asasktasvabhvasya muner
diprantita |
nityam aaran ca
araa^abhyupapattita || 67 ||

Tg phi 119a7
'dus ma byas pa'i ra bin gyi ||
thub pa gdod nas rab i'i phyir ||
rtag pa skyabs med rnams kyi ni ||
skyabs la sogs pa 'thad phyir ro ||

Takasaki 333
Being of an immutable nature,
The Lord is perfectly pacified from the
outset;
And he gives a refuge for those who
have no shelter,
Because of these [10] points, he is
'eternal'. || 67 ||

T 1611 Rm-Zs 843c7-8



Rgvbh 89.14-15
saptabhi kraair dyair nityat
rpakyata |
pacimai ca tribhi stur nityat
dharmakyata || 68 ||

Tg phi 119a7-119b1
da po yi ni rgyu bdun ni ||
gzugs kyi sku yi rtag 1 id de ||
phyi ma gsum gyis sto pa na ||
chos kyi sku yi rtag pa id ||

Takasaki 333
The first 7 of these motives show
The eternity of the Preceptor in his
Apparitional Body,
The latter 3 demonstrate the eternity
From the viewpoint of the Absolute
Body. || 68 ||

T 1611 Rm-Zs 843c9-14





Rgvbh 89.16-90.2
sa ca^ayam rayaparivttiprabhvitas
tathgatn prptinayo
'cintyanayena^anu gantavya iti |
acintya^artham rabhya loka |
avkyavattvt paramrthasagrah
d atarkabhmer upamnivttita |
niruttaratvd bhavantyanugrah
d acintya ryair api buddhagocara ||
69 ||

Tg phi 119b1-2
de bin gegs pa rnams kyi gnas yos
su gyur pas rab tu phye ba thob pa'i
tshul de ya bsam gyis mi khyab pa'i
tshul gyis rtogs par bya ba yin pas bsam
gyis mi khyab pa'i don las brtsams te 2
tshigs du bcad pa |
ag yul min phyir don dam gyis bsdus
phyir ||
rtogs gnas min phyir dpe las 'das pa'i p
hyir ||
bla na med phyir srid is ma bsdus
phyir ||
rgyal yul 'phags rnams kyis kya bsam
mi khyab ||

Takasaki 334
Now, this method of attainment [of
Buddhahood] by the Buddhas, which
represents the 'Perfect Manifestation
of the Basis' is to be understood as of
inconceivable character. With
reference to this ' inconceivability', we
have one loka.
(Krik 13)
Being unutterable, containing the
Highest Truth,
Inaccessible to investigation and
incomparable,
Being the supreme, and relating
neither
To the Phenomenal World nor to
Nirva,
The sphere of Buddha is inconceivable
even for the Saints. || 69 ||

T 1611 Rm-Zs 843c15-19






Rgvbh 90.3-5
asya pia^artha caturbhi lokair
veditavya |
acintyo 'nabhilpyatvd alpya
paramrthata |
paramrtho 'pratarkyatvd atarkyo
vyanumeyata || 70 ||

Tg phi 119b2-3
'di'i bsdus pa'i don ni tshigs su bcad pa
bis rig 3 par bya ste |
bsam med brjod du med phyir te ||
brjod med don dam yin phyir ro ||
don dam brtag bya min phyir te ||
brtag min rjes dpag bya min phyir ||

Takasaki 334
The summerized meaning of this
[loka] is to be understood by the
following 4 verses.
It is 'inconceivable' since it is
unutterable
It is 'unutterable' since it is the Highest
Truth,
It is 'the Highest Truth' since it cannot
be constructed by thought.
It is 'beyond investigation' since it is
incomparable; || 70 ||

T 1611 Rm-Zs 843c20-22




Rgvbh 90.6-7
vyanumeyo 'nuttaratvd nuttaryam
anudgraht |
anudgraho 'pratihnd
guadoa^avikalpant || 71 ||

Tg phi 119b3-4
dpag min bla na med pa'i phyir ||
bla na med pa ma bsdus phyir ||
ma bsdus gnas pa med phyir te ||
yon tan skyon 4 rtogs med phyir ro ||

Takasaki 334
It is 'incomparable' since it is the
supreme.
It is 'the supreme' since it is not
included;
[Either in the Phenomenal World or in
Nirva];
'Not included' means the Buddha
abides in neither of the two
And never regards [in a one-sided
manner]
That Nirva is of merit and the other
of defect. || 71 ||

T 1611 Rm-Zs 843c23-25




Rgvbh 90.8-9
pacabhi kraai saukmyd
acintyo dharmakyata |
ahena^atattvabhvitvd acintyo
rpakyata || 72 ||

Tg phi 119b4
rgyu la dag gis phra ba'i phyir ||
chos sku bsam mi khyab pa ste ||
drug pas de yi dos min phyir ||
gzugs sku bsam gyis mi khyab pa'o ||

Takasaki 334-335
Being subtle by the [first] 5 motives
He is inconceivable in his Absolute
Body,
And by the 6th, on account of his
Apparitional Body,
He is inconceivable because of no
identification.
With either Nirva, or Phenomenal
World. || 72 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 90.10-13
anuttarajnamahkp^dibhir
guair acinty guaprag jin |
ata kramo 'ntyo 'yam api
svayabhuvo 'bhiekalabdh na
maharayo vidur iti || 73 ||

Tg phi 119b4-5
bla med ye es thugs rje che sogs yon
tan gyis ||
yon tan pha rol byon pa'i rgyal ba bsam
mi khyab ||
des na ra byu rnanms kyi tha ma'i
tshul 'di ni ||
dra sro chen po dba thob rnams
kyis kya rig min ||

Takasaki 334
Being endowed with the Highest
Wisdom,
With the Great Compassion and other
virtues,
The Buddha, who has attained the
ultimate point of virtue,
Is inaccessible to human thought;
Therefore, this final stage of the
Buddha
Is unknown even to the Great Sages
Who have attained the stage of
Initiation. || 73 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 90.14-15
iti ratnagotravibhge
mahyna^uttaratantrastre
bodhyadhikro nma dvitya
pariccheda

Tg phi 119b5
theg pa chen po rgyud bla ma'i bstad
bcos dkon mchog gi rigs rnam par dbye
ba las ||
bya chub kyi skabs es bya ba ste le'u
gis ba'o ||

Takasaki 335
Finished is the second chapter entitled
'the Enlightenment' in the ANALYSIS
OF THE GERM OF THE JEWELS, a
Treatise on the Ultimate Doctrine of
the Great Vehicle.

T 1611 Rm-Zs 843c27-844a1


Rgvbh 91.2-3
ukt nirmal tathat | ye tadrit
maiprabhvarasasthnavad
abhinnapraktayo 'tyantanirmal
gus ta idn vaktavy iti |

Tg phi 119b5-6
dri ma med dpa'i de bin 6 id bad zin
to || ||
da ni gan gdag de la brten pa nor bu'i
'od da mdog da dbyibs bin du dbyer
med pa'i ra bin id kyis in tu dri ma
med pa'i yon tan de dag bad par bya
ste||

Takasaki 336
(CHAPTER III. THE PROPERTIES OF THE
BUDDHA)
(3. BUDDHA-GUA)
(XIV. GENERAL CHARACTERISTICS OF
THE BUDDHA'S PROPERTIES)
We have finished the explanation of
'the Reality free from Pollutions'.
Hereafter,
we shall speak of the 'Properties',
which are based upon the Reality and
are perfectly pure, being indivisible
from Reality by nature as the
brightness, colour and shape of the
jewel are inseparable from the latter.

T 1611 Rm-Zs 844a1-6






Rgvbh 91.3-8
anantara buddhaguavibhgam
rabhya loka |
svrtha parrtha paramrthakyas
tadrit savartikyat ca |
phala visayogavipkabhvd etac
catu aiguaprabhedam || 1 ||

Tg phi 119b6-7
des na de'i rjes thogs su sas rgyas kyi
yon tan rnam par dbye ba las 7 brtsams
te tshigs su bcad pa ||
ra don gan don don dam sku da ni ||
de la brten pa'i skun rdzob sku id de ||
bral da rnam par smin pas 'bras bu ni
||
yon tan dbye ba drug cu bi 'di dag |

Takasaki 336
Therefore, immediately after [the
exposition of the Reality], we have one
loka referring to the distinct
characteristics of the Buddha's
Properties.
(Krik 1)
The aim of one's own and that of
others,
[Consists in] the Body of the Highest
Truth.
And the Worldly Emanations based
upon it;
Representing the state of Liberation
and Maturation,
The result is endowed with Properties,
Which appear in 64 varieties. || 1 ||

T 1611 Rm-Zs 844a7-10





Rgvbh 91.9-11
kim ukta bhavati |
tmasapattyadhihna arra
pramrthikam |
parasapattyadhihnam e
sketika vapu || 2 ||

Tg phi 119b7-120a1
'di cis bstan e na |
bdag id kyi ni 'byor ba'i gnas ||
1 || dam pa'i don ni sku yin te ||
dra sro rnams kyi brda yi sku ||
pha rol phun sum tshogs pa'i gnas ||

Takasaki 337
What is told by this loka?
The Body which represents the Highest
Truth
Is the support for the completion of
one's own [aim]
And the support for the fulfillment of
others' [aim]
Is the Emanational Body of the Buddha.
|| 2 ||

T 1611 Rm-Zs 844a11-13




Rgvbh 91.12-13
visayogaguairyukta vapur dya
bala^dibhi |
vaipkikair dvitya tu
mahpurualakaai || 3 ||

Tg phi 120a1
da po'i sku ni stobs la sogs ||
bral ba'i yon tan rnams da ldan ||
gis pa skyes bu chen po'i mtshan ||
rnam smin yon tan dag da ldan ||

Takasaki 337
The first Body is endowed with
properties,
[10] Powers and so forth, as [the result
of] Liberation,
And the second one, with [32] marks of
superman,
As the properties [obtained by] the
Maturation [which follows after
Liberation]. || 3 ||

T 1611 Rm-Zs 844a14-19






Rgvbh 91.14-18
ata para ye ca bala^dayo yath
ca^anugantavys tathatm adhiktya
grantha |
balatvam ajnavteu vajravad
viradatva pariatsu sihavat |
tathgata^veikat^antarkavan
muner dvidhdaranam
ambucandravat || 4 ||

Tg phi 120a2-3
'di man chad kyi gu ni stobs la sogs
pa ga yin pa da | ji ltar rtogs par byas
pa de ltar de'i dba du byas pa'o ||
sdom ni | stobs id ma rig bsgribs la rdo
rje bin ||
mi 'jigs pa ni 'khor du se ge bin ||
de bin gegs pa'i ma 'dres mkha' bin
3 te ||
thub pa'i bstan pa rnam gis chu zla
bin ||

Takasaki 338
(XV. 64 PROPERTIES OF THE BUDDHA)
Hereafter, the text refers to which are
the [10] Powers and other properties
and
how they are to be understood.
Summary. (Krik 2)
The Powers [of the Buddha] are like a
thunderbolt,
In [breaking] the hindrance caused by
ignorance,
His Intrepidity in the assemblage is like
that of a lion,
The Buddha's exclusive properties are
like space,
And the two kinds of corporeal forms
of the Lord are
Like the moon and its reflection in the
water. || 4 ||

T 1611 Rm-Zs 844a20-22


Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 844a22-25




Rgvbh 91.19-21
bala^anvita iti |
sthna^asthne vipke ca karmam
indriyeu ca |
dhtuv apy adhimuktau ca mrge
sarvatragmini || 5 ||

Tg phi 120a3
stobs rnams da ldan pa es bya ba ni |
gnas da gnas min las rnams kyi ||
rnam smin da ni dba po da ||
khams rnams da ni mos pa da ||
kun 'gro'i lam da bsam gtan sogs ||

Takasaki 338-339
(I. THE 10 POWERS)
It is said that the Buddha is possessed
of [10] Powers. (Kriks 3-4)
The knowledge of the proper and
improper place,
Of the result of former actions, and of
the faculties,
Of the component elements and of the
faith,
Of the path which leads to everywhere.
|| 5 ||

T 1611 Rm-Zs 844a26-27



Rgvbh 92.1-2
dhyna^dikleavaimalye
nivsa^anusmtv api |
divye cakuui ntau ca jna
daavidha balam || 6 ||

Tg phi 120a3-4
on mos dri ma med pa da ||
4 gnas ni rjes su dran pa da ||
lha yi mig da gi ba dag |
mkhyen pa'i stobs ni rnams pa bcu ||

Takasaki 339
Of the impurity and purity in
contemplation, etc.,
Of the memory of the previous abodes,
Of the Divine Eyes, and of Quiescence,
Such are the ten kinds of Power [of the
Buddha]. || 6 ||

T 1611 Rm-Zs 845a2-6






Rgvbh 92.3-7
vajravad iti |
sthna^asthnavipkadhtuu
jagannn^adhimuktau naye
sakleavyavadna indriyagae prve
nivsasmtau |
divye cakui
ca^sravakayavidhvajnavarma^ac
ala
prakradrumabhedanapratikaraacche
dd bala vajravat || 7 ||

Tg phi 120a4-5
rdo rje bin es bya ba ni ||
gnas da gnas min rnam smin khams
da 'gro ba mos pa sna tshogs da ||
on mos rnam bya dba po'i tshogs
da son gnas rjes su dran pa da ||
5 lha yi mig da zag ba zad tshul mi es
go cha rtsig brtan da ||
i rnams 'bigs da gig da gcod phyir
stobs ga yin pa rdo rje bin ||

Takasaki 339
It is said, [these Powers are] like a
thunderbolt. (Krik 5)
[Being the power of knowing] about
the proper and the improper,
About results, about elements and
various faiths of the people,
About the path, purity and impurity,
About the complex of faculties, the
memory of former abodes,
About the divine eyes, and how to
destroy the Evil Influences;
The Powers pierce, break and cut down
The armour, the mountain fortress,
and the tree of ignorance,
Therefore, they have resemblance to a
thunderbolt. || 7 ||

T 1611 Rm-Zs 844a28-b1




Rgvbh 92.8-10
caturvairadyaprpta iti |
sarvadharma^abhisabodhe
vibandhapratiedhane |
mrga^khyne nirodha^ptau
vairadya caturvidham || 8 ||

Tg phi 120a5-6
mi 'jegs pa bi bres pa es bya ba ni |
chos kun rdzogs par bya chub da ||
gegs ni 'gog par byed pa da ||
lam 6 ston pa da 'gog ston la ||
mi 'jigs pa ni rnam pa bi ||

Takasaki 339-340
(I. THE 4 FORMS OF INTREPIDITY)
It is said that [the Buddha] has attained
the 4 kinds of intrepidity. (Kriks 6- 7)
[The Buddha's] Intrepidity is of four
kinds, namely:
In his perfect Enlightenment of all the
elements,
In rejecting all obstacles,
In preaching the Path, and in acquiring
the Extinction. || 8 ||

T 1611 Rm-Zs 844b2-5





Rgvbh 92.11-14
jeye vastuni sarvatha^tmaparayor
jnt svayajpand dheye vastuni
hnikraakte sevye vidhau devant
|
prptavye ca niruttare 'tivimale
prpte paraprpad ry
svaparrthasatyakathand
astambhitatva kvacit || 9 ||

Tg phi 129a6-7
bdag gan es bya'i dos po rnam kun
es da es mdzad phyir ||
spas dos spas da spo mdzad
phyir da bsten bya bsten pa'i phyir ||
thob bya bla med in tu dri med thob
da thob mdzad phyir ||
ra gan 7 don bden gsus phyir dra
sro ga du 'a thogs pa med ||

Takasaki 340
He himself knows and causes others to
know
All the things cognizable in all their
forms;
He destroys everything to be rejected
and causes others to reject them;
Serves [himself and lets others serve]
in the method to be practiced;
And himself attains and causes others
to attain
The Highest and Perfectly Pure State
which is to be attained;
Thus, teaching the Truth on account of
himself and of others,
The Buddha, wherever he might be, is
not paralyzed by fear. || 9 ||

T 1611 Rm-Zs 845a14-18






Rgvbh 92.15-93.2
sihavad iti |
nitya vana^anteu yath mgendro
nirbhr anuttrastagatir mgebhya |
muni^indrasiho 'pi tath gaeu
svastho nirstha sthiravikramastha
|| 10 ||

Tg phi 120a7-120b1
se ge bin es bya ba ni |
ri dags dba po ji ltar nags mthar rtag
'jigs med ||
ri dags rnams la skrag pa med par rgyu
ba ltar ||
de bin tshogs na thub pa'i dba po se
ge ya ||
legs gnas 1 ltos med brtan pa'i rtsal dan
ldan par gnas ||

Takasaki 340-341
It is said that [the intrepidity of the
Buddha] is like [that of] a lion. (Krik
8)
Just as the king of beasts in the forest
Has always no fear and acts without
fear among beasts,
Similarly, the lion who is the Lord of
Sages
Abides among the assembly of
attendance,
Imdependent, indifferently, with
firmness and victory. || 10 ||

T 1611 Rm-Zs 844b6-8




Rgvbh 93.3-5
adaa^veikabuddhadharmasaman
vgata iti |
skhalita ravita na^asti stur na
muit smti |
na ca^asamhita citta na^api
nntvasajit || 11 ||

Tg phi 120b1
sas rgyas kyi chos ma 'dres pa bco
brgyad da ldan pa es bya ba ni |
'khrul da ca co mi ma' ste ||
ston la dran pa ams mi ma' ||
mam par ma bag thugs mi ma' ||
'du es sna tshogs kya mi ma' ||

Takasaki 341
(III. THE 18 EXCLUSIVE PROPERTIES)
It is said that the Buddha is endowed
with the 18 Exlusive Properties
peculiar only to him. (Krik 9-13)
With the Preseptor,
There is neither error nor rough
speech,
Neither loss of memory nor distraction
of mind,
Also, there is no pluralistic conception;
- || 11 ||

T 1611 Rm-Zs 844b9-10



Rgvbh 93.6-7
na^upekpratisakhya^apahnir na
cchandavryata |
smtiprajvimuktibhyo
vimuktijnadarant || 12 ||

Tg phi 120b1-2
ma brtags 2 bta soms mi ma' ste ||
'dun pa brtson 'grus dran pa da ||
es rab rnam grol rnam grol gyi ||
ye es gzigs pa ams mi ma' ||

Takasaki 341-342
He is not indifferent, not without
consideration,
He knows no deprivation of his zeal,
and of his energy,
Of his memory, of Trancendental
Intellect, and of Liberation,
And of the intuition of this liberation; -
|| 12 ||

T 1611 Rm-Zs 844b11-12



Rgvbh 93.8-9
jnaprvagama karma
tryadhvajnam anvtam |
ity ete 'daa^anye ca guror veik
gu || 13 ||

Tg phi 120b2-3
las rnams ye es son 'gro da ||
dus la ye es sgrib pa med ||
de ltar bco brgyad 'di da gan ||
ston pa'i ma 3 'dres yon tan yin ||

Takasaki 342
His [three kinds of] acts are preceded
by Wisdom,
And his Intuition acts unimpededly in
three states of time;
These 18 and others are the Properties
Of the Preceptor, which are not
common to others. || 13 ||

T 1611 Rm-Zs 844b13-16





Rgvbh 93.10-13
na^asti praskhalita ravo muitat
citte na sabhedata
saj na svarasa^adhyupekaam
er hnir na ca cchandata |
vryc ca smtito
viuddhavimalaprajvimukte sad
muktijnanidaranc ca
nikhilajeya^arthasadarant || 14 ||

Tg phi 120b3-4
'khrul da ca co bsel da thugs g-yo
tha dad kyi ni 'du es da ||
a gis bta soms dra sro la med
'dun pa da ni brtson 'grus da ||
dran da rnam dag dri med es rab rtag
tu rnam par grol ba da ||
es bya'i don kun gzigs pa'i grol ba'i 4
ye es las ni ams mi ma' ||

Takasaki 342
The Sage has neither error nor rough
speech,
Neither loses [his memory] nor
distracts his mind,
Has neither pluralistic views nor
indifference to one's own taste,
He is never deprived of his zeal, effort
and memory,
Of pure, immaculate Intellect and
Liberation,
Of the intuition of freedom and of
showing all things knowable; - || 14 ||

T 1611 Rm-Zs 844b17-22







Rgvbh 93.14-94.
sarvajnapurojava^anuparivartyarthe
u karmatraya triv adhvasv
aparhat
suvipulajnapravttidhruvam |
ity e jinat mahkaruay
yukta^avabuddh jinair yad bodhj
jagati pravttam abhayada
saddharmacakra mahat || 15 ||

Tg phi 120b4-5
ga gi las gsum thams cad ye es son
'gro rjes su 'jug pa da ||
dus gsum dag tu thogs med des pa
mkhyen pa rgya che 'jug pa ste ||
ga rtogs 'gro bar 'jigs med dam chos
'khor lo chen po rab bskor ba ||
thugs 5 rje chen po da ldan rgyal ba
id de sa srgyas rnams kyis bres ||

Takasaki 342-343
He makes manifest on the objects the 3
kinds of acts,
Which are preceded by all kinds of
knowledge,
And brings out the Wisdom, well
extensive, without hindrance,
Constantly, throughout the 3 states of
time;
Thus is Buddhahood, endowed with
Great Compassion,
And perfectly realized by the Buddha;
And on account of this realization, he
sets in motion in the world
The great wheel of the fearless
Supreme Doctrine. || 15 ||

T 1611 Rm-Zs 845b1-7








Rgvbh 94.3-7
kavad iti |
y kitydiu dharmat na nabhasa s
dharmat vidyate
ye ca^anvaraa^dilakaagu
vyomno na te rpiu |
kityambujvalannila^ambarasam
lokeu sdhra
buddha^veikat na ca^av api punar
lokeu sdhra || 16 ||

Tg phi 120b5-6
nam mkha' bin es bya ba ni ||
sa sogs la yod chos id ga yin chos id
de ni nam mkha'i min ||
nam mkha'i mtshan id sgrib med la
sogs mtshan id ga de gzugs la med ||
sa chu me rlu 6 nam mkha' mtshus
pa 'jig rten dag na thun mo ste ||
ma 'dres id ni rdul phran tsam ya 'jig
rten dag na thun mo min ||

Takasaki 343
It is said that [these properties are] like
space. (Krik 14)
The nature found in the earth and the
rest
Is not the nature of space,
And the properties of space
represented by
Non-obstruction, etc., are absent in
material things;
The earth, water, fire, wind and the
sky, likewise,
Are common to all the [material]
worlds,
But the Exclusive Properties of the
Buddha
Are not in the least common to those
worlds. || 16 ||

T 1611 Rm-Zs 844b23-27






Rgvbh 94.8-10
dvtrian
mahpurualakaarpadhr^iti |
supratihitacakra^akavyyat^utsa
gapdat |
drgha^agulikat
jlapipda^avanaddhat || 17 ||

Tg phi 120b6-7
skyes bu chen po'i mtshan sum cu tsa
gis da ldan pa'i gzugs ma' ba es
bya ba ni |
legs gnas 'khor los mtshan pa da ||
yas 7 da abs lo mi mon da ||
sor mo ri da phyag abs ri ||
dra ba yis ni 'brel ba da ||

Takasaki 343-344
(II. THE 32 MARKS OF THE SUPERMAN )
It is said that the Buddha is possessed
of the corporeal form endowed with
the 32
marks of the Superman. (Kriks 15-23)
The feet are firmly placed, marked by
circles on the soles,
And with broad insteps and leveled
heels which hide the ankles,
The fingers are long, and those of
hands and toes alike
Are connected with each other by a
web. || 17 ||

T 1611 Rm-Zs 844b26

(844c2)

(844b25)
(844b29)

Rgvbh 94.11-12
tvamdurtaruat
sapta^utsadaarrat |
eeyajaghat
ngakoavadvastiguhyat || 18 ||

Tg phi 120b7
pags 'jam gon a can legs id ||
sku ni bdun dag mtho ba da ||
byin pa e na ya 'dra gsa ||
gla po bin du sbubs su nub ||

Takasaki 344
His skin is soft and fine like that of
youths,
His body is round with 7 elevated parts,
His shanks are like those of the deer,
and
The private parts are concealed as with
an elephant. || 18 ||

T 1611 Rm-Zs 844c2

(844b28)

(844b27)

Rgvbh 94.13-14
sihaprva^ardhakyatva
nirantaracitta^aat |
savttaskandhat
vttalaka^anunnmabhut || 19 ||

Tg phi 120b7-121a1
ro stod se ge 'dra ba 1 || da ||
thal go bar med rgyas pa da ||
dpu pa legs zlum phyag 'jam ri ||
zlum i mthon dman med pa da ||

Takasaki 344-345
The upper part of the body is like that
of a lion,
The parts betweenthe shoulders are
closely set and elevated,
And his shoulders are well heaped and
round;
His arms are fleshy, tender and of no
unevenness, || 19 ||

T 1611 Rm-Zs 844b29

(844c7)
(844c8)

Rgvbh 95.1-2
pralambabhut
uddhaprabhmaalagtrat |
kambugrvatvam amala
mgendrahanut sam || 20 ||

Tg phi 121a1-2
phyag ri yos su dag pa yi ||
'od kyi dkyil 'khor dag da ldan ||
mgrin pa dri med du 'dra da ||
'gram pa ri 2 dags rgyal po 'dra ||

Takasaki 345
And are hanging low [down to the
knees].
The body has a radiant, pure halo
around it,
His neck is immaculate like a white
conch,
And his jaws have a resemblance with
those of a lion. || 20 ||

T 1611 Rm-Zs 844c11-12



Rgvbh 95.3-4
catvriaddaanat
svacchviraladantat |
viuddhasamadantatva
uklapravaradarat || 21 ||

Tg phi 121a2
tshems ni bi bcu mam pa da ||
rab das tshems thags bza ba da ||
rnam dag tshems mam id da ni ||
mche ba rab mchog dkar ba id ||

Takasaki 345
He has forty teeth all of which are
equal,
And are clear and closely set, pure and
straight,
And his eye-teeth are white and of
excellent form. || 21 ||

T 1611 Rm-Zs 844c13-15




Rgvbh 95.5-6
prabhtajihvat^ananta^acintyarasara
sa^agrat |
kalavikaruta brahmasvarat ca
svayabhuva || 22 ||

Tg phi 121a2-3
ljags ri mtha' med bsam med pa ||
ro bro ba yi mchog id da ||
ra byu kal bi ka yi ||
3 sgra da tshas ba'i dbyas id da ||

Takasaki 345
His tongue is broad and long, [by which
he tastes]
The highest taste, infinite and
unthinkable;
The voice of the Self-Born is like that of
the Kalavaka,
And has the most excellent sound. || 22
||

T 1611 Rm-Zs 844c15-16


(844c10)
(844c7)
(844c4)
(844c5)

Rgvbh 95.7-10
nla^utpalarvapakmanetrasita^am
ala^ra^uditacruvaktra |
uaravyavadtaskmasuvarava
racchavir agrasattva || 23 ||

Tg phi 121b3
spyan bzas utpal khyu mchog rdzi
'dra da ||
al mdzes dri med mdzod spu dkar bar
ldan ||
gtsug tor dbu ldan dag ci srab pa da ||
pags pa gser gyi mdog 'dra sems can
mchog ||

Takasaki 346
He, the highest of living beings, is of
beautiful eyes,
like a blue lotus, with eyelashes like
those of a bull,
Of handsome face, endowed with the
immaculate ra-hair,
Of a head adorned with the Ua, and
of skin,
Purified, subtle and of golden colour; ||
23 ||

T 1611 Rm-Zs 844c5-6


(844c9)
(844c1)

Rgvbh 95.11-14
ekaikaviliamdu^rdhvadehapradak
i^vartasuskmarom |
mahendranla^amalaratnakeo
nyagrodhapradrumamaala^bha
|| 24 ||

Tg phi 121a3-4
ba spu legs phra 'jam i re re nas ||
4 sku yi gyen du g-yas phyogs 'khyil ba
da ||
dbu skra dri med rin chen mthon
mthi bin ||
nya gro rdzogs pa'i ljon i dkyil 'khor
'dra ||

Takasaki 346
Hairs on the body grow separately
from each other,
Soft and subtle, turning upward and to
the right,
Hairs on his head are of pure blue
colour like sapphires,
And his figure is fully circular like a
Nyagrodha tree. || 24 ||

T 1611 Rm-Zs 844c3

(844c17)
(844c18)

Rgvbh 95.15-18
nryaasthmadha^tmabhva
samantabhadro 'pratimo mahari |
dvtriad etny amitadyuti^iti
narendracihnni vadanti stu || 25 ||

Tg phi 121a4-5
kun tu bzi po dpe med dra sro che ||
sred med bu yi stobs ma' mkhregs pa'i
sku ||
bsam mi khyab par sum cu rtsa gis po
||
5 'di dag ston pas mi dba mtshan du
gsus ||

Takasaki 346-347
He, the Great Sage, whose body is firm
and possessed of
The power of Nryaa, looks sublime
and incomparable;
These 32 features of infinite splendour
are taught
By the Preceptor as the marks of the
Lord of Men. || 25 ||

T 1611 Rm-Zs 845b17-21






Rgvbh 95.19-96.2
dakacandravad iti |
vyabhre yath nabhasi candramaso
vibhta
payanti nlaaradambumahhrade ca |
sabuddhamaalataleu vibhor
vibhta
tadvaj jina^tmajaga vyavalokayanti
|| 26 ||

Tg phi 121a5-6
chu zla bin es bya ba ni ||
ji ltar sprin med nam mkha'i zla ba'i
gzugs ||
ston ka'i chu son mtshor ni mtho ba
ltar ||
de bin rgyal sras tshogs kyi khyab
bdag gzugs ||
rdzogs sas dkyil 'khor na du mtho 6
bar 'gyur ||

Takasaki 347
It is said that [the Buddha, with 32
marks] has a resemblance to the moon
and its reflection in the water. (Krik
24)
Just as, in autumn, the form of the
moon is perceived
In the cloudless sky, as well as in a big
pond,
Reflecting this blue sky on its water-
surface;
Similarly, the disciples of the Buddha
Can perceive the manifestations of the
Omnipresent
On the surface of the pond-like sphere
of the Buddha. || 26 ||

T 1611 Rm-Zs 844c19-20


Rgvbh 96.3-4
iti^imni daa tathgatabalni catvri
vairadyny adaa^veik
buddhadharm dvtriac ca
mahpurualakany
ekena^abhisakipya catuair
bhavanti |

Tg phi 121a6
de ltar de bin gegs pa'i stobs bcu da |
mi 'jigs pa bi da | sas rgyas kyi chos
ma 'dres pa bco brgyad da | skyes bu
chen po'i mtshan sum cu rtsa gis po
de dag rnam pa gcig tu mon par bsdus
te drug cu rtsa bir 'gyur ro ||

Takasaki 347
Thus these 10 Powers of the Buddha, 4
kinds of Intrepidity, 18 Exclusive
Properties of the Buddha, as well as the
32 Marks of the Superman, being
united under one head, make up the
number sixty-four.

T 1611 Rm-Zs 844c20-23




Rgvbh 96.5-6
gu caite catuai sanidn
pthak pthak |
veditavy yathsakhya
ratnastra^anusrata || 27 ||

Tg phi 121a6-7
yon tan 7 drug cu rtsa bi po ||
'di dag so sor rgyur bcas te ||
go rims ji bin rin chen gyi ||
mdo yi rjes 'bras es par bya ||

Takasaki 347
These 64 properties are to be
understood,
Along with their causes for attainment,
One after the other, according to [the
same] order,
Through the investigation of the
Ratna-stra. || 27 ||

T 1611 Rm-Zs 844c24-28


Rgvbh 96.7-10
e khalu yath^uddinm eva
catuaes tathgatagunm api
yath^anuprvy vistaravibhge
nirdeo ratnadrikstra^anusrea
veditavya | yat punar eu sthneu
caturvidham eva yathkrama
vajrasiha^ambaradakacandra^udha
raam udhtam asya^api pirtho
dvdaabhi lokair veditavya |

Tg phi 121a7-121b1
ji skad bstan pa id kyi de bin gegs
pa'i yon tan drug cu rtsa bdzi po 'di dag
gi rnam par dbye ba go rims 'di id kyis
bstan pa ni || bu mo rin po che'i 1 mdo'i
rjes su 'bras te es par bya'o || gnas 'di
dag la go rims bin du rdo rje da | se
ge da | nam mkha' da | chu zla'i dpe
brjod pa ga yin pa de'i bsdus pa'i don
tshigs su bcad pa bcus rig par bya ste |

Takasaki 347
Now, of these 64 properties of the
Buddha, which have been explained
above, the detailed exposition is to be
known, according to the same order as
before, through the investigation of the
Ratnadrik-stra. Also, there have
been made illustrations of four kinds
about these [4] points, respectively, viz.
examples of a thunderbolt, a lion, the
space, and the moon reflected in the
water. Of these examples, the
summarized meaning will be given in
the following 12 verses.

T 1611 Rm-Zs 844c29-845a1



Rgvbh 96.11-12
nirvedhikatvanirdainyanikaivalyanir
hata |
vajrasiha^ambarasvacchadakacandra
nidaranam || 28 ||

Tg phi 121b1-2
mi phyed pa da mi an da ||
mtshus pa med da g-yo 2 med phyir
||
rdo rje se ge mkha' dag da ||
chu yi zla ba'i dpes bstan to ||

Takasaki 348
Being [respectively] impenetrable, with
no misery,
Perfectly unique and indifferent, [The
Buddha's Properties] are illustrated
By the examples of the thunderbolt,
the lion, the space
And of the clear moon with her
reflection in the water. || 28 ||

T 1611 Rm-Zs 845a7-9




Rgvbh 96.13-14
bala^diu balai abhis tribhir ekena
ca kramt |
sarvajeyasampattisavsanamala^ud
dhte || 29 ||

Tg phi 121b2
stobs sogs rnams las stobs drug da ||
gsum da gcig gis rim pa bin ||
es bya soms par 'jug pa da ||
bdag chags bcas pa kun bsal bas ||

Takasaki 348
Of the [10] Powers, six, three, and one,
Taken respectively, remove all [the
obscurations]
On account of the knowable, the
concentrations,
And of defilements with their potential
forces. || 29 ||

T 1611 Rm-Zs 845a10-12




Rgvbh 96.15-16
bhedd vikarac chedd
varmaprkravkavat |
gurusradha^abhedya
vajraprakhyam er balam || 30 ||

Tg phi 121b2-3
go cha rtsig pa i bin du ||
3 phug da big da bcad phyir ro ||
gli da si brtan mi phyed pas ||
dra sro stobs ni rdo rje 'dra ||

Takasaki 348
As if they were piercing an armour,
Breaking a wall, and cutting down a
tree,
The Powers of the Sage are like a
thunderbolt,
Being heavy, solid, firm and
unbreakable. || 30 ||

T 1611 Rm-Zs 845a13


Rgvbh 96.17-18
guru kasmd yata sra sra
kasmd yato dham |
dha kasmd yato 'bhedyam
abhedyatvc ca vajravat || 31 ||

Tg phi 121b3
spyan bzas utpal khyu mchog rdzi
'dra da ||
al mdzes dri med mdzod spu dkar bar
ldan ||
gtsug tor dbu ldan dag ci srab pa da ||
pags pa gser gyi mdog 'dra sems can
mchog ||

Takasaki 348
Why are they 'heavy'? Because they are
'solid';
Why are they 'solid'? Because they are
'firm';
Why are they 'firm'? Because they are
'unbreakable'.
And being 'unbreakable' they are like a
thunderbolt. || 31 ||

T 1611 Rm-Zs 845a19-21




Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 845a22-23



Rgvbh 96.19-20
nirbhayatvn nirsthatvt sthairyd
vikramasapada |
paradgaev aradya
munisihasya sihavat || 32 ||

Tg phi 121b3-4
'jigs med phyir da ltos med phyir ||
4 brtan phyir rtsal ni phun tshogs pas ||
thub pa se ge se ge bin ||
'khor gyi tshogs su 'jigs mi ma' ||

Takasaki 348
Being fearless, being indifferent,
Being firm and accomplishing victory,
The lion of Sages is like a [real] lion,
Has no fear amidst the assembly of
audiences. || 32 ||

T 1611 Rm-Zs 845a24-26




Rgvbh 97.1-2
sarva^abhijatay svastho viharaty
akutobhaya |
nirstha uddhasattvebhyo 'py
tmano 'samadarant || 33 ||

Tg phi 121b4
kun mon mkhyen pas ga las kya ||
'jigs med par ni rnam par gnas ||
dag pa'i sems can da ya bdag ||
mi mam gzigs phyir ltos pa med ||

Takasaki 349
As he has got all the supernatural
faculties,
He abides 'independently' from any
fear,
He is 'indifferent' [about his
superiority],
As he is unequal by nature even to the
people of purity. || 33 ||

T 1611 Rm-Zs 845a27-29




Rgvbh 97.3-4
sthiro nityasamdhnt
sarvadharmeu cetasa |
vikrnta
parama^avidy^vsabhmivyatikram
t || 34 ||

Tg phi 121b5
thugs ni chos rnams thams cad la ||
rtse gcig phyir na brtan pa id ||
mchog tu ma rig bag chags kyi ||
sa las rgal phyir rtsal ldan no ||

Takasaki 349
He stands 'firmly' since his mind is
always
Concentrated on all the elements of
existence,
And he is 'of the highest victory'
Since he has transcended the Dwelling
Place of Ignorance. || 34 ||

T 1611 Rm-Zs 845b8-10




Rgvbh 97.5-6
laukikarvaka^ekntacridhmatsvay
abhuvm |
uttara^uttaradhsaukmyt pacadh
tu nidaranam || 35 ||

Tg phi 121b5
thugs ni chos rnams thams cad la ||
rtse gcig phyir na brtan pa id ||
mchog tu ma rig bag chags kyi ||
sa las rgal phyir rtsal ldan no ||

Takasaki 349
With the worldlings, with the rvakas,
With those that act in solitude, with
the Wise,
And with the Buddha, the Intellect is
subtler with one after the other;
Therefore, we have illustrations in five
kinds. || 35 ||

T 1611 Rm-Zs 845b11-12



Rgvbh 97.7-8
sarvaloka^upajvyatvd
bhmyambvagnyanila^upam |
laukyalokottara^attalakaatvn
nabhonibh || 36 ||

Tg phi 121b5-6
'jig 6 rten kun gyi er 'tsho'i phyir ||
sa chu me rlu rnams da mtshus ||
'jig rten 'jig rten 'das pa yi ||
mtshan id las 'das nam mkha' bin ||

Takasaki 349
[The first four are] like the earth,
water, fire and wind,
Because they sustain all the world,
[But the Buddha] has a resemblance to
space,
Because his characters surpass
everything mundane and
supermundane. || 36 ||

T 1611 Rm-Zs 845b13-16





Rgvbh 97.9-10
gu dvtriad ity ete
dharmakyaprabhvit |
mairatnaprabhvarasasthnavad
abhedata || 37 ||

Tg phi 121b6
de dag yon tan sum cu ni ||
gis 'di chos skus rab phye ste ||
nor bu rin chen 'od mdog da ||
dbyibs bin dbye ba med phyir ro ||

Takasaki 349
These 32 Properties mentioned above
Represent the Body of the Absolute,
Since they are indivisible from it,
As with a gem, the lustre, colour and
shape. || 37 ||

T 1611 Rm-Zs 845b22-24




Rgvbh 97.11-12
dvtrial laka kye
darana^hldak gu |
nirmadharmasabhogarpakyadva
ya^rit || 38 ||

Tg phi 121b7
mtho na tshim byed yon tan ga ||
sum cu rtsa gis es bya ba ||
sprul pa chos la rdzogs par ni ||
los spyod rdzos sku gis la brten ||

Takasaki 349
[On the other hand], the 32 marks are
The properties, visible and causing
delight in the body,
And are based on the two Corporeal
Bodies
The Apparitional Body and the Body
enjoying the Truth. || 38 ||

T 1611 Rm-Zs 845b25-28





Rgvbh 97.13-14
uddher dra^antikasthn loke 'tha
jinamaale |
dvidh taddarana uddha
vrivyoma^indubimbavat || 39 ||

Tg phi 121b7-122a1
dag las ri da e rnams las ||
'jig rten rgyal ba'i dkyil 'khor du ||
chu da nam mkha' zla gzugs bin ||
de mtho ba ni rnam pa 1 || gis ||

Takasaki 349-350
To those who are far from purity and
near to it,
The pure manifestation of the
Corporeal Body is twofold,
[One is] in the World, and [the other] in
the circle of the Buddha,
Just as the moon shows her form in
both the sky and the water. || 39 ||

T 1611 Rm-Zs 845b29-c1



Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs
(no chi)

Rgvbh 97.15-16
iti ratnagotravibhge
mahyna^uttaratantrastre
gua^adhikro nma tritya
pariccheda

Tg phi 122a1
theg pa chen po rgyud bla ma'i bstan
bcos dkon mchog gi rigs rnam par dbye
ba las | yon tan gyi skabs te le'u gsum
pa'o ||

Takasaki 350
Finished is the third chapter entitled
'the Properties of the Buddha', in the
ANALYSIS OF THE GERM OF THE
JEWELS, a Treatise on the Ultimate
Doctrine of the Great Vehicle.

T 1611 Rm-Zs 845c3-7


Rgvbh 98.1-3
ukt vimal buddhagu | tat karma
jinakriy^idn vaktavy | s punar
anbhogata ca^aprarabdhita ca
samsato dvbhym krbhy
pravartata iti | anantaram
anbhoga^aprarabdha
buddhakryam rabhya dvau lokau |

Tg phi 122a1-2
dri ma med pa'i sas rgyas kyi yon tan
bad zin to || || da ni de'i las rgyal ba'i
mdzad pa brjod par bya'o || de 2 ya
mdor bsdu na lhun gyis grub pa da |
rgyun mi 'chad pa rnam pa gis kyis
'jug ste | des na de'i rjes la sas rgyas
kyi mdzad pa lhun gyis grub ci rgyun
mi 'chad pa id las brtsams te tshigs su
bcad pa |

Takasaki 351
(CHAPTER IV.)
(THE ACTS OF THE BUDDHA.)
(4. JINAKRIY)
(XVI. GENERAL CHARACTERISTICS OF
THE ACTS OF THE BUDDHA)
We have finished the explanation of
the 'Immaculate Properties of the
Buddha'.
Now we shall speak of the functions
[associated with those Properties], i. e.
'the Acts of the Buddha'. They are said
to be manifested in two modes, i. e.
'without effort', and 'uninterruptedly'.
[Therefore] immediately there follow
two lokas referring to the Buddha's
Acts which are characterized as 'of no
effort and interruption'.

T 1611 Rm-Zs 845c8-11





Rgvbh 98.4-7
vineyadhtau vinaya^abhyupye
vineyadhtor vinayakriyym |
taddeakle gamane ca nitya
vibhor anbhogata eva vtti || 1 ||

Tg phi 122a2-3
gdul bya'i khams da 'dul byed thabs
da ni ||
gdul bya'i khams kyi 3 gdul bya'i bya ba
da ||
de yi yul da dus su gegs pa la ||
khyab bdag rtag tu lhun gyis grub par
'jug ||

Takasaki 351
(Kriks 1-2)
The acts of the Lord are always
effortless
With regard to the constitution of the
converts,
The means of conversion, and its
functions
[In accordance with the capacity] of the
converts,
Working in [proper] place and in
[proper] time. || 1 ||

T 1611 Rm-Zs 845c12-19









Rgvbh 98.8-11
ktsna nipdya yna
pravaraguagaajnaratnasvagarbha

puyajna^arkaramipravistavipula
^anantamadhya^ambara^bham |
buddhatva sarvasattve
vimalaguanidhi nirviia vilokya
kleajeya^abhrajla vidhamati
karu vyubht jinnm || 2 ||

Tg phi 122a3-4
yon tan rin chen mchog tshogs da
ldan ye es chu mtsho bsod nams ye es
i 'od can ||
theg pa ma lus es par bsgrubs te mtha'
da dbus med rgya chen nam mkha'
ltar 4 khyab pa ||
sas rgyas id ni yon tan dri ma med
ster sems can kun la khyad med rnams
gzigs nas ||
on mos es bya'i sprin gyi dra ba
sas rgyas rnams kyi thugs rje'i rlu gis
rnam par 'thor ||

Takasaki 351-352
Having completely established the
Vehicle;
The ocean of knowledge filled with the
multitudes of the excellent virtues, And
endowed with the rays of the sun of
Merits and Knowledge,
And having perceived that
Buddhahood, like space,
Pervading extensively and of neither
limit nor middle,
Exists everywhere in all living beings,
As the treasure of the immaculate
virtues,
The Buddhas' Compassion, like wind,
Blows away the net of the cloud-like
[Obscurations]
Caused by Defilements and Ignorance. ||
2||

T 1611 Rm-Zs 845c20-22




Rgvbh 98.12-14
etayor yathkrama dvbhym
abhi ca lokai pirtho
veditavya |
yasya yena ca yvac ca yad ca
vinayakriy |
tadvikalpa^udaya^abhvd anbhoga
sad mune || 3 ||

Tg phi 122a4-5
'di gis kyi bsdus pa'i don ni | go rims
bin du tshigs su bcad pa gis 5 da
brgyad kyis rig par bya ste|
ga ig ga gis 'dul ba yi ||
bya ga ga du ga gi tshe ||
de ni rnam rtog skye med phyir ||
thub pa rtag tu lhun gyis grub ||

Takasaki 352
The summarized meaning of these two
lokas is to be known by the following
two and eight verses, respectively.
To whom, by what means, how far, and
when,
About these matters, there is no rise of
discrimination;
Therefore, the Buddha's Act of
conversion
Is [working] always 'without effort'. || 3
||

T 1611 Rm-Zs 845c23-26





Rgvbh 98.15-16
yasya dhtor vineyasya yena^upyena
bhri |
y vintikriy yatra yad
taddeaklayo || 4 ||

Tg phi 122a5-6
gdul bya'i khams ni ga ig gi ||
gdul ba'i thabs ma ga dag gis ||
gdul bya'i bya ga ga du ni ||
ga tshe yul da 6 dus de dag |

Takasaki 352
On account of the action of conversion,
'Who' means 'the constitution to be
converted',
'By what means' denotes 'the manifold
means of conversion]'
And 'where and when' the 'place and
time [of conversion]'. || 4||

T 1611 Rm-Zs 845c27-28



Rgvbh 98.17-18
nirye tadupastambhe tatphale
tatparigrahe |
tadvtau taducchittipratyaye
ca^avikalpata || 5 ||

Tg phi 122a6
es 'byin de yi rton pa da ||
de'i 'bras de yi yos 'dzin da ||
de sgrib de gcod rkyen la ni ||
rnam par rtog pa med phyir ro ||

Takasaki 352-353
Because, [this act of conversion is] non-
discriminative
With regard to Deliverance and its
support,
To the result of [partaking of] this
support and the receptacle which
accepts this result,
And to the obscurations [which cover]
this receptacle and the condition by
which these obscurations are removed.
|| 5||

T 1611 Rm-Zs 845c29-846a1



Rgvbh 99.1-2
bhmayo daa nirya taddhetu
sabhtidvayam |
tatphala param bodhir bodhe
sattva parigraha || 6 ||

Tg phi 122a6
es 'byin de yi rton pa da ||
de'i 'bras de yi yos 'dzin da ||
de sgrib de gcod rkyen la ni ||
rnam par rtog pa med phyir ro ||

Takasaki 353
[Here], 'Deliverance' means the 10-fold
Stage [of Bodhisattvas],
'Its cause' means the 2-fold
Accumulation,
'The result of this Accumulation' is the
Highest Enlightenment,
'[Its] receptacle' means the living
beings
Who accept the Enlightenment. || 6 ||

T 1611 Rm-Zs 846a2-3



Rgvbh 99.3-4
tadvtir
aparyantaklea^upakleavsan |
karu tatsamudghtapratyaya
srvaklika || 7 ||

Tg phi 122a7
de sgrib mtha' yas on mos da ||
e ba'i on mos bag chags so ||
dus kun tu ni de 'joms pa'i ||
rkyen ni thugs rje chen po yin ||

Takasaki 353
The phrase 'The obscurations which
cover this receptacle' means
The innumerable Defilements, Sub-
defilements and Impressions;
The phrase 'The condition by which
the obscurations are removed
And which works for all time' means
Compassion. || 7||

T 1611 Rm-Zs 846a4-6




Rgvbh 99.5-6
sthnni veditavyni a etni
yathkramam |
mah^udadhiravivyomanidhna^ambu
davyuvat || 8 ||

Tg phi 122a7
de sgrib mtha' yas on mos da ||
e ba'i on mos bag chags so ||
dus kun tu ni de 'joms pa'i ||
rkyen ni thugs rje chen po yin ||

Takasaki 353
These six points are to be known,
Like the ocean and like the sun,
Like space and like a treasure,
Like clouds and like the wind,
respectively. || 8 ||

T 1611 Rm-Zs 846a7-9




Rgvbh 99.7-8
jna^ambuguaratnatvd agrayna
samudravat |
sarvasattva^upajvyatvt
sabhradvayam arkavat || 9 ||

Tg phi 122a7-122b1
as chu yon tan 1 rin chen da ||
ldan phyir sa rnams rgya mtsho bin ||
sems can thams cad er 'tsho'i phyir ||
tshogs gis dag ni i ma bin ||

Takasaki 353
Being [the treasure] of the water of
knowledge
And of the jewel of virtuous properties,
The highest Vehicle is like the ocean;
As keeping alive all living beings,
The twofold Accumulation is like the
sun; || 9 ||

T 1611 Rm-Zs 846a10-11



Rgvbh 99.9-10
vipula^anantamadhyatvd bodhir
kadhtuvat |
samyaksabuddhadharmatvt
sattvadhtur nidhnavat || 10 ||

Tg phi 122b1
rgya che mtha' da dbus med phyir ||
bya chub nam mkha'i khams bin no ||
ya dag rdzogs sas chos id phyir ||
sems can khams ni gter da 'dra ||

Takasaki 353-354
Being extensive and of neither end nor
middle,
The Enlightenment has a resemblance
to space;
Being of the nature of the Perfect
Enlightened One,
The living beings are akin to a treasure;
|| 10 ||

T 1611 Rm-Zs 846a14-17





Rgvbh 99.11-12
gantuvyptyanipattes tatsakleo
'bhrarivat |
tatkiptipratyupasthnt
karu^udvttavyuvat || 11 ||

Tg phi 122b1-2
glo 2 bur khyab da ma grub phyir ||
de yi on mos sprin tshogs bin ||
de gtor ba yi er gnas phyir ||
thugs rje mi bzad rlu da 'dra ||

Takasaki 354
Being accidental, pervasive, and unreal,
Their defilements are like a multitude
of clouds;
And, bringing about the dispelling of
these,
Compassion is like a strong wind. || 11 ||

T 1611 Rm-Zs 846a12-13


(846a18)
(846a19)

Rgvbh 99.13-14
para^adhikraniryt
sattva^tmasamadarant |
ktya^aparisampte ca
kriyprarabdhir bhavat || 12 ||

Tg phi 122b2
gan gyi dba gis es 'byu da ||
bdag da sems can mtshus gzigs da ||
mdzad pa yos su ma rdzogs phyir ||
'khor ba srid du mdzad mi 'chad ||

Takasaki 354
Performing Deliverance for the sake of
others,
Considering the living beings as one's
own self,
And having works of no termination,
[The Buddha] Acts 'uninterruptedly' as
long as the world exists. || 12 ||

T 1611 Rm-Zs 846a20-22


Rgvbh 99.15-16
yad anutpda^anirodhaprabhvita
buddhatvam ity ukta tat katham
iha^asasktd apravttilakad
buddhatvd
anbhoga^apratiprarabdham lokd
avikalpa buddhakrya pravartata
iti |

Tg phi 122b3
skye ba da 'gag pa med pas rab tu
phye ba es brjod pa'i sas rgyas id
ga yin pa de | 'dir ni ji ltar na 'dus ma
byas pas 'jug pa med pa'i mtshan id
sas rgyas id las lhun gyis grub ci
rgyun mi 'chad par 'jig rten ji srid du |

Takasaki 355
(XVII . 9 ILLUSTRATIONS OF THE
BUDDHA'S ACTS)
(1. Buddha's Magnanimity.)
It was said that Buddhahood is
characterized as having neither
origination nor
extinction. Being such, how is it
possible that from such an immutable
Buddhahood, characterized as of no
manifestation, the Acts of Buddha
manifest in this world; without effort,
without discrimination, without
interruption, and as long as the world
exists?

T 1611 Rm-Zs 846a22-26




Rgvbh 99.17-20
buddhamhtmyadharmatm rabhya
vimatisadehajtnm
acintyabuddhaviaya^adhimuktisaja
nana^artha tasya mhtmye loka |
akradundubhivan
meghabrahma^arkamairatnavat |
pratirutir iva^kapthivvat
tathgata || 13 ||

Tg phi 122b3-5
rnam par rtog pa med par sas rgyas
kyi mdzad pa 4 rgyun du 'jug ces sas
rgyas kyi che ba'i bdag id chos id las
brtsams te | the tshom da som i med
pa rnams sas rgyas kyi yul bsam gyis
mi khyab pa la mos pa bskyed pa'i
phyir | dpe'i che ba'i bdag id las tshig
su bcas pa |
brgya byin ra sprin tshas pa da ||
i ma nor bu rin chen 5 bin ||
de bin gegs pa sgra bran bin ||
nam mkha' da ni sa bin no ||

Takasaki 355
[To answer this question], in order to
produce the faith in the sphere of the
Buddha on the part of those people
who have misconception and doubt
about the Buddha's nature of
magnanimity, we have one loka with
regard to this magnanimous character
of the Buddha. (Krik 3)
Like Indra, like the divine drum,
Like clouds, like Brahma, and like the
sun,
Like the wish-fulfilling gem, like an
echo,
Like space and like the earth, -
Such is the Buddha [in his acts]. || 13 ||

T 1611 Rm-Zs 846a27-b2


Rgvbh 100.1-3
asya khalu strasthnyasya lokasya
yathkrama pariiena granthena
vistaravibhganirdeo veditavya |
akrapratibhsatvd iti |

Tg phi 122b5
mdo'i gnas lta bu'i tshigs su bcad pa
'di'i rnam par dbye ba rgyas par bstan
pa ni | go rims ji lta ba bin tu gu
lhag mas rig par bya'o || brgya byin du
sna ba bin no es bya ba ni ||

Takasaki 356
( 2. 9 Illustrations taken from the
Jnloklakrastra.)
Now, of this loka which represents the
topics in the Scripture; a detailed
exposition will be given topic by topic
in the remaining part of the text
according to the same order. (I) It is
said that [the Buddha has] a
resemblance to the form of Indra.

T 1611 Rm-Zs
(no chi)

Rgvbh 100.4-7
viuddhavairyamaya yath^ida
syn mahtalam |
svacchatvt tatra dyeta devendra
sa^apsarogaa || 14 ||
prsdo vaijayanta ca tadanye ca
divaukasa |
tadvimnni citri t ca divy
vibhtaya || 15 ||

Tg phi 122b5-7
ji 6 ltar bai r dag pa yi ||
ra bin sa stes 'dir 'gyur te ||
dag phyir lha yi dba po der ||
lha yi bu mo'i tshogs da bcas ||
rnam par rgyal ba'i kha bzas da ||
lha gnas de las gan dag da ||
de yi gal yas sna tshogs da ||
lha rdzas rnam ma de 7 mtho o ||

Takasaki 356
(Kriks 4-20)
Suppose here were a surface
Made of an immaculate Vairya stone,
And, owing to its clarity, there were
seen on it
The chief of the gods, with the
multitude of Apsaras, || 14 ||
As well as his great place called
Vaijayanta,
Other gods and their various dwellings
Along with their divine glories. || 15 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 100.8-11
atha nrnaraga mahtalanivsina |
pratibhsa tam lokya praidhi
kuryur dam || 16 ||
adyaiva na cird eva bhavemas
tridaa^var |
kuala ca samdya varteras
tadavptaye || 17 ||

Tg phi 122b7-123a1
de nas skyes pa bud med tshogs ||
sa yi ste na gnas pa rnams ||
sna ba de ni mtho gyur te ||
ed kya ri por mi thogs par ||
lha dba 'di 'drar gyur cig ces ||
'di 'dra'i smon lam 'debs byed ci ||
de thob don du dge ba ni ||
ya 1 || dag blas te gnas par 'gyur ||

Takasaki 356-357
Suppose then, the multitudes of men
and women
Abiding on this surface of the earth,
Would perceive this vision
And make the following prayer: || 16 ||
"May we too, at an early date,
Become like that chieftain of the gods!"
And, in order to obtain that state,
They would abide adopting the virtues.
|| 17 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 100.12-13
pratibhso 'yam ity evam avijya^api
te bhuva |
cyutv divy upapadyeras tena
uklena karma || 18 ||

Tg phi 123a1
de dag dge ba'i las es na ||
'di sna tsam es de lta bur ||
es pa med kya sa ste na ||
'phos te lhar ni skye bar 'gyur ||

Takasaki 357
Though having no notice that this is
merely a vision,
They, owing to their virtuous conduct,
Would pass away from the earth and be
borne to heaven. || 18 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 100.14-15
pratibhsa sa ca^atyantam avikalpo
nirhaka |
eva ca mahat^arthena bhuvi syt
pratyupasthita || 19 ||

Tg phi 123a1-2
sna ba de ni in tu ya ||
rtogs pa med ci g-yo ba med ||
de lta mod kyi sa stes na ||
2 don chen gyis ni e bar gnas ||

Takasaki 357
After all, it is an illusion,
Of no thought-construction and no
activity;
Nevertheless, it would appear on the
earth,
Being associated with a great benefit. ||
19 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 100.16-17
tath raddh^divimale
raddh^diguabhvite |
sattv payanti sabuddha
pratibhsa svacetasi || 20 ||

Tg phi 123a2
de bhzin dad sogs dri med can ||
dad sogs yon tan sgom pa yi ||
ra sems la sna rdzogs sas rgyas ||

Takasaki 357
In the same way, the living beings,
If they were pure in their faith and so
forth,
And were endowed with virtues, faith
and the like,
Would perceive in their own minds the
vision of the Buddha, || 20 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 100.18-19
lakaavyajana^upeta
vicitra^rypathakriyam |
cakramyama tihanta
niaa ayanasthitam || 21 ||

Tg phi 123a2-3
mtshan da dpe byad da ldan pa ||
'chag pa da ni bes pa da ||
bugs pa da ni gzims pa da ||
spyod lam sna 3 tshogs mdzes pa can ||

Takasaki 357
Who is endowed with the visible
features and marks,
Who acts in manifold actual behavior
like
Walking, standing, sitting and sleeping,
|| 21 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 101.1-2
bhama iva dharma
tbhta samhitam |
citri prtihryi darayanta
mahdyutim || 22 ||

Tg phi 123a3
i ba'i chos ni gsu ba da ||
mi gsu mam par gag gyur pa ||
cho 'phrul rnam pa sna tshogs dag |
mdzad pa gzi mdas chen po can ||

Takasaki 357
Preaching the Doctrine of Quiescence,
being silent,
Abiding in concentration of mind and
showing
The various miracles, and who has the
great glory. || 22 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 101 3-4
ta ca dv^abhiyujyante
buddhatvya spha^anvit |
taddhetu ca samdya
prpnuvanti^psita padam || 23 ||

Tg phi 123a3-4
sems can rnams kyis mtho bar 'gyur ||
de mtho nas kya 'dod ldan pa ||
sas rgyas id phyir rab 4 sbyor te ||
de rgyu ya dag blas nas ni ||
'dod pa'i go 'pha thob par byed ||

Takasaki 357
Having seen him, the people who are
filled with desire,
Undertake the attainment of the
Buddhahood,
And, having brought the factors to
development
They do attain the desired state. || 23 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 101.5-6
pratibhsa sa ca^atyantam avikalpo
nirhaka |
eva ca mahat^arthena lokeu
pratyupasthita || 24 ||

Tg phi 123a4
sna ba de ni in tu ya ||
rtog med g-yo ba med pa id ||
de lta na ya 'jig rten na ||
don chen pos ni e bar gnas ||

Takasaki 357
After all, it is an illusion,
Of no thought-construction and no
activity;
Nevertheless, it appears in the world,
Being associated with a great benefit. ||
24 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 101
svacittapratibhso 'yam iti naiva
pthagjan |
jnanty atha ca tat tem avandhya
bimbadaranam || 25 ||

Tg phi 123a4-5
'di ni ra sems sna ba es ||
so so'i skye bos mi es mod ||
de lta na 5 ya gzugs mtho ste ||
de dag la ni don yod 'gyur ||

Takasaki 357-358
Ordinary people do not notice
That this is merely a reflection of their
own mind;
Still this manifestation of the Buddha's
features
Is useful for fulfilling their aim. || 25 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 101.9-10
tad dhi daranam gamya kramd
asmin naye sthit |
saddharmakya madhyastha
payanti jnacaku || 26 ||

Tg phi 123a5
rim gyis de mtho la brten nas ||
theg pa 'di la gnas pa rnams ||
na gi dam pa'i chos sku ni ||
ye es mig gis mtho bar 'gyur ||

Takasaki 358
Indeed, those who, having seen this
vision,
Have gradually established them selves
in this method,
Perceive, with the eyes of
transcendental wisdom,
The Body of the Highest Truth within
them selves. || 26 ||

T 1611 Rm-Zs 818b3-6





Rgvbh 101.11-14
bhr yadvat syt
samantavyapagataviamasthna^antar
amal
vairyaspaaubhr vimalamaigu
rmatsamatal |
uddhatvt tatra bimba
surapatibhavana mhendramarutm
utpadyeta kramea kitiguavigamd
asta punar iyt || 27 ||

Tg phi 123a5-6
ji ltar sa kun dman pa'i gnas gan da
bral dri med bai rya ||
gsal mdzes 6 nor bu'i yon tan dri bral
dpal ldan ste ni mam gyur te ||
dag phyir der ni lha der gnas tshogs lha
dba lha yi gzugs ar te ||
rim gyis sa yi yon tan bral phyir de ni
slar ya mi sna 'gyur ||

Takasaki 358
Suppose, the earth, having become
completely free from unevenness
And having become pure from within,
would be as clear and white
As the Vairya stone, [because of its]
being possessed of
The immaculate qualities of jewel and
of pure even surface;
And, owing to its purity, there would
appear on its [surface]
The palace of Indra occupied by gods
around him as a vision,
But, as this earth would gradually lose
its qualities,
The vision [thereof] would
subsequently disappear. || 27 ||

T 1611 Rm-Zs 818b7-14









Rgvbh 101.15-18
tadbhvya^upavsavrataniyamatay
dna^dyabhimukh
pupa^dni kipeyu praihitamanaso
nrnaraga |
vairyasvacchabhte manasi
munipraticchya^adhigamane
citry utpdayanti pramuditamanasas
tadvaj jinasut || 28 ||

Tg phi 123a6-7
de dos thob phyir bsen gnas brtul
ugs es par spyin sogs la phyogs pa ||
7 bud med skyes tshogs smon pa'i sems
kyis me tog la sogs 'thor ba ltar ||
dag pa'i bai rya 'dra sems la sna ba'i
thub dba thob bya'i phyir ||
rab dga'i sems ldan rgyal ba'i sras
rnams de bin sems rab skyed par byed
||

Takasaki 358-359
For obtaining that state, the multitudes
of men and women,
Whose mind intends to perform
charity and the rest,
Through observing rules regarding fast
and conduct,
Would scatter flowers with minds full
of sublime desire.
Similarly, for obtaining the shadow of
the Lord of Sages
On their mind which is radiant like the
Vairya stone,
The sons of the Buddha, with minds full
of delight,
Produce various pictures [showing the
Buddha's life, etc.] || 28 ||

T 1611 Rm-Zs 818a20-23





Rgvbh 101.19-22
yathaiva vairyamahtale ucau
surendrakyapratibimbasabhava |
tath jagaccittamahtale ucau
muni^indrakyapratibimbasabhava
|| 29 ||

Tg phi 123a7-123b1
ji ltar bai r sa gi gtsa ma la ||
lha 1 dba lus kyi gzugs bran sna ba
ltar ||
de bin 'gro sems sa gi gtsa ma la ||
thub pa'i dba po'i sku yi gzugs bran
'char ||

Takasaki 359
Just as, on the pure surface of the
Vairya stone,
There appears the reflection of the
body of the highest god;
Similarly, on the pure surface of the
mind in the world,
There appears the reflection of the
body of the Highest Sage. || 29||

T 1611 Rm-Zs 818a24-b2









Rgvbh 102.1-4
bimba^udayavyayam
anvilat^avilasva
cittapravartanavaj jagati pravttam |
lokeu yadvad avabhsam upaiti
bimba
tadvan na tat sad iti na^asad iti
prapayet || 30 ||

Tg phi 123b1-2
'gro bar gzugs bran 'char nub rog
med da ||
rog pa'i ra sems rab 'jug dba gis 'jug
|
ji ltar 'jig rten dag na 2 gzugs sna ltar
||
de bin yod da ig ces de mi lta ||

Takasaki 359
The appearance and disappearance of
this reflection
Occur due to the condition of one's
own mind,
Whether it be pure or impure,
[respectively],
And, as the feature [of Indra or of the
Buddha]
Is seen only as a vision in this world,
So one should not see it as either real
or unreal. || 30 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 102.5-7
devadundubhivad iti |
yathaiva divi devn
prvaukla^anubhvata |
yatnasthnamanorpavikalparahit
sat || 31 ||

Tg phi 123b2
lha'i ra bin es bya ba ni |
ji ltar lha na lha rnams kyi ||
son gyi dkar po'i mthu yis ni ||
'bad da gnas da yid gzugs da ||
rnam par rtog pa med bin du ||

Takasaki 359
(II) It is said that [the word of the
Buddha] has a resemblance with the
celestial drum. (Kriks 21-25)
Just as, in the heaven of the gods,
Owing to the previous, virtuous
experiences,
The divine drum, being apart from
efforts;
From a particular place, from forms of
mind,
And from thought-constructions, || 31 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 102.8-9
anityadukhanairtmyantaabdai
pramdina |
codayaty amarn sarvn
asakddevadundubhi || 32 ||

Tg phi 123b2-3
mi rtag sdug bsal bdag med da ||
3 i ba'i sgra yis bag med pa'i ||
lha rnams thams cad ya nas ya ||
chos kyi ras ni skul byed ltar ||

Takasaki 359
Alarms all the inattentive gods again
and again,
By producing the sounds of
'evanescence', of 'suffering',
Of 'impersonality' and of 'quiescence';
|| 32 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 102.10-11
vypya buddhasvaraaiva vibhur
jagad aeata |
dharma diati bhavyebhyo
yatna^dirahito 'pi san || 33 ||

Tg phi 123b3
de bin khyab bdag 'pad sogs da ||
bral da 'gro ba ma lus pa ||
sas rgyas gsu gis khyab mdzad de ||
skal ldan rnams la chos ston to ||

Takasaki 359-360
Similarly, in this world, the Buddha
who is all-pervading
And free from effort and the rest,
Teaches the Doctrine by his voice
Towards the worthy without
exception. || 33 ||

T 1611 Rm-Zs 818b25-c1







Rgvbh 102.12-15
devn divi divyadundubhiravo
yadvat svakarma^udbhavo
dharma^udharaa muner api tath
loke svakarma^udbhavam |
yatnasthnaarracittarahita abda
sa ntyvaho
yadvat tadvad te catuayam aya
dharma sa ntyvaha || 34 ||

Tg phi 123b3-4
ji ltar lha na lha rnams 4 kyi | |
ra sgra ra gi las las byu ||
de bin 'jig rten thub pa'i chos ||
gsu ba'a ra gi las las 'byu ||
'bad gnas lus da sems bral ba'i ||
sgra de ji ltar i sgrub ltar ||
de bin bi da bral ba yi||
chos 'di i ba sgrub par byed ||

Takasaki 360
Just as, in the heaven of the gods, the
sound
Of the divine drum arises due to their
own deeds,
Similarly, in this world, the Doctrine,
Though it is preached by the Buddha,
arises [in fact]
Owing to the [previous] own deeds of
the people;
And just as the [celestial] sound, being
devoid of
Effort, place, form and thought-
construction,
Brings forth quiescence;
Similarly, this Doctrine, devoid of those
four,
Brings forth Nirva. || 34 ||

T 1611 Rm-Zs 818c2-5





Rgvbh 102.16-19
sagrmakleavttv
asurabalajayakrpraudana
dundubhy abdahetuprabhavam
abhayada yadvat surapure |
sattveu
kleadukhapramathanaamana
mrga^uttamavidhau
dhyna^rpya^dihetuprabhavam api
tath loke nigaditam || 35 ||

Tg phi 123b4-5
ji ltar lta yi grod na 5 ra sgra'i rgyun
'byu mi 'jigs sbyin pa ni ||
on mos g-yul du 'jug tshe lha min g-
yul rgyal rtsed mo sel ba in ||
de bin 'jig rten dag na bsam gtan
gzugs med la sogs rgyus byu ba ||
sems can on mos sdug bsal rab
'joms i ba bla med lam tshul brjod ||

Takasaki 360
At the time of the trouble of battle, in
the city of gods,
There is destruction of the victorious
play of the Asuras' army
Which is caused by the sound of drum
And gives fearlessness [among the
gods];
Similarly, in this world, in preaching
the Highest Path,
[Buddha's] speech destroys, the
defilements
And pacifies the sufferings in the living
beings,
Which is due to various practices like
contemplations,
Concentrations in the Immaterial
Sphere and the rest. || 35 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 102.20-103.1
kasmd iha dharmadundubhir
eva^adhikt na tadanye divys
tryaprakr | te 'pi hi divaukas
prvaktakualakarmavad aghait
eva divyaravaamanoharaabdam
anuruvanti | tais tathgataghoasya
catuprakraguavaidharmyt |

Tg phi 123b6-7
ci'i phyir 'dir chos kyi ra id kyi dba
du byas kyi | lha'i sil san gyi rnam pa
de las gan pa dag kya ma yin te | de
dag lha rnams kyi son byas pa'i las kyi
dba gis mod kho nar lha'i rna bar yid
'phrog pa'i sgra'i rjes su 'byu bar
'gyur ro e na | de bin gegs pa'i
dbyas 7 da de dag chos mi mthun
pa'i yon tan rnam pa bi'o ||

Takasaki 360-361
(On the superiority of the drum over
the other musical instruments).
Now, why has the sound of the drum of
Doctrine alone been referred to and
not the
cymbals and the other kinds of celestial
instrument? These are likewise
produced owing to the previous
virtuous deeds made by the gods and
make sound agreeable to the ear of
deities. [To this, we will answer: They
are not referred to] because they have
four points of dissimilarity to the
Buddha's voice.

T 1611 Rm-Zs
(no chi)

Rgvbh 103.1-4
tat puna katamat | tad yath
prdeikatvam ahitatvam asukhatvam
anairyikatvam iti |
dharmadundubhy punar
aprdeikatvam
aeapramattadevagaasacodanatay
ca tatkla^anatikramaatay ca
paridpitam | hitatvam
asura^diparacakra^upadravabhayapa
ritratay
ca^apramdasaniyojanatay ca |

Tg phi 123b7-124a1
de dag kya ga e na | 'di lta ste | i
tshe ba id da | phan ba ma yin ba id
da | bde ba ma yin pa id da | es par
'byin par byed pa ma yin pa id do ||
chos kyi ra ni bag med ba'i lha'i
tshogs tshos mtha' 1 || dag bskul ba id
da | de'i dus la mi 'da' bas na i tshe
ba ma yin pa id du bstan to || lha ma
yin la sog pa pha rol gyi tshogs e bar
'tshe ba'i 'jigs pa las yos su skyob pa
id da | bag yod pa'i gnas la rab tu
sbyor bas na phan pa id da |

Takasaki 361
Then, which are these [four]? They are,
namely, partiality; 2) lack of benefit; 3)
unpleasantness; and 4)
unconduciveness to Deliverance. [On
the other hand] the drum of Doctrine
summons the multitudes of inattentive
gods without exception and sounds at
the right time. For this reason it is
explained as being, 'not partial'. Owing
to its protecting [gods] from the fear of
calamity caused by the invasion of
Asuras and others, and owing to its
enjoining [them] to take heed, its
'beneficiality' is mentioned.

T 1611 Rm-Zs
(no chi)

Rgvbh 103.4-8
sukhatvam
asatkmaratisukhavivecanatay ca
dharma^rmaratisukha^upasahara
atay ca | nairyikatvam
anityadukhanya^antmaabda^ucc
raatay ca
sarva^upadrava^upysa^upantikara
atay ca paridpitam | ebhi
samsata caturbhir krair
dharmadundubhisdharmyea
buddhasvaramaala viiyata iti |

Tg phi 124a2-3
dam pa ma yin pa'i 'dod pa'i dga' ba de
rnam par 'byed pa id da | chos kyi
kun dga'i dga' bde e bar sgrub pas na
bde ba id do || mi rtag pa da | sdug
bsal ba da | sto pa da | bdag med
pa'i sgra sgrogs pa id da | e bar
'tshe ba'i phos pa thams cad e bar i
bar 3 byed pas na es par 'byin par
byed pa id du bstan to || mdor bsdu na
rnam pa bi po 'di dag gis chos kyi ra
da chos mthun pas na | sas rgyas kyi
dbyas kyi dkyil 'khor khyad par du
'phags so ||

Takasaki 361
Owing to its distinguishing bliss from
the pleasure caused by evil enjoyment
and to its bringing forth pleasant bliss
in taking delight in the Doctrine, it is
said to be 'blissful'. [And lastly], Owing
to its delivering the sounds of
'evanescence', 'suffering', 'non-
substantiality' and 'impersonality', and
to its pacifying all misfortune and
perturbation, the drum is explained as
being 'conducive to deliverance'. In
short, the circle of the Buddha's voice
is qualified as being similar to the drum
of Doctrine through these four points.

T 1611 Rm-Zs
(no chi)

Rgvbh 103.8-10
buddhasvaramaalavieaaloka |
srvajanyo hitasukha
prtihryatraya^anvita |
muner ghoo yato divyatryebhyo 'to
viiyate || 36 ||

Tg phi 124a3-4
des na sas rgyas kyi dbyas kyi dkyil
'khor las brtsams te tshigs su bcad pa |
4 ga phyir skye kun pa id da ||
phan bde cho 'phrul gsum ldan pa ||
de phyir thub dbyas lha rdzas kyi ||
sil san rnams las khyad par 'phags ||

Takasaki 361-362
In regard to distinguishing the circle of
the Buddha's voice, we have one verse.
Being universal, bringing benefit and
bliss,
And being endowed with the threefold
miraculous power,
The voice of the Buddha is superior
To [the sound of] the celestial cymbals.
|| 36 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 103.11-16
e khalu caturm kr
yathsakhyam eva caturbhi lokai
samsanirdeo veditavya |
abd mahnto divi dundubhn
kitisthiteu ravaa na ynti |
sasraptlagateu loke
sabuddhatryasya tu yti abda || 37
||

Tg phi 124a4-5
rnam pa bi po 'di dag gis es par bstan
pa ni | mdor bsdu na tshigs su bcad pa
bis gras ji lta ba bin du rig par bya
ste |
5 lhar ni ra yi sgra chen po ||
sar gnas rnams kyi rnar mi 'gro ||
sas rgyas ra sgra 'khor ba yi ||
sa 'og 'jig rten dag tu 'gro ||

Takasaki 362
Now, of these four points, a brief
explanation will be given in the
following four verses.
The sounds of drums in heaven, though
be great,
Cannot reach the ears of those abiding
on the earth;
In this world, however, the sound of
the drum of Buddha
Reaches even those in the lowest
sphere of Sasra. || 37 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 103.17-20
bahvyo 'mar divi tryakoyo
nadanti kmajvalana^abhivddhau |
ekas tu ghoa karu^tmakn
dukha^agnihetupraamapravtta ||
38 ||

Tg phi 124a5-6
lhar ni lha yi sil san bye ba ma ||
'dod me mon par 'phel ba'i don du
sgrogs ||
thugs rje'i bdag id rnams kyi dbyas
gcig kya ||
sdug bsal 6 mi rab i ba'i don du 'jug ||

Takasaki 362
In heaven, the divine cymbals of a
million kinds
Sound only in order to kindle the flame
of desire,
But one voice of those full of
Compassion
Sounds in order to extinguish the cause
of the fire of suffering. || 38 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 103.21-104.2
ubh manoj divi tryanisvan
bhavanti citta^uddhativddhihetava |
tathgatn tu ruta mahtman
samdhicitta^arpaabhvavcakam ||
39 ||

Tg phi 124a6
lhar ni mdzes i yid 'o sil sgra ||
sems kyi rgod pa 'phel bar gyur pa'i
rgyu ||
thugs rje'i bdag id de bin gegs pa'i
gsu ||
ti 'dzin sems gto bsam pa skul byed
id ||

Takasaki 362
The sounds of cymbals in heaven,
though they be pure and pleasant,
Are the causes for increasing the
elation of mind,
The voice of 1he great Buddhas,
however,
Speaks of the concentration of mind in
meditation. || 39 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 104.3-6
samsato yat sukhakraa divi
kitv anantsv api lokadhtuu |
aealokaspharaa^avabhsana
praghoam gamya tad apy udhtam ||
40 ||

Tg phi 124a6-7
mdor na ma lus 'jig rten khams rnams 7
su'a ||
lha da sa yi bde ba'i rgyu ga yin ||
de ni ma lus 'jig rten khyab sna ba ||
dbyas id la ni rab tu brten par brjod
||

Takasaki 363
In short, that which is the cause of
bliss,
In heaven, on earth, as well as
In all the other numberless worlds,
Is the voice [of the Buddha] which
manifests
Pervadingly in the world leaving no
residue;
And in respect to those points, thus it is
illustrated. || 40 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 104.7-9
kyavikurvitena
daadigaealokadhtuspharaam
ddhiprtihryam iti scitam |
cetaparyyajnena tatparypanna
sarvasattvacittacaritagahana^avabhsa
nam deanprtihryam |

Tg phi 124a7-124b1
lus kyi cho 'phrul gyis phyogs bcu'i 'jig
rten gyi khams ma lus par khyab pas ni
| rdzu 'phrul gyi cho 'phrul es bstan to
|| sems kyi 1 || rnam gras mkhyen pas
de rtogs pa sems can gyi sems kyi
spyod pa zab mo sna ba ni kun brjod
pa'i cho 'phrul lo ||

Takasaki 363
Now, it is indicated that the all-
pervadingness [of the Buddha] through
the manifestation of body in all the
worlds of the ten directions shows [his]
'manifestation of miracles by the
supernatural power'. The illumination
of the thicket of mental conduct of
living beings, as involved in the mind,
by knowing the variety of spiritual
elements, this is called the
'manifestation of miracle through
mind-reading'.

T 1611 Rm-Zs
(no chi)

Rgvbh 104.9-12
vgghoa^udharaena nairyik
pratipadam rabhya
tadavavda^anusanam
anustiprtihryam | ity evam
avyhatagater kadhtuvad
aparicchinnavartino 'pi
buddhasvaramaalasya yan na
sarvatra sarvaghoa^upalabdhi
prajyate na tatra
buddhasvaramaalasya^apardha iti |

Tg phi 124b1-2
ag gi dbyas brjod pas es par 'byin
ba'i lam las brtsams te 'doms pa da
rjes su bstan pa ni | rjes su bstan pa'i
cho 'phrul lo || de ltar thogs pa med 2
par 'gro ba'i sas rgyas kyi dbyas kyi
dkyil 'khor nam mkha'i khams ltar
yos su chad pa med par 'jug kya
thams cad du rnam pa thams cad kyis
dmigs par ma gtogs pa ga yin pa der
sas rgyas kyi dbyis kyi dkyi 'khor gyi
es pa ni ma yin no||

Takasaki 363
And, with reference to the Path leading
to Deliverance, [the Buddha] preaches
and instructs that Path [to the others]
by the example of the utterance of his
voice. This is called 'the manifestation
of miracle through instruction'. Thus
the circle of Buddha's voice is, like
space, unimpeded and acts without
interruption, but still this voice cannot
be caught everywhere or in its full
extent. This is, however, not at all the
fault of the circle of the Buddha's voice.

T 1611 Rm-Zs 818c6-8




Rgvbh 104.12-16
pratyyana^artham atatprahitnm
tma^apardhe loka |
yath skmn abdn abubhavati na
rotravikalo
na divyarotre 'pi ravaapathan
ynti nikhilam |
tath dharma skma
paramanipuajnaviaya
prayty eke tu ravaapatham
avilaamanasm || 41 ||

Tg phi 124b2-4
es bstan pa'i don du 3 de ma gtogs pa
rnams kyi bdag id kyi es pa las
brtsams te tshigs su bcad pa|
ji ltar rna ba da bral bas ||
phra mo'i sgra ni mi myo bin ||
thams cad lha yi rna bar ya ||
rna lam du ni 'gro bin ||
de bin chos phra mchog tu ni ||
ib mo'i ye es spyod yul 4 ya ||
on mos med yid 'ga' ig gi ||
rna ba'i lam du 'gyur ba yin ||

Takasaki 363-364
In order to explain this point, with
reference to the self-fault of those who
are not attentive, there is one loka.
(Krik 26)
Just as a deaf person cannot hear a
subtle voice,
Or even to a man of divine ears,
Not all sounds become audible,
Similarly, being the object of the most
subtle Wisdom,
The Doctrine, of subtle character,
becomes audible
Only to one whose mind is free from
defilements. || 41 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 104.17-19
meghavad iti |
prvkle yath megha pthivym
abhivarati |
vriskandha nirbhogo nimitta
sasyasapada || 42 ||

Tg phi 124b4
sprin bin es bya ba ni |
ji ltar dbyar gyi dus na sprin ||
lo tog phun sum tshogs pa'i rgyu ||
chu yi phu po 'bad med par ||
sa la mon par 'bebs pa ltar ||

Takasaki 364
(III) It is said that [the mind of the
Buddha in its activity] is like a cloud.
(Kriks 27-30)
Just as, in the rainy season, the clouds
discharge, without any effort,
The multitudes of water on the earth,
Causing abundance of harvest; || 42 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 105.1-2
karu^ambudatas tadvat
saddharmasalila jina |
jagatkualasasyeu nirvikalpa
pravarati || 43 ||

Tg phi 124b4-5
de bin thugs rje'i 5 sprin las ni ||
rgyal ba'i dam chos chu yi char ||
'gro ba'i dge ba'i lo tog rgyu ||
rnam par rtog pa med par 'bebs ||

Takasaki 364
In a similar manner, the Buddha
Discharges the rain of the Highest
Doctrine
From the clouds of Compassion, with
no searching thought,
For [bringing] the crops of virtue
among the living beings. || 43 ||

T 1611 Rm-Zs 818c12-13



Rgvbh 105.3-6
loke yath kualakarmapathapravtte
varanti vyujanita salila payod |
tadvat
kp^anilajagatkuala^abhivddhe
saddharmavaram abhivarati
buddhamegha || 44 ||

Tg phi 124b5-6
ji ltar 'jig rten dge ba'i lam 'jug pa ||
rlu bskyod chu char sprin gyis 'bebs
pa ltar ||
de bin brtse rlu 'gro dge mon 'phel
phyir ||
sas 6 rgyas sprin las dam chos char pa
'bebs ||

Takasaki 364
Just as the clouds discharge the rain,
Agitated by the wind, upon the earth
where
The people behave in the path of
virtuous actions;
Similarly, the cloud that is the Buddha
Pours the rain of the Highest Doctrine
As the virtues are increased in the
world
Owing to the wind of Compassion. || 44
||

T 1611 Rm-Zs 818c10-11



Rgvbh 105.7-10
bhaveu savitkaru^avabhtka
kara^akara^asaganabhastalastha |
samdhidhrayamala^ambugarbho
muni^indramegha ubhasasyahetu ||
45 ||

Tg phi 124b6
srid la mkhyen da brtse chen 'gyur pa
da ||
mi 'gyur ma gos nam mkha'i dkyil gnas
pa ||
ti 'dzin gzus chu dri med si po can
||
thub dba sprin ni dge ba'i lo tog rgyu
||

Takasaki 364-365
Bearing Wisdom and Compassion,
Abiding in the celestial sphere
Without affecting anything, neither
perishable nor imperishable,
And being the womb of the pure water
Of meditation and mystical formulas,
The cloud-like chieftain of sages
Causes the pure crops in various
worlds. || 45 ||

T 1611 Rm-Zs 818c14-18






Rgvbh 105.11-15
bhjanavimtratym |
ta svdu prasanna mdu laghu ca
payas tat payodd vimukta
kra^disthnayogd atibahurasatm
eti yadvat pthivym |
rya^aa^aga^ambuvara
suvipulakarumeghagarbhd
vimukta
santnasthnabhedd
bahuvidharasatm eti tadvat prajsu ||
46 ||

Tg phi 124b6-125a1
snod rnams sna tshogs id las ni |
ji ltar 7 bsil i mar da 'jam pa da ||
ya ba'i chu ni sprin de las 'thon pa ||
sa la ba tsha la sogs gnas 'brel bas ||
in tu ma po'i ror ni 'gyur ba bin ||
de bin 'phags pa'i yan lag brgyad chu'i
char ||
rab yas brtse sprin si po las 'thon
pa ||
1 || 'gro ba'i rgyud kyi gnas kyi dbye ba
las ||
rnam pa ma po'i o da ldan par 'gyur
||

Takasaki 365
With reference to the unequality of
receptacles in measure, (Krik 31)
Cool, sweet, clear, soft, and light
Is the rain descending from the cloud,
But having touched on earth the places
filled with salt, etc.,
Becomes of tastes of much variety;
Similar is the rain of the 8-fold Holy
Path,
Descending from the cloud, the womb
abundant with Compassion,
But, owing to the variety of conditions
of individuals,
It assumes many kinds of taste in the
living beings. || 46 ||

T 1611 Rm-Zs 818c19-21




Rgvbh 105.16-18
nirapekapravttau |
yna^agre 'bhiprasannn
madhyn pratightinm |
manuyactakapretasad rayas
traya || 47 ||

Tg phi 125a1
ltos pa med par 'jug pa las ni |
theg pa mchog la da ba da ||
bar ma da ni sda ba yi ||
phu po gsum ni mi dag da ||
rma bya da ni yi dags 'dra ||

Takasaki 365-366
On the impartial attitude, (Kriks 32-
34)
Those who have faith in the Highest
Vehicle,
Those of intermediate nature, and
those who resist the Doctrine,
These are the three kinds of living
beings,
And have similarity with men,
peacocks and ghosts, respectively. || 47
||

T 1611 Rm-Zs 818c22-23



Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 818c24-27





Rgvbh 105.19-106.2
grma^ante 'mbudharev asatsu
manuj vyomny apracr khag
varsv apy ativaraaprapatant
pret kitau dukhit |
aprdurbhvana^udaye 'pi
karumegha^abhradharma^ambhaso
dharma^kkii dharmatpratihate
loke ca s^eva^upam || 48 ||

Tg phi 125a1-2
dpyid mthar 2 sprin med pa na mi da
mkha' mi rgyu ba'i bya dag da || dbyar
tshes la char bab pas na yi dags dag ni
sdug pa ltar || si rje'i sprin tshogs dag
gis chos chu byu da ma byu ba las
kya || chos 'dod pa da chos la sda
ba'i 'jig rten na ni dpe de id ||

Takasaki 366
Towards the end of the summer, being
of no cloud,
Men and those birds who cannot fly in
the sky
Experience sufferings [from lack of
rain];
In the rainy season, however, because
of much rainfall,
The ghosts in the ground experience
sufferings;
In the case of the living beings in the
world,
Those desirous of the Doctrine and
those hostile to it,
The non-arising and the arising of the
water of Doctrine
From the clouds of Compassion [cause
suffering in each turn];
This is the point of similarity. || 48 ||

T 1611 Rm-Zs 818c28-819a7










Rgvbh 106.3-6
sthlair binduniptanair aanibhir
vajra^agnisaptanai
skmaprakaailadeagamikn
na^apekate toyada |
skma^audrikayuktyupyavidhibhi
prajkp^ambhodharas
tadvat kleagatn dyanuayn
na^apekate sarvath || 49 ||

Tg phi 125a2-3
thigs pa rags 'bebs rdo tshan da 3 ni
rdo rje'i me ni 'bebs pas ni || srog chags
phra da ri sul so ba dag la ji ltar
spyin ltos med || phra da rgya chen
rigs thabs tshul gyis mkhyen pa da ni
brtse ba'i sprin || on mos dag 'gyur
bdag lta'i bag chags dag las rnam ba
kun ltos med ||

Takasaki 366
Discharging the gross drop of rain, hail
and lightning,
The cloud does not care about the
subtle living beings;
Nor about those who are on a trip in
the mountains;
Similarly, the one who holds the waters
of Wisdom and Compassion,
[Discharging them] with various
means, methods and rules, subtle or
gross,
Does not mind anywhere those who are
of Defilements,
Whether [in the burst of] egoistic view
or in a dormant state. || 49 ||

T 1611 Rm-Zs 819a8

(819a11)
(819a12)
(819a13)
(819a14)

Rgvbh 106.7-11
dukha^agnipraamane |
sasro 'navara^agrajtimaraas
tatsastau pacadh
mrga pacavidhe ca vartmani
sukha na^uccrasaugandhyavat |
tad dukha dhruvam
agniastraiirakra^disasparaja
tacchntyai ca sjan kpjaladhara
saddharmavara mahat || 50 ||

Tg phi 125a3-5
sdug bsal gyi me rab tu 4 'jil ba las ni |
'khor ba'i skye 'chi thog mtha' med der
'gro ba'i lam ni rnam pa la ||
mi gtsa ba la dri im med bin 'gro la
dag la bde ba med ||
de'i sdug rtag tu mi mtshon kha ba rgya
tsha la sogs reg skyes bin ||
thugs rje'i sprin las dam chos char chen
de rab i byed rab tu 5 'bebs ||

Takasaki 367
On [the function of] calming the fire of
Suffering, (Kriks 35-37)
The [succession] of birth and death in
beginningless time
Is the Sasra, in whose course there
are five Paths,
And in these five Paths, there is no
happiness,
Just as excretion has no good smell at
all; -
Its suffering is constant and as if
produced from
The contact with fire, swords, ice, salt
and so forth;
But, to pacify it, the cloud of
Compassion
Lets fall the great rain of the Highest
Doctrine. || 50 ||

T 1611 Rm-Zs 819a15-18





Rgvbh 106.12-15
deveu cyutidukham ity avagamt
paryeidukha nu
prj na^abhilaanti devamanujev
aivaryam apy uttamam |
prajy ca
tathgatapravacanaraddha^anumny
d ida
dukha hetur aya nirodha iti ca
jnena saprekat || 51 ||

Tg phi 125a5-6
lha la 'chi 'pho mi la yos tshol sdug
bsal es bya rtogs pa'i phyir ||
es rab ldan pa lha mi'i dba phyug
mchog la'a mon par 'dod med de ||
es rab da ni de bin egs pa'i gsu rab
dad pa'i rjes 'bras nas ||
'di ni sdug bsal 'di 6 rgyu 'di ni 'gog
ces es pas mtho phyir ro ||

Takasaki 367
Having known that the transmigration
[from heaven],
Is the suffering among gods, and, for
the human beings,
The searching for the objects of desire
is the suffering,
The Wise men never seek for the best
glory among gods and men;
It is because of their Transcendental
Intellect,
Because of their following the faith in
the Buddha's words,
And [consequently], because of their
realizing analytically,
"This is suffering, this is its cause, and
this is its extinction". || 51 ||

T 1611 Rm-Zs 819a9-10



Rgvbh 106.16-19
vydhir jeyo vydhihetu praheya
svsthya prpya bheaja sevyam
evam |
dukha hetus tannirodho 'tha mrgo
jeya heya sparitavyo nievya ||
52 ||

Tg phi 125a6
nad ni es bya nad kyi rgyu ni spa bya
la ||
bder gnas thob bya sman ni bsten par
bya ba ltar ||
sdug bsal rgyu da de 'gog pa da de
bin lam ||
es bya spa bya rig par bya i bsten
par bya ||

Takasaki 367
Illness is to be cognized, its cause
removed,
Health should be attained, and a
remedy used;
Like that, Suffering, its Cause,
Extinction and the Path,
Are to be cognized, removed, touched
and observed. || 52 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 107.1-3
mahbrahmavad iti |
sarvatra devabhavane brhmyd
avicalan padt |
pratibhsa yath brahm darayaty
aprayatnata || 53 ||

Tg phi 125a6-7
tshas pa chen po bin 7 es bya ba ni |
ji ltar tshas ba tshas pa yi ||
gnas nas 'pho ba med bin de |
lha yi gnas ni thams cad du ||
sna ba 'bad med ston pa ltar ||

Takasaki 368
(IV) It is said that [the Buddha's
apparitional form] is like the great
Brahm. (Kriks 38-41)
Just as Brahm, without moving from
his palace,
Manifests his apparition, without any
effort,
In the world of gods everywhere; - || 53
||

T 1611 Rm-Zs
(no chi)

Rgvbh 107.3-4
tadvan munir anbhogn nirmai
sarvadhtuu |
dharmakyd avicalan bhavynm eti
daranam || 54 ||

Tg phi 125a7-125b1
de bin thub pa'i chos sku las ||
bskyon pa med par khams kun tu ||
skal ldan rnams la 'bad med par ||
sprul 1 pa dag gis ston par mdzad ||

Takasaki 368
Similarly, the Buddha, without moving
from the Absolute Body,
Comes to the sight of the worthy,
without any effort,
With his apparitional form, in all the
worlds. || 54 ||

T 1611 Rm-Zs 819a22-25





Rgvbh 107.5-8
yadvad brahm vimnn na calati
satata kmadhtupravia
dev payanti caina
viayaratihara darana tac ca
tem |
tadvad saddharmakyn na calati
sugata sarvalokeu caina
bhavy payanti
avatsakalamalahara darana tac
ca tem || 55 ||

Tg phi 125b1-2
ji ltar tshas rtag gal yas kha nas mi
g-yo 'dod khams ugs pa de ||
lha rnams kyis mtho de mtho de ya
yul la dga' ba spo ed ltar ||
de bin bde gegs chos kyi sku las mi
bskyod 'jig rten kun du de ||
skal ldan kyis 2 mtho de ni mtho de
rtag tu dri ma kun sel byed ||

Takasaki 368
Just as with Brahm, though he never
moves from his palace,
His manifestation, always pervading
the World of Desire,
Is seen by gods and causes them to
remove the desire of objects lit);
Similarly with the Lord, though not
moving from the Absolute Body.
His sight is seen by the worthy people,
in all the worlds,
And causes them to remove all the
stains forever. || 55 ||

T 1611 Rm-Zs 819a20-21



Rgvbh 107.9-12
svasyaiva prvapraidhnayogn
marudgan ca ubha^anubhvt |
brahm yath bhsam upaity ayatnn
nirmakyena tath svayabh || 56
||

Tg phi 125b2
son gyi ra id smon lam da ||
lha rnams kyi ni dge ba'i mthus ||
ji ltar tshas pa 'bad med sna ||
ra byu sprul sku de bin no ||

Takasaki 368
Because of his own original vow,
And of the pure experiences of the
multitudes of gods,
Brahm manifests his apparition
without any effort;
Similar is the Buddha, by means of his
Apparitional Body. || 56 ||

T 1611 Rm-Zs 819a26-b3








Rgvbh 107.13-17
anbhsagamane |
cyuti garbha^akrnti
jananapitvemapraviana
ratikr^arayapravicaraamrapram
athanam |
mahbodhiprpti
praamapuramrgapraayana
nidarya^adhanyn nayanapatham
abhyeti na muni || 57 ||

Tg phi 125b2-3
mi sna ba las ni | 'pho da lhums 'jug
bltams da yab kyi khab gegs da | 3
dgyas rol pa da dben par spyod da
bdud bcom da || bya chub che bres
i ba'i gro khyer lam ston dag | bstan
nas thub pa skal med mig gi lam mi
'gyur ||

Takasaki 368-369
On the invisibility [of the Apparitional
form to some people], (Krik 42)
Descent from [the Tuita], entrance in
the womb,
Birth, and the arrival at his father's
palace,
Merry life [in the harem], wandering in
solitude,
The victory over the Evil One,
The attainment of the Supreme
Enlightenment,
And the teaching of the Path leading to
the city of Peace,
The Buddha, though demonstrating
such events,
Does not come to the eye-sight of those
who are unhappy. || 57 ||

T 1611 Rm-Zs 819b4-10








Rgvbh 107.18-108.2
sryavad iti |
srye yath tapati
padmagaaprabuddhi-
r ekatra klasamaye kumudaprasupti
|
buddhiprasuptiguadoavidhvakalpa

sryo 'mbujev atha ca tadvad
iha^ryasrya || 58 ||

Tg phi 125b3-4
i ma bin es bya ba ni | ji ltar i mas
gdus pa dus gcig tshe id la || pad sogs
rgyas da ku mu ta ni
4 rab zum pa | chu skyes 'byed da zum
pa'i yon tan skyon dag la | i ma rtog
med 'dir ni 'phags pa'i id de bin ||

Takasaki 369
(V) It is said that the Buddha [in his
Wisdom] is like the sun. (Krik 43)
When the sun becomes shining, at one
and the same time
The lotus flowers awake and the
Kumuda folds its flowers;
But the sun has no discrimination in
regard to the water-born flowers.
Similar is the sun of the Saint [in his
acts] in the world
In regard to the awakening of virtues
and closing of defects. || 58 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 108.3-6
dvividha sattvadhtur avineyo
vineya ca | tatra yo vineyas tam
adhiktya
padma^upamat
svacchajalabhjana^upamat ca |
nirvikalpo yath^ditya kamalni
svaramibhi |
bodhayaty ekamuktbhi pcayaty
apary api || 59 ||

Tg phi 125b4-5
sems can gyi khams ni rnam pa gis te |
gdul bya da gdul bya ma yin pa'o || de
la gdul bya ni de'i dba du byas te |
padma lta bu da chu da ba'i snod 5
lta bu'o ||
ji ltar i ma rtog med pa ||
ra 'od cig car spros pa yis ||
padma rgyas par byed pa da ||
gan dag smin par byed pa ltar ||

Takasaki 369-370
(On the two kinds of people compared
to the two kinds of waterborn flowers).
There are two kinds among the living
beings: one is the non-converts and the
other
is the converts. Of them, with reference
to the converts, there are the simile of
the sun-lotus and the simile of the
receptacle of pure water.
Just as the sun, without thought-
construction,
With his own rays, simultaneously
everywhere,
Lets the lotus flowers come to blossom,
And lets the other come to ripeness; ||
59 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 108.7-8
saddharmakiraair eva
tathgatadivkara |
vineyajanapadmeu nirvikalpa
pravartate || 60 ||

Tg phi 125b5
de bin de bin gegs pa yi ||
i ma dam chos 'od zer dag |
gdul bya'i skye bo padma la ||
rnam par rtog pa med par 'jug |

Takasaki 370
Similarly, the sun that is the Buddha,
With the rays of the Highest Doctrine,
Appears with no thought-construction,
Upon the converts resembling lotus
flowers. || 60 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 108.9-10
dharmarpaarrbhy
bodhimaa^ambara^udita |
jagat spharati sarvajadinakj
jnaramibhi || 61 ||

Tg phi 125b6
chos da gzugs kyi sku dag gis ||
bya chub si po'i mkhar ar ba ||
kun mkhyen i ma 'gro bar ni ||
ye es 'od zer spro bar mdzad ||

Takasaki 370
With the body of the Absolute and that
of Apparition,
Arising in the sky of the Seat of
Enlightenment,
The sun of Omniscience pervades the
world
With the rays of the Transcendental
Wisdom; || 61 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 108.11-12
yata ucini sarvatra
vineyasalila^aye |
ameyasugata^dityapratibimba^udaya
sakt || 62 ||

Tg phi 125b6-7
da phyir gdul bya dag pa yi ||
chu yi snod ni thams cad la ||
bde gegs i ma'i gzugs bran ni ||
dpag tu med pa cig 7 char 'char ||

Takasaki 370
From which, everywhere in the [mind
of] converts
Who are like receptacles of pure water,
Appear simultaneously innumerable
reflections
Of that sun which is the Lord. || 62 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 108.13-16
evam avikalpatve 'pi sati buddhn
trividhe sattvarau
darana^deanpravtti
kramam adhiktya aila^upamat |
sad sarvatra viste
dharmadhtunabhastale |
buddhasrye vineya^adritannipto
yath^arhata || 63 ||

Tg phi 125b7-126a1
de ltar sas rgyas rnams rnam par rtog
pa med pa yin ya | sems can gyi tshogs
rnam pa gsum la ston pa da | 'doms pa
'jug pa'i tshul gyis dba du byas te i
ma da 'dra ba id ni | rtag tu thams
cad la khyab pa || chos dbyis nam
mkha'i 1 || dkyil du ni || sas rgyas i
ma gdul bya yi || ri la ji ltar 'os par 'bab
||

Takasaki 370
Thus the Buddhas, though they are
non-discriminative, manifest
themselves with visible forms and by
teaching among the three categories of
living beings according to order. With
reference to this order, there is a simile
of mountains: (Kriks 44-45)
Although the sun of the Buddha
pervades
Always and everywhere the sky-like
Universe,
He casts his rays upon the converts
Who are like mountains, according to
their merit. || 63 ||

T 1611 Rm-Zs 819b12-15





Rgvbh 109.1-4
udita iha samantl lokam bhsya
yadvat
pratatadaaata^au saptasapti
kramea |
pratapati varamadhyanynaaileu
tadvat
pratapati jinasrya sattvarau
kramea || 64 ||

Tg phi 126a1-2
ji ltar rgya che 'od zer sna ldan i ma
bin ||
'jig rten kun tu sna bar byas nas rim
gyis ni ||
mchog da bar ma dman pa'i ri la 'bab
de bin ||
rgyal ba'i i ma sems 2 can tshogs la
rim gyis 'bab ||

Takasaki 370-371
Just as, in this world, the sun,
Spreading out his thousands of glorious
rays,
Rising and illuminating the whole
world,
Shines upon the mountains, high,
middle, and low, gradually;
Upon the groups of living beings,
according to their order. || 64 ||

T 1611 Rm-Zs 819b16-22








Rgvbh 109.5-9
prabhmaalavieae |
sarvaketranabhastalaspharaat
bhnor na savidyate
na^apy ajnatamo
'ndhakragahanajeya^arthasadara
nam |
nnvaravikraramivisarair
ekaikaroma^udbhavair
bhsante karu^tmak jagati tu
jeya^arthasadarak || 65 ||

Tg phi 126a2-3
'od kyi dkyil 'khor khyad par du gyur
pa ni ||
i kun nam mkha'i dkyil 'phro i ma
la med la ||
mi es mun bkab es bya'i don ston pa
ya min ||
thugs rje'i bdag id sna tshogs mdog
bkye'i 'od tshogs kyis ||
gsal ba dag ni 3 'grol es bya'i don ston
mdzad ||

Takasaki 371
On the superiority of [the Buddha's]
light to [that of the sun], - (Kriks 46-
47)
Of the sun, there does not exist the all-
pervadingness
In all kinds of lands and in the whole
sky,
Nor does he show all things knowable
[by removing]
The thicket of the darkness of
ignorance;
But those who are of the nature of
Compassion,
Illuminate the world with spreading
bands of rays,
Produced from each hair and filled
with various colours,
And manifest all things knowable. || 65
||

T 1611 Rm-Zs 819b23-26





Rgvbh 109.10-13
buddhn nagarapraveasamaye
cakurvihn jan
payanty artham anarthajlavigama
vindanti taddarant |
moha^andh ca
bhava^arava^antaragat
dyandhakra^vt
buddha^arkaprabhaya^avabhsitadhiy
a payanty ada padam || 66 ||

Tg phi 126a3-4
sas rgyas gro du gegs tshe mig da
mi ldan pa yi skye bo rnams ||
mtho i don med tshogs bral don de
mtho ba las ni myo ba da ||
gti mug gis ldos srid pa'i mtshor lhu
lta ba'i mun pas bsgribs pa rnams ||
sas rgyas i 4 ma'i 'od kyis blo sna
ma mtho ba yi gnas mtho 'gyur ||

Takasaki 371
When the Buddhas enter the city;
Those who are of no eyes perceive the
object,
And, having seen it, cognize how to
remove the net of harm,
And [likewise] even those blinded by
ignorance,
Who have fallen into the sea of the
Phenomenal World,
And are obscured by the darkness of
false views,
Have their intellect illumined by the
light of the sun of the Buddha,
And come to perceive the Truth unseen
before. || 66 ||

T 1611 Rm-Zs 819b27-29




Rgvbh 109.14-16
cintmaivad iti |
yugapad gocarasthn
sarva^abhipryapraam |
kurute nirvikalpo 'pi pthak
cintmair yath || 67 ||

Tg phi 126a4
yid bin nor bu bin es bya ba ni |
ji ltar yid bin nor bu ni ||
rtog pa med kya cig car du ||
spyod yul gnas pa rnams kyi ni ||
bsam kun so sor rdzogs byed ltar ||

Takasaki 372
(VI) It is said that [the Buddha's mind
in its acts] has a resemblance to the
wish-fulfilling gem. (Kriks 48-50)
Just as the wish-fulfilling gem,
Though itself is of no thought-
construction,
Fulfils all desires of those
Living in the same region, separately; ||
67 ||

T 1611 Rm-Zs 819c1-2



Rgvbh 109.17-18
buddhacintmai tadvat sametya
pthagay |
vanti dharmat citr na
kalpayati t ca sa || 68 ||

Tg phi 126a4-5
de bin sas rgyas yid bin 5 la ||
brtan nas bsam pa tha dad rnams ||
sna tshogs chos ni thos 'gyur ya ||
de ni de las rnams mi rtog ||

Takasaki 372
Similarly, those who are of different
inclinations,
Having approached the wish-fulfilling
gem of the Buddha,
Come to hear the Truth in its various
aspects.
But the Buddha has no discrimination
regarding them. || 68 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 109.19-110.2
yath^avikalpa mairatnam psita
dhana parebhyo visjaty ayatnata |
tath munir yatnam te yath^arhata
parrtham tihati nityam bhavt ||
69 ||

Tg phi 126a5-6
ji ltar yid bin nor bu rin chen 'dod pa'i
nor ||
'bad pa med par gan pa dag la rab ster
ltar ||
de bin thub pa 'bad med ji ltar 'os par
ni ||
6 gan gyi don du srid pa ji srid rtag tu
bugs ||

Takasaki 372
Just as the precious jewel, having no
thought-construction,
Produces the desired treasure, without
effort, for others;
Similarly, the Lord always benefits
others, without effort,
According to their merit, as long as the
world exists. || 69 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 110.3-7
durlabhaprptabhvs tathgat iti |
iha ubhamaiprptir yadvaj jagaty
atidurlabh
jalanidhigata ptlastha yata
sphayanti tam |
an sulabham iti jeya tadvaj jagaty
atidurbhage
manasi vividhakleagraste
tathgatadaranam || 70 ||

Tg phi 126a6-7
de bin gegs pa 'byu ba red par dka'
ba es bya ba ni ||
ga phyir rgya mtshor sa 'og gnas de la
'dod pas ||
ji ltar nor bu bza po 'gro 'dir rab
bred dka' ||
de bin 'gro ba in tu skal an on
mos zin ||
7 yid 'dir bde gegs mtho ba red dka'
es par bya ||

Takasaki 372
It is said that the Buddhas are difficult
to obtain. (Krik 51)
Here, in this world, it is quite rare
To obtain the pure gem, even though
the people so much
Long for it in the depth of the ocean or
under the ground;
Similarly, the sight of Buddha should
be known as
Not easily achieved in this luckless
world
By those whose mind is afflicted by
various passions. || 70 ||

T 1611 Rm-Zs 819c3-5




Rgvbh 110.8-10
pratirutkabdavad iti |
pratirutkruta yadvat
paravijaptisabhavam |
nirvikalpam anbhoga
na^adhytma na bahi sthitam || 71 ||

Tg phi 126a7
sgra san gyi sgra bin es bya ba ni |
ji ltar sgra bran gyi ni sgra ||
gan gyi rnam rig las byu ba ||
rnam rtog med ci bzo med la ||
phyi da na la mi gnas ltar ||

Takasaki 373
(VII) It is said that [the Buddha in his
voice] is like an echo. (Kriks 52-53)
Just as the sound of an echo
Arising from the voice of others
Is of no discrimination and of no effort,
And has no foundation, either inside or
outside; || 71 ||

T 1611 Rm-Zs 819c6-7



Rgvbh 110.11-12
tathgataruta tadvat
paravijaptisabhavam |
nirvikalpam anbhoga
na^adhytma na bahi sthitam || 72 ||

Tg phi 126a7-126b1
de bin de bin geg spa'i gsu ||
1 gan gyi rnam rig las byu ba ||
rnam par rtog med bsam med pa ||
phyi da na na gnas ma yin ||

Takasaki 373
In a similar way, the voice of the
Buddha
Arising through the voice of others
Is of no discrimination and of no effort,
And has no foundation, either inside or
outside. || 72 ||

T 1611 Rm-Zs 819c8-10




Rgvbh 110.13-15
kavad iti |
nikicane nirbhse nirlambe
nirraye |
cakupathavyatikrnte 'py arpiy
anidarane || 73 ||

Tg phi 126b1-2
nam mkha' bin es bya ba ni ||
cu zad med ci sna ba med ||
dmigs pa med ci rten med la ||
mig gi lam las rab 'das pa ||
gzugs med 2 bstan du med pa yi ||

Takasaki 373
(VIII) It is said that [the Buddha's body
is] like space. (Kriks 54-55)
Being immaterial and invisible,
Without support and without
foundation,
Surpassing the way of eye-sight,
Formless and incapable of being
shown, || 73 ||

T 1611 Rm-Zs 819c11-12



Rgvbh 110.16-17
yath nimna^unnata vyomni dyate
na ca tat tath |
buddhev api tath sarva dyate na
ca tat tath || 74 ||

Tg phi 126b2
mkha' la ji ltar mtho da dma' ||
mtho ya de ni de ltar min ||
de bin sas rgyas thams cad la ||
mtho ya de ni de ltar min ||

Takasaki 373
Though being so, the sky is seen as low
and high,
But, in reality, it is not like that;
Similarly, all kinds of forms are seen in
the Buddha,
But, in reality, the Buddha is not like
that. || 74 ||

T 1611 Rm-Zs 819c13-15




Rgvbh 110.18-20
pthivvad iti |
sarve mahruh yadvad avikalp
vasudharm |
niritya vddhi vairhi vaipulyam
upaynti ca || 75 ||

Tg phi 126b2-3
sa bin es bya ba ni |
ji ltar sa las skye ba kun ||
rtog med sa la brten nas ni ||
'phel da 3 bstan da yas 'gyur ltar ||

Takasaki 373-374
(IX) It is said that [the Buddha as the
foundation of all activities] is like the
earth. (Kriks 56-57)
Just as all plants,
Taking resort to the earth
Which has no searching thought,
Come to grow, thrive and expand; || 75
||

T 1611 Rm-Zs 819c16-17



Rgvbh 110.21-22
sabuddhapthivm evam avikalpm
aeata |
jagatkualamlni vddhim ritya
ynti hi || 76 ||

Tg phi 126b3
de bin rdzogs pa'i sas rgyas sa ||
rnam rtogs med pa la brten nas ||
'gro ba'i dge ba'i rtsa ba ni ||
ma lus par ni 'phel bar 'gyur ||

Takasaki 374
Similarly, the roots of virtues in the
world,
Taking resort to the ground of the
Buddha
Who has no searching thought,
Proceed completely towards growth. ||
76 ||

T 1611 Rm-Zs 846b3-4



Rgvbh 111.1-3
udharan pirtha |
na prayatnam te kacid da kurvan
kriyam ata |
vineyasaayacchittyai
navadh^ukta nidaranam || 77 ||

Tg phi 126b3-4
dpe rnams kyis bsdus pa'i don ni ||
'bad rtsol med par bya ba 'ga' ||
byed pa 4 mtho med de bas na ||
gdul bya'i the tshom bcad pa'i phyir ||
dpe rnams dgu ni bstan pa yin ||

Takasaki 38
(3. Summarized Meaning of the
Illustrations given by the
Commentator.) Summarized meaning
of these examples is as follows:
The performance of actions without
effort
Cannot be seen by us. Therefore,
The nine-fold examples have been
related
In order to clear the doubts of the
converts. || 77 ||

T 1611 Rm-Zs 846b5-6



Rgvbh 111.4-5
strasya tasya nmnaiva dpita tat
prayojanam |
yatraite nava dnt vistarea
prakit || 78 ||

Tg phi 126b4
ga du dpe dgu po 'di dag |
rgyas par rab tu bstan gyur pa ||
mdo sde yi ni mi id kyis ||
de yi dgos pa bstan pa id ||

Takasaki 374
Its purpose [of teaching] is explained
By the very name of that Scripture,
Where these nine illustrations
Are demonstrated in detail. || 78 ||

T 1611 Rm-Zs 846b7-8



Rgvbh 111.6-7
etac
chrutamaya^udrajna^loka^dyala
kt |
dhmanto 'vataranty u sakala
buddhagocaram || 79 ||

Tg phi 126b4-5
thos pa las byu es pa yi ||
sna 5 ba rgya chen 'dis brgyan pa'i ||
blo ldan myur du sas rgyas kyi ||
spyod yul kun la 'jug par 'gyur ||

Takasaki 374
Adorned with this light of the great
wisdom
Which is the result of study,
The wise men enter rapidly
In the whole region of the Buddha. || 79
||

T 1611 Rm-Zs 846b9-10



Rgvbh 111.8-9
ity artha
akravairyapratibimba^dyudhti
|
navadha^udht tasmin tat pirtho
'vadhryate || 80 ||

Tg phi 126b5
de don bai r brgya byin gyi ||
gzugs bran la sogs dpe dag ni ||
rnam pa dgu brjod de la ni ||
de yi bsdus don es par gzu ||

Takasaki 374-375
For this reason, there are nine
examples
Illustrated by the reflection of Indra
On the surface of Vairya stone, and
the rest.
In this sense, you should know their
summarized meaning; - || 80 ||

T 1611 Rm-Zs 846b11-13




Rgvbh 111.10-11
darandean vyptir viktir
jnanisti |
manovkkyaguhyni prpti ca
karu^tmanm || 81 ||

Tg phi 126b5-6
ston da gsu da khyab 6 pa da ||
sprul da ye es sbro ba da ||
thugs gsu sku yi gsa ba da ||
thugs rje'i bdag id thob pa id ||

Takasaki 375
[Namely]: appearance, teaching,
pervasion,
Transformation and emanation of
Wisdom,
Secrecy in acts by mind, speech and
body,
And acquisition of those whose nature
is of Compassion. || 81 ||

T 1611 Rm-Zs 846b14-15



Rgvbh 111.12-13
sarva^bhogaparispandaprant
nirvikalpik |
dhiyo
vimalavairyaakrabimba^udaya^di
vat || 82 ||

Tg phi 126b6
'bad rtsol rgyun kun rab i ba ||
rnam par rtog pa med pa'i thugs ||
dri med bai r brgya byin gyi ||
gzugs bran ar ba la sogs bin ||

Takasaki 375
[The Buddha's] mind, being of no
thought-construction,
Is such in which all the movements of
effort are pacified
As given in the examples, beginning
with the arising
Of the reflection of Indra on the pure
Vairya stone. || 82 ||

T 1611 Rm-Zs 846b16-18




Rgvbh 111.14-15
pratija^bhogantatva hetur
dhnirvikalpat |
dnta akrabimba^di
prakta^arthasusiddhaye || 83 ||

Tg phi 126b6-7
'bad 7 rtsol i ba dam bca' ste ||
rtog med thugs ni gtan tshigs so ||
ra bin don ni grub don du ||
dpe ni brgya byin gzugs sogs yin ||

Takasaki 375
The 'proposition' here the pacification
of effort,
The 'logical reason' is the non-
discriminativeness of mind,
And, in order to establish the subject in
discussion',
There are given 'examples', the form of
Indra, etc. || 83 ||

T 1611 Rm-Zs 846b19-20



Rgvbh 111.16-17
aya ca prakto 'tra^artho navadh
darana^dikam |
janma^antarddhim te stur
anbhogt pravartate || 84 ||

Tg phi 126b7
'dir ni skabs don 'di yin te ||
ston pa la sogs rnam dgu ni ||
ston pa skye 'chi da bral ba ||
'bad pa med par rab tu 'jug |

Takasaki 375
And here the 'subject in discussion' is
that
These nine, 'appearance' and the rest,
Are manifested without any effort
And without birth or death of the
Preceptor. || 84 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 112.1-5
etam eva^artham
adhiktya^udharaasagrahe
catvra lok |
ya akravad dundubhivat payodavad
brahma^arkacintmairjaratnavat |
pratirutivyomamahvad bhavt
parrthakd yatnam te sa yogavit || 85
||

Tg phi 127a1
1 || don 'di id kyi dba du byas te dpe
bsdu ba'i tshigs su bcad pa bi ste ||
ga ig brgya byin ra da sprin bin
da ||
tshas i rin chen yid bin nor rgyal
bin ||
sgra san nam mkha' sa bin srid pa'i
bar ||
'bad med gan don byed de rnal 'byor
rig |

Takasaki 375-376
(4. Summary of examples given in
Kriks.)
With reference to this meaning (or
subject), we have other four lokas,
being the summary of all the examples.
(Kriks 58-61)
The one who acts for the sake of
others,
Without effort, as long as the world
exists,
Like Indra, like the divine drum, like
clouds,
Like Brahm, like the sun, like the
wish-fulfilling gem,
Like an echo, like the sky and like the
earth, . . .
That is [the Buddha] who knows a
means [of precept]. || 85 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 112.6-9
surendraratnapratibhsadarana
sudaiiko dundubhivad vibho rutam |
vibhur
mahjnakp^abhramaala
spharaty ananta jagad
bhava^agrata || 86 ||

Tg phi 127a2
ston pa rin chen lha dba gzugs bran
bin ||
legs par 'doms mdzad lha yi ra da
'dra ||
khyab bdag mkhyen da brtse chen
sprin tshogs ni ||
mtha' yas 'gro ba srid rtse'i bar du
khyab ||

Takasaki 376
The excellent teacher has an
appearance
Like the reflection of the chief of gods
on the jewel,
His voice is like the [sound of] the
divine drum,
Having the great sphere of the clouds
of Wisdom and Mercy,
He pervades an unlimited number of
living beings,
Up to the highest limit of existence. ||
86 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 112.12-13
ansravd brahmavad acyuta padd
anekadh daranam eti nirmitai |
sad^arkavaj jnavinistadyutir
viuddhacintmairatnamnasa || 87
||

Tg phi 127a2-3
tshas bin zag med gnas las ma
bskyod par ||
sprul ba rnam pa du ma rab tu 3 ston ||
i bin ye es sna ba rab sbro ga ||
rnam dag rin chen yid bin nor 'dra'i
thugs ||

Takasaki 376
Like Brahm; the Buddha
Shows himself variously with the
apparitional forms,
Without moving from the immaculate
place;
Like the sun, he shines always,
spreading the light of Wisdom;
And his mind [acts] like the wish-
fulfi1ling gem. || 87 ||

T 1611 Rm-Zs 819c18-22






Rgvbh 112.14-17
pratirava iva ghoo 'nakara^ukto
jinn
gaganam iva arra vypy arpi
dhruva ca |
kitir iva nikhiln
ukladharma^auadhn
jagata iha samantd spada
buddhabhmi || 88 ||

Tg phi 127a3-4
rgyal ba rnams kyi gsu de brag ca bin
du yi ge med ||
sku ni nam mkha' bin du khyab da
gzugs med rtag pa id ||
sa bin 'gro ba dkar po'i chos kyi sman
rnams ma lus 4 pa'i ||
rnam pa kun du gir gyur pa ni sas
rgyas sa yin no ||

Takasaki 376
Like an echo is the Buddha's voice,
Not being expressed by letters;
Like space is his body,
Being all-pervading, formless and
eternal;
And like the earth is the State of
Buddha in this world,
Being the seat of all virtues, the
remedy of the whole world. || 88 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 112.18-20
katha punar
anena^udharaanirdeena satatam
anutpann aniruddh ca buddh
bhagavanta utpadyamn
nirudhyamn ca sadyante
sarvajagati caim anbhogena
buddhakrya^apratiprarabdhir iti
paridpitam |

Tg phi 127a4-5
ya ji ltar na dpe brjod pa 'dis || sas
rgyas bcom ldan 'das rnams rtag tu
skye ba med ci 'gag pa med pa yin ||
skye ba da ni 'gag par mtho ba da |
'di dag gis sas rgyas kyi phrin las 'gro
ba thams 5 cad du lhun gyis grub pa
rgyun mi 'chad par bstan pa yin e na |

Takasaki 377
(5. Non-origination and Non-
extinction of the Buddhahood.)
Why, then, in this exposition of
examples, is the Buddha, who is always
of neither
origination nor extinction, explained
to be seen with appearance and
disappearance and as having actions, to
work among all living beings, without
effort and without interruption? [To
answer this question, there are three
verses].

T 1611 Rm-Zs 818b16-19





Rgvbh 112.21-22
ubha vairyavac citte
buddhadaranahetukam |
tadviuddhir
asahryaraddh^indriyavirhit ||
89 ||

Tg phi 127a5
dag pa bai rya 'dra yi ||
sems las sas rgyas mtho ba'rgyu ||
de dag pa ni mi zlogs pa'i ||
dad pa'i dba po brtas pa id ||

Takasaki 377
Like the Vairya stone, the purity in
the mind
Is the cause of the Buddha's
appearance,
And this purity of mind is intensified
By the irresistible faculty of faith. || 89 ||

T 1611 Rm-Zs 818b19-22



Rgvbh 113.1-2
ubha^udayavyyd
buddhapratibimba^udayavyaya |
munir na^udeti na vyeti akravad
dharmakyata || 90 ||

Tg phi 127a5-6
dge ba skye da 'jig pas na ||
sas rgyas gzugs ni skye da 'jig ||
6 brgya byin bin du thub pa ni ||
chos kyi sku la skye 'jig med ||

Takasaki 377
Owing to the appearance and
disappearance of purity,
The forms of the Buddha appear and
disappear;
But, in his Body of the Absolute that is
like Indra,
The Lord does never appear nor
disappear. || 90 ||

T 1611 Rm-Zs 818b22-23



Rgvbh 113.3-4
ayatnt ktyam ity eva darana^di
pravartate |
dharmakyd anutpda^anirodhd
bhavasthite || 91 ||

Tg phi 127a6
de bin du ni 'bad med par ||
skye med 'gag med chos sku las ||
srid pa ji srid gnas bar du ||
ston pa la sogs mdzad pa 'jug ||

Takasaki 377
Thus, his actions, apparition and the
rest,
Are manifested without any effort,
From the Absolute Body, which never
arises nor disappears,
As long as the world exists. || 91 ||

T 1611 Rm-Zs 846b21-22



Rgvbh 113.5-6
ayam e samsa^artha
aupamyn krama puna |
prvakasya^uttarea^ukto
vaidharmyaparihrata || 92 ||

Tg phi 127a6-7
dpe 'di rnams kyis bsdus pa yi ||
don ni 'di yin rim pa ya ||
sa ma 7 phyi mas chos mi mthun ||
spas pa'i sgo nas brjod pa yin ||

Takasaki 377-378
(6. The Point of Dissimilarity.)
This is the summarized meaning of
similes
And this very order is told in order to
show
That the dissimilarity of the former
example
[With the Buddha] is removed by the
latter one. || 92 ||

T 1611 Rm-Zs 846b23-24



Rgvbh 113.7-8
buddhatva pratibimba^bha
tadvan na ca na ghoavat |
devadundubhivat tadvan na ca no
sarvatha^arthakt || 93 ||

Tg phi 127a7
sas rgyas gzugs bran lta bu ste ||
dbyas da mi ldan de 'dra min ||
lha yi ra bin thams cad du ||
don byed min pa de 'dra min ||

Takasaki 378
Buddhahood is like the reflection [of
Indra],
But the reflection, being of no voice, is
not like that;
[Being endowed with voice, the
Buddha] is like
The divine drum, which however does
not match him,
Since it is not everywhere making
benefits. || 93 ||

T 1611 Rm-Zs 846b25-28





Rgvbh 113.9-10
mahmegha^upama tadvan na ca no
srthabjavat |
mahbrahma^upama tadvan na ca
na^atyantapcakam || 94 ||

Tg phi 127a7-127b1
sprin chen da mtshus don med pa'i ||
sa bon spo min de 'dra'a min ||
1 tshas chen bin de gtan du ni ||
smin par byed min de 'dra'a min ||

Takasaki 378
[Being beneficial everywhere], he is
like a big cloud,
Which however, having no seed of
virtue, is not like him;
[Being the root of virtue], he is like
great Brahm,
But, being unable to ripen perfectly,
Brahm not like him. || 94 ||

T 1611 Rm-Zs 846b28-29



Rgvbh 113.11-12
sryamaalavat tadvan na
na^atyantatamo 'paham |
cintmainibha tadvan na ca no
durlabha^udayam || 95 ||

Tg phi 127b1
i ma'i gzugs bin gtan du ni ||
mun pa 'joms min de 'dra'a min ||
yid bin nor 'dra 'byu ba ni ||
red par mi dka' de 'dra'a min ||

Takasaki 378
[As the cause of perfect maturity], he is
like the sun,
But the sun cannot remove darkness
fully, so it is not like him,
[As the darkness-breaker], he is like the
wish-fulfilling gem,
Which, however, is not as difficult to
get as he is. || 95 ||

T 1611 Rm-Zs 846c1-2



Rgvbh 113.13-14
pratirutk^upama tadvan na ca
pratyayasabhavam |
kasada tadvan na ca
ukla^aspada ca tat || 96 ||

Tg phi 127b1-2
sgra bran bin de rkyen las ni ||
'byu bas 2 de da 'dra ba'a min ||
nam mkha' da 'dra dge ba yi ||
gi min de da 'dra ba'a min ||

Takasaki 378
The Buddha has a resemblance to an
echo,
Which however, being a production of
causes, is not like him,
[Being of no causes] he has a
resemblance to space,
Which, not being the basis of virtues, is
not like him. || 96 ||

T 1611 Rm-Zs 846c3-6





Rgvbh 113.15-16
pthivmaalaprakhya
tatpratiha^rayatvata |
laukyalokottara^aeajagatkualasap
adam || 97 ||

Tg phi 127b2
'jig rten 'jig rten las 'das pa ||
'gro ba'i phun tshogs ma lus pa ||
de gnas pa yi rten yin phyir ||
sa yi dkyil 'khor dag da 'dra ||

Takasaki 378
The Buddha resembles the region of
the earth,
Since he is the ground and foundation
For the achievement of all the virtues
Of living beings, mundane and
supermundane. || 97 ||

T 1611 Rm-Zs 846c7-9




Rgvbh 114.1-2
buddhn bodhim gamya
lokottarapatha^udayt |
uklakarmapathadhyna^aprama^r
pyasabhava iti || 98 ||

Tg phi 127b2-3
sas rgyas bya chub la 3 brten nas ||
'jig rten 'das pa'i lam byu phyir ||
dge ba'i las lam bsam gtan da ||
tshad med pa da gzugs med 'byu ||

Takasaki 3789
By resorting to the Buddha's
Enlightenment,
There arises the supermundane Path,
and hence,
There emerges the Path of virtuous
actions,
Consisting or meditation, the
immeasurable mind
And the absorption in the Immaterial
Sphere. || 98 ||

T 1611 Rm-Zs 846c10-11



Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs
(no chi)

Rgvbh 114.3-4
iti ratnagotravibhge
mahyna^uttaratantrastre
tathgataktyakriy^adhikra ca
turtha pariccheda
loka^arthasagrahavykhynata
sampta

Tg phi 127b3-4
theg pa chen po rgyud bla ma'i bstan
bcos dkon mchog gi rigs rnam par dbye
ba las || de bin gegs pa'i phrin las
mdzad 4 pa'i skabs te le'u bi pa'o || ||
tshigs su bcad pa'i don gyis bsdus pa'i
bad pa rdzogs so || ||

Takasaki 379
Finished is the fourth chapter entiled
'the Acts or the Buddha', in the
ANALYSIS OF THE GERM OF THE
JEWELS, a Treatise on the Ultimate
Doctrine of the Great Vehicle with the
commentary [named], the Summary of
Meaning of the lokas.

T 1611 Rm-Zs 846c13-17




Rgvbh 115.1-4
ata paramev eva yathparikrtiteu
sthnev adhimuktnm adhimuktya
nuase a lok
buddhadhtur buddhabodhir
buddhadharm buddhaktyam |
gocaro 'ya nyakn
uddhasattvair apy acintya || 1 ||

Tg phi 127b4-5
'di man chad ni ji skad bsgrags pa'i
gnas bi po 'di dag id la lhag par mos
pa rnams kyi lhag par mos pa'i phan
yon gyi tshigs su bcad pa drug go ||
sas rgyas 5 khams da sas rgyas bya
chub da |
sas rgyas chos da sas rgyas phrin
las te ||
dag pa'i sems kyis kya ni bsam bya
min ||
'di ni 'dren pa rnams kyi spyod yul yin
||

Takasaki 380
(CHAPTER V.) (THE MERITS OF FAITH)
(ANUA??A)
(XVIII. THE MERITS OF HAVING FAITH
IN THE DOCTRINE OF THE ESSENCE OF
BUDDHAHOOD)
(1. The Superiority of Faith over Other
Virtues in Regard to Their Merits.)
Hereafter, with reference to the
advantage of faith possessed by those
who are
believing in these [4] subjects which
have been duly described above, we
have six lokas. (Kriks 1-6)
The Essence of Buddhahood, the
Enlightenment of the Buddha,
The Buddha's Properties, and the
Buddha's Acts,
They are inconceivable even to those of
the pure mind,
Being the exclusive sphere of the
Leaders. || 1 ||

T 1611 Rm-Zs 846c18-21





Rgvbh 115.5-8
iha jinaviaye 'dhimuktabuddhir
guagaabhjanatm upaiti dhmn |
abhibhavati sa
sarvasattvapuyaprasavam
acintyagua^abhilayogt || 2 ||

Tg phi 127b5-6
blo ldan rgyal ba'i yul 'di la mos pa ||
sas rgyas yon tan tshogs kyi snod gyur
te ||
bsam 6 med yon tan tshogs la mon
dga' bas ||
sems can kun gyi bsod nams zil gyis
gnon ||

Takasaki 380-381
But the wise one, whose intellect
accepts the faith
In this exclusive sphere of the Buddha,
Becomes a receptacle of the whole
collection of properties,
And, being possessed of the desire [to
obtain]
The inconceivable properties [of the
Buddha],
He surpasses the abundance of merits
of all living beings. || 2 ||

T 1611 Rm-Zs 846c22-27







Rgvbh 115.9-12
yo dadyn maisasktni
kanakaketri bodhyarthiko
buddhaketrarajasamny aharaho
dharmevarebhya sad |
ya ca^anya uyd ita padam api
rutv^adhimucyed aya
tasmd dnamayc chubhd
bahutara puya samssdayet || 3
||

Tg phi 127b6-7
ga ig bya chub don du ger bas gser
bin nor bus spras pa ni ||
sas rgyas i rdul mam pa in re
chos rgyal id la rtag 'bul ba ||
gan gnag 'di las tshig tsam thos i 7
thog nas kya ni mos na 'di ||
sbyin pa las byu dge ba de las bsod
nams ches ma thob par 'gyur ||

Takasaki 381
Suppose there were one who, being
anxious to obtain the Enlightenment,
Would offer golden lands, constructed
by jewels
As innumerable as the sands in the
Buddha's lands,
To the Lord of Doctrine, always, day
after day;
Another if he hear but one word of this
teaching,
After hearing of it, would have faith in
this Doctrine;
The latter would reap merits far more
than the merits of an offering. || 3 ||

T 1611 Rm-Zs 846c28-847a4







Rgvbh 115.13-16
ya la tanuvmanobhir amala
raked anbhogavad dhmn bodhim
anuttarm abhilaan kalpn anekn api
|
ya ca^anya uyd ita padam api
rutv^adhimucyed aya
tasmc chlamayc chubhd
bahutara puya samsdayet || 4 ||

Tg phi 127b7-128a1
blo ldan ga ig bla med bya chub
'dod pas bskal pa du mar ya ||
lus ag yid kyi 'bad pa med par tshul
khrims dri med sru byed la ||
gan dag 'di las tshig tsam thos 1 || i
thos nas kya ni mos na 'di ||
tshul khrims las khyu dge ba de las
bsod nams ches ma thob par 'gyur ||

Takasaki 381
Suppose a wise man, being desirous of
the Highest Enlightenment,
Would keep pure moral conduct by his
body, speech and mind,
Without effort, in course of
innumerable aeons;
Another, if he hear but one word of this
teaching,
After hearing of it, would have faith in
this Doctrine;
The latter would reap merits far more
than the merits of morality. || 4 ||

T 1611 Rm-Zs 847a5-8





Rgvbh 115.17-20
dhyyed dhynam api^iha yas
tribhuvanaklea^agninirvpaka
divyabrahmavihrapramigata
sabodhyupya^acyuta |
ya ca^anya uyd ita padam api
rutv^adhimucyed aya
tasmd dhynamayc chubhd
bahutara puya samsdayet || 5 ||

Tg phi 128a1-2
ga ig 'di na srid pa gsum gyi on
mos me 'joms bsam gtan ni ||
lha da tshas gnas mthar son rdzogs
pa'i bya chub 'pho med thabs 2
bsgoms la ||
gan ga 'di las tshig tsam thos i thos
nas kya ni mos na 'di ||
bsam gtan las byu dge ba de las bsod
nams ches ma thob bar 'gyur ||

Takasaki 381
Suppose one would give himself up to
the mystic absorption;
Which suppresses the fire of
defilements in the 3 worlds,
And, having been transferred to the
abode of Brahman in heaven,
Would be irreversible from the means
of Enlightenment;
Another, if he hear but one word of this
teaching,
After hearing of it, would have faith in
this Doctrine;
The latter would reap merits far more
than even the merits of the mystic
absorption. || 5 ||

T 1611 Rm-Zs 847a9-14







Rgvbh 116.1-4
dna bhogn vahaty eva yasmc
chla svarga bhvan kleahnim |
praj kleajeyasarvapraha
s^ata reh hetur asy ravo 'yam
|| 6 ||

Tg phi 128a2-3
ga ig sbyin pas los spyod dag ni
sgrub byed ci ||
khrims gyis mtho ris bsgoms pas on
mos spo byed 3 la ||
es rab on mos es bya kun spo de
yi phyir ||
'di mchog id de de yi rgyu ni 'di thos
yin ||

Takasaki 381-382
Charity brings people only to [worldly]
enjoyment,
Morality leads people to the blissful
world,
And meditation is conducive to the
removal of Defilements,
But the Transcendental Intellect can
remove
All [the obscurations of] defilements
and ignorance.
Therefore, Intellect is the supreme one
[of all virtues]
And its very source is the study of this
Doctrine. || 6 ||

T 1611 Rm-Zs 847a15-17




Rgvbh 116.5-7
e lokn pirtho navabhi
lokair veditavya |
raye tatparvttau tadguev
arthasdhane |
caturvidhe jinajnaviaye 'smin
yath^udite || 7 ||

Tg phi 128a3-4
tshigs su bcad pa 'di rnams kyi don ni ||
tshigs su bcad pa dgus bad par rig par
bya ste |
gnas da de ni gyur pa da ||
de yi yon tan don grub ste ||
rgyal ba yin mkhyen 4 pa'i yul ||
rnam bi ji skad brjod 'di la ||

Takasaki 382
The summarized meaning of these
lokas should be known by the
following 9 verses.
The basis [of Buddhahood], its
transformation,
Its properties and the performance of
welfare,
In these four aspects of the sphere of
Buddha's Wisdom,
Which have been explained above, || 7 ||

T 1611 Rm-Zs 847a18-20




Rgvbh 116.8-9
dhmn
astitvaaktatvaguavattva^adhimuktit
a |
tathgatapadaprptibhavyatm u
gacchati || 8 ||

Tg phi 128a4
blo ldan yod da nus id da ||
yon tan ldan par mos pas na ||
myur du de bin gegs pa yi ||
go 'pha 'thob pa'i skal ldan 'gyur ||

Takasaki 382
The wise one has become full of faith
With regard to its existence, power and
virtue,
Therefore, he quickly attains the
potentiality
Of acquiring the state of the Tathgata.
|| 8 ||

T 1611 Rm-Zs 847a21-22



Rgvbh 116.10-11
asty asau viayo 'cintya akya
prptu sa mdai |
prpta evagua ca^asv iti
raddh^adhimuktita || 9 ||

Tg phi 128a4-5
bsam mi khyab pa'i yul 'di ni ||
yod da bdag 'dras thob us da ||
thob pa 'di 'dra'i 5 yon tan da ||
ldan es dad pas mos pa'i phyir ||

Takasaki 382-383
Indeed, as he is full of devotion and
faith
That there exists 'this' inconceivable
sphere,
That it 'can' be realized by one like
him,
And this sphere, 'endowed with such
virtues' has been attained, || 9 ||

T 1611 Rm-Zs 847a23-25




Rgvbh 116.12-13
chandavryasmtidhynapraj^digu
abhjanam |
bodhicitta bhavaty asya satata
pratyupashitam || 10 ||

Tg phi 128a5
'dun brtson dran da bsam gtan da ||
es rab la sogs yon tan snod ||
bya chub sems ni de dag la ||
rtag tu e bar gnas par 'gyur ||

Takasaki 383
So in him the mind intent on
Enlightenment,
Being a receptacle of virtues like zeal,
energy,
Memory, contemplation,
Transcendental Intellect, etc.,
Comes to exist always. || 10 ||

T 1611 Rm-Zs 847a25-26



Rgvbh 116.14-15
tac cittapratyupasthnd avivartyo
jina^tmaja |
puyapramitpripariuddhi
nigacchati || 11 ||

Tg phi 128a5-6
de ni rtag tu er gnas pas ||
rgyal ba'i sras po phyir mi ldog ||
bsod nams pha rol phyin 6 rdzogs da ||
yos su dag pa id du 'gyur ||

Takasaki 383
As this mind constantly exists,
The son of the Buddha becomes
irreversible,
And he reaches the accomplishment
and the perfect purity,
With regard to the Highest of Merits. ||
11 ||

T 1611 Rm-Zs 847a27-29




Rgvbh 116.16-17
puya pramit paca tredh
tadavikalpant |
tatpri pariuddhis tu
tadvipakaprahata || 12 ||

Tg phi 128a6
bsod nams pha rol phyin pa la ||
de la rnam gsum rtog med pas ||
de rdzogs yos su dag pa ni ||
de yi mi mthun phyogs spas phyir ||

Takasaki 383
'The [Highest of] Merits' means the
[first] 5 Highest virtues,
'Its accomplishment' is owing to his
being non-discriminative
With regard to the three aspects [of
activity],
And 'the perfect purity' is caused by his
removal of the opponents. || 12 ||

T 1611 Rm-Zs 847a29-b2




Rgvbh 116.18-19
dna dnamaya puya la
lamaya smtam |
dve bhvanmaya kntidhyne
vrya tu sarvagam || 13 ||

Tg phi 128a6-7
sbyin byu bsod nams sbyin pa de ||
tshul khrims las byu tshul khrims yin
||
bzod da bsam gtan gis dag ni ||
7 sgom byu brtson 'grus kun tu 'gro ||

Takasaki 383
Charity is the merit consisting of
granting gift,
Morality is the merit consisting of
moral conduct,
And both Patience and Meditation, is
that of practice,
But Exertion is the merit common to
all. || 13 ||

T 1611 Rm-Zs 847b3-4



Rgvbh 117.1-2
trimaalavikalpo yas taj
jeya^varaa matam |
mtsarya^divipako yas tat
klea^varaa matam || 14 ||

Tg phi 128a7
'khor gsum rnam par rtog pa ga ||
de ni es bya'i sgrib par 'dod ||
ser sna la sogs rnam rtog ga ||
de ni on mos sgrib par 'dod ||

Takasaki 383
Discrimination regarding the 3 aspects
of activity,
That is the Obscuration of Ignorance;
The opponents [to the 5 Highest
Virtues], jealousy, etc.,
They are the Obscurations of
Defilements. || 14 ||

T 1611 Rm-Zs 847b5-8





Rgvbh 117.3-4
etatprahahetu ca na^anya
prajm te tata |
reh praj ruta ca^asya mla
tasmc chruta param || 15 ||

Tg phi 128a7-128b1
es rab las gan 'di dag ni ||
spo rgyu gan med de yi phyir ||
es rab chog yin de bi ni ||
1 thos pa de phyir thos pa mchog ||

Takasaki 383
But, without the Highest Intellect,
The other 5 cannot be the cause of
their removal;
Therefore, the Highest Intellect is the
supreme one of all,
And, as the source of it is the study [of
this Doctrine],
It is this study that is the most
important. || 15 ||

T 1611 Rm-Zs 847b9-14






Rgvbh 117.5-8
iti^idam pta^gamayuktisaray-
d udhta kevalam tmauddhaye |
dhiy^adhimukty kuala^upasapad
samanvit ye tadanugrahya ca || 16 ||

Tg phi 128b1
de ltar yid ches lu da rigs pa la ||
brten nas bdag id 'ba' ig dag phyir
da ||
ga dag mos dge phun sum tshogs ldan
blo ||
de dag rjes su gzu phyir 'di bad o ||

Takasaki 384
(2. Authority, Motive, and
Characteristics of This Text Being the
Correct Doctrine.)
[Hereafter we have lokas mentioning
on which basis, for what motive, and
how
this doctrine has been explained and
what characteristics it has. First of all,
with reference to the basis and motive,
there is one loka]. (Krik 7)
Thus, on the basis of the authoritative
Scripture and of Logic,
This treatise is expounded by me in
order to attain Perfect purification for
myself, exclusively;
At the same time, however, this is in
order to assist
Those intelligent people who are
endowed with faith
And accomplishment of virtues. || 16 ||

T 1611 Rm-Zs 847b15-19






Rgvbh 117.9-12
pradpavidyunmaicandrabhskarn
prattya payanti yath sacakua |
mah^arthadharmapratibhprabhkar
a
muni prattya^idam udhta tath
|| 17 ||

Tg phi 128b1-2
ji ltar bad pa 'di las brtsams te tshigs
su bcad pa ||
ji ltar sgron glog nor bu 2 i zla la ||
brten nas mig da ldan pa lta ba bin ||
de bin don chen chos spobs 'od mdzad
pa ||
thub la brten nas 'di ni rab tu bad ||

Takasaki 384-385
[Next we have one loka stating how
this treatise is explained]. (Krik 8)
Just as, with the aid of a lamp, of
lightning,
Of a precious stone, of the moon and
the sun,
Those possessed of vision can perceive
objects;
Similarly, I have expounded this
treatise
Relying upon the Lord who is the sun
Manifesting the Doctrine of great
welfare. || 17 ||

T 1611 Rm-Zs 847b20-24






Rgvbh 117.13-16
yad arthavad
dharmapada^upasahita
tridhtusakleanibarhaa vaca |
bhavec ca yac
chntyanuasadaraka
tad uktam ra vipartam anyath ||
18 ||

Tg phi 128b2-3
ga bad pa de las brtsams te tshigs su
bcad pa ||
ga ig don ldan chos da er 'brel i
||
khams gsum kun nas on mos spo
byed gsu ||
3 i ba'i phan yon ston par mdzad pa
ga ||
de ni dra sro gsu yin bzlog pa gan
||

Takasaki 385
[Then we have one loka stating the
characteristics of the correct
doctrine].(Krik 9)
Whatever the word that is connected
with the scriptural texts
It pursues the [ultimate] aim [of living
beings],
Is conducive to removing the
Defilements in the 3 Worlds,
And can demonstrate the advantage of
Quiescence,
Such a word is that of the Great Sage,
And all others are of perverse
character. || 18 ||

T 1611 Rm-Zs 847b25-c2








Rgvbh 117.17-118.2
yat syd avikiptamanobhir ukta
stram eka jinam uddiadbhi |
moka^ptisabhrapatha^anukla
mrdhn tad apy ram iva pratcchet
|| 19 ||

Tg phi 128b3-4
ga gis bad pa de las brtsams te tshigs
su bcad pa ||
ga ig rgyal ba'i bstan pa 'ba' ig gis ||
dba byas rnam g-ye med yid can gyis
bad ||
thar pa thob pa'i lam da rjes 4 mthun
par ||
de ya dra sro bka' bin spyi bos
bla ||

Takasaki 385-386
[Next we have one loka stating by
what means this treatise is
explained].(Krik 10)
Whatever is spoken by those whose
mind is not distracted
And who refer to the Lord as the only
Preceptor,
And is favourable to the Path of the [2]
Accumulations which lead to
Emancipation,
That is also to be accepted with respect
As if it were taught by the Great Sage. ||
19 ||

T 1611 Rm-Zs 847c3-6





Rgvbh 118.3-6
yasmn na^iha jint supaitatamo
loke 'sti kacit kvacit
sarvaja sakala sa veda vidhivat
tattva para na^apara |
tasmd yat svayam eva ntam i
stra viclya na tat
saddharmapratibdhana hi tad api
syn ntibhedn mune || 20 ||

Tg phi 128b4-5
bdag bsru ba'i thabs las brtsams te
tshigs su bcad pa |
ga phyir rgyal las ches mkhas 'ga' ya
'jig rten 'di na yod min te ||
ma lus de id mchog tshul bin kun
mkhyen gyis mkhyen gan min pa ||
de phyir 5 dra sro ra id kyis gag
mdo sde ga yin de mi dkrub ||
thub tshul gig phyir de ya dam chos
la ni gnod pa byed par 'gyur ||

Takasaki 386
(3. The Means of Preserving Oneself
within the Doctrine.)
[Here we have two lokas referring to
the means of preserving oneself from
becoming deprived (of this Doctrine)]
(Kriks 11-12)
Indeed in this world there is no one
wiser than the Buddha,
No other who is omniscient and knows
completely
The highest Truth according to the
right method;
Therefore, the Scripture should not be
interpolated,
Which is discoursed by the Sage
himself,
Otherwise, it will do harm to the
Highest Doctrine
Because of destroying the teaching of
the Buddha. || 20 ||

T 1611 Rm-Zs 847c7-10





Rgvbh 118.7-10
ry ca^apavadanti tannigadita
dharma ca garhanti yat
sarva so 'bhiniveadaranakta kleo
vimha^tmanm |
tasmn na^abhiniveadimaline
tasmin nivey mati
uddha vastram upaiti ra?gavikti
na snehapaka^akitam || 21 ||

Tg phi 128b5-6
on mos rmos bdag rnams kyis
'phags la skur pa da ||
des gsus chos la bras ga de kun en
ltas byas ||
des na en lta'i dri can de la blo mi
sbyar ||
6 gos gtsa tshon gyis rnam bsgyur
snum gyis gos pa min ||

Takasaki 387
The fact that people abuse the Sages
And blame the doctrine taught by the
Sages,
All this is the Defilement of those
whose nature is foolish
And is created by a prejudiced
conception;
Therefore, your mind should not be
attached
To the dirt of the prejudiced
conception;
Indeed, only clean cloth can be dyed
But not one that is spoiled by oil and
dust. || 21 ||

T 1611 Rm-Zs 847c11-17








Rgvbh 118.11-14
dhmndyd adhimuktiuklavirahn
mithy^abhimna^rayt
saddharmavyasana^vta^tmakatay
neya^arthatattvagraht |
lobhagredhatay ca daranavad
dharmadvi sevan^-
drd dharmabht ca hnarucayo
dharmn kipanty arhatm || 22 ||

Tg phi 128b6-7
ams pa'i rgyu las brtsams te tshigs su
bcad pa ||
blo dman phyir da dkar mos bral
phyir log pa'i a rgyal bstan phyir da
||
dam chos phos pas bsgrib pa'i bdag
phyir dra don de id 'dzin pa'i phyir ||
red la brkam phyir lta 7 ba'i dba
phyir chos sun 'byin pa brten phyir da
||
chos 'dzin bsris phyir mos pa dman
phyir dgra bcom rnams kyi chos spo
byed ||

Takasaki 387-388
(4. Causes and Results of the Loss of
the Doctrine.)
[With reference to the causes of the
loss of the Doctrine, there is one loka].
(Krik 13)
Want of intelligence, want of faith in
the virtuous Doctrine,
Indulgence in false pride,
Obscured nature through the rejection
of the Highest Doctrine, Interpretation
of the conventional sense as the
[ultimate] Truth,
Greediness, [adherence to] false
conception,
Devotion to those who hate the
Doctrine,
Keeping at distance from those who
convey the Doctrine,
And delighting in the inferior Doctrine,
By all this, one becomes deprived of the
Doctrine of the Saint. || 22 ||

T 1611 Rm-Zs 847c18-24








Rgvbh 118.15-18
na^agner na^ugravia^daher na
vadhakn na^eva^aanibhyas tath
bhetavya vidum atva tu yath
gambhradharmakate |
kuryur jvitaviprayogam
analavyla^arivajra^agnaya-
s tad dhetor na punar vrajed
atibhaym vcikn gatim || 23 ||

Tg phi 128b7-129a1
ams pa'i 'bras bu las brtsams te tshigs
su bcad pa ||
ji ltar zab mo'i chos rnams de bhzin
mkhas pa rnams kyis me da ni ||
mi bza sbrul gdug ged 1 || ma da ni
thog la'a in tu 'jigs mi bya ||
me sbrul dgra da rdo rje'i mes ni srog
da bral brtsam byed de ||
de las mnar med rnams kyi 'gro ba in
tu 'jigs par 'gro mi 'gyur ||

Takasaki 388
[With reference to the result of this
loss, there are two lokas]. (Kriks 14-
15)
The wise one need not be so much
afraid of fire,
Of violent poison of snake, of murder,
or of lightning,
As he should be afraid of the loss of the
profound Doctrine,
Because a fire, a snake, an enemy, and
lightning,
At most, may deprive one of [this] life
But one will not go, by these causes,
To the most terrible world of Avci. || 23
||

T 1611 Rm-Zs 847c25-848a1







Rgvbh 119.1-4
yo 'bhka pratisevya ppasuhda
syd buddhadua^ayo
mtpitrarihad vadh^acaraakt
sagha^agrabhet nara |
syt tasya^api tato vimuktir acira
dharma^arthanidhynato
dharme yasya tu mnasa pratihata
tasmai vimukti kuta || 24 ||

Tg phi 129a1-2
ga ig ya ya sdig grogs bsten pas
sas rgyas an sems ldan gyur da ||
pham dgra bcom gsod 2 pa bya ba min
byed mchog tshogs 'byed pa'i mi ||
de ya chos id es par bsams pas
myur du de las thar 'gyur gyi ||
ga ig yid ni chos la sda ba de la thar
pa ga la yod ||

Takasaki 388-389
Even one who, repeatedly serving bad
friends,
Is hostile to the Buddha, and commits
the acts
Of killing mother, father, and the
Saints,
And breaks the unity of the Highest
Community,
Even that one can quickly become
delivered from that sin
If he meditates upon the meaning of
the Doctrine;
But, how would it be possible for the
Liberation to arise
In one whose mind is hostile to the
Doctrine! || 24 ||

T 1611 Rm-Zs 848a2-7






Rgvbh
(no san)

Tg phi
(no tib)

Takasaki
(no eng)

T 1611 Rm-Zs 848a8-15








Rgvbh 119.5-8
ratnni vyavadnadhtum amal
bodhi gun karma ca
vyktya^arthapadni sapta vidhivad
yat puyam pta may |
tena^iya janat^amita^yuam i
payed anantadyuti
dv ca^amaladharmacakurudayd
bodhi parm pnuyt || 25 ||

Tg phi 129a2-3
dgon mchog rnam par bya khams dri
med bya chub yon tan phrin las te ||
don gnas rnam bdun tshul bin bad las
3 bdag gis dge ba ga thob pa ||
des ni 'gro 'di mtha' yas 'od ma' dra
sro tshe dpag med mtho i ||
mtho nas kya ni chos mig dri med
skyes te bya chub mchog thob og ||

Takasaki 389-390
(5. Conclusion.)
[Here, at the end we have one loka in
order to turn the merit acquired by the
author through this teaching towards
the people]. (Krik 16)
I have thus duly expounded the 7
subjects,
The 3 Jewels, the perfectly pure
Essence,
The Immaculate Enlightenment, the
[Buddha's] Properties and Acts;
By the merit I have acquired through
this,
May all living beings come to perceive
The Lord Amityus endowed with
infinite light,
And, having seen him, may they, owing
to the arising
Of the immaculate vision of the
Doctrine in them,
Obtain the Supreme Enlightenment. ||
25 ||

T 1611 Rm-Zs 848a16-20






Rgvbh 119.9-11
em api dan lokn
pirthas tribhi lokair veditavya |
yata ca yan nimitta ca yath ca yad
udhtam |
yan niyandaphala lokai caturbhi
paridpitam || 26 ||

Tg phi 129a3-4
tshigs su bcad pa bcu bo 'di dag gis
bsdus pa'i don ya tshigs su bcad pa
rnam pa gsum gyis rig par bya ste ||
ga las 4 rgyu mtshan ga phyir ni ||
ji lta bur ni ga brjod da ||
rgyu mthun pa ni ga yin de ||
tshigs su bcad pa bis bstan to ||

Takasaki 390
The summary of topics discussed in
these 10 lokas (vv. 16-25) should be
known by the following 3 verses.
Owing to what basis, for what motive,
How and what is expounded [in this
treatise],
And what is the natural outflow [of the
Buddha's Doctrine],
These topics are explained by the [first]
4 lokas. || 26 ||

T 1611 Rm-Zs 848a21-24





Rgvbh 119.12-13
tmasarakaa^upyo dvbhym
ekena ca kate |
hetu phalam atha dvbhy
lokbhy paridpitam || 27 ||

Tg phi 129a4
gis kyi bdag id dag pa yi ||
thabs da gcig gis ams ba'i rgyu ||
de nas tshigs su bcad pa ni ||
gis kyis 'bras bu bstan pa yin ||

Takasaki 390
Two lokas refer to the means of self-
protection,
And one, to the cause of the loss [of the
Doctrine],
And then, the [following] two lokas
Explain the result of this loss. || 27 ||

T 1611 Rm-Zs 848a25-26



Rgvbh 119.14-15
sasramaalakntir bodhiprpti
samsata
dvidh dharma^arthavdasya phalam
antyena daritam || 28 ||

Tg phi 129a4-5
'khor gyi dkyil 'khor bzod pa da ||
5 bya chub thob pa'i chos brjod pa'i ||
mdor na 'bras bu rnam gis ni ||
tha ma yis ni bstan pa yin ||

Takasaki 390
And finally, the acceptance [of the
Doctrine]
By those living in the world of Sasra
And their acquisition of
Enlightenment;
In short, these 2 results of teaching of
the meaning
Of the Doctrine are explained by the
last loka. || 28 ||

T 1611 Rm-Zs
(no chi)

Rgvbh 119.16-17
iti ratnagotravibhge
mahyna^uttaratantrastre
'nuasa^adhikro nma pacama
pariccheda
loka^arthasagrahavykhynata
sampta

Tg phi 129a5
theg pa chen po rgyud bla ma'i bstan
bcos || dkon mchog gi rigs rnam par
dbye ba las phan yon gyi le'u ste la
ba'o || || tshigs su bcad pa'i don gyis
bsdus pa'i bad pa rdzogs so || ||

Takasaki 390
Thus is finished the fifth chapter
entitled 'the Merits of Faith' in the
ANALYSIS OF THE GERM OF THE
JEWELS, a Treatise on the Ultimate
Doctrine of the Great Vehicle with the
commentary [named] 'the Summary of
meaning of the lokas'. || 5 ||

T 1611 Rm-Zs
(no chi)
Rgvbh
(no san)

Tg phi 129a6-7
bdag gan es bya'i dos po rnam kun
es da es mdzad phyir ||
spas dos spas da spo mdzad
phyir da bsten bya bsten pa'i phyir ||
thob bya bla med in tu dri med thob
da thob mdzad phyir ||
ra gan 7 don bden gsus phyir dra
sro ga du 'a thogs pa med ||

Takasaki
(no eng)

T 1611 Rm-Zs
(no chi)

Rgvbh
(no san)

Tg phi 74a1
| rgya gar skad du | ma h y na utta ra
ta ntra stra by khya | bod skad du |
theg pa chen po rgyud bla ma'i bstan
bcos rnam par bad pa |

Takasaki 141
(no engl)