大乘密嚴經卷上
Mahayana Secret Adornment Sutra, Volume 1
唐天竺三藏地婆訶羅奉制譯
Translator: Divākara, Tripiṭaka Master from India, Tang Dynasty
密嚴會品第一
Chapter 1: The Secret Adornment Assembly
如是我聞：
Thus I have heard:
一時佛住出過欲色無色無想於一切法自在無礙神足力通密嚴之國，非諸外道二乘行處，與諸隣極修觀行者十億佛土微塵數菩薩摩訶薩俱，皆超三界心意識境，智意生身轉於所依，成就如幻首楞嚴法雲三昧，處離諸有蓮花之宮，為無量佛手親灌頂，其名曰：摧異論菩薩、大慧菩薩、如實見菩薩、持進菩薩、解脫月菩薩、觀自在菩薩、得大勢菩薩、神通王菩薩、文殊師利菩薩、金剛藏菩薩，如是等菩薩摩訶薩而為上首。
Thus I have heard:
At one time, the Buddha was residing in the realm of Dense Array, a land that transcends the realms of desire, form, formlessness, and non-perception. In this realm, he was sovereign over all phenomena, unhindered and possessing all spiritual powers and penetrations. This is not a place that any non-Buddhist or practitioner of the Two Vehicles can reach. He was accompanied by a great assembly of Bodhisattva-Mahāsattvas, countless as grains of sand in a billion Buddha-lands of the highest planes, who had all transcended the three realms and the realm of mind, consciousness, and awareness. Having achieved the body born of wisdom and intention, they had transformed their very foundation, and had perfected the Samādhi of the Realms of Dhāraṇī, Sovereign Play, and Dharma Cloud, which are like illusions. Dwelling in a Lotus Palace free from all attachments, they were personally anointed by countless Buddhas. Their names were: the Bodhisattva Overthrower of Incorrect Views, the Bodhisattva Mahāmati, the Bodhisattva Thus-Seen-One, the Bodhisattva Persistent Progress, the Bodhisattva Moon of Liberation, the Bodhisattva Avalokiteśvara, the Bodhisattva Mahāsthāmaprāpta, the Bodhisattva King of Supernatural Powers, the Bodhisattva Mañjuśrī, and the Bodhisattva Vajragarbha. These and other Bodhisattva-Mahāsattvas were the leaders of the assembly.
爾時如來、應、正等覺，從自證智境現法樂住神通辯才現眾色像三昧而起，出虹電光妙莊嚴殿，與諸菩薩入於無垢月藏殿中，昇密嚴場師子之座，諸菩薩眾亦皆隨坐。眾坐已定，於時世尊四方周顧，從眉間出清淨光明名髻珠莊嚴，有無量光周匝交映成光明網。是光明網流照之時，一切佛土莊嚴之相分明顯現如一佛土，餘諸佛土嚴飾細妙同於微塵。密嚴佛土超諸佛國，無有日月及諸星宿，如無為性不同微塵。此密嚴中諸佛菩薩，并餘國土來此會者，皆如涅槃虛空及非擇滅。
Then the Tathāgata, the Worthy One, the Perfectly Enlightened One, arose from the samādhi called "The Manifestation of All Forms through the Power of Eloquence and the Delight of the Dharma, Arising from the Wisdom of Awakening." He emerged from the hall called "Fine Ornament of the Rainbow and Lightning" and entered, together with the bodhisattvas, the "Moon Treasury Hall without Stain." Ascending the Lion Throne in the secret, resplendent place—the Vajra Ground—the assembly of bodhisattvas also took their seats. When all were seated, the World-Honored One looked around in all four directions. From between his eyebrows, he emitted a pure light called "The Ornament of the Hair-Tuft Jewel." Countless rays of this light interwove to form a net of radiance. As this net of light shone forth, the magnificent features of all buddha-lands appeared as clearly as if they were just one buddha-land, yet the subtle adornments of other buddha-lands remained distinct, like particles of dust. The Secret Resplendent Land (Ghanavyūha) surpasses all other buddha-lands. There is no sun, moon, or any stars there, and it is like the unconditioned nature, not like the dust particles of other worlds. Within this Secret Resplendent Land, all the buddhas and bodhisattvas—both those native to this land and those who came to the assembly from other lands—are all like nirvana, like space, and like non-deliberate cessation.
爾時世尊現諸國土及佛菩薩勝功德已，復以佛眼遍視十方諸菩薩眾，謂如實見菩薩言：「如實見！今此國土名為密嚴。是中菩薩從色無色無想之處，以三昧力生智慧火，焚燒色愛及以無明，轉所依止而得智定。意生之身神足力通以為嚴飾，無竅隙、無骨體，如日月虹電、紫金明珠、頗梨珊瑚、訶利多羅占波迦、孔雀花月鏡中之像，住於諸地淨有漏因三昧自在，十究竟願及以迴向，獲殊妙身而來住此。」
At that time, after manifesting the supreme virtues of various lands, Buddhas, and Bodhisattvas, the World-Honored One surveyed the assembly of Bodhisattvas from all ten directions with his Buddha-eye and said to Bodhisattva True Vision: "True Vision, this land is called Dense Array (Ghanavyūha). Here, Bodhisattvas—coming from realms with form, without form, or without thought—ignite the fire of wisdom through the power of meditative concentration. This fire burns away attachment to form and the darkness of ignorance, and through this transformation of their foundational support, they attain wisdom-based concentration. Born of the mind and spirit, their bodies are adorned with supernatural powers and psychic abilities. They have no gaps, no bone-like substance—like the sun, moon, rainbows, golden pearls, crystal, coral, or the images reflected in a *harītaka* gem, a *kampaka* flower, a peacock's feather, or a mirror. Dwelling on the various stages (Bhūmis), purifying conditioned causes, and mastering meditative absorption with their ten supreme vows and dedication of merit, they acquire exquisite, transcendent bodies and come to abide in this land."
爾時如實見菩薩在大眾中，即從座起，偏袒右肩右膝著地，曲躬合掌白佛言：「世尊！我於今者欲有所問，惟願如來哀許為說。」
At that time, the bodhisattva Seer-of-Reality stood up from his seat in the great assembly. He bared his right shoulder, knelt on his right knee, bowed, and joined his palms together. He said to the Buddha, "World-Honored One! I wish to ask a question. Please, in your compassion, allow me to speak and grant me your teaching."
佛告之言：「善哉善哉！恣汝所問，當為開演。」
The Buddha said to him: "Excellent, excellent! Ask whatever you wish, and I will explain it to you."
時如實見即白佛言：「世尊！唯此佛土出過欲色無色無想眾生界耶？」
He then, seeing clearly, said to the Buddha: "World-Honored One, is this Buddha-land the only one that transcends the realms of desire, form, formlessness, and thoughtlessness?"
佛言：「善男子！上方去此過百億佛國，有梵音佛土、娑羅樹王佛土、星宿王佛土。過如是國，復有無量百千國土，廣博殊麗種種莊嚴，彼中諸佛咸為菩薩說現法樂住內證智境離諸分別真如實際大涅槃界究竟之法。是故當知此佛土外，有如是等無量佛國。如實見！非唯汝今於佛國土菩薩眾會心生疑怪請問如來。此有菩薩名曰持進，曾於佛所生疑怪心，便以神通昇于上方，過百千億乃至如恒河沙諸佛世界，不能一見如來之頂。心生希有，念佛菩薩不可思議，還娑婆世界舍衛城中，至於我所悔謝己過，歎佛無邊猶如虛空，住內證境來密嚴國。」
The Buddha said, "Good man! A hundred billion buddha-lands above this one lies the land of Brahma-Sound Buddha, the land of Sal-Tree King Buddha, and the land of Star-King Buddha. Beyond these lands, there are countless hundreds of thousands of other realms—vast, beautiful, and adorned in every way. In those lands, all the buddhas teach bodhisattvas about the ultimate truth: the state of inner realization that brings joy in the present life, a state free from conceptual discrimination, aligned with suchness and ultimate reality, the great nirvana of the unconditioned. So you must understand that beyond this buddha-land, there are countless worlds like these.
Truth-Seer! You are not the only one to have doubts and questions about buddha-lands and assemblies of bodhisattvas. There was a bodhisattva named Sustained Progress who once doubted the Buddha. Using his superhuman powers, he rose upward, passing through hundreds of billions, even as many buddha-worlds as the sands of the Ganges River, yet he could not see the top of the Tathagata's head. Filled with wonder, he realized that the Buddha and bodhisattvas are truly inconceivable. He returned to the land of Shravasti in the Saha world, came to me, confessed his error, and praised the Buddha as boundless as space—dwelling in the state of inner realization, abiding in the secret and sublime land of Denshin."
爾時會中金剛藏菩薩摩訶薩，善能演說諸地之相，微妙決定盡其源底，從座而起，偏袒右肩右膝著地，曲躬合掌白佛言：「世尊！我於如來、應、正覺所欲問少法，願佛慈哀為我宣示。」
At that time, within the assembly, the great being Vajragarbha Bodhisattva, who was skilled in explaining the characteristics of the stages of enlightenment with subtle precision and thorough understanding of their origins, rose from his seat. He bared his right shoulder, knelt on his right knee, bowed respectfully with folded hands, and said to the Buddha: "World-Honored One, I wish to ask a small question of the Tathagata, the Worthy One, the Perfectly Enlightened One. May the Buddha, out of compassion, kindly explain it to me."
佛言：「金剛藏！汝於我所欲有所問，如來、應、正等覺當順汝心為汝開演。」
The Buddha said, "Vajragarbha, if you wish to ask me something, the Tathagata, the Worthy One, the Perfectly Enlightened One, will respond according to your intention and explain it for you."
爾時金剛藏菩薩摩訶薩蒙佛許已，即白佛言：「世尊！佛菩提者是何句義？所覺是何？請說第一義境示法性佛，除去來今在行地者色相之見及取著外論，行分別境，起微塵、勝性、自在、時方、虛空、我意、根境和合，如是諸見復有計著，無明愛業眼色與明，是時復有觸及作意，如是等法而為因緣、等無間緣、所緣緣、增上緣，和合生識虛妄憶度，起有無等種種言論。此法之中復有諸人，於蘊眾生墮空性見。為斷如是妄分別覺，唯願世尊說離五種識所知相，能於諸法最自在者佛大菩提所覺知義，令得聞者知其了悟所知五種而成正覺。」
At that time, the great Bodhisattva Vajragarbha, having received the Buddha’s permission, addressed him: “World-Honored One, what is the meaning of ‘Buddha’s enlightenment’? What is it that is realized? Please explain the ultimate reality—the Dharma-nature revealed by the Buddha—so that those who are still on the path may be freed from views based on form, from attachment to external doctrines, and from the habit of discriminating between objects. There are those who cling to ideas of atoms, a supreme being, self-nature, a creator, time, direction, space, a self, sense faculties, and the interaction of sense organs with their objects. Others hold to views of ignorance, craving, karma, the eye and forms, along with contact and intention. They claim that these factors—such as causes, immediate conditions, object-conditions, and dominant conditions—combine to produce consciousness, which then falsely conceptualizes, giving rise to notions of existence and non-existence and various other theories. Within this teaching, some people, regarding the aggregates and living beings, fall into a mistaken view of emptiness. To cut off such false discriminations, we beg the World-Honored One to speak about the realm that transcends the five kinds of consciousness and their perceived objects—the very realization of great Buddhahood, wherein one is fully free among all phenomena. May those who hear this understand how, by realizing what is known through these five aspects, one attains perfect enlightenment.”
爾時佛告金剛藏菩薩摩訶薩言：「善哉善哉！金剛藏！十地自在超分別境，有大聰慧能欲顯示法性佛種最上瑜祇。非惟汝今於佛菩提所覺之義生希有念請問於我，有賢幻等無量菩薩，咸於此義生希有心，種種思惟而求佛體：如來者是何句義？為色是如來耶？異色是如來乎？如是於蘊界處諸行之中內外循求不見如來，皆是所作滅壞法故。以智定意審諦觀察，乃至分析至於微塵皆悉不見，蘊麁鄙故、如來者常法身故。善哉佛子！汝能善入甚深法界。諦聽諦聽，善思念之，當為汝說。」金剛藏菩薩摩訶薩：「唯然受教。」
At that time, the Buddha spoke to the great Bodhisattva Vajragarbha, saying: "Excellent, excellent, Vajragarbha! You have mastered the ten stages of enlightenment, transcending all conceptual distinctions. With great wisdom, you wish to reveal the ultimate truth of the Buddha-nature—the highest practice of Dharma. It is not only now that you, reflecting on the meaning of enlightenment realized through the Buddha's awakening, have asked Me with a sense of wonder; countless bodhisattvas, including the Illusion-Master, have also developed such a Sense of Wonder and, through various contemplations, sought to understand the true nature of the Buddha.
What does ‘Thus-Come One’ (Tathagata) truly mean? Is form the Tathagata? Or is formlessness the Tathagata? Searching within and without through the aggregates, sense realms, and all conditioned phenomena, the Tathagata cannot be found—for all such things are compounded and subject to decay. Examining with calm wisdom and focused intention, even analyzing down to the smallest particle, nothing is seen; the aggregates are coarse and inferior. The Tathagata, however, is the eternal Dharma-body.
Excellent, child of the Buddha! You have truly entered the profound realm of Dharma. Listen closely, listen closely, and reflect well. I will explain it to you."
The great Bodhisattva Vajragarbha replied, "I respectfully accept the teaching."
佛言：「善男子！金剛三昧藏勝自在者如來，非蘊亦不異蘊、非依蘊非不依蘊、非生非滅、非智非所知、非根非境。何以故？蘊界處諸根境等皆麁鄙故，不應住內、不應住外而見如來。善男子！色無覺知無有思慮，生已必滅，同於草木瓦石之類，微塵集成如水聚沫。受以二法和合而生，猶如浮泡瓶衣等。想亦二和合因緣所生，如熱時焰。譬如盛熱地氣蒸涌，照以日光如水波浪，諸鳥獸等為渴所逼，遠而見之生真水解。想亦如是，無有體性虛妄不實。分別智者如有性見各別體相名字可得，定者審觀猶如兔角石女兒等，但有假名初無實義。如夢中色唯想妄見寤即非有，無明夢中見男女等種種之色，成於正覺即無所見。譬如芭蕉皮葉既除中無有實，行亦如是，離於身境即無體性。識如幻事虛偽不實，譬如幻師若幻師弟子，以草木等物幻作於人及諸象馬種種形體具足莊嚴，愚幻貪求非明智者。識亦如是，依餘而住而異分別，謂能所取二種而生，若自了知即皆轉滅，是故無體同於幻事。
「金剛藏！如來常住恒不變易，是修念佛觀行之境名如來藏。猶如虛空不可壞滅，名涅槃界亦名法界。過現未來諸佛世尊，皆隨順此而宣說故。如來出世、不出世間此性常在，名法住性亦名法尼夜摩性。金剛藏！云何名為尼夜摩？後有諸惡此皆離故。又此三昧能決定除後有諸惡，以如是義名尼夜摩。若有住此三昧之者，於諸眾生心無顧戀，證於實際及以涅槃，猶如熱鐵投清冷水故。諸菩薩捨而不證近住而已，常為眾生而作利益，不捨精進大悲諸度、不斷佛種、不行外道二乘之徑，如大力象，不為三昧淤泥所溺，心不味著識之境界，趣佛法門恒無退轉，以究竟慧入佛法身，開顯如來廣大威德，當成正覺轉妙法輪，智境眾色而為資用，入如來定遊涅槃境，漸次修行超第八地，善巧積習乃至法雲，資用如來廣大威德，住於諸佛內證之地，與無功用三昧相應，遍遊十方不動本處，而恒依止密嚴佛國轉於所依，智定意身力通自在皆得具足。譬如空月影遍眾水，佛亦如是，化形普降於諸世間，隨眾生心所樂不同，皆使蒙益無空見者，復令當詣密嚴佛國。如其性欲而漸開誘，為說一切欲界天王自在菩薩摩尼宮等諸安樂處，乃至諸地次第十方佛土功德莊嚴，盡於未來隨機應現。如因持呪安繕那藥及諸靈仙宮殿之神，與人同止而不可見。如來變化所為事畢，住於真身晦而不現，亦復如是。」
爾時世尊而說偈言：
「根蘊如蛇聚， 境界緣所觸，
癡愛業以生， 眾習縛難解。
心及諸心法， 動慮恒不安，
覺觀所纏繞， 如龍共盤結。
瞋毒從此興， 譬如炎盛火，
諸修觀行者， 為捨眾蘊法。
於此常諦觀， 一心而不懈，
譬如虛空中， 無樹而有影，
風衢與鳥跡， 此見悉為難。
能造及所造， 色與非色法，
於彼見如來， 其難亦如是。
真如實際等， 及諸佛體性，
內證之所行， 超諸語言境。
涅槃名為佛， 佛亦名涅槃，
離諸分別想， 云何而可見？
碎末於金礦， 礦中不見金，
智者巧融鍊， 真金方乃顯。
分剖於諸色， 乃至為微塵，
及析求諸蘊， 若一若異性，
佛體不可見， 亦非無有佛。
定者觀如來， 三十二相具，
若樂等眾事， 施作皆明顯，
是故不應說， 如來定是無。
三昧一緣佛， 善因善根佛，
一切世勝佛， 及正等覺佛，
如是五種佛， 所餘皆變化。
三十二勝相， 如來藏具有，
是故佛非無， 定者能觀見。
出過於三界， 無量諸佛國，
如來微妙剎， 淨佛子充滿。
禪慧互相資， 以成堅固性，
遊於密嚴土， 思惟佛威德。
密嚴中之人， 一切同於佛，
超過剎那壞， 恒遊三昧中。
世尊有大定， 湛然而正受，
相好諸功德， 內外以莊嚴。
眾謂佛化身， 從於兜率降，
佛常密嚴住， 像現從其國。
住真而正受， 隨緣眾像生，
如月在虛空， 影鑒於諸水；
如摩尼眾影， 色合而明現；
如來住正定， 現影亦復然。
譬如形與像， 非一亦非異，
如是勝丈夫， 成於諸事業，
非微塵勝性， 非時非自在，
亦非餘緣等， 而作於世間。
如來以因性， 莊嚴其果體，
隨世之所應， 種種皆明現，
遊戲於三昧， 內外無不為。
山川及林野， 朋友諸眷屬，
眾星與日月， 皎鏡而垂象。
如是諸世間， 身中盡包納，
復置於掌內， 散擲如芥子。
佛於定自在， 牟尼最勝尊，
無能作世間， 唯佛之所化。
盲暗無知者， 馳流妄分別，
計著於有無， 若我及非我，
或言一切壞， 或言少分滅。
如是諸人等， 常自害其身，
云何於此中， 而生是諸見？
佛是遍三界， 觀行之大師，
觀世如乾城， 所作眾事業，
亦如夢中色， 渴獸所求水，
因於種種業， 風繩而進退。
佛於方便中， 自在知見者，
譬如工巧匠， 善守於機發，
亦如海船師， 執拕而搖動。
如來最微妙， 寂靜無有邊，
超諸有著根， 淨根之所證。
是修行定者， 微妙定所依，
一切觀行人， 明了心中住。
佛體最清淨， 非有亦非無，
遠離於限量， 及以能所覺。
妙智相應心， 最上之境界，
知相皆無性， 是即見如來。
破諸相應心， 不著於三昧，
住於無染路， 一切皆無染。
諸天乾闥婆， 阿修緊那羅，
仙人及外道， 讚歎而供養。
於彼不耽求， 而興世間業，
以住本清淨， 相應妙理中。
天人等見者， 變化之所作，
佛非彼此現， 而同於日月，
住於圓應道， 現除諸貢高，
異學各不同， 隨宜而攝御。
種種眾智法， 王論三毘陀，
悉是諸如來， 定力持而說。
國王王臣等， 乃至山林處，
所有諸儀則， 皆從佛出生。
十方眾寶藏， 出生清淨寶，
悉是天中天， 自在威神故。
一切三界中， 有諸明智者，
種種方便業， 因佛而成就。
現從兜率降， 婇女眾圍繞，
歌舞共歡娛， 日夜常遊集。
或如堅利智， 舍陵波居士，
執世之直繩， 與奪而招放。
雖於一切處， 現為明智者，
而在密嚴中， 寂然無動作。
此大牟尼境， 凡愚異分別，
譬如瞖目人， 亦猶眾渴獸，
如世觀於幻， 夢中諸所取。
天中天境界， 佛子見其真，
如是觀行人， 如從於睡覺。
那羅與伊舍， 梵天娑旦那，
難陀鳩摩羅， 劫比首迦等，
處定而思審， 於此常迷惑。
去來現在世， 一切諸牟尼，
習氣覆於心， 亦所不能見。
善哉金剛藏！ 普行諸地中，
復以佛威神， 而居密嚴土，
是汝之境界， 我今為汝說。
或有妄分別， 勝性與微塵，
如工作諸物， 種種諸形相，
生唯是法生， 滅亦唯法滅。
妄計一切物， 細塵能造作，
因能了於果， 譬如燈照物。
先不得其相， 後壞亦復然，
非於過去中， 有體而可得，
未來亦如是， 離緣無有性。
一一諸緣內， 遍求無有體，
不見性有無， 亦無無有見。
於蘊瓶衣等， 微細而分別，
三百有六十， 邪宗壞正道，
往來生死中， 無有涅槃法。」
The sense faculties gather like a nest of snakes, Touching upon objects in their range. Born of ignorance, desire, and past deeds, Habitual bonds are hard to untie.
The mind and mental states forever shift, Their thoughts unsteady, never at rest, Entangled by examination and judgment, Like dragons coiled in a knot.
Poisonous anger blazes forth from this, Like a fierce, raging fire. All who practice meditative observation, Do so to abandon these clusters of conditioned things.
Thus constantly, with true and careful insight, With a single, unwavering mind, Just as in empty space, It is hard to see a shadow with no tree, Or a bird's path in the wind, or a track in the sky.
To see a creator and what is created, Matter and non-matter, And within them perceive the Tathāgata— That is equally difficult.
Suchness, ultimate reality, and so on, And the very nature of all Buddhas, Are realms realized through inner experience, Far beyond the reach of words.
Nirvana is called Buddha, And Buddha is also called Nirvana. Free from all conceptual thought, How can such a one be seen?
When gold ore is crushed to powder, Gold is not seen within the dust. Only a wise person, through skillful smelting, Can cause the true gold to appear.
If you dissect all matter down to atoms, And analyze the aggregates into their parts, Searching for oneness or otherness, The Buddha-body cannot be seen, Yet that does not mean there is no Buddha.
A person in samadhi sees the Tathāgata, Adorned with the thirty-two major marks. If factors like joy and other states, Their functions and activities are clearly manifest, Then one should not say the Tathāgata is definitely non-existent.
There is the Buddha of single-minded concentration, The Buddha born of good roots, The Buddha supreme in all worlds, And the Fully Enlightened Buddha. These five kinds of Buddha are true; All other manifestations are transformations.
The thirty-two excellent marks Are inherent within the Tathāgata-garbha. Therefore the Buddha is not non-existent, And one in concentration can perceive him.
Beyond the three realms, In countless Buddha-fields, The Tathāgata's subtle and glorious lands Are filled with pure spiritual children.
Meditative absorption and wisdom support each other, Forming a nature of firm stability. They roam within the Land of Dense Purity (Miḥlayam), Contemplating the Buddha's majestic virtue.
Every being in the Densely Adorned Land (Dense Purity) Is identical to the Buddha. Transcending the dissolution of every moment, They constantly abide in samadhi.
The World-Honored One possesses a great stillness, Calmly entering perfect absorption. His marks of excellence and all good qualities Adorn him both within and without.
People say the Buddha's transformation-body Descended from the Tuṣita heaven. But the Buddha always abides in his Densely Pure Land. Manifestations appear issuing from that land.
Dwelling in reality, he is in perfect absorption. Responding to conditions, he produces countless forms, Like the moon in the sky, Whose image is reflected in all waters; Or like the manifold reflections of a wish-fulfilling jewel, Minɡlɪng colors that appear brilliantly.
The Tathāgata, abiding in right absorption, Appears in reflections just the same. Like a physical form and its image, They are neither one nor different.
Thus the Supreme Being, Accomplishing all his diverse activities, Does not do so through atoms, a primal substance, time, A self-existent lord, Or any other cause that creates the world.
The Tathāgata, with his causal nature, Adorns his own fruition body. According to what beings in the world need, He appears in all kinds of forms. He plays within samadhi, Accomplishing everything internal and external.
Mountains, rivers, forests, and fields, Friends and relatives, The stars, the sun, and the moon, Like a bright mirror, they cast their images.
All these various worldly phenomena Are completely contained within his body. Again he places them in his palm And scatters them like mustard seeds.
The Buddha is sovereign in samadhi, The Silent Sage, the Most Honored One, There is no other creator of worlds; All is transformed only by the Buddha.
But beings who are blind and ignorant Rush about with false discrimination, Clinging to concepts of existence or non-existence, Of a self or no-self. They say all is destroyed, Or that some parts become extinct. Such people constantly harm themselves. How can these various views arise within them?
The Buddha is the great teacher of meditative practice, Pervading the triple realm. He sees the world like a city of celestial musicians (gandharvas). All his actions and endeavors Are like forms in a dream, Or water sought by a thirsty mirage-animal. They arise due to various karmas, Moved by the rope of karma, advancing and retreating.
The Buddha, in his skillful means, Is the one with sovereign knowledge and insight. He is like a skilled craftsman Who perfectly understands his machinery; Or like a sea captain Who holds and works the rudder skillfully.
The Tathāgata is supremely subtle, Peaceful, and limitless. He transcends all faculties that grasp existence, And is realized through immaculate faculties.
For those who practice concentration, He is the foundation of subtle samadhi. He resides, clearly perceived, in the hearts of all meditators.
The Buddha-body is supremely pure, Neither existent nor non-existent. It is free from all limits and measures, And from subject-object perception.
The state of the excellent mind, In union with sublime wisdom, Knowing that all perceived characteristics are devoid of self-nature— This is to see the Tathāgata.
Break free from the mind attached to objects, Do not cling even to samadhi itself. Abide on the path of total purity. Everything is without stain.
Gods, celestial musicians, Asuras, kinnaras, Immortals, and non-Buddhist teachers, All praise and make offerings to him.
Without craving or seeking after these things, He yet carries out the world's affairs. Because he abides in original purity, Within the sublime principle of reality.
The forms seen by gods and humans Are products of his transformative power. The Buddha does not manifest as this or that, And yet, like the sun and moon, He abides in the perfect, responsive Way. His manifestations eliminate all arrogance.
Followers of different paths, each with their own views, He guides and controls according to their needs. All kinds of wisdom and methods, Royal policies, and the three Vedas— All these are spoken Through the sustaining power of the Tathāgatas' samadhi.
Kings, royal ministers, and so on— Even the customs and rules of mountain retreats— All originate from the Buddha.
The ten directions’ precious treasures, Producing pure jewels, All come from the majestic spiritual power Of the God of Gods.
All wise people in the three realms, Engaged in various skillful activities, Accomplish them by relying on the Buddha.
He appears to descend from Tuṣita heaven, Surrounded by a host of maidens, Enjoying song and dance together, Roaming in pleasure day and night.
Or like the wise Shenglipo (Śārīputra?) householder, Holding the world's straight line of justice, Giving and taking away, offering and withholding.
Although he manifests in every place As a person of clear wisdom, Within his Densely Pure Land, He remains serene and without action.
This vast realm of the Great Silent Sage Is falsely differentiated by common fools. Like people with cataracts, Or the herd of thirsty mirage-creatures, Like seeing the world as an illusion, Or grasping at objects in a dream.
The realm of the God of Gods, The true spiritual children clearly perceive it. Such a careful observer Is like one awakened from a deep sleep.
Nārāyaṇa, Īśāna, Brahma, Satyana, Nanda, Kumāra, Kapi, and others— Though abiding in concentration, contemplating deeply, They are constantly confused about this.
All the Sages of the past, present, and future, Whose minds are covered by habit-energy, Also cannot see it.
Excellent, O Vajragarbha (Jīn̄ngāngzàng)! You travel through all the bodhisattva stages. Furthermore, by the Buddha's majestic power, You dwell in this Land of Dense Purity. This is your own domain— Now I will reveal it for your sake.
Some falsely discriminate, Postulating a primal substance or atoms As the creator of all things, Assuming various forms and shapes. They say, 'Birth is merely the birth of phenomena; Cessation is merely the cessation of phenomena.' They wrongly imagine that all objects Are produced from subtle atoms; They think a cause can illuminate its result, Like a lamp shining on an object. First the cause does not have the characteristic of the result; Later, when the result ceases, that is also the case. In the past, there is no concrete entity to be found; And the future also is like this— Separate from conditions, phenomena have no nature.
If you search thoroughly within each and every condition For their own intrinsic nature, you will not find it. You will not see a nature that 'exists' or 'does not exist', Nor will you have a view of non-existence.
Those who discriminate minutely Into aggregates, jars, clothes, and so on, Through the three hundred and sixty kinds of wrong views, Corrupt the correct path. They wander through birth and death And have no path toward Nirvana.