..续本文上一页d within the mind”s purity.

　　This purity that exists in that way

　　Exists, but is not seen due to ignorant conceptualisation.

　　Therefore, there is samsara.

　　If they are dispelled, there is nirvana,

　　Which is termed “the end.”

　　“Beginning” and “end” are dependent upon conceptualisation.

　　Mental events are like winds

　　That cause karma and kleshas to arise.

　　The (karma and kleshas) manifest the skandhas, dhatus,

　　Ayatanas, and all the phenomena of dualistic appearances.

　　Someone who strives for and discards these (appearances) is deluded.

　　What can be negated through rejecting your own projections

　　What can be gained by acquiring your own projections

　　Isn”t this belief in duality a fraud

　　Though this understanding is taught as a remedy,

　　The understanding of non-duality is not truth.

　　It is not conception of non-conceptuality.

　　The understanding of emptiness gained through breaking down forms and so on,

　　Isn”t it itself a delusion

　　But it is taught so that attachment to things as real will cease.

　　There isn”t anything that is either real or false.

　　The wise have said that everything is like the moon”s reflection on water.

　　The “ordinary mind” is called

　　The “dharmadhatu” and “the Buddha nature.”

　　The enlightened cannot improve it.

　　Unenlightened beings cannot corrupt it.

　　It is described by many names,

　　But its meaning cannot be known through verbal expression.

　　It is unceasing manifestation.

　　(It is taught) to have sixty-four qualities.

　　Though this is (just) a simplified description,

　　It is said that each of the sixty-four has millions (of qualities).

　　There are ten strengths:

　　 (1) the knowledge of appropriate and inappropriate actions;

　　 (2) the knowledge of the ripening of karma,

　　 (3) of natures,

　　 (4) aptitudes, and

　　 (5) aspirations;

　　 (6) the knowledge of the destinations of all paths,

　　 (7) (the possession) of dhyana;

　　 (8) pine sight,

　　 (9) the memory of previous lives, and

　　 (10) peace.

　　Due to those (ten strengths), there are the four fearlessnesses:

　　 (1) teaching that one abides in enlightenment, within all phenomena,

　　 (2) teaching the path,

　　 (3) teaching cessation, and

　　 (4) being beyond dispute.

　　Due to those causes there are these eighteen (distinct qualities):

　　 (1) no error,

　　 (2) no empty chatter,

　　 (3) no forgetfulness,

　　 (4) continuous meditation,

　　 (5) the absence of a variety of identifications,

　　 (6) the absence of an undiscriminating neutrality,

　　 (7) the possession of an undeteriorating aspiration,

　　 (8) diligence,

　　 (9) mindfulness,

　　 (10) samadhi,

　　 (11) prajna,

　　 (12) the wisdom that sees complete liberation,

　　 (13)-(15) every action being preceded by wisdom, and

　　 (16)-(18) time being unable to obscure.

　　 If those thirty-two (qualities) are possessed, there is the dharmakaya.

　　In our present (state), we deny the (presence of the Buddha nature) and these qualities.

　　There is no understanding of it as it is.

　　The non-existent “fabrications” are conceived of as existent.

　　The “completely true” is not known.

　　Thus we create our own torment.

　　Oh! Understanding these qualities of the dharmakaya

　　To be true is the knowledge of truth,

　　But in their present state, beings with meagre ability

　　Reject the knowledge of truth and fabricate untruth,

　　Which is adopted by the agitation that follows it.

　　Through knowing (the Buddha nature) as it is

　　One obtains its powers.

　　There is nothing whatever to be removed;

　　There isn”t the slightest thing that needs to be added.

　　The truth is truly seen.

　　If the truth is seen, there is complete liberation.

　　The “element” is devoid of the incidental impurities,

　　Which have the characteristic of being separate.

　　It is not devoid of …

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