..续本文上一页the unsurpassable qualities,

　　Which have the characteristic of inseparability.

　　In (the Buddha nature) are the qualities of the two form kayas:

　　The thirty-two major and (eighty) secondary signs.

　　Those qualities that are attained are one”s own body.

　　The body is not created by self, Phwya, Shiva, Brahma, external real particles,

　　Or by elements beyond experience.

　　When the impure development of the five senses,

　　When the (duality) of perceiver and perceived

　　Is purified, the name “attainment” is given.

　　Therefore, the purified nadis, vayus, and bindus are the pure form kayas.

　　The unpurified are the impure form kayas.

　　For example, the qualities of an encrusted

　　Beryl are not evident.

　　When it is cleaned with yak-hair cloth and salty-water,

　　And cleaned with vinegar and woollen cloth,

　　Purified, it becomes the jewel that fulfils all needs and desires.

　　In the same way, for the purpose of clearing away

　　The three encrustations of the kleshas, knowledge, and meditation

　　From the aquamarine of the mind,

　　There is their total cessation through the paths of accumulation and juncture,

　　The seven impure bhumis and their pure bhumis.

　　When incorrect conceptualisation

　　Encounters correct conceptualisation,

　　 Just as both (kindling-) sticks are burned by the fire, there is freedom from (both) conceptualisations.

　　There is freedom from the concepts of elimination,

　　Remedies, suchness, and the idea of a result.

　　At that time, the flowers of the physical signs blossom

　　In the one who has the body of space.

　　The three phases of impurity, both purity and impurity,

　　And of complete purity are respectively:

　　(The phases) of beings, Bodhisattvas, and the Tathagatas.

　　Though this is what is said, Buddhahood is not newly created.

　　As it was before, it is the same after.

　　It is the changeless Buddha nature.

　　The “change” is becoming free of the stains.

　　If someone has the negative view

　　That the Buddha qualities have no cause,

　　Or conceive them not to be within oneself,

　　But created by external causes and conditions,

　　What difference is there between that and the eternalist and nihilist views of non-Buddhists

　　The apparent momentary birth and cessation of the “mental events” (of Buddhas)

　　Correspond to the impure mental events (of beings).

　　If (the mental events of the Buddhas) were not like that,

　　The activity of the form kayas would cease.

　　However, they are not given the name “mental events,”

　　But (the name) “discriminating wisdom.”

　　The nature of material elements

　　Is (either) accompanied by clinging (or) their powerful essence is manifested.

　　There is no difference whatsoever in appearances

　　To the deluded and the undeluded.

　　The (only) difference is the presence or absence of clinging to dualism.

　　If that was not so,

　　How could the Buddhas apply their activity

　　The examples of the wish-fulfilling jewel and so on

　　Are explained to represent the manifestation of non-conceptual power.

　　However, this does not exist solely within the beings of others.

　　If that were so, it would be the wisdom of other beings.

　　And if that were so, then wisdom would be delusion.

　　If one states that (wisdom) has attachment for its own appearances,

　　Then a mirror that has appearances within it

　　Would (also) have thoughts of attachment.

　　All the delusions that beings have

　　Appear to (a Buddha”s) wisdom.

　　The wisdom is however unstained by the delusions.

　　For example, though the material elements

　　Appear to originate and cease within space,

　　Space is unstained, is without any origin or cessation.

　　In that same way, though the wisdom of the Buddhas

　　Enters beings, it is not stained.

　　It is not given the name “delusion.”

　　It is called “(the wisdom of) accomplishment of action.”

　　The mind that has the absence of the three obscurations

　　Is “(the wisdom of) equality” and it is “peace.”

　　Due to having love and …

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