讚法界頌

I take refuge in the Buddhas of the ten directions,

In the Dharmakaya and the Sambhogakaya.

I vow that, together with all sentient beings,

We may swiftly accomplish the nature of the Dharmadhatu.

Within the three evil paths of samsara,

The principle of the Dharmadhatu congeals and halts.

Originally and ever pure,

The marks cannot be parted from it.

Tranquil and still, like empty space,

It pervades everywhere, throughout all places.

Its essence is parted from both "that" and "this,"

Neither deep nor shallow.

While it has not yet become milk,

The ghee cannot be seen.

While the afflictions are not yet wholly ended,

The Dharmadhatu is not made manifest by the ocean.

Like the sour element within the milk,

The sour source becomes excellent and fine.

The Dharmadhatu, covered by afflictions,

Yet fully possesses the pure essence.

Like a lamp that is obstructed,

It cannot shine upon outer things.

Ignorance ever covers the mind,

And the Dharmadhatu is not clearly known.

Like a lamp parted from obstruction,

Everywhere things are made bright.

When the afflictions are destroyed,

True Suchness ever appears manifest.

At the beginning, the middle, and the end,

The two obstructions cannot trouble it.

Pure like a lapis lazuli pearl,

It ever shines beautifully bright.

The light upon a thing that is covered

Is darkened, and the brightness cannot be seen.

The Dharmadhatu, covered by afflictions,

The principle of True Suchness can scarcely appear.

Perfectly still, its essence bright and clear,

Samsara cannot defile it.

Diligently seek it within the Dharmadhatu;

Samsara cannot cover it over.

Like rice that the husk conceals,

The essence of that rice is not absent.

Afflictions cover True Suchness;

True Suchness holds the afflictions.

Like rice already cleansed of husk,

The essence of the rice is naturally seen.

If one is parted from the shell of afflictions,

The principle of the Dharmadhatu at once appears.

The deluded grasping of the worldly

Is, in the end, unreal as a banana tree.

The Dharmadhatu is not of the worldly,

And again sees nothing false or vain.

Like a person who drinks sweet water,

The feverish torment is wholly dissolved away.

If one realizes the nature of the Dharmadhatu,

The fever of the afflictions is all cast off.

Extinguishing and removing the afflictions,

The sweet dew of the Dharmadhatu appears.

Among all that are sentient,

High and low are all equal.

In the true essence, no fruit is born;

Where there is grasping at planting, no fruit exists.

When wisdom arises,

The conditioned is not the Dharmadhatu.

The Dharmadhatu has fundamentally no place,

Yet ultimately it can be realized.

Pure, ever bright and clean,

The sun and moon are all made clear.

The Dharmadhatu is neither defiled nor pure,

Like a dragon raining dust in the night.

How much more the face of Rahu—

Bright and clear, ever shining forth.

Like fire that soaks a sack,

The fire can be parted from defilement.

The filth is gone, yet the cloth still remains;

The radiance turns into brightness.

Craving and attachment make the mind defiled;

Through the false and vain comes samsara.

Again, like fire that soaks a sack,

In the true emptiness, the false does not exist.

The three poisons are the root of birth and death;

The fire of wisdom can burn them away.

The essence of the Dharmadhatu is ever constant;

Naturally it ever shines marvelously.

The taint of afflictions is called filth;

The World-Honored One ever taught and instructed thus.

Through defilement and stain, True Suchness appears,

Like a spring within the earth.

The essence of the Dharmadhatu is not defiled;

The root, accordingly, gathers and collects.

If one extinguishes and removes the afflictions,

Its purity and beauty are hard to conceive or measure.

The Dharmadhatu is fundamentally without self;

The two forms, and male and female—

Their essence is empty, falsely grasped.

Wherever it may be, one straightway contemplates.

The Dharmadhatu is parted from anger and love;

The roots, the dusts, the realms are fundamentally empty.

False grasping is made the cause,

And distinctions are born from this.

In true emptiness, there is no suffering or torment;

Craving and attachment are the cause of suffering's torment.

Defiled attachment comes from deluded thought;

The three realms and samsara.

Conceived within the womb,

The child has not yet been seen or spoken of.

The two obstructions cover True Suchness;

The Dharmadhatu cannot be realized.

All manner of doubts are born—

Views, lifespan, and hatred and wrath.

The deluded nature returns toward the truly real;

Yet the truly real, in truth, does not exist.

The hare's horn is fundamentally unreal;

Deluded grasping takes it for the truly real.

The Dharmadhatu is parted from deluded grasping;

Deluded grasping, in truth, does not exist.

As when a color is at once destroyed,

The fine dust can yet be made clear.

The Dharmadhatu cannot be destroyed;

In the three times it cannot be grasped.

What has birth has again destruction;

Glory and disgrace likewise follow along.

The Dharmadhatu is neither born nor destroyed;

How then to speak of where it is clearly known?

The hare's horn fundamentally does not exist;

In the three ages it can be made clear.

True emptiness is not a hare's horn;

By pondering, it cannot be known.

True emptiness is named the Well-Gone One;

Forms and marks all wholly vanish.

Responding and transforming according to conditions,

Cultivating the cause, parted from grasping at emptiness.

Perfectly penetrating like the sun and moon,

The water reveals their reflections, all alike.

Form and sound, the two of them, vanish;

What distinction could there be?

In the three ages there is pondering and thought;

The conditions of birth are then determined.

If one understands this Dharma-body,

How then could this body exist?

Like water in a place of heat,

That heat—clearly it is empty.

In winter it is likewise so;

Perfect penetration is all like this.

The mind is ever covered by afflictions;

In delusion and confusion, it cannot be made clear.

If one is parted from the bonds of afflictions,

Even enlightenment likewise does not exist.

Like the eye that sees colors,

Parted from obstruction, it can shine bright.

The principle of true emptiness is likewise so—

Shining bright, parted from birth and death.

The ear-consciousness hears within sound;

Parted from the false and from discrimination.

The nature of the Dharmadhatu is likewise so—

Discrimination is false, it does not exist.

The nose can smell the various scents;

In deluded grasping the nature does not exist.

Form and mark, the two of them, are empty;

True emptiness too is likewise so.

The tongue-faculty's own nature is empty;

That scent is ever far parted.

Consciousness empty, its essence is likewise;

The principle of the Dharmadhatu is thus.

The body-faculty's own nature is pure;

Cold and heat and touch do not exist.

The principle of the Dharmadhatu is likewise;

From touch it is ever far parted.

The mind takes dharmas as condition and is called existent;

Its own nature is ever far parted.

The nature of all dharmas is fundamentally empty;

Perfect penetration—the principle is thus.

Seeing, hearing, and clear knowing,

And the dharmas that correspond, likewise do not exist.

Clearly knowing all the deluded thoughts,

Seeing and hearing—the principle again is empty.

The roots and dusts give rise to deluded grasping;

The pure essence is originally empty.

In delusion one grasps that there are roots and dusts;

Roots and dusts, in principle, do not exist.

The worldly together with the world-transcending—

Their empty nature is fundamentally without error.

Self and dharmas arise through delusion;

In universal reckoning, one revolves in samsara.

The principle of the Dharmadhatu is pure;

Greed, hatred, and folly are fundamentally empty.

Delusion and awakening arise from the mind;

The dharma of the three poisons is unreal.

Deluded grasping binds itself;

Clearly known, it is but a false name.

Bodhi is neither near nor far;

In the three ages, in principle, it does not exist.

The afflictions are mistaken, deluded grasping;

The World-Honored One has taught thus.

When wisdom is born, the taint of defilement vanishes;

Let deluded grasping not bind and fetter.

Coming and going, it surpasses and pervades all;

Its essence is empty, yet it can be pondered.

Bodhi is not deluded grasping;

Realization and awakening too are clearly empty.

Water and milk in a single place—

Drinking at once, the milk is unmixed.

Birth empty, the afflictions are parted;

The two obstructions again are unmixed.

In deluded grasping, the self is not nonexistent;

When understood, fundamentally it does not exist.

Nirvana—the principle is pure;

The two extremes are neither of them established.

The three vegetarian offerings, given and distributed;

The precepts of discipline are parted from victory and defeat.

Patience, whose cause is the fruit of uprightness and rightness;

Vigor, strong, leaned upon and relied on.

Meditative concentration makes the mind at peace;

Prajna clearly known, without doubt.

Vows together with the power of skillful means

Abide and dwell within the place of Bodhi.

Bodhi is hard to falsely repay;

In true emptiness, birth and death are not.

When one understands the original nature is empty,

A single mark again does not exist.

Milk and sugar parted from sweet honey—

Parted from sweetness, the sugar does not exist.

The Three Vehicles within the place of Bodhi—

Parted from their root, their essence does not exist.

Guard and protect the seed of the rice grain;

The sprout and germ will surely be born through conditions.

Guard and protect the seed of Bodhi;

Bodhi arises from this.

Like a month without a moon,

Whose light has not yet been seen,

Sentient beings, bound by afflictions—

True Suchness has not yet been made clear and manifest.

The light of the moon at its beginning

Gradually grows wholly bright;

At the first ground, one realizes Bodhi,

Yet Bodhi is not yet fully perfected.

On the fifteenth day, the moon is full;

Everywhere its light shines forth.

Liberation reveals the Dharmakaya;

In principle, the Dharmakaya lacks nothing.

Defiled and stained, the mind corresponds;

Bound fast, all are born and vanish.

Liberated from every obstruction,

In the three times, awakening to existence and nonexistence.

At the first, the great totality is complete;

The three offerings, everywhere cultivated.

Severing and removing the obstruction of discrimination,

Joyful wisdom, hard to attain.

The three karmas, transgressed both wrongly and together;

Guarding against the grave and the slight.

Shila, complete in precepts,

Parted from filth, is called the Independent.

The two obstructions ever defile;

Both being empty, the blade of wisdom removes them.

Sending forth brightness, it can shine marvelously,

Shattering and destroying them utterly without remainder.

Far parted from the roots of defilement,

Gradually increasing, the fire of wisdom grows strong.

Bodhi is praised as the most supreme;

Burning bright, it turns ever finer.

The real and the conventional are called the two wisdoms;

Corresponding, they arise together.

United, there is no place of obstruction—

Harder than what is commonly found.

The wisdom of the twelve conditions of arising

Circulates in accord with that principle.

Deep and far, it is called the most supreme;

Prajna appears before one, made manifest.

The conventional practice of the two vehicles—

Refined cultivation of the path will grow bright.

The marks, effortless, with use complete;

The last is called Far-Going.

The wisdom of the realm without discrimination

Ever and at all times functions and carries on.

The host of maras come and go, contriving;

Unmoving, it alone is called free of obstruction.

Good wisdom, truly without obstruction,

Speaks the rare Dharma in the ten directions.

The body rains down the water of sweet dew,

The thing on which all beings rely.

The host of virtues is like water;

Empty space is like the body.

Heavy and light, each has its way;

The wisdom of the great Dharma is called the cloud.

It clearly proclaims the place of samsara;

When purified, one is spared the hell-wardens.

True wisdom is without suffering or torment;

In the Pure Land, let there be no binding fetter.

I take refuge in the true child of the Buddha;

In the lamp and cloud of wisdom,

The subtle and fine are all wholly severed.

Passing beyond suffering, parted from the dusts,

The light of consecration shines forth.

The roots and dusts pervade the whole body;

In the Vajra, still in great concentration,

Let the sufferings not draw near.

Upon the great jeweled flower the king sits;

The kotis are all accomplished and made fine.

The adornments are all made universal;

The merit and virtue are truly hard to measure.

In the ten directions, without fear or dread,

The three bodies and four wisdoms are complete.

The six penetrations are ever self-mastered;

All things transform according to the occasion's conditions.

Shining marvelously like the full moon,

At every moment it shines bright;

In the ten directions, pervading all,

Blazing bright, it turns ever brighter.

Severing utterly the conditions of defiled arising,

It ever abides in Nirvana.

Bodhi is called the most supreme;

It transforms things into the pure and joyful.

The function of wisdom is deep as the ocean;

According to the occasion, it manifests a responding body.

In clear water, the moon's image appears;

In place after place, one passes beyond delusion.

How much more, like a precious jewel,

Manifesting reflected images according to conditions.

In the clear thing, the root fish are moved;

Its pervasion is truly without end.

The hungry ghosts are ever starving and thirsting;

They cannot see the spring of water.

Sentient beings of little faith,

By prior karma, bind themselves fast.

Transforming and manifesting bodies of various marks,

The radiance all shines bright.

Though the Buddha dwells within the world,

He is not seen before, where there is no affinity.

Bright and clear throughout the dust-grain realms,

The faculties, following defilement, last not long.

The two emptinesses, the pearl, the supreme wisdom—

Its marvelous function transforms the foolish child.

Pure, utterly without filth,

For self and other, the body of enjoyment.

Ever dwelling in the ultimate of form,

It benefits the people of the Five Vehicles.

Rescuing and aiding suffering sentient beings,

The kotis, with lifespan long;

The two adornments, without end;

The merit and virtue are truly hard to measure.

The Buddha expounds the One-Vehicle Dharma;

According to the occasion, beings awaken shallow or deep.

The lotus flower is undefiled by filth;

The root jewel is truly exquisite.

To praise but a small portion,

I speak broadly of the marvelous principle.

I vow that, together with all this merit and virtue,

It may universally benefit even gods and humans.

Verses in Praise of the Dharmadhatu

The End