景德傳燈錄 29.129

29.129

Briefly clarifying the identical and differing names of the ground of awakening: / Arising and returning, beginning and end, mutually generate each other. / First established in the ocean of nature, appellations are augmented; / Wondrous awakening relies in turn on natural awakening's brightness. / Substance-awakening fully encompasses both the bright and the wondrous; / Bright awakening and wondrous awakening advance side by side. / Wondrous awakening awakens to the wondrous, the original bright substance, / Entirely becoming the single true essence free of outflows. / Bright awakening awakens to brightness, that which is discerned by brightness; / Or perhaps due to discerned marks one loses the original brightness. / Bright and wondrous, the two awakenings, take substance-awakening as their source; / Substance-awakening and nature-awakening are both equally bright. / Serene awakening is perfectly round, without increase or decrease; / Herein there is neither Buddha nor sentient being. / Without awakening, beginning and end are not distinct; / Without hearing, how could delusion and awakening be alert? / This is called the mind-ground, the tathāgatagarbha; / There is also no awakening illumination, nor non-arising. / The ocean of true suchness neither arises nor ceases; / Calmly and permanently abiding, named the nameless. / Before the great void awakens, spots of haze arise; / How could one hear the sound of defilement in subtle dust? / The bubble in the void is not separate from the ocean of awakening; / Movement and stillness are originally the single true brightness. / The substance of bright awakening naturally contains the spiritual flame; / Bright awakening pursues the flame, causing waxing and waning. / Erring from it without returning is called non-awakening; / Realizing it and returning to the source, initial awakening arises. / Fundamental awakening arises on account of initial awakening; / Correct awakening relies in turn on united awakening's brightness. / Because these two kinds produce disparity, / It leads to the collective designation of the ālaya. / Fully containing the twin branching roads of defilement and purity, / Where bright awakening is contained, divergent paths sprout. / Nature-arising is non-arising, unshakeable wisdom; / Not separate from the awakening substance, it is originally accomplished. / Nature-arising turns awakening back into an object, / Thus causing the contaminated to fall into delusion and blindness. / Ignorance, nourished by craving, / Progressively engenders the root of name-and-form. / Where the seventh consciousness turns, the round mirror is veiled; / When the fifth and sixth arise, bright awakening is obscured. / Contact, feeling, and grasping arise in mutual dependence; / Birth, old age, sickness, and death proceed in succession. / The karmic consciousness is vast and boundless, submerged in the sea of suffering; / Following the torrential stream, it drifts and scatters. / The Great Sage in compassion gives rise to deliverance: / Where a single sound functions, three sounds emerge. / The wisdom body arises from the Dharma body; / The practice body is generated in relation to the wisdom body. / The wisdom and practice bodies merge without duality, / Returning to the single substance, fundamentally equal. / The ten thousand existences together contain the true ocean seal; / The one mind universally manifests, entirely round and bright. / The serene light blazes—upon what does it rely? / The nature of emptiness is vast and boundless, halting nowhere. / Everywhere it displays birth, yet without marks of birth; / Everywhere it displays cessation, yet without forms of cessation. / The jewel mirror instantly imprints, without coming or going; / Drifting clouds gather and disperse, having no fixed routine. / Appearing and disappearing, letting truth be like the water-moon; / Responding to conditions like an echo, it transforms the multitude of beings. / Sentient beings' nature-ground is originally without defilement; / It is only because floating delusions obscure the true essence. / Not understanding the five aggregates to be like an empty village, / How could they know the four elements are like a gandharva city? / The mountain of conceit and folly stands towering and high; / The ocean of ignorance and desire is dark and fathomless. / Always pursuing canḍālas, proud and deceitful companions, / Constantly following wild beasts, uttering mournful cries. / The self-nature transforms consciousness, turning into illusion; / The illusory realm of one's own mind alarms one's own mind. / Understand that this illusory nature is like a mirage: / The consciousness-waves of space-flowers return to perfect accomplishment. / In the great void, when one suddenly perceives floating clouds disperse, / One only then awakens to the void being originally pure of itself. / Past and present serenely and constantly brilliant, / It attains no names of past or present, ordinary or sage.