de nas tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la: legs so zhes gsol nas, bcom ldan ’das kyi ltar nyan pa dang, bcom ldan ’das kyis ’di skad ces bka’ stsal to: - sha ra dva ti’i bu, sangs (S11a) rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa na, ’jig rten gyi khams mi ’dzums pa zhes bya ba yod de. de na de bzhin gshegs pa, dgra bcom pa, yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston te. byang chub sems dpa’ blo gros mi zad pa de nas ’ongs so. sha ra dva ti’i bu, ’jig rten gyi khams mi ’dzums pa de na nyan thos dang rang sangs rgyas rnams kyi ming yang med de, de bzhin gshegs pa de’i dge ’dun yang byang chub sems dpa’ ’ba’ zhig ste:;
sngon yongs su sbyang ba byas pa;
sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims dang, thos pa dang, bag yod pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa la rab tu gnas pa;;
bzod pa’i stobs kyis khong khro ba med cing;
byang chub tu brtson ’grus brtan pas dge ba’i tshogs bsags pa;
bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa dang, mngon par shes pas rnam par rol pa;
shes rab kyi ’od dang snang ba chen pos sangs rgyas kyi chos thams cad kyi tshig rab tu dbye ba bstan pa’i ye shes la mkhas pa;
byams pa’i sems nam mkha’i dkyil dang mtshungs pa;
snying rje’i bsam pa brtan pas sems can thams cad yongs su smin par bya ba’i cho ga shes pa;
dga’ bas chos la yang dag par dga’ bar byed pa;
nyes pa dang, rjes su chags pa dang, khong khro ba dang, nga rgyal shin tu spangs pa, btang snyoms kyis gnyis dang bral ba;
stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la rab tu gnas pa;
bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel bar byed pa;
sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa;
so so ci rigs par chos dang, nor dang shes pa rab tu sbyin pa;
sems sa dang, chu dang, me dang, rlung dang mtshungs pa;
pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa;
g.yul las rnam par rgyal te, rgyal mtshan dang ba dan sgreng zhing mi zlogs par dpa’ ba;
sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa;
rten cing ’brel bar ’byung ba la ’jug pa, yod pa dang med pa dang gnyi ga’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa;
bdag dang, bdag gi dang, sems can dang, srog dang, skye ba po dang, gso ba dang, skyes bu dang, gang zag dang, shed bu dang, shed las skyes dang, byed pa po dang, tshor ba po dang, rtag pa dang, chad pa dang, ’byung ba dang, ’jig pa dang lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba;;
gzungs dang, mdo sde’i rgyal po dang, de bzhin gshegs pa’i phyag rgyas btab pa;
chags pa med pa’i ye shes kyi byin gyi rlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa;
sangs rgyas kyi rdzu ’phrul dang, rnam par ’phrul pa dang, cho ’phrul ston pas sangs rgyas kyi zhing mtha’ yas pa gnon pa dang, rnam par gnon pa dang, ’gro ba dang ’ong ba la mkhas pa;
’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa;
seng ge’i sgra mngon par bsgrags pa;
sems can rab ’bring, tha ma thams cad kyi mdza’ bshes brtan pa, mya ngan las ’das pa la ’god pa;
chos kyi sprin las ’brug gi sgra ’byung zhing rigs pa dang rnam par grol ba’i glog dang bdud rtsi’i char rab tu ’bebs pa;
chos rin po che rab tu gtor bas, dkon mchog gsum gyi rigs mi ’chad par byed pa;
nor bu rin po che lta bur bsam pa dag cing phyi nang du blo rab tu sbyangs pa;
mtshan dang dpe byad bzang po’i mchog dang rang gi gzi brjid kyi rgyan dang dge ba’i rtsa ba brgya stong gis shin tu brgyan pa;
sangs rgyas kyi chos thams cad la dbang bskur ba, skye ba gcig gis thogs pas rgyal tshab tu gyur pa;
sems can thams cad kyi mos pa dang, rnam par grol ba dang, gdul bya ’dul ba’i cho ga shes pa;
byang chub kyi sa’i snying po’i gdan gnon pa dang, rnam par gnon pa la mi ’jigs pa’i tshul shes pa;
sangs rgyas thams cad kyi bya ba dang sangs rgyas kyi sku rab tu ston cing rab tu bzung ba dang tshar gcod pas sems la dpa’ zhing dbang byed pa dang bla na med pa’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ste;
sha ra dva ti’i bu, bcom ldan ’das de’i dge ’dun ni byang chub sems dpa’ de lta bu sha stag go;
Then the venerable Śāradvatīputra applauded the Lord, gave his ear to the Lord, and the Lord spoke: There is, Śāradvatīputra, a world-sphere called Unblinking, which lies east of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Samantabhadra by name stays [in accordance with the four ways of behaviour], remains [in the world, not entering extinction], and lives on [doing the good of living beings], teaching religion. Thence the bodhisattva Akshayamati comes. There, Śāradvatīputra, in the Buddha-field Unblinking, there is not even the concept of disciples and isolated buddhas, and so the congregation of that Tathāgata consists of bodhisattvas only.
who have prepared themselves in the past;
are firmly rooted in self-control, discipline, self-mastery, gentleness, morality, learning, care, and the qualities of purity and restriction;
are without aversion by their power of tolerance;
have piled up masses of good with firm vigour for the sake of awakening;
play with the [four] meditations, [eight] liberations, concentrations, attainments of meditation and supernormal knowledge;
are proficient in understanding the words of all the teachings of the Buddha and the knowledge of teaching them by the great shining light of insight;
have friendly thoughts like the expanse of heaven;
know the way to bring all living beings to maturity through their firm intention of compassion;
have a joyful relation to religion through joy;
are beyond conflicts through equanimity having completely done away with aversion and conceit connected with anger and affection;
are firmly rooted in the way of [that is, the concentration on] moments of existence as empty, beyond distinguishing marks and wishes;
rid themselves of the hook of the Evil One, and of the impurities of vices and quarrelsomeness;
know the ways of intentions and abilities in all living beings, if they are good or feeble;
give them religion, goods or knowledge accordingly;
whose thoughts are similar to earth, water, fire or wind [in the same way as the elements nourish all living beings equally, the thoughts of the bodhisattvas nourish living beings equally in producing roots for the good in them];
destroy the assemblies of quarreling opponents with their false entourage;
are heroes never turning back, with raised banners and flags in the victory of the battle;
are free from any fear or anxiety in any assembly through the profound qualities of a buddha, the ten powers and intrepidities;
have entered upon the middle way, having given up the two extreme views of being and non-being in understanding dependent origination;
are freed from all appearances of views [of grasping for] a self, [something] self-related, an animated being [that is a self in the thoughts, in the unbroken continuity of thoughts (cittasaṃtāna) ], a life-principle [dependent on the body], a [transmigrant] soul, a life-sustaining principle, a spirit, a personality [grasping again and again for existence], a man or human [as created by prajāpati], a creator [a permanent self by whom all, good and bad and so on, is made], a self experiencing [fruits of past deeds (kṛtakarmaphala) ], permanence [of the self], disappearance [of the self], existence and non-existence;
are sealed with the seal of the Tathāgata, the formula for retaining in memory, the king of sacred texts;
whose eloquence is unbroken because of unattached wisdom’s power, even when speaking for a hundred thousand times ten million times a hundred billion world-ages;
are proficient in approaching and departing from Buddha-fields endless in number, in coming and going, because of a buddha’s demonstration of magic, wonders and supernormal powers;
have cut off fear, anger, conceit, infatuation and haughtiness;
utter a lion’s roar;
are reliable friends of all beings, superior, average or inferior, establishing them in extinction;
send down the thunder from the cloud of religion [teaching the perfections, giving and so on], the lightning of [the three kinds of] reasoning and liberation [from vices (kleśa) ], pouring down the rain of ambrosia [the thirty seven moments of existence being wings of awakening (bodhipakṣikadharma) ];
do not break the continuity of the three jewels, sprinkling the jewels of religion [like the moments of existence being wings of awakening (bodhipakṣikadharma) and so on];
whose intentions are pure like gems and whose reason is purified as to both inner and outer things;
are adorned with ornaments shining with their own brilliance, to wit, the excellent characteristics of a great being and the marks of beauty, [caused by] a hundred thousand potentialities for the good;
are consecrated with all the qualities of a Buddha and are crown-princes bound to incarnate only once more;
discern the confidence and the kind of liberation of each living being, and the way to train those to be trained;
know the way not to have fear but to be courageous in approaching the stage which consists in staying in the place which is the seat of awakening;
display all the acts as well as the body of a Buddha being heroes of thought having the power to attract and control, and turn the jewel of the wheel of incomparable religion.
The whole congregation of that Tathāgata, Śāradvatīputra, consists of bodhisattvas of that kind.
sha ra dva ti’i bu, sangs rgyas kyi zhing ’di nas zhes bya ba ni gong du shā ri’i bus ’jig rten gyi khams ’di nas ji srid cig na mchis zhus pa’i lan du bshad pa ste, mi mjed kyis sangs rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing ganggā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa de dag gi pha rol na sangs rgyas kyi zhing de gnas so zhes bya ba’i don to. ’jig rten gyi khams de’i ming ci zhes zhus pa’i lan du ’jig rten gyi khams mi ’dzums pa zhes gsungs so. de bzhin gshegs pa’i mtshan ci zhes zhus pa’i lan du kun tu bzang po zhes bya ba gsungs so. da ltar bzhugs te zhes bya ba ni spyod lam bzhis bzhugs so, ’tsho ba ni ’tsho ba’i dbang po ma btang ste mya ngan las ma ’das zhes bya ba’i don to, gzhes pa ni sems can rnams kyi don mdzad pa’o. byang chub sems dpa’ blo gros mi zad pa gang nas mchis zhes zhus pa’i lan du de nas ’ongs so zhes gsungs so. nyan thos dang rang sangs rgyas kyi ming yang med ces bya ba ni nyan thos zhes bya ba’i sgra dang rang sangs rgyas zhes bya ba’i sgra yang mi grag ces bya ba’i don to. ’o na de bzhin gshegs pa’i ’khor du su dag gnas snyam pa la byang chub sems dpa’ ’ba’ zhig ces bya ba smos te, de bzhin gshegs pa de’i ’khor yang byang chub sems dpa’ ’ba’ zhig tu zad de, gzhan med do zhes bya bar ’dod do. byang chub sems dpa’ de yang ji lta bu zhe na? sngon yongs su sbyang ba byas pa zhes bya ba la sogs pas gnas pa rnam par dag pa la rnam pa lngar phye nas bstan pa’i rgyu rnam par dag pa las brtsams nas ston to.
sngon yongs su sbyang ba byas pa ni de bzhin gshegs pa rnams la yang dge ba’i rtsa ba bskrun te, lus dang sems las su rung bar bya ba’i don to.
gnas pa rnam par dag pa’i rgyu yang pha rol tu phyin pa drug ste, sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims zhes bya ba’i tshig lngas sbyin pa dang tshul khrims dang bzod pa’i pha rol tu phyin pa gsum bstan pa yin te, phyi nang gi dngos po yongs su gtong ba dang, de bzhin gshegs pa rnams la mchod pa dang, bsnyan bkur byas pas sbyin pa’i pha rol tu phyin pa dang ldan pa yin no; mig la sogs pa dbang po yul la mi ’jug pas na dul ba dang sbyangs pa’i yon tan dang ldan pas legs par sdom pa ste, de bas na tshul khrims la gnas pa yin no; gzhan gyis gnod pa byas kyang slar gnod pa mi byed pa’i phyir nges pa ste, de bas na bzod pa’i pha rol tu phyin pa dang ldan pa yin no. thos pa dang zhes bya ba ni brtson ’grus kyi pha rol tu phyin pa dang ldan pa yin te, de bzhin gshegs pa rnams la chos nyan pa’i phyir rtag tu ’bad pa dang ldan pas so. ji ltar na tshul khrims dang ldan pa yin zhe na? de’i phyir bag yod pa la sogs pa smos te, grong na mi gnas kyi dgon pa na gnas pas bag yod pa zhes bya ba, sbyangs pa’i yon tan bcu gnyis dang ldan pa dang; chos gos dang bsod snyoms la sogs pa lhag par mi tshol bas na yo byad bsnyungs pa la gnas pa yin te, de’i phyir tshul khrims dang ldan pa’o.
bzod pa’i stobs kyis khong khro ba med ces bya ba la gzhan gyis gnod par byas kyang slar gnod par mi byed pas bzod pa’i stobs zhes bya ste, bzod pa’i stobs dang ldan pas na sems can gang la yang zhe sdang med pa’i phyir bzod pa dang ldan pa’o.
byang chub tu brtson ’grus brtan pas zhes bya ba la byang chub ni zad pa dang mi skye ba’i ye shes so; de thob par bya ba’i phyir brtson ’grus mi ’gyur ba ni brtson ’grus brtan pa ste, brtson ’grus brtan pa des bsod nams dang ye shes kyi tshogs dpag tu med pa la sogs pa byed pas na brtson ’grus dang ldan pa yin no.
The eight liberationes are explained in Mvy 1510-18.
bsam gtan ni dang po dang gnyis pa dang gsum pa dang bzhi pa’o; rnam par thar pa ni brgyad do; ting nge ’dzin ni dpa’ bar ’gro ba’i ting nge ’dzin dang nam mkha’ mdzod kyi ting nge ’dzin la sogs pa’o. snyoms par ’jug pa ni gzugs med pa’i snyoms par ’jug pa bzhi’am, mthar gyis gnas pa’i snyoms par ’jug pa dgu la bya’o; mngon par shes pa ni lnga la bya ste, tshig de rnams kyis bsam gtan gyi pha rol tu phyin pa bstan to.
shes rab kyi mthus chos thams cad phyin ci ma log par shes pa ni shes rab kyi ’od dang snang ba zhes bya ste, shes rab kyi ’od dang snang ba des de bzhin gshegs pas bshad pa’i chos thams cad kyi tshig rab tu dbye zhing bstan pa la mkhas pa’i ye shes dang ldan pas na shes rab kyi pha rol tu phyin pa dang ldan pa yin no.
rang bzhin rnam par dag pa las brtsams nas byams pa’i sems nam mkha’i dkyil dang mtshungs zhes bya ba la sogs pa ste, sems can rnams kyi sdug bsngal med par gyur cig ces sems pa ni byams pa’i sems zhes bya’o. byang chub sems dpa’ ni sdug bsngal med par gyur ces, sems pa tsam du ma zad kyi, sems can rnams kyi sdug bsngal med par bya ba’i phyir sgrub par yang mdzad do. byams pa’i sems de yang ji ltar nyan thos kyi byams pa ’dod pa’i khams tsam la dmigs pa ni ma yin gyi, dper na nam mkha’ ’dis thams cad la khyab pa de bzhin du byang chub sems dpa’i byams pa des kyang sems can thams cad la khyab pas na, nam mkha’i dkyil dang mtshungs zhes bya ba’o.
snying rje’i bsam pa brtan pa zhes bya ba ni sems can rnams bde bar gyur cig ces bya ba ni snying rje ste, de’i bsam pa brtan pa ni bsam pa ’gyur ba med ces bya ba’i don to. byang chub sems dpa’ ni sems can rnams bde bar gyur cig ces sems par ma zad kyi, bde ba la ’god par yang mdzad do. de ji lta zhe na? de’i phyir: sems can thams cad yongs su smin par bya ba’i cho ga shes pa zhes smos te, sems can bstan pa la ma zhugs pa rnams gzhug pa dang, bstan pa la zhugs pa rnams dge ba’i rtsa ba ’phel bar byed pa’i thabs la mkhas pa zhes bya ba’i tha tshig go.
dga’ bas chos la yang dag par dga’ bar byed pa zhes bya ba la chos ni dge ba bcu dang pha rol tu phyin pa drug la sogs pa ste, dga’ ba tshad med pas de rnams la dga’ bar byed ces bya ba’i don to.
btang snyoms kyis gnyis dang bral zhes bya ba ni nyes pa dang rjes su chags pa dang khong khro ba dang nga rgyal shin tu spangs pa zhes bya bas bshad de, sems can nyes pa byed pa rnams la khong khro ba’i skyon dang, sems can rjes su chags pa rnams la ’di ni nga la byams so zhes nga rgyal gyi skyon gnyis dang bral bas btang snyoms zhes bya’o. The ten first items refer to the six pāramitās and the four brahmavihāras.
The triṇi vimokṣamukhāni are explained: stong pa nyid dang mtshan ma med pa dang smon pa med pa’i chos kyi tshul la gnas pa zhes bya la, tshul ni ting nge ’dzin la bya ste, stong pa nyid dang mtshan ma med pa dang smon pa med pa’i ting nge ’dzin la rab tu gnas zhes bya ba’i don to.
de la byang chub sems dpa’ sa dang po dang gnyis pa la sogs pa la ’phags pa’i bden pa rnams dang rten cing ’brel bar ’byung ba rnams legs par bsgoms pa’i rgyus gang zag stong pa nyid dang chos stong pa nyid la yang dag par gnas par ’gyur te, ’di ltar stong pa nyid de yang kun tu ’gro ba la sogs pa’i mtshan nyid du bzung nas bsgoms na stong pa nyid kyi rnam par thar pa’i sgo skye bar ’gyur ro.
stong pa nyid de yongs su dris na sa dang, chu dang, me dang, rlung dang, zla ba dang, nyi ma dang, ri dang, rgya mtsho dang, mtshe’u dang, dgon pa dang, phyogs dang, yul la sogs pa’i dngos po sngon chos kyi mtshan mar so sor snang bar gyur pa gang dag yin pa de dag thams cad so sor snang bar mi ’gyur gyi mtshan ma med pa’i rnam par snang ste, de’i tshe na mtshan ma med pa’i rnam par thar pa’i sgo skye bar ’gyur ro.
de ltar mtshan ma thams cad dang bral nas mtshan ma med pa’i sgor gnas pa de la khams gsum thams cad khams gsum gyi rnam par mi snang ste, de ni de la ’dod pa ci yang mi skye’o, ’dod pa med pa’i phyir de ni de la yid kyi gang du yang smon pa med de, de’i tshe de la smon pa med pa zhes bya ba’i rnam par thar pa’i sgo skye bar ’gyur te.
des de ltar stong pa nyid la sogs pa’i rnam par thar pa’i sgo bzung ste bsgoms pas stong pa nyid la sogs pa’i ting nge ’dzin la sogs pa la gnas pa ni stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la gnas pa zhes bya’o.
’bras bu rnam par dag pa yang rnam pa gsum gyis bstan te, gnod pa spong bar byed pa ni bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel zhes bya bas bstan te, dge ba’i rtsa ba thams cad kyi bar du gcod par byed pa ni bdud ces bya’o; lcags kyu ni bdud de’i dbang du gyur pa ste, don du ni ’dod chags dang, zhe sdang dang, gti mug la sogs pa la spyod na bdud kyi dbang du gyur pa zhes bya’o; ’thab mo ni phan tshun ’khrug pa’o; de nyid sems ma rungs par byed pas na rnyog pa zhes kyang bya ste, de dag thams cad sel zhing spong bar byed ces bya ba’i don to.
sems can gyi bsam pa’i rnam pa la mkhas pa ni sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa zhes bya bas bstan te, sems can gyi bsam pa ni ’dod chags spyod pa dang, zhe sdang spyod pa dang, gti mug spyod pa dang, cha mnyam pa spyod pa’i sems can rnams kyi bsam pa’o. dbang po mchog dang mchog ma yin pa ni nyan thos dang rang sangs rgyas dang theg pa chen po’i rigs can dbang po rno rtul la bya ste, bsam pa dang dbang po de dag gi rim pa ji lta ba bzhin du shes pa’i don to.
phan ’dogs par byed pa ni so so ci rigs par chos dang, don dang shes pa rab tu sbyin pa zhes bya bas bstan te, gang du bstan pa ltar bsam pa dang dbang po mi mthun pa’i gang zag de dag la so so ci rigs par ming dang tshig gis bsdus pa’i chos dang, de dag gi don bdag med pa gnyis la sogs pa dang so so’i shes pa rab tu sbyin pa la bya’o. ṭ. has don instead of mūla nor for artha, and accordingly interprets differently.
las rnam par dag pa ni snyoms par ’gro ba rnams kyi ’tsho bar gyur pas bstan te sems sa dang, chu dang, me dang, rlung dang mtshungs pa zhes smos so. ji ltar byung ba chen po bzhi snyoms par sems can thams cad kyi ’tsho bar gyur pa bzhin byang chub sems dpa’ de dag gi sems kyang snyoms par sems can thams cad kyi dge ba’i rtsa ba skye bar byed pa’i ’tsho bar gyur pa yin zhes bya ba’i tha tshig go.
sbyor ba rnam par dag pa la yang rnam pa gnyis te, pha rol tshar gcod pa la sbyor ba ni pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa zhes bya bas bstan te, pha rol rgol ba ni bdud dang mu stegs can la sogs pa’o; de dag nyid lam log par zhugs pa’i tshogs dang ldan pas log pa’i tshogs can gyi tshogs te, rab tu ’joms pa de dag tshar gcod pa la bya’o.
mi mthun pa’i phyogs thams cad spong ba la sbyor ba ni g.yul las rnam par rgyal te zhes bya ba la sogs pa bstan te, ’dod chags la sogs pa nyon mongs pa’i g.yul las rnam par rgyal bar gyur la gang gis nyon mongs pa thams cad khams gsum du grags pa nyid rgyal mtshan dang ba dan bsgreng ba yin la spangs zin pa’i nyon mongs pa’i dbang du mi ’gyur bas mi zlogs par dpa’ ba yin no.
bzlas pa gnyis pa’i rgyu rnam par dag pa yang rnam pa gsum gyis bstan te, zab mo rtogs pas ’jigs pa med pa ni sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa zhes bya bas bstan te, ’jigs pa dang bag tsha ba ni ’khor gyi nang du len mi thebs par dogs pa ste, byang chub sems dpa’ de dag sangs rgyas kyi chos zab mo mi skye ba’i chos la bzod pa thob pas chos thams cad skye ba med pa’i rnam par thar pa thams cad du rtogs pa’i phyir dang, stobs bcu dang mi ’jigs pa dang ldan pa’i phyir rgyal rigs dang, bram ze dang, rdze’u rigs dang, dmangs rigs dang, lha dang tshangs pa’i ’khor dang, dge slong dang, dge slong ma dang, mu stegs can dang, bdud kyi ’khor gang dang gang du ’gro ba thams cad du mi shes pa las byung ba’i ’jigs pa med pa’o.
rten cing ’brel bar ’byung ba’i lam dbu ma khong du chud pa ni rten cing ’brel bar ’byung ba la ’jug pa zhes bya ba la sogs pas bstan te, rten cing ’brel bar ’byung bar ’jug ces bya ba ni de’i mtshan nyid khong du chud ces bya ba’i don to. ji ltar khong du chud ce na? yod pa dang med pa dang gnyis ka’i mtha’ lta ba dang bral ba zhes bya ba smos te, chos rnams rgyu dang rkyen las byung zhing rang gis ma skyes te, ngo bo nyid med par rtogs pa’i phyir yod par lta ba dang bral ba yin la, rgyu dang rkyen gyis skyes pa tsam du med pa yang ma yin par rtogs pas med par lta ba dang bral te, gnyis ka’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa zhes bya’o.
The views are explained: nang na byed pa’i skyes bu med cing rtag chad dang bral bas rtogs pa ni bdag dang bdag gi dang zhes bya ba nas lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya ba’i bar gyis bstan te: nga’o snyam du bdag yod par ’dzin pa ni bdag tu lta ba’o, bdag gi yod par ’dzin pa ni bdag gir lta ba’o, sems la bdag yin par ’dzin cing sems kyi rgyud rgyun mi ’chad par ’dzin pa ni sems can du lta ba’o, ji srid du lus ’tsho ba de srid du srog ces bya ba’i bdag de lus la gnas par ’dzin pa ni srog tu lta ba’o, bdag tshe rabs kun tu skye zhing ’byung bar ’dzin pa ni skye ba por lta ba’o, lus dang ’gro ba’i rgyud bdag gis gsos shing bskyed de yod par byas par ’dzin pa ni gso bar lta ba’o, khong nas skyes bu rtsal dang ldan pa zhig yod par ’dzin pa ni skyes bur lta ba’o, yang dang yang du ’gro ba dag tu ’dzin pa ni gang zag tu lta ba’o, skyed dgu’i bdag po shed byed ces bya ba las byung bar ’dzin pa ni shed bu dang shed las skyes su lta ba’o, dge ba dang mi dge ba la sogs pa kun bdag rtag pas byas par ’dzin pa ni byed pa por lta ba’o, las byas pa’i ’bras bu yang bdag des myong bar ’dzin pa ni tshor ba por lta ba’o, bdag de nam yang mi ’jig par ’dzin pa rtag par lta ba’o, lan cig zhig nas phyis mi skye bar ’dzin pa ni chad par lta ba’o, ’du byed rnams las mi rtag par lta ba ni ’byung ba dang ’jig par lta ba’o. log par lta ba de dag thams cad spangs pas ni lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya’o.
rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, gzungs thob pas chos rnams kyi mdzod du gyur pa ni: gzungs dang mdo sde’i rgyal po dang de bzhin gshegs pa’i phyag rgyas btab pa zhes bya bas bstan te, don dang tshig mi brjed pa’i gzungs thob par mdo sde’i don thams cad mi brjed par ’dzin pa’i phyir mdo sde’i rgyal po zhes bya ste; dper na mdo sde gang du mdo sde thams cad kyi don ’dus pa la mdo sde’i rgyal po zhes bya bzhin no; de bzhin gshegs pa’i phyag rgya ni ’dus byas thams cad mi rtag pa dang, chos thams cad bdag med pa dang, mya ngan las ’das pa zhi ba ste, de gsum dang mi ’gal bar ’chad pas na phyag rgyas btab ces bya’o. Cf. the four dharmoddāna being the 75th to the 78th akṣayas, the second is, however, left out for some reason.
ye shes dri ma med pas thug pa med cing spobs pa thug pa med pa ni chags pa med pa’i ye shes kyis byin gyis brlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa zhes bya bas bstan te, chags pa med pa’i ye shes kyi mthus bskal pa brgya stong du dam pa’i chos kyi sgra bsgrags kyang spobs pa thug pa med ces bya ba’i tha tshig go.
Different interpretation: ’bras bu rnam par dag pa ni rdzu ’phrul rnam pa sna tshogs kyi thabs ’dzin pas bstan te, de’ang sangs rgyas kyi rdzu ’phrul zhes bya ba la sogs pa smos pa’o. dam pa’i chos mnyan par bya ba’i phyir ’gro ba ni gnon pa zhes bya’o, de gnas pa’i sems can rnams bsgral ba’i phyir ’gro ba ni rnam par gnon pa ste, rdzu ’phrul gyis de dag la mkhas zhes bya ba’i tha tshig go.
las rnam par dag pa ni kun du sbyor ba bcad pas bstan te ’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa zhes bya bar smos pa ste, skye ba dang rga ba la sogs pa ’jigs pa brgyad dang sems can rnams la zhe sdang ba’i khro ba dang, nga’o snyam du sems pa’i nga rgyal bdun dang, bdag gi shes pa dang byad gzugs kyis rlom pa’i rgyags pa dang, longs spyod kyis rlom pa’i dregs pa kun chad ces bya ba’i tha tshig go.
sbyor ba rnam par dag pa yang sems can thams cad bsgral ba’i bshes gnyen du gyur pas bstan te seng ge’i sgra mngon par bsgrags pa zhes bya ba la sogs pa smos te, seng ge’i sgra ni chos dang gang zag la bdag med pa’i sgra ste, mu stegs can gyi ri dvags mang po skrag pa’i phyir ro.
de ltar chos bdag med pa’i sgra bsgrags pas theg pa gsum gyi rigs can gyi gang zag sems can rab, ’bring, tha ma thams cad kyi mdza’ bshes brtan pa yin te, mdza’ bshes brtan pa ni mya ngan las ’das pa la ’god pa zhes bya bas bshad de, sems can rigs tha dad pa de dag la skal ba bzhin du chos dang gang zag la bdag med pa’i sgra bsgrags te, mya ngan las ’das pa la ma bkod kyi bar du bar ma dor mi ’dor bar dge ba’i bshes gnyen mdzad ces bya ba’i tha tshig go.
bzlas pa gsum pa’i rgyu rnam par dag pa ni rnam pa gnyis kyis bstan te, mya ngan las ’das pa dang rjes su mthun pa’i chos ston pa ni chos kyi sprin las ’brug gi sgra ’byung zhing zhes bya ba la sogs pas bstan te, sbyin pa la sogs pa pha rol tu phyin pa rnams la chos kyi sprin zhes bya ste, de dag bsgrags shing bstan pa nyid chos kyi sprin las ’brug gi sgra ’byung ba zhes bya’o. de ltar bsgrags pa las rig pa gsum dang nyon mongs pa spangs pa’i rnam par grol ba’i glog dang ’dra ba dang byang chub kyi phyogs sum cu rtsa bdun gyi bdud rtsi’i char rab tu ’bebs zhes bya bar sbyar te, ji ltar bdud rtsis mi ’chi ba’i rgyu byed pa bzhin du byang chub kyi phyogs kyi chos de rnams kyang mi ’chi ba’i rgyu byed pas na bdud rtsi zhes bya ste, char ’bebs pa ni ston cing sgrogs zhes bya ba’i tha tshig go.
dkon mchog gsum gyi rigs rgyun mi gcod pa ni chos rin po che rab tu gtor bas dkon mchog gsum gyi rigs mi ’chad par byed pa zhes bya bas bstan te, dkon pa dang, rin che ba dang, don byed pa’i phyir byang chub kyi phyogs kyi chos rnams la rin pa che zhes bya’o. de rab tu gtor ba ni phyogs bcur rab tu bsgrags shing bstan pa’i don te, de ltar bstan cing bshad pas dkon mchog gsum gyi rigs rgyun mi ’chad par byed pa yin no.
rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, phyi nang gi dngos po la ma chags pa ni nor bu rin po che lta bur bsam pa dag cing, phyi nang du blo rab tu sbyangs pa zhes bya bas bstan te, nor bu rin po che phyi nang dag cing sbyangs pa bzhin du byang chub sems dpa’ de dag kyang phyi’i yul rnams la mtshan ma dang mngon rtags su mi ’dzin pa dang, nang gi sems la nyon mongs pa dang shes bya’i sgrib pa dag pas blo rab tu sbyangs pa ste, de’i phyir bsam pa dag pa yin no.
rang gi yon tan gyi bdag nyid che bar gnas pa ni mtshan dang dpe byad bzang po’i mchog dang zhes bya ba la sogs pas bstan te, mtshan sum cu rtsa gnyis dang, dpe byad bzang po brgyad cu dang; mtshan dang dpe byad de dag ’grub pa’i rgyu dge ba’i rtsa ba brgya stong gis shin tu brgyan ces bya bar sbyar te, dge ba’i rtsa ba de yang gang zhe na? rang gi gzi brjid kyi rgyan ces bya ba ste, mtshan dang dpe byad re re la yang bsod nams grangs med pas ’grub par ’gyur ba’i rgyu sbyin pa dang tshul khrims la sogs pa rang gi yon tan gyi gzi brjid kyi rgyan gyis brgyan ces bya ba’i tha tshig go.
’bras bu rnam par dag pa ni rnam pa gnyis kyis bstan te, chos thams cad la dbang thob pa ni sangs rgyas kyi chos thams cad la dbang bskur ba zhes bya bas bstan te, sa bcu pa’i dus na byang chub sems dpa’ de de bzhin gshegs pa rnams kyis sangs rgyas kyi chos thams cad la dbang bskur ba mdzad de, de ltar thob pa dag ces bya ba’i don to. sangs rgyas par nye ba ni skye ba gcig gis thogs pas rgyal tshab tu gyur pa zhes bya bas bstan te. dper na ’phags pa byams pa skye ba gcig gis thogs pa’i chos kyi rgyal tshab tu gyur pa lta bu sha stag ces bya ba’i don to. On the tenth bhūmi, according to the ṭīkā, the bodhisattva has only one birth left, namely that of a Buddha, and is thus regarded as a crown prince. Maitreya is mentioned as an example of such a bodhisattva.
las rnam par dag pa ni gdul ba dang mthun par bsgral ba’i thabs ston pas bstan te, sems can thams cad kyi mos pa zhes bya ba la sogs pa’o. sems can rnams theg pa gang la mos pa dang, theg pa gang gis rnam par grol bar ’gyur ba’i thabs la mkhas pa ni gdul ba ’dul ba’i cho ga shes pa zhes bya’o.
ṭ. takes ākrama to mean to go to the place of awakening oneself and vikrama as to bring others there: sbyor ba rnam par dag pa yang rnam pa gnyis kyis bstan te, mngon par byang chub pa la ’jug par mkhas pa ni byang chub kyi sa’i snying po’i gdan gnon pa dang rnam par gnon pa la mi ’jigs pa’i tshul shes pa zhes bya bas bstan te, mngon par byang chub par ’gyur ba’i sa nyid sa’i snying po ste, rdo rje’i gdan yang de yin no; der bdag nyid ’gro ba la mi ’jigs pa dang sems can rnams gzud cing dgod pa la mi ’jigs pas mnan pa dang rnam par mnan pa la mi ’jigs pa’i tshul shes pa zhes bya’o. Cf. ṭ. fol. 25b7-26a1.
Cf. Dbh p. 877 satvasaṃgrahanigraha.
sprul pas sems can gyi don bya ba la ’jug pa ni sangs rgyas thams cad kyi bya ba zhes bya ba la sogs pas bstan te, sangs rgyas thams cad kyi mdzad pa ni bstan pa ’di la zhugs pa rnams rab tu bzung ba dang zhe ’gras pa rnams tshar gcod pa ste, dga’ ldan gyi pho brang nas babs pa dang, lhums su gshegs pa nas mya ngan las ’das pa’i bar du sangs rgyas kyi sku rab tu ston pas sangs rgyas kyi mdzad pa sgrub pa la dpa’ zhing dbang byed pa dang, theg pa chen po’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ’khod ces bya ba’i tha tshig go.
bsngags pa ni bstan pa’o; yon tan dang phan yon ni bshad pa ste, byang chub sems dpa’ de dag gi yon tan gong du smos pa rnams ni bsten par bya ba yin pas na yon tan zhes bya ba la, tshe ’di dang phyi ma la kha na ma tho ba med pas phan yon zhes bya’o.