de ci’i phyir zhe na? dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir ro.
tha na byang chub sems dpa’ gang ci sems pa, de dag thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur te;
sa nas sar gzhog pa’i phyir, ’pho ba’i lhag pa’i bsam pa’o;
bye brag tu ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o;
gong nas gong du khyad par du ’phags pas na, rtse mor lhag pa’i bsam pa’o;
bye brag gi chos kun ’dzin pas na, khyad par du ’phags pa’i lhag pa’i bsam pa’o;
sangs rgyas kyi chos thams cad la mngon sum pa’i lhag pa’i bsam pa’o;
khyad par du ’phags pa’i cha dang ’thun pa’i chos rnams la lhag par dmigs pa’i lhag pa’i bsam pa’o;
rtsom pa thams cad nyams ’og tu chud par byed pa’i lhag pa’i bsam pa’o;
’bad pas yongs su mi skyo bas na, nges par byas pa’i lhag pa’i bsam pa’o;
brtul zhugs thams cad yongs su rdzogs par byed pas na, brtul zhugs grub pa’i lhag pa’i bsam pa’o;
grogs bdag yin pas na, go skabs med pa’i lhag pa’i bsam pa’o;
dmu rgod ma yin pas na, cang shes kyi sa’i lhag pa’i bsam pa’o;
’phags pas na, dul ba’i sa’i lhag pa’i bsam pa’o;
skye bo mi srun pa dang nyon mongs pa dang ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o;
yan lag gi dam pa mgo yongs su gtong bas na, sbyin par dka’ ba yongs su gtong ba’i lhag pa’i bsam pa’o;, sems can tshul khrims ’chal pa rnams kyi dpung gnyen pas na, dka’ ba’i tshul khrims kyi lhag pa’i bsam pa’o; sems can mthu chung ba rnams kyi nyes pa dang du len pas na, bya dka’ ba’i bzod pa’i lhag pa’i bsam pa’o; nyan thos dang rang sangs rgyas thams cad kyi byang chub lag mthil du ’ongs par ’dor bas na, bya dka’ ba’i brtson ’grus kyi lhag pa’i bsam pa’o; bsam gtan gyi ro mi myang bas na, bya dka’ ba’i bsam gtan gyi lhag pa’i bsam pa’o; dge ba’i rtsa ba thams cad kyi tshogs la mi smod pas na, bya dka’ ba’i shes rab kyi lhag pa’i bsam pa’o;
sems can thams cad kyi bya ba bsgrub pa’i phyir, brtsams pa dang spyod pa nyams ’og tu chud par byed pa’i lhag pa’i bsam pa’o;
shes pas rab tu brtags pas na, nga rgyal dang, lhag pa’i nga rgyal dang, nga rgyal las kyang nga rgyal dang, nga’o snyam pa’i nga rgyal dang, mngon pa’i nga rgyal dang, chung zad snyam pa’i nga rgyal dang, log pa’i nga rgyal med pa’i lhag pa’i bsam pa’o;
lan re ba med pas na, sems can thams cad sbyin pa’i gnas kyi lhag pa’i bsam pa’o;
sangs rgyas kyi chos zab mo la rab tu rtogs pa’i phyir, mi dngang ba’i lhag pa’i bsam pa’o;
byin gyi rlabs kyis ’gro bas na, khyad par du ’gro ba’i lhag pa’i bsam pa’o;
khur blangs pa sgrol bas na, ma zhum pa’i lhag pa’i bsam pa’o;
rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa’o.
No sanskrit
tat kasya hetoḥ? sarvakuśalamūlādhyālambanatvāt;
yat kiṃcid antamaśo bodhisattvaś cintayati tat sarvam kuśalamūlāny adhyāśayenālambate;
saṃkramaṇādhyāśayo bhūmibhūmivyavasthānatayā;
uttaraṇādhyāśayo viśeṣagamanatayā;
agryādhyāśaya uttarottaraviśiṣṭatayā;
viśiṣṭādhyāśayo viśeṣadharmāgrahatayā;
sarvabuddhadharmapratyakṣādhyāśayaḥ;
viśiṣṭabhāgīyadharmādhyālambanādhyāśyaḥ;
sarvārambhasamuttāraṇādhyāśayaḥ;
vyavasitādhyāśayo vyavasāyāparikhinnatvāt;
siddhavratādhyāśayo vrataparipūritvāt;
anavakāśādhyāśayaḥ ātmasahāyatvāt;
ājāneyabhūmyadhyāśayo ’khaṭuṅkatvāt;
dāntabhūmyadhyāśaya āryatvāt;
asaṃsṛṣṭādhyāśayo ’nājāneyajanakleśāsaṃsṛṣṭatvāt;
duṣkaradānaparityāgādhyāśaya uttamāṅgaśiraḥparityāgatvāt, duṣkaraśīlādhyāśayo duḥśīlasattvatrāṇatvāt, duṣkarakṣāntyadhyāśayo durbalasattvadoṣādhivāsanatvāt, duṣkaravīryādhyāśayaḥ sarvaśrāvakapratyekabuddhakaratalagatabodhiparityāgatvāt, duṣkaradhyānādhyāśayo dhyānānāsvāditatvāt, duṣkaraprajñādhyāśayaḥ sarvakuśalamūlasaṃbhārākuṃsanatvāt;
ārabdhacaryāsamuttāraṇādhyāśayaḥ sattvakṛtyasādhanatayā;
nirmānādhimānamānātimānāsmimānābhimānonamānamithyāmānādhyāśayo jñānapratyavekṣitatvāt;
sarvasattvadaksiṇīyādhyāśayo niṣpratikāratvāt;
asaṃtrastādhyāśayo gaṃbhīrabuddhadharmasuviditatvāt;
viśeṣagamanādhyāśayo ’dhiṣṭhānagamanatvāt;
alīnādhyāśayo bhārāttottāraṇatvāt;
akṣayādhyāśayo nityodyuktatvāt;
[1. To show that determination is essentially imperishable (svabhāvākṣayatādeśanārtham); and in what the imperishability consists (yākṣayatā), it is said:]
Why? Because it rests upon all the roots of the good;
whatever the bodhisattva thinks ultimately rests upon the roots of good because of his determination.
It is the determination to pass on since it is to stay on one stage after another;;
the determination to cross over since it is going to a different state [beyond the threefold world (traidhātuka-) ];
the highest determination since it is distinguished [from the determination of disciples and isolated buddhas, as that of the isolated buddhas is distinguished from that of the disciples];
the distinguished determination because of [gradually] grasping [superior qualities (adhikaguṅa) being] different moments of existence;
the determination having all the qualities of a Buddha clearly in view;
the determination resting upon moments of existence distinguished [from earlier stages of development];
the determination to carry through all undertakings;
the persevering determination because of indefatigability in perseverance;
the determination of perfected vows because of fulfilling the vows;
the unassailable determination since one has only oneself as companion [when realizing incomparable awakening (anuttarabodhi) ];
the determination on the stage of being well trained [like a horse] because of the absence of unruliness;
the determination on the stage of being disciplined because of nobility;
the unmixed determination because of non-contamination with the vices of untrained beings;
the determination of giving gifts hard to give because of giving even the head, the best part of the body, the determination of morality hard to practise because of protection for the immoral, the determination of tolerance hard to endure because of putting up with the faults of weak beings, the determination of vigour hard to practise because of giving up the awakening of disciples and isolated buddhas even while having it at hand, the determination of meditation hard to practise because of not tasting meditation [which is the highest pleasure in the world], the determination of insight hard to practise because of not deriding the accumulation of any root of the good;
the determination to carry through any practice undertaken because of completing the duties of all beings;
the determination free from conceit, pride, haughtiness, self-conceit, self-esteem, pride of modesty and illusory pride because of discerning with knowledge;
the determination of regarding all beings as worthy of gifts because of not hoping for recompense;
the determination of fearlessness because of understanding the deep religion of the Buddhas;
the determination to go to a different state because of progressing by means of powers [like insight (prajñā) and so on];
the determination to never be fainthearted because of helping those carrying burdens [of four kinds, that of the parts of personality (skandhabhāra), vices (kleśabhāra), promises (pratijñābhāra) or vigour (vīryabhāra) ];
the imperishable determination because of constant alertness [to maturing living beings and the qualities of a Buddha (sattvabuddhadharmaparipākāya) ];
rang bzhin mi zad pa bstan pa’i phyir de ci’i phyir zhe na zhes bya ba la sogs pa gsungs so. (cf. ṭ. fol. 53a6: mi zad pa gang yin pa).
ṭ. here (fol. 53a6-54b2) quotes a long passage on the fifteen kinds of adhyāshaya from the ādhyāshayapaṭala in the Bodhisattvabhūmi (p. 3134-31520) which the author of ṭ in fol. 54b2-3 says bears great similarity to the treatment of the concept in Akṣ:
de la sangs rgyas kyi chos rnams la mos pa dang, so sor rtog pa dang, nges par ’byed pa dad pa sngon du ’gro ba dang, chos rnam par ’byed pa sngon du ’gro ba gang yin pa de ni byang chub sems dpa’i lhag pa’i bsam pa zhes bya’o. byang chub sems dpa’i lhag pa’i bsam pa de dag kyang mdor bsdus na bco lngar rig par bya ste: bco lnga gang zhe na? mchog gi bsam pa dang, tshul ’khrims kyi bsam pa dang, pha rol tu phyin pa’i bsam pa dang, de kho na’i don gyi bsam pa dang, mthu’i bsam pa dang, phan pa’i bsam pa dang, bde ba’i bsam pa dang, lhug pa’i bsam pa dang, brtan pa’i bsam pa dang, mi slu ba’i bsam pa dang, ma dag pa’i bsam pa dang, dag pa’i bsam pa dang, shin tu dag pa’i bsam pa dang, tshar bcad pa’i bsam pa dang, lhan cig skyes pa’i bsam pa’o. de la sangs rgyas dang, chos dang, dge ’dun dkon mchog rnams la byang chub sems dpa’i lhag pa’i bsam pa gang yin pa de ni mchog gi bsam pa zhes bya’o. byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blangs pa la lhag pa’i bsam pa gang yin pa de ni tshul khrims kyi bsam pa zhes bya’o. sbyin pa dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab yang dag par ’grub par bya ba’i lhag pa’i bsam pa gang yin pa de ni pha rol tu phyin pa’i bsam pa zhes bya’o. chos dang gang zag la bdag med pa don dam pa chos kyi de bzhin nyid zab mo la lhag pa’i bsam pa gang yin pa de ni de kho na’i don gyi bsam pa zhes bya’o. sangs rgyas dang byang chub sems dpa’ rnams kyi mngon par shes pa’i mthu bsam gyis mi khyab pa la lhag pa’i bsam pa gang yin pa de ni mthu’i bsam pa zhes bya’o. sems can rnams la dge ba’i sems nye bar sgrub par ’dod pa ni phan pa’i bsam pa zhes bya’o. sems can rnams la zang zing med pa’i sems dang sdug pa’i rnam par smin pa dang ’brel pa med pa’i sems ni lhug pa’i bsam pa zhes bya’o. bla na med pa yang dag par rdzogs pa’i byang chub tu sems gcig tu nges pa ni brtan pa’i bsam pa zhes bya’o. sems can gyi don gyi thabs dang byang chub kyi thabs la phyin ci ma log pa’i shes pa dang ldan pa’i mos pa ni mi slu ba’i bsam pa zhes bya’o. mos pas spyod pa’i sa thams cad la byang chub sems dpa’ rnams kyi lhag pa’i bsam pa gang yin pa de ni ma dag pa’i bsam pa zhes bya’o. bsam pa dag pa’i sa nas bzung ste, spyod pa nges pa’i sa’i bar la byang chub sems dpa’ rnams kyi lhag pa’i bsam pa ni dag pa’i bsam pa zhes bya’o. mthar thug par gyur pa’i sa la byang chub sems dpa’ rnams lhag pa’i bsam pa ni shin tu dag pa’i bsam pa zhes bya’o. de la ma dag pa’i bsam pa gang yin pa de nyid ni tshar bcad pa zhes bya’o; so sor brtag par bya ba yin pa’i phyir ro. dag pa dang shin tu dag pa’i lhag pa’i bsam pa gang yin pa de ni lhan cig skyes pa’i bsam pa zhes bya ste, rang bzhin gyi de’i bdag nyid du gyur pa dang rten la shin tu gnas pa’i phyir ro. byang chub sems dpa’ rnams ni mdor bsdu na lhag pa’i bsam pa dge ba thams cad du rtogs pa bco lnga po ’di dag gis bya ba bcu byed de; bcu gang zhe na? mchog gi bsam pas ni dkon mchog la mchod pa byang chub kyi tshogs thams cad kyi mchog tu gyur pa’i rnam pa thams cad la sbyor bar byed do. tshul khrims kyi bsam pas ni byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blangs pa la srog gi phyir bsams bzhin du nyes par ’byung bar mi byed la, nyes par byung ba na yang myur ba myur bar so sor ’chags par byed do. pha rol tu phyin pa’i bsam pa ni dge ba’i chos rnams bsgom pa rtag tu byed pas bag yod par gnas shing mchog tu bag yod par gnas par byed do. de kho na’i don gyis lhag pa’i bsam pa ni sems can gyi phyir kun nas nyon mongs pa can ma yin pa’i sems kyis ’khor ba na ’khor bar yang byed la, mya ngan las ’das pa’i lhag pa’i bsam pa mi gtong bar yang byed do. mthu’i lhag pa’i bsam pas ni bstan pa la snying thag pa nas dad cing ston par yang byed la, bsgom pa la yang gces par ’dzin te, ’dod pa skyes pas shas cher gnas la, thos pa dang bsam pa tsam gyis chog par mi ’dzin to. phan pa’i bsam pa dang bde ba’i bsam pa dang lhug pa’i bsam pas ni sems can don gyi bya ba rnam pa thams cad la sbyor bar byed do, sbyor ba byas nas yongs su mi skyo’o. brtan pa’i lhag pa’i bsam pas ni brtson ’grus ’bar ba dang, brtson ’grus rgya chen po yang dag par rtsom par gnas te, sbyor ba lhod par mi ’gyur zhing, sbyor ba nyams par mi ’gyur ro. mi slu ba’i lhag pa’i bsam pas ni dge ba’i chos mngon par sgrub pa de dang de dag la mngon par shes pa myur bar ’gyur te, khyad par thob pa dma’ ba dang, chung ngu tsam dang ngan ngon tsam gyis kyang chog par mi ’dzin to. tshar bcad pa’i lhag pa’i bsam pas ni lhan cig skyes pa’i lhag pa’i bsam par ’dren to. lhan cig skyes pa’i lhag pa’i bsam pas ni lha dang mi rnams kyi don dang phan pa dang bde ba’i phyir myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar byed do.
tatra shraddhāpūrvo dharmavicayapūrvakash ca buddhadharmeṣu yo ’dhimokṣaḥ pratyavagamo nishcayo bodhisattvasya. so ’dhyāshaya ity ucyate. te punar adhyāshayā bodhisattvasya samāsataḥ paṃcadasha veditavyāḥ. katame paṃcadasha. agryāshayaḥ vratāshayaḥ pāramitāshayaḥ tattvārthāshayaḥ prabhāvāshayaḥ hitāshayaḥ sukhāshayaḥ vinirmuktāshayaḥ dṛḍhāshayaḥ avisaṃvādanāshayaḥ ashuddhāshayaḥ shuddhāshayaḥ sushuddhāshayaḥ nigṛhītāshayaḥ sahajāshayaḥ. tatra yo buddhadharmasaṃgharatneṣu bodhisattvasyāshayaḥ. so ’gryāshaya ity ucyate. bodhisattvashīlasaṃvarasamādāne yaḥ adhyāshayaḥ. ayaṃ vratāshaya ity ucyate. dānashīlakṣāntivīryadhyānaprajnyāsamudāgamāya yaḥ adhyāshayaḥ. ayaṃ pāramitāshaya ity ucyate. dharmapudgalanairātmye paramārthe dharmatathatāyāṃ gaṃbhīrāyāṃ yaḥ adhyāshayaḥ. ayaṃ tattvārthāshaya ity ucyate. buddhabodhisattvānām aciṃtye ’bhijnyāprabhāve sahaje vā prabhāve yaḥ adhyāshayaḥ. ayaṃ prabhāvāshaya ity ucyate. sattveṣu kushalopasaṃhartukāmatā hitāshaya ity ucyate. sattveṣv anugrahopasaṃhartukāmatā sukhāshaya ity ucyate. sattveṣv eva nirāmiṣacittatā iṣṭe ca vipāke niṣpratibaddhacittatā vinirmuktāshaya ity ucyate. anuttarāyāṃ samyaksaṃbodhau yā cittaikantikatā dṛḍhāshaya ity ucyate. sattvārthopāye bodhyupāye aviparītajnyānasahagatādhimuktir avisaṃvādanāshaya ity ucyate. adhimukticaryābhūmau yo ’dhyāshayo bodhisattvānāṃ. so ’shuddhāshaya ity ucyate. shuddhāshayabhūmim upādāya yāvan niyatacaryābhūmer adhyāshayo bodhisattvānāṃ shuddhāshaya ity ucyate. niṣṭhāgamanabhūmāv adhyāshayo bodhisattvānāṃ sushuddhāshaya ity ucyate. tatra yaḥ ashuddhādhyāshayaḥ. sa eva nigṛhīta ity ucyate pratisaṃkhyānakaraṇīyatayā. yaḥ punaḥ shuddhasushuddhāshayaḥ. sa sahajāshaya ity ucyate prakṛtyātmatayā āshrayasusaṃniviṣṭatayā ca. ity ebhir bodhisattvāḥ paṃcadashabhiḥ kalyāṇair adhyāshayaiḥ sarvabhūmigataiḥ samāsato dasha kṛtyāni kurvaṃti. katamāni dasha. agryāshayena ratnapūjaṃ sarvākārāṃ prayojaṃti sarvabodhisaṃbhārāṇām agryabhūtaṃ. vratāshayena bodhisattvashīlasaṃvarasamādāne jīvitahetor api na saṃciṃtyāpattiṃ āpadyaṃte. āpannāsh ca tvaritatvaritaṃ pratideṣayaṃti. pāramitāshayena kushalānāṃ dharmāṇāṃ bhāvanāsātatyakriyayā apramādavihāriṇo bhavaṃti paramāpramādavihāriṇaḥ. tattvārthādhyāshayenāsaṃkliṣṭāsh ca saṃsāre sattvahetoḥ saṃsaranti. avinirmuktanirvāṇādhyāshayāsh ca bhavanti. prabhāvādhyāshayena ghanarasaṃ ca shāsanaprasādaṃ pravedayaṃti. bhāvanāyāṃ ca sārasaṃjnyinaḥ spṛhājātā bahulaṃ viharaṃti. na shrutamātracintāmātrasaṃtuṣṭāḥ. hitāshayena sukhāshayena vinirmuktāshayena ca sarvākārāsu sattvārthakriyāsu prayujaṃte. prayuktāsh ca na parikhidyaṃte. dṛḍhādhyāshayena uttaptavīryā vipulavīryāḥ samāraṃbhā viharaṃti. na shlathaprayogāḥ. na cchidraprayogāḥ. avisaṃvādanādhyāshayena kṣiprābhijnyā bhavaṃti teṣu teṣu kushaladharmābhinirhāreṣu. na cālpamātrakeṇāvaramātrakeṇa hīnena visheṣādhigamena tuṣṭim āpadyaṃte. nigṛhītenādhyāshayena sahajādhyāshayam ākarṣaṃti. sahajena punar adhyāshayena kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate arthāya hitāya sukhāya devamanuṣyāṇāṃ.
54b2-3: lhag pa’i bsam pa bco lnga de dag dang mdo ’di las gsungs pa’i lhag pa’i bsam pa dang byang chub sems dpa’i spyod pa ’byung ba dag kyang mthun mthun du sbyar ro.
Cf. Lv p. 429,14.
byang chub sems dpa’i bsam pa la ci’i phyir lhag pa’i bsam pa zhes bya snyam nas dri ba’i phyir de ci’i phyir zhe na zhes smos te: gong du bshad pa’i bsam pa bas kyang dmigs pa dang yon tan ’og nas ’byung ba’i tshul lta bur ’phags pa’am, yang na byang chub sems dpa’ rnams kyi bsam pa ni rtag tu bdag dang gzhan gyi don du sems pas na lhag pa’i bsam pa zhes bya ste, des na dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir zhes bya ba la sogs pa gsungs so. dge ba’i rtsa ba thams cad la ji ltar lhag par dmigs pa ni tha na byang chub sems dpa’ gang ci sems pa, de thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur zhes bya bas bshad de, sa dang po la gnas pa’i byang chub sems dpa’ rnams ji tsam du sems kyi g.yo ba dang rtog pa ’byung ba thams cad dge ba’i rtsa ba la lhag par dmigs par byed kyi, mi dge ba la ma yin pas lhag pa’i bsam pa zhes bya’o – "To ask why the bodhisattva’s intention (āshaya) is called determination (adhyāshaya) it is said Why? Because it distinguishes itself (vishiṣṭa) from the above-mentioned intention (āshaya) in the way below described both as for its object (ālambana) and its qualities (guṇa), or, because the intention (āshaya) of the bodhisattvas is always reflection on the good of both oneself and others (nityasvaparārthacintā), it is called determination (adhyāshaya). ..." The meaning of adhi, then, is thus also explained through adhyālambana.
ṭ numbers the stages mentioned: sa dang po la sogs pa nas gnyis pa la sogs par ’phar zhing de la gnas par bya ba’i phyir sa gong ma’i yon tan thob par sems pa ni ’pho ba’i lhag pa’i bsam pa’o. Cf. Dbh. p. 2027-28: bhūmer bhūmisaṃkramaṇakushalena ca bhūmibhūmivyavasthānakushalena ca...
byang chub sems dpa’ rnams khams gsum las bye brag tu ’phags par ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o.
’phags pa nyan thos la ltos nas rang sangs rgyas bye brag tu ’phags pa yin la, byang chub sems dpa’ rnams ni de gnyis ka las bye brag tu ’phags pas na gong dang gong du khyad par du ’phags pa ste, de ltar kun gyi gtso bo’am dam par gyur pas rtse mor lhag pa’i bsam pa’o. Cf. agrādhyāshaya in Bbh. p. 3138, and p. 31312-13, quoted in note supra.
sa dang po la sbyin pa’i pha rol tu phyin pa yongs su rdzogs nas skad cig ma gcig la ’jig rten gyi khams brgya g.yo bar byed pa la sogs pa nas, sa re re zhing pha rol tu phyin pa re re rdzogs par byas te, yon tan gong nas gong du lhag par gyur pa la bye brag gis chos kun ’dzin pa zhes bya’o.
byang chub sems dpa’ sa brgyad pa la gnas pa rnams kyi shes rab kyi dbang pos bsam gtan la sogs pa byang chub kyi phyogs kyi chos rnams dang, stobs dang, mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad rnam par smin pa’i tshul gyis gsal bar mngon sum du gyur pas na sangs rgyas kyi chos thams cad la mngon sum pa’i lhag pa’i bsam pa zhes bya’o.
byang chub sems dpa’i sa gong nas gong du khyad par du thob par byed pa’i rgyu pha rol tu phyin pa dang tshad med pa la sogs pa ni khyad par du ’phags pa’i cha dang mthun pa’i chos rnams te, de dag ’dris par byed pa ni lhag par dmigs pa zhes bya’o – "The causes of the bodhisatva’s advancement from stage to stage are the perfections (pāramitā), the immeasurables (apramāṇa), etc., they are the moments of existence which are distinguished; and to cultivate them (parijaya) is to rest upon them."
rtsom pa thams cad ni bdag dang gzhan gyi don bya ba’o; nyams ’og tu chud par byed pa ni mthar ’byin pa ste, bdag dang gzhan gyi don mthar ’byin pa la de skad ces bya’o.
byang chub sems dpa’i sa dang po thob pa’i ’og tu sa de nyid las sa bcu pa’i bar gyi mi mthun pa’i phyogs dang gnyen po la sogs pa sangs rgyas dang byang chub sems dpa’ dag dang dge ba’i bshes gnyen rnams las yongs su tshol zhing ’dri bas mi skyo bar byas pa’i phyir sa yongs su sbyang bar bya ba’i khyad par la nges te, de ltar na ’bad pas yongs su mi skyo bas na, nges par byas pa’i lhag pa’i bsam pa zhes bya’o.
rgyan dang glu gar la sogs pa dregs pa’i yan lag spangs te, skra dang kha spu bregs pa la sogs pa rab tu byung ba’i cha lugs ’dzin cing brtul zhugs kyi tshogs rdzogs par byed pa ni brtul zhugs thams cad rdzogs par byed pa ste, de lta bu la goms pas cha lugs mdzes pa lhun gyis grub pa la brtul zhugs grub pa’i lhag pa’i bsam pa zhes bya’o.
bla na med pa’i byang chub sgrub pa la grogs bdag yin te, gzhan gyi grogs byas shing btang du med pa’i phyir go skabs med pa’i lhag pa’i bsam pa’o.
dmu rgod rnam pa bzhi po yang dag pa’i sgrub pa la ’dug tu mi btub pas gnas la dmu rgod dang, yang dag pa’i lam du ’jug tu mi btub pas ’jug pa la dmu rgod pa dang spyod pa nyams bzhin du dad pas byin pa chud gson par byed pas spyod pa dmu rgod dang byang chub sems dpa’ cang shes rnams kyi nang na lta ba dang spyod pa la sogs pa mi mthun par ’grogs pa dmu rgod dang rta dmu rgod dang ’dra ba’i skyon de dag spangs te dmu rgod ma yin pas na, cang shes pa’i lhag pa’i bsam pa zhes bya ste, rta cang shes bzhin no. ājāneya is also thought of as derived from ā-jnyā-, which gives it the meaning "docile". Cf. Edg. s.v. ājanya, etc.
bslab pa gsum la gnas te so so’i skye bo’i sa las ’das pas ’phags pa yin la bslab pa gsum gyis dbang po’i sgo bsdams pa la sogs pas sems dul bar gyur pas na dul ba’i sa’i lhag pa’i bsam pa’o.
skye bo gang dag mthong na ’dod chags la sogs pa nyon mongs pa skye bar ’gyur ba’i skye bo mi srun pa dang ma ’dres la nyon mongs pa nyid dang ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o.
yan lag gi dam pa mgo yongs su gtong ba la sogs pas ni shin tu bya dka’ ba pha rol tu phyin pa drug po ’di lta bu dag ’phags pa nyan thos la sogs pa gzhan gyi bya dka’ ste, kun gyi spyod pa las lhag pas lhag pa’i bsam pa zhes bshad de, sbyin pa ni dngos su zad de; tshul khrims ni gtsug lag khang nas byung ba la sogs pa chad pa bcad par ’os pa dag gi dpung gnyen byed pa dang; sems can mthu chung ba gdol ba la sogs pas spyo ba la sogs pa’i nyes pa dang du len pa dang; ’jig rten las ’das pa’i ’bras bu nyan thos dang rang sangs rgyas thams cad kyi byang chub lag mthil du ’ong ste, thob zin pa yang bor nas bla na med pa’i byang chub btsal dka’ ba tshol ba dang; ’jig rten gyi bde ba thams cad kyi mchog ni bsam gtan gyi ro yin na, de la ma chags pa dang; sbyin pa dang tshul khrims la sogs pa shes rab kyi pha rol tu phyin pas ma zin na ’khor bar skye ba’i rgyu tsam du zad pas shes rab kyis smad pa’i bya ba yin na dge ba’i rtsa ba de dag la yang mi smod pas na pha rol tu phyin pa de dag bsgrub pa ni bya dka’ ba’i lhag pa’i bsam pa zhes bya’o – "... It is called adhyāshaya since it is superior (adhika) to the practice of all. ..." Cf. Kpv 236: jnyānākunsanatā etc.
sems can thams cad kyi bya ba ni tshe ’di la bde ba dang tshe phyi ma la phan pa’o. Cf. Msa p. 16625.
shes rab kyis khams rab tu dbye ba la sogs par rab tu brtags pas na, nga rgyal rnam pa bdun med pa’i lhag pa’i bsam pa’o. The seven kinds of conceit, etc., are enumerated in Mvy 1946-52
lan re ba ni sbyin pa’i gnas bzang po gdams te, gtong bar byed kyi byang chub sems dpa’ ni lan re ba med pas na, sems can thams cad la ’dra bar sbyin pa’i gnas su sems pa’o.
sangs rgyas kyi chos zab mo ni kun gyis ’jug par dka’ ba la bya ste stong pa nyid do; de la byang chub sems dpa’ shes rab kyis rab tu rtogs pa’i phyir, mi dngang, mi skrag ces bya ba’i tha tshig go – ".. hard to penetrate since [concerned with] emptiness (shūnyatā), ."
byin gyi rlabs ni byang chub sems dpa’i shes rab la sogs pa gong nas gong du ’bogs pa la bya ste, des sa nas sar ’gro bar khyad par du ’gro ba’i lhag pa’i bsam pa zhes bya’o – "... going from stage (bhūmi) to stage ..."
khur ni rnam pa bzhi ste, phung po’i khur dang, nyon mongs pa’i khur dang, dam bcas pa’i khur dang, brtson pa’i khur rnams te; khur dor bar bya ba dang, spang bar bya ba dang, bsgrub par bya ba dang, yongs su rdzogs par bya ba’i phyir go rims bzhin no. de la sdug bsngal yongs su shes pas ni phung po’i khur blangs pa bor te, des phung po med pa’i bde ba thob bo; kun ’byung ba spangs pas ni nyon mongs pa’i khur blangs pa bor te, des rnam par grol ba’i bde ba thob bo; lam bsgoms pas ni dam bcas pa’i khur blangs pa bor te, des rdzogs pa’i byang chub kyi bde ba thob bo; ’gog pa mngon sum du byas pas ni brtson ’grus kyi khur blangs pa bor te, des nye bar zhi ba’i bde ba thob bo; des bas na khur blangs pa sgrol ba zhes bya ste, sgrol ba ni bor ba’i don to. yang na, khur blangs pa ni dam bcas pa la bya ste, bla na med pa’i byang chub bsgrub par dam bcas pa bzhin byed pas na sgrol ba ste, de’i phyir ma zhum pa’i lhag pa’i bsam pa zhes bya’o.
sems can dang sangs rgyas kyi chos yongs su smin par bya ba’i phyir rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa zhes bya’o.
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