Bibliotheca Polyglotta

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras pa: - rigs kyi bu, byang chub sems dpa’ rnams kyi bzod pa mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi brtson ’grus mi zad pa la brtsams te, ji ltar byang chub sems dpa’ rnams kyi brtson ’grus mi zad par ’gyur ba, khyod spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānām kṣāntyakṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ vīryākṣayatām ārabhya, yathā bodhisattvānāṃ vīryam akṣayaṃ bhavet.

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ tolerance. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ vigour, as to how the vigour of the bodhisattvas becomes imperishable.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, brgyad po ’di dag ni byang chub sems dpa’ rnams kyi brtson ’grus yang dag par blang ba ste. brgyad po gang zhe na? ’di lta ste: go cha mi zad pa dang; rtul ba mi zad pa dang; yang dag par bsgrub pa mi zad pa dang; sems can yongs su smin par byed pa mi zad pa dang; bsod nams kyi tshogs mi zad pa dang; ye shes kyi tshogs mi zad pa dang; shes rab kyi tshogs mi zad pa dang; sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa’o.

akṣayamatir āha: aṣṭāv imāni, bhadanta śāradvatīputra bodhisattvānāṃ vīryasamādānāni. katamāny aṣṭau? tad yathā: akṣayaḥ saṃnāhaḥ; akṣayaḥ parākramaḥ; akṣayaḥ samudānayaḥ; akṣayaḥ sattvaparipākaḥ; akṣayaḥ puṇyasaṃbhāraḥ; akṣayo jñānasaṃbhāraḥ; akṣayaḥ prajñāsaṃbhāraḥ; akṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ.

[1. The variety of vigour (vīryaprabheda):] Akṣayamati said: – These eight, reverend Śāradvatīputra, are the bodhisattvas’ assumptions of vigour. Which eight? They are: 1) Imperishable armour; 2) imperishable courage; 3) imperishable attainment; 4) imperishable maturation of beings; 5) imperishable accumulation of merit; 6) imperishable accumulation of knowledge; 7) imperishable accumulation of insight; 8) imperishable accumulation in the attainment of all the Buddha-qualities.

brtson ’grus mi zad pa la gnas pa’i byang chub sems dpa’ ni chos la brtson pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu brgyad po ’di dag ni byang chub sems dpa’ rnams kyi brtson ’grus yang dag par blang ba ste zhes bya ba la sogs pa gsungs so. brtson ’grus mi zad pa yang rnam pa gsum gyis bstan te; 1) brtson ’grus kyi rab tu dbye ba dang, 2) sgo dang, 3) thabs dang shes rab kyis zin pa’i sems kyis brtson ’grus kyis brtson ’grus thams cad mdor bsdus pa bstan to. de la brtson ’grus yang dag par blang ba brgyad kyis ni rab tu dbye ba bstan to. brtson ’grus brgyad kyang mdor bsdu na, rnam pa gsum ste, 1) brtson ’grus kyi ngo bo nyid dang, 2) chud mi za ba’i thabs kyis zin pa dang, 3) gang gi phyir brtson pa, gnyis dang gcig dang lnga dang rim bzhin sbyar ro. gang gi phyir brtson pa yang sems can yongs su smin par bya ba dang sangs rgyas kyi chos yongs su smin par bya ba gnyis kyi phyir te, sems can yongs su smin par byed pa mi zad pa dang, shes rab kyi tshogs mi zad pa ni sems can yongs su smin par bya ba’i phyir brtson pa’o. lhag ma rnams ni sangs rgyas kyi chos yongs su smin par bya ba’i phyir brtson pa’o. brtson ’grus ’di dag gi yul dang, dus dang, brtson pa dang, ’bras bu la sogs pa mtha’ yas shing mi zad pas na, byang chub sems dpa’i brtson ’grus mi zad pa zhes bya’o. brtson ’grus yang dag par blang ba ni byang chub sems dpa’ spyad par bya’o – "The bodhisattva established in the imperishability of vigour (vīryākṣayatāpratiṣṭhita) is the bodhisattva striving for the sake of religion (dharmābhiyukta) ..."

btsun pa sha ra dva ti’i bu, de la byang chub sems dpa’i go cha mi zad pa gang zhe na?

tatra, bhadanta śāradvatīputra, katamo bodhisattvasyākṣayaḥ saṃnāhaḥ?

1) What then, reverend Śāradvatīputra, is the bodhisattva’s imperishable armour?

gang ’di ’khor ba na yongs su mi skyo ba ste, de: bskal pa ’di snyed cig tu go cha bgo’o, bskal pa ’di snyed cig tu go cha mi bgo’o, zhes bskal pa bgrang bas byang chub mi tshol gyi, go cha bsam gyis mi khyab pa nyid gyon par byed de: gal te ’khor ba’i sngon gyi mtha’ ji snyed pa de snyed kyis nyin zhag gcig tu gyur la, de lta bu’i nyin zhag gis zhag bco lnga zhing zla ba phyed, zhag sum cu la zla ba ste, zla ba bcu gnyis shing lor gyur la, lo’i bgrang ba ’di lta bus lo stong phrag brgya la byang chub kyi sems gcig bskyed cing, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas gcig mthong la; ’jug pa de lta bu dang, bgrang ba de ’dra bas gang gā’i klung gyi bye ma snyed kyi byang chub kyi sems bskyed pa dang, de bzhin gshegs pa mthong bas sems can gcig gi sems kyi spyod pa shes kyang; ’jug pa de lta bu dang, bgrang ba de ’dra bas sems can thams cad la yang de snyed de snyed kyi byang chub tu sems bskyed pa dang, de bzhin gshegs pa mthong bas so so re rer sems can thams cad kyi sems kyi spyod pa shes, kyang mi gong ba’i go cha’o.

yo ’yaṃ saṃsārāparikhinnaḥ sa na kalpagaṇanayā bodhiṃ paryeṣate: iyataḥ kalpān saṃnatsyāmi, iyataḥ kalpān na saṃnatsyāmīti. api tu khalv acintyaṃ saṃnāhaṃ saṃnahyate: yāvatī pūrvākoṭiḥ saṃsārasya yady etāvad ekaṃ rātridivaṃ bhavet, evaṃrūpai rātridivaiḥ pañcadaśadaivasikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena saṃvatsareṇa, anayā varṣagaṇanayā yāvad varṣaśatasahasreṇaikaṃ bodhicittam utpādayeyam ekaṃ ca tathāgatam arhantaṃ samyaksaṃbuddhaṃ paśyeyam; anena praveśenānayā gaṇanayā gaṅgānadīvālikāsamaiś cittotpādais tathāgatadarśanaiś caikasyāpi sattvasya cittacaritaṃ jānīyām; anenaiva praveśenānayā gaṇanayā sarvasattvānām api tāvadbhis tāvadbhiś cittotpādais tathāgatadarśanaiś caikaikasya cittacaritāni prajānīyām ity anavalīnaḥ saṃnāhaḥ.

Not exhausted by existence, he does not seek awakening by counting aeons, thinking: “For so many aeons I will put on armour, for so many aeons I will not put on armour,” but he puts on an inconceivable armour, thinking: “Even if the period from the beginning of existence¹ were like the time of one night and day, and even if I were to produce a single thought of awakening and see a single Tathāgata, worthy of offerings and fully awakened, in a half month of fifteen days of that kind of night and day, in a month of thirty such days, in a year of twelve months, or even in, by calculating the years in this way, a hundred thousand years; and even if I were to know the mental behaviour of one being by producing so many thoughts of awakening and by seeing so many Tathāgatas as the river Gaṅgā has grains of sand, according to that kind of calculation, that computation, then I will know the mental behaviour of all sentient beings, each and every one of them, through producing that many thoughts of awakening and seeing that many Tathāgatas according to that calculation and that computation.” This is the armour without fatigue.

1.
"Even though there is no beginning (pūrvânta) of existence (saṃsāra), there is a superimposition (samāropa) of an imaginary beginning for the sake of showing the overwhelming (atiśaya) [period of time]." Tibetan text in the next note, ṭ. fol. 75b4.

gang ’di ’khor ba na yongs su mi skyo ba ni go cha’i don bstan pa ste, ji ltar mi skyo ba ni bskal pa ’di snyed cig tu go cha bgo zhes bya ba la sogs pa bstan te, go cha bsam gyis mi khyab pa gyon par byed pa ni ’khor ba’i sngon gyi mtha’ ji snyed pa de snyed kyis nyin zhag gcig tu gyur la zhes bya ba la sogs pas bstan te, ’khor ba’i sngon gyi mtha’ lta med mod kyi, ’on kyang phul dbyung ba’i phyir ’khor ba’i mtha’ yod pa lta bur sgro btags te, nyin zhag gcig gi tshad de tsam du ring la des zla ba dang lo’i grangs bsgres pa’i yun ring po de tsam gyis byang chub kyi sems gcig bskyed cing de bzhin gshegs pa gcig mthong la de ltar bsgres pa sha stag gis ’jug pa de lta bu dang bgrang ba de ’dra bas ganggā’i klung gyi bye ma snyed kyi byang chub kyi sems bskyed pa dang, de bzhin gshegs pa mthong ba’i ’og tu sems can gcig gi sems kyi spyod pa shes pa la sogs pa mdo las gsungs pa ltar dus yun ring zhing ’bras bu bsgrub dkar zin kyang mi gong ba ni go cha mi zad pa’o.

sbyin pa’i pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; tshul khrims kyi pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; de bzhin du bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab kyi pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; de bzhin du byang chub kyi phyogs kyi chos thams cad yongs su rdzogs par bya ba dang, mtshan dang dpe byad bzang po thams cad yongs su rdzogs par bya ba dang, de bzhin gshegs pa’i stobs dang mi ’jigs pa dang sangs rgyas kyi chos ma ’dres pa thams cad yongs su rdzogs par bya ba’i phyir de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis de bzhin gshegs pa gang gā’i klung gi bye ma snyed mthong ba dang, byang chub tu sems bskyed pa de dag gis skyes bu chen po’i mtshan gcig mngon par bsgrub cing; rnam grangs ’dis mtshan dang dpe byad thams cad yongs su ’grub pa mngon par sgrub par byed, kyang mi gong ba’i go cha gang yin pa, de ni byang chub sems dpa’i go cha mi zad pa zhes bya’o.

yo dānapāramitāparipūranāyānenaiva praveśenānayā gaṇanayā gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; śīlapāramitāparipūraṇāyānenaiva praveśenānayā gaṇanayā gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; evaṃ kṣāntivīryadhyānaprajñāpāramitāparipūraṇāya sarvalakṣaṇaparipūraṇāya ca sarvatathāgatabalavaiśāradyāveṇikabuddhadharmaparipūraṇāya ca gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; anenaiva praveśenānayā gaṇanayā tair gaṅgānadīvālikāsamānām tathāgatānāṃ darśanair bodhicittaiś caikaṃ mahāpuruṣalakṣaṇam abhinirhareyam, anena paryāyena sarvalakṣaṇānuvyañjanapariniṣpattim abhinirhareyam ity anavalīnaḥ saṃnāho ’yaṃ bodhisattvasyākṣayaḥ saṃnāhaḥ.

“I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfection of generosity; I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfection of morality; and, in the same way, I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfections of tolerance, vigour, meditation and insight; (p. 46) in the same way, I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil all the moments of existence that are wings of awakening, to fulfill all the characteristics and marks of beauty, to fulfil all the powers, intrepidities and special qualities of a Buddha pertaining to a Tathāgata; I will, according to this same calculation, this same computation, by means of seeing so many Tathāgatas as the river Gaṅgā has grains of sand, by those productions of thoughts of awakening bring about one characteristic of a great man; I will, by this procedure bring about the accomplishment of all the characteristics and marks of beauty.” This armour without fatigue is the bodhisattvas’ imperishable armour.

sbyin pa’i pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis zhes bya ba ni gong du bshad pa bzhin du nyin zhag zla bar bsgres, zla ba lor bsgres pa’i stong phrag brgya la byang chub kyi sems gcig bskyed cing de bzhin gshegs pa gcig mthong la, de lta bu sha stag gis byang chub kyi sems kyang kun bskyed, de bzhin gshegs pa kun kyang mthong nas de bzhin gshegs pa ganggā’i klung gi bye ma snyed la rim gro byed pa ’di ’dra bas sbyin pa’i pha rol tu phyin pa rdzogs par gyur pa dang, de bzhin du pha rol tu phyin pa lhag ma rnams nas mtshan dang dpe byad thams cad kyi bar du sngar smos pa lta bu’i dus ring ba dang, bsgrub dka’ bas sgrub par byed kyang mi skyo ba ni go cha mi zad pa zhes bya’o.

bam po gsum pa:
de la byang chub sems dpa’i rtul ba mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ parākramaḥ?

2) What then is the bodhisattva’s imperishable courage?

rtul ba mi zad pa yang rnam pa brgyad kyis bstan te – "The imperishable courage is taught by eight forms (ākāra): ..."

byang chub sems dpa’i rtul ba mi zad pa ni: gang stong gsum gyi stong chen po’i ’jig rten gyi khams mes yongs su gang ba las kyang ’bogs te, de bzhin gshegs pa blta bar spro ba’o; byang chub sems dpa’i rtul ba ni chos mnyan pa’i phyir spro ba’o; byang chub sems dpa’i rtul ba ni sems can yongs su smin par bya ba’i phyir spro ba’o; byang chub sems dpa’i rtul ba ni dge ba’i chos thams cad kyi phyir spro ba’o; byang chub sems dpa’i rtul ba ni thams cad mkhyen pa’i ye shes kyi phyir spro ba’o. byang chub sems dpa’i rtul ba ni pha rol gyi don gyi phyir ’jug pas na, de’i phyir rtul ba zhes bya’o; pha rol zhi bar bya ba’i phyir, pha rol gdul ba’i phyir, pha rol yongs su mya ngan las bzla ba’i phyir ’jug pas na, de’i phyir rtul ba zhes bya’o; mi lhod pa dang, ma zhum pa dang, brtan pa dang, mi zlogs pa dang, dge ba’i bsam pa dang, snying rje chen po la gnas shing rtag tu sems can gyi don la brtson par ’jug pas na, de’i phyir rtul ba zhes bya ba. gom pa ’dor ba dang, gom pa gzhog cing ’gro ba thams cad du byang chub kyi sems mngon du byed do, sems can la lta bar yang lta zhing nyon mongs pa’i phyogs su yang mi ltung ste;

yas trisāhasramahāsāhasram api lokadhātum agninā paripūrṇam avagāhya tathāgatadarśanotsāho bodhisattvasyākṣayaḥ parākramaḥ; dharmaśravaṇotsāho bodhisattvasya parākramaḥ; sattvaparipākotsāho bodhisattvasya parākramaḥ; sarvakuśaladharmotsāho bodhisattvasya parākramaḥ; sarvajñajñānotsāho bodhisattvasya parākramaḥ. parārthāvakramo bodhisattvasya parākramas, tenocyate parākramaḥ parapraśamanaparadamanaparaparinirvāṇāvakramas, tenocyate parākramaḥ; aśithilāsaṃkucitadṛḍhāvivāryakalyāṇāśayamahākaruṇāyāṃ sthitaḥ satatasattvārthānuyuktāvakramas, tenocyate parākramaḥ.

[1. How it is (yathā):] Making himself enter the system of threefold thousand great thousand worlds, even when it is filled up with fire, [2. and for what (yadartham):] in the effort to see the Tathāgata, is the bodhisattva’s imperishable courage; the bodhisattva’s courage is the effort to hear religion; the bodhisattva’s courage is the effort to bring beings to maturity; the bodhisattva’s courage is the effort for the sake of all moments of existence that are roots of the good; the bodhisattva’s courage is the effort for the sake of the knowledge that is omniscience. [3. Explanation of the word (nirukti):] The bodhisattva’s courage is called courage since he enters into the world for the benefit of others, [to appease their vices (kleśapraśamanāya), to discipline their abilities (indriya) and for the sake of the complete extinction of all of existence (sarvasaṃsāraparinirvāṇāya), entering the system of threefold thousand great thousand worlds even when it is filled up with fire], it is called courage since he is entering into the world to give peace to others, to discipline others, for the sake of others’ complete extinction; [4. the essence of that vigour (tasya vīrasya svabhāvaḥ), 5. its cause (hetu) and 6. action (karma):] it is called courage since it is entering into the world always intent on the good of living beings [its action (karma) ], being established in great compassion [the cause (hetu) ] stemming from good intentions, never loose, never narrow, firm and never turning back [the essence (svabhāva) ].

(1) ji ltar rtul ba ni gang stong gsum gyi stong chen po’i ’jig rten gyi khams mes yongs su gang ba las kyang ’bogs te zhes gsungs pa’o. For the expression cf. Sukh p. 7117-721. (2) gang gi phyir brtul ba ni a) gang lta ba dang, b) gang mnyan pa dang, c) gang bsgrub pa’i phyir spro ba ste, a,b) de bzhin gshegs pa lta bar spro ba dang chos mnyan pa’i phyir spro ba gnyis kyis ni gong ma gnyis bstan to; c) gang bsgrub pa’i phyir spro ba yang gzhan gyi dang bdag gi don te sems can yongs su smin par byed pa’i phyir spro ba dang dge ba’i chos thams cad dang thams cad mkhyen pa’i ye shes kyi phyir spro ba gsum gyis bstan to. (3) nges pa’i tshig ni byang chub sems dpa’i brtul ba ni pha rol gyi don gyi phyir ’jug pas na zhes bya ba la sogs pa tshig gi tshar gsum gyis bstan te, ji ltar pha rol gyi don gyi phyir ’jug ce na? pha rol zhi bar bya ba’i phyir zhes bya ba la sogs pa gsungs te, nyon mongs pa zhi bar bya ba’i phyir dang, dbang po gdul ba’i phyir dang, ’khor ba thams cad las yongs su mya ngan las bzla ba’i phyir ’jig rten gyi khams mes yongs su gang ba las kyang ’bogs te, ’jug pas na de’i phyir brtul ba zhes bya’o. (4) brtson ’grus de’i rang bzhin ni mi lhod pa dang zhes bya ba la sogs pa gsungs te, gus pa’i brtson ’grus dang ldan pa mi lhod pa’o, yon tan khyad par can bsgrub pa la mi nus so snyam du mi sems pa ma zhum pa’o, mi mthun pa’i phyogs le los mi bskyod pas na brtan pa’o, grang ba dang tsha ba la sogs pa’i sdug bsngal gyis mi bskyod pas na mi zlogs pa’o, bsam pa ni dge ba’i bsam pa zhes smos pa ste, dus thams cad dge ba gang yin zhes tshol zhing sgrub pa’i bsam pas brtson ’grus rtsom par byed do. (5) rgyu ni snying rje chen po la gnas shing zhes smos te, sems can gyi don du snying rje chen po bskyed pa’i rgyus sgrub par nus so zhes bya ba’i tha tshig go. (6) brtson ’grus kyi las ni rtag tu sems can gyi don la brtson par ’jug pa zhes gsungs so.

. . . . . . . . .

’di ni byang chub sems dpa’i rtul ba mi zad pa zhes bya’o.

kramotkṣepe kramanikṣepe sarvatra gamane bodhicittaṃ sākṣātkaroti, sattvāvekṣayāpy avekṣate, kleśapakṣe na patati; ayaṃ bodhisattvasyākṣayaḥ parākramaḥ.

[Including both 7. insight and 8. expedient means (prajñopāyaparigṛhīta):] Everywhere when going, putting the foot down, raising the foot, he makes the thought of awakening present, and though he has regard for living beings [which is expedient means (upāya) ] he does not fall to the side of vices [which is insight (prajñā) ]; this is the bodhisattva’s imperishable courage.

thabs dang shes rab kyis zin pa ni gom pa ’dor ba dang zhes bya ba la sogs pas bstan te, gom pa ’dor ba la sogs pa thams cad du byang chub kyi sems mngon du byed pa dang, (7) sems can la lta bas na thabs bstan la, (8) nyon mongs pa’i phyogs su yang mi lhung bas na shes rab bstan to. Cf. Dbh p. 9313: kramotkṣepanikṣepakarmāpi; and Vkn Lamotte p. 203 n. 119.

de la byang chub sems dpa’i yang dag par bsgrub pa mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ samudānayaḥ?

3) What then is the bodhisattva’s imperishable attainment?

yang dag par ’grub pa ni chud mi za ba dang phyin ci ma log par ’grub pa’o.

gang ji lta bur dge ba’i sems skyes shing byung ba byang chub kyi phyir yongs su sngo bar byed pa, ’di ni byang chub sems dpa’i yang dag par bsgrub pa mi zad pa’o. de ci’i phyir zhe na? byang chub tu yongs su bsngos pa’i phyir te;

yā yathotpannotpannasya kuśalacittasya bodhipariṇāmanāyaṃ bodhisattvasyākṣayaḥ samudānayaḥ. tat kasya hetor? bodhipariṇāmitatvāt.

The transformation of all good thoughts, as they arise, into awakening is the bodhisattva’s imperishable attainment. Why? Because they have been transformed into awakening.

gang ji lta bur dge ba’i sems skyes shing byung ba ni shes rab rnam pa gsum mam, pha rol tu phyin pa drug la sogs pa, dge ba’i sems skyes shing byung ngo cog byang chub kyi phyir yongs su sngo bar byed pa ni bar ma dor zad par mi ’gyur bas yang dag par ’grub pa mi zad pa zhes bya’o. de ltar bsngos pa ci’i phyir mi zad snyam nas de ci’i phyir zhe na zhes dris pa dang byang chub tu yongs su bsngos pa’i phyir te zhes gsungs te, don de nyid dpes bstan pa’i phyir btsun pa sha ra dva ti’i bu, ’di lta ste dper na: chu’i thigs pa rgya mtsho chen por lhung ba ni zhes bya ba la sogs pa gsungs so.

byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba ni byang chub kyi snying po la ma ’dug gi bar du bar ma dor yongs su zad pa’am, gtugs par ’gyur ba gang yang med do. btsun pa sha ra dva ti’i bu, ’di lta ste dper na: chu’i thigs pa rgya mtsho chen por lhung ba ni bskal pas ma bsregs kyi bar du bar ma dor yongs su zad pa’am, gtugs par mi ’gyur ro. de bzhin du byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba yang byang chub kyi snying po la ma ’dug gi bar du bar ma dor yongs su zad pa’am, gtugs par ’gyur ba gang yang med do.

na hi bodhipariṇāmitasya kuśalamūlasyāntarā kaścit parikṣayaḥ paryavadānaṃ yāvan na bodhimaṇḍaniṣadanam. tad yathāpi nāma, bhadanta śāradvatīputra, mahāsamudrapatitasyodakabindor nāsty antarā parikṣayaḥ paryavadānaṃ yāvan na kalpaparyavasāna, evam eva bodhipariṇāmitasya kuśalamūlasya nāsty antarā kaścit parikṣayaḥ paryavadānaṃ yāvan na bodhimaṇḍaniṣadanam.

There is, namely, no destruction or interruption whatsoever in between, until he is sitting in the place of awakening, of the roots of good transformed into awakening. Just as, reverend Śāradvatīputra, there is no destruction or interruption in between, until the end of the aeon, of a drop of water fallen into the great ocean, in exactly the same way there is no destruction or interruption whatsoever in between of roots of good transformed into awakening, until he is sitting in the place of awakening.

yang dag par bsgrub pa zhes bya ba ni gang ’di yang dag pa’i bsgrub pa ste; yang dag par zhugs pa ni dge ba’i rtsa ba gang dag yang dag par sgrub pa, sems can thams cad bskyab pa dang, sems can thams cad yongs su smin par bya ba dang, sems can thams cad dge ba’i rtsa ba la gzud pa’i phyir dge ba’i rtsa ba de dag yongs su sngo bar byed de, thams cad mkhyen pa’i ye shes mngon par bsgrub pa’i phyir dge ba’i rtsa ba de dag yongs su bsngo’o, sems can thams cad nye bar ’tsho ba’i phyir dge ba’i rtsa ba de dag yongs su bsngo’o, sems can thams cad yongs su mya ngan las bzla ba dang, thams cad mkhyen pa’i ye shes la rab tu dgod pa’i phyir dge ba’i rtsa ba de dag yongs su sngo ba ste; de ni byang chub sems dpa’i yang dag par bsgrub pa mi zad pa zhes bya’o.

samudānaya iti yo ’yaṃ samyag ānayaḥ. saṃprasthito yāni kuśalamūlāni samudānayati, tāni kuśalamūlāni sarvasattvaparitrāṇāya sarvasattvaparipācanāya sarvasattvakuśalamūlāvatāraṇāya pariṇāmayati. tāni kuśalamūlāni sarvajñajñānābhinirhārāya pariṇāmayati. tāni kuśalamūlāni sarvasattvopajīvyāya pariṇāmayati; tāni kuśalamūlāni sarvasattvaparinirvāṇasarvajñajñānapratiṣṭhāpanāya pariṇāmayati. asau bodhisattvasyākṣayaḥ samudānayaḥ.

It is called attainment because it is bringing together in the proper way, (p. 47) and the roots of good he attains setting out on the way he transforms so as to protect all beings, bring all beings to maturity, introduce all beings to the roots of good. [Why does he transform that way?] Those roots of good he transforms to realize the knowledge of omniscience. [What will he do having transformed thus?] Those roots of good he transforms to nourish all beings; those roots of good he transforms to establish all beings in complete extinction, in the knowledge of omniscience. That is the bodhisattva’s imperishable attainment.

dge ba’i rtsa ba rnams byang chub tu bsngos pa de la ci’i phyir yang dag par ’grub ces bya zhe na? de’i phyir yang dag par ’grub pa zhes bya ba ni gang ’di yang dag pa’i sgrub pa ste zhes bya ba gsungs so. ji ltar bsgrubs na yang dag pa’i sgrub pa zhes bya zhe na? yang dag par zhugs pa ni zhes bya ba la sogs pa smos te, dge ba’i rtsa ba gang dag yang dag par sgrub cing brtson ’grus brtsams pa rnams ngan song du lhung ba’i sems can thams cad bskyab pa’i phyir dang, yongs su smin pa’i sems can thams cad nges par ’byed pa’i cha dang mthun pa’i sa gzhir yongs su smin par bya ba’i phyir dang, dge ba’i rtsa ba ma bskrun pa’i sems can thams cad dge ba’i rtsa ba la gzud pa’i phyir dge ba’i rtsa ba de dag yongs su sngo bar byed pa ni yang dag pa’i sgrub pa zhes sbyar ro. ci’i phyir de ltar sngo bar byed ce na? thams cad mkhyen pa’i ye shes mngon par sgrub pa’i phyir zhes gsungs so – kasmād evaṃ pariṇāmayati? ... des bsngos pas kyang ci zhig bya zhe na? sems can thams cad nye bar ’tsho ba’i phyir zhes bya ba la sogs pa smos te, bdag nyid kyis thams cad mkhyen pa’i ye shes thob nas sems can thams cad kyi nye bar ’tsho bar ’gyur ba dang, theg pa gnyis kyis yongs su mya ngan las zlo ba dang, thams cad mkhyen pa’i ye shes la ’god par nus pa’i phyir ro – sa ca pariṇāmayya kiṃ kariṣyati? ...

. . . . . .

de la byang chub sems dpa’i sems can yongs su smin par byed pa mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ sattvaparipākaḥ?

4) What then is the bodhisattva’s imperishable maturing of living beings [or, rather, what is the imperishable vigour (vīrya) in maturing living beings]?

de la byang chub sems dpa’i sems can yongs su smin par byed pa mi zad pa gang zhe na zhes bya ba ni sems can yongs su smin par byed pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

sems can gyi khams ni tshad med de; de la byang chub sems dpas bgrang ba ’di lta bus ’jug par bya’o: gal te bdag gis nyin gcig la stong gsum gyi stong chen po’i ’jig rten gyi khams su gtogs pa’i sems can thams cad yongs su smin par bya ste, tshul ’dis bskal pa dpag tu med, grangs med, bsam gyis mi khyab par sems can gyi khams yongs su smin par bya zhing, sems can gyi khams de snyed du dpag tu med pa, de snyed du grangs med pa, de snyed du bsam gyis mi khyab pa de yongs su smin par bya ste; de lta bur byas kyang sems can rnams kyi brgya’i cha gcig kyang smin par ma byas, stong gi cha dang, brgya stong gi cha dang, bye ba’i cha dang, bye ba brgya’i cha dang, bye ba stong gi cha dang, bye ba brgya stong gi cha dang, grangs dang, cha dang, bgrang ba dang, dpe dang, rgyur yang yongs su smin par ma byas so, zhes, gal te rab tu brjod pa ’di thos nas, byang chub sems dpa’ mi skrag, mi dngang zhing dngang bar mi ’gyur ba, de ni brtson ’grus brtsams pa’i byang chub sems dpar rig par bya ste; ’di ni byang chub sems dpa’i sems can yongs su smin par byed pa mi zad pa’o.

apramāṇaḥ sattvadhātuḥ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: yady aham ekasminn ahni trisāhasramahāsahasralokadhātuparyāpannān api sattvān paripācayeyam, anena nayenāprameyān apy asaṃkhyeyān apy acintyān api kalpān sattvadhātūn paripācayeyam, tāvad aprameyān tāvad asaṃkhyeyān tāvad acintyān sattvadhātūn paripācayeyam, evaṃ kṛtvāpi na sattvānāṃ śatatamīm api kalāṃ paripācayām āsa na sahasratamīm api śatasahasratamīm api koṭitamīm api koṭiśatatamīm api koṭisahasratamīm api koṭiśatasahasratamīm api kalāṃ saṃkhyām api gaṇanām apy upamām apy upaniṣadam api paripācayām āseti prabhāvanām imāṃ śrutvā yadi bodhisattvo nottrasyeta na saṃtrasyet na saṃtrāsam āpadyeta, sa ārabdhavīryo bodhisattvo veditavyaḥ. ayaṃ bodhisattvasyākṣayaḥ sattvaparipākaḥ.

The sphere of living beings is immeasurable, but the bodhisattva should relate to it by this way of calculating: “If I in one day could bring to maturity all the beings included in a system of threefold thousand great thousand worlds, and in this way could mature spheres of living beings for innumerable, countless, unthinkable numbers of aeons, could mature innumerable spheres of living beings for such a long time, countless spheres for such a long time, unthinkable numbers for such a long time, even after I had done this, I would not have matured even one hundredth part of all living beings, even one thousandth part, even one hundredthousandth part, even one millionth part, even one ten-millionth part, even one billionth part, even one ten-billionth part, even any number, even any part, even any counting, even any example, even any comparison,” if the bodhisattva, having heard such a statement, does not get frightened, alarmed or scared, he should be known as a bodhisattva who has exexerted himself with vigour. This is the bodhisattva’s imperishable maturing of living beings.

’di tsam mo zhes gcod par byed pa ni tshad de, de ltar gcod par mi nus pa ni tshad med pa zhes bya’o. gal te bdag gis nyin gcig la zhes bya ba la sogs pas ni gal te bdag gis nyi ma gcig gis stong gsum gyi stong chen po’i ’jig rten gyi khams su gtogs pa’i sems can thams cad yongs su smin par byas, nyi ma gnyis dang gsum la sogs pa las de bzhin du smin par byas pa nas tshul de lta bus bskal pa dpag tu med, grangs med, bsam gyis mi khyab par sems can gyi khams smin par byas kyang da dung smin par byas pa’i gan na smin par byas pa ni brgya’i cha gcig kyang med pa nas rgyu’i bar du yang med do zhes thos kyang mi skrag na sems can yongs su smin par byed pa’i brtson ’grus mi zad pa zhes bya’o. de la brgya’i cha ni grangs brgya’i nang nas gcig blangs pa ste, ’og ma dag la yang de dang ’dra bar sbyar ro; grangs ni mtshungs pa nyid de, dper na gangs can dang cig shog ni ’bigs byed ces bya’o zhes bya ba ni rigs kyi yungs ’bru ni ma yin pa lta bu’o; cha ni cha shas so; de yang rigs ’dra ba’i ngo bo yin te, dper na ri rnams kyi cha ni ri’i rtse mo yin gyi, rtsva’i rtse mo ni ma yin pa bzhin no; bgrang ba ni de yang mtshungs pa yin te, dper na ri rab dang gangs ri zhes bya ba’i yungs ’bru’ang yin zhes mi brjod pa bzhin no, dpe ’di ’dra dag kho na la len te, dper na ba men la ba lang dang ’dra’o zhes bya’i sbrang ma la ma yin pa bzhin no; rgyur yang zhes bya ba ni smin pa des ma smin pa’i rgyu can du’ang mi bzod ces bya bar bstan to.

de la byang chub sems dpa’i bsod nams kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ puṇyasaṃbhāraḥ?

5) What then is the bodhisattva’s imperishable accumulation of merit [or, rather, what is the imperishable vigour (vīrya) in accumulating merit]?

de la byang chub sems dpa’i bsod nams kyi tshogs mi zad pa gang zhe na zhes bya ba na bsod nams kyi tshogs sgrub pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

byang chub sems dpa’i bsod nams ni tshad med de; de la byang chub sems dpas bgrang ba ’di ’dra bas ’jug par bya’o: sems can thams cad dang, ’das pa dang, da ltar byung ba dang, ma ’ongs pa’i slob pa dang mi slob pa thams cad dang, nyan thos dang rang sangs rgyas thams cad kyi bsod nams ji snyed pa, bsod nams de snyed brgyar bsgyur bas de bzhin gshegs pa’i sku la spu’i khung bu gcig ’grub bo; de bzhin du spu’i khung bu thams cad du gtogs pa’i bsod nams kyi phung po ji snyed pa brgyar bsgyur te, gtan pa med pa’i bsod nams kyi phung po gcig yang dag par bsgrubs pa des de bzhin gshegs pa’i sku la dpe byad bzang po gcig ’grub ste, de bzhin du dpe byad bzang po thams cad re re nas yongs su ’grub bo; dpe byad bzang po thams cad du gtogs pa’i tshad bsod nams kyi phung po ji snyed pa stong du bsgyur te, gtan pa med pa’i bsod nams kyi phung po gcig bsgrubs pa des de bzhin gshegs pa’i sku la skyes bu chen po’i mtshan gcig mngon par ’grub ste, de bzhin du sku la skyes bu chen po’i mtshan sum cu re re nas mngon par ’grub bo; skyes bu chen po’i mtshan sum cur gtogs pa’i bsod nams kyi phung po ji snyed pa stong phrag bcur bsgyur te, gtan pa med pa’i bsod nams kyi phung po gcig yang dag par bsgrubs pa des de bzhin gshegs pa’i sku la smin mtshams kyi mdzod spur skyes bu chen po’i mtshan mngon par ’grub bo; mdzod spur gtogs pa’i bsod nams kyi phung po ji snyed pa de las stong phrag brgyar bsgyur ba’i bsod nams kyi phung po yang dag par bsgrubs pas de bzhin gshegs pa’i sku la dbu’i gtsug tor dang spyi gtsug bltar mi mthong ba skyes bu chen po’i mtshan mngon par ’grub bo; gtsug tor du gtogs pa’i bsod nams kyi phung po de las bye ba phrag brgya stong du bsgyur ba de bas kyang lhag pa’i bsod nams kyi phung po yang dag par bsgrubs pa des de bzhin gshegs pa’i chos kyi dung yongs su ’grub par ’gyur te; chos kyi dung des de bzhin gshegs pa bzhed na ’jig rten gyi khams mtha’ yas mu med pa dag dbyangs kyis go bar mdzad cing chos ’dul ba bsam pa dang dad pa ji lta ba bzhin du sems can thams cad kyi dbang po rnams kyang tshim par mdzad do. byang chub sems dpa’i bsod nams kyi tshogs la ’jug pa ’di thos nas mi skrag, mi dngang zhing dngang bar mi ’gyur ba; ’di ni byang chub sems dpa’i bsod nams kyi tshogs mi zad pa zhes bya’o.

bodhisattvasya puṇyam apramāṇaṃ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: yāvat sarvasattvānāṃ cātītānāṃ ca pratyutpannānāṃ cānāgatānāṃ ca sarvaśaikṣāśaikṣāṇāṃ ca śrāvakāṇāṃ pratyekabuddhānāṃ puṇyaṃ tāvatā puṇyena śataguṇitena tathāgatakāyasyaiko romakūpo niṣpadyeta; evaṃ yāvān sarvaromakūpaparyāpannaḥ puṇyaskandhaḥ śataguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatakāyasyaikam anuvyañjanaṃ niṣpadyeta; evaṃ sarvānuvyañjanāny ekaikaśaḥ pariniṣpadyante; evaṃ yāvān sarvavyañjanaparyāpannapramāṇaḥ puṇyaskandhaḥ sahasraguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatasyaikaṃ mahāpuruṣalakṣaṇam abhiniṣpadyeta; evaṃ kāyasya triṃśadmahāpuruṣalakṣaṇāny ekaikaśo ’bhiniṣpadyeran; yāvāṃs triṃśadmahāpuruṣalakṣaṇaparyāpannaḥ puṇyaskandho daśasahasraguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatakāyasyorṇakośo mahāpuruṣalakṣaṇam abhiniṣpadyeta; yāvān kośaparyāpannaḥ puṇyaskandhas tasmāc chatasahasraguṇitena samudānītena puṇyaskandhena tathagatakāyasyoṣṇīṣaśīrsānavalokitamūrdho mahāpuruṣalakṣaṇam abhiniṣpadyeta; tasmād uṣṇīṣaparyāpannaḥ puṇyaskandhāt koṭiśatasahasraguṇitena tadavaśeṣenāpi tena samudānītena puṇyaskandhena tathāgatasya dharmaśaṅkhaḥ pariniṣpadyeta, tena dharmaśaṅkhena tathāgata ākāṅkṣamāṇo ’nantāparyanteṣu lokadhātuṣu śabdam ādāyet yathā dharmavinayāśayaśraddhayā sarvasattvānām indriyāṇi saṃtarpayet; imaṃ bodhisattvasya puṇyasaṃbhārapraveśaṃ śrutvā nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta; ayaṃ bodhisattvasyākṣayaḥ puṇyasaṃbhāraḥ.

The bodhisattva’s merit is immeasurable, and the bodhisattva should apply this sort of calculation to it: “So much as is the merit of all beings, of all disciples, both those to be trained and those having completed their training, and isolated buddhas of the past, present and future, by all this merit multiplied by a hundred one pore of the Tathāgata’s body is accomplished; in the same way, so much as is the mass of merit pertaining to all the pores multiplied by a hundred, by that one mass of attained unhindered merit one mark of beauty on the Tathāgata’s body is accomplished; in the same way all the marks of beauty are accomplished one by one; in the same way, so much as is the mass of merit pertaining to all the marks of beauty multiplied by a thousand, by that one mass of attained unhindered merit one characteristic of a great man is accomplished; in the same way the thirty-two characteristics of a great man are accomplished one by one on the body; and so much as is the mass of merit pertaining to the mark on the forehead, by that the attained mass of merit multiplied by a hundred thousand the characteristic of a great man which is the invisible crown of the head is accomplished on the body of the Tathāgata; (p. 47) and that mass of merit pertaining to the crown, by that mass of attained merit multiplied by a thousand billions or even more the Tathāgata’s conch of religion is accomplished, and by means of that conch of religion the Tathāgata makes a sound in worlds without end and without limit as he wishes, and pleases the senses of all beings according to their faith in and intentions concerned with religion and discipline,” if, having heard this way into the bodhisattva’s accumulation of merit, he does not get frightened, alarmed or scared, then this is the bodhisattva’s imperishable accumulation of merit.

chos kyi dung ni ji lta bur de bzhin gshegs pa ston par mdzad pa na nyan pa’i ’khor nye ba rnams kyis ji ltar thos pa de bzhin du ’jig rten gyi khams brgya stong du ma’i pha rol na gnas pa’i sems can rnams kyis kyang de dang ’dra bar thos par byed pa’i gsung la bya’o.

. .

de la byang chub sems dpa’i ye shes kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayo jñānasaṃbhāraḥ?

6) What then is the bodhisattva’s imperishable accumulation of knowledge [or, rather, what is the imperishable vigour (vīrya) in accumulating knowledge]?

de la byang chub sems dpa’i ye shes kyi tshogs mi zad pa gang zhe na zhes bya ba ni byang chub sems dpa’i ye shes kyi tshogs sgrub pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

byang chub sems dpa’i ye shes kyi tshogs ni tshad med de; de la byang chub sems dpas bgrang ba ’di ’dra bas ’jug par bya’o: stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can gang dag ’khod pa, de dag thams cad dad pas rjes su ’brang ba’i ye shes dang ldan par gyur kyang, de dag gi chos kyi rjes su ’brang ba’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro’o, stong gi cha dang, brgya stong gi cha dang, bye ba’i cha dang, bye ba brgya’i cha dang, bye ba stong gi cha dang, bye ba brgya stong gi cha dang, grangs dang, cha dang, bgrang ba dang, dpe dang, rgyur yang nye bar mi ’gro’o. de bzhin du chos kyi rjes su ’brang ba’i ye shes dang ldan pa rnams ni brgyad pa’i ye shes dang ldan pa la’o; brgyad pa’i ye shes dang ldan pa rnams ni rgyun du zhugs pa’i ye shes dang ldan pa la’o; rgyun du zhugs pa’i ye shes dang ldan pa rnams ni lan cig phyir ’ong ba’i ye shes dang ldan pa la’o; lan cig phyir ’ong ba’i ye shes dang ldan pa rnams ni phyir mi ’ong ba’i ye shes dang ldan pa la’o; phyir mi ’ong ba’i ye shes dang ldan pa rnams ni dgra bcom pa’i ye shes dang ldan pa la’o; dgra bcom pa’i ye shes dang ldan pa rnams ni rang sangs rgyas kyi ye shes dang ldan pa la’o; rang sangs rgyas kyi ye shes dang ldan pa rnams ni bskal pa brgyas nges par byung ba’i byang chub sems dpa’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro ba nas dpe dang rgyu’i bar du yang nye bar mi ’gro’o; bskal pa brgyas nges par byung ba’i byang chub sems dpa’i ye shes dang ldan pa rnams ni bzod pa thob pa’i byang chub sems dpa’i ye shes dang ldan pa la’o; bzod pa thob pa’i byang chub sems dpa’i ye shes dang ldan pa rnams ni phyir mi ldog pa’i byang chub sems dpa’i ye shes dang ldan pa la’o; phyir mi ldog pa’i byang chub sems dpa’i ye shes dang ldan pa rnams ni skye ba gcig gis thogs pa’i byang chub sems dpa’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro ba nas dpe dang rgyu’i bar du nye bar mi ’gro’o. stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can gang dag ’khod pa, de dag thams cad skye ba gcig gis thogs pa’i byang chub sems dpa’i ye shes dang ldan par gyur kyang, byang chub kyi snying po la ’dug pa’i byang chub sems dpa’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro ba nas dpe dang rgyu’i bar du yang nye bar mi ’gro’o. ’jig rten gyi khams mtha’ yas mu med pa dag na sems can gang dag ’khod pa, de dag thams cad byang chub kyi snying po la ’dug pa’i byang chub sems dpa’i ye shes dang ldan par gyur kyang, de dag gis de bzhin gshegs pa’i gnas dang gnas ma yin pa mkhyen pa’i ye shes kyi stobs kyi brgya’i char yang nye bar mi ’gro ba nas rgyu dang dpe’i bar du yang nye bar mi ’gro’o. de bzhin gshegs pa’i stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres pa bco brgyad thams cad yongs su ’grub pa’i rim pa yang de bzhin te, byang chub sems dpa’ gang ye shes kyi tshogs la ’jug pa ’di thos nas mi skrag, mi dngang zhing dngang bar mi ’gyur ba, ’di ni byang chub sems dpa’i ye shes kyi tshogs mi zad pa zhes bya’o.

bodhisattvasya jñānasaṃbhāro ’pramāṇaḥ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: ye sattvās trisāhasramahāsāhasralokadhātau sthitās te cet sarve śraddhānusārijñānānvitā bhaveyus teṣāṃ jñānaṃ dharmānusārijñānasya śatatamīm api kalām nopaiti sahasratamīm api śatasahasratamīm api koṭitamīm api śatakoṭitamīm api sahasrakoṭitamīm api śatasahsrakoṭitamīm api kalāṃ saṃkhyām api kalām apy upamām apy upaniṣadam api nopaiti. evaṃ dharmānusārijñānānvitānām aṣṭamakajñānasya; aṣṭamakajñānānvitānāṃ srotaāpannajñānasya; srotaāpannajñānānvitānāṃ sakṛdāgāmijñānasya; sakṛdāgāmijñānānvitānām anāgāmijñānasya; anāgāmijñānānvitānām arhajjñānasya; arhajjñānānvitānāṃ pratyekabuddhajñānasya; pratyekabuddhajnānānvitānāṃ jñānaṃ kalpaśataniryātabodhisattvajñānasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadaṃ nopaiti; kalpaśataniryātabodhisattvajñānānvitānāṃ kṣāntipratilabdhabodhisattvajñānasya; kṣāntipratilabdhabodhisattvajñānāvitānām avaivartikabodhisattvajñānasya; avaivartikabodhisattvajñānānvitānāṃ jñānam ekajātipratibaddhabodhisattvajñānasya śatatamīm api kalāṃ nopaiti. ye sattvās trisāhasramahāsāhasralokadhātau sthitās te cet sarva ekajātipratibaddhabodhisattvajñānānvitā bhaveyur bodhimaṇḍaniṣaṇṇabodhisattvajñānasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadam api nopaiti. ye sattvā anantāparyanteṣu lokadhātuṣu sthitās te cet sarve bodhimaṇḍaniṣaṇṇabodhisattvajñānānvitā bhaveyus teṣāṃ tathāgatasya sthānāsthānajñānabalasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadam api nopaiti. evaṃ tathāgatasya sarvabalavaiśāradyāṣṭādaśāveṇikabuddhadharmapariniṣpattikramaḥ; yo bodhisattva imaṃ jñānasaṃbhārapraveśaṃ śrutvā nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta; ayaṃ bodhisattvasyākṣayo jñānasaṃbhāraḥ.

The bodhisattva’s accumulation of knowledge is immeasurable, and the bodhisattva should apply this sort of calculation to it: “If all beings in the system of threefold thousand great thousand worlds all had the knowledge of a faith-follower, their knowledge would not amount even to one hundreth part of that of one having the knowledge of a follower of the teaching, it would not amount to one thousandth part, hundred thousandth part, ten millionth part, billionth, ten billionth, thousand billionth part, any number, any part, any example, even any comparison. Thus also with those having knowledge in accordance with religion compared with one with the knowledge of the eighth stage, those with the knowledge of the eighth stage compared with one with the knowledge of one who has entered the stream, those with the knowledge of one who has entered the stream compared with one with the knowledge of the one returning only once, those with the knowledge of one returning only once compared with one with the knowledge of one never returning, those with the knowledge of one never returning compared with one with the knowledge of an arhat, those with the knowledge of an arhat compared with one with the knowledge of an isolated buddha, [the knowledge of] those with the knowledge of an isolated buddha does not amount to one hundredth part of the [knowledge] of one with the knowledge of a bodhisattva, perfected through a hundred aeons, it would not amount to even any example, any comparison; those with the knowledge of a bodhisattva perfected through a hundred aeons compared with one with the knowledge of of a bodhisattva who has attained tolerance, those with the knowledge of a bodhisattva who has attained tolerance compared with one with the knowledge of a bodhisattva who never turns back, [the knowledge of] those with the knowledge of a bodhisattva who never turns back does not amount to a hundredth part of [the knowledge of] a bodhisattva hindered by only one birth, it would not amount to any example, any comparison; even if the beings in this system of threefold thousand great thousand worlds had the knowledge of a bodhisattva hindered by only one birth, it would not amount to even one hundredth part of the knowledge of a bodhisattva sitting in the place of awakening, it would not amount even to any example, any comparison; even if the beings in the endless systems of threefold thousand great thousand worlds (p. 49) had the knowledge of a bodhisattva sitting in the place of awakening, it would not amount even to one hundredth part of the Tathāgata’s power of knowledge of the possible and impossible, it would not amount even to any example, any comparison,” such is the bodhisattva’s gradual accomplishment of all the powers, intrepidities and eighteen special qualities of a Buddha, and when the bodhisattva, having heard this way into the accumulation of merit, does not get frightened, alarmed or scared, then this is the bodhisattva’s imperishable accumulation of knowledge.

stong gsum gyi stong chen po’i ’jig rten gyi khams na zhes bya ba la sogs pas ni stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can ji snyed yod pa, de dag thams cad dad pas rjes su ’brang ba’i ye shes dang ldan par ’gyur la, chos kyis rjes su ’brang ba’i ye shes dang ldan pa gcig cig yod na dad pas rjes su ’brang ba’i gang zag de dag gi ye shes gcig tu bsdoms kyang, chos kyis rjes su ’brang ba’i gang zag gcig po’i ye shes kyi brgya’i char yang nye bar mi ’gro ba nas rgyur yang nye bar mi ’gro ba’i bar du sbyar te, ’og ma dag la yang tshul des bsgre bar bya’o.
de la dad pas rjes su ’brang ba ni bdag nyid kyis shes pas rtogs pa med kyi, gzhan las thos pa bzhin du dad pas ’phags pa’i lam rjes su ’jug pa’o.
chos kyi rjes su ’brang ba ni dbang po rnon po gzhan gyi dring la mi ’jog pa chos kyi tshul dang mthun par rig pa dang sbyor zhing ’jug pa. brgyad pa ni rgyun du ’jug pa ste, dgra bcom pa nas thur du bgrangs na gang zag brgyad kyi dang po yin pa’i phyir ro. rgyun du zhugs pa ni mya ngan las ’das pa’i lam gyi rgyun du zhugs pa la bya’o. lan cig phyir ’ong ba ni ’dod pa’i khams kyi bsgoms pas spang bar bya bar nyon mongs pa drug man chad spangs pa ste, ’dod pa’i khams ’dir yang skye ba len pa’i phyir ro. nyon mongs pa dgu char spangs pa ni phyir ’dod pa’i khams su skye ba’i rgyu med pas phyir mi ’ong ba’o. khams gsum gyi nyon mongs pa’i dgra ma lus par bcom pa’am, ’jig rten gsum gyis mchod pa’i ’os su gyur pas na dga bcom pa’o. sems can mang po’i don mi mdzad kyi, bdag gcig pu byang chub pa dang mya ngan las ’das pa bsgrub pas na rang sangs rgyas so. mos pas spyod pa’i sa bzhi pa bar chad med pa’i ting nge ’dzin thob pa la bskal pa brgyas nges par byung ba’i byang chub sems dpa’ zhes bya ste, bskal pa grangs med pa dang po la bskal pa brgya zhes btags pa’i phyir ro. ’khor ba thog ma med pa gang nas bzung ste grangs med pa brtsams she na? bzang dang smon pa’i stobs can dang/ sems brtan khyad par ’gro ba yi/ byang chub sems dpa’ grangs med gsum/ kun tu rtsom par mdzad ces brjod/ ces bshad de; bzang po ni dge ba’o, smon pa ni smon lam ste, de gnyis su la yod pa ni bzang ba dang smon pa’i stobs can zhes bya’o. de la dge ba’i rtsa ba’i stobs can ni mi mthun pa’i phyogs kyis zil gyis mi non pa’i phyir ro. smon lam gyi stobs can ni rtag tu dge ba’i bshes gnyen dang phrad pa’i phyir ro. sems brtan pa ni mi dge ba’i grogs pos mos pa bzlag kyang byang chub kyi sems yongs su mi gtong ba’i phyir ro. khyad par du ’gro ba ni tshe ’di dang phyi ma la dge ba’i chos ’phel ba dang yongs su mi nyams pa’i phyir ro. de ltar gang gi tshe dge ba’i rtsa ba dang smon lam gyi stobs dang sems brtan pa de bar ma dor mi ldog pa dang khyad par du ’gro ba ste, yon tan cung zad kyis chog par mi ’dzin pa de nas bzung ste, grangs med pa gsum rtsom mo. sa dang po rab tu dga’ ba thob pa ni bzod pa thob pa’i byang chub sems dpa’ zhes bya ste, gang zag dang chos la mngon par zhen pa spangs nas stong pa nyid kyi don la bzod pa rab tu thob pa’i phyir ro. sa brgyad pa mi g.yo ba thob pa ni phyir mi ldog pa’i byang chub sems dpa’ zhes bya ste, mtshan ma dang mtshan ma med pa la sogs pa’i rtog pa thams cad spangs nas der mi ldog pa’i phyir ro. skye ba gcig gis thogs pa ni gleng gzhi’i skabs su bshad zin to; v. fol. 26b7-27a1. byang chub kyi snying po la ’dug pa ni mngon par sangs rgyas pa’i phyir byang chub kyi snying por ’dug la mngon par sangs rgyas pa nyid ni ma yin pa’o. gnas dang gnas ma yin pa mkhyen pa’i ye shes ni dge bas mtho ris su skye ba dang, mi dge bas ngan song du skye ba gnas yin pa dang; dge bas ngan song du skye ba dang, mi dge bas mtho ris su skye ba gnas ma yin pa la sogs pa mkhyen pa’o. sangs rgyas kyi chos gzhan rnams ni yi ge mangs su dogs nas ma bris te, shes rab kyi pha rol tu phyin pa la sogs pa las ’byung ba bzhin du rig par bya’o.

. . . . . . . . . . . . . .

de la byang chub sems dpa’i shes rab kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ prajñāsaṃbhāraḥ?

7) What then is the bodhisattva’s imperishable accumulation of insight [or, rather, what is the imperishable vigour (vīrya) in accumulating insight]?

de la byang chub sems dpa’i shes rab kyi tshogs mi zad pa gang zhe na zhes bya ba ni byang chub sems dpa’i shes rab kyi tshogs bsgrub pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

gang sems can thams cad kyi sems kyi spyod pa la ’jug pa shes pa, de ni shes rab kyi tshogs mi zad pa’o: sems can thams cad kyi ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems ji snyed pa, de dag sems can gcig gi sems kyi ’jug pa gcig la yod par gyur la, tshul ’dis sems can thams cad de snyed du tshad med pa’i sems kyis gang bar gyur te; ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems can thams cad kyi ’dod chags dang, zhe sdang dang, gti mug gang dag yin pa, de dag thams cad sems can gcig gi sems gcig la yod par gyur la, rnam grangs ’dis sems can thams cad de snyed du tshad med pa’i nyon mongs pas gang ba’i sems su gyur na yang, de la byang chub sems dpas gang shes rab kyi tshogs gcig bsgrubs pas sems can de dag gi sems su gtogs pa’i sems bskyed pa ji snyed pa’i sems bskyed pa de dag thams cad so so’i dmigs pa byung ste, zhig cing zhu ba rnams shes par ’gyur ba, de lta bu’i shes rab kyi tshogs bskyed par bya’o. shes rab des kyang sems can de dag gi sems su snang ba dang nyon mongs par snang ba dus gsum dang ldan pa gang yang mi shes pa med do.

yat sarvasattvacittacaryāpraveśajñānaṃ so ’kṣayaḥ prajñāsaṃbhāraḥ: yāvanti sarvasattvānām atītāny anāgatāni ca pratyutpannāni ca cittāni tāni ced ekasattvasyaikasmiṃś cetasa ābhoge bhaveyur, anena nayena sarvasattvāś cet tāvadbhir apramāṇaiś cittaiḥ paripūrṇā bhaveyur; ye sarvasattvānām atītā anāgatāś ca pratyutpannāś ca rāgā dvesā mohās te cet sarva ekasattvasyaikasmiṃś cetasi bhaveyur, anena paryāyena sarvasattvāś cet tāvadbhir apramāṇaiḥ kleśaiḥ paripūrṇacittā api bhaveyuḥ; tatra bodhisattvo yenaikena saṃbhṛtena prajñāsaṃbhāreṇa yāvantāś cittotpādas teṣāṃ sattvānām cittaparyāpannās te sarve cittotpādāḥ ālaṃbanam praty utpannā bhagnavilīnā jñāyante, tādṛśaṃ prajñāsaṃbhāram utpādayet; na syāt teṣāṃ sattvānāṃ traikālikānāṃ cittābhāsānāṃ kleśābhāsānāṃ ca kiṃcid ajñānam.

The imperishable accumulation of insight is the knowledge of penetrating the mental behaviour of all beings: “Even if the thoughts of all living beings, past, present and future, were found in one mental effort of one living being, and, in this way, even if all living beings were filled with an immense number of such thoughts, even if the cupidity, aversion and bewilderment of all living beings, past, present and future, were all found in one thought of one living being, by this order of things, if all living beings were filled with an immense number of such thoughts, in relation to this the bodhisattva develops such an accumulation of insight, by means of which accumulation, being accumulated, all productions of thought included in the minds of those living beings would be known, each one arisen in connection with its proper object, then broken up and melted away. And by that insight there would be no absence of knowledge whatsoever concerning the manifestations of thoughts and vices in the three times of those living beings.”.

sems can thams cad kyi sems kyi spyod pa ni sems can kha cig ’dod chags spyod pa dang, kha cig zhe sdang spyod pa dang, kha cig gti mug spyod pa dang, kha cig nga rgyal spyod pa dang, kha cig rnam par rtog pa la spyod pa’i ’jug pa shes pa ni sems can gyi spyod pa de dag rtogs pa ste; de yang ji ltar rtogs par byed ce na? sems can thams cad kyi ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems ji snyed pa zhes bya ba la sogs pa gsungs te, dus gsum gyi sems can thams cad gyi sems sems can gcig gi sems kyi ’jug pa gcig la yod par gyur pa, de lta bu’i tshul du sems can gnyis dang gsum la sogs pa sems can thams cad de snyed du tshad med pa’i sems kyis gang bar gyur pa dang ’dod chags dang zhe sdang la sogs pa nyon mongs pas gang ba’i sems su gyur pa yang de dang ’dra bar sbyar te, de lta bur gyur pa’i sems can gyi sems dang nyon mongs pa shes par bya ba’i shes rab kyi tshogs gcig bsgrubs pas ma lus par shes par ’gyur ba de lta bu’i shes rab kyi tshogs bskyed par bya’o zhes bya bar sbyar ro. so so’i dmigs pas byung ba ni gzugs dang sgra la sogs pa la dmigs nas byung ba’o; zhig pa ni sems dang nyon mongs pa byung nas ’das pa’i dus su zhig pa’o; zhu ba ni da ltar byung nas ’jig pa la bltas pa dang ’byung bar ’gyur ba’o. shes rab des kyang zhes bya ba la sogs pas ni da ltar byung ba’i sems dang nyon mongs pa’i gong du smos pa lta bu mang po shes par ma zad kyi, dus gsum dang ldan pa ma lus par shes pa ston to.

btsun pa sha ra dva ti’i bu, ’di lta ste dper na: nam mkha’ ’dis ma khyab pa gang yang med do; de bzhin du byang chub sems dpa’i shes rab ’dis kyang sems can de dag gi sems su snang ba’am, nyon mongs par snang ba dus gsum dang ldan pa, de dag gsal bar ma gyur pa’am, yongs su mi shes pa med de.

tad yathāpi nāma, bhadanta śāradvatīputra, nāsti kiṃcid anenākāśenāvyaptam, evam eva nāsti kaścit teṣāṃ sattvānāṃ traikālikaś cittapratibhāso vā kleśapratibhāso vāprakāśito ’parijñāto ’nayā bodhisattvasya prajñayā.

Reverend Śāradvatīputra, just as there is nothing which is not pervaded by space, just so there is no manifestation of thought or vice of those living beings which is not illumined and thoroughly known by the insight of that bodhisattva.

’di ni byang chub sems dpa’i shes rab kyi tshogs mi zad pa zhes bya’o.

ayaṃ bodhisattvasyākṣayaḥ prajñāsaṃbhāraḥ.

This is the bodhisattva’s imperishable accumulation of insight.

de la byang chub sems dpa’i sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ?

8) What then is the imperishable accumulation of the attainment of all Buddha-qualities [or, rather, what is the imperishable accumulation of vigour (vīrya) in attaining all the Buddha-qualities]?

de la byang chub sems dpa’i sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa gang zhe na zhes bya ba ni sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i brtson ’grus kyi tshogs mi zad pa gang zhe na zhes bya ba’i tha tshig go.

gang dge ba’i rtsa ba’i tshogs thams cad bsags pa dang, pha rol tu phyin pa thams cad kyi tshogs bsags pa dang, byang chub kyi phyogs kyi chos thams cad bsags pa gang yin pa, de ni sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa’o. dang po sems bskyed pa nas bzung ste byang chub kyi snying po la ’dug gi bar du byang chub tu sems bskyed pa’i dmigs pa dang sbyor ba bsags pa gang yin pa, dge ba’i sems bskyed pa’i tshogs gang dag gis sangs rgyas kyi chos thams cad yang dag par bsgrubs pa, ’di ni byang chub sems dpa’i sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa zhes bya ste.

yaḥ sarvakuśalamūlasaṃbhāropacayaḥ sarvapāramitāsaṃbhāropacayaś ca sarvabodhipakṣikadharmasaṃbhāropacayaś ca so ’kṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ. prathamacittotpādaprabhṛti yāvad bodhimaṇḍaniṣadanād yo bodhicittotpādālambanaprayogopacayo, yaiś ca kuśalacittotpādasaṃbhāraiḥ sarvabuddhadharmāḥ samudānītā, ayaṃ bodhisattvasyākṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ.

The imperishable accumulation of attaining all Buddha-qualities is piling up the accumulation of all roots of good, piling up the accumulation of all the perfections, piling up the accumulation of all moments of existence conducive to awakening. Piling up practice with the thought of awakening as the object, from the first production of the thought of awakening to sitting in the place of awakening, the accumulation of good thoughts by means of which all qualities of a Buddha are attained, this is the bodhisattva’s imperishable accumulation of attaining all Buddha-qualities.

dge ba’i rtsa ba ni shes rab rnam pa gsum dang ldan pa la sogs pa ste, de dag dang pha rol tu phyin pa dang byang chub kyi phyogs kyi chos thams cad bsags pas ni stobs dang mi ’jigs pa la sogs pa ’grub par byed pas sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs zhes bya’o, de nyid mdor bsdus nas gsal bar bstan pa’i phyir dang po sems bskyed pa nas bzung ste zhes bya ba la sogs pa gsungs so. dang po sems bskyed pa nas mngon par byang chub pa’i bar na gang ji tsam du bdag dang gzhan gyi don bya bar sems shing dmigs pa dang, bdag dang gzhan gyi don sgrub par sbyor ba la sogs pa gang dag gis sangs rgyas kyi chos thams cad yang dag par sgrub pa zhes tshig rnam par sbyar ro.

btsun pa sha ra dva ti’i bu, brgyad po de dag ni byang chub sems dpa’ rnams kyi brtson ’grus yang dag par blang ba’o.

aṣṭāv amūni, bhadanta śāradvatīputra, bodhisattvānāṃ vīryasamādānāni.

These eight, reverend Śāradvatīputra, are the bodhisattvas’ eight assumptions of vigour.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi brtson ’grus mi zad pa gang lus kyi dge ba’i las kyi rten dang, ngag gi dge ba’i las kyi rten dang, yid kyi dge ba’i las kyi rten to. de ci’i phyir zhe na? brtson ’grus gang ji snyed pa, de dag thams cad lus dang, ngag dang, sems dang ldan pa’i phyir te,

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ vīryaṃ yā kuśalakāyakarmapratiṣṭhā, kuśalavākkarmapratiṣṭhā, kuśalamanaḥkarmapratiṣṭhā. tat kasya hetoḥ? yad yāvad vīryaṃ tat sarvaṃ kāyavākcittasahagatam.

[2. Teaching all the gates of vigour (vīryamukha):] Further, reverend Śāradvatīputra, (p. 50) the imperishable vigour of bodhisattvas is the basis of the body’s good actions, the basis of speech’s good actions, the basis of mind’s good actions. Why? Because all that is vigour is associated with body, speech and mind.

brtson ’grus thams cad kyi sgo bstan pa’i dbang du byas nas gang lus kyi dge ba’i las kyi rten dang zhes bya ba la sogs pa gsungs te, sgo gsum nas dge spyod do cog gi rten ni brtson ’grus yin pa’i phyir ro. ci’i phyir sgo gsum nas dge spyod do cog gi rten brtson ’grus yin snyam nas de ci’i phyir zhe na zhes dris pa dang brtson ’grus gang ji snyed pa, de dag thams cad lus dang, ngag dang, sems dang ldan pa’i phyir te zhes gsungs so. The "gates" of all vigour (vīryamukha), then, are three: body (kāya), speech (vāk) and mind (citta).

lus dang ngag gi brtson ’grus pas sems kyi brtson ’grus nyid mchog ces bshad do.

kāyavāgvīryābhāṃ cittavīryam evotkṛṣtaṃ smṛtam.

[3. All vigour is subsumed under vigour in thought (cittavīrya) including insight and expedient means (prajñopāyaparigṛhīta):] But vigour in thought is according to tradition superior to vigour in body and speech.

sgo gsum dang ldan pa’i brtson ’grus rnam pa thams cad du ’dra yang zhe na? thabs dang shes rab kyis zin pa’i sems kyi brtson ’grus kyis brtson ’grus thams cad mdor bsdus pa’i dbang du byas nas lus dang ngag gi brtson ’grus pas sems kyi brtson ’grus nyid mchog ces bshad do zhes bya ba la sogs pa gsungs te, lus dang ngag gi sgo nas brtson ’grus ’byung ngo cog kyang sems kyis kun nas bslangs pa yin pas na sems kyi brtson ’grus mchog ces bshad do – ... prajnyopāyaparigṛhītena cittavīryeṇa sarvavīryaṃ saṃkṣiptam ...
de bas na mdo las kyang: ’jig rten ni sems kyis khrid do, sems kyis drangs so. de bzhin du: sems kyis sangs rgyas byed pa ste, sems nyid kyis mthong ba’o; sems nyid nga yi sangs rgyas te, sems nyid de bzhin gshegs pa’o, zhes bya ba la sogs pa gsungs so. "Thus it is also stated in the sūtra: The world is lead by thought, the world is ruled by thought..." The first sūtra-quotation is the same as in Msa. p. 1516-7: yathoktaṃ bhagavatā: cittenāyaṃ loko nīyate, cittena parikṛṣyate, cittasyotpannasyotpannasya vashe vartate iti. (ṭ seems not to have read the ayam included in Msa, thereby giving correct metre). Saṃyutta I, p. 39 reads: cittena nīyati loko, cittena parikissati, cittassa ekadhammassa sabbeva vasam anvagu. Cf. also Msa tr. p. 252 n. 6.

de la sems kyi brtson ’grus gang zhe na?

tatra katamac cittavīryam?

What then is vigour of thought?

sems kyi ’jug pa dang sems gnas pa ste.

cittapravṛttiś cittasthitiś ca.

Activity of thought [which is expedient means (upāya), under which embarking upon the different practices of the bodhisattva is subsumed] and stillness of thought [which is insight (prajñā), completing those practices].

de la sems kyi ’jug pa ni byang chub sems dpa’i spyod pa gang yang rung ba la thog ma ’jug cing rtsom pa ste thabs kyis bsdus pa’o. gnas pa ni spyod pa de dag mthar phyin cing grub pa ste shes rab kyis bsdus pa’o. de yang rab tu dbye ba dang mdor bsdus pas bstan te, sems kyi ’jug pa dang gnas pa’i tshig phrugs nyi shu rtsa dgus ni dbye ba bstan, tha ma’i tshig phrugs gsum gyis ni mdor bsdus te bstan to.
On the word cittasthiti cf. Panycaviṃshati p. 2014, Bbh. p. 432 and 2074, Msa index s.v., and Mavbh p. 515-6: sthitir atra cittasthitiḥ samādhir veditavyaḥ. The equivalent of sems kyi ’jug pa may also be cittapravesha instead of cittapravṛtti, cf. Bbh. p. 21023: praveshasthitivyutthāna.

de la sems kyi ’jug pa gang zhe na? gang byang chub kyi sems kyi rtsom pa’o. de la sems gnas pa gang zhe na? gang byang chub kyi sems nye bar zhi ba’o.

tatra katamā cittapravṛttiḥ? yā bodhicittārambhatā. tatra katamā cittasthitiḥ? yā bodhicittopaśāntiḥ.

[The divisions (prabheda):] What then is activity of thought? It is undertaking the thought of awakening [from the first time on, which is expedient means (upāya) ]. What then is stillness of thought? It is the peacefulness of the thought of awakening [without any undertaking (anārambha) or effort (anābhoga), which is insight (prajñā) ].

byang chub sems kyi rtsom pa ni dang po byang chub tu sems bskyed pa la sogs pa’o. byang chub kyi sems nye bar zhi ba ni rtsom pa med cing lhun gyis grub pa ste, thabs dang shes rab dang go rims bzhin du kun la yang rgya cher sbyar ro.

de la ’jug pa gang zhe na? gang sems can rnams la snying rje che ba’o. sems gnas pa gang zhe na? gang bdag med pa la bzod pa’o.

tatra katamā pravṛttiḥ? yā sattveṣu mahākaruṇā. tatra katamā sthitiḥ? yā nairātmyakṣāntiḥ.

What then is activity? Great compassion for living beings. What then is stillness? Tolerance of ego-lessness.

sems can rnams la snying rje chen pos lta yang shes rab kyis sems can du dmigs pa med pa’i phyir bdag med pa la bzod pa zhes bya bar sbyar ro.

de la ’jug pa gang zhe na? gang sems can thams cad sdud pa’o. gnas pa gang zhe na? gang chos thams cad mi ’dzin pa’o.

tatra katamā pravṛttiḥ? yā sattvasaṃgrahatā. tatra katamā sthitiḥ? sarvadharmāgrahaṇatā.

What then is activity? Bringing living beings together [with the four means (or, “substances”) for bringing them together (saṃgrahavastu) ]. What then is stillness? Not grasping any moment of existence [in not grasping for substance (vastu) in any moment of existence through insight (prajñā) ].

bsdu ba’i dngos po bzhis sems can thams cad sdud kyang, shes rab kyis chos gang la yang dngos por mi ’dzin pas chos thams cad mi ’dzin pa zhes bya bar sbyar ro.

de la ’jug pa gang zhe na? gang ’khor ba na mi skyo ba’o. gnas pa gang zhe na? khams gsum pa mi dmigs so.

tatra katamā pravṛttiḥ? yā saṃsārāparikhedatā. tatra katamā sthitiḥ? yā traidhātukānupalambhatā.

What then is activity? Never getting tired of existence. What then is stillness? Not apprehending the threefold world.

’khor ba ni khams gsum ste, thabs kyis sems can gyi don gyi phyir ’khor ba’i sdug bsngal gyis mi skyo bar sems can gyi don kyang spyod la, shes rab kyis khams gsum du yang mi dmigs zhes bya bar sbyar ro.

de la ’jug pa gang zhe na? bdog pa thams cad yongs su gtong ba’o. gnas pa gang zhe na? gang sbyin pas rlom sems su mi byed pa’o.

tatra katamā pravṛttiḥ? yā sarvāstiparityāgatā. tatra katamā sthitiḥ? yā dānāmanyanā.

What then is activity? Giving away all belongings. What then is stillness? No conceit because of generosity.

pha rol tu phyin pa drug la sogs pa ’og ma sla ba dag ni ma bshad de, de dag dang ’dra bar mthun mthun du sbyar ro.

de la ’jug pa gang zhe na? gang bslab pa yang dag par len pa’o. gnas pa gang zhe na? gang bslab pas rlom sems su mi byed pa’o.

tatra katamā pravṛttiḥ? yā śikṣāsamādānatā. tatra katamā sthitiḥ? yā śikṣāmanyanā.

What then is activity? Taking training upon oneself. What then is stillness? No conceit because of training.

de la ’jug pa gang zhe na? bzod cing mi mjed pa’o. gnas pa gang zhe na? gang sems la rma mi phyin pa’o.

tatra katamā pravṛttiḥ? yā kṣāntyadhivāsanatā. tatra katamā sthitiḥ? yā cittāvraṇatā.

What then is activity? Tolerance and endurance. What then is stillness? Invulnerability in thought.

sems la rma mi phyin pa ni bdag ni bzod pa dang ldan pa’o zhes bya ba la sogs pa’i rtog pa rnams kyis rma mi phyin pa ste, bzod pa mi zad pa’i skabs su bshad pa lta bu’o, cf. supra in the chapter on kṣānti, p. 3627, 386ff.

de la ’jug pa gang zhe na? gang dge ba’i rtsa ba thams cad rtsom pa’o. gnas pa gang zhe na? gang sems dben pa’o.

tatra katamā pravṛttiḥ? yā sarvakuśalamūlārambhatā. tatra katamā sthitiḥ? yā cittavivekatā.

What then is activity? Undertaking all roots of good. What then is stillness? Aloofness of thought [giving up the bad and construing no undertakings of good].

sems dben pa ni mi dge ba spangs pa dang dge ba rtsom pa gang la yang mi rtog pa’o.

de la ’jug pa gang zhe na? gang bsam gtan yang dag par sgrub pa’o. gnas pa gang zhe na? gang sems la nges par sems pa’o.

tatra katamā pravṛttiḥ? yā dhyānasamudānayatā. tatra katamā sthitiḥ? yā cittanidhyaptiḥ.

What then is activity? Attainment of meditation. What then is stillness? Introspection into thought [beyond discursive thinking (prapañcâtīta) ].

sems la nges par sems pa ni spros pa thams cad las dben pa’i sems la rtog pa’o.
Reading tshul bzhin yid la byed pa, yonishomanasikāra for tshul bzhin sbyor ba, yonishaḥprayoga, as does T1 p. 193c19: ṃΩ´‰±©shan si wei. Also, however, ṭ. fol. 80a4: tshul bzhin sbyor ba ni thos pas btsal ba’i chos de dag shes rab mi zad pa’i skabs na tshul bzhin sbyor ba sum cu rtsa gnyis la sogs pa ’byung ba lta bur sbyor ro, has yonishomanasikāra, and refers to the treatment of prajnyāpāramitā where thirty-two kinds of yonishomanasikāra are described infra.

de la ’jug pa gang zhe na? gang thos pa la chog mi shes pa’o. gnas pa gang zhe na? gang tshul bzhin sbyor ba’o.

tatra katamā pravṛttiḥ? yā śrutātṛptatā. tatra katamā sthitiḥ? yā yoniśomanasikāratā.

What then is activity? Never getting tired of learning. What then is stillness? Thorough mental effort.

dge ba’i bshes gnyen la sogs pa las ji skad thos pa bzhin du ming dang tshig dang yi ge’i tshogs kyi chos ston pa ni sems kyi ’jug pa yin la, ming la sogs pas tha snyad btags te brjod kyang chos nyid ni brjod par mi nus pas chos nyid brjod du med par rig pa ni sems gnas pa ste, de bas na: ming ni gang dang gang gis su / chos rnams gang dang gang brjod pa / de la de ni yod ma yin / de ni chos rnams chos nyid do / zhes gsungs so. The verse is a quotation from the Bhavasaṃkrāntisūtra p. 5 v. 9, also quoted in Bbh p. 4812-15: yena yena hi nāmnā vai yo yo dharmo ’bhilapyate / na sa saṃvidyate tatra dharmāṇāṃ sā hi dharmatā. Cf. also Sastri ed. p. 5, note 4.

de la ’jug pa gang zhe na? gang ji skad thos pa bzhin du chos ston pa’o. gnas pa gang zhe na? gang brjod du med pa’i chos nyid do.

tatra katamā pravṛttiḥ? yā yathāśrutadharmadeśanā. tatra katamā sthitiḥ? yā nirabhilāpyadharmatā.

What then is activity? Teaching religion according to tradition. What then is stillness? The inexpressible state of things.

spros pa shin tu chad pa ni shes rab kyi tshogs thos pa dang bsam pa la sogs pa’i rtog pa spangs pa’o.

de la ’jug pa gang zhe na? gang shes rab kyi tshogs yongs su tshol ba’o. gnas pa gang zhe na? gang spros pa shin tu chad pa’o.

tatra katamā pravṛttiḥ? yā jñānasaṃbhāraparyeṣṭiḥ. tatra katamā sthitiḥ? yā prapañcātyantsamucchedatā.

What then is activity? Seeking the accumulation of knowledge. What then is stillness? Complete excision of discursive thought.

yang dag pa’i shes pas btang snyoms pa ni sems can la byams pa la sogs par mi rtog pa’o.

de la ’jug pa gang zhe na? gang tshangs pa’i gnas pa rnams sogs pa’o. gnas pa gang zhe na? gang yang dag pa’i shes pas btang snyoms pa’o.

tatra katamā pravṛttiḥ? yā brahmavihāropacayatā. tatra katamā sthitiḥ? yā samyagjñānopekṣā.

What then is activity? Accumulating the pure ways of behaviour. What then is stillness? Equanimity by right knowledge [no thought-constructions (akalpanā) concerning friendliness (maitrī) and so on towards living beings].

zag pa zad pa ni mngon par shes pa drug ste, de la mngon sum du byed pa ni ’dris par byed pa’o.

de la ’jug pa gang zhe na? gang mngon par shes pa lnga yongs su rdzogs par byed pa’o. gnas pa gang zhe na? gang zag pa med pa la ’dris par byed pa’o.

tatra katamā pravṛttiḥ? yā pañcābhijñāparipūriḥ. tatra katamā sthitiḥ? yānāsravaparijayatā.

What then is activity? Fulfilling the five supernormal powers. What then is stillness? Cultivating absence of impurity [the sixth supernormal power].

de la ’jug pa gang zhe na? gang dran pa nye bar gzhag pa skyed pa’o. gnas pa gang zhe na? gang dran pa yid la byed pa med pa’o.

tatra katamā pravṛttiḥ? yā smṛtyupasthānotpādatā. tatra katamā sthitiḥ? yāsmṛtimanasikāratā.

What then is activity? Practice of recollection. What then is stillness? No mental effort in recollection [not apprehending (upalabh-) distinct characteristics (lakṣaṇa) of the body, etc.].

dran pa yid la byed pa med pas ni dran pa nye bar gzhag pas lus la sogs pa’i mtshan nyid so sor yid la byed pa de dag mi dmigs pa’o.

de la ’jug pa gang zhe na? gang yang dag par spong ba la sbyor ba’o. gnas pa gang zhe na? gang dge ba dang mi dge ba’i sems dang bral ba’o.

tatra katamā pravṛttiḥ? yā samyakprahāṇaprayogatā. tatra katamā sthitiḥ? yā kuśalākuśalacittaprahāṇatā.

What then is activity? Right exertion and practice. What then is stillness? Giving up good and bad thoughts.

de la ’jug pa gang zhe na? gang rdzu ’phrul gyi rkang pa mngon par sgrub pa’o. gnas pa gang zhe na? gang lhun gyis grub par bya ba la ’jug pa’o.

tatra katamā pravṛttiḥ? yā rddhipādābhinirhāratā. tatra katamā sthitiḥ? yānābhogakriyābhogatā.

What then is activity? Realizing the bases of magical power. What then is stillness? Effort in effortless action.

de la ’jug pa gang zhe na? gang dbang po la mkhas pa’o. gnas pa gang zhe na? gang dbang po med pa’i chos la rtog pa’o.

tatra katamā pravṛttiḥ? yendriyakuśalatā. tatra katamā sthitiḥ? yānindriyadharmapratyavekṣā.

What then is activity? Expertness with the senses. What then is stillness? Seeing the moments of existence beyond the senses [the pure sphere of all moments of existence (viśuddhadharmadhātu) ].

dbang po med pa’i chos ni chos kyi dbyings rnam par dag pa ste, dbang po rnams kyi spyod yul las ’das pa’i phyir ro.

de la ’jug pa gang zhe na? gang stobs yang dag par sgrub pa’o. gnas pa gang zhe na? gang mi rdzi ba’i ye shes so.

tatra katamā pravṛttiḥ? yā balasamudānayatā. tatra katamā sthitiḥ? yānavamardanīyajñānatā.

(p. 51) What then is activity? Attainment of power. What then is stillness? Uncrushable knowledge.

mi rdzi ba’i ye shes ni stobs nyid du gyur pa ste, ma dad pa la sogs pa mi mthun pa’i phyogs kyis zil gyis mi non pa la bya’o.

de la ’jug pa gang zhe na? gang byang chub kyi yan lag yang dag par ’byung ba’o. gnas pa gang zhe na? gang chos rab tu rnam par ’byed pa la mkhas pa’i ye shes so.

tatra katamā pravṛttiḥ? yā bodhyaṅgasamudānayatā. tatra katamā sthitiḥ? yā dharmapravicayajñānakauśalyajñānatā.

What then is activity? Attainment of the limbs of awakening. What then is stillness? Knowledge of skill in knowing the way to discern moments of existence.

byang chub kyi yan lag yang dag par byung ba ni byang chub kyi yan lag bdun skyed par byed pa’i don to, chos rab tu rnam par ’byed pa la mkhas pa’i ye shes ni chos kyi de bzhin nyid phyin ci ma log par sa dang po la rtogs pa’i ye shes so.

de la ’jug pa gang zhe na? gang lam gyi tshogs tshol ba’o. gnas pa gang zhe na? gang gar yang mi ’gro ba’o.

tatra katamā pravṛttiḥ? yā mārgasaṃbhāraparyeṣtiḥ. tatra katamā sthitiḥ? yā na kvacidgamanatā.

What then is activity? Seeking the accumulations on the way. What then is stillness? Not going anywhere.

gar yang mi ’gro ba zhes bya ba la lam gyi don ni tshol ba’i don yin pas gar yang mi ’gro ba ni gnas su phyin zin pas lam tshol ba dang bral zhes bya ba’i tha tshig go.

de la ’jug pa gang zhe na? gang zhi gnas tshol ba’o. gnas pa gang zhe na? gang zhi gnas kyi sems zhi ba’o.

tatra katamā pravṛttiḥ? yā śamathaparyeṣṭiḥ. tatra katamā sthitiḥ? yā śamathaśāntacittatā.

What then is activity? Seeking peaceful meditation. What then is stillness? Thoughts appeased with peaceful meditation.

zhi gnas kyi sems zhi ba ni zhi gnas tshol ba’i dbang gis sems rtse gcig tu gyur zin pa la bya’o.

de la ’jug pa gang zhe na? gang lhag mthong spyod pa’o. gnas pa gang zhe na? gang chos nyid shes pa’o.

tatra katamā pravṛttiḥ? yā vipaśyanācaryā. tatra katamā sthitiḥ? yā dharmatājñānatā.

What then is activity? The practice of expanded vision. What then is stillness? Knowledge of the state of things.

de la ’jug pa gang zhe na? gang rgyu rtogs pa’o. gnas pa gang zhe na? gang rgyu kun shes pa’o.

tatra katamā pravṛttiḥ? yā hetvavabodhatā. tatra katamā sthitiḥ? yā hetuparijñānatā.

What then is activity? Understanding causes [that is, the causes of impurity (saṃkleśahetu) and ignorance (avidyā), etc., and the causes of purity (vyavadānahetu), cessation of ignorance (avidyānirodha), etc.] What then is stillness? Knowledge of causes [not apprehending (anupalabh-) them].

rgyu rtogs pa ni kun nas nyon mongs pa’i phyogs kyis rgyu ma rig pa la sogs pa yin pa dang, rnam par byang ba’i rgyu ma rig pa ’gag pa la sogs pa yin par rtogs pa’o. rgyu kun shes pa ni rgyu de dag mi dmigs pa’o.

de la ’jug pa gang zhe na? gang gzhan gyi sgra thos pa’o. gnas pa gang zhe na? gang chos la nan tan byed pa’o.

tatra katamā pravṛttiḥ? yā parato ghoṣaśravaṇatā. tatra katamā sthitiḥ? yā dharmapratipattiḥ.

What then is activity? Listening to the words of others. What then is stillness? Realizing the moments of existence.

chos la nan tan byed pa ni gzhan gyi sgra las ji skad thos pa bzhin du sgrub par byed pa’o.

de la ’jug pa gang zhe na? gang lus kyi rgyan to. gnas pa gang zhe na? gang lus kyi chos nyid do.

tatra katamā pravṛttiḥ? yā kāyālaṃkāratā. tatra katamā sthitiḥ? yā kāyadharmatā.

What then is activity? Embellishing the body. What then is stillness? The real nature of the body.

lus kyi rgyan ni mtshan dang dpe byad la sogs pa thob par rtsom pa’o, lus kyi chos nyid ni lus dang rgyan de dag mi dmigs pa’o.

de la ’jug pa gang zhe na? gang ngag gi rgyan to. gnas pa gang zhe na? gang ’phags pa’i mi smra ba’o.

tatra katamā pravṛttiḥ? yā vāgalaṃkāratā. tatra katamā sthitiḥ? ya āryatuṣnībhāvaḥ.

What then is activity? Embellishing speech. What then is stillness? Silence of the saints [giving up the discursiveness (prapañca) of speech and staying concentrated inside thought].

ngag gi rgyan ni de bzhin gsegs pa’i gsung yan lag lnga’am, drug cu’am, stong phrag grangs med pa dang ldan pa thob par rtsom pa’o; ’phags pa’i mi smra ba ni smra ba’i spros pa spangs te, sems nang du yang dag par ’jog pa la gnas pa’o.
Cf. Bbh. p. 432 adhyātmasthitacittash ca bhavati susamāhitaḥ.

de la ’jug pa gang zhe na? gang rnam par thar pa gsum la mos pa’o. gnas pa gang zhe na? gang byed pa med pa’o.

tatra katamā sthitiḥ? yā triṣu vimokṣeṣv adhimuktiḥ. tatra katamā sthitiḥ? yākriyā.

What then is activity? Confidence in the three gates of freedom. What then is stillness? No action.

byed pa med pa ni rnam par thar pa’i sgo sgrub pa dang bral ba’o.

de la ’jug pa gang zhe na? gang bdud bzhi yongs su spong ba’o. gnas pa gang zhe na? gang bag chags dang nyon mongs pa’i mtshams sbyor ba thams cad bsal ba’o.

tatra katamā pravṛttiḥ? yā caturmāraparihāratā. tatra katamā sthitiḥ? yā kleśavāsanāpratisaṃdhyudghātatā.

What then is activity? Avoiding the four Evil Ones. What then is stillness? Getting rid of all habits of vice, being connections to new births.

de la ’jug pa gang zhe na? gang thabs su lta ba’o. gnas pa gang zhe na? gang shes rab tu lta ba’o.

tatra katamā pravṛttiḥ? yopāyadarśanatā. tatra katamā sthitiḥ? yā prajñādarśanatā.

[Then, to summarize:] What then is activity? Seeing through expedient means [producing the thought of awakening (bodhicittotpāda), maturing living beings (sattvaparipāka) and so on]. What then is stillness? Seeing with insight [not apprehending (upalabh-) the thought of awakening, living beings, etc.].

de la ’jug pa gang zhe na? gang rtsom par lta ba’o. gnas pa gang zhe na? gang nyams su lon par byed pa’o.

tatra katamā pravṛttiḥ? yārambhadarśanatā. tatra katamā sthitiḥ? yāsthitikriyā.

What then is activity? Seeing through undertaking [the practices of a bodhisattva (bodhisattvacaryā) ]. What then is stillness? Perseverance [completing this practice].

de la ’jug pa gang zhe na? gang brdar lta ba’o. gnas pa gang zhe na? gang don dam par lta ba ste:

tatra katamā pravṛttiḥ? yā saṃketadarśanatā. tatra katamā sthitiḥ? yā paramārthadarśanatā.

What then is activity? Seeing the conventions. What then is stillness? Seeing the highest truth [the ineffable (anabhilāpya) true state of things (dharmatā) beyond words and conventions (nāmasaṃketātīta) ].

’jug pa dang gnas pa bsdus te bstan pa’i phyir: de la ’jug pa gang zhe na, gang thabs su lta ba’o zhes bya ba la sogs pa gsungs te: byang chub tu sems bskyed pa dang, sems can yongs su smin par byed pa la sogs pa’i thabs rnams dang, byang chub sems dpa’i spyod pa rnams la rtsom pa dang, ming dang brda la sogs pa la brten te, tha snyad kyi ’jug pa rnams ni sems kyi ’jug pa zhes bya’o. shes rab kyis byang chub kyi sems dang sems can la sogs pa mi dmigs pa dang, byang chub sems dpa’i spyod pa mthar phyin te nyams su lon pa dang, ming dang brda las ’das pa’i chos nyid brjod du med pa la sogs pa don dam pa rtogs pa ni sems gnas pa zhes bya’o.

’di ni sems kyi brtson ’grus shes bya’o. de la sems kyi brtson ’grus mi zad pa de yongs su rdzogs par bya ba’i phyir gang ’jug pa thams cad gnas pa dang, mtshan ma thams cad dang bral ba dang, de mtshan ma’i las thams cad du yang ’jug la ye shes kyi las la yang gnas pa ste, de las thams cad kyang ye shes kyis bya ba byed do.

idam ucyate cittavīryam. tatra yas tasyāś cittavīryākṣayatāyāḥ paripūraṇāya sarvapravṛttisthitaḥ sarvanimittāpagataḥ sa sarvanimittakarmeṣu sthito ’pi jñānakarmani sthitaḥ, sa sarvakarmāṇi jñānakāryāṇi kuryāt.

This is called vigour in thought. And the one who is established in all activity to fulfil the imperishability of vigour in thought and is far from distinguishing marks, he is established in action through knowledge even though he is engaged in every action of distinguishing marks, he will make every action into action through knowledge.

de la sems kyi brtson ’grus mi zad pa de yongs su rdzogs par bya ba’i phyir zhes bya ba la sogs pas ni byang chub sems dpa’ rnams sems kyi brtson ’grus de dag rdzogs par bya ba’i ched du thabs ji lta bus ’jug pa ston to. ’jug pa thams cad dang gnas pa dang, mtshan ma thams cad dang bral ba zhes bya ba ni ’jug pa thams cad dang gnas pa thams cad la yang gnas la, gzung ba dang ’dzin pa’i mtshan nyid lus dang ngag dang yid kyi las kyi mtshan ma thams cad dang yang dag par bral bar byed do zhes bya ba’i tha tshig go. ’o na dge ba’i rtsa ba dang bsgrub pa dang sems can gyi don gyi bya ba la sogs pa yang mi byed dam zhe na? de mtshan ma’i las thams cad du yang ’jug pa zhes gsungs te, lus dang ngag dang yid kyi sgo nas sems can yongs su smin par bya ba dang sangs rgyas kyi zhing yongs su sbyangs pa la sogs pa la ’jug ces bya ba’i tha tshig go.

de la byang chub sems dpa’i ye shes kyi las gang zhe na?

tatra katamad bodhisattvasya jñānakarma?

What then is the bodhisattva’s action through knowledge?

gang dge ba’i rtsa ba’i rgyu dang, sems can thams cad la snying rje chen po’i rgyur ’dus byas su yang mi gtong zhing, sangs rgyas kyi ye shes kyi rgyur ’dus ma byas su mi ltung ba ste.

yat kuśalamūlahetoḥ sarvasattveṣu mahākaruṇāhetoś ca saṃskṛtam notsṛjati, buddhajñānahetor asaṃskṛte na patati.

It is when he does not reject the conditioned – for the sake of the roots of good and for the sake of great compassion for living beings – but he does not fall into the unconditioned, so that he will attain the knowledge of a Buddha.

ye shes kyi las la yang gnas pa zhes bya ba ni gang dge ba’i rtsa ba’i rgyu dang zhes bya ba la sogs pas bstan te, ye shes gang gi mthus ’dus byas su yang mi gtong, ’dus ma byas su mi ltung ba ni ye shes kyi las zhes bya’o. de la dge ba’i rtsa ba’i rgyu dang, sems can thams cad la snying rje chen po’i rgyur ’dus byas su yang mi gtong ba ni ’dus byas su mi gtong ba’i ye shes kyi las te, de gnyis ni khams gsum du sbyor ba ’dus byas kyi rgyu yin pa’i phyir ro; sangs rgyas kyi ye shes ni rnam par mi rtog pa’i ye shes te, de ’ba’ zhig la mi gnas pas na ’dus ma byas su mi ltung ba zhes bya’o.
brtson ’grus mi zad pa bshad zin to.

’di ni byang chub sems dpa’ rnams kyi brtson ’grus kyi pha rol tu phyin pa mi zad pa zhes bya’o.

iyam ucyate bodhisattvānāṃ vīryapāramitā.

This is called the bodhisattvas’ imperishable perfection of vigour.

brtson ’grus kyi pha rol tu phyin pa mi zad pa bstan pa na, lha dang mi’i skye dgu khrag khrig bdun cu rtsa drug bla na med pa yang dag par rdzogs pa’i byang chub tu sems skyes so; byang chub sems dpa’ stong phrag sum cu rtsa gnyis kyang mi skye ba’i chos la bzod pa thob par gyur to.

asyām akṣayāyāṃ vīryapāramitāyāṃ nirdiśyamāṇāyāṃ ṣaṭsaptatīnāṃ devamānuṣikaprajānayutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, dvātriṃśatīnāṃ ca bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā.

When this imperishable perfection of vigour was taught, seventy-six hundred billion divine and human creatures produced the thought of awakening, and thirty-two thousand bodhisattvas attained the tolerance that moments of existence are unborn.

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