Bibliotheca Polyglotta

de la byang chub sems dpa’ rnams kyi pha rol gyi sems shes pa’i mngon par shes pa mi zad pa gang zhe na? pha rol gyi sems shes pa zhes bya ba ni gang sems can thams cad kyi sngon gyi mtha’i sems shes pa dang; phyi ma’i mtha’i sems shes pa dang; da ltar byung ba’i sems shes pa’o.

tatra katamā bodhisattvānām akṣayā paracittajñānābhijñā? paracittajñānam iti yat sarvasattvānām pūrvāntacittajñānam, aparāntacittajñānaṃ, pratyutpannacittajñānam.

What then is the bodhisattvas’ imperishable supernormal knowledge of of the knowledge of other’ thoughts? Knowing the thoughts of others is 1) knowing the thoughts of all beings in the past, 2) knowing their future thoughts, and 3) knowing their present thoughts.

sems mngon sum pa bstan pa’i phyir de la byang chub sems dpa’ rnams kyi pha rol gyi sems shes pa’i mngon par shes pa mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "To teach what [the bodhisattva] facing thoughts (cittābhimukha) is ..."
sngon gyi mtha’i sems shes pa dang zhes bya ba ni ’das pa’i dus kyi sems can rnams kyi sems ci dang ci lta bur gyur pa shes pa’o; phyi ma’i mtha’i sems shes zhes bya ba ni ma ’ongs pa’i dus kyi sems can rnams kyi sems ci dang ji lta bur ’gyur ba shes pa’o; da ltar byung ba’i sems shes zhes bya ba ni da ltar byung ba’i sems can rnams kyi sems ci dang ji lta bur shes pa’o.

de ’das pa’i sems shes pas sems can rnams kyi sngon gyi rgyu las byung ba’i sems la ’jug ste: sems can ’di’i sems ’di ni rgyu che’o, sems can ’di’i sems ’di ni rgyu ’bring ngo, sems can ’di’i sems ’di ni rgyu chung ngo. sems can ’di’i dbang po rnams ni sbyin pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni tshul khrims kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni bzod pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni brtson ’grus kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni bsam gtan gyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni shes rab kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni byams pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni snying rje’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni dga’ ba’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni btang snyoms kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni nyan thos kyi theg pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni rang sangs rgyas kyi theg pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni theg pa chen po’i rnam pa’i rgyu dang ldan no.

so ’tītacittajñānena sattvānāṃ pūrvahetukāni cittāni praviśate: asya sattvasyedaṃ cittam adhimātrahetukam, asya sattvasyedaṃ cittaṃ madhyahetukam, asya sattvasyedaṃ cittaṃ mṛduhetukam, asya sattvasyendriyāni dānākārahetumanti, asya sattvasyendriyāni śīlākārahetumanti, asya sattvasyendriyāni kṣāntyākārahetumanti, asya sattvasyendriyāni vīryākārahetumanti, asya sattvasyendriyāni dhyānākārahetumanti, asya sattvasyendriyāni prajñākārahetumanti, asya sattvasyendriyāni maitryākārahetumanti, asya sattvasyendriyāni karuṇākārahetumanti, asya sattvasyendriyāni muditākārahetumanti, asya sattvasyendriyāny upekṣākārahetumanti, asya sattvasyendriyāni śrāvakayānākārahetumanti, asya sattvasyendriyāni pratyekabuddhayānākārahetumanti, asya sattvasyendriyāni mahāyānākārahetumanti

1) With knowledge of past thoughts he enters the thoughts of living beings having their causes in the past: (p. 100) “The thought of this being has a great cause, the thought of this being has an average cause, the thought of this being has a small cause. The abilities of this being are caused by [have the essence of, consist chiefly in] generosity, the abilities of this being are caused by morality, the abilities of this being are caused by tolerance, the abilities of this being are caused by vigour, the abilities of this being are caused by meditation, the abilities of this being are caused by insight, the abilities of this being are caused by friendliness, the abilities of this being are caused by compassion, the abilities of this being are caused by joy, the abilities of this being are caused by equanimity, the abilities of this being are caused by the way of disciples, the abilities of this being are caused by the way of isolated buddhas, the abilities of this being are caused by the great way.

’das pa’i dus kyi sems shes pa rgyas par bstan pa’i phyir de ’das pa’i sems shes pas sems can rnams kyi sngon gyi rgyu las byung ba’i sems la ’jug ces bya ba la sogs pa gsungs te, sems can rnams kyi sems sngon ’das pa’i thams cad shes te, sngon ’das pa’i sems de dag las da ltar dang phyi ma’i sems ’byung bas sngon gyi rgyu las byung ba’i sems shes bya ste, de shes pa ni sems la ’jug pa’o. de yang ji ltar shes she na? de’i phyir sems can ’di’i sems ’di ni rgyu che’o zhes bya ba la sogs pa gsungs te, sems can ’di’i sems sngon dge ba dang mi dge ba la sogs pa shas chen po spyod spyod pa’i rgyu’am, ’bring po spyod spyod pa’am, chung ngur spyod pa’i rgyus nga ’di ltar gyur to zhes sems kyi rgyu rnams shes pa la bya’o; sems can ’di’i dbang po rnams ni sbyin pa’i rnam pa’i rgyu dang ldan zhes bya ba la sems can rnams kyi dad pa la sogs pa’i dbang po rnams sngon sbyin pa spyod spyod pa’i rgyu dang ldan te, sbyin pa’i rang bzhin shas che’o zhes bya ba’i don to, rnam pa ni de’i rang bzhin nam, de’i shas che ba la bya ste, de bzhin du tshul khrims la sogs pa ’og ma rnams la yang sbyar ro.

. .

sems can ’di ni rgyu’i stobs can te, dge ba’i rtsa ba’i rgyu’i rgyun ’di dang ldan na, sems can ’di sbyor ba’i rgyus rigs dma’ bar skyes so. sems can ’di ni bsam pa dag la sbyor ba ma dag pa’o; sems can ’di ni sbyor ba dag la bsam pa ma dag pa’o; sems can ’di ni bsam pa yang dag la sbyor ba yang dag pa’o; sems can ’di ni bsam pa yang ma dag la sbyor ba yang ma dag pa’o.

ayaṃ sattvo hetubaliko ’yaṃ kuśalamūlakāraṇasrotasā saṃyukto ’py ayaṃ sattvaḥ prayogahetunā nīcakulam upapannaḥ. ayaṃ sattvaḥ śuddhāśayo ’śuddhaprayogaḥ, ayaṃ sattvaḥ śuddhaprayogo ’śuddhāśayaḥ, ayaṃ sattvaḥ śuddhāśayaḥ śuddhaprayogaś ca, ayaṃ sattvo ’śuddhāśayo ’śuddhaprayogaś ca.”

This being is determined by the power of causes, but though he is connected with the stream of causes which are roots of good, this being may be born in a low family because of his practice. This being has pure intentions but impure practice, this being has pure practice but impure intentions, this being has pure intentions and pure practice, this being has impure intentions and impure practice.

sems can ’di ni rgyu’i stobs can te, dge ba’i rtsa ba’i rgyu’i rgyun ’di dang ldan na, sems can de sbyor ba’i rgyus rigs dma’ bar skyes so zhes bya ba ni sngon gyi sems kyi rgyu rnam pa sna tshogs pa shes pa ston te, sngon gyi dge ba’i rgyu mthun pa chen po spyad pas dge ba’i rtsa ba’i rgyu’i rgyun de dag dang ldan par yang shes, sems can de nyid lus dang ngag gi sgo nas rigs chung ngur skye ba’i rgyu las ngan pa spyad pa’i rgyus rigs chung ngur skyes pa yang shes so zhes bya ba’i don to.

. .

zhes de ltar gang sems can thams cad kyi sngon gyi rgyu las byung ba’i dbang po rnams las sems kyi spyod pa shes pa de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes te, shes nas kyang so sor ci rigs par chos ston pa, ’di ni sngon gyi mtha’i pha rol gyi sems shes pa zhes bya’o.

iti hi yat tāni sarvāṇi sarvasattvānāṃ pūrvahetukebhya indriyebhyaś cittacaritajñānāni yathābhūtaṃ prajānāti, jñatvā ca pratyekaṃ yathāyogaṃ dharmaṃ deśayati, idam ucyate pūrvāntaparacittajñānam.

Thus when he knows truly as they are all the kinds of knowledge of the mental behaviour of all beings from the abilities which have arisen from causes in the past, and, having known them, teaches religion accordingly to each, it is called knowing the past thoughts of others.

de la phyi ma’i mtha’i pha rol gyi sems shes pa gang zhe na?

tatra katamad aparāntaparacittajñānam?

2) What then is knowing the future thoughts of others?

ma ’ongs pa’i sems can gzhan gyi sems shes pa bstan pa’i phyir de la phyi ma’i mtha’i pha rol gyi sems shes pa gang zhe na zhes bya ba la sogs pa gsungs so.

sems can ’di’i da ltar gyi sbyin pa’i rgyu ni ma ’ongs pa’i dus na ’di’i tshul khrims kyi rgyur ’gyur ro; sems can ’di’i da ltar tshul khrims kyi rgyu ni ma ’ongs pa’i dus na ’di’i bzod pa’i rgyur ’gyur ro; sems can ’di’i da ltar bzod pa’i rgyu ni ma ’ongs pa’i dus na ’di’i brtson ’grus kyi rgyur ’gyur ro; sems can ’di’i da ltar brtson ’grus kyi rgyu ni ma ’ongs pa’i dus na ’di’i bsam gtan gyi rgyur ’gyur ro; sems can ’di’i da ltar bsam gtan gyi rgyu ni ma ’ongs pa’i dus na ’di’i shes rab kyi rgyur ’gyur ro; sems can ’di’i da ltar ’jig rten pa’i shes pa dang spyod pa’i rgyu ni ma ’ongs pa’i dus na ’di’i ’jig rten las ’das pa’i rgyur ’gyur ro; sems can ’di’i da ltar dbang po dman pa’i rgyu ni ma ’ongs pa’i dus na ’di’i theg pa chen po’i rgyur ’gyur ro.

asya sattvasya pratyutpannadānahetur anāgate ’dhvany asya śīlahetur bhaviṣyati; asya sattvasya pratyutpannaśīlahetur anāgate ’dhvany asya kṣāntihetur bhaviṣyati; asya sattvasya pratyutpannakṣāntihetur anāgate ’dhvany asya vīryahetur bhaviṣyati; asya sattvasya pratyutpannavīryahetur anāgate ’dhvany asya dhyānahetur bhaviṣyati; asya sattvasya pratyutpannadhyānahetur anāgate ’dhvany asya prajñāhetur bhaviṣyati; asya sattvasya pratyutpannalaukikajñānacaryāhetur anāgate ’dhvany asya lokottarahetur bhaviṣyati; asya sattvasya pratyutpannahīnendriyahetur anāgate ’dhvany asya mahāyānahetur bhaviṣyati.

“The cause which is the present generosity of this being will be the cause of his morality in the future; the cause which is the present morality of this being will be the cause of his tolerance in the future; the cause which is the present tolerance of this being will be the cause of his vigour in the future; the cause which is the present vigour of this being will be the cause of his meditation in the future; the cause which is the present meditation of this being will be the cause of his insight in the future; the cause which is the present worldly knowledge of this being will be the cause of the unworldly in the future; the cause which is the present limited abilities of this being will be the cause of the great way for him in the future.

sems can ’di’i da ltar gyi sbyin pa’i rgyu ni ma ’ongs pa’i dus na ’di’i tshul khrims kyi rgyur ’gyur ro zhes bya ba la sogs pas rgyu dang ’bras bu ma grags shing mi mthun pa rnams las kyang rgyu dang ’bras bur ’gyur ba shes pa bstan te, yod ni sbyin pa’i rgyus ma ’ongs pa’i dus na yang sbyin pa dang ldan par ’gyur ba’i rigs las sbyin pa’i tshe yang mi ’jigs pa’i sbyin pa la sogs pa tshul khrims kyi rang bzhin yod pas tshul khrims kyi rgyur ’gyur ba shes pa la bya’o.

. . . . . . .

zhes de ltar ma ’ongs pa’i dus na sems can rnams kyi rgyu gang dag dang, rkyen gang dag dang, rnam pa gang dag ’byung bar ’gyur ba’i sems can rnams kyi rgyu de dag dang, rkyen de dag dang, rnam pa de dag byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes so. de sems can thams cad yongs su smin par bya ba la skyo bar mi ’gyur te; de’i sems la ’jug pa’i shes pa dang, chos kyi snod du gyur pa ji snyed pa, de snyed du chos ston to. ’bras bu yod par chos ston pa yin te, chos kyi gtam la ser sna mi byed pa, ’di ni phyi ma’i mtha’i pha rol gyi sems shes pa zhes bya’o.

iti hi ye ’nāgate ’dhvani hetavaḥ sattvānāṃ ye pratyayā ya ākārā bhaviṣyanti, tān hetūn sattvānām tān pratyayāṃs tān ākārān bodhisattvo yathābhūtaṃ prajānāti. sa na sarvasattvapariṇāmanayā parikhidyate; yāvat tasya cittapraveśajñānaṃ yāvanto dharmabhājanabhūtāś ca tāvad dharmaṃ deśayati. amoghaṃ dharmaṃ deśayati na dharmakathāyāṃ mātsaryaṃ karoti. idam ucyate ’parāntaparacittajñānam.

Thus the bodhisattva knows truly as they are the causes of beings, the conditions and the forms [of the consequences] as they will be in the future. He does not get tired of maturing living beings; he teaches religion to the extent of his knowledge of entering the thoughts [of others] and to the extent that [others] are worthy of religion. He teaches the fruitful religion and does not become envious of other religious discourses. (p. 101) This is called knowing the future thoughts of others.

rnam pa gang dag ’byung ba zhes bya ba ni rgyu dang rkyen de dag las ’bras bu gang ’byung bar ’gyur zhes bya ba’i don to. de’i sems la ’jug pa’i shes pa dang, chos kyi snod du gyur pa ji snyed pa, de snyed du chos ston to zhes bya ba ni pha rol gyi sems shes par bya zhing chos kyi snod la chos bstan par bya ba ji snyed pa sems shes pa’i mngon par shes pa la yang de snyed de, de dag shes nas chos bstan pa’ang de snyed do zhes bya ba’i don to. mdor na shes par bya ba’i yul zad mi shes pas pha rol gyi sems shes pa de yang zad mi shes so zhes bya bar bstan to – "... In short, since the range (gocara) of what is to be known is imperishable (akṣaya), that knowledge of others’ thoughts (paracittajnyāna) is also imperishable. This is what is taught." de’i ’bras bu yod par chos ston pa zhes bya ba ni sems can gang ’dul bar bya ba’i phyir chos bstan pa’i sems can de dag kyang chos bstan pa des thul bar gyur te, don med par mi ’gyur ro zhes bya ba’i don to.

. . . .

de la da ltar byung ba’i pha rol gyi sems shes pa gang zhe na?

tatra katamat pratyutpannaparacittajñānam?

3) What then is knowing the present thoughts of others?

da ltar gyi dus kyi sems can gyi sems shes pa bstan pa’i phyir de la da ltar byung ba’i pha rol gyi sems shes pa gang zhe na zhes bya ba la sogs pa gsungs so.

gang da ltar byung ba’i dus na sems can thams cad kyi sems dang sems las byung ba gang dag skye ba, de dag thams cad byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes te: des ’dod chags dang bcas pa’i sems kyang ’dod chags dang bcas pa’i sems su yang dag pa ji lta ba bzhin du rab tu shes so; ’dod chags dang bral ba’i sems kyang ’dod chags dang bral ba’i sems su yang dag pa ji lta ba bzhin du rab tu shes so. de bzhin du zhe sdang dang bcas pa dang, zhe sdang dang bral ba dang; gti mug dang bcas pa dang, gti mug dang bral ba dang; nyon mongs pa dang bcas pa dang, nyon mongs pa dang bral ba dang; bsdus pa dang, rnam par g.yengs pa dang; mnyam par bzhag pa dang, mnyam par ma bzhag pa dang; bying ba dang, rab tu ’dzin pa dang; rgod pa dang, mi rgod pa dang; rnam par zhi ba dang, rnam par ma zhi ba dang; rnam par grol ba dang, rnam par ma grol ba dang; rgya che ba dang, rgya che ba ma yin pa dang; chung ngu dang, yangs pa dang, chen por gyur pa dang, tshad med pa’i sems kyang tshad med pa’i sems su yang dag pa ji lta ba bzhin du rab tu shes te.

yad ye pratyutpanne ’dhvani sarvasattvānām cittacaitasikā utpadyante, tān sarvān bodhisattvo yathābhūtaṃ prajānāti. sa sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti, vigatatarāgaṃ cittam api vigatarāgaṃ cittaṃ yathābhūtaṃ prajānāti, evaṃ sadveṣaṃ vigatadveṣaṃ, samohaṃ vigatamohaṃ, sakleśaṃ vigatakleśaṃ, saṃkṣiptaṃ vikṣiptaṃ, samāhitam asamāhitaṃ, līnaṃ pragrahaṃ, kaukṛtyam akaukṛtyaṃ, vyupaśāntam avyupaśāntaṃ, vimuktam avimuktaṃ, vistīrṇam avistīrṇam, parīttam, vipulaṃ, mahadgatam, apramāṇaṃ cittam apy apramāṇaṃ cittaṃ yathābhūtaṃ prajānāti.

The bodhisattva knows truly as they are the thoughts and mental events of all beings arising in the present. He knows the impassioned thought truly as it is, as an impassioned thought, he knows the thought without passion truly as it is, as a thought without passion, thus with the enraged and the one without rage, the deluded and non-deluded, the vicious and the non-vicious, the attentive and non-attentive, the concentrated and unconcentrated, the one sinking down and the active, the regretful and non-regretful, the peaceful and non-peaceful, the freed and non-freed, the expanded and narrow, the small, extensive and great, he knows the immeasurable thought truly as it is, as immeasurable.

’dod chags dang bcas pa’i sems kyang zhes bya ba la sogs pa la sems can ’di’i sems ni ’dod chags dang bcas pa yin, sems can ’di’i sems ni ’dod chags dang bral ba yin zhes shes pa’o. nyon mongs pa dang bcas pa dang nyon mongs pa dang bral ba zhes bya ba ni spyir nyon mongs pa dang bcas pa dang, nyon mongs pa dang bral bar shes pa’o. bsdus pa dang rnam par g.yengs pa zhes bya ba ni ting nge dzin la rtse gcig tu bsdus pa dang, rtse gcig tu ma bsdus pas te g.yengs pa shes pa’o. bying ba dang rab tu ’dzin pa zhes bya ba ni gnyid dang rmugs pa la sogs pas sems non pa dang ma non pa shes pa’o. rnam par zhi ba dang rnam par ma zhi ba ni ting nge ’dzin ma thob pa dang thob pa’o. chung ngu dang yangs pa dang chen por gyur pa dang tshad med pa’i sems kyang tshad med pa’i sems shes bya ba la chung ngu ni ’dod pa’i khams kyi sems can gyi sems la bya ste, bsam gtan la sogs pa bsam pa rgya chen po med cing dmigs pa chung ba’i phyir ro; yangs pa dang rgya chen po ni gzugs yod pa rnams kyi sems can rnams kyi sems las bya ste, de dag gi bsam pa rgya che zhing bsam gtan dang po la sogs pa dmigs pa chen po dang ldan pa’i phyir ro; tshad med pa ni gzugs med pa’i khams kyi sems la bya ste, nam mkha’ mtha’ yas skye mched la sogs pa’i snyoms par ’jug pa tshad med pa rnams la ’jug pa’i phyir ro.

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

de ltar nyon mongs pa gang dang gang gis sems can gang dang gang gi sems bsgribs par gyur pa, de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes te, shes nas kyang shes rab kyis ji ltar nyon mongs pa las nges par ’byung bar ’gyur bar chos ston to. de ’khor gang du ’gro bar, thog ma nyid du ’khor de’i sems la lta ste; bltas nas kyang so so ci rigs par chos ston to. de ltar gang sems can de dag gi dbang po mchog dang mchog ma yin pa shes pa, de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes so.

evaṃ yair yaiḥ kleśaiḥ tasya tasya sattvasya cittam āvṛtaṃ bhavati, tān sarvān yathābhūtaṃ prajānāti, jñatvā ca jñānena yathā kleśaniḥsaraṇaṃ bhavati dharmaṃ deśayati. sa yāṃ parṣaḍaṃ gacchati prathamaṃ tasyāḥ parṣaḍaś cittaṃ paśyati, dṛṣṭvā ca pratyekaṃ yathāyogaṃ dharmaṃ deśayati. evaṃ yāni teṣām sattvānām indriyāṇi varāvarāṇi jānāti tāni sarvāṇi yathābhūtaṃ prajānāti.

Thus he knows truly as they are all the vices, whichever vices obscure the thought of this or that being, and having known them, he teaches religion by his knowledge so that there is an escape from the vices. And to whatever congregation he goes, first he sees the mind of that congregation, and having seen it, he teaches religion accordingly to each person separately. Thus he perceives the superior or inferior abilities of those beings, he knows all of them truly as they are.

. . .

rang gi sems bsgribs pa’am, gzhan gyi sems bsgribs par mi ’gyur ro. de ci’i phyir zhe na? ’di ltar byang chub sems dpa’ de’i sems kyi rgyun ni ye shes kyis rig pa, dran pas rig pa, blo gros kyis rig pa, rtogs pas rig pa, shes rab kyis rig pa, byang chub kyis rig pa’o. sems kyi rgyun ni nyon mongs pa dang bral ba, bag chags kyi mtshams sbyor ba’i nyon mongs pa yang dag par chad pa dag pa, dri ma med pa, ’od gsal ba, kha na ma tho ba med pa, mi brlang ba, nyon mongs pa med pa, rnyog pa med pa, chos thams cad snang bas rig pa, sems can thams cad kyi sems kyi spyod pa la zhugs shing sems kyi rgyun shin tu rig pa ste. de ltar gang de lta bu’i chos la sems ’bab pa shes pa la ’jug pa, ’di ni byang chub sems dpa’i pha rol gyi sems shes pa’i mngon par shes pa mi zad pa’o.

na svacittam āvrtaṃ na paracittam āvṛtaṃ bhavati. tat kasya hetor? yasmāt tasya bodhisattvasya cittasaṃtāno jñānena vetti smṛtinā vetti, matinā vetty, avabodhena vetti, prajñayā vetti, bodhinā vetti. cittasaṃtāno vigatakleśo, vāsanāpratisaṃdhikleśasamucchinnaviśuddho, vimalaḥ, prabhāsvaro, ’navadyo, ’paruṣo, niṣkleśo, ’nāvilaḥ, sarvadharmālokena vetti. sarvasattvānāṃ cittacariteṣu praviśan cittasaṃtānam atyantaṃ vetti. iti hi ya evaṃrūpeṣu dharmeṣu cittapravaṇajñānapraveśa, idam ucyate bodhisattvānām akṣayā paracittajñānābhijñā.

One’s own thought is not obscured and others’ thought is not obscured. Why? Because the stream of thoughts of that bodhisattva knows by knowledge, knows by recollection, knows by intelligence, knows by understanding, knows by insight, knows by awakening. His stream of thought is without vices, pure through having completely cut off the vices and fetters which are impressions of past deeds, immaculate, shining, unblamable, not harsh, beyond vices, without impurities, it knows through the light of all moments of existence, and entering the mental behaviour of all beings it [the bodhisattva’s stream of thought] knows the stream of thought completely. Entering into the knowledge which is nearness of thought to such moments of existence is called the bodhisattvas’ imperishable supernormal knowledge of knowing others’ thoughts.

rang gi sems bsgribs pa’am, gzhan gyi sems bsgribs par mi ’gyur ro zhes bya ba ni bdag gi sems la rab rib dang thogs pa med pas bsgribs par mi ’gyur ba dang, gzhan gyi sems shes par bya ba nyid kyang gsal bar shes so zhes bya ba’i don to. de ci’i phyir zhe na zhes bya ba ni ci’i phyir bsgribs par mi ’gyur zhe na zhes bya ba’i tha tshig go. de’i sems kyi rgyun ni ye shes kyis rig ces bya ba la sogs pa la byang chub sems dpa’i pha rol gyi sems shes pa’i sems kyi rgyun de ye shes dang ldan pa’am, ye shes kyis bstangs pa’am, ye shes rang bzhin du gyur pas pha rol gyi sems rig pa’i phyir bsgribs par mi ’gyur ro zhes gong du smos pa dang sbyar ro. de bzhin du dran pa la sogs pa ’og ma rnams dang yang sbyar bar bya ste, dran pa la sogs pa ni gong du bshad pa bzhin du blta’o. dri ma med pa ni glo bur gyi dri ma dang ma ’dres pa’i phyir ro, ’od gsal ba ni rang bzhin gyis dag pa’i rang bzhin yin pa’i phyir ro, kha na ma tho ba med pa ni sdig pa’i chos dang ma ’dres pas so, mi brlang ba ni zhe sdang spangs pas so, nyon mongs pa med pa ni nyon mongs par ’gyur ba’i chos gang gis kyang nyon mongs par mi nus pa’i phyir ro, rnyog pa med pa ni sgrib par ’gyur ba’i chos thams cad spangs pa’i phyir ro, chos thams cad snang bas rig pa ni shes par bya ba’i dngos po thams cad mngon sum du rtog pa’i phyir ro, sems kyi spyod pa la zhugs zhes bya ba ni sems can ’dod chags spyod pa la sogs pa’i spyod pa mang po khong du chud ces bya ba’i don to, sems kyi rgyun shin tu rig ces bya ba ni dus gsum gyi sems can rnams kyi rgyun ji lta bu yin ji ’dra ba rtogs shes bya ba’i tha tshig go. pha rol gyi sems shes pa’i mngon par shes pa mi zad pa bshad zin to. (218b)

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