gang chos thams cad la don dam par shes pa ste:
chos shes pa dang;
so sor rtog pa shes pa dang;
rjes su ’gro ba shes pa dang;
rgyu shes pa dang;
rkyen shes pa dang;
tshogs pa shes pa dang;
gnyis su med par shes pa dang;
tha mar mi ’gro ba shes pa dang;
bar na mi ’dug pa shes pa dang;
rkyen la ’jug pa shes pa dang;
chos kyi dbyings dbyer med pa shes pa dang;
de bzhin nyid kyi rjes su ’jug pa shes pa dang;
yang dag pa’i mtha’ la gnas pa shes pa dang;
stong pa nyid rtogs pa’i shes pa dang;
mtshan ma med pa la spyod pa shes pa dang;
smon pa med pa la smon lam med par shes pa dang;
mngon par ’du mi byed pa la mngon par ’du byed pa med par shes pa dang;
tshul gcig la ’jug pa shes pa dang;
bdag med par rtogs pa’i shes pa dang;
sems can med par rtogs pa’i shes pa dang;
srog med par shin tu rtogs pa’i shes pa dang;
gang zag med pa don dam par shes pa dang;
’das pa’i dus la ma chags pa’i shes pa dang;
ma ’ongs pa’i dus la thug pa med pa’i shes pa dang;
da ltar byung ba’i dus na thams cad du kha na ma tho ba med par shes pa dang;
phung po rnams la sgyu mar shes pa dang;
khams rnams la sbrul gdug pa lta bur rtogs pa’i shes pa dang;
skye mched rnams la grong stong pa lta bur nges par sems pa’i shes pa dang;
nang nye bar zhi bar shes pa dang;
phyi rol tu rgyu ba med par shes pa dang;
yul rnams la sgyu ma dang bye brag med par shes pa dang;
dran pa la gnas pa’i shes pa dang;
bzod pa’i rjes su ’gro ba shes pa dang;
blo gros kyis so sor rtog pa’i shes pa dang;
bdag la rtog pa’i shes pa dang;
bden pa rnams la rab tu rtog par shes pa dang;
sdug bsngal la mi ’byung bar shes pa dang;
kun ’byung ba la mngon par ’du mi byed par shes pa dang;
’gog pa la mtshan nyid med par shes pa dang;
lam la sgrol bar shes pa dang;
chos rnams la tshig rab tu dbye bar shes pa dang;
dran pa nye bar gzhag pa rnams la dran pa med pa dang yid la bya ba med par shes pa dang;
yang dag par spong ba rnams la dge ba dang mi dge ba gnyis su ’jug pa’i shes pa dang;
rdzu ’phrul gyi rkang pa rnams la lus dang sems yang bar shes pa dang;
dbang po rnams la ’jug par shes pa dang;
stobs rnams la mi rdzi bar shes pa dang;
byang chub kyi yan lag rnams la chos thams cad yang dag pa ji lta ba bzhin du rtogs par shes pa dang;
lam la ’gro ba dang ’ong ba med par shes pa dang;
zhi gnas la gnas par shes pa dang;
lhag mthong la snang bar shes pa dang;
sgyu ma la rnam par bsgrubs par shes pa dang;
smig rgyu la nor bar shes pa dang;
rmi lam la yang dag pa ma yin pa mthong bar shes pa dang;
brag ca la rkyen du dmigs pa’i shes pa dang;
mig yor la mi ’pho bar shes pa dang;
mtshan nyid tha dad pa rnams la mtshan nyid gcig tu shes pa dang;
’du ba rnams la ’bral bar shes pa dang;
mtshams sbyor ba rnams la mtshams sbyor ba med par shes pa dang;
nyan thos kyi theg pa la gzhan gyi sgra’i rjes su ’gro bas ’jug par shes pa dang;
rang sangs rgyas kyi theg pa la rten pa ’jug pa dang, rab tu dben zhing rtse gcig par shes pa dang;
theg pa chen po la dge ba’i rtsa ba dang tshogs spel bar shes pa;
’di ni don so so yang dag par rig pa zhes bya’o.
yat sarvadharmaparamārthajñānam,
dharmajñānaṃ;
pratyavekṣaṇājñānam;
anvayajñānaṃ;
hetujñānaṃ;
pratyayajñānaṃ;
sāmagrījñānam;
advayajñānam;
antāgamanajñānam;
antarānavasthājñānaṃ;
pratyayāvatārajñānam;
asaṃbhinnadharmadhātujñānaṃ;
tathatānupratipattijñānaṃ;
bhūtakoṭisthajñānaṃ;
śūnyatādhigamajñānam;
animittacaryājñānam;
apraṇihitāpraṇidhānajñānam;
anabhisaṃskṛtānabhisaṃskārajñānam;
ekanayapraveśajñānaṃ;
nairātmyādhigamajñānaṃ,
niḥsattvādhigamajñānaṃ,
nirjīvādhigamajñānaṃ,
niḥpudgalaparamārthajñānam;
atīte ’dhvany asaktajñānam;
anāgate ’dhvany anavasthajñānaṃ;
pratyutpanne ’dhvani sarvatrānavadyajñānaṃ;
skandheṣu māyājñānaṃ;
dhātuṣv āśīviṣavadavekṣaṇājñānam;
āyataneṣu śūnyagrāmavannidhyaptijñānam;
adhyātmopaśamajñānaṃ;
bahirdhāpracārajñānaṃ;
viṣayeṣu māyānirviśeṣajñānaṃ;
smṛtivihārajñānaṃ;
kṣāntyanugajñānaṃ;
matipratyavekṣaṇājñānam;
ātmāvekṣaṇājñānaṃ;
satyeṣu prekṣaṇājñānaṃ;
duḥkhe ’nutpādajñānaṃ;
samudaye ’nabhisaṃskārajñānaṃ;
nirodhe ’nimittajñānaṃ;
mārga uttāraṇajñānaṃ;
dharmeṣu padaprabhedajñānaṃ;
smṛtyupasthāneṣu niḥsmṛtyamanasikārajñānaṃ;
samyakprahāṇeṣu kuśalākuśaladvayāvatārajñānam;
ṛddhipādeṣu kāyacittalaghutvajñānam;
indriyeṣv avatārajñānaṃ;
baleṣv anavamṛdyajñānaṃ;
bodhyaṅgeṣu sarvadharmayathābhūtāvabodhajñānaṃ;
mārge ’gatyāgatijñānaṃ;
śamathe sthitijñānaṃ;
vipaśyanāyām avabhāsajñānaṃ;
māyāyāṃ viṭhapanājñānaṃ;
marīcau bhrāntijñānaṃ;
svapne ’bhūtadarśanajñānaṃ;
pratiśrutkāyāṃ pratyayopalambhajñānaṃ;
pratibhāse ’cyutajñānaṃ;
bhinnalakṣaṇeṣv ekalakṣaṇajñānaṃ;
saṃprayogeṣu viprayogajñānaṃ;
pratisaṃdhiṣv apratisaṃdhijñānaṃ;
śrāvakayāne parato ghoṣānugāvatārajñānaṃ;
pratyekabuddhayāne pratītyāvatāravivekaikāgratājñānaṃ;
mahāyāne kuśalamūlasaṃbhāraprasavanajñānam.
iyam ucyate ’rthapratisaṃvit.
Knowledge of the real meaning in all moments of existence,
i. e., knowledge of the moments of existence [knowledge that the conditioned (saṃskṛta) things in the sphere of passion (kāmadhātu) have the essential characteristic (lakṣaṇa) and nature (dharmatā) of suffering (duḥkha) and impermanence (anityatā) ];
reflective knowledge [knowing the essential characteristic of the causes (hetu) and conditions (pratyaya) in the origin (hetusamudaya) from which the suffering in the same sphere (dhātu) stems];
successive knowledge [namely that of the above-mentioned characteristics in the spheres of form (rūpadhātu) and no form (ārūpyadhātu) also];
knowledge of [the meaning and essential characteristics of the six kinds of] causes;
knowledge of conditions;
knowledge of the combinations [of causes and conditions as they bring about fruit];
knowledge of non-duality [of no extremes like eternity or cessation (śāśvatoccheda), or, that causes and conditions are non-existent in the highest meaning (paramârthatas) ];
knowledge of not going to any extreme;
knowledge of not remaining in the middle;
[but still] knowledge of understanding the conditions [involved in dependent origination (pratītyasamutpāda) ];
knowledge of the homogeneity of the sphere of all moments of existence;
knowledge in accordance with things as they are [namely in accordance with universal emptiness (śūnyatā) ];
knowledge of being on [the noble way (āryamārga) to] the limit of existence [which is emptiness (śūnyatā) ];
knowledge of understanding emptiness;
knowledge of behaviour with no distinguishing marks;
knowledge of not longing for anything, there being nothing to long for;
knowledge of the absence of conditioning when confronted with the unconditioned;
knowledge of penetrating the one principle [or the one essential characteristic (ekalakṣaṇa) of all moments of existence];
knowledge understanding selflessness,
knowledge understanding no being,
knowledge understanding no life-principle,
knowledge of the highest truth of no personality;
knowledge not attached to the past;
knowledge of the future as unsettled [having no end, being imperishable (akṣaya), or, unhindered knowledge of future events];
knowledge of the present as wholly unblamable [since no aversion or attraction arises understanding the present things as without essence (niḥsvabhāva) ];
knowledge of illusion when concerned with the parts of personality [as created by a magician (māyākāra) ];
knowledge seeing the spheres of sense-perception as snake-poison [killing fast the roots of good (kuśalamūla) ];
knowledge of introspection concerned with the fields of sense-perception as empty villages [without any beings (sattva), like the fields of sense-perception are without self or anything realated to a self (ātmātmīya) ];
knowledge of inner peace;
knowledge of no activity concerned with outer things;
knowledge of the objects of perception as non-different from an illusion;
knowledge of practising recollection;
knowledge in accordance with tolerance [of both pain (duḥkhādhivāsanākṣānti) and the unborn state of things (anutpattikadharmakṣānti) ];
knowledge reflecting with intelligence [the essence of insight (prajñāsvabhāva) ];
knowledge of seeing [the essence (svabhāva) of] the self;
knowledge of seeing when it concerns the truths;
knowledge of non-origination when it concerns suffering;
knowledge of the unconditioned when it concerns the origin [of suffering];
knowledge of no distinguishing marks when it concerns cessation [of suffering];
knowledge of liberating [from the ocean of existence (saṃsārasamudra) ] when it concerns the way [to cessation of suffering];
knowledge of the divisions of words concerning the moments of existence [knowing how to explain their meaning (artha) ];
knowledge of no recollection and no mental effort when it concerns the practice of recollection;
knowledge understanding both the good and the bad [so as to increase the good and get rid of the bad] when it concerns correct exertions;
knowledge of the swiftness of body and mind when concerned with the bases of magic [making body and thought useful (kāyacittakarmaṇyatā) ];
knowledge attaining the abilities;
knowledge of the uncrushable when concerned with the powers;
knowledge seeing all moments of existence as they are when concerned with the limbs of awakening;
knowledge of no going and no coming when concerned with the way;
knowledge of remaining when concerned with peaceful meditation;
knowledge of manifestation when concerned with expanded vision;
knowledge of [deceptive] creations [of, e.g., elephants and men created by means of incantations (mantra) or drugs (auṣadha) ] when confronted with illusions;
the knowledge of misunderstanding [air for water] when confronted with a mirage;
knowledge of seeing irreality [of the moments of existence appearing] in a dream;
knowledge of apprehending the condition [namely that it arises from another sound] for the echo;
knowledge of the unchanging [on which the images are projected] when concerned with images;
knowledge [as explained in the section on truth] of the one characteristic in what has different characteristics;
knowledge of disintegration in combinations [that all composite things in the end disintegrate];
knowledge of no connection [from the moments of existence in one birth to those in another birth, when viewed from the standpoint of the highest meaning (paramārtha) ] in connections;
knowledge of understanding in accordance with the words of others [of teachers and preceptors (ācārôpādhyāya) ] when concerned with the way of disciples;
knowledge understanding dependence [of phenomena on each other], knowledge of staying apart [in body] and one-pointedness [of thought] when concerned with the way of the isolated buddhas;
(p. 110) knowledge of begetting accumulations of the roots of good when concerned with the great way.
This is knowledge of the meaning.
de nyid gang yin pa bstan pa’i phyir gang chos thams cad la don dam par shes pa zhes bya ba la sogs pa gsungs te, ’dus byas dang ’dus ma byas la sogs pa’i chos thams cad ’phral du snang zhing grag pa lta bu ma yin par rnam par mi rtog pa’i ye shes kyi spyod yul chos kyi dbyings nyid du shes pa ni don so so yang dag par rig par bya ste, tshig lhag ma rnams yang de bzhin du sbyar ro.
chos shes pa ni ’dod pa’i khams kyi ’dus byas kyi dngos po rnams la sdug bsngal ba dang mi rtag pa la sogs pa’i mtshan nyid dang chos nyid du shes pa’o.
so sor rtog pa shes pa zhes bya ba ni khams de nyid kyi ’dus byas rnams skyed par byed pa’i rgyu kun ’byung ba la rgyu dang rkyen la sogs pa’i mtshan nyid du shes pa’o; rjes su ’gro ba shes pa ni gzugs yod pa dang gzugs med pa’i ’dus byas rnams la mi rtag pa’i mtshan nyid dang chos nyid du shes pa ste, ’dod pa’i khams kyi ’dus byas kyi chos la de ltar shes pa’i ’og tu phyis khams gong ma gnyis kyi ’dus byas la de ltar shes pas rjes su ’gro ba shes pa zhes bya’o; yang na, so sor rtog pa shes pa ni khams gsum gyi chos rnams spyir mi rtag pa la sogs pa’i chos nyid dang mtshan nyid du so sor rtog cing shes pa la bya’o.
rgyu shes pa ni byed pa’i rgyu la sogs pa rgyu drug rnams kyi don dang mtshan nyid shes pa’o, cf. supra.
tshogs pa shes pa ni rgyu dang rkyen de rnams ’dus shing tshogs na gdod ’bras bu skye ba shes pa’o.
gnyis su med par shes pa ni rtag chad la sogs pa’i mtha’ gnyis dang bral ba’i mtshan nyid shes pa’am, rgyu dang rkyen gnyis kyang don dam pa nas yod ma yin par shes pa’o. Cf. note 6 in mūla, on the order of the two last items.
tha mar mi ’gro ba shes pa ni thog ma’i mtha’ dang tha ma’i mtha’ gnyis gang nas kyang ma ’ongs gar yang mi ’gro ba shes pa’o, yang na, dang por rgyu dang rkyen tshogs nas ’bras bu skyes kyang rgyu ’bras bur ma ’phos par shes pa ni tha mar mi ’gro ba shes pa’o.
yang na dang por rgyu dang rkyen bar du mi ’dug par shes pa ni skad cig ma’i rang bzhin nam dngos po med pa’i phyir mtha’ gnyis kyi bar na yang mi gnas par shes pa’o.
rkyen la ’jug pa shes pa de ltar ma ’ongs pa mi ’gro ba mi gnas kyang rten cing ’brel bar ’byung ba’i ngo bo tsam du yod par rtog pa’o.
chos kyi dbyings dbyer med par shes pa ni so so’i skye bo’i dus kyi chos kyi dbyings dang ’phags pa’i dus kyi chos kyi dbyings la tha dad med par shes pa’o.
de bzhin nyid kyi rjes su ’jug pa shes pa ni stong pa nyid kyi chos thams cad la khyab cing chos thams cad rjes su song bar shes pa’o.
yang dag pa’i mtha’ la gnas pa shes pa ni yang dag pa’i mtha’ ni stong pa nyid do. de la dmigs pa’i ’phags pa’i lam ni yang dag par mtha’ la gnas pa ste, yang dag pa’i mtha’ la dmigs pa’i ’phags pa’i lam gyi mtshan nyid shes pa’o.
stong pa nyid rtog pa’i shes pa zhes bya ba la stong pa nyid ye shes gang gis rtog par byed pa’i ye shes de ni stong stong pa nyid rtog pa’i shes pa ste, stong pa nyid ni gong du bshad par zad do, de rtog par byed pa’i ye shes ni gnyis su med pa’i ye shes so; mtshan ma med pa la spyod pa shes pa zhes bya ba ni mtshan ma med pa’i chos ye shes gang gis dpyad de khong du chud pa’i ye shes de ni mtshan ma med pa la spyod pa shes pa ste, de yang mtshan ma thams cad la rtog pa med pa rnam par mi rtog pa’i ye shes so; smon pa med pa la smon lam med par shes pa zhes bya ba ni ’khor ba dang mya ngan las ’das pa gnyis ka yang rang bzhin med pas rang bzhin med pa de la smon par byar med par shes pa ni smon lam med par shes pa’o; mngon par ’du mi byed pa ni ’du byed kyi mtshan nyid thams cad dang bral ba stong pa nyid de ni rgyu dang rkyen gyis bskyed pa ma yin par shes pa’o.
tshul gcig la ’jug pa’i shes pa dang zhes bya ba la chos thams cad mtshan nyid gcig tu ’jug cing mtshan nyid gcig pa’i rang bzhin shes pa’o.
bdag med par rtogs pa’i shes pa zhes bya ba la sogs pas gang zag la bdag med par rtogs pa’i shes pa bstan to; gang zag la bdag med pa don dam par shes pa zhes bya ba ni don dam par phung po dang khams dang skye mched la sogs pa gang zag gi dngos po med par shes pa’o.
’das pa’i dus la ma chags pa’i shes pa zhes bya ba ni lus dang longs spyod ’das te, ’gags pa rnams dngos po med par khong du chud pas de la yang phrad par smon pa mi skye ba’am, ’das pa’i dngos po shes par bya ba’i yul rnams la thogs pa med par shes pa ni ’das pa’i dus la ma chags pa’i shes pa zhes bya’o; ma ’ongs pa’i dus la thug pa med par shes pa zhes bya ba ni ma ’ongs pa’i dus nyid la mtha’ thug cing zad pa med par shes pa’am, ma ’ongs pa’i dus kyi dngos po shes par bya ba rnams la thogs pa med par shes pa’o; da ltar byung ba’i dus na thams cad du kha na ma tho ba med par shes pa ni da ltar byung ba’i dus kyi dngos po rnams rang bzhin med par khong du chud pas gang la yang khong khro ba dang chags pa mi skye ba’o. Cf. Mvy 151-53: atīte ’dhvany asanggam apratihataṃ jnyānadarshanaṃ pravartate, anāgate ’dhvany asanggam apratihataṃ jnyānadarshanaṃ pravartate, pratyutpanne ’dhvany asanggam apratihataṃ jnyānadarshanaṃ pravartate.
phung po rnam la sgyu mar shes pa ni ji ltar sgyu ma rgyu rkyen gyis skyed pas snang yang rang bzhin med pa bzhin du phung po lnga rnams kyang kun gzhi rnam par shes pa sgyu ma mkhan dang ’dra ba la bag chags sngags dang sman dang ’dra ba’i mthu las skyes pa rang bzhin med par shes pa’o. The ālayavijnyāna is likened to a creator of illusory phenomena, and the habits (vāsanā) to incantations (mantras) and drugs (auṣadha).
khams rnams la sbrul gdug pa lta bur shes pa ni ji ltar sbrul gdug pas myur du gsod par byed pa de bzhin du mig dang gzugs la brten cing dmigs nas mig gi rnam par shes pa gzugs la chags pa dang zhe sdang la sogs pa skye ba’i sgo nas dge ba’i rtsa ba gsod par shes pa’o.
skye mched rnams la grong stong pa lta bur shes pa zhes bya ba ni ji ltar grong stong pa na sems can med pa de bzhin du skye mched rnams la yang bdag dang bdag gir med par shes pa’o.
nang nye bar zhi bar shes pa zhes bya ba ni nang gi nye bar len pa’i phung po la bdag dang bdag gi med par shes pa’am, nang du ting nge ’dzin byed pas na gnyid dang rmugs pas sems mi non pa’i thabs shes pa’o; phyi rol gyi rgyu ba med par shes pa ni phyi rol gyi chos rnams dngos po med par shes pa’am, phyi rol gyi chos rnams la sems ’phro bar mi ’gyur ba’i thabs shes pa’o.
yul rnams la sgyu ma dang bye brag med par shes pa zhes bya ba ni ji ltar sgyu ma med kyang ’gro ba de’i rang bzhin la mi mkhas pa rnams la nyon mongs pa skye zhing slu bar byed pa bzhin du gzugs la sogs pa’i yul rnams kyang dngos po med mod kyi, byis pa de’i rang bzhin la mi mkhas pa rnams la yod pa ’dra bar snang zhing nyon mongs pa skyed par byed pa yin par shes pa’o.
dran pa la gnas pa’i shes pa ni mi brjed pa’i gzungs kyi dran pa bstan zhing mi nyams par bya ba’i thabs shes pa’o.
bzod pa’i rjes su ’gro ba’i shes pa zhes bya ba ni ma skyes pa’i chos la bzod pa dang, sdug bsngal ba la ji mi snyam pa’i bzod pa dang rjes su mthun pa’i chos gang yin pa shes pa’o.
blo gros kyis so sor rtog pa’i shes pa ni shes rab kyi rang bzhin gyi blos chos rnams la phyin ci ma log par rtogs pa’o.
bdag la rtogs pa’i shes pa ni bdag gi ngo bo nyid ji lta bu yin pa phyin ci ma log par rtogs pa’o.
bden pa rnams la rab tu rtogs par shes pa ni ’phags pa’i bden pa bzhi’i mtshan nyid ma nor bar shes pa’o, de dag ji ltar ma nor bar shes zhe na? de’i phyir sdug bsngal la mi ’byung bar shes pa zhes bya ba la sogs pa gsungs te, sdug bsngal gyi phung po nyid ngo bo med pas ma byung ma skyes par shes pa’o; kun ’byung ba la mngon par ’du mi byed par shes pa ni kun ’byung ba’i ngo bo nyid med par shes pas sdug bsngal gyi phung po bskyed pa’i bya ba mi byed par shes pa’o; ’gog pa la mtshan nyid med par shes pa ni ri bong gi rva dang mo gsham gyi bu la mtshan nyid med pa bzhin du ’gog pa’i rang bzhin mya ngan las ’das pa yang dngos po ma yin pas skye ba dang gnas pa la sogs pa’i mthan nyid med par shes pa’o; lam la sgrol bar shes pa ni ’khor ba’i rgya mtsho las sgrol bar byed pa yin par shes pa’o.
chos rnams la tshig rab tu dbye ba shes pa ni ’dus byas dang ’dus ma byas kyi chos rnams kyi don so sor ’byed cing bshad pa la mkhas pa’o.
dran pa nye bar gzhag pa rnams la dran pa med pa dang yid la byed pa med par shes pa ni lus dang tshor ba dang sems dang chos rnams dngos po med pas dran zhing yid la byar med par shes pa’o. de la ’phral du yid la mi ’dzin pa ni dran pa shes pa’o, phyis kyang yang nas yang du yid la mi byed pa ni yid la bya ba med pa’o. Cf. 34th-37th akṣaya.
yang dag pa’i spong ba rnams la zhes bya ba ni yang dag pa’i spong ba rnam pa bzhi ste, dge ba’i chos ma skyes pa rnams skyed pa dang, skyes pa rnams ’phel bar bya ba dang, sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa dang, skyes pa rnams spong ba ste; de la dge ba’i chos ma skyes pa rnams skyed pa dang, skyes pa rnams ’phel bar bya ba ni dge ba la ’jug pa’i shes pa’o, sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa dang, skyes pa rnams spong ba ni mi dge ba la ’jug pa’i shes pa zhes bya’o. Cf. 38th-41st akṣaya.
rdzu ’phrul gyi rkang pa rnams la zhes bya ba ni ’dun pa dang, brtson ’grus dang, sems dang, dpyod pa rdzu ’phrul gyi rkang pa rnams ni lus dang sems las su rung bar byed pa yin par shes pa’o. Cf. 42nd-45th akṣaya.
dbang po rnams la ’jug pa shes pa zhes bya ba ni dad pa la sogs pa’i dbang po lnga ni chos kyi don mthong zhing rtogs par byed pa yin par shes pa’o. Cf. 46th-50th akṣaya.
stobs la mi brdzi bar shes pa zhes bya ba ni dad pa la sogs pa’i stobs lnga rnams la ma dad pa la sogs pas mi tshugs pa’i rang bzhin yin par shes par bya’o. Cf. 51st-55th akṣaya.
byang chub kyi yan lag rnams la chos thams cad yang dag pa ji lta ba bzhin du rtogs par shes pa zhes bya ba ni byang chub kyi yan lag bdun rnams la ni de dag gi chos thams cad kun ’gro ba’i mtshan nyid du rtog par byed pa yin par shes pa’o. Cf. 56-62. akṣaya.
lam la ’gro ba dang ’ong ba med par shes pa zhes bya ba ni yang dag par na lam dang lam gyi ’bras bu dang ’khor ba dang mya ngan las ’das pa gnyis kyang med pa yin pas ’phags pa’i lam yan lag brgyad kyis gang du yang ’gro ba dang ’ong ba med par shes pa’o. Cf. 63rd-70th akṣaya.
zhi gnas la gnas par shes pa zhes bya ba ni zhi gnas thams cad la sems rtse gcig tu gnas pa’i mtshan nyid yin par shes pa’o. Cf. 71st akṣaya.
lhag mthong la snang bar shes pa zhes bya ba ni lhag mthong thams cad chos kyi mtshan nyid rtog par byed pa’i rang bzhin yin par shes pa’o. Cf. 72nd akṣaya.
sgyu ma la bsgrubs pa yin par shes pa ni sgyu ma’i glang po dang mi la sogs pa la sman dang sngags kyi mthus bsgrubs pa yin par shes par bya’o.
smig rgyu la nor bar shes pa zhes bya ba ni smig rgyu rnams la chu ma yin gyi, chu lta bur ’khrul par snang ba yin par shes pa’o.
rmi lam la yang dag pa ma yin pa mthong bar shes pa zhes bya ba ni rmi lam snang ba’i chos thams cad med bzhin du mthong bar shes pa’o.
brag ca la rkyen du dmigs pa’i shes pa zhes bya ba ni brag ca’i sgra thams cad sgra gzhan gyi rkyen las byung bar shes pa’o.
mig yor la mi ’pho bar shes pa zhes bya ba ni khang pa’i nang gi nyi zer gyi ’od las gzugs du mar snang ba, snang yang chus ’phos pa med par shes pa’o.
mtshan nyid tha dad pa rnams la mtshan nyid gcig tu shes pa ni mtshan nyid kyi bden pa’i skabs su bshad pa bzhin du shes pa la bya’o; section V, 10f, 4.
’du ba rnams la ’bral bar shes pa zhes bya ba ni ’dus shing tshogs pa’i dngos po thams cad mthar bye zhing ’bral bar ’gyur ba shes pa’o
mtshams sbyor ba la mtshams sbyor ba med par shes pa zhes bya ba la, tshe gcig nas gcig tu nyid mtshams sbyor ba ni mtshams sbyor ba’o; don dam par na chos gang yang skye zhing mtshams sbyor ba med pa’i shes pa’o.
nyan thos kyi theg pa la gzhan gyi sgra’i rjes su ’gro bas ’jug par shes pa zhes bya ba ni nyan thos kyi theg pa thams cad la ’di ’dra bar shes te, mkhan po dang slob dpon gyis bshad pa’i sgra la brten nas gang zag la bdag med par dmigs par byed par shes pa’o.
rang sangs rgyas kyi theg pa la zhes bya ba ni rang sangs rgyas kyi theg pa la ni chos thams cad rten cing ’brel bar ’byung ba’i mtshan nyid du khong du chud par byed pa dang, lus dben par gnas pa dang, sems dben par gnas pa yin par shes pa’o.
theg pa chen po la zhes bya ba ni theg pa chen po la ni theg pa de ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba thams cad sogs par byed pa dang, bsod nams dang ye shes kyi tshogs thams cad sogs par byed pa yin pa’o.
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