Bibliotheca Polyglotta

’du shes shes pa bstan pa’i phyir de la chos so so yang dag par rig pa gang zhe na zhes bya ba gsungs te, ’dir yang chos so so yang dag par rig pa mi zad pa gang zhe na zhes bya bar sbyar ro. de yang so so yang dag par rig par bya ba’i chos rnams mi zad pas na mi zad pa’o. ’dir don dang chos nyid bye brag med par ’dra mod kyi, don ni bstan cing rtogs pa’i yul lta bur rig par bya’o, chos ni ston cing rtog par byed pa lta bur rig par bya’o. yang na chos ni ’dus byas dang ’dus ma byas la sogs pa’i ming gis ’og nas smos pa rnams la bya’o, don ni de nyid kyi don yongs su dpyod cing bye brag tu dbye ba la bya’o. yang na chos thams cad kyi mtshan nyid phyin ci ma log par rtogs pa ni don so so yang dag par rig pa’o, chos de dang de dag gi ming gang dang gang yin pa shes pa ni chos so so yang dag par rig pa’o – "To demonstrate what [the bodhisattva] knowing the concepts (saṃjnyājnya) is, it is said: "What then is knowledge of the moments of existence?" Here, one should complete the sentence as "What is the imperishable knowledge of the moments of existence?" It is imperishable (akṣaya) since the moments of existence it should know are imperishable. Meaning (artha) and moments of existence (dharma) may here seem to be without difference; meaning (artha), however, should be known as the sphere (viṣaya) to be demonstrated and understood, while moments of existence (dharma) should be known as that which demonstrates and makes understood. Or, moments of existence (dharma) are the conditioned and unconditioned things mentioned infra by name, while meaning (artha) is examining and discerning just these. Or, the correct understanding (aviparītādhigama) of the essental characteristics (lakṣaṇa) of all moments of existence is knowledge of meaning (artha), while knowledge of the names of each of those moments of existence (dharma) is knowledge of moments of existence."
In this connection it is important to have in view the manifold value of the word artha, that it means "thing wished or longed for, aim", then "thing, object", and "the thing to which a word points or refers, the Sachverhältnis in a word", thus the "meaning" of a word. In this and the preceding paragraph "meaning" is used to translate artha, though "the thing, object or state to which something, usually a word, points" would be more accurate. In Mahāyāna this artha is usually equivalent with emptiness (sūnyatā), according to the deepest understanding, paramārthatas, etc.
Cf. Bbh p. 2585-8: yat sarvadharmāṇām sarvaparyāyeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyaṃ jnyānam. iyam eṣām dharmapratisaṃvit.
Msa p. 13821: prathamā (pratisaṃvit) paryāye jnyānam ekaikasyārthasya yāvanto nāmaparyāyāḥ.

gang chos thams cad la rjes su ’jug pa shes pa ste:

yat sarvadharmānuvartakajñānam:

It is knowledge of all [the following] moments of existence in accordance [with their meaning (artha), though they be expressed by words (nāman) ]:

gang chos thams cad la rjes su ’jug pa shes pa zhes bya ba ni dge ba dang mi dge ba la sogs pa’i chos ming gis smos pa rnams don dang mthun par yang dag par shes pa la bya’o. chos de dag gang zhe na zhes bya ba la sogs pa rnams so. yang na dge ba dang mi dge ba la sogs pa smos pa’i chos rnams so so’i ming gang yin pa dang don gang shes pa ni chos thams cad rjes su zhugs pa shes pa zhes bya’o.

dge ba dang mi dge ba dang, kha na ma tho ba dang bcas pa dang kha na ma tho ba med pa dang, zag pa dang bcas pa dang zag pa med pa dang, ’dus byas dang ’dus ma byas dang, ’jig rten pa dang ’jig rten las ’das pa dang, bzang po dang ngan pa dang, kun nas nyon mongs pa dang rnam par byang ba’i cha dang ’thun pa dang, ’khor ba dang mya ngan las ’das par nye bar song ba rnams la chos kyi dbyings mnyam pa nyid du shes pa dang, byang chub mnyam pa nyid du shes pa dang, khams mnyam pa nyid du shes pa, ’di ni chos so so yang dag par rig pa zhes bya’o.

kuśalākuśalasāvadyānavadyasāsravānāsravasaṃskṛtāsaṃskṛtalaukikalokottarapraṇītahīnasaṃkleśavyavadānabhāgīyasaṃsāranirvāṇopagateṣu dharmadhātusamatājñānaṃ bodhisamatājñānaṃ dhātusamatājñānam; iyaṃ dharmapratisaṃvit

The knowledge that what pertains to the good and the bad, the blamable and the blameless, the sullied and the unsullied, the conditioned and the unconditioned, the worldly and the transcendent, the perfect and the low, what has a part in the impure and the pure, existence and extinction, the knowledge that those [moments of existence] are the same as [and of one taste (ekarasa) in] the [empty] sphere of all moments of existence, the knowledge that those [moments of existence] are the same as awakening [not different from the unconstructed knowledge (nirvikalpajñāna) of penetrating the sphere of all moments of existence (dharmadhātu) ], the knowledge that those are the same as the spheres of sense-perception [which, as described in section 10. f. 2, are the same as the sphere of all moments of existence], this is knowledge of the moments of existence.

nye bar song ba rnams la zhes bya ba ni de dag gi rang bzhin ni gyur pa’am, de dag gi char gtogs pa rnams la zhes bya ba’i don to; chos kyi dbyings mnyam pa nyid du shes pa zhes bya ba ni dge ba dang mi dge ba’i chos rnam pa sna tshogs pa rnams chos kyi dbyings stong pa nyid du ro gcig pa’o; byang chub mnyam pa nyid du shes pa zhes bya ba ni chos kyi dbyings rtogs pa’i ye shes rnam par mi rtog pa dang tha mi dad par shes pa’o; khams mnyam pa nyid du shes pa zhes bya ba ni mig gi khams la sogs pa khams kyi skabs su bstan pa ltar chos kyi dbyings su mnyam pa nyid du shes pa’o.

gzhan yang chos so so yang dag par rig pa ni gang ’dod chags spyod pa’i sems can rnams kyi sems la ’jug cing ’bab par shes pa dang: bcos ma’i ’dod chags spyod pa dang, bcos ma ma yin pa’i ’dod chags spyod pa dang, snrel zhi’i ’dod chags spyod pa dang, lta ba’i ’dod chags spyod pa dang, mi bzad pa’i ’dod chags spyod pa dang, ’jam pa’i ’dod chags spyod pa dang, yang ba’i ’dod chags spyod pa dang, yang ba ma yin pa’i ’dod chags spyod pa dang, kun rdzob kyi ’dod chags spyod pa dang, sbyor ba’i ’dod chags spyod pa dang, bsam pa’i ’dod chags spyod pa dang, lhag pa’i bsam pa’i ’dod chags spyod pa dang, mtshan nyid kyi ’dod chags spyod pa dang, mtshan nyid mi ’thun pa’i ’dod chags spyod pa dang, rnam par gzhag pa’i ’dod chags spyod pa dang, rkyen gyis ’dod chags spyod pa dang, sngon gyi mtha’i rkyen gyis ’dod chags spyod pa dang, phyi ma’i mtha’i rkyen gyis ’dod chags spyod pa dang, da ltar byung ba’i rkyen gyis ’dod chags spyod pa rnams dang, sems can nang du ’dod chags la phyi rol tu ’dod chags med pa dag kyang yod, sems can phyi rol tu ’dod chags la nang du ’dod chags med pa dag kyang yod, sems can nang du yang ’dod chags la phyi rol tu yang ’dod chags pa dag kyang yod, sems can nang du yang ’dod chags med la phyi rol tu yang ’dod chags pa med pa dag kyang yod, sems can gzugs la ’dod chags la sgra dang, dri dang, ro dang, reg pa la ’dod chags med pa dag kyang yod, sgra la ’dod chags la gzugs dang, dri dang, ro dang, reg pa la ’dod chags med pa dag kyang yod, dri la ’dod chags la gzugs dang, sgra dang, ro dang, reg pa la ’dod chags med pa dag kyang yod, ro la ’dod chags la gzugs dang, sgra dang, dri dang, reg pa la ’dod chags med pa dag kyang yod, sems can reg pa la ’dod chags la gzugs dang, sgra dang, dri dang, ro la ’dod chags med pa dag kyang yod de; ’di ni sems can ’dod chags spyod pa rnams kyi ’jug pa ste.

punar aparaṃ dharmapratisaṃvid yad rāgacaritānāṃ sattvānāṃ cittapravṛttipravāhajñānaṃ, kṛtrimarāgacaritānāṃ cākṛtrimarāgacaritānāṃ ca vyatyastarāgacaritānāṃ ca, dṛṣṭirāgacaritānāṃ ca, tīvrarāgacaritānāṃ ca mṛdurāgacaritānāṃ ca laghurāgacaritānāṃ cālaghurāgacaritānāṃ ca, saṃvṛtirāgacaritānāṃ ca, prayogarāgacaritānāṃ cāśayarāgacaritānāṃ cādhyāśayarāgacaritānāṃ ca, lakṣaṇarāgacaritānāṃ ca lakṣaṇapratikūlarāgacaritānāṃ ca, vyavasthāpanarāgacaritānāṃ ca, pratyayarāgacaritānāṃ ca pūrvāntapratyayarāgacaritānāṃ cāparāntapratyayarāgacaritānāṃ ca pratyutpannapratyayarāgacaritānāṃ ca, adhyātmarāgāṇāṃ na bahirdhārāgāṇāṃ sattvānāṃ vā, bahirdhārāgāṇāṃ nādhyātmarāgāṇāṃ vā, adhyātmarāgāṇām bahirdhārāgāṇām api sattvānāṃ vā, nādhyātmarāgāṇām nāpi bahirdhārāgāṇām sattvānāṃ vā, rūparāgāṇāṃ na śabdarasagandhaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, śabdarāgāṇāṃ na rūparasagandhaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, gandharāgāṇāṃ na rūpaśabdarasaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, rasarāgāṇāṃ na rūpaśabdagandhaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, spraṣṭavyarāgāṇāṃ na rūpaśabdagandharasarāgāṇāṃ sattvānām, ayam rāgacaritānāṃ sattvānāṃ praveśaḥ.

Further, knowledge of the moments of existence is knowledge of thoughts as they arise and linger on in beings behaving according to desire, behaving according to artificial desire [as when coming in touch with others’ thoughts that produce desire, though originally not having much desire in oneself], behaving according to unartificial desire [having originally much desire], behaving according to desire which appears different from what it is [like apparent desire really being aversion, great desire seeming small or small desire seeming great], behaving according to desire for view-points, behaving according to excessive desire, behaving according to moderate desire, behaving according to slight desire, behaving according to desire which is not slight, behaving according to desire for conventions, behaving according to desire for practice, behaving according to desire for intention, behaving according to desire for determination, behaving according to desire for the essential characteristics [of moments of existence], behaving according to desire in opposition to the character [of desire, and thus not looking like desire], behaving according to desire establishing [in the world the twelvefold collection of scriptures], behaving according to desire because of conditions, behaving according to desire because of past conditions [having remembered the objects of desire in the past], behaving according to desire because of conditions in the future [wishing some particular form to appear in the future], behaving according to desire because of conditions in the present, beings with inner desire [for the taste of meditation (dhyānāsvāda) or mental desire which does not seem great outwardly], but no desire for outer things, beings with outer desire but no inner desire, beings with inner desire as well as desire for outer things, beings with no inner desire nor desire for outer things, beings with desire for forms, but no desire for sounds, tastes, smells or tangibles, beings with desire for sounds, but no desire for forms, tastes, smells or tangibles, beings with desire for smells, but no desire for forms, sounds, tastes or tangibles, beings with desire for tastes, but no desire for forms, sounds, smells or tangibles, beings with desire for tangibles but no desire for forms, sounds, smells or tastes, this is penetrating into living beings behaving according to desire.

chos so so yang dag par rig pa rnam grangs gzhan bstan pa’i phyir gzhan yang chos so so yang dag par rig pa zhes bya ba la sogs pa gsungs so, gang ’dod chags spyod pa’i sems can rnams kyi sems la ’jug cing ’bab par shes pa zhes bya ba ni sems can rang bzhin gyis ’dod chags can rnams kyi sems la ’dod chags can yin par shes pa’o; yang na sems can ’dod chags la spyod pa rnams ’dod chags skye ba’i yul gang dang gang la dmigs pa’i ’dod chags skyes par gyur pa ni yul ’di dang ’di la dmigs nas ’dod chags skyes so zhes shes pa ni ’dod chags spyod pa’i sems can gyi sems la ’jug cing ’bab par shes pa zhes bya’o. ’dod chags spyod pa gang yin du zhig yod ce na? bcos ma’i ’dod chags spyod pa dang zhes bya ba la sogs pa gsungs te, de ni nyi khri chig stong yod do zhes bya bar sbyar ro. bcos ma’i ’dod chags spyod pa ni rang bzhin gyis ’dod chags shas che ba ma yin yang, gzhan gyi sems dang sbyor zhing pha rol gyi ngor ’dod chags che ba lta bur ston pa’o; de las bzlog nas bcos ma ma yin pa’i ’dod chags spyod pa ste, rang bzhin gyis ’dod chags dang ldan pa’o. snrel zhi’i ’dod chags spyod pa zhes bya ba ni zhe sdang gi rang bzhin can la ’dod chags spyod pa dang ’dra bar snang ba’am, ’dod chags kyi shas che la chung bar ’dra bar snang ba’am, ’dod chags kyi shas chung ba la che bar snang ba’o. lta ba’i ’dod chags spyod pa ni lta ba rnam pa sna tshogs la chags pa’o.
Mvy 7264, cf. 7266. mi bzad pa’i ’dod chags spyod pa zhes bya ba ni ’dod chags kyi shas che bas de’i rkyen gyis sems kyang ’khrugs shing lus kyi spyod pa rnams kyang gyur par snang ba’o; ’jam pa’i ’dod chags spyod pa zhes bya ba ni ’dod chags shas chung bas de’i rkyen gyis lus dang sems ’khrug pa med pa’i ’dod chags can no; yang ba’i ’dod chags spyod pa ni de bas kyang ’dod chags shas chung bas ’dod chags spangs par sla ba rnams so. kun rdzob kyi ’dod chags spyod pa zhes bya ba ni kun rdzob kyi tha snyad mang po la chags pa rnams so. sbyor ba’i ’dod chags spyod pa zhes bya ba ni gong du bshad pa’i chos la chags pa ste, bsam pa la sogs pa yang de bzhin no. mtshan nyid kyi ’dod chags spyod pa zhes bya ba ni chos rnams kyi mtshan nyid la chags pa’o. mtshan nyid mi mthun pa’i ’dod chags spyod pa zhes bya ba ni kha cig ci la chags pa kha cig la chags te, ’dod chags yod pa mi ’dra ba’o. rnam par gzhag pa’i ’dod chags spyod pa zhes bya ba ni gsung rab yan lag bcu gnyis ’jig rten du gzhag pa la chags pa’o. sngon gyi mtha’i rkyen gyis ’dod chags spyod pa zhes bya ba ni chags par ’gyur pa’i yul ’das pa rnams dran nas ’dod chags skye ba’o. phyi ma’i mtha’i rkyen gyis ’dod chags spyod pa zhes bya ba ni ma ’ongs pa na yang chags par ’gyur ba’i gzugs ’di ’dra ba zhig dang phrad par gyur cig, ces dmigs pa las ’dod chags ’byung ba’o. da ltar byung ba’i rkyen gyis ’dod chags spyod pa zhes bya ba ni da ltar ’dod chags skyes pa’i rkyen dang phrad nas ’dod chags skyes pa’o. sems can nang du ’dod chags la zhes bya ba la sogs pa ni bsam gtan gyi ro la chags shing ’dod pa lnga’i yon tan la chags pa yod pa’o; yang na nang du sems la ’dod chags ’byung ba’i shas che la phyi rol tu ’dod chags dang ’dra bar mi snang ba’o; sems can phyi rol tu chags la zhes bya ba la sogs pa ni phyi’i ’dod pa’i yon tan la chags pa’i shas che la bsam gtan gyi ro la chags pa med pa’am, phyi rol gyi spyod pa ’dod chags kyi shas che ba ’dra bar snang la, sems la ’dod chags kyi shas che ba ma yin pa’o; sems can nang du ’dod chags la zhes bya ba la sogs pa ni bsam gtan gyi ro la yang chags shing phyi’i yul rnams la yang chags pa’am, nang du yang ’dod chags kyi shas che zhing phyi rol du yang ’dod chags kyi shas che ba ’dra’ bar snang ba’o; de las bzlog nas sems can nang du yang ’dod chags med la phyi rol tu yang ’dod chags med pa ste, bsam gtan gyi ro dang phyi’i yul gnyi ga la ma chags pa’o. ’jug pa ste zhes bya ba ni chags pa’i yul la sems ’jug pa’am, ’dod chags spyod pa rnams kyi tshul dang rang bzhin nam rnam par dbye ba zhes bya ba’i don to.

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

’jug pa’i sgo ’dis sems can rnams kyi ’dod chags la spyod pa nyi khri chig stong ngo; sems can rnams kyi zhe sdang la spyod pa yang nyi khri chig stong ngo; sems can rnams kyi gti mug la spyod pa yang nyi khri chig stong ngo; sems can rnams kyi cha mnyam pa la spyod pa yang nyi khri chig stong ste. gang sems can gyi spyod pa brgyad khri bzhi stong po de dag gi sems kyi ’jug pa dang ’bab pa shes pa dang, so so ci rigs par chos ston par shes pa dang, dus las mi ’da’ bar shes pa dang, snod kyi bye brag ji lta ba bzhin du shes pa dang, ’bras bu yod par chos bstan pa shes pa dang, ma chad ma lhag par chos bstan pa shes pa, de ni chos so so yang dag par rig pa zhes bya’o.

anena praveśamukhena sattvānāṃ rāgacaritāny ekaviṃśatisahasrāṇi, sattvānāṃ dveṣacaritāny ekaviṃśatisahasrāṇi, sattvānāṃ mohacaritāny ekaviṃśatisahasrāṇi, sattvānām sabhāgacaritāny ekaviṃśatisahasrāṇi. yat teṣām sattvānāṃ caturaśītisahasracaritānāṃ cittapravṛttipravāhajñānam, prayekaṃ yathāyogaṃ dharmadeśanājñānam, akālātikramaṇajñānaṃ, yathābhājanaprabhedajñānam, amoghadharmadeśanājñānam, avicchinnānadhikadharmadeśanājñānaṃ, sā dharmapratisaṃvit.

Thus, in this way the [ways of] behaviour of living beings according to desire are twenty-one thousand, the [ways of] behaviour of living beings according to aversion are twenty-one thousand, the [ways of] behaviour of living beings according to delusion are twenty-one thousand, the [ways of] behaviour of living beings where the [three vices mentioneds] are present in equal amounts are twenty-one thousand. The knowledge of thoughts as they arise and linger on in beings behaving in eighty-four thousand ways, (p. 112) the knowledge of teaching religion accordingly to each individual [like teaching meditation on the unpleasant (aśubhabhāvanā) to the desirous (rāgin) ], the knowledge of not going beyond the proper time [in maturing and teaching], the knowledge of distinguishing between the recipients, the knowledge of teaching religion giving fruit, the knowledge of teaching the uninterrupted and unexcelled religion, that is knowledge of the moments of existence.

’jug pa’i sgo ’dis zhes bya ba ni tshul ’dis bsgras na zhes bya ba’i tha tshig go, zhe sdang dang gti mug spyod pa la yang ’dod chags spyod pa’i tshul bzhin du bcos ma’i zhe sdang spyod pa zhes bya ba la sogs par sbyar ro; cha mnyam pa la spyod pa zhes bya ba ni ’dod chags dang zhe sdang dang gti mug gsum char yang che chung med de cha mnyam pa’o. sems kyi ’jug pa zhes bya ba ni dang po nyid du ’dod chags kyi sems skyes pa shes pa’o, ’bab pa shes pa ni ’dod chags dngos su spyod par shes pa’o. so so ci rigs par chos ston pa shes pa zhes bya ba ni sems can gang la chos gang bstan par shes pa ste, ’dod chags can rnams la mi gtsang ba bsgom pa bstan par bya ba la sogs pa shes pa’o. dus las mi ’da’ bar shes pa zhes bya ba ni sems can smin pa’i dus dang chos bstan pa’i dus shes nas de bzhin du smin pa dang chos ston par byed pa’o. snod kyi bye brag ji lta ba bzhin shes pa zhes bya ba ni sems can gang chos gang dang theg pa gang gi snod yin par shes pa’o. ’bras bu yod par chos bstan pa shes pa zhes bya ba ni chos bstan pa rnams kyang mjug tu don yod cing ’bras bur ’gyur ba de lta bu’i chos bstan par shes pa’o. ma chad ma lhag par chos bstan pa shes pa zhes bya ba ni chos bstan pa de dag la yang bskyed skur med par bya ste bstan pa shes pa’o. chos so so yang dag par rig pa bshad zin to.

. . . . . . . .

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