Bibliotheca Polyglotta

de la byang chub sems dpa’i lus la lus kyi rjes su lta ba dran pa nye bar gzhag pa ni: ji ltar na byang chub sems dpa’ lus la lus kyi rjes su lta zhing gnas she na?

tatra bodhisattvasya kāye kāyānupaśyanā smṛtyupasthānam, kathaṃ bodhisattvaḥ kāye kāyānudarśī viharati?

As for the bodhisattva’s presence of recollection which consists in the consideration of the body, how does the bodhisattva continually consider the body?

de la rang gi gnas kyi byang chub sems dpa’ gang zhe na? lus dran pa nye bar gzhag pa la rab tu zhugs pa yin te, lus thams cad dang yang bral bar gyur la, mtshan dang dpe byad kyi lus kyang rdzogs par byed pa’o. de’i dbang du byas nas de la byang chub sems dpa’i lus la lus kyi rjes su lta ba’i dran pa nye bar gzhag pa zhes bya ba la sogs pa gsungs so. gang gong du mdor smos pa de ni ’di yin no zhes bya ba’i don to – "What then is the bodhisattva concerned with his own basis (ātmāshraya)? He is one progressing in the presence of recollection concerned with his body (kāyasmṛtyupasthānapratipanna); he becomes freed from every body, but attains a body with the marks and signs of beauty (lakṣaṇānuvyanyjanakāya). With reference to him it is said (tam adhipatiṃ kṛtvā) ..."
Then follows a quotation from Śbh fol. 10A13-10B11, S p. 2915-29317, D fol. 107a4-108a1, not in W:
de la lus ni gang, lus la lus kyi rjes su lta ba ni gang, dran pa ni gang, dran pa nye bar gzhag pa ni gang zhe na – tatra katamaḥ kāyaḥ / katamā kāye kāyānupashyanā / katamā smṛtiḥ / katamāni smṛter upasthānā(4)ni /
smras pa: lus ni rnam pa sum cu rtsa lnga yod de, ’di lta ste: nang gi dang, phyi rol gyi dang, dbang pos zin pa dang, dbang pos zin pa ma yin pa dang, sems can du bgrang ba dang, sems can du bgrang ba ma yin pa dang, gnas ngan len dang ldan pa dang, shin tu sbyangs pa dang ldan pa dang, ’byung ba’i lus dang, ’byung ba las gyur pa’i lus dang, ming gi lus dang, gzugs kyi lus dang, sems can dmyal ba pa dang, dud ’gro’i skye gnas pa dang, yi dags kyi yul dang, mi’i dang, lha’i dang, rnam par shes pa dang bcas pa dang, rnam par shes pa med pa dang, nang gi lus dang, phyi rol gyi lus dang, yongs su gyur pa dang, yongs su ma gyur pa dang, bud med kyi lus dang, skyes pa’i lus dang ma ning gi lus dang, mdza bshes kyi lus dang, dgra bo’i lus dang, tha mal pa’i lus dang, lus ngan pa dang, lus ’bring dang, lus bzang po’i lus dang, gzhon nu’i lus dang, lang tsho’i lus dang, rgan po’i lus te, de ni re zhig lus kyi rab tu dbye ba yin no – āha // kāyaḥ panycatriṃshadvidhaḥ / tad yathā ādhyātmiko bāhyash ca // indriyasaṃgṛhītaḥ anindriyasaṃgṛhītash ca / satvasaṃkhyātāsatvasaṃkhyātāsh ca / dauṣṭhulyasahagataḥ prashrabdhisahagatash ca / bhūtakāyaḥ bhautikakāyash ca / nāmakāyo rūpakāyash ca / nārakas tairyagyonikaḥ / pretaviṣayikaḥ / mānuṣyako divyash ca / savijnyā(5)nakaḥ avijnyānako vā / antaḥkāyo bahiḥkāyash ca / vipariṇato ’vipariṇatash ca // strīkāyaḥ puruṣakāyaḥ paṇḍakakāyash ca / mitrakāyaḥ amitrakāyaḥ udāsīnakāyash ca / hīnakāyo madhyakāyaḥ praṇītakāyash ca / dahrakāyaḥ yuvakāyo vṛddhakāyash ca / ayaṃ tāvat kāyasya prabhedaḥ /
de la rjes su lta ba ni rnam pa gsum ste, lus kyi dbang du byas nas thos pa las byung ba dang, bsams pa las byung ba dang, bsgoms pa las byung ba’i shes rab gang yin pa ste, shes rab des lus thams cad la rnam pa thams cad du yang dag pa kho nar nye bar rtog par byed cing, kun tu rtog par byed, rjes su ’jug par byed, rjes su rtog par byed pa’o – tatrānupashyanā trividhā / yā kā(6)yam adhipatiṃ kṛtvā shrutamayī vā prajnyā cintāmayī vā bhāvānāmayī vā / tayā prajnyayā sarvakāyaṃ sarvvākāraṃ samyag evopaparīkṣate / saṃtīrayaty anupravishati / anubudhyate /
de la dran pa ni des lus kyi dbang du byas nas chos gang dag gzung ba’i chos de dag gi kho na’i don bsams pa gang yin pa dang, gang dag bsgom pas mngon sum du byas pa’i tshig ’bru dang don dang mngon sum du byas pa de sems kyis mi brjed pa gang yin pa’o – tatra smṛtir yad asya kāyam adhipatiṃ kṛtvā ye dharmā udgṛhītās teṣām eva ca dharmāṇāṃ yo ’rthaḥ cintito ye ca bhāvanayā sākṣātkṛtāḥ / tatra vyaṃjane cārthe ca sā(7)kṣātkriyāyāṃ ca yash cetasaḥ asammoṣaḥ /
de la dran pa nye bar gzhag pa ni bdag gi chos de dag legs par gzung ngam ’on te ma yin, shes rab kyis de dang de dag la legs par brtags sam ’on te ma yin, rnam par grol ba de dang de dag legs par reg par byas sam ’on te ma yin zhes dran pa nye bar gzhag pa yin te, de ni dran pa nye bar gzhag pa yin no – tatra smṛtyupasthānaṃ sūdgṛhītā vā me te ete dharmā na veti/ sūpalakṣitā vā tatra tatra prajnyayā na veti/ susaṃsparshitās tatra tatra vimuktyā na veti/ smṛtir upasthitā bhavatīdaṃ smṛter upasthānaṃ/
gzhan yang dran pa kun tu bsrung ba dang, yul gyi kun nas nyon mongs pa med pa dang, dmigs pa la nye bar gtod pa’i phyir dran pa nye bar ’jog pa yin te. de la dran pa kun tu bsrung ba ni dran pa kun tu bsrung ba dang dran pa la rtag ’grus byed pa yin no. de la yul gyi kun nas nyon mongs pa med pa ni dran pas yid kun tu bsrung ba dang, gnas skabs mnyam pa la ’jog par byed pa dang, mtshan mar mi ’dzin pa dang, mngon rtags su mi ’dzin pa dang, yid kyi dbang po bsrung ba dang, yid kyi dbang pos kyang sdom pa sgrub par byed pa yin no. de la dmigs pa la nye bar gtod pa ni dmigs pa rnam pa bzhi po, ’di lta ste: khyab pa’i dmigs pa dang, spyod pa rnam par sbyong ba’i dmigs pa dang, mkhas pa’i dmigs pa dang, nyon mongs pa rnam par sbyong ba’i dmigs pa la dran pa nye bar gtod pa yin te; rgyu gsum po de dag gis dran pa legs par nye bar gzhag pa nyid gang yin pa de ni dran pa nye bar gzhag pa zhes bya’o – api ca smṛtyārakṣāyai smṛter upasthānaṃ viṣayāsaṃkleshāyālambanopanibandhāya ca / tatra smṛtyārakṣā yathoktaṃ pūrvva(8)m evārakṣitasmṛtir bhavati / niyakasmṛtir iti / tatra viṣayāsaṃkleshāya yathoktaṃ smṛtyārakṣitamānasaḥ / samāvasthācāriko na nimittagrāhī / nānuvyaṃjanagrāhī/ yāvad vistareṇa rakṣati mana-indriyaṃ / mana-indriyeṇa samvaram āpadyate / tatrālambanopanibandhāya yathoktaṃ caturvidhe ālambane smṛtim upanibadhnataḥ / tad yathā vyāpyālambane caritavishodhanālambane kaushalyālambane kleshavishodhanālambane vā / ebhis tribhir ākārair yā sūpasthitasmṛtitā idam ucyate smṛter upasthānaṃ //
ji ltar na byang chub sems dpa’ lus la lus kyi rjes su lta zhing gnas she na zhes bya ba ni dris pa’o, dris pa’i lan gdab pa’i phyir de rang gi lus dang gzhan gyi lus la lus kyi rjes su lta zhing gnas te zhes bya ba la sogs pa gsungs so.
Notes to the Sanskrit text: 1) MS om. daṇḍa 2) MS ins. daṇḍa 3) MS katamā 4) MS ...triṃshati... 5) MS, S ins. daṇḍa 6) S ...sattva...sattva... 7) As D, ṭ yi dags; MS, S paitṛ for preta 8) S manuṣyo 9) MS ...kaṃ 10) S ṣaṇḍaka 11) S om. daṇḍa 12) MS yūna... 13) S kāyash ca for kāyasya 14) As D, ṭ; MS, S om. cintāmayī vā 15) As D, ṭ des; MS, S yayā 16) S anuvupyate (?) 17) S smṛtipadasya for smṛtir yad asya 18) MS ins. double daṇḍa 19) MS ...tā 20) S asaṃ... MS, S om daṇḍa 21...21) As D, ṭ de la dran pa nye bar gzhag pa ni MS, S om. 22) MS, S // for / 23) MS ...tā 24...24) MS vetirupasthitā 25) In accordance with D, ṭ dran pa kun tu (du) bsrung ba, kun tu bsrung ba ~ ārakṣ... S smṛtyā rakṣ... 26) S nipaka... cf. Edg. s. v. nipaka and niyaka 27) D, ṭ dran pas yid kun tu bsrungs pa (ṭ ...bsrung ba) 28) MS, S om. daṇḍa 29) MS ins. ucyater

de rang gi lus dang gzhan gyi lus la lus kyi rjes su lta zhing gnas te; lus kyi sngon gyi mtha’ la yang rtog, lus kyi phyi ma’i mtha’ la yang rtog, lus kyi da ltar byung ba la yang rtog ste:

sa svakāye parakāye kāyānudarśī viharati, kāyasya pūrvāntam api pratyavekṣate, kāyasyāparāntam api partyavekṣate, kāyasya pratyutpannatām api pratyavekṣate:

Continually [in concentration (samādhi) always having as the object the moments of existence (dharma) which have been examined by insight (prajñā) ] he considers [with insight (prajñā) examining the individual and general characteristics (svasāmānyalakṣaṇa) of] his own body and the body of others, he observes the past of the body, he observes the future of the body, he observes the present state of the body:

de la rang gi lus ni byang chub sems dpa’ nyid kyi lus so, gzhan gyi lus ni sems can rnams kyi lus so; yang na, rang gi lus ni mig dang rna ba dang sna dang lce dang lus kyi dbang pos zin pa’i gzugs so, gzhan gyi lus ni gzugs dang sgra la sogs pa’i phyir skye mched rnams so. lus kyi rjes su lta ba ni shes rab ste, rang dang gzhan gyi lus kyi rang dang spyi’i mtshan nyid gang yin pa la rtog par byed pa’o; gnas pa ni ting nge ’dzin te, shes rab kyis brtags pa’i chos de la rgyun du dmigs pa’o. de ltar shes rab kyis rtog cing ting nge ’dzin gyis dmigs pa bstan pa’i phyir ro. lus kyi sngon gyi mtha’ la yang rtog, lus kyi phyi ma’i mtha’ la yang rtog ces bya ba gsungs te, lus kyi sngon gyi mtha’ ni lus dang po ma’i mngal du byung ba’i dus te, de la: lus ’di la yang phyin ci log gis rgyu byas shing pha ma’i khu ba dang khrag la sogs pa byung ba mer mer po dang nur nur po la sogs pa’i mtshan nyid do, zhes sngon ji ltar gyur pa la rtog pa’o. lus kyi phyi ma’i mtha’ ni rga ba dang ’chi ba ste: lus ’di mthar rgas shing ’chi ba dang, keng rus la sogs par ’gyur ro, zhes rtog pa’o. lus kyi da ltar byung ba ni da ltar dngos su gnas pa’i lus te, de la yang bkru ba dang mnye ba dang bza’ ba dang bgo ba la sogs pas bskyang dgos so zhes rtog pa’o.

kye ma, lus ’di ni phyin ci log las byung ba, rgyu dang rkyen gyis grub pa, tshor ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa, rgyu dang rkyen rnams kyis byung ba ste. ’di lta ste dper na: phyi rol gyi rtsva dang, shing gel ba dang, rtsi dang, nags tshal ’di dag rgyu rkyen gyis ’byung zhing tshor ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa. de bzhin du bdag gi lus ’di yang rtsva dang, shing gel ba dang, rtsi dang, nags tshal dang, shing dang, rtsig pa dang, mig yor lta bu ste; phung po dang khams dang skye mched kyis yongs su bzung ba, tshor ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa, bdag dang bdag gi’am, rtag pa’am, brtan pa’am, ther zug gam, mi g.yo ba’am, mi gnod pa’am, mi ’gyur ba’i chos can gyis stong ste; lus ’di la bdag gir mi bya’i, bdag gis snying po med pa’i lus ’dis snying po mngon par rdzogs par ’tshang rgya bar bya’o. snying po de yang gang zhe na? gang ’di de bzhin gshegs pa’i sku ste. bdag gis de bzhin gshegs pa’i sku, chos kyi sku, rdo rje’i sku, mi shigs pa’i sku, brtan pa’i sku, khams gsum thams cad las khyad par du ’phags pa’i sku de sgrub par bya’o. bdag gi lus nyes pa du ma’i skyon chags mod kyi, ’on kyang de bzhin gshegs pa’i sku nyes pa thams cad dang bral ba thob par bya’o, snyam mo.

aho batāyaṃ kāyo viparyāsasamutthito hetupratyayaniṣpanno ’vedako ’kārako ’svāmiko ’parigraho hetupratyayair utpannaḥ tad yathāpi nāmemāni bāhyāni tṛṇagulmauṣadhivanāni hetupratyayair utpadyante ’vedakāny akārakāṇy asvāmikāny aparigrahāṇi, evam evāyaṃ kāyo ’pi tṛṇagulmauṣadhivanavṛkṣakuḍyapratibhāsaḥ, skandhadhātvāyatanair parigṛhīto ’vedako ’kārako ’parigraha ātmātmīyanityadhruvaśāśvatācalitānupadravāpariṇāmadharmaiḥ śūnyaḥ. nāsmin kāye ahaṃkāraḥ, aham tv anenāsāreṇa kāyena sāram abhisaṃbhotsye. katamaś ca sa sāraḥ, yo ’yaṃ tathāgatakāyaḥ. ahaṃ taṃ tathāgatakāyaṃ dharmakāyaṃ vajrakāyam abhedyakāyaṃ dṛḍhakāyaṃ sarvatra dhātuviśiṣṭakāyaṃ pratipatsye. matkāyo ’nekavidhadoṣo ’pi tu bhaved vigatasarvadoṣaṃ tathāgatakāyaṃ prāpnuyām iti.

“Oh, this body originates from misunderstanding, is produced by causes and conditions, without a subject feeling or acting, without a ruling principle, beyond appropriation, arising by causes and conditons. Just as grass, bushes, plants and forests in the outside world arise by causes and conditions, without a subject feeling or acting, without a ruling principle, and beyond appropriation, in the same way this body is similar to grass, bushes, plants, forests, trees and walls, made up of the parts of personality and the spheres and fields of sense-perception, without a subject feeling or acting, beyond appropriation, empty of such moments of existence as a self, what pertains to a self, a permanent, stable, eternal, immovable, unoppressed or unchangable [substance]. Even though there is no activity of a self in this body, I will wake up completely to the core by means of this body without a core. What is that core? The body of the Tathāgatas. I will attain that body of the Tathāgatas, the body of [all] moments of existence, the adamantine body, the uncrushable body, the firm body, the body distinct from the threefold world. Even though there are many imperfections in my body, I am going to attain the body of the Tathāgatas which is without imperfection.”

dus gsum gyi lus la rtog pa de nyid don rgyas par bstan pa’i phyir kye ma lus ’di ni zhes bya ba la sogs pa gsung ste, de yang dbugs dbyung du med pa dang, las dang nyon mongs pa las byung ba dang, gang zag gi dngos po med pa dang, chos kyi dngos po med pa dang, dpe dang bcas pas bstan to. de la kye ma zhes bya bas dbugs dbyung du med pa bstan te, lus ’di sdug bsngal rnam pa sna tshogs kyi ’byung gnas yid la sdug bsngal bar gyur na yang de las bzlog pa’i skabs med pas kye ma’o zhes gsungs te, de ni yi chad pa dang mi dga’ ba’i tshig go; phyin ci log las byung zhes bya ba las dang nyon mongs pa las byung ba bstan te, lta ba phyin ci log dang, ’du shes phyin ci log dang, sems phyin ci log las byung ba dang, las dang nyon mongs pa’i rgyu dang rkyen gyis bskyed pa’o; tshor ba med pa dang byed pa med pa zhes bya ba la sogs pas gang zag gi dngos po med pa bstan te, lus de’i nang du mu stegs can dag gis btags pa’i bdag med pa’i phyir ro; rgyu dang rkyen rnams kyis byung ba ste zhes bya bas chos kyi dngos po med pa bstan te, lus nyid kyang sgyu ma bzhin du rgyu rkyen gyi mthu las byung nas rmi lam na snang ba tsam du snang bar zad kyi yod pa ma yin zhes rtog par sbyar ro. ’di lta ste dper na phyi rol gyi zhes bya ba la sogs pas dpe bstan te, phyi rol gyi dngos po la sogs pa’ang rgyu rkyen las byung zhing bdag dang byed pa po med pa’o; de bzhin du zhes bya ba ni de dang ’dra bar zhes bya ba’i tha tshig ste, rgyu rkyen las byung ba dang bdag dang byed pa po med par ’dra ba’o; yongs su bzung ba zhes bya ba ni phung po dang khams dang skye mched kyi mtshan nyid tsam zhes bya ba’i don to; mi g.yo ba’am, mi gnod pa’am, mi ’gyur ba’i chos can gyis stong ste zhes bya ba ni mu stegs can gyi bdag mi g.yo, mi gnod, mi ’gyur zhes bya ba de lta bu’i dngos po med pa’o zhes bya ba’i don to; yang na rtag pa dang brtan pa la sogs pa ni bdag tu btags pa’i mtshan nyid de, lus de lta bu’i mtshan nyid ma yin pas na chos can gyis stong pa’o, de la rtag pa ni mi rtag pa med pa’i phyir ro, brtan pa ni skad cig ma ’jog pa med pa’i phyir te, dus gzhan yang gnas pa’o, ther zug ni rgyud ’jam med pa’i phyir ro, mi g.yo ba ni phan pa’i dngos pos phan par gyur pa med pa’o, mi gnod pa ni sdug bsngal gyis gnod pa med pa’o, mi ’gyur ba’i chos can ni mi ’dra ba du mar gyur pa med pa’o; yang na ni mi g.yo bas rtag pa’o, mi ’gyur bas na ther zug pa’o. lus ’di la bdag gir mi bya’i zhes bya ba la lus ’di zhes bya ba ni byang chub sems dpa’ nyid kyi lus la bsnyegs so, bdag gir mi bya zhes bya ba ni lus de la bdag gi don du mi bya’o, yang na lus de la chags par mi bya’o, yang na lus de la bdag tu ’dzin par mi bya ste, ’di ni lus thams cad dang bral bar gyur pa’o; bdag gis snying po med pa’i lus ’dis snying po mngon par rdzogs par ’tshang rgya bar zhes bya ba la bdag gi lus snying po med pa ni pha ma’i mi gtsang ba dang las dang nyon mongs pa’i rgyu rkyen las byung ba dang, bdag dang sems can dang chos kyi dngos po med pas snying po med pa ste, snying po med pa de la brten zhes bya ba’i don to; snying po mngon par ’tshang rgya zhes bya ba ni snying po’i chos de mngon sum du bya zhing thob par bya’o zhes bya ba’i tha tshig go. de la snying po’i chos ni sku gsum ste, chos kyi sku dang, longs spyod rdzogs pa’i sku dang, sprul pa’i sku’o. gang ’di de bzhin gshegs pa’i sku zhes bya bas sku gsum char la bya bar ’dod do. bdag gis de bzhin gshegs pa’i sku zhes bya ba nas brtsams te bsgrub par bya’o zhes bya ba yan chad kyis chos kyis thob par bya ba bstan to. chos kyi sku de yang rnam pa lngar rig par bya ste, 1) pha rol tu phyin pa’i ’bras bur gyur pa dang, 2) nyon mongs pa dang shes bya’i sgrib pa ’joms par byed pa dang, 3) de gnyis kyis mi tshugs pa dang, 4) dus thams cad du gnas pa dang, 5) thams cad las ’phags par gyur pa’o. 1) chos kyi sku zhes bya bas sa dang pha rol tu phyin pa’i ’bras bur gyur pa bstan te, de bzhin gshegs pa rnams kyi chos kyi sku de sa dang pha rol tu phyin pa’i chos rnams bsgrub pa’i rgyu las byung ba’i sku yin pas so. 2) rdo rje’i sku zhes bya bas nyon mongs pa dang shes bya’i sgrib pa ’joms par bstan te, rdo rje bzhin du bdag med pa’i mtshan nyid kyi sku des nyon mongs pa dang shes bya’i sgrib pa spong bar byed pa’i phyir ro. 3) mi shigs pa’i sku zhes bya bas de gnyis kyis mi tshugs pa bstan to, chos kyi sku de nyon mongs pa dang shes bya’i sgrib pa glo bur gyis mi gos pa’i phyir ro. 4) brtan pa’i sku zhes bya bas dus thams cad du gnas pa bstan te, nams kyang nyams pa med cing ’khor ba ji srid kyi bar du yang gnas pa’i phyir ro. 5) khams gsum thams cad las khyad par du ’phags zhes bya bas thams cad las ’phags par gyur pa bstan to, khams gsum thams cad las ’phags pa nyan thos kyi rnam par grol ba’i sku las kyang khyad par ’phags pa’i phyir ro. bdag gi lus nyes pa du ma zhes bya ba la sogs pas longs spyod rdzogs pa’i sku thob par bya ba bstan te, bdag gi lus nyes pa du ma’i skyon chags zhes bya ba ni sngon yang las dang nyon mongs pa dang pha ma’i mi gtsang ba las byung zhing, byung nas kyang ’dod chags la sogs pa nyon mongs pa skye ba dang, sdug bsngal sna tshogs ’byung ba’i rten du gyur pas nyes pa du ma’i skyon dang ldan mod kyi zhes bya ba’i don to; ’on kyang zhes bya ba ni lus de la yon tan yang ’byung bar ston pa ste, yon tan ’byung bas skyon can de la brten nas zhes bya bar drang ngo; de bzhin gshegs pa’i sku nyes pa thams cad dang bral ba thob par bya’o zhes bya ba ni de bzhin gshegs pa’i longs spyod rdzogs pa’i sku nyon mongs dang shes bya’i sgrib pa thams cad dang bral ba thob par bya’o.

. . . . . .

des phan yon mthong bas na, so sor rtog pa’i stobs kyis ’byung ba chen po’i gnas kyi lus spong ste: bdag gis lus ’di yang sems can thams cad kyi bya ba ci yod pa la zad par bya’o. ’di lta ste dper na: phyi rol gyi sa’i khams dang, chu’i khams dang, me’i khams dang, rlung gi khams dang, ’byung ba chen po bzhi po de dag sgo sna tshogs dang, rnam pa sna tshogs dang, dmigs pa sna tshogs dang, rnam grangs sna tshogs dang, yo byad sna tshogs dang, longs spyod sna tshogs kyis sems can thams cad kyi longs spyod dang yongs su spyod par ’gyur ro. de bzhin du bdag gi lus ’byung ba chen po bzhi la gnas pa ’di yang sgo sna tshogs dang, rnam pa sna tshogs dang, dmigs pa sna tshogs dang, rnam grangs sna tshogs dang, yo byad sna tshogs dang, longs spyod sna tshogs kyis rgya cher sems can thams cad kyi longs spyod du ’gyur bar bya’o, zhes des don gyi dbang ’di mthong bas lus la sdug bsngal bar yang rtog cing sems can la lta ba’i phyir lus kyi sdug bsngal gyis kyang yongs su mi skyo’o; lus la mi rtag par rtog cing skye ba dang shi ’pho bas kyang yongs su mi skyo’o; lus la bdag med par rtog cing sems can thams cad yongs su smin par bya ba’i phyir yang yongs su mi skyo’o. lus la zhi bar rtog cing, zhi bar btang snyoms su yang mi ltung ngo; lus la stong pa nyid dang, mtshan ma med pa dang, smon pa med pa dang, dben par yang rtog la, lus kyi stong pa nyid dang, mtshan ma med pa dang, smon pa med pa dang, dben pa’i mthar yang mi ltung ngo; de bzhin du lus la mngon par ’du mi byed pa dang, mi skye ba dang, ma byung ba dang, dngos po med pa dang, ji lta ba bzhin du rnam par dag par yang rtog la, lus mngon par ’du mi byed pa dang, mi skye ba dang, ma byung ba dang, dngos po med pa dang, ji lta ba bzhin du rnam par dag pa’i mthar yang mi ltung ngo; lus tshor ba med pa dang, lus byed pa med pa dang, lus bdag po med pa dang, lus yongs su ’dzin pa med pa dang, lus dbyer med pa dang, lus ro gcig pa dang, lus nam mkha’i ngo bo nyid dang, lus rang bzhin gyis yongs su mya ngan las ’das par yang rtog la, lus g.yo ba med pa dang, byed pa med pa dang, bdag po med pa dang, ’dzin pa med pa dang, dbyer med pa dang, ro gcig pa dang, nam mkha’i ngo bo nyid dang, rang bzhin gyis yongs su mya ngan las ’das pa’i mthar yang mi ltung ngo.

sa pratyavekṣaṇabalena mahābhūtasamucchrayaṃ kāyaṃ prajahāty anuśaṃsadarśanatvāt: ayaṃ mayā kāyaḥ sarvasattvānāṃ kiṃkaraṇīyeṣu kṣapayitavyaḥ. tad yathāpi nāmemāni bāhyāni catvāri mahābhūtāni pṛthivīdhātur abdhātus tejodhātur vāyudhātuś ca nānāmukhair nānākārair nānārambaṇair nānāparyāyair nānopakaraṇair nānopabhogaiḥ sattvānāṃ upabhogaṃ paribhogaṃ gacchanti, evam evāham imaṃ kāyaṃ caturmahābhūtasamucchrayaṃ nānāmukhair nānākārair nānārambaṇair nānāparyāyair nānopakaraṇair nānopabhogair vistareṇa sarvasattvānām upabhogyaṃ kariṣyāmīti. sa imam arthavaśaṃ saṃpaśyan kāyaduḥkhatāṃ ca pratyavekṣate kāyaduḥkhatayā ca na parikhidyate sattvāvekṣatayā; kāyānityatāṃ ca pratyavekṣata upapatticyutibhyāṃ ca na parikhidyate; kāyānātmatāṃ ca pratyavekṣate sattvaparipācanayā ca na parikhidyate. kāyaśāntatāṃ ca pratyavekṣate śāntyupekṣāyāṃ ca na patati; kāyaśūnyatānimittāpraṇihitavivekatāṃ ca pratyavekṣate kāyaśūnyatānimittāpraṇihitavivekānte ca na patati. evaṃ kāyam anabhisaṃskārānutpādābhūtābhāvayathāvadviśuddhaṃ ca pratyavekṣate, kāyānabhisaṃskārānutpādābhūtābhāvayathāvadviśuddhānte na patati; kāyam avedakaṃ kāyam akārakaṃ kāyam asvāmikaṃ kāyam aparigrahaṃ kāyam asaṃbhinnaṃ kāyam ekarasaṃ kāyam ākāśasvabhāvaṃ kāyaṃ prakṛtiparinirvṛtaṃ ca pratyavekṣate, kāyācalākārakāsvāmikāparigrahāsaṃbhedaikarasākāśasvabhāvaprakṛtiparinirvṛtānte ca na patati.

He gives up his body, an accumulation of the four elements, through the power of observation, as he sees the benefit in this: “This body of mine may perish for any matter whatsoever of any being. Just as the four outer elements, the element of earth, the element of water, the element of fire and the element of wind, provide beings with various kinds of pleasure in various ways, by various forms, in various manners, by various objects, various necessities and various enjoyments, in the same way I will make this body, which is an accumulation of the four elements, (p. 127) turn fully into something for the enjoyment of living beings in various ways, by various forms, in various manners, by various objects, various necessities and various enjoyments. Having this motive he observes bodily suffering, but he does not get exhausted by bodily suffering since he has regard for living beings; he observes the impermanence of the body, but he does not get exhausted by birth and death; he observes selflessness in the body, but he does not get exhausted by bringing beings to maturity. He observes that the body is peaceful, but he does not fall into the apathy of peacefulness; he observes that the body is empty, beyond distinguishing marks, not something that can be longed for, something apart [having the essence of extinction (nirvāṇasvabhāva) ], but he does not fall into the extreme of emptiness, absence of distinguishing marks, that there is nothing that can be longed for, something apart.” Thus he observes the body as unconditioned, non-originated, non-being, non-existent, as it is and pure, but he does not fall into the extreme of unconditionedness, non-origination, non-being or non-existence, thusness or purity; he observes the body as without a subject who feels [the pleasant and unpleasant fruits of good and bad action], without a [lord (īśvara) who is the] creator [of the body], without a master [that is, an inner spirit (puruṣa) ], beyond appropriation [by a self different from these having power (adhiṣṭhāna) over the body], as not different [from the real nature of the body (kāyadharmatā) ], as of one taste [namely that of emptiness (śūnyatā) ], having the essence of empty space [which is not material (avastuka) and all-pervasive (sarvagata) ], and as originally totally extinguished, but he does not fall into [that is, he does not realize (na sākṣātkaroti) ] the extreme of the body’s immovability, absence of a creator, absence of a master, not being owned, non-difference, being of one taste, having the essence of empty space or being originally totally extinguished.

des phan yon mthong bas na so sor rtog pa’i stobs kyis ’byung ba chen po’i gnas kyi lus spong ste zhes bya ba ni lus snying po med pa ’di spyad legs na ’og nas ’byung ba’i phan yon nam, yon tan ’byung bar mthong bar so sor rtog pa’i stobs kyis sa, chu, me, rlung la sogs pa sems can gyi gsos su gyur pa ’og nas bshad pa bzhin du bdag gi lus kyang de ltar zad par spyad do zhes bya ba’i don to. bdag gis lus ’di yang zhes bya ba la sogs pa ni sems can thams cad kyi don bya ba ji yod pa rnams byed pa la lus ’di zad par bya, mthar byed par bya’o zhes bya ba’i tha tshig go. sgo sna tshogs ni sems can rnam pa mang po rnam pa du ma’i sgos so; rnam pa sna tshogs ni rmo ba dang dpung pa la sogs pa’i rnam pas so; dmigs pa sna tshogs ni sems can de dag gi la las jir dmigs, la las jir dmigs par byed pa’i phyir ro; rnam grangs sna tshogs ni rmo ba dang rko ba la sogs pa yang la las ji ltar la las ji ltar te, mi mthun pa du mar byed pa’i phyir ro; yo byad sna tshogs ni kha cig gi gnas, kha cig gis bgo ba la sogs par byed pa’i phyir ro; longs spyod sna tshogs ni bza’ ba du ma dang, btung ba du ma’i dngos po byed pas so; yongs su spyod par ’gyur ba ni gnas la sogs par gyur pas so, longs spyod du gyur pa ni bza’ ba la sogs par ’gyur bar ro. des don gyi dbang ’di mthong nas zhes bya ba la byang chub sems dpa’ des lus de la gong du bshad pa lta bu’i don gyi dbang mthong nas zhes bya ba’i don to; lus la sdug bsngal bar yang rtog cing zhes bya ba ni lus skye ba dang, rga ba dang, na ba dang, ’chi ba la sogs pa’i sdug bsngal rnam pa du ma dang ldan par rtog pa’o, sems can la lta ba’i phyir lus kyi sdug bsngal gyis kyang mi skyo zhes bya ba ni de lta mod kyi sems can la snying rje ba’i phyir sdug bsngal dang ldan pa’i lus kyis kyang skyo ba med de, lus ’dor bar mi byed ces bya ba’i don to; yang na sdug bsngal bar rtog pa ni sdug bsngal gsum dang brgyad la sogs pa grangs med pa dang ldan par rtog pa’o. lus la mi rtag par rtog pa ni lus ’di skye ba dang, rga ba dang, ’chi ba dang ldan par rtog pa’o, shi ’phos pas kyang yongs su mi skyo zhes bya ba ni de lta mod kyi sems can gyi don du ’khor bar skye zhing ’chi ’pho bstan pas kyang mi skyo ste, skye ba dang ’chi ’pho yang mi gtong ba’o. lus la bdag med par rtog cing zhes bya ba ni lus ’di la mu stegs kyis brtags pa’i bdag dang sems can med pa yang khong du chud cing bya zhes bya ba’i don to, sems can thams cad yongs su smin par bya ba’i phyir yang mi skyo zhes bya ba ni de ltar bdag dang sems can med par yang rtog mod kyi sems can yongs su smin par bya ba’i phyir yang mi skyo ste, sems can gyi don kyang mi gtong ngo. lus la zhi bar rtog cing zhes bya ba ni lus ’di chos kyi dngos pos kyang stong par khong du chud cing zhes bya ba’i don to, lus zhi ba’i phyir btang snyoms su yang mi ltung zhes bya ba ni lus kyi stong pa nyid du yang mi ltung ba’am, lus dang sems sbyang bar bya ba’i phyir dang, dge ba’i rtsa ba bsags pa’i phyir btang snyoms su yang mi ’jog pa’o. dben par yang rtog ces bya ba ni mya ngan las ’das pa’i rang bzhin yin par khong du chud ces bya ba’i don to; mi ltung zhes bya ba ni de dag la mi gnas shing de dag mngon sum du mi byed pa ste, sla ba dang gong du bshad pa rnams ni ma bshad do. tshor ba med pa ni dge ba dang mi dge ba’i ’bras bu bde ba dang sdug bsngal ba la sogs pa myong bar byed pa’i tshor ba po med pa’o. byed pa med pa ni dbang phyug la sogs pa lus skyed par byed pa’i byed pa po med pa’o. bdag po med pa ni nang na gnas pa’i skyes bu med pa’o. lus ’dzin pa med pa ni de las gzhan pa’i bdag lus la byin gyis brlab pa med pa ste, tshig de dag gis gang zag gi dngos po med par bstan to. lus dbyer med pa zhes bya ba ni lus kyi chos nyid la tha dad pa med pas so. lus ro gcig pa ni lus kyi chos nyid thams cad stong pa nyid du ro gcig pas so. lus nam mkha’i ngo bo nyid ces bya ba ni ji ltar nam mkha’ dngos po med cing thams cad du song ba, de bzhin du lus kyang dngos po med cing thams cad du song ba’i phyir ro. lus rang bzhin gyis yongs su mya ngan las ’das ces bya ba ni rang bzhin gyis nyon mongs pa dang shes bya’i sgrib pa’i dri ma dang ma ’dres pa ste, tshig de dag gis ni chos kyi dngos po med par bstan to. mi ltung ba ni stong pa’i chos de mngon sum du mi byed pa’o.

. . . . . . . . . .

lus la lus kyi rjes su lta zhing gnas pa de lus la rdzas dang snying po yang dag par rjes su mi mthong ngo. de nang gi lus la lus kyi rjes su lta zhing gnas pas nang na gnas pa’i nyon mongs pa rnams kyi skabs mi ’byed do; de phyi rol gyi lus la lus kyi rjes su lta zhing gnas pas phyi rol gyi rjes su song ba’i nyon mongs pa rnams dang lhan cig tu mi gnas so. de lus nyon mongs pa can ma yin pas, yongs su dag pa’i lus kyi las dang ldan pa yin; de lus kyi las yongs su dag pa dang ldan pas, lha dang mi’i nang na mtshan gyis legs par brgyan pa’i lus thob ste; de’i lus mtshan gyis legs par brgyan pas, lha dang mi rnams mngon du ’dod par ’gyur ba yin no.

sa kāye kāyānudarśī viharan na dravyaṃ na sāraṃ samanupaśyati; so ’dhyātmaṃ kāye kāyānudarśī viharan nāntarvāsikānāṃ kleśānām avakāśaṃ dadāti; sa bāhyaṃ kāye kāyānudarśī viharan na bāhyānugataiḥ kleśaiḥ sārdhaṃ saṃvasati. sa niṣkleśakāyaḥ pariśuddhakāyakarmā bhavati, sa pariśuddhakāyakarmā devamanuṣyeṣu lakṣaṇasvalaṃkṛtaṃ kāyaṃ prāpnoti, devamanuṣyair abhimato bhavati tasya lakṣaṇasvalaṃkṛtena kāyena.

Continually considering his body he does not see any substance or core; continually considering the body internally [that is, the body belonging to the continuity (saṃtāna) which is oneself] he provides no scope for inner vices; continually considering the body outwardly [that is, the body belonging to the continuity (saṃtāna) which is another being] he does not stay with outer vices. He gets a body without vices and then acts in a pure way, acting in a pure way he attains among gods and human beings a body adorned with the characteristics of a great man, he becomes beloved of gods and human beings because of his body which is adorned with the characteristics of a great man.

de zhes bya ba ni lus dran pa nye bar gshag pa la gnas pa’i byang chub sems dpa’ de’o, lus rdzas dang snying po yang dag par rjes su mi mthong zhes bya ba la de ltar lta zhing gnas pa na lus ’di la rdzas yod pa dang, snying po yod par mi mthong ba’o, de la rdzas yod par mi mthong ba ni dngos po yod par mi mthong ba’o, snying po yod par mi mthong ba ni mchog dang dam pa yin par mi mthong ba’o. de nang gi lus la lus kyi rjes su lta zhing gnas zhes bya ba ni byang chub sems dpa’ de zhes bya ba’i don to, nang gi lus ni bdag gi rgyud du gtogs pa’i lus so, lus la lus kyi rjes su lta ba ni gong du bshad pa ltar bdag gi lus la shes rab kyis stong pa dang bdag med par lta ba’o, gnas pa ni de’i ’og tu ting nge ’dzin gyis rtse gcig tu ’jog pa’o, gnas pas zhes bya ba ni gnas pa’i phyir zhes bya ba’i don to, de bas na zhes bya bar sbyar ro, nang na gnas pa’i nyon mongs pa rnams kyi skabs mi ’byed do zhes bya ba ni lus la bdag tu lta ba la sogs pa’i nyon mongs pa rnams skye ba’i skabs med par byed pa’o. phyi rol gyi ni sems can gzhan gyi rgyud du gtogs pa’i lus so, lus kyi rjes su lta ba ni gong ma bzhin du gzhan gyi lus la dngos po med pa dang, stong par lta ba’o, phyi rol gyi rjes su song ba’i nyon mongs pa dang lhan cig mi gnas pa ni gzhan gyi lus la dmigs pa las byung ba’i ’dod chags dang zhe sdang la sogs pa’i nyon mongs pas ma gos pa’o. de lus nyon mongs pa can ma yin pas, yongs su dag pa’i lus kyi las dang ldan zhes bya ba ni de ltar nyon mongs pa’i dbang du ma gyur pas sdig pa mi dge ba’i chos mi spyod pa’i lus kyi las dang ldan pa’o, lha dang mi’i nang na mtshan gyis legs par brgyan pa’i lus thob ces bya ba ni de dag gi nang na yang mtshan thams cad tshang bas brgyan pa’i lus sprul pa’i sku ’thob pa’o, mngon sum du ’dod par ’gyur zhes bya ba ni de’i gan du ’gro zhing de’i ’khor du khas len par ’gyur ba’o.

. . . .

de ltar byang chub sems dpa’ lus la lus kyi rjes su lta zhing gnas te.

evaṃ bodhisattvaḥ kāye kāyānudarśī viharati.

Thus the bodhisattva continually considers his body.

de ltar zhes bya ba ni gong du bshad pa ltar ro.

’di ni byang chub sems dpa’i lus la lus kyi rjes su lta ba dran pa nye bar gzhag pa zhes bya’o.

idam ucyate bodhisattvānām kāye kāyānupaśyanā smṛtyupasthānam.

This is called the bodhisattvas’ presence of recollection which consists in the consideration of the body.

lus dran pa nye bar gzhag pa sgom pa mi zad pa bshad zin to.

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