de ltar chos rnams la chos kyi rjes su lta zhing gnas pa’i byang chub sems dpas gang las sangs rgyas kyi chos med pa dang, gang las byang chub med pa dang, gang las lam med pa dang, gang las thar pa med pa dang, gang las nges par ’byung ba med pa’i chos gang yang mi mthong ste,
des chos thams cad nges par ’byung bar shes pas sems can rnams la sgrib pa med pa zhes bya ba’i snying rje chen po’i ting nge ’dzin gyi sgo thob par ’gyur ro.
des chos thams cad dang nyon mongs pa thams cad la yang bcos pa’i ’du shes ’thob ste:
chos ’di dag ni nyon mongs pa med pa ste, ’di dag ni nyon mongs pa dang bcas pa ma yin no.
de ci’i phyir zhe na?
’di ltar de dag ni nges pa’i don gyi don la rton te, nyon mongs pa’i tshogs kyang med, phung por gyur pa yang med, ’dod chags kyi dngos po med, zhe sdang gi dngos po med, gti mug gi dngos po med de;
nyon mongs pa ’di dag rtogs pa’i phyir byang chub ste;
nyon mongs pa’i ngo bo nyid gang yin pa, byang chub kyi ngo bo nyid kyang de yin no,
zhes de ’di lta bur dran pa nye bar ’jog kyang ci la yang nye bar mi ’jog, rab tu mi ’jog, rnam par mi ’jog go.
tathā dharme dharmānudarśī viharan bodhisattvo na kaṃcid dharmaṃ samanupaśyati, yato na buddhadharmā yato na bodhir yato na mārgo yato na mokṣo yato na niḥsaraṇam.
sa sarvadharmā niḥsaraṇam iti viditvā sattveṣv anāvaraṇaṃ nāma mahākaruṇāsamādhimukhaṃ samāpadyate.
sa sarvadharmeṣu sarvakleśeṣu ca kṛtrimasaṃjñāṃ pratilabhate:
niḥkleśā ete dharmā naite sakleśāḥ.
tat kasya hetoḥ?
tathā hy ete nītārthe samavasaranti,
nāsti kleśānāṃ saṃcayo na rāśībhāvo na dveṣabhāvo na mohabhāvaḥ.
eṣām eva kleśānām avabodhād bodhir, yatsvabhāvaś ca kleśās tatsvabhāvā bodhir.
ity evaṃ smṛtim upasthāpayann api na kiṃcid upasthāpayati prasthāpayati vyavasthāpayati.
In this way the bodhisattva continually considering the moments of existence does not see any moment of existence at all which is not the qualities of the Buddha, not awakening, not the way, not liberation, which is not the way out [of the threefold world (traidhātuka) ].
Knowing that every moment of existence is a way out he attains the gate into the concentration of great compassion for all beings called “Unhindered”.
He gets the notion that all moments of existence, all vices, are artificial [the knowledge (jñāna) that they are illusory (māyopama) and without own-being (niḥsvabhāva) ]:
“These moments of existence are beyond vices, they are not connected with vices.”
Why?
They [the bodhisattvas, or the moments of existence] are united to explicit meaning [the meaning of emptiness (śūnyārtha) ],
so there is no accumulation of vices, no heaping up, no state of cupidity, no state of aversion, no state of delusion.
Understanding those vices is awakening, and the essence of vices is the essence of awakening.
Though he thus practises recollection, he does not practise anything, start upon or establish anything.
sangs rgyas kyi chos med pa dang zhes bya ba la sogs pas ni chos rnams stong par khong du chud pa las thar pa dang mya ngan las ’das par ’gyur te, de bas na chos gang la brten te sangs rgyas kyi chos su mi ’gyur ba’i chos de dag yang med do zhes bya ba’i don to. sangs rgyas kyi chos ni lus dang khong du chud par bya ba’i chos te, de’i rang bzhin du ma gyur pa’i chos gang yang med do zhes bya bar dgongs so. gang las byang chub med pa zhes bya ba la, byang chub ni spangs pa dang ye shes kyi mtshan nyid de, chos gang la brten te de’i rgyur mi ’gyur ba’i chos gang yang med do zhes bya ba’i tha tshig go. lam med ces bya ba la lam ni sa bcu ste, de’i rang bzhin du ma gyur pa’i chos gang yang med do zhes bya ba’i don to. thar pa med pa zhes bya ba ni thar pa med pa’i rgyur ma gyur pa’i chos gang yang med do zhes bya ba’i don to. nges par ’byung ba med pa zhes bya ba ni khams gsum las ’byung bar ma gyur pa’i chos gang yang med do zhes bya ba’i don to.
des chos thams cad nges par ’byung bar shes zhes bya ba la chos dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ des chos thams cad khams gsum las ’byung ba dang ’byung ba’i rgyur ’gyur ba dang, thar pa’i rgyur gyur pa shes pa’o, yang na des chos thams cad nges par ’byung bar shes pas sems can rnams la sgrib pa med pa zhes bya ba’i snying rje chen po’i ting nge ’dzin gyi sgo thob par ’gyur ro zhes bya ba la chos thams cad las byung ba’i dngos po dang mtshan ma thams cad las thar pa’am bral ba ste, stong pa nyid shes pa la bya’o. des chos thams cad de ltar stong par shes pas mtshan mar lta ba’i sems can rnams la snying rje chen po ’byung ba’i ting nge ’dzin gyi sgo thob par ’gyur te, ting nge ’dzin gang la zhugs na snying rje chen po ’byung ba’i ting nge ’dzin la snying rje chen po’i ting nge ’dzin ces bya’o, de’i sgo ni ting nge ’dzin de thob par ’gyur ba’am, de la ’jug pa’i thabs la bya’o, sgrib pa med pa ni ting nge ’dzin de mi mthun pa’i phyogs spangs pa’o, des zhes bya ba ni snying rje chen po’i ting nge ’dzin gyi sgo thob pa’i byang chub sems dpa’ de’am, chos dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ des so.
chos thams cad ni phung po dang khams la sogs pa’o, nyon mongs pa ni ’dod chags la sogs pa’o, bcos ma’i ’du shes thob ces bya ba ni sgyu ma dang ’dra bar rang bzhin med par shes pa thob pa’o.
ji ltar ’du shes thob pa bstan pa’i phyir chos ’di dag ni nyon mongs pa med pa zhes bya ba la sogs pa gsungs te, phung pa la sogs pa’i chos ’di dag ni nyon mongs pa skye ba’i rgyu ma yin pa’am, nyon mongs pa dang ’dres pa ma yin pa ste, de bas na chos ’di dag ni nyon mongs pa dang bcas pa ma yin pa’o. de ci’i phyir zhe na zhes bya ba ni byang chub sems dpa’ de ci’i phyir de lta bu’i ’du shes thob ces bya ba’am, chos de dag ci’i phyir nyon mongs pa ma yin zhe na zhes bya ba’i tha tshig go.
241b2-4: ’di ltar de dag nges pa’i don gyi don la rton te zhes bya ba la ’di ltar ni ’og nas bshad pa ltar ro, de dag ni byang chub sems dpa’ de dag gam, chos de dag go, nges pa’i don gyi don la rton pa ni chos gang nyon mongs pa gong du smos pa thams cad stong pa nyid kyi don la rton pa’am, byang chub sems dpa’ nyid stong pa nyid kyi don la rton pa ste, nges pa’i don ni stong pa nyid kyi don to, nyon mongs pa’i tshogs kyang med ces bya ba la sogs pa ni de ltar stong pa yin pas na nyon mongs pa nyid kyang med la phung por gyur pa’ang med pa’o.
nyon mongs pa ’di dag rtogs pa’i phyir byang chub ste zhes bya ba ni nyon mongs pa gong du smos pa’i tshul ngo bo nyid med par rtogs pa nyid byang chub bo zhes bya ba’i don to, nyon mongs pa’i ngo bo nyid gang yin pa, byang chub kyi ngo bo nyid kyang de yin no zhes bya ba ni nyon mongs pa’i ngo bo nyid stong pa’i ngo bo, byang chub kyi ngo bo yang stong pa’i ngo bo ste, de gnyis don dam pa nyid du ro gcig pas de skad ces bya’o, yang na nyon mongs pa’i ngo bo stong pa gang yin pa de nyid byang chub ste, byang chub kyang de las gzhan ma yin pas na de skad ces bya’o.
’di ltar dran pa nye bar ’jog kyang ci la yang nye bar mi ’jog ces bya ba la sogs pa mi dmigs pa’i tshul gyis nye bar ’jog gi mtshan ma’i sgo nas dran pa nye bar mi ’jog go zhes bya ba’i don to, yang na kun rdzob kyi mtshan nyid tsam du de ltar nye bar ’jog kyang don dam par gang yang nye bar ’jog pa med do zhes bya ba’i don to, nye bar mi ’jog pa ni nyan pa’i dus na nye bar mi ’jog pa’o, rab tu mi ’jog pa ni sems pa’i dus na nye bar mi ’jog pa’o, rnam par mi ’jog pa ni bsgom pa’i dus na sems la mi ’jog pa’o.
Complete text