Bibliotheca Polyglotta

brtson ’grus shin tu gnyen por gyur pa dang, brtson ’grus shin tu sbyang pa dang, brtson ’grus thob pa dang, brtson ’grus shin tu brtan pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi yang dag pa’i spong ba bzhi yang mi zad pa ste zhes bya ba la sogs pa gsungs so. ’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, bzhi gang zhe na? zhes bya ba nas brtsams te, sems rab tu ’dzin cing yang dag par rab tu ’jog pa zhes bya ba yan chad ni bstan pa’i tshul lo, de man chad lhag ma rnams ni bshad pa’i tshul lo.
bzhi po de dag mi zad pa yang spang bar bya ba dang bsgrub par bya ba’i chos rnams mi zad pa’i phyir ro – "Those four are imperishable (akṣaya) since the moments of existence to be eliminated (prahātavya) and to be attained (pratipādya) are imperishable (akṣaya)".

’di lta ste: 1) sdig pa mi dge ba’i chos ma skyes pa rnams mi bskyed pa’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa dang;

tad yathā anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti samyak pradadhāti.

1) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that sinful and bad moments of existence which have not yet arisen should not arise.

2) sdig pa mi dge ba’i chos skyes pa rnams spang ba’i phyir ’dun pa skyed, bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa dang;

utpannānāṃ pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti, samyak pradadhāti.

2) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that sinful and bad moments of existence which have arisen should be eliminated.

3) dge ba’i chos ma skyes pa rnams bskyed pa’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa dang;

anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti, samyak pradadhāti.

3) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence which have not yet arisen may arise.

4) dge ba’i chos skyes pa rnams gnas pa dang, bsgom pa dang, phyir zhing ’byung ba dang, chud za bar mi ’gyur ba dang, nyams par mi ’gyur ba dang, shin tu rgyas par bya ba’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa’o.

utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye, bhāvanāyai, bhūyobhāvanatāyā avipraṇāśāya ’saṃpramoṣāya suparipūrṇāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti samyak pradadhāti.

4) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence should remain, be cultivated, increase, not be lost or forgotten, so that they should be fulfilled.

rgal ba sdig pa mi dge ba’i chos ma skyes pa mi skyed pa dang, skyes pa spong ba la ni yang dag pa’i spong ba zhes bya bar ’os na, dge ba’i chos ma skyes pa bskyed pa dang skyes pa gnas par bya ba la yang dag pa’i spong ba zhes ji ltar gdags she na? de gnyis la gdags par mi rigs pa ’dra mod kyi, dge ba bskyed pa dang gnas par bya ba’i mi mthun pa’i phyogs spangs pa dang, bskyed cing gnas par ’gyur ba’i phyir mi mthun pa’i phyogs spong ba la yang dag par spong ba zhes bya bas nyes pa med do – "It is appropriate to use the term ‘correct elimination (samyakprahāṇa)’ for [action] ’so that sinful and bad moments of existence which have not yet arisen should not arise (anutpannānāṃ pāpakānām akushalānāṃ dharmāṇām anutpādāya)’ and ’so those which have arisen should be eliminated (utpannānāṃ prahāṇam)’, but how can [action] ’so that good moments of existence which have not yet arisen may arise (anutpannānāṃ kushalānāṃ dharmāṇām utpādāya)’ and ’so that those which have arisen should remain (utpannānāṃ sthitiḥ)’ be designated ’correct elimination (samyakprahāṇa)’? Designating the two thus seems contrary to logic (ayukta), but there is no inconsistency, since the contrary to the production and preservation of the good is eliminated, and the term ’correct elimination (samyakprahāṇa)’ refers to the elimination of the contrary (vipakṣaprahāṇa) for the sake of producing and preserving [the good]."
There is also a word-play on prahāṇa from prahā- "to give up", etc., deriving it from pradhā- "to exert oneself", etc., giving prahāṇa also the meaning of "exertion", on the basis of pradadhāti appearing in the text. On this cf. Edg. s. v.

1) gang sdig pa mi dge ba’i chos ma skyes pa rnams mi bskyed pa’i phyir ’dun pa skyed ces bya ba, de ni tshul bzhin yid la byed pa’i tshig bla dags so. ’bad, brtson ’grus rtsom zhes bya ba, de ni tshul bzhin yid la byed pa mi ’dor ba’i tshig bla dags so. sems rab tu ’dzin cing yang dag par rab tu ’jog ces bya ba, de ni tshul bzhin du rtog pa’i tshig bla dags so.

anutpannānāṃ pāpakānām akuśalānaṃ dharmāṇām anutpādāya cchandaṃ janayatīdaṃ yoniśomanasikārasyādhivacanam. vyāyacchate vīryam ārabhata itīdaṃ yoniśomanasikārānutsargasyādhivacanam. cittaṃ pragṛhṇāti samyak pradadhātītīdaṃ yoniśaḥ pratyavekṣaṇatāyā adhivacanam.

1) “He produces eagerness so that sinful and bad moments of existence which have not yet arisen should not arise” is an expression for thorough mental effort. “He strives, acts with vigour” is an expression for not giving up thorough mental effort. “He controls his thoughts and exerts himself correctly” is an expression for thorough reflection.

brtson ’grus shin tu gnyen por gyur pa’i byang chub sems dpa’ gang zhe na? gang yang dag pa’i spong ba dang po la zhugs pa ste, mi dge ba’i chos ma skyes pa rnams kyi gnyen po bsgom par bya ba la sgom par byed pa’o. de’i dbang du byas nas gang sdig pa mi dge ba’i chos gang ma skyes pa rnams mi skyed pa’i phyir ’dun pa skyed ces bya ba ni tshul bzhin yid la byed pa’i tshig bla dags so zhes bya ba la sogs pa gsungs so – "What is the bodhisattva really producing the antidote which is vigour (vīryasupratipakṣabhūta)? It is the one progressing in the first kind of correct elimination (prathamasamyakprahāṇapratipanna), who cultivates by meditation the antidote to bad moments of existence which have not yet arisen (anutpannānām akushalānāṃ dharmāṇāṃ pratipakṣabhāvanāṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."
243a5-b1: sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa’i phyir ’dun pa skyed ces kyang bya, tshul bzhin yid la byed ces kyang bya ste, ’dun pa skyed ces bya ba ni tshul bzhin yid la byed pa’i tshig bla dags so.
ṭ then comments on the basis of Śbh fol. 10B35-6, S p. 30711-3083, D fol. 113a2-4, not in W:
de la sdig pa mi dge ba’i chos ni gang ’dod pa na spyod pa’i lus dang ngag dang yid kyi las nyes par spyod pas yongs su bsdus pa dang, de skyed par byed pa’i nyon mongs pa rnams so; ma skyes pa ni chos de mngon du ma gyur cing nye bar ma gyur pa’o; mi skyed pa ni mngon du mi ’byung ba dang nye bar mi ’gyur bar bya’o; ’dun pa bskyed pa ni de’i gnyen por gyur pa zhi gnas la sogs pa’i mtshan ma yid la byed pa la mi brten par mi gtsang ba la sogs pa’i gnyen po nyi tshe sgom par byed pa ste, de bas na ’dun pa skyed pa ni tshul bzhin yid la byed pa’i tshig bla dags so – tatra katame pāpakā akushalā dharmā yat kāmāvacaraṃ kliṣṭaṃ kāyakarma vākkarma manaskarma kāyavāngmanodushcaritasaṃgṛhītaṃ/ ye tatsamutthāpakāḥ kleshās/ te punar ye asamavahitā asaṃmukhībhūtās te anutpannā (6) [ye samavahitāḥ saṃmukhībhūtās te utpannāḥ/ tatra kushalā dharmā ye] tatprātipakṣikā [dharmā dushcaritaprātipakṣikā nivaraṇaprātipakṣikāḥ] ...
Notes to the Sanskrit text: 1) MS, S yena for ye cf. D 2) MS, S om. daṇḍa 3) As D ma skyes pa and ṭ, MS, S utpannā 4) MS om daṇḍa 5) Parts in brackets not in ṭ ’bad brtson ’grus rtsom zhes bya ba de ni tshul bzhin yid la byed pa mi ’dor ba’i tshig bla dags so zhes bya ba la, ’dir yang sdig pa mi dge ba’i chos ma skyes pa zhes bya ba sbyar te, ’bad brtson ’grus rtsom zhes kyang bya, tshul bzhin yid la byed pa mi ’dor mi gtong zhes kyang bya ste, de bas na ’bad brtson ’grus rtsom zhes bya ba ni tshul bzhin yid la byed pa mi ’dor ba’i tshig bla dags so.
Śbh fol. 10A42-3, S p. 30814-3092, D fol. 113a7-b3, not in W:
de la sdig pa mi dge ba’i chos de dag kyang ’das pa’i dngos po la dmigs pa dang, ma ’ongs pa’i dngos po la dmigs pa dang, da ltar gyi yul la dmigs nas skye’o. de ltar na de dag ni lkog tu gyur pa’i yul la dmigs pa dang, mngon sum du gyur pa’i yul la dmigs pa ste, gang ’das pa dang ma ’ongs pa’i dngos po la dmigs pa ni lkog tu gyur pa’i yul la dmigs pa’o; da ltar gyi yul la dmigs pa ni mngon sum gyi yul la dmigs pa’o. de la lkog tu gyur pa’i yul la dmigs pa’i sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa ni ’bad do, mngon sum du gyur pa’i yul la dmigs pa’i sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa’i phyir ni brtson ’grus rtsom mo – te punaḥ pāpakā akushalā dharmā atītavastvālambanā vā anāgatavastvālambanā vā varttamānaviṣayālambanā vā utpadyante/ bhavanti parokṣaviṣayālambanāḥ pratyakṣaviṣayālambanāsh ca/ ye atītānāgatavastvālambanās te parokṣaviṣayālambanā ye varttamānaviṣayālambanās te pratyakṣaviṣayālambanāḥ/ tatra parokṣaviṣayālambanānāṃ pāpa(3)kānām akushalānāṃ dharmāṇām anutpannānām anutpādāya/ [utpannānāṃ ca prahāṇāya/] vyāyacchate/ pratyakṣaviṣayālambanānāṃ punaḥ anutpannānām anutpādāya [-otpannānāṃ ca prahāṇāya] vīryam ārabhate.
Notes to the Sanskrit text: 1) S varta... 2) MS, S om. daṇḍa 3) MS, S ins. daṇḍa 4) S yenokta... for parokṣa... 5) S atītānāgatāvasthālambanās 6) S ye cokta... for parokṣa... 7) MS ...ā for ...āḥ, om. daṇḍa 8) From D and ṭ, MS, S parokṣālambanānāṃ for parokṣaviṣayālambanānāṃ 9) MS ...ān for āṃ 10) As D, cf. ṭ, MS, S om. anutpannānām 11) Bracketed parts not in ṭ 12) MS om. daṇḍa sems rab tu ’dzin cing yang dag par rab tu ’jog ces bya ba de ni tshul bzhin du rtog pa’i tshig bla dag so zhes bya ba la, ’dir yang sdig pa mi dge ba’i chos ma skyes pa rnams zhes bya bar sbyar te, sems rab tu ’dzin cing yang dag par rab tu ’jog ces kyang bya, tshul bzhin du rtog pa zhes kyang bya ste, sems rab tu ’dzin cing yang dag par rab tu ’jog pa ni tshul bzhin du rtog pa’i tshig bla dag so.
Commentary based on Śbh fol. 10B6-7, S p. 3124-9, D fol. 114b7-115a1, not in W:
de la sems rab tu ’dzin pa zhes bya ba ni gang gi tshe zhum pa’i nyon mongs pa skyes par gyur pa, de’i tshe de bsal bar bya ba’i phyir rab tu dang bar ’gyur ba la sogs pa’i yid la byed pa sems gzung ba ste, gzung zhes bya ba ni de’i gnyen po ’phags pa’i lam dang de bzhin gshegs pa’i yon tan rnams bsams nas sems gzengs bstod par bya zhes bya ba’i don to. yang dag par ’jog rab tu ’jog ces bya ba ni rgod pa’i nye ba’i nyon mongs pa skyes pa na sems nang du bsdu ba’i tshul gyis rtse gcig tu gzhag pa ste, dmigs pa de nyid la yang dang yang du gzhag cing ’khor ba’i nyes pa la sogs pa yid la byed pas skyo ba bskyed pa’o – līnatvābhishaṃki caivaṃ pashyati/ tadā cānyatamānyatamena pragrāhakena nimittena prasadanīyena pratigṛhṇāti/ saṃharṣayaty e(7)vaṃ cittaṃ pragṛhṇāti/ kathaṃ pradadhāti/ punar uddhatam auddhatyābhishaṃki vā pragrahakāle pashyati/ tadā punar apy adhyātmam abhisaṃkṣipati/ ...
Notes to the Sanskrit text: 1) S anya... for cānya...

. . .

de ci’i phyir zhe na? tshul bzhin rab tu sbyor ba ni sdig pa mi dge ba’i chos rnams kun tu mi spyod pa’i phyir ro.

tat kasya hetor? yoniśaḥprayogaḥ pāpakānām akuśalānāṃ dharmāṇām asamudācāraḥ.

Why? Thorough practice is the non-practice of sinful and bad moments of existence.

de ci’i phyir zhe na zhes bya ba ni ’dri ba ste, ’dun pa skyed pa dang ’bad de brtson ’grus rtsom pa dang sems rab tu ’dzin cing yang dag par rab tu ’jog pa de dag la ci’i phyir tshul bzhin zhes bya nge na zhes bya ba’i don to. lan du tshul bzhin rab tu sbyor ba ni zhes bya ba la sogs pa gsungs te, sdig pa mi dge ba’i chos rnams kyi gnyen po dang zhum pa dang rgod pa’i gnyen po bsgom pa rnams ni de dang mi mthun pa sdig pa mi dge ba’i chos rnams la mi ’jug ste, de bas na de dag ni tshul bzhin gyi tshig bla dags so.

de la sdig pa mi dge ba’i chos rnams gang zhe na? gang ’di: tshul khrims kyi mi ’thun pa’i phyogs dang, ting nge ’dzin gyi mi ’thun pa’i phyogs dang, shes rab kyi mi ’thun pa’i phyogs so.

tatra katame pāpakā akuśalā dharmāḥ? yo ’yaṃ śīlavipakṣaḥ samādhivipakṣaḥ prajñāvipakṣaḥ.

What then are the sinful and bad moments of existence? The adversary of morality, the adversary of concentration and the adversary of insight.

de la sdig pa mi dge ba’i chos gang zhe na? gang bslab pa gsum mthar dbyung bar bya ba dang mi mthun pa’i chos rnams so. de dag dngos po gang yin pa bstan pa’i phyir tshul khrims kyi mi (276a) mthun pa’i phyogs zhes bya ba la sogs pa gsungs so.

de la tshul khrims kyi mi ’thun pa’i phyogs gang zhe na? gang ’di tshul khrims nyams pa dang, gang dag gzhan gyi tshul khrims kyang nyams par byed pa’i chos ci yang rung ste, gang dag tshul khrims kyi phung po’i mi ’thun pa’i phyogs su ’gyur ba, ’di ni tshul khrims kyi mi ’thun pa’i phyogs shes bya’o.

tatra katamaḥ śīlavipakṣaḥ? yeyaṃ śīlavipannatā yāni cānyāni punaḥ kānicid anyāny api śīlavipattikarāṇi yāni śīlaskandhasya vipakṣāya saṃvartante, ayam ucyate śīlavipakṣaḥ.

What then is the adversary of morality? It is the corruption of morality, and anything else that may corrupt morality, that function as the adversary of the lot of morality. This is called the adversary of morality.

tshul khrims nyams pa dang zhes bya ba ni gang yan lag drug pa’i tshul khrims nyams pa nyid sdig pa mi dge ba’i chos so. gang dag gzhan gyi tshul khrims kyang nyams par byed pa zhes bya ba la, gzhan dag tshul khrims nyams par byed pa’i rgyu’i chos rnams kyang sdig pa mi dge ba’i chos zhes bya’o.
The following is an abridged quotation with some variations from Śbh fol. 2B25ff, S p. 452ff, D fol. 19a3ff:
Fol. 2B25-6, S p. 452-7, W p. 69, D fol. 19a3-5: de yang gang zhe na? rgyu bcu ste: 1) dang po nas legs par ma blangs pa dang, 2) lhod par byed pa dang, 3) log par ’dzin pa dang, 4) bag med pa dang le los yongs su zin pa dang, 5) log par smon pa dang, 6) spyod lam nyams par gyur pa dang, 7) ’tsho ba nyams par gyur pa dang, 8) mtha’ gnyis su ltung ba dang, 9) ’byung bar mi byed pa dang, 10) yi dam blangs pa nyams pa’o – katamair dashabhiḥ kāraṇair vipanno bhavati/ ādita eva durgṛhīto bhavaty atilīno bhavaty atisṛto bhavati pramādakausīdyaparigṛhīto bhavati/ mithyā praṇihito bhavati/ ācāravipattyā pa(6)rigṛhīto bhavaty ājīvavipattyā parigṛhīto bhavaty antadvayapatito bhavati/ anairyāṇiko bhavati/ samādānaparibhraṣṭash ca bhavati/
Fol. 2B26-7, 1B86-7, 1A91-1A103, S p. 458-5111, D fol. 19a5-21b2, not in W:
1) de la ji ltar dang po nas legs par ma blangs she na? ’di ltar rgyal po’i ’jigs pas sam, rkun po’i ’jigs pas sam, ’tsho ba med pa’am, de la sogs pa’i rkyen gzhan gyi phyir blangs pa’o – tatra katham ādito durgṛhītaṃ shīlaṃ bhavati/ yathāpīhaikatyo rājābhinirbhīto vā pravrajitash caurābhinirbhīto vā ṛṇārtto vā bhayārtto vā ājīvikābhayabhīto vā na shrāmaṇyāya (7) na brāhmaṇyāya nātmashamāya nātmadamāya nātmaparinirvvāṇāyaivam ādito (1B86) durgṛhītaṃ bhavati/
2) ji ltar na lhod par byed pa zhe na? ’di la kha cig tshul khrims blangs nas kyang ngo tsha med pa dang, ’gyod pa chung ba dang, bslab pa’i gnas rnams la lhod par byed pa’o – katham atilīnaṃ bhavati/ yathāpīhaikatyaḥ alajjībhavati mandakaukṛtyaḥ/ [shaithilikaḥ shithilakārī] shikṣāpadeṣv evam atilīnaṃ bha(7)vati.
3) ji ltar na log par ’dzin pa gang zhe na? kha cig log par ’dzin pa dang ldan pa yin te, gnas ma yin pa la ’gyod par gyur cing ’gyod pa des dge ba’i bar du gcod par byed pa’o – katham atisṛtaṃ bhavati/ yathāpīhaikatyo durgṛhītagrāhī bhavaty asthānakaukṛtyaḥ/ saukṛtyakaraṇīyeṣu sthāneṣu kaukṛtyāyamānaḥ asthāne pareṣām antike paribhavacittaṃ vā āghātaṃ votpādayati/ pravedayaty evam atisṛtaṃ (1A9) bhavati/
4) ji ltar na bag med pa dang le los yongs su zin pa yin zhe na? la la dag dang po nas nyes pa mi ’byung bar dam bca’ ba med cing nyes pa byung nas yang slar chos bzhin gso bar mi byed la, nyal ba dang ’phres pa dang, gnyid kyi bde ba rnams lhur len par byed pa’o – kathaṃ pramādakausīdyaparigṛhītaṃ bhavati/ yathāpīhaikatyo [yām a]tītam adhvānam upādāyāpattim āpannaḥ/ sā cānena smṛtisaṃpramoṣād ekatyā na yathādharmaṃ pratikṛtā bhavati/ ..(2)... na ca pūrvvam evāpatter āyatyām anadhyāpattaye tīvram autsukyam āpadyate/ yan nv ahaṃ tathā tathā careyaṃ yathā yathā caran viharaṃsh cāpattiṃ nādhyāpadyeya/ tathā ca tathā carati viharati yathāpattim adhyāpadyate/ ...(3)... nidrāsukhaṃ shayanasukhaṃ pārshvasukhaṃ ca svīkaroti/ ...
5) ji ltar na log par smon pa yin zhe na? tshul khrims sam, brtul zhugs sam, dka’ thub ’dis lha’am, lha gang yang rung ba’am, rnyed pa dang bkur sti dang ldan par gyur cig ces smos pa’o – kathaṃ mithyāpraṇihitaṃ bhavati/ yathāpīhaikatyaḥ praṇidhāya brahmacaryaṃ carati/ anenāhaṃ shīlena vā vratena vā tapasā vā brahmacaryavāsena vā devo vā syāṃ devānyatamo vā/ lābhasatkārakāmo bhavati/ parataḥ lābhasatkāraṃ prārthayate/ lābhasatkārasya spṛhayati/ evaṃ mithyāpraṇihitaṃ bhavati/
6) ji ltar na spyod lam nyams par gyur pa yin zhe na? de la kha cig spyod lam dang, ’phral gyi bya ba dang, dge ba la sbyor ba rnams ’jig rten dang mi mthun zhing ’jig rten dang ’gal ba dang, ’dul ba dang mi mthun zhing ’dul ba dang ’gal bar byed pa’o – katham ācāravipattyā parigṛhītaṃ bhavati/ yathāpīhaikatya īryāpathaṃ vādhiṣṭhāya itikaraṇīyam vā kushalapa(5)kṣaprayogaṃ vā lokotkrāntash ca bhavati/ vinayotkrāntash ca pūrvavad evam ācāravipattyā parigṛhītaṃ bhavati//
7) ji ltar ’tsho ba nyams par ’gyur ba yin zhe na? ’di la kha cig chog mi shes pa ’dod pa mang ba dang, gso dka’ ba dgang dka’ ba ste, chos ma yin pa lhung bzed dang chos gos la sogs pa tshol bar byed pa’o – katham ājīvavipattyā parigṛhītaṃ bhavati/ yathāpīhaikatyo maheccho bhavaty asaṃtuṣṭaḥ durmmoṣo durdharajātīyaḥ sa cādharmeṇa cīvaraṃ paryeṣate/ na dharmeṇādharmeṇa piṇḍapātaṃ ...(6)... paryeṣate/ ...(1B9)...
8) ji ltar na mtha’ gnyis su lhung ba zhe na? ’di la kha cig ’dod pa’i bsod nyams la lhag par zhen nas, ’dod pa’i chos rnams la bag med par spyod pa dang; la la dag tsher ma la gnas ’cha’ ba dang, thal ba’i nang na gnas pa la sogs pa dka’ thub mi bzad par ’dzin par byed pa’o – katham antadvayapatitaṃ bhavati/ yathāpīhaikatyaḥ kāmasukhallikānuyukto bhavati/ adhyavasitaḥ [parapratilabdhān dharmeṇa vā adharmeṇa vā cīvarapiṇḍapātashaya(6)nāsanaglānapratyayabhaiṣajyapariṣkārān] paribhungkte/ ... punar aparam ihaikatya [ātmaklamathānuyukto bhavaty]...(7)... tad yathā kaṇṭakāpāshrayo vā bhavati/ bhasmāpāshrayo [musalāpāshrayaḥ/ ...(1A10)...
9) ji ltar na ’byung bar mi byed pa zhe na? la la dag tshul khrims dang brtul zhugs sam lta ba mchog tu ’dzin pa ste, tshul khrims ’di nyid dam, brtul zhugs ’di nyid kyis thar pa dang grol bar ’gyur zhes lta ba’o – katham anairyāṇikaṃ bhavati/ yathāpīhai(2)katyaḥ shīlaṃ vā vratam vā dṛṣṭyā parāmṛshati/ anenaiva shīlena vā vratena vā shuddhir bhaviṣyati/ muktir niryāṇaṃ bhaviṣyatīti/ ...
10) ji ltar na yi dam blangs pa nyams pa zhe na? la la dag thams cad nas thams cad du ngo tsha med cing sdig pa mi dge ba’i chos byed pa la mi ’dzem pa, tshul khrims nyams pa tshig pa’i chos can khong du rul ba, lung bong ltar kun tu spyod pa, dge sbyong ma yin par dge sbyong du khas ’che ba dag go – kathaṃ samādānaparibhraṣṭaṃ bhavati/ yathāpīhaikatyaḥ sarvveṇa sarvam alajjībha(3)vati/ nirapekṣaḥ shrāmaṇye sa ca bhavati/ duḥshīlaḥ pāpadharmā antaḥpūtir avasrutaḥ kashambakajātaḥ/ shaṃkhasvarasamācāraḥ/ ashramaṇaḥ shramaṇapratijnyaḥ abrahmacārī brahmacāripratijnya evaṃ samādānaparibhraṣṭaṃ bhavati/
Notes to the Sanskrit text: 1) Cf. infra ati.. W, S ani... MS ? 2) S // for / 3) As confirmed by ṭ, D gtses S, probably also MS ...nirṇṇīto 4) Change to another folio. Last syllable before change ta, first after change dur, but to before mark of change in 1B86. S duḥ for dur. 5) MS ...to for ...taṃ 6) MS ...o for aṃ 7) S shikṣopadiṣṭe [a]yam for shikṣāpadeṣv evam 8) MS ...to 9) D confirms with kun nas mnar sems kyi sems, S ākhyātaṃ 10) Bracketed syllables lost, yām on the basis of D lhung ba ’byung ba gang yin pa de yang 11) MS, S om. daṇḍa 12) MS, S ins. daṇḍa 13) S ...rvv... 14) MS ...yampa... 15) MS, S bhavaty adhy... 16) adhyavasitatāṃparaḥ/ pratilabdhān for adhyavasitaḥ parapratilabdhān D gzhan dag las thob pa’i .... lhag par chags pa (yongs su spyod par byed cing ) 17) Bracketed part abbreviated in ṭ 18) S bhasmādāyī 19) MS, S kashambodakajātaḥ 20) MS ...a for ...aḥ

de la ting nge ’dzin gyi mi ’thun pa’i phyogs gang zhe na? gang ’di cho ga nyams pa ste, gang dag gzhan gyi sems kyang rnam par g.yeng bar byed pa’i chos ci yang rung ste, gang dag ting nge ’dzin gyi phung po’i mi ’thun pa’i phyogs su ’gyur ba, ’di ni ting nge ’dzin gyi mi ’thun pa’i phyogs shes bya’o.

tatra katamaḥ samādhivipakṣaḥ? yeyam ācāravipannatā yāni cānyāni punaḥ kānicid anyāny api cittavikṣepakarāṇi yāni samādhiskandhasya vipakṣāya saṃvartante, ayam ucyate samādhivipakṣaḥ.

What then is the adversary of concentration? It is the corruption of practice [that is, the corruption of concentration (samādhivipannatā) ], and anything else that may distract thought, that function as the adversary of the lot of concentration. This is called the adversary of concentration.

cho ga nyams zhes bya ba ni ting nge ’dzin nyams pa’o. gang dag gzhan gyi sems kyang rnam par g.yeng bar byed pa’i chos ci yang rung ste zhes bya ba ni gzhan dag ting nge ’dzin las nyams par byed cing, sems g.yeng bar ’gyur ba’i chos gang yang rung rnams kyang sdig pa mi dge ba’i chos zhes bya’o. de yang chos gos dang lhung bzed la sogs pa’i yo byad la chags pa mang ba dang, lus la nad mang ba dang, kha zas la mang du brkam pa dang, ’du ’dzi mang po’i nang na gnas par dga’ ba dang ’jig rten gyi khams kyi bya ba mang po la dga’ ba dang, smra ba mang po la mos pa dang, nyal ba dang ’phres pa la sogs pa la dga’ ba’o. For the expressions cf. Śbh p. 485-6

de la shes rab kyi mi ’thun pa’i phyogs gang zhe na? gang ’di lta ba nyams pa ste, gang dag gzhan gyi lta ba yang nyams par byed pa, kun nas ldang ba dang, sgrib pa dang, chod par ’gyur ba’i chos ci yang rung ste, gang dag shes rab kyi phung po’i mi ’thun pa’i phyogs su ’gyur ba, ’di ni shes rab kyi mi ’thun pa’i phyogs shes bya ste.

tatra katamaḥ prajñāvipakṣaḥ? yeyaṃ dṛṣṭivipannatā yāni cānyāni punaḥ kānicid anyāny api dṛṣṭivipattikarāṇi paryutthānāvaraṇanivaraṇāni yāni prajñāskandhasya vipakṣāya saṃvartante, ayam ucyate prajñāvipakṣaḥ.

What then is the adversary of insight? It is the corruption of views, and anything else that may corrupt views, manifestations of vices, obstructions and hindrances (p. 136) that function as the adversary of the lot of insight. This is called the adversary of insight.

gang ’di nyams pa zhes bya ba ni rtag pa’am chad par lta bar gyur pa’o. gang dag gzhan gyi lta ba yang nyams par byed pa zhes bya ba la sogs pa ni gzhan dag log pa’i lta ba la zhen par ’gyur ba’i rgyu nyon mongs pa mngon du ’byung ba dang sgrib pa dang tshor bar ’gyur ba’i chos gong du bshad pa rnams kyang sdig pa mi dge ba’i chos zhes bya’o.

’di ni sdig pa mi dge ba’i chos rnams shes bya’o.

ima ucyante pāpakā akuśalā dharmāḥ.

These are called the sinful and bad moments of existence.

tshul bzhin yid la byed pa gang gis sdig pa mi dge ba’i chos ’di lta bu ma skyes pa rnams skye ba’i go skabs mi ’byed pa, ’di ni yang dag par spong ba dang po zhes bya’o.

yoniśomanasikāro yo naivaṃrūpāṇāṃ pāpakānām akuśalānaṃ dharmāṇām utpādāvakāśaṃ dadātīdam ucyate prathamaṃ samyakprahāṇam.

The thorough mental effort that provides no scope for the origination of such sinful and bad moments of existence is called the first correct elimination.

2) gang yang sdig pa mi dge ba’i chos skyes pa rnams spang ba’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog ces bya ba, de ni tshul bzhin yid la byed pa’i tshig bla dags so.

yat punar utpannānāṃ pāpakānām akuśalānām dharmāṇāṃ prahāṇāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti, samyak pradadhātīti tad yoniśomanasikārasyādhivacanam.

2) Again, when it is said “He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that sinful and bad moments of existence which have arisen should be eliminated,” that is an expression for thorough mental effort.

brtson ’grus rab tu sbyangs pa’i byang chub sems dpa’ gang zhe na? gang yang dag pa’i spong ba gnyis pa la rab tu zhugs pa ste, mi dge ba’i chos skyes pa rnams shin tu sbyangs pa sgom par byed pa’o. de’i dbang du byas nas gang yang sdig pa mi dge ba’i chos skyes pa rnams zhes bya ba la sogs pa gsungs te, sdig pa mi dge ba’i chos ni gong du bshad pa rnams so, skyes pa ni mngon sum du gyur pa’o, gong du bshad pa dang mthun pa rnams ni ’dir ma bshad do, sngar bshad pa bzhin du blta bar bya’o – "What is the bodhisattva tranquilizing with vigour (vīryaprashrabdha)? He is the one progressing in the second kind of correct elimination (dvitīyasamyakprahāṇapratipanna), who cultivates the allaying of bad moments of existence which have arisen (utpannānām akushalānāṃ dharmāṇāṃ prashrabdhiṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."

de ci’i phyir zhe na? sdig pa mi dge ba’i chos de dag sems la phung por gyur pa med de, yul na mi gnas, phyogs na mi gnas shing, gdags par mi nus pa’i phyir ro.

tat kasya hetor? nāsti teṣāṃ pāpakānām akuśalānāṃ dharmāṇāṃ citte rāśībhāvaḥ, adeśasthā apradeśasthāḥ prajñapayitum aśakyāḥ.

Why? There is no heaping up in thought of those sinful and bad moments of existence [as they perish as soon as they have arisen, and thus] they are not found in any [inner or outer] place or location, it is not possible to communicate them [with words and symbols].

de ci’i phyir zhe na zhes bya ba ni sdig pa mi dge ba’i chos skyes pa rnams spang ba’i phyir ’dun pa bskyed pa la sogs pa la ci’i phyir tshul bzhin yid la byed pa zhes bya zhe na zhes bya ba’i don to. mi dge ba’i chos de dag sems la phung por gyur pa med ces bya ba ni sdig pa mi dge ba’i chos skyes pa de dag skyes ma thag tu ’gags te med par gyur pas sems la bcer cing phung por gyur pa med de, de bas na phyi nang gi yul dang phyogs na mi gnas shing ming dang mtshan mar gdags par mi nus zhes bya’o.

gang sdig pa mi dge ba’i chos de dag sems la kun tu ’byung ba spang ba shes pa ni rgyu dang dmigs pa gang gis sdug pa’i rnam par ’dod chags sam, khong khro ba’i rnam par zhe sdang ngam, ma rig pa’i rnam par gti mug skye ba’ang rung ste, de dag la mi sdug pa’i tshul bzhin yid la byed pas ni ’dod chags zhi bar byed, byams pas ni zhe sdang, rten cing ’brel bar ’byung ba la ’jug pas ni gti mug zhi bar byed pa ste; gang nyon mongs pa ’di dag zhi ba, ’di ni spang ba zhes bya’o.

yat teṣāṃ pāpakānam akuśalānāṃ dharmāṇāṃ cittasamudācārāṇāṃ prahāṇajñānam: yair hetubhir yair ārambaṇaiḥ śubhākāre rāgaḥ pratighākāre dveṣo vāvidyākāre moho votpadyate, teṣv aśubhayoniśomanasikāreṇa rāgaṃ śamayati, maitryā dveṣaṃ, pratītyasamutpādāvatāreṇa mohaṃ śamayati; yad eteṣāṃ kleśānāṃ śamanam idam ucyate prahāṇam.

Concerning the knowledge of eliminating [or exerting oneself in connection with] those sinful and bad moments of existence which are [only] activity of thought [that is, they arise from thought]: the causes [superficial mental effort (ayoniśomanasikāra), the habits of vices (klesavāsanā) ] and [the outer object-spheres (viṣaya), namely] the objects [generating vices (kleśa) ] by which covetousness arises for a beautiful form, aversion to a repulsive form, or delusion with regard to a form of ignorance, by thorough mental effort confronting the impure in connection with these [objects] he allays covetousness, by friendliness he allays aversion, and by understanding dependent origination he allays delusion; the allaying of these vices is called elimination.

gal te sdig pa mi dge ba’i chos skyes pa de dag med pa yin na, de dag med pas spang ba’i rtsol ba mi dgos la, spang ba zhes ’byung ba yang ji lta bu snyam pa la sdig pa mi dge ba’i chos de dag sems la kun tu ’byung ba zhes bya ba la sogs pa gsungs te, sems la kun tu ’byung ba ni chos de dag sems las skyes pa’o. ji ltar spang bar shes pa ni spang bar shes pa’o, ji ltar spang bar shes pa bstan pa’i phyir rgyu dang dmigs pa gang gis zhes bya ba la sogs pa gsungs te; rgyu ni tshul bzhin ma yin pa yid la byed pa’am, nyon mongs pa’i bag chags so; dmigs pa ni nyon mongs pa skye bar ’gyur ba’i yul rnams so. gang gis sdug pa’i rnam par ’dod chags zhes bya ba ni nyon mongs pa’i rgyu dang dmigs pa gang gis rgyu dang dmigs pa byas nas sdug par ’dzin pa’i rnam pa’i ’dod chags skyes pa’am zhes bya ba la sogs par sbyar ro. de dag la zhes bya ni nyon mongs pa skye bar ’gyur ba’i yul dang dmigs pa la’o, ’di dag ces bya ba ni ’dod chags la sogs pa’i nyon mongs pa dag yin no.

. . .

tha snyad btags pa gzung gi don dam par na de la gang spang ba’i chos gang yang mi dmigs te, chos thams cad mnyam pa nyid du mngon sum pas na, de’i phyir yang dag par spong ba zhes bya ste,

vyavahāraṃ gṛhītvā, paramārthatas tatra yan na kaṃcit prahātavyaṃ dharmam upalabhate sarvadharmasamatāpratyakṣatayā, tenocyate samyakprahāṇam.

Having thus grasped the conventional truth [allaying cupidity with the impure, etc.], then by way of the highest truth he does not apprehend any moment of existence to eliminate, as he is conscious [by sacred knowledge (āryajñāna) ] of the sameness of all moments of existence [and that there is no duality between something to eliminate and someone eliminating, finding himself situated in the sameness of emptiness (śūnyatā) ]. That is why it is called correct elimination..

tha snyad btags pa’i gzung gis zhes bya ba ni mi sdug pas ’dod chags zhi bar byed ces bya ba la sogs pa ni tha snyad du btags pa tsam du zad kyi, don dam par na de la spang bar bya ba dang spong bar byed pa gnyi ga med do, chos thams cad stong pa nyid du mnyam par gnas shing, ’phags pa’i ye shes kyis mngon sum du gyur pas na spang bar bya ba med do. de’i phyir zhes bya ba ni tha snyad la snyegs te, gnyen pos mi mthun pa’i phyogs spong ba’i phyir zhes bya ba’i don to. The "etymology" is based on the similarity of the words samyak and samatāpratyakṣa.

’di ni yang dag par spong ba gnyis pa zhes bya’o.

idam ucyate dvitīyaṃ samyakprahāṇām.

This is called the second correct elimination.

3) gang yang dge ba’i chos ma skyes pa rnams bskyed pa’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog ces bya ba, de ni tshad med pa’i tshig shin tu bstan pa’o.

yat punar anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti samyak pradadhātīti tad apramāṇanirdeśapadam.

3) Again, when it is said: “He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence which have not yet arisen may arise” that is an expression denoting the immeasurable.

brtson ’grus thob pa’i byang chub sems dpa’ ni yang dag par spong ba gsum pa la rab tu zhugs pa ste, dge ba’i chos ma skyes pa rnams thob pa’i bsgom par bya ba la sgom par byed pa’o. de’i dbang du byas nas gang dge ba’i chos ma skyes pa rnams bskyed pa’i phyir zhes bya ba la sogs pa gsungs te, dge ba’i chos ni tshul khrims la sogs pa bslab pa gsum po, ma skyes pa ni mngon du ma gyur pa’o, bskyed pa’i phyir bya ba ni mngon du bya ba’i phyir ro – "What is the bodhisattva who has attained vigour (vīryaprāpta)? He is the one progressing in the third correct elimination (tṛtīyasamyakprahāṇapratipanna), who cultivates by meditation the attainment of good moments of existence which have not yet arisen (anutpannānām kushalānāṃ dharmāṇāṃ prāptibhāvanāṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."

de ci’i phyir zhe na? gang dag byang chub sems dpas yang dag par bsgrub par bya ba’i chos, de dag ni tshad med pa’i phyir ro. de la ’dun pa ni dge ba’i chos thams cad kyi rtsa ba’o; brtson ’grus ni dge ba’i chos thams cad yang dag par sgrub pa’o; sems yang dag par ’dzin pas ni dge ba’i chos thams cad nyams su lon par byed de. dge ba’i chos de dag la dpyod cing rnam par ’byed pa ste,

tat kasya hetor? ye dharmā bodhisattvena samudānayitavyās te ’pramāṇāḥ. tatra cchandaḥ sarvakuśaladharmāṇāṃ mūlaṃ, vīryaṃ sarvakuśaladharmāṇāṃ samudānayaḥ, cittasamādāpanena sarvakuśaladharmān upādatte. teṣu kuśaleṣu dharmeṣu vicārayati pravicinoti.

Why? The moments of existence that the bodhisattva should accumulate are immeasurable. Here, eagerness is the root of all good moments of existence, vigour is the accumulation of all good moments of existence, and by inspiring thought he acquires all the good moments of existence. He reflects on those good moments of existence and discerns them.

de ci’i phyir zhe na zhes bya ba ni dge ba’i chos ma skyes pa rnams bskyed pa’i phyir ’dun pa bskyed pa la sogs pa la ci’i phyir, tshad med pa’i tshig shin tu bstan pa zhes bya zhe na zhes bya ba’i don to. dge ba’i chos ni sbyin pa la sogs pa pha rol tu phyin pa rnams so, ’dun pa ni dge ba’i chos thams cad kyi rtsa ba’o zhes bya ba la byang chub sems dpa’ rnams kyi sgrub pa’i dge ba’i chos ni tshad med de, de sgrub par ’dun pa yang tshad med pas de bas na de ni tshad med pa’i tshig shin tu bstan pa’o; dge ba’i chos bsgrub par ’dun pa las bsgrub pa ’byung zhing dge ba’i chos skye bar ’gyur bas na ’dun pa ni dge ba’i chos thams cad kyi rtsa ba zhes bya’o. nyams su len par byed ces bya ba ni mthar phyin par byed ces bya ba’i don to. dge ba’i chos de dag la dpyod cing rnam par ’byed ces bya ba ni smon lam gyi dge ba’i chos skyes pa de dang de dag la so so’i mtshan nyid la rtog cing phyis kyang bskyed par bya bar sems pa’o.

. . . . .

’di ni yang dag par spong ba gsum pa zhes bya’o.

idam ucyate tṛtīyaḥ samyakprahāṇām.

This is called the third correct elimination.

4) gang yang dge ba’i chos skyes pa rnams gnas pa dang, bsgom pa dang, phyir zhing ’byung ba dang, chud za bar mi ’gyur ba dang, nyams par mi ’gyur ba dang, shin tu rgyas par bya ba’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog ces bya ba, de ni byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba’i tshig bla dags so.

yat punar utpannānām kuśalānāṃ dharmāṇāṃ sthitaye bhāvanāyai bhūyobhāvanatāyā avipraṇāśāya suparipūrṇāya cchandaṃ janayati vyāyacchate vīryam arabhate cittaṃ pragṛhṇāti samyak pradadhātīti tad bodhipariṇāmitasya kuśalamūlasyādhivacanam.

4) Again, when it is said: “He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence which have arisen should remain, be cultivated, increase, not be lost or forgotten, so that they should be fulfilled,” that is an expression for the roots of good that have been transformed into awakening.

brtson ’grus rab tu brtan pa’i byang chub sems dpa’ ni gang yang dag par spong ba bzhi pa la rab tu zhugs pa ste, dge ba’i chos skyes pa rnams brtan pa’i bsgom par bya ba la sgom par byed pa’o. de’i dbang du byas nas gang yang dge ba’i chos skyes pa rnams zhes bya ba la sogs pa gsungs te – "What is the bodhisattva established in vigour (vīryasupratiṣṭhita)? He is the one progressing in the fourth correct elimination (caturthasamyakprahāṇapratipanna), who cultivates by meditation the consolidation of good moments of existence which have arisen (utpannānām kushalānāṃ dharmāṇāṃ sthitibhāvanāṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."
246a4-6: gnas pa ni sngar skyes pa rnams las de las chung bar mi bya’o, bsgom pa ni sngar skyes pa las shas chung zad skyed pa’i phyir de dag la yang nas yang du sgom par byed pa’o, phyir zhing ’byung ba ni de bas kyang shas ’bring du bskyed par bya ba’i phyir chung du skyes pa la yang nas yang du sgom par byed pa’o, chud za ba dang nyams par mi ’gyur ba don gcig ste, skyes pa rnams nyams par mi byed pa’o, yang na, chud za bar mi ’gyur ba ni nyams par mi byed pa’o, nyams par mi ’gyur ba ni brjed par mi bya ba’o, shin tu rgyas par bya ba ni dge ba’i rtsa ba thams cad mthar thug cing rdzogs par bya ba’o, v. Śbh p. 31017-3123

de’i phyir zhe na? byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba ni byang chub kyi snying po’i mthar ma thug gi bar du bar ma dor chud mi za ba’i phyir ro. de’i phyir zhe na? ’di ltar dge ba’i rtsa ba de ni khams gsum pa thams cad la mi gnas pa’i phyir te. dge ba’i rtsa ba gang khams gsum pa la gnas pa, de ni yongs su zad par ’gyur gyi; dge ba’i rtsa ba gang khams gsum pa la mi gnas par thams cad mkhyen pa nyid du yongs su bsngos pa, de ni byang chub kyi snying po’i mthar ma thug gi bar du bar ma dor gang yang zad par mi ’gyur ro.

tat kasya hetor? bodhipariṇāmitasya kuśalamūlasya nāntarāsti vipraṇāśo yāvad bodhimaṇḍaparyantāt. tat kasya hetos? tathā hi taṃ kuśalamūlaṃ traidhātukāniśritam. yat traidhātukaniśritaṃ kuśalamūlaṃ tasya parikṣayaḥ; yat traidhātukāniśritaṃ sarvajñātāpariṇāmitaṃ kūśalamūlaṃ tasya nāntarāsti kaścit kṣayo yāvad bodhimaṇḍaparyantāt.

Why? There is no destruction in the interim of a root of good that has been transformed into awakening until the end point which is the place of awakening. (p. 137) Why? Because that root of good is not dependent on the threefold world [not producing births therein]. The root of good that is dependent on the threefold world perishes [after its matured fruit has been experienced (vipākaphalam anubhūya) ], but the root of good that is not dependent on the threefold world, having been transformed into omniscience, does not perish at all in the interim until the end point which is the place of awakening.

de ci’i phyir zhe na zhes bya ba ni dge ba’i rtsa ba’i chos skyes pa rnams ’dug pa la sogs par byed pa la byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba zhes ci’i phyir bya zhe na zhes bya ba’i don to. mthar thug gi bar du zhes bya ba ni bya ni byang chub kyi snying po ma thob kyi bar du zhes bya ba’i don to. chud mi za zhes bya ba ni med par mi ’gyur, nyams par mi ’gyur zhes bya ba’i tha tshig ste, ’phel bar ’gyur zhing rgya cher ’gyur ro zhes bya bar sbyar ro. de ci’i phyir zhe na zhes bya ba ni byang chub tu bsngos pa’i dge ba’i rtsa ba de byang chub kyi snying po’i bar du mthar ma thug gi bar du bar ma dor ci’i phyir chud za zhes bya ba’i don to. khams gsum pa thams cad la mi gnas pa zhes bya ba ni khams gsum du skyes pa’i rgyu mi byed ces bya ba’i tha tshig go. yongs su zad par ’gyur zhes bya ba ni khams gsum du ’gyur ba’i chos de dag ni ’bras bu rnam par smin pa myong nas zad par ’gyur ba’o.

. . .

’di ni byang chub sems dpa’i yang dag par spong ba bzhi zhes bya ste.

idam ucyate bodhisattvasya caturthaṃ samyakprahāṇām.

This is called the bodhisattva’s fourth correct elimination.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi yang dag par spong ba bzhi mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catvāry akṣayāṇi samyakprahāṇāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable correct eliminations.

yang dag pa’i spong ba bzhi mi zad pa bshad zin to.

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