Bibliotheca Polyglotta

’dun pa la shin tu gnas pa dang, brtson ’grus la shin tu gnas pa dang, sems la shin tu gnas pa dang, dpyod pa la shin tu gnas pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa mi zad pa ste zhes bya ba la sogs pa gsungs so.
de mi zad pa yang ’dun par bya ba la sogs pa’i chos rnams mi zad pa’i phyir mi zad pa’o – "It is imperishable (akṣaya), i. e., since the moments of existence one should be eager about, etc., are imperishable, it is imperishable".
de la rdzu ’phrul ni gong du mngon par shes pa lnga bstan pa’am, mngon par shes pa lnga’i nang na rdzu ’phrul mngon par shes pa bshad pa’o, rkang pa ni rdzu ’phrul de dag thob par byed pa’i rgyu’am gzhi’o.
de yang rnam pa bzhir rig par bya ste, 1) rab tu dbye ba dang, 2) rgyu dang, 3) gzhi dang, 4) ’bras bu mngon par ’grub pa’o; de la 1) ’di lta ste ’dun pa dang zhes bya ba nas dpyod pa’o zhes bya ba yan chad kyis rab tu dbye ba bstan to, 2) de dag gi rtsa ba’i rten ces bya ba nas las su rung ba thob par ’gyur ro zhes bya ba yan chad kyis rgyu bstan to, 3) de sems las su rung ba thob pa zhes bya ba nas sems yang ba ma thob pa yan chad kyis gzhi bstan to, 4) de lus dang sems yang ba zhes bya ba nas nam mkha’i mthar thug pa zhes bya ba yan chad kyis ’bras bu mngon par ’grub pa bstan to.

bzhi gang zhe na? ’di lta ste: 1) ’dun pa dang; 2) brtson ’grus dang; 3) sems dang; 4) dpyod pa’o.

katame catvāraḥ? tad yathā chando vīryaṃ cittaṃ mīmāṃsā.

What four? [Classification (prabheda):] 1) eagerness, 2) vigour, 3) thought, and 4) examination.

de la ’dun pa ni gang gus par byed pa dang dad pa la brten te sems rtse gcig pa la reg par byed pa’o; brtson ’grus ni gang rgyun du sbyor ba la brten nas sems rtse gcig pa la reg byed pa’o; sems ni gang tshe rabs gzhan dang gzhan du ting nge ’dzin bsgom pa la brten nas tshe ’dir sems ni sngon gyi sems dang rjes su mthun par gyur te, myur du sems rtse gcig pa la reg par gyur pa’o; dpyod pa ni bdag gi sems kyi rgyud la sdig pa mi dge ba’i chos yod dam med ces rnam par dpyod pa las sems rtse gcig pa la reg par gyur pa’o – "There, eagerness is when, dependent on respect and faith (shraddhā), he reaches for one-pointedness of thought (spṛshati cittasyaikāgratām); vigour is when, dependent on constant practice (prayoga), he reaches for one-pointedness of thought; thought is when, dependent on the cultivation of concentration (samādhibhāvanā) directed towards other and again other births, thought in this life thus conforms with former thoughts, and he has instantly reached (spṛṣṭa?) one-pointedness of thought; examination is examining whether or not there are evil and bad moments of existence in one’s continuity of thought (svacittasaṃtāna) and thus having reached one-pointedness of thought."
Possibly based on Abhidharmasamuccaya, rec. p. 735-11 (cf. bhāṣya p. 8710ff):
chandasamādhiḥ katamaḥ / yat satkṛtya prayogam āgamya spṛshati cittasyaikāgratām // vīryasamādhiḥ katamaḥ / yat sātatyaprayogam āgamya spṛshati cittasyaikāgratām // cittasamādhiḥ katamaḥ / pūrvasamādhibhāvanām āgamya svarasena spṛshati cittasyaikāgratām // mīmāṃsāsamādhiḥ katamaḥ / deshanādharmashravaṇam āgamya prayātmaṃ pratisaṃkhyāya spṛshati cittasyaikāgratām // This text seems most similar to ṭ; for references to other sources v. Abhidharmasamuccaya tr. p. 121 n. 1-5, and Śbh p. 314-15 n. 1-2.
The expression ekāgratāṃ spṛshati is also found in Śbh p. 3167 and p. 31719, and in the treatment of the ṛddhipāda, p. 3144ff.

de dag gi rtsa ba’i rten dang gnas ni byams pa dang, snying rje dang, dga’ ba dang, btang snyoms dang tshad med pa bzhi po dag ste; de tshad med pa bzhi po ’di la bsten cing bsgoms te, mang du byas pas sems las su rung ba thob par ’gyur ro.

teṣāṃ mūlāśrayasthānaṃ maitrīkaruṇopekṣāmuditāś catvāry apramāṇāni. sa ebhir apramāṇair āsevitair bhāvitair bahulīkṛtaiś cittakarmaṇyatāṃ prāpnoti.

[Their cause (hetu):] The basis and place of their root is the four immeasurables of friendliness, compassion, equanimity and joy. By practising [for the first time], cultivating [again and again by meditation] and increasing [not interrupting meditation so as to perfect] these immeasurables he attains fitness of thought [that is, being able to stay concentrated (cittaîkāgryasthitibhavya) ].

de dag gi rtsa ba’i rten dang gnas ni zhes bya ba la de dag ni ’dun pa la sogs pa gzhi dag gam rdzu ’phrul gyi rkang pa dag ste, de dag gi rtsa ba’i gzhi’am rten du gyur pa ni tshad med pa bzhi dag go, de la rtsa ba’i sgra ni ’dun pa la sogs pa la snyegs te, de dag ni rdzu ’phrul skye ba’i rtsa ba yin pas so, ’dun pa la sogs pa’i rten dang gnas ni tshad med pa bzhi yin te, tshad med pa bzhi dang ldan pa’i sems kyis bsgoms dgos pas so. tshad med pa bzhi ji ltar na rtsa ba’i rten dang gzhir ’gyur snyam pa la de tshad med pa bzhi po ’di dag la bsten cing bsgoms te zhes bya ba la sogs pa gsungs te, de zhes bya ba ni rdzu ’phrul gyi rkang pa bzhi la bsgom par ’dod pa’i byang chub sems dpa’ des so, bsten pa ni dang po nyid du tshad med pa bzhi bsgom pa la bsten pa’o, bsgoms pa ni de’i ’og tu yang nas yang du mngon sum du byed pa’o, mang du byas pa ni tshad med pa bzhi mthar phyin par bya ba’i phyir bsgom pa rgyun mi gcod pa’o, sems las su rung ba thob par ’gyur ro zhes bya ba ni sems rtse gcig tu gnas su btub pa thob par ’gyur ba’o.

. .

de sems las su rung ba thob pas bsam gtan dang po la mnyam par gzhog go. de bzhin du gnyis pa dang, de bzhin du gsum pa dang, de bzhin du bzhi pa la yang mnyam par gzhog ste, des bsam gtan thob pas lus dang sems yang ba thob par ’gyur ro.

sa cittakarmaṇyatāprāptaḥ prathamaṃ dhyānaṃ samāpadyata evaṃ dvitīyam evaṃ tṛtīyam evaṃ caturtham api samāpadyate. sa dhyānaprāptaḥ kāyacittalaghutāṃ prāpnoti.

[Their foundation (āśraya):] Attaining fitness of thought he reaches the first state of meditation, and thus he reaches the second, thus the third and thus the fourth [depending on (āśritya) the states of meditation mentioned he produces magical power (ṛddhi) ]. By attaining these states of meditation he attains lightness of body and thought [that is, swiftness and the absence of sloth in action].

bsam gtan dang po la mnyam par gzhog pa la sogs pa smos pa ni bsam gtan bzhi pa la brten nas rdzu ’phrul bskyed pa’i phyir ro. lus dang sems yang ba thob par ’gyur zhes bya ba ni lus yang ba thob pa ni rang gi don sgrub pa la myur du ’jug tu btub cing gnyid dang rmugs pa la sogs pa med pa thob pa’o, sems yang ba ni de bzhin du rang gi bya ba myur du ’jug tu btub pa’o.

. .

de lus dang sems yang ba dang ldan pas mngon par shes pa la ’jug pa mngon par sgrub bo. de mngon par shes pa la ’jug pa mngon par sgrub pa dang ldan pas ’dun pa las sam, brtson ’grus las sam, sems las sam, dpyod pa las rdzu ’phrul gyi rkang pa skyed do.

sa kāyacittalaghutāsamanvāgato ’bhijñāpraveśam abhinirharati. so ’bhijñāpraveśābhinirhārasamanvāgataś chandaso vīryād vā cittād vā mīmāṃsāyā varddhipādān utpādayati.

[Attaining their fruit (phalâbhinirhāra):] With lightness of body and thought he brings about the way into supernormal knowledge [that is, the supernormal knowledge of magical power (ṛddhyabhijñā) ]. With the way into supernormal knowledge he produces magical power by eagerness, vigour, thought or examination.

mngon par shes pa la ’jug pa mngon par sgrub bo zhes bya ba ni rdzu ’phrul mngon par shes pa thob par ’gyur ba bsgrub pa’o. ’dun pa las sam brtson ’grus las sam zhes bya ba la sogs pa ni de ltar bsgrub pa dang ldan pa ni de ni ’dun pa la sogs pa gang yang rung ba la brten nas rdzu ’phrul gyi rkang pa skyed par byed pa ste, rdzu ’phrul gyi rkang pa zhes bya ba ni ’dir rdzu ’phrul nyid la bya bar ’dod do; yang na, ’dun pa las sam zhes bya ba la sogs pa ni chos de bzhis de dag gi ’bras bu’i gnas thob par byed pa’i don to, rkang pa ni ’dir ’bras bu thob pa’i gnas lta bu la bya’o.

. .

de la ’dun pa ni gang chos de dag la mngon du phyogs pa’o; brtson ’grus ni gang chos de dag sgrub pa’o; sems ni gang chos de dag la rtog pa’o; dpyod pa ni gang chos de dag la mkhas pa ste.

tatra cchando yā teṣu dharmeṣv abhimukhatā; vīryaṃ yā teṣāṃ dharmāṇāṃ pratipattiḥ; cittaṃ yā teṣu dharmeṣu pratyavekṣā; mīmāṃsā yat teṣu dharmeṣu kauśalyam.

Eagerness is to be concerned with those moments of existence [the concentration of eagerness (chandaḥsamādhi) or the qualities of a buddha (buddhadharma) ]; vigour is to acquire those moments of existence [the immeasurables (apramāṇa), meditation (dhyāna) and magical power (ṛddhi) ]; thought is reflecting [or concentrating] on the moments of existence [mentioned, if they are there or not]; examining is skill [being insight (prajñā) ] with [the characteristics (lakṣaṇa) of] those moments of existence.

de la gang ’dun pa la rab tu gnas pa’i byang chub sems dpa’ ni gang rdzu ’phrul gyi rkang pa dang po la rab tu zhugs pa ste, de’i dbang du byas nas de la ’dun pa ni gang chos de dag la mngon du phyogs pa’o zhes bya ba gsungs te – "There the bodhisattva established in eagerness (chandaḥpratiṣṭhita) is the one progressing in the first base of magical power (prathamarddhipādapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."
In the introduction to Prayogamārga fol. 229a7ff., however, this type of bodhisattva is called mos pa la shin tu gnas pa’i brtson ’grus, which also seems to be a wrong reading. It ought rather to be mos pa la shin tu gnas pa giving the equivalent prasāda- or adhimukti-pratiṣṭhita, though mos pa may also translate chandas, resulting in the same equivalent as above. Cf. also next note.
247b1-2: chos zhes bya bas ’dun pa’i ting nge ’dzin tam sangs rgyas kyi chos rnams la bya ste, ’dun pa ni chos de rnams la phyogs shing mos pa dang dad pa byed pa’o. brtson ’grus shin tu gnas pa ni rdzu ’phrul gyi rkang pa gnyis pa la rab tu zhugs pa ste, de’i dbang du byas nas brtson ’grus ni gang chos de dag sgrub pa’o zhes bya ba gsungs so – "There the bodhisattva established in vigour (vīryapratiṣṭhita) is the one progressing in the second base of magical power (dvitīyarddhipādapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..." chos de dag sgrub pa ni tshad med pa dang bsam gtan dang rdzu ’phrul gyi chos rnams sgrub pa’o sems la shin tu gnas pa ni gang rdzu ’phrul gyi rkang pa gsum pa la rab tu zhugs pa ste, de’i dbang du byas nas sems ni gang chos de dag la rtog pa’o zhes gsungs so – "There the bodhisattva established in thought (cittapratiṣṭhita) is the one progressing in the third base of magical power (tṛtīyarddhipādapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."
chos de dag la rtog pa ni gong du bshad pa’i chos rnams yin nam ma yin zhes ’jog pa’am, rtse gcig tu ’jog pa’o. dpyod pa la shin tu gnas pa ni gang rdzu ’phrul gyi rkang pa bzhi pa la rab tu zhugs pa ste, de’i dbang du byas nas dpyod pa ni gang chos de dag la mkhas pa zhes gsungs so – "There the bodhisattva established in examining (mīmāṃsāpratiṣṭhita) is the one progressing in the fourth base of magical power (caturtharddhipādaratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..." dpyod ni shes rab ste, de ni gong du bshad pa’i chos rnams kyi mtshan nyid la mkhas pa’o.
ṭ. fol. 247b5-248a1, quoting Śbh fol. 10A62-6, S p. 31810-32014, W (in parts: introduction and item no. 7), D fol. 117a2-7: de ltar ting nge ’dzin bzhi bsgom pa la spong ba’i ’du byed brgyad ’byung bar ’gyur te – tathā prayuktasyāsya tathā bhūtasyā(3)ṣṭau prahāṇasaṃskārā bhavanti / [ye ’syānushayasamudghātāya ca pravarttante / samādhiparipūraye ca tad yathā]:
1) ’dun pa ni nam zhig na bdag gi ting nge ’dzin yongs su rdzogs shing, sdig pa mi dge ba’i chos rnams kyi bag la nyal ba spong bar gyur zhig gu snyam du sems pa’o – chandaḥ / kadā svaṃ samādhiṃ paripūrayiṣyāmi / anushayāṃsh ca prahāsyāmi pāpakānām akushalānāṃ dharmāṇāṃ /
2) rtsol ba ni gnyen po bsgom pa la sbyor ba mi gtong ba’o – vyāyāmo yā pratipakṣabhāvanāyām avinyastaprayogatā
3) dad pa ni sbyor ba ma btang ba’i gong du rtogs par bya ba la yid ches pa’o – shraddhā yā avinyastapra(4)yogasya viharataḥ uttare ’dhigame [shraddadhānatā] abhisaṃpratyayaḥ /
4) shin tu sbyangs pa ni dad pa sngon du btang ba’i dga’ ba ste, yid dga’ bar gyur pa’i rim gyis sdig pa mi dge ba’i chos kyi gnas ngan len sbyangs pa’o – tatra prashrabdhiḥ yac chraddhāpramādapūrvvaṃgamaṃ prāmodyaṃ prītiḥ prītamanasash cānupūrvvā pāpakākushaladharmapakṣasya dauṣṭhulyasya pratiprashrabdhiḥ /
5) dran pa ni zhi gnas kyi sems zin pa’o – tatra smṛtir yā navākārāyāsh cittasthiteḥ shamathapakṣyāyāḥ saṃgrāhitā /
6) shes bzhin ni lhag mthong ngo – tatra saṃ(5)prajanyaṃ yā vipashyanāpakṣyā prajnyā /
7) sems pa ni spangs pa dang ma spangs pa la dpyod pa dang zhi gnas dang lhag mthong dang mthun pa’i lus dang ngag gi las kun nas slong ba’o – tatra cetanā yash cittābhisaṃskāraḥ prahīṇāprahīṇatāṃ mīmānsamānasya / yash cittābhisaṃskāraḥ shamathavipashyanānukūlaṃ kāyakarma vākkarma samutthāpayati /
8) btang snyoms ni sdig pa mi dge ba’i chos dang mthun pa dag la spyod pa’i sems kun nas nyon mongs pa med cing mnyam pa nyid du byed pa’o – tatropekṣā yā [atītānāgatapratyutpanneṣu] pāpakākushaladharmasthānīyeṣu carataḥ cittāsaṃkleshash ci(6)ttasamatā /
Cf. Abhidharmasamuccaya p. 7313ff, other references in Śbh p. 318-19 n. 1-2, and Abhidharmasamuccaya tr. p. 121 n. 5.
Notes to the Sanskrit text: 1) S prayujyamānasya, as W 2) S tathabūta... , as W 3) MS, S om. daṇḍa 4) MS kadā svit (?) S kadācit but D, ṭ nam zhig na bdag gi (ting nge ’dzin) 5) MS, S ins. daṇḍa 6) MS, S om. daṇḍa 7) MS, S yāvat but D ... gang yin pa 8) S ...yogyā 9) S shraddhāyām 10) S ...astayogasya for ...astaprayogasya 11) S shraddhānatā 12) MS ...rvvaga... 13) S ...timana... MS ...saḥsh for ...sash 14) MS, S ins. navākārā, not in D 15) S ...ikā 16...16) S chaṃdasaṃprajanye/ 17) MS, S cetanāyāsh, as W, confirmed by D 18) S ...to 19) W mīmāṃsayān [MS: mīmāmsayān] asya MS, S, W om. daṇḍa, which is indicated by D 20) As W, confirmed by D, ṭ, MS, S ...kūlaḥ 21) S ...pekṣayā 22) MS ...ādharmā... 23) MS ins. daṇḍa 24) With D = ṭ, MS, S cittābhisaṃkleshash 25) S cittaṃgamatā

. . . .

de rdzu ’phrul gyi rkang pa mngon par sgrub pa rnams kyis yang dag par sgrub ste; de’i phyir na rdzu ’phrul gyi rkang pa zhes bya’o. de la ’dun pas ni rnam par sgrub bo; brtson ’grus kyis ni rdzogs par byed do; sems kyis ni rnam par ’jog go; dpyod pas ni rnam par ’byed do.

sa ṛddhipādābhinirhāraiḥ samudānayati, tasmād ucyata ṛddhipādaḥ. tatra cchandasā viṭhapayati, vīryeṇa pūrayati, cittena vyavasthāpayati, mīmāṃsayā pravicinoti.

He accomplishes [magical powers (ṛddhi) ] by bringing about the bases of magical power, and that is why they are called bases of magical power. Here he creates [magical powers] by eagerness, fulfils them by vigour, arranges them with thought and discerns them with examining.

de la rdzu ’phrul gyi rkang pa mngon par sgrub pa rnams kyis zhes bya ba la byang chub sems dpa’ de la ’dun pa la sogs pa rdzu ’phrul gyi rkang pa sgrub pa rnams kyis rdzu ’phrul yang dag par sgrub par byed de, de bas na ’dun pa la sogs pa la rdzu ’phrul gyi rkang pa zhes bya’o. de la ’dun pa rdzu ’phrul gyi rkang pas ni rdzu ’phrul sgrub pa’o; brtson ’grus rdzu ’phrul gyi rkang pas ni rdzu ’phrul mthar ’byin par byed do; sems rdzu ’phrul gyi rkang pas ni mthar dbyung ba’i rdzu ’phrul rnams mi nyams par byed do; dpyod pa rdzu ’phrul gyi rkang pas ni rdzu ’phrul de dag gtan la ’bebs shing gang dang gang bya ba mngon par byed pa’o.

. .

de la byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa ni mos pa las byung ba mngon par ’du byed pa med pa, rang gi sems bskyed pas dbang byed pa ji ltar ’dod pa bzhin du ’gro ba, yongs su sbyang ba legs par byas pa, rtsa ba la shin tu gnas pa, thams cad du rgyu zhing rlung dmar bzhin du thogs pa med pa, nam mkha’i mthar thug pa ste;

tatra bodhisattvānām ṛddhipādā ādhimokṣikā anabhisaṃskārāḥ, svacittotpādena ādhipateyatā yathecchāgamanatā, sukṛtaparikarmatā, atyantamūlapratiṣṭhitatā, sarvatracāritā, yathāmārutāpratihatatā, ākāśaparyantatā.

The bases of the bodhisattvas’ magical power stem from confidence and are unconditioned [being spontaneously attained (anābhoga) ], they constitute lordship and the ability to go where one pleases since it is a matter of producing one’s own thoughts [not dependent on other causes and conditions (aparahetupratyayâpekṣa) like the practice of concentration (samādhisamādhāna), etc., when acting], they are the proper accomplishment of all preparations, complete establishment in the roots [of faith (śraddhā), etc., or in the immeasurables (apramāṇa) of friendliness (maitrī), etc.], moving about anywhere [to any buddha-land (buddhakṣetra), being present everywhere (samantagata) ], being unhindered like the wind, having the same bounds as empty space.

mos pa las byung ba mngon par ’du byed pa med pa zhes bya ba las dang po’i rdzu ’phrul rnams ni de kho na ma rtogs pas dngos po ’di ltar gyur cig ces, mngon sum du ma gyur pa la sems kyis mos pa bskyed nas brtsal ba las ’byung gi, byang chub sems dpa’ yongs su sbyang ba byas pa rnams gdod smon cing ’bad pa dang brtsal mi dgos par bsams pa tsam gyis lhun gyis grub pa nyid du rdzu ’phrul gyi rkang pa rnams rdzogs par ’gyur ro zhes bya ba’i don to. de bas na rang gi sems bskyed pas dbang byed pa ji ltar ’dod pa bzhin du ’gro zhes bya ba gsungs te, ting nge ’dzin mnyam par gzhag pa la sogs pa rgyu rkyen gzhan la mi ltos par dngos po ’di ’di ltar bya’o, snyam du rang gi sems bskyed pa tsam gyis ji ltar ’dod pa bzhin du dbang du ’gyur ba’o. yongs su sbyang ba legs par byas pas ni mthar phyung zhing las su rung bar byas pa’o. rtsa ba la shin tu gnas pa ni dad pa la sogs pa’am, byams pa la sogs pa’i tshad med pa bzhi’i rtsa ba la gnas pa’o, cf. supra. thams cad du rgyu ba ni kun tu khyab par byed cing sangs rgyas kyi zhing thams cad du ’gro ba’o, rlung dmar bzhin du thogs pa med pa ni rlung dmar dang ’dra bar thags thogs med par ’gro ba’o, nam mkha’i mthar thug pa ni nam mkha’ dang ’dra bar phyi ma’i mtha’i bar du yang nyams pa med pa’o.

. . . . . . .

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa bzhi mi zad pa’o.

ta ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catvāro ’kṣayā ṛddhipādāḥ.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable bases of magical power.

rdzu ’phrul gyi rkang pa bzhi mi zad pa bshad zin to.

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