Bibliotheca Polyglotta

dad pa’i mchog dang, brtson ’grus kyi mchog dang, dran pa’i mchog dang, ting nge ’dzin gyi mchog dang, shes rab kyi mchog bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi dbang po lnga mi zad pa ste zhes bya ba la sogs pa gsungs so.
de dag mi zad pa yang dad par bya ba chos dang dngos po mi zad pa’i phyir, de la dad par byed pa la sogs pa yang mi zad pa’o – "They are imperishable: since the moments of existence and the things one should have faith in are imperishable, thus faith and the rest are also imperishable."
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, de la dbang po lnga gang zhe na? zhes bya ba nas brtsams te shes rab kyi dbang po zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.

de la dbang po lnga gang zhe na? gang ’di: 1) dad pa’i dbang po dang; 2) brtson ’grus kyi dbang po dang; 3) dran pa’i dbang po dang; 4) ting nge ’dzin gyi dbang po dang; 5) shes rab kyi dbang po’o.

tatra katamāni pañcendriyāṇi? śraddhendriyaṃ vīryendriyaṃ smṛtīndriyaṃ samādhi_andriyaṃ prajñendriyam.

What are the five abilities? 1) The ability of faith, 2) the ability of vigour, 3) the ability of recollection, 4) the ability of concentration and 5) the ability of insight.

1) de la dad pa’i dbang po gang zhe na? dad pa gang gis chos bzhi la dad pa ste.

tatra katamac chraddhendriyam? yayā śraddhayā caturo dharmān abhiśraddadhāti.

1) What then is the ability of faith? The faith by which he has faith in four moments of existence.

dad pa mchog gi byang chub sems dpa’ ni dad pa’i dbang po la yang dag par zhugs pa ste, ’jig rten pa’i dad pa’i nang na ’jig rten las ’das pa’i dad pa mchog dam pa, khyad zhugs pa, bla mar gyur pa, bla na med pa dang ldan pa ste, de’i dbang du byas nas de la dad pa’i dbang po gang zhe na zhes bya ba la sogs pa gsungs so, dad pa’i mchog ji ltar de bzhin du shes rab kyi mchog gi bar du sbyar ro. dad pa nyid dbang po yin pas na dad pa’i dbang po ste, dbang po’i don ni phyis bshad do – "The bodhisattva with supreme faith (varashraddha) is the one progressing in the ability of faith (shraddhendriyapratipanna); the faith transcending the world (lokottarashraddhā) is supreme (vara) compared with the faith of the world (laukikashraddhā), it distinguishes itself (vishiṣṭa), it is greater (uttarabhūta), and it is insuperable (anuttara). With reference to him (tam adhipatiṃ kṛtvā), it is said ..." Cf. Śbh p. 32115ff.

. .

bzhi gang zhe na? ’di lta ste: a) ’khor ba na spyod pa’i ’jig rten pa’i yang dag pa’i lta ba la dad pa ste; de las kyi rnam par smin pa la rton pa yin: dge ba’am sdig pa’i las gang dang gang byas pa’i las de dang de’i rnam par smin pa myong bar ’gyur ro, snyam ste, srog gi phyir yang sdig pa’i las mi byed pa dang;

katamāṃś caturaḥ? tad yathā saṃsārāvacārīṃ laukikīṃ samyagdṛṣṭiṃ śraddadhāti, sa karmavipākapratiśaraṇo bhavati: yad yat karma kuśalaṃ vā pāpakaṃ vā kariṣyāmi tasya tasya karmaṇo vipākaṃ pratyanubhaviṣyāmīti, sa jīvitahetor api pāpaṃ karma na karoti.

Which four? a) He has faith in the right view concerning things in the world, things belonging to existence; he relies on the ripening of action: “Whatever action I do, good or bad, I will experience the ripening of that action.” Even for the sake of his life he does not commit a bad action.

dad pa gang gis zhes bya ba ni dmigs par gyur pa ste, sems dang ba dang, yid ches par gyur pa gang gis zhes bya ba’i don to; chos bzhi la dad pa ste zhes bya ba ni dmigs par bya ba la bya ste, de dag la de bzhin du yid ches pa’o; a) ’di lta ste ’khor ba na zhes bya ba nas brtsams te, srog gi phyir yang sdig pa mi byed pa yan chad chos gcig go, b) byang chub sems dpa’i spyod pa la dad pas te zhes bya ba nas theg pa gzhan la ’dod pa mi skyed pa zhes bya ba’i bar du chos gnyis so, c) chos thams cad la don dam par zhes bya ba nas bag la nyal bar mi byed pa dang zhes bya ba yan chad chos gsum mo, d) stobs dang mi ’jigs pa la sogs pa zhes bya ba nas chos de dag yang dag par sgrub pa ste zhes bya ba yan chad chos bzhi’o. ’khor ba na spyod pa’i ’jig rten pa’i yang dag pa’i lta ba la dad pa ste zhes bya ba ni ’phags pa ma yin pa so so’i skye bo rnams kyi spyod pa las dang ’bras bu dang dkon mchog la sogs pa yod par lta ba la, ’jig rten pa’i yang dag pa’i lta ba zhes bya ste, yod pa lta ba de la dad pa’o; de bas na de las kyi rnam par smin pa la rton pa yin zhes bya ba la sogs pa gsungs so, de zhes bya ba ni ’jig rten pa’i yang dag pa’i lta ba la dad pa’i byang chub sems dpa’ de’o, las kyi rnam par smin pa la rton pa ni las kyi rnam par smin pa yod par lta ba’o.

. .

b) byang chub sems dpa’i spyod pa la dad pa ste, spyod pa de la zhugs nas kyang, theg pa gzhan la ’dod pa mi skyed pa dang;

bodhisattvacārikām abhiśraddadhāti, taccaryāpratipannaś cānyatra yāne spṛhaṃ notpādayati.

b) He has faith in the bodhisattva’s practice, and entering that practice he has no wish for any other way of religious development.

byang chub sems dpa’i spyod pa la dad pa ste zhes bya ba ni sa dang pha rol tu phyin pa’i chos dang de dag gi yon tan la dad cing yid ches pa’o, spyod pa de la zhugs pa ni sa dang pah rol tu phyin pa’i spyod pa la zhugs pa’o, nas kyang zhes bya ba ni zhugs phan chad do, theg pa gzhan la ’dod pa mi skyed pa ni nyan thos la sogs pa’i theg pa la mi spyod pa’o

c) chos thams cad la don dam pa nges pa’i don zab mo rten cing ’brel bar ’byung ba bdag med pa, sems can med pa, srog med pa, gso ba med pa, gang zag med par rnam par dpyod pa dang, stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i mtshan nyid du dad pa ste, lta bar gyur pa thams cad bag la nyal bar mi byed pa dang;

paramārthanītārthaṃ gambhīrapratītyasamutpādanairātmyaniḥsattvanirjīvaniṣpoṣaniṣpudgalavyavacāraśūnyatānimittāpraṇihitalakṣaṇān dharmān śraddadhāti, sarvadṛṣtikṛtāni ca nānuśete.

c) According to the highest meaning, the explicit meaning, he has faith in all moments of existence as being characterized by reflection on the profound dependent origination, no self, no being, no life-principle, no life-sustaining principle, no personality, as characterized by emptiness, no distinguishing marks and the fact that there is nothing to long for, but he does not cling to any viewpoint.

chos thams cad la don dam pa zhes bya ba ni dad pa zhes bya bar sbyar te, chos thams cad nyid don dam par nges pa’i don zab mo rten cing ’brel bar ’byung ba yin pa la sogs par dad pa’o, don dam par ni stong pa’o, nges pa’i don zab mo ni phyin ci ma log pa’i don gzhan gyis khong du chud par dka’ ba’o, rten cing ’brel bar ’byung ba ni rgyu rkyen las ’byung bas ma skyes pa’o, dad pa ni de bzhin du yin par yid ches pa’o, lta bar gyur pa thams cad la bag la nyal bar mi byed pa ni lta ba phyin ci log rnams kyi bag chags stsogs par mi byed pa’o. The translation is in accordance with Sanskrit, though in the Tibetan versions gambhīra stands in apposition to nītārtha.

d) stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad la dad pa ste, dad pa’i phyir the tshom dang bral, nem nur dang bral bas sangs rgyas kyi chos de dag yang dag par sgrub pa ste;

sarvabuddhadharmān balavaiśāradyaprabhṛtīṃś ca śraddadhāti, śraddhāya ca vigatakathaṃkathas vigatakāṃkṣo tān buddhadharmān samudānayati.

d) He has faith in all the qualities of a Buddha, his powers, modes of fearlessness and so on, and having faith his doubt and hesitation disappear and he accumulates those qualities of a Buddha.

stobs dang mi ’jigs pa la sogs pa la dad pa ni de bzhin gshegs pa’i yon tan la yod par yid ches shing dad pa’o, de dag ces bya ba ni stobs dang mi ’jigs pa la sogs pa nyid la snyegs pa’o.

’di ni dad pa’i dbang po zhes bya’o.

idam ucyate śraddhendriyam.

This is called the ability of faith.

2) de la brtson ’grus kyi dbang po gang zhe na?

tatra katamad vīryendriyam?

2) What then is the ability of vigour?

brtson ’grus kyi mchog gi byang chub sems dpa’ ni gang brtson ’grus kyi dbang po la rab tu zhugs pas te, de’i dbang du bya nas de la brtson ’grus kyi dbang po gang zhe na? zhes bya ba la sogs pa gsungs so. dad par gyur pa na yod par yid ches par gyur pa’o – "The bodhisattva with supreme vigour (varavīrya) is the one progressing in the ability of vigour (vīryendriyapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

chos gang dag la dad pa’i dbang pos dad par gyur pa’i chos de dag brtson ’grus kyi dbang pos yang dag par sgrub ste; ’di ni brtson ’grus kyi dbang po zhes bya’o.

yān dharmān śraddhendriyeṇa śraddadhāti, tān dharmān vīryendriyeṇa samudānayatīdam ucyate vīryendriyam.

The moments of existence he has faith in by the ability of faith, those moments of existence he accumulates by the ability of vigour, this is called the ability of vigour.

3) de la dran pa’i dbang po gang zhe na?

tatra katamat smṛtīndriyam?

3) What then is the ability of recollection?

dran pa’i mchog ni gang dran pa’i dbang po la rab tu zhugs pa ste, de’i dbang du byas nas de la dran pa’i dbang po gang zhe na? zhes bya ba la sogs pa gsungs so – "The one with supreme recollection (varasmṛti) is the one progressing in the ability of recollection (smṛtīndriyapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

chos gang dag brtson ’grus kyi dbang pos yang dag par bsgrubs pa dran pa’i dbang pos chud mi gzon te; ’di ni dran pa’i dbang po zhes bya’o.

yān dharmān vīryendriyeṇa samudānayati, tān dharmān smṛtīndriyeṇa na vipraṇāśayatīdam ucyate smṛtīndriyam.

The moments of existence he accumulates by the ability of vigour, those moments of existence he does not forget by the ability of recollection, this is called the ability of recollection.

chud mi gson pa nyid ni nyams par mi byed cing brjed par mi byed pa’o.

4) de la ting nge ’dzin gyi dbang po gang zhe na?

tatra katamat samādhīndriyam?

4) What then is the ability of concentration?

ting nge ’dzin gyi mchog ni gang ting nge ’dzin gyi dbang po la rab tu zhugs pa ste, de’i dbang du byas nas de la ting nge ’dzin gyi dbang po gang zhe na zhes bya ba la sogs pa gsungs so – "The one with supreme concentration (varasamādhi) is the one progressing in the ability of concentration (samādhīndriyapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

dran pa’i dbang pos chos gang dag chud mi gzon pa’i chos de dag ting nge ’dzin gyi dbang pos rtse gcig tu byed de; ’di ni ting nge ’dzin gyi dbang po zhes bya’o.

yān dharmān smṛtīndriyeṇa na vipraṇāśayati, tān dharmān samādhīndriyeṇaikāgrīkarotīdam ucyate samādhīndriyam.

The moments of existence he does not forget by the ability of recollection, those moments of existence he makes the object of one-pointedness by the ability of concentration; this is called the ability of concentration.

rtse gcig tu byed pas ni rtse gcig tu dmigs par byed pa’o.

5) de la shes rab kyi dbang po gang zhe na?

tatra katamat prajñendriyam?

5) What then is the ability of insight?

shes rab kyi mchog ni gang shes rab kyi dbang po la rab tu zhugs pa ste, de’i dbang du byas nas de la shes rab kyi dbang po gang zhe na? zhes bya ba la sogs pa gsungs so – "The one with supreme insight (varaprajnyā) is the one progressing in the ability of insight (prajnyendriyapratipanna); with reference to him it is said ..."

chos gang ting nge ’dzin gyi dbang pos rtse gcig tu byas pa’i chos de dag shes rab kyi dbang pos rab tu rtog cing, shin tu rtogs par byed de. gang chos de dang de dag la gzhan gyi dring la mi ’jog par shes shing so so rang gis shes pa, ’di ni shes rab kyi dbang po zhes bya’o.

yān dharmān samādhīndriyeṇaikāgrīkaroti, tān dharmān prajñendriyeṇa pratyavekṣate pratividhyati; yad eteṣu dharmeṣv aparapratyayajñānaṃ pratyātmajñānam, idam ucyate prajñendriyam.

The moments of existence he makes the object of one-pointedness by the ability of concentration, (p. 140) those moments of existence he reflects on [the individual characteristics (svalakṣaṇa) ] and understands [the general characteristics (sāmanyalakṣaṇa) ] by the ability of insight; having knowledge of those moments of existence not dependent on [the teachings of] others, knowledge [realizing those moments of existence] in oneself, is called the ability of insight.

rab tu rtogs pa ni chos de dag gi rang gi mtshan nyid la rab tu ’byed pa’o, shin tu rtogs pa ni chos de dag gis phyi’i mtshan nyid khong du chud pa’o, gzhan gyi dring la mi ’jog pa ni gzhan gyis bstan pa la brten mi dgos par shes pa’o, so so rang gis shes pa ni chos de dag rang nyid kyis mngon sum du gyur pa’o.

de ltar na dbang po lnga ’di dag ni lhan cig ’grogs shing rjes su ’brel pa ste, sangs rgyas kyi chos thams cad yongs su rdzogs par byed do, lung bstan pa’i sar yang gzhog go. btsun pa sha ra dva ti’i bu, ’di lta ste dper na: phyi rol pa’i dbang po lnga mngon par shes pa rnams sems can mngal du song ba rnams ni ji srid du de’i pho’i dbang po dang mo’i dbang po mngon par grub par ma gyur pa, de srid du lung mi ston to. de bzhin du sangs rgyas bcom ldan ’das rnams kyang byang chub sems dpa’ dag pa ji srid du ’jig rten las ’das pa’i dbang po lnga po ’di dag dang ldan par ma gyur pa, de srid du bla na med pa yang dag par rdzogs pa’i byang chub tu lung mi ston te.

evam imāni pañcendriyāṇi sahitāny anuprabaddhāni sarvabuddhadharmān paripūrayanti vyākaraṇabhūmiṃ cāpy ayanti. tad yathāpi nāma, bhadanta śāradvatīputra, pañcabāhyendriyābhijñā yāvan na garbhāvakrāntānāṃ sattvānāṃ puruṣendriyaṃ vā strīndriyaṃ vābhinivṛttaṃ tāvan na vyākurvanti; evam eva buddhā bhagavanto ’pi yāvan na bodhisattvā ebhiḥ pañcalokottarendriyaiḥ samanvāgatās tāvan nānuttarāṃ samyaksaṃbodhiṃ vyākurvanti.

Thus these five abilities are helpers and associates, they fulfil the qualities of a Buddha, they reach the stage of prediction. Just as, reverend Śāradvatīputra, those who possess supernormal power in connection with the abilities of sense-perception do not give any prediction as long as the male and female organs of the foetus in the womb are not developed, just so the Awakened Lords do not predict the incomparable, perfect awakening as long as the bodhisattvas are not furnished with these five abilities transcending the world.

de ltar zhes bya ba ni gong du bshad pa ltar ro, lhan cig ’grogs shing rjes su ’brel pa ni dad pa la sogs pa’i dbang po de lnga po gcig gi grogs gcig gis byas nas sangs rgyas kyi chos thams cad rdzogs par byed pa’o, lung bstan pa’i sar yang gzhog go zhes bya ba ni de rnams dang ldan na bla na med pa’i byang chub tu mngon par rdzogs par ’tshang rgya bar lung bstan du mngon zhing lung bstan par ’os par ’gyur ro zhes bya ba’i don to. ’jig rten las ’das pa’i dbang po zhes bya ba ni ’jig rten las ’das pa’i chos rtogs par byed pa’i dbang po yin pa’i phyir ro.

. .

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi dbang po lnga mi zad pa’o.

imāni, bhadanta śāradvatīputra, bodhisattvānāṃ pañcākṣayāṇīndriyāṇi.

These, reverend Śāradvatīputra, are the bodhisattvas’ five imperishable abilities.

de la dbang byed pa’i don ni dbang po’i don te: dad pa’i dbang po ni dge ba’i chos rnams la ’jug par bya ba la dbang byed de, de’i dbang gis dge ba’i chos la ’jug pa’i phyir ro; brtson ’grus kyi dbang po ni dge ba’i chos rnams skyed pa la dbang byed de, de’i mthus dge ba’i chos rnams skyed par byed pas so; dran pa’i dbang pos ni dge ba’i chos rnams chud mi za ba la dbang byed de, des mi brjed par byed pa’i phyir ro; ting nge ’dzin gyi dbang pos ni gzhan du mi g.yeng ba la dbang byed de, des dmigs pa’i yul la rtse gcig tu ’jog pas so; shes rab kyi dbang pos ni mthar ’byin pa la dbang byed de, des dge ba’i chos thams cad mthar ’byin par byed pas so – "The meaning ’mastery’ is the meaning of ’ability’ (tatrādhipatyārtha indriyārthaḥ): ..."
Cf. Śbh fol. 10B63-4, S p. 3224-10: samāpattyarthena shraddhendriyam ity ucyate / kutra punar asyādhipatyaṃ / āha / lokottaradharmotpattipramukhānāṃ vīryasmṛtisamādhiprajnyānām utpattaye ādhipatyaṃ / ye pi te vīryādayaḥ (4) teṣām api lokottaradharmotpattaye ādhipatyaṃ / yāvat pratipattaye ādhipatyaṃ / yāvat prajnyayā lokottaradharmotpattaye ādhipatyaṃ / tenaitāni shraddhādīni paṃcendriyāṇi bhavanti /
dbang po lnga mi zad pa bshad zin to.
Notes to the Sanskrit: 1) Read ādhipatyārthena ? 2) MS, S ins. daṇḍa

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