Bibliotheca Polyglotta

dran pa shin tu ’brel pa dang, rab tu shes pa shin tu ’brel pa dang, brtson ’grus shin tu ’brel pa dang, dga’ ba shin tu ’brel pa dang, bag yangs shin tu ’brel pa dang, ting nge ’dzin shin tu ’brel pa dang, btang snyoms shin tu ’brel pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi byang chub kyi yan lag ces bya ba gsungs te, ’di bsdus pa’i don mthong ba’i lam bstan par yang sbyar ro – "... the title applied to summarize (piṇḍārtha) these is ’The Path of Vision (darshanamārga)’.
byang chub kyi yan lag ces bya ba la byang chub ni zad pa mi skye ba’i ye shes rnam par mi rtog pa’i rang bzhin la bya’o, dran pa la sogs pa bdun po ’di rnams ni byang chub de thob par byed pa’i rgyu’am, grogs yin pas na yan lag ces bya ste, ji ltar yan lag yin par ni phyis bshad do – "As for the ’Limbs of Awakening’, awakening (bodhi) is the knowledge of the perishing and non-origination [of vices], and its essence is the absence of thought-construction (nirvikalpasvabhāva). Recollection (smṛti) and the other six are causes (hetu) or helpers (sahāya) which bring about the attainment of that awakening, and therefore they are called ’limbs’. What the limbs are like is explained below." (The sahāya mentioned in Abhidharmasamuccaya p. 7416 are helpers of the bodhyanggas, not the bodhyanggas themselves).
de dag mi zad pa yang dran par bya ba la sogs pa’i chos rnams mi zad pa’i phyir mi zad pa’o – "They are imperishable (akṣaya): since the moments of existence to be recollected (smartavya), etc., are imperishable, they [themselves] are imperishable."

de la byang chub kyi yan lag bdun gang zhe na?

tatra katamāni sapta bodhyaṅgāni?

What then are the seven limbs of awakening?

’di lta ste: 1) dran pa yang dag byang chub kyi yan lag dang; 2) chos rnam par ’byed pa yang dag byang chub kyi yan lag dang; 3) brtson ’grus yang dag byang chub kyi yan lag dang; 4) dga’ ba yang dag byang chub kyi yan lag dang; 5) shin tu sbyangs pa yang dag byang chub kyi yan lag dang; 6) ting nge ’dzin yang dag byang chub kyi yan lag dang; 7) btang snyoms yang dag byang chub kyi yan lag go.

tad yathā smṛtisaṃbodhyaṅgaṃ, dharmapravicayasaṃbodhyaṅgaṃ vīryasaṃbodhyaṅgaṃ prītisaṃbodhyaṅgaṃ praśrabdhisaṃbodhyaṅgaṃ samādhisaṃbodhyaṅgam upekṣāsaṃbodhyaṅgam.

1) The limb of awakening of recollection, 2) the limb of awakening of discerning moments of existence, 3) the limb of awakening of vigour, 4) the limb of awakening of joy, 5) the limb of awakening of calming, 6) the limb of awakening of concentration, 7) the limb of awakening of equanimity.

1) de la dran pa yang dag byang chub kyi yan lag gang zhe na?

tatra katamat smṛtisaṃbodhyaṅgam?

1) What then is the limb of awakening of recollection?

dran pa shin tu ’brel pa’i byang chub sems dpa’ ni yang dag pa’i nges pa nyams ’og tu chud cing dran pa yang dag pa’i byang chub kyi yan lag thob pa ste, de’i dbang du byas nas de la dran pa yang dag byang chub kyi yan lag gang zhe na zhes bya ba gsungs so. dran pa shin tu ’brel pa la ji lta ba de bzhin btang snyoms shin tu ’brel pa’i bar du ci rigs par shes par bya ste, ’dir yang bstan pa dang bshad pa’i tshul ni gong ma bzhin du lta’o – "The bodhisattva linked to recollection (smṛtisusaṃbaddha) is one who has attained the certainty of reaching truth (samyaktvanyāmāvakrānta), who has attained the limb of awakening of recollection (smṛtisaṃbodhyanggaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."
Cf. Śbh fol. 10A77, S p. 32518-3262: samyaktvanyāmāvakrāntasya pudgalasya tasyaitāny aṃgāni / sa hi yathābhūtāvabodhaḥ saptāṃgaparigṛhītaḥ /
Notes to the Sanskrit: 1) S om. tasya 2) MS om. daṇḍa 3) MS ins. daṇḍa

dran pa gang gis chos rnams rtogs par ’gyur ba dang, chos rnams la so sor rtog pa dang, chos rnams la dpyod pa dang, chos rnams la kun ’gro ba dang, chos rnams la bsam pa dang, chos rnams la rjes su rtog pa ste;

yayā smṛtyā dharmān pratividhyati, dharmeṣu pratyavekṣaṇatā, dharmeṣu vicāro, dharmeṣu sarvatragatā, dharmeṣv cintā, dharmeṣv anugamatā, sa tayā smṛtyā dharmāṇāṃ svalakṣaṇaṃ pratividhyati.

The recollection by which he penetrates moments of existence, reflecting on moments of existence [understanding the complete reality (dharmadhātu) ], examining moments of existence [understanding the way (mārga) to complete reality (dharmadhātu) ], having a general view of moments of existence [understanding the books (grantha) describing that way (mārga) ], pondering on [the meaning (artha) of the] moments of existence, and understanding moments of existence [by repeated meditation (bhāvanā) ], by that recollection he penetrates the essential characteristic of moments of existence.

dran pa gang gis zhes bya ba ni chos rnams sems la gsal zhing ma brjed pa’i dran pa gang gis so; chos rnams rtogs par ’gyur ba zhes bya ba ni mdor bstan pa’i tshig ste, lhag ma rnams ni bshad pa’i tshig go; dran pas rtogs pa’i chos rnams kyang rnam pa gsum ste: 1) chos kyi dbyings rtogs pa dang, 2) de’i lam rtogs pa dang, 3) lam de ston pa’i gzhung rtogs pa’o.
1) chos rnams la so sor rtog pa zhes bya bas chos kyi dbyings rtogs pa bstan te, so sor gyi sgra phyin ci ma log pa’i sgrar ’gro bas chos rnams kyi chos dbyings mngon sum du gyur pa’o.
2) chos rnams la dpyod pa dang zhes bya bas de’i lam rtogs pa bstan te, chos kyi dbyings rtogs par bya ba’i lam gang yin pa khong du chud pa’o.
3) chos rnams la kun tu ’gro ba zhes bya bas lam de ston pa’i gzhung rtogs pa bstan te, lam de ston pa’i gsung rab kyi chos rnams gang dang gang gi phyogs su rtogs pa sems la rtogs shing gzhan la ston pa la yang nor ba med pa’i phyir ro.
de yang bsam pa dang bsgom pa’i shes rab kyis de chos rnams bsam pa dang zhes bya bas bsam pa’i shes rab bstan te, chos rnams kyi don khong du chud pa’i phyir ro; chos rnams la rjes su rtog pa zhes bya bas bsgom pa’i shes rab bstan te, bsam pas rnyed pa’i chos la yang nas yang du bsgom pa’i phyir te, de ni dran pa’o.

de dran pa des chos rnams kyi rang gi mtshan nyid rtogs par ’gyur ro. chos rnams kyi rang gi mtshan nyid gang zhe na? chos thams cad ni rang gi mtshan nyid kyis stong pa ste;

tatra katamad dharmāṇāṃ svalakṣaṇam? sarvadharmāḥ svalaksaṇena śūnyāḥ.

What then is the essential characteristic of moments of existence? All moments of existence are empty of essential characteristics.

. .

gang gis de ltar dran zhing rtogs pa, ’di ni dran pa yang dag byang chub kyi yan lag ces bya’o.

yenaivaṃsmṛtyavabodha, idam ucyate smṛtisaṃbodhyaṅgam.

That by means of which there is such recollection and understanding is called the limb of awakening of recollection.

2) de la chos rnam par ’byed pa yang dag byang chub kyi yan lag gang zhe na?

tatra katamad dharmapravicayasaṃbodhyaṅgam?

2) What then is the limb of awakening of discerning moments of existence?

rab tu shes pa shin tu ’brel pa ni gang chos rnam par ’byed pa byang chub kyi yan lag la shin tu zhugs pa ste, de’i dbang du byas nas chos rnam par ’byed pa byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so. rab tu rnam par ’byed pa shes pa ni rnam par ’byed pa shes pa’o – "The bodhisattva linked to discerning (prajnyānasusaṃbaddha) is one progressing in the limb of awakening of discerning moments of existence (dharmavicayabodhyanggasupratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang chos kyi phung po brgyad khri bzhi stong rnam par ’byed pa shes te, chos gang ji lta ji lta bur rnam par dbye bar bya ba; nges pa’i don kyang nges pa’i don du, drang ba’i don kyang drang ba’i don du, kun rdzob kyi don kyang kun rdzob kyi don du, don dam pa yang don dam par, brda yang brdar, rnam par nges pa yang rnam par nges par, chos de dang de dag de lta bur rnam par ’byed pa,

yac caturaśītidharmaskandhapravicayajñānam. ye dharmā yathā yathā pravicetavyā nītārthaś ca nītārtho, neyārthaś ca neyārthaḥ, saṃvṛtyarthaś ca saṃvṛtyarthaḥ, paramārthaś ca paramārthaḥ, saṃkeṭaś ca saṃkeṭo, viniścitaś ca viniścitaḥ, tān tān dharmān tathā pravicinoti.

Knowledge of discerning the eighty-four thousand multitudes of moments of existence. He discerns as they should be discerned the moments of existence, the explicit in meaning as explicit in meaning, the implicit in meaning as implicit in meaning, concealed meaning as concealed meaning, the highest truth as the highest truth, the conventions as conventions, the decided as decided.

de nyid kyi don gang yin pa bstan pa’i phyir gang dang gang ji lta ji lta bur zhes bya ba la sogs pa gsungs te, chos gang dang gang, gang gi cha dang phyogs su gtogs pa ji lta ji lta bur de’i zla dang phyogs su bstan zhing dbye bar bya ba’i chos de dang de dag la ’di ni ’di’i phyogs su gtogs zhes bya ba la sogs pa dang, gang dang gang gi zla la gtogs pa shes shing cha char so sor rnam par ’byed pa shes pa’o, brda dang rnam par nges pa ni tha snyad dang gtan la phab pa’i don la bya ste, nges pa’i don nas rnam par nges pa’i bar gyi chos gang dang gang gsungs pa de dag kyang de dag so so’i sde tshan du gtogs par shes pa’o.

. .

’di ni chos rnam par ’byed pa yang dag byang chub kyi yan lag ces bya’o.

idam ucyate dharmapravicayasaṃbodhyaṅgam.

This is called the limb of awakening of discerning moments of existence.

3) de la brtson ’grus yang dag byang chub kyi yan lag gang zhe na?

tatra katamad vīryasaṃbodhyaṅgam?

3) What then is the limb of awakening of vigour?

brtson ’grus shin tu ’brel pa ni brtson ’grus yang dag byang chub kyi yan lag la rab tu zhugs te, de bstan pa’i dbang du byas nas de la brtson ’grus yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to vigour (vīryasusaṃbaddha) is one progressing in the limb of awakening of vigour (vīryabodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang dran pa ’di dang, chos rnam par ’byed pa dang, dga’ ba dang, shin tu sbyangs pa dang, ting nge ’dzin dang, btang snyoms shes pa ’di rab tu ’dzin pa dang, spro ba dang, stobs dang, rtul ba dang, phyir mi ldog pa dang, ’dun pa dang, mthu dang, brtson pa mi gtong ba dang, lam mngon par rtogs par bya ba’i phyir brtson pa, ’di ni brtson ’grus yang dag byang chub kyi yan lag ces bya’o.

yo ’syāṃ smṛtāv āsu ca dharmapravicayaprītipraśrabdhisamādhyupekṣāsu pragrahotsāhabalaparākramāvaivartikatācchandānubhāvānikṣiptadhuratāmārgābhisamayārtham udyoga idam ucyate vīryasaṃbodhyaṅgam.

Effort in order to attain exertion, endurance, power, courage, never turning back, eagerness, strength, never putting down the burden, [effort to attain] understanding of the way, [all these things being] concerned with this recollection, this discerning of moments of existence, joy, calming, concentration and equanimity. This is called the limb of awakening of vigour.

’di zhes bya ba’i tshig gong du bstan pa chos rnam par ’byed pa la sogs pa snyegs so. rab tu ’dzin pa ni chos de dag sems la mi brjed par ’dzin pa ste, phyir zhes bya ba’i sgra thams cad dang sbyar ro: spro ba ni chos de dag sgrub par ’dod pa’o; stobs ni le lo’i dbang du mi ’gyur ba’o; rtul ba ni nyon mongs pa gzhan gyis mi tshugs pa’o; phyir mi ldog pa ni dge ba bsgrub pa mi ’dor ba’o; ’dun pa ni chos de dag la de bzhin du yid ches nas byed pa’o; mthu ni bdud la sogs pas mi zlogs pa’o; brtson ’grus mi gtong ba ni bsgom pa rgyun du bya ba mi gtong ba’o; lam mngon par rtogs par bya ba ni ’phags pa’i lam gyi yan lag brgyad dang sa bcu’i lam rtogs par bya ba’o; phyir ni de dag gi don du’am, ched du’o, brtson pa ’di ni zhes bya ba ni ’bad pa ’di ni zhes bya ba’i tha tshig go

. .

4) de la dga’ ba yang dag byang chub kyi yan lag gang zhe na? chos la dga’ ba dang, chos la mos pa dang, chos la mchog tu dga’ ba gang gis sems ma gong ba dang dad cing ’dun pa ste, chos la dga’ ba gang gis lus dang sems shin tu sbyangs par ’gyur ba dang, nyon mongs pa rnams sel ba,

tatra katamat prītisaṃbodhyaṅgam? yayā dharmaprītyā dharmaprasādena dharmaprāmodyena cittasyānavalīnatā śraddhā cchandikatā, yayā dharmaprītyā kāyasya cittasya ca praśrabdhir bhavati kleśavidhamanatā ca.

4) What then is the limb of awakening of joy? (p. 143) The joy of religion, the serenity of religion, and the delight in religion by which there is no depression in thought but rather faith and eagerness, the joy of religion by which there is the allaying and destruction of vices in body and thought.

dga’ ba shin tu ’brel pa ni dga’ ba yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’i dbang du byas nas de la dga’ ba yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to joy (prītisusaṃbaddha) is one progressing in the limb of awakening of joy (prītibodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

. .

’di ni dga’ ba yang dag byang chub kyi yan lag ces bya’o.

idam ucyate prītisaṃbodhyaṅgam.

This is called the limb of awakening of joy.

de yang dga’ ba 1) ji lta bu 2) gang gis 3) gang bsgrubs shing de’i mthun pa spangs pa ni dga’ ba yang dag byang chub kyi yan lag ces bya’o.
1) de la dga’ ba ji lta bus ni dus gsum gyi chos thob par dga’ ba’i dga’ ba ste, chos la rab tu dga’ ba zhes bya ba la sogs pa tshig gsum gyis bstan te, de la ’das pa’i chos rnams la dmigs nas sems la mos pa skyes pa ni chos la dga’ ba’o; ma ’ongs pa’i chos la dmigs nas sems la mos pa skyes pa ni chos la mos pa’o; da ltar gyi chos la dmigs nas sems la mos pa skyes pa ni chos la mchog tu dga’ ba’o.
2) dga’ ba gang yin pa de nyid kyis rgyu byas nas sems zhum pa dang spros par gyur pa ste sems ma gong ba dang zhes bya ba la sogs pa tshig gnyis kyis bstan to, sems ma gong ba ni mi nus so snyam du sems zhum zhing dga’ ba sro shi bar ma gyur pa’o, dad cing ’dun pa ni dga’ ba khyad par du ’phags pa skyes shing lhag par ’jug par sems mos pa’o.
3) gang bsgrub pa ni dga’ ba des kus dang sems las su rung ba bsgrubs pa ste, de yang lus dang sems shin tu sbyangs par ’gyur ba zhes bya bas bstan to: lus las su rung ba ni gzugs kyi phung po rten du gyur pas nyon mongs pa skye ba’i rgyu mi byed cing, nyon mongs pa skye ba dang rjes su mi mthun par gnas pa’o; sems las su rung ba ni zhum pa dang rgod pa’i dbang du ma gyur la zhi gnas dang lhag mthong zung du ’brel bas don rtogs shing rtse gcig tu gnas par nus pa’o. de mi mthun pa’i phyogs spong ba ni dga’ ba’i mi mthun pa’i phyogs sam, mthong ba’i lam bar du gcod pa’i mi mthun pa’i phyogs spong ba ste, de yang nyon mongs pa rnams sel ba zhes bya bas bstan to.
Cf. however Śbh fol. 10A77-10B71 S p. 3262-9: tribhiḥ shamathapakṣyaiḥ tribhir vipashyanāpakṣyair ekenobhayapakṣyeṇa tasmād bodhyaṃgānīty ucyante / tatra yash ca dharmavicayaḥ yac ca vīryaṃ yā ca prītir itīmāni triṇi vipashyanāpakṣyāṇi / tatra yā ca prashrabdhir yash ca samādhir yā copekṣā itīmāni trīṇi shamathapakṣyāṇi / smṛtir ubhayapakṣyā sarvvatragety ucyate /
Notes to the Sanskrit: 1) S ins. daṇḍa 2) S ...vinayaḥ 3) S ubhaya... MS ...yās

5) de la shin tu sbyangs pa yang dag byang chub kyi yan lag gang zhe na?

tatra katamat praśrabdhisaṃbodhyaṅgam?

5) What then is the limb of awakening of calming?

shin tu sbyangs pa’i shin tu ’brel pa ni gang shin tu sbyangs pa yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’i dbang du byas nas de la shin tu sbyangs pa yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to calming (prashrabdhisusaṃbaddha) is one progressing in the limb of awakening of calming (prashrabdhibodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang lus shin tu sbyangs pa dang sems shin tu sbyangs pas nyon mongs pa bsal bas sgrib pa dang bral ba dang, zhi gnas la ’jug pa’i dmigs pa la sems gzhog pa,

yayā kāyapraśrabdhyā cittapraśrabdhyā kleśaśamanena vinīvaraṇatā śamathapraveśālambanacittasthāpanā.

By calming the body, calming the thoughts, pacifying vices there are no hindrances, and thoughts are stopped so as to enter peaceful meditation which is the object of this.

’di ni shin tu sbyangs pa yang dag byang chub kyi yan lag ces bya’o.

idam ucyate praśrabdhisaṃbodhyaṅgam.

This is called the limb of awakening of calming.

de 1) gang gis 2) gang spangs nas 3) dmigs pa’i yul la rtse gcig tu gnas par nus pa ni shin tu sbyangs pa yang dag byang chub kyi yan lag ces bya’o: 1) gang gis spangs she na? gang lus shin tu sbyangs pa zhes bya ba la sogs pa gsungs te, gong du bshad pa’i lus dang sems las su rung bas spangs so; 2) gang spangs pa ni nyon mongs pa la sogs pa spangs so; 3) dmigs pa’i yul la rtse gcig tu gnas par nus pa ni zhi gnas la ’jug pa’i dmigs pa la sems rtse gcig tu ’jug par nus pa’o, zhi gnas kyi dmigs pa’i dmigs pa ni zhi gnas la dmigs pa’i dmigs pa zhes bya’o.

6) de la ting nge ’dzin yang dag byang chub kyi yan lag gang zhe na?

tatra katamat samādhisaṃbodhyaṅgam?

6) What then is the limb of awakening of concentration?

ting nge ’dzin shin tu ’brel pa ni gang ting nge ’dzin yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’ dbang du byas nas de la ting nge ’dzin yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to concentration (samādhisusaṃbaddha) is one progressing in the limb of awakening of concentration (samādhibodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..." de yang ting nge ’dzin gang gis de bzhin nyid so sor rang gis rig cing de bzhin nyid mngon sum du byed pa ni ting nge ’dzin yang dag byang chub kyi yan lag ces bya’o – "The concentration by means of which suchness is known by oneself, by means of which one realizes suchness, this is called the limb of awakening of concentration (sa samādhir yena tathatā pratyātmavedyā yena tathatāṃ sākṣātkaroti samādhisamyakbodhyangga ity ucyate)".

gang sems mnyam par bzhag pas chos kyi ye shes mngon par rdzogs par ’tshang rgya’i, sems mnyam par ma bzhag pas ni ma yin no; gang sems mnyam par bzhag pas chos de dag mngon par rdzogs par ’tshang rgya’i, sems mnyam par ma bzhag pas ma yin te; lta ba dang, bag la nyal dang, kun nas ldang ba de dag bor bas kyang, mngon par rdzogs par ’tshang mi rgya ste; gzhan du na chos thams cad mnyam pa nyid dang, chos thams cad tha dad du dbye ba med pas chos thams cad mnyam pa nyid mngon par rdzogs par ’tshang rgya ste;

yena samāhitacittena dharmajñānam abhisaṃbudhyate, nāsamāhitacittena; yena samāhitacittena tān dharmān abhisaṃbudhyate, nāsamāhitacittena. na tāni dṛṣṭyanuśayaparyutthānāni tyaktvāpy abhisaṃbudhyate, anyatra sarvadharmasamatayā sarvadharmāsaṃbhedanatayā sarvadharmasamatām abhisaṃbudhyate.

The concentrated [i. e., one-pointed in emptiness (śūnyatā) ] thought by which he wakes up to knowledge of the moments of existence, not the unconcentrated [and discursive (saprapañca) ] thought; the concentrated thought by which he wakes up to those moments of existence [i. e., understanding their emptiness (śūnyatā) ], not the unconcentrated thought. He does not wake up by way of having done away with view-points and the potentialities and manifestations [of vices], but he wakes up to the sameness of all moments of existence [in that they are empty] through the sameness and homogeneity of all moments of existence.

. . . .

’di ni ting nge ’dzin yang dag byang chub kyi yan lag ces bya’o.

idam ucyate samādhisaṃbodhyaṅgam.

This is called the limb of awakening of concentration.

sems mnyam par gzhag pa zhes bya ba ni stong pa nyid la sems rtse gcig tu gzhag pas so; chos kyi ye shes mngon par ’tshang rgya’i zhes bya ba ni rnam par mi rtog pa’i ye shes so sor rang gis rig par ’gyur gyi zhes bya ba’i don to; mnyam par ma gzhag pas ni ma yin zhes bya bas ni sems spros pa dang bcas pas ni rang bzhin rig par mi nus so zhes bya ba’i don to; chos de dag mngon par rdzogs par ’tshang rgya’i zhes bya bas ni stong pa nyid mngon sum du ’gyur gyi zhes bya ba’i tha tshig ste, tshig de dag ni so so’i skye bo’i dbang du byas nas gsungs pa’o. nyan thos la sogs pa’i dbang du byas nas lta ba dang zhes bya ba la sogs pa gsungs te, nyon mongs pa ’dor ba tsam gyi ye shes rang gis rig cing chos kyi dbyings mngon sum du mi ’gyur gyi, ’dus byas dang ’dus ma byas kyi chos thams cad du stong pa nyid du mnyam pa dang tha dad med par shes nas de gnyis mngon par ’tshang rgya bar ’gyur ro zhes bya ba’i don to.

7) de la btang snyoms yang dag byang chub kyi yan lag gang zhe na?

tatra katamad upekṣāsaṃbodhyaṅgam?

7) What then is the limb of awakening of equanimity?

btang snyoms shin tu ’brel pa ni btang snyoms yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’i dbang du byas nas de la btang snyoms yang dag ces bya ba la sogs pa gsungs so – "The bodhisattva linked to equanimity (upekṣāsusaṃbaddha) is one progressing in the limb of awakening of equanimity (upekṣābodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang ’di ni bde ba dang yid mi bde ba’i cha dang ’thun pa’i chos rnams kyis sems yongs su mi gtugs pa dang, ’jig rten gyi chos rnams kyis mi ’phrogs pa dang, mthon dman du mi gnas pa’i phyir mi sgul ba yin te; gnod pa med pa dang, ’phrogs pa med pa dang, rjes su chags pa med pa dang, zhe ’gras pa med pa dang, ’phags pa’i bden pa’i lam dang ’thun pa,

yad idaṃ sukhadaurmanasyabhāgīyadharmāparyādattacittatā; lokadharamāsaṃhāryatā utkūlanikūlāśrayāprakampanatā; avyābādhatā; asaṃhāryatā; ananunayatā apratihatatā, āryasatyamārgānukulatā.

It is having thoughts which are not overwhelmed by moments of existence that have any part in pleasure and depression; not being carried away by worldly things and thus not being disturbed since not being [i. e., not having thoughts] dependent on the high and low [on success or misfortune]; having no [feeling of] violence [even though hurt]; not being carried away [getting into the power of contrary factors (vipakṣa) ]; having no likes or dislikes, but being in accordance with the way of the sacred truths.

sems yongs su mi gtugs pa zhes bya ba ni yid bde ba dang mi bde ba gang gi dbang du yang mi ’gyur zhing chags pa dang khong khro bas sems kun tu mi zin pa’o; ’jig rten gyi chos rnams kyis mi ’phrogs zhes bya ba ni ’jig rten gyi chos brgyad kyi dbang du mi ’gyur ba dang, rnyed pa la sogs pa dang ldan yang mtho bar mi sems, ma rnyed pa la sogs pa dang ldan yang dma’ bar mi sems pa’i phyir de dag gis mi sgul ba ni btang snyoms yang dag byang chub kyi yan lag ces bya’o; gnod pa med pa ni gnod pa byas kyang gnod par mi tshor ba’o; ’phrogs pa med pa ni mi mthun pa’i phyogs kyi dbang du mi ’gyur ba’o; rjes su chags pa dang zhe ’gras pa med pa ni ’dod chags dang khong khro med pa’o; ’phags pa’i bden pa’i lam dang mthun pa ni de ltar nyon mongs pa’i dbang du ma gyur pa ste, btang snyoms pa las ’phags pa’i lam gyi yan lag ’grub pa’i phyir ro.

. . . . . .

’di ni btang snyoms yang dag byang chub kyi yan lag ces bya ste.

idam ucyata upekṣāsaṃbodhyaṅgam.

This is the limb of awakening of equanimity.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi byang chub kyi yan lag bdun mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ saptākṣayāṇi bodhyaṅgāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ seven imperishable limbs of awakening.

quotation from Abhidharmasamuccayabhāṣya p. 8821-896: ’di dag byang chub kyi yan lag tu gzhag pa yang:
de la dran pa ni rten gyi yan lag ste, dran pa nye bar gnas par gyur na dge ba’i chos thams cad sems la gsal ba’i phyir ro; chos rnam par ’byed pa ni rang bzhin gyi yan lag ste, de nyid byang chub kyi mtshan nyid yin pa’i phyir ro; brtson ’grus ni nges par ’byung ba’i yan lag ste, des ji srid ’gro bar bya bar phyin par ’gro ba’i phyir ro; dga’ ba ni phan yon gyi yan lag ste, des rgyud la tshim par byed pa’i phyir ro; shin tu sbyangs pa dang ting nge ’dzin dang btang snyoms ni nyon mongs pa med pa’i yan lag go, de la shin tu sbyangs pa ni nyon mongs pa med pa ste, de gnas ngan len spong bar byed pa’i phyir ro; ting nge ’dzin ni nyon mongs pa med pa ste, de la gnas pa’i gnas gzhan du ’gyur ba’i phyir ro; btang snyoms ni nyon mongs pa med pa ste, de’i dus na chags sems dang yid bde ba dang bral ba’i phyir ro – tatra smṛtiḥ saṃnishrayānggam upasthitasmṛteḥ sarvakushaladharmābhilapanāt / dharmavicayaḥ svabhāvānggam saṃbodhilakṣaṇatvāt / vīryaṃ niryāṇānggam tena yāvadgamyaṃ gamanāt / prītir anushaṃsānggam tayā saṃtānaprīṇāt / prasrabdhiḥ samādhir upekṣā cāsaṃkleshānggam / tatra prasrabdhyā na saṃklishyate tayā dauṣṭhulyasrāvaṇāt / samādhau na saṃklishyate tatra sthitasyāshrayaparivartanāt / upekṣāsaṃkleshaḥ abhidhyādaurmanasyāpagatākliṣṭhāvasthāsvabhāvatvāt /
byang chub kyi yan lag mi zad pa bdun bshad zin to.

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