Bibliotheca Polyglotta

zag pa zad pa ma thob na || tshul (6)khrims brtul źugs tsam dag gam ||
yaṅ na thos pa maṅ po ’am || dben pa dag tu gnas kyaṅ ruṅ ||
tiṅ ’dzin thob par gyur kyaṅ ṅal || gdeṅ drod chod pa’i dge sloṅ min ||¹

1. =32,32b3132a

34. He who, though virtuous, or an ascetic, or one who has heard much, has not been able to put an end to sinfulness though he lives in solitude, if he becomes wearied of seeking to obtain samâdhi, and gives it up through want of confidence, he is not a Bhixu.

bhikṣur viśvāsaṃ āpadyed aprāpte hy āsravakṣaye |
spṛśet tu sambodhi sukham akāpuruṣasevitam |32,32|

不以持戒力及以多聞義
正使得定意不著於文飾
苾芻有所倚盡於無漏行
當觀正覺樂勿近於凡夫
(觀此現世事分別於五蘊) 22-23²

2. =32,32

phuṅ po la ni bdag zer ba’i || ’jig rten ’di dag gduṅ ba skye ||
rdzogs pa’i byaṅ (7)chub bde ba ni || ’phags pas bstan pa mṅon du bya ||²

2. =32,33ab32cd

35. The elements of being (skandha), that are called the individual, are the afflictions of this world; perfect enlightenment (samyaksambodhi) is happiness; to it the elect must devote themselves.

tāpajāto hy ayaṃ lokaḥ skandhā nātmeti manyate |
manyate yena yenāhaṃ tat tad bhavati cānyathā |32,33|

(當觀正覺樂勿近於凡夫)
觀此現世事分別於五蘊
(修行勿作惡必強自制心
捨家而得解意猶復染著
習行懈緩者勞意勿除之
非淨則梵行焉致大財寶) 23-25³

3. =32,33

ji lta ji ltar bsam byas pa || de lta de ltar gźan du ’gyur ||
gźan du ’gyur ba’i ’jig rten ’di || srid pa la chags srid la dga’ ||
srid la mṅon chags srid la dga’ || srid pa ñid la mṅon par dga’ ||³

3. =32,33cd34

36. According to the way one has thought, so shall he become in another (life); they will come back again to this world, they who love existence, who delight in existence, who long for worldly goods, who consider but existence (in their theories), who delight in existence itself.

loko ’yam anyathā bhūto bhavasakto bhave rataḥ |
bhavābhinandī satataṃ bhavān na parimucyate |32,34|

yan nandate sa hi bhavo duhkhasya sa bibheti ca |
uṣyate bhavahānāya brahmacaryaṃ mamāntike |32,35|

dga’ (247b1)bya gaṅ yin de sdug bsṅal || skyi g-ya’ gaṅ yin de bde bas ||
srid pa rab tu spaṅ ba’i phyir || ’di na tshaṅs par spyod pa ste ||⁴

4. =32,35

37. Their joy is but suffering, their happiness but trembling with fear; they who would free themselves of existence, devote themselves to a life of purity (brahmacharya).

ye bhavena bhavasyaiva prāhur nihsaraṇaṃ sadā |
anihsṛtān bhavā sarvāṃs tān vadāmi sadā v aham |32,36|

dge sbyoṅ bram ze ji sñed pa || srid pas srid las ṅes ’byuṅ zer ||
de dag thams cad srid pa las || ṅes ’byuṅ min źes brjod par bya ||
(dge sbyoṅ (2)bram ze ji sñed pa || srid pas srid las ṅes ’byuṅ zer ||
de dag thams cad srid pa las || rnam grol min źes brjod par bya ||)⁵

5. =32,36

38. Çramanas and Brâhmana all do teach that existence is deliverance from existence; they none of them know deliverance from existence, I declare.
39. Çramanas and Brâhmana all do teach that existence is deliverance from existence; they none of them know real emancipation from existence, I declare.

pratītya duhkham upadhiṃ bhavaty upadhi sambhavam |
kṣayāt sarvopadhīnāṃ tu nāsti duhkhasya sambhavaḥ |32,37|

len pa’i rkyen las sdug bsṅal byuṅ || sdug bsṅal las ni len pa byuṅ ||
len pa thams cad yoṅs zad na || sdug bsṅal rab tu ’byuṅ ba med ||⁶

6. =32,37

40. Suffering is the outcome of attachment to existence (upâdâna), and from suffering proceeds attachment: if all attachments are destroyed there will not be produced any more suffering.

anityā hi bhavāḥ sarve duhkhā vipariṇāminaḥ |
paśyataḥ prajñayā sarve kṣīyante nābhinanditāḥ |32,38|

len pa (3)thams cad na srid pa’i rnam pa ji sñed yod pa de dag thams cad ni mi rtag pa | sdug bsṅal ba | yoṅs su ’gyur ba’i chos can yin no źes de ltar de dag la yaṅ dge ba’i śes rab kyis ji lta ba bźin du mthoṅ na | srid pa’i sred pa rab tu spoṅ bar ’gyur źiṅ || srid pa med pas (4)mṅon par mi dga’ bar ’gyur ro ||⁷

7. =32,38

41.To whatever form of existence one has attachment: it is impermanent, miserable, subject to change;" he who by perfect knowledge regards them all in this light, will cast off all fondness for existence, and will find delight in the destruction of existence.

nirvṛtasya sadā bhikṣor āyatyām upaśāmyate |
abhibhūto bhavaḥ sarvo duhkhāntaḥ sa nirucyate |32,39|

de ltar mya ṅan las ’das pa’i dge sloṅ skyob pa ni gźan du len pa med ciṅ yaṅ srid med par ’gyur te | bdud zil gyis non pa daṅ | g-yul las rgyal ba daṅ || srid pa thams cad las rab tu ’das pa ’di lta bu ’di ni sdug bsṅal (5)gyi mtha’ yin no ||⁸

8. =32,39

42. Then the Bhixu who has left sorrow behind (nibbuta) is safe, (for) being without attachment to another (existence), he will put an end to existence; subduing Mâra, conquering in the fight, he will then be delivered from all existences: this is the end of suffering.

sadopaśāntacittasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro mukto ’sau māra bandhanāt |32,40|

心得永休息苾芻攝意行
以盡老病死便脱魔羅縛 26⁴

4. =32,40

dge sloṅ dṅos po bcad pa daṅ || ñe bar źi źiṅ sems źi ba ||
de ni yaṅ srid med par ’gyur || skye ba’i ’khor ba rnam par spaṅs ||⁹
dge sloṅ dṅos po bcad pa daṅ || ñe bar źi źiṅ sems źi ba ||
de ni bdud kyi ’chiṅ las grol || skye (6)ba’i ’khor ba rnam par spaṅs ||¹⁰

9. =32,41 10. =32,40

43. The Bhixu who has cut himself off from existence (bhava), who is dispassionate, whose mind is at peace, will not experience existence again, having fallen out of the orb of regeneration.
44. The Bhixu who has cut himself off from existence, who is dispassionate, whose mind is at peace, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.

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