Bibliotheca Polyglotta

|| rus sbal raṅ gi khog par yan lag ltar || dge sloṅ yid kyi rnam rtog naṅ bsdus nas ||
rten pa med ciṅ gźan la ’tshe med par || mya ṅan ’das la su yaṅ smod mi byed ||¹

1. =26,1

1. THE Bhixu who concentrates within himself all the faculties of his mind as the tortoise draws its body into its shell) attached to nothing, injuring no one, does naught to impede (the attaining of) nirvâṇa.

kṣāntiḥ paramaṃ tapas titīkṣā nirvāṇaṃ paramaṃ vadanti buddhāḥ |
na hi pravrajitaḥ paropatāpī śramaṇo bhavati paraṃ viheṭhayan vai |26,2|

忍辱第一道佛説圓寂最
不以懷煩熱害彼爲沙門 2²

2. =26,2

bzod pa (4)dka’ thub mchog ste bzod pa ni || mya ṅan ’das pa mchog ces saṅs rgyas gsuṅ ||
rab tu byuṅ ba gźan la ’tshe ba daṅ || gźan la gnod pas dge sbyoṅ ma yin no ||²

2. =26,2

2 (184). Patience is the greatest penance; patience, the Buddha says, is the greatest nirvâṇa: he who is a priest and who injures others, who harms others, is not a Çramana (lit. one who practises virtue).

mā kaṃcit paruṣaṃ brūthaḥ proktāḥ prativadanti tam |
duhkhā hi saṃrambhakathāḥ pratidaṇḍaṃ spṛśanti hi |26,3|

言當莫麁獷所説應辯才
少聞其論難反受彼屈伏 3³

3. =26,3

tshig rdub ci yaṅ smra mi bya || smras na slar yaṅ smra bar byed ||
’thab gcugs tshig gis (5)sdug bsṅal źiṅ || de la phyir yaṅ chad pas gcod ||³

3. =26,3

3 (133). Use no harsh words, for as one has been spoken to so will he answer; quarrelsome words bring sorrow, they receive their punishment.

yad īrayasi hātmānaṃ kaṃsī ivopahatā sadā |
jāti maraṇasaṃsāraṃ ciraṃ hy anubhaviṣyasi |26,4|

數自興煩惱猶彼器敗壞
生死數流轉長沒無出期 4⁴

4. =26,4

gal te bdag gis phar byas na || ’khar ba’i snod la brduṅs pa bźin ||
’khor bar skye daṅ rga ba dag | yun riṅ ñams su myoṅ bar ’gyur ||⁴

4. =26,4

4. He who sends forth (evil-sounding words) like a bronze vase that has been struck, will suffer for a long time, wandering about from birth to old age.

na tv īrayasi hātmānaṃ kaṃsir nopahatā yathā |
eṣa prāpto ’si nirvāṇaṃ saṃrambhas te na vidyate |26,5|

若不自煩惱猶器完牢具
如是至圓寂永無諸塵翳 5⁵

5. =26,5

bdag gis phar nim byas daṅ || ’khar ba’i snod la ma (6)brduṅs ltar ||
’di ltar ’thab mo mi ’byuṅ źiṅ || mya ṅan ’das pa thob par ’gyur ||⁵

5. =26,5

5 (134). He who does not send forth (evil-sounding words) like a bronze vase that has not been struck, occasioning no quarrels, he will find nirvâṇa.

ārogyaparamā lābhā saṃtuṣṭi paramaṃ dhanam |
viśvāsaparamaṃ mitraṃ nirvāṇaparamaṃ sukham |26,6|

無病第一利知足第一富
知親第一友圓寂第一樂 6⁶

6. =26,6

nad med rñed pa’i dam pa ste || chog śes pa ni nor gyi dbyig ||
yid gtsugs bśes pa’i mchog yin te || mya ṅan ’das ba bde ba’i phul ||⁶

6. =26,6

6. Absence of disease is the best of possessions, contentedness the beat of riches, a true friend the best of friends, nirvâṇa the greatest happiness.

kṣudhā paramarogāṇāṃ saṃskārā duhkham eva tu |
etaj jñātvā yathā bhūtaṃ nirvāṇa paramo bhavet |26,7|

飢爲第一患行爲第一苦
如實知此者圓寂第一樂
(最妙聖言教流布無窮際
世共傳習者實無有厭時
如是無等倫所説善言教
身苦所逼迫何過飢患苦) 7-9⁷

7. =26,7

’du byed sdug bsṅal ma (7)ruṅs pa || nad kyi naṅ na bkres mi bzad ||
de ltar ji bźin śes na ni || mya ṅan ’das pa mchog tu ’gyur ||⁷

7. =26,7

7 (203). All compound things (sanskâra) the greatest of pains, hunger the worst of diseases; if one has found this out, he has found the highest nirvâṇa.

alpakāḥ sugatiṃ yānti bahavo yānti durgatim |
etaj jñātvā yathā bhūtaṃ nirvāṇa paramo bhavet |26,8|

趣善之徒少趣惡之徒多
如實知此者速求於圓寂 10⁸

8. =26,8

bde ’gror ’gro ba ñuṅ zad de || ṅan ’gror ’gro ba bsam yas śig ||
de lta’i ñes dmigs rtogs gyur na || myur du mya ṅan ’das pa ’thob ||⁸

8. =26,8

8. Let one but consider the way to attain happiness and the way to go to perdition, and when he has thus formed an idea of sin, it will not be long ere he reaches nirvâṇa.

sahetuṃ sugatiṃ yānti sahetuṃ yānti durgatim |
sahetuṃ parinirvānti hy evam etat sahetukam |26,9|

有縁生善處有縁生惡趣
有縁般涅槃如斯皆有縁 11⁹

9. =26,9

bde (233a1)’gror ’gro ba rgyu daṅ bcas || ṅan ’gror ’gro ba rgyu daṅ ldan ||
mya ṅan ’das ’gro rgyu can te || de dag thams cad rgyu daṅ bcas ||⁹

9. =26,9

9. The way to attain happiness proceeds from a cause; the way to go to perdition has its cause; the way to nirvâṇa has its cause; they all have a cause.

gatir mṛgāṇāṃ pravaṇaṃ ākāśaṃ pakṣiṇāṃ gatiḥ |
dharmo gatir vibhāgīnāṃ nirvāṇaṃ tv arhatāṃ gatiḥ |26,10|

鹿歸於田野鳥歸於虚空
義歸於分別眞人歸寂滅 12¹⁰

10. =26,10

nags tshal mchog tu ri dgas ’gro || mkha’ la bya rnams ’gro bar byed ||
chos la rnam par bsgoms ’gro ste || (2)dgra bcom mya ṅan ’das par ’gro ||¹⁰

10. =26,10

10. The deer go chiefly to the woods, the birds fly into the air; he who devotes himself to the law goes to the nirvâṇa of the Arhat?

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |26,10A|

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚na saṃvaset |
a ˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |26,10B|

na hīdaṃ hīnavīryeṇa mandenāpy avijānatā |
nirvāṇaṃ śakyam adhigantuṃ sarvagranthapradālanam |26,11|

不以懈怠意怯弱有所至
欲求於圓寂焚燒諸縛著 13¹¹

11. =26,11

’di na brtson ’grus źan pa daṅ || blo chuṅ śes pa med pa yis ||
mdud pa thams cad rab gtubs pa’i || mya ṅan ’das pa thob mi ’gyur ||¹¹

11. =26,11

11. He who strives but feebly, who has little intelligence and no learning, will not find nirvâṇa, that destruction of all bonds.

taḥ kāmeṣu ni ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |26,11A|

siñca bhikṣor imāṃ nāvaṃ siktā laghvī bhaviṣyati |
hitvā rāgaṃ ca doṣaṃ ca tato nirvāṇam eṣyasi |26,12|

苾芻速杼船以杼便當輕
求斷貪欲情然後至圓寂 14¹²

12. =26,12

khyod kyis gru ’di’i chu phyags daṅ || ’di ni yaṅ bar ’gyur ba ltar ||
de bźin (3)źe sdaṅ ’dod chags spoṅs || de nas mya ṅan ’das pa ’thob ||¹²

12. =26,12

12 (369). The pilot of this boat makes it light; so if you cast away hatred and passions, you will reach nirvâṇa?

abhūt pūrve tato nābhūn nābhūt pūrve tato hy abhūt |
na cābhūn na bhaviṣyati na vāpy etarhi vidyate |26,13|

我有本以無本有我今無
非無亦非有如今不可獲 15¹³

13. =26,13

sṅon chad byuṅ ba mi ’byuṅ źiṅ || ma byuṅ ba dag ’byuṅ bar ’gyur ||
ma byuṅ ’byuṅ bar mi ’gyur la || da ltar byuṅ ba’aṅ yod ma yin ||¹³

13. =26,13

13. If what has formerly been born is not born, there will be produced that which is not born (the elementary); that which is not born (the elementary) not producing (compound things), there is an end to production itself.

durdṛśaṃ satyam acalaṃ sudṛśaṃ pratividhyataḥ |
tṛṣṇā kṣayaṃ paśyato hi duhkhasyānto nirucyate |26,14|

難見諦不動善觀而不動
當察愛盡源是謂名業際 16¹⁴

14. =26,14

blta dka’ mtha’ med der mi mthoṅ || bden pa rab rtogs (4)śes pa daṅ ||
sred daṅ dga’ ba med mthoṅ ba || ’di ’dra ’di ni sdug bsṅal mtha’ ||¹⁴

14. =26,14

14. He who perceives what is difficult to see (suffering), and who heeds not uncertain happiness,3 who understands the truth and has knowledge, who sees the nothingness of desires (trichnâ) and (worldly) joy, he who is like unto this has put an end to suffering.

chittvā tṛṣṇāṃ praśāmyeha rajaḥ sarvaṃ samāhitaḥ |
viśoṣayitvā saritāṃ duhkhasyānto nirucyate |26,15|

斷愛除其欲竭河無流兆
能明此愛本是謂名苦際 17¹⁵

15. =26,15

sred pa rnams ni bcad pa daṅ || ’dod chags rab tu spaṅs pa daṅ ||
mtsho bskams nas ni mi ’bab pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||¹⁵

15. =26,15

15. Having cast off desires (trichnâ), having cast away passions, (I am) like unto a dried-up lake that flows no more; he who is like unto this puts an end to suffering.

bhittvā kāyaṃ ca saṃjñāṃ ca vedanāṃ vyupaśāmya ca |
vijñānāstagamaṃ labdhvā duhkhasyānto nirucyate |26,16|

無身滅其想諸痛得清涼
衆行永止息識想不復興
如實知此者是謂名苦際 18¹⁶

16. =26,16

lus źig tshor ba bsil (5)bar gyur || ’du śes ’gags śiṅ ’du byed źi ||
rnam par śes pa nub gyur pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||¹⁶

16. =26,16

16. He whose sensations (vedanâ) have become cool, whose perceptions (sandj) are suppressed, whose being (sanskâra) is at rest, whose consciousness (viññaṇa) has disappeared ; he who is like unto this puts an end to suffering.

dṛṣṭe tu dṛṣṭamātreṇa śrute ca śrutamātratā |
mate tathaiva vijñāte duhkhasyānto nirucyate |26,17|

lta bas mthoṅ bar gyur tsam daṅ || ñan pas thos par gyur pa tsam ||
rtogs par byed pas rtogs tsam daṅ || rnam par śes pas (6)rnam śes tsam ||
’di ’dra ’di ni sdug bsṅal mtha’ || ’di daṅ ma daṅ gduṅs rab gduṅs ||¹⁷

17. =26,17

17. He who has perceived what ought to be seen, who has heard what ought to be listened to, who has understood what ought to be understood, who knows perfectly what ought to be known perfectly; he who is like this puts an end to suffering: he who only longs for the thing which ought to be longed for (i.e., to be at rest), he who is like unto this puts an end to suffering.

ene meme tathā dapphe daḍapphe ceti budhyataḥ |
sarvasmād viratiḥ pāpād duhkhasyānto nirucyate |26,18|

māśātuṣāsaṃśamā ca sarvatra viraḍī tathā |
sarvasmād viratiḥ pāpād duhkhasyānto nirucyate |26,19|

’di ’dra ’di ni sdug bsṅal mtha’ || ma re ma dga’ rab źi daṅ ||
kun du ’dod chags bral gyur pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||
(rten pa yod pas (7)spyod par ’gyur ro ||
spyod pa yod pas gźol bar ’gyur ro ||
gźol ba yod pas śin tu ma sbyaṅs bar ’gyur ro ||
śin tu ma sbyaṅs pa yod pas ’gro ba daṅ ’oṅ bar ’gyur ro ||
’gro ba daṅ ’oṅ ba yod pas gźan du śi ’pho len par ’gyur ro ||
gźan du śi ’pho (233b1)blaṅs pas ’di ltar gźan du skye ba daṅ | rga ba daṅ | na ba daṅ | ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ | ’khrug pa ’byuṅ źiṅ ’di ltar sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’di ’byuṅ bar ’gyur ro ||)¹⁸

18. =26,19

18 He who delights not in what is tangible, who is at peace, who casts off every passion; he who is like unto this puts an end to suffering.
19. From the source (ignorance) springs the commission (of sins); from the commission springs the binding (to their consequences); from the binding springs that which is not to be removed (transmigration); from that which is not to be removed springs going and coming; from going and coming springs suffering another death; from having to suffer another death springs another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagreeabilities are created; and in this manner does one bring on oneself a great amount of suffering?
20. There being no source (ignorance), there is no commission; there being no commission (of sins), there is no binding to (their consequences); there being no binding, there is not that which is not to be removed; there not being that which is not to be removed, there is no going and coming; there being no going and coming, there is no suffering another death; there beingx suffering another death, there is not another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagreeabilities are stopped; and in this way one puts an end to a great amount of suffering.

anihśritasyācalitaṃ prasrabdhiś ceha vidyate |
na gatir na cyutiś caiva duhkhasyānto nirucyate |26,20|

住動虚則靜非近非有樂
無動得輕安靜乃獲圓寂
亦不由往來往來絶生滅
老死煩惱除斷苦獲圓寂 19-20¹⁷
吾已無往來不去而不來
不沒不復生此際名圓寂 21¹⁸

17. =26,20 18. =26,25

(2)rten pa med pas spyod pa med par ’gyur ro ||
spyod pa med pas gźol bar mi ’gyur ro ||
gźol bar ma gyur pas śin tu sbyaṅs par ’gyur ro ||
śin tu sbyaṅs pas ’gro ba daṅ ’oṅ bar mi ’gyur ro ||
(’gro ba daṅ ’oṅ ba med pas gźan du ’chi ’pho len pa med (3)par ’gyur ro || gźan du ’chi ’pho len pa med pas ’di ltar gźan du skye ba daṅ || rga ba daṅ | na ba daṅ | ’chi ba daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ || yid mi bde ba daṅ | ’khrug pa rnams ’gag par ’gyur źiṅ | ’di ltar (4)sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’di ’gag par ’gyur ro ||)¹⁹

19. =26,20abc

21. Bhixus, the uncreated, the invisible, the unmade, the elementary, the unproduced, exist (as well as) the created, the visible, the made, the conceivable, the compound, the produced; and there is an uninterrupted connection between the two.
22. Bhixus, if the untreated, the invisible, the unmade, the elementary, the unproduced was nonentity, I could not say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable was final emancipation.

ajāte sati jātasya vaden nihsaraṇaṃ sadā |
asaṃskṛtaṃ ca sampaśyan saṃskṛtāt parimucyate |26,21|

dge sloṅ dag ma skyes pa daṅ | ma byuṅ ba daṅ | ma bcos pa daṅ | ’dus ma byas pa daṅ | mi ’byuṅ ba yod do ||
skye ba daṅ | ’byuṅ ba daṅ | bcos ma daṅ | sems pas byas pa daṅ | (5)’dus byas daṅ | rten ciṅ ’brel bar ’byuṅ ba yod do ||²⁰
dge sloṅ dag gal te ma skyes pa daṅ | ma byuṅ ba daṅ | ma bcos pa daṅ | ’dus ma byas pa daṅ | mi ’byuṅ ba med du zin na | skye ba daṅ | ’byuṅ ba daṅ | bcos ma daṅ | ’dus byas daṅ | (6)sems pas byas pa daṅ | rten ciṅ ’brel bar ’byuṅ ba’i ṅes par ’byuṅ ba yod do źes ṅa mi smra’o ||²¹
dge sloṅ dag gaṅ gi phyir ’di na ma skyes pa daṅ | ma byuṅ ba daṅ | ma bcos pa daṅ | ’dus ma byas pa daṅ | mi ’byuṅ ba yod pa de’i phyir | skye ba daṅ | ’byuṅ (7)ba daṅ | bcos ma daṅ | ’dus byas daṅ | sems pas byas pa daṅ | rten ciṅ ’brel bar ’byuṅ ba’i ṅes par ’byuṅ ba yod do źes ṅa smra’o ||²²

20. =26,21 21. =26,21 22. =26,21

23. Bhixus, it is because of the real existence of the uncreated, the invisible, the elementary, the unproduced that I say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable is final emancipation.

jātaṃ bhūtaṃ samutpannaṃ kṛtaṃ saṃskṛtam adhruvam |
jarā maraṇa saṃghātaṃ moṣadharmapralopanam |
āhāranetrī prabhavaṃ nālaṃ tad abhinanditum |26,22|

智生之本末有爲知無爲
生死所纒縛縛者而難制
(如是四大身五蘊苦惱集
安住觀實苦盡苦獲圓寂
諸法無往來往來恒生滅
老病死遷流無漏獲圓寂
苾芻有世生有造無作行
有無生無有無作無所行
苾芻吾已知無復諸地入
無有虚空入無諸入用入
無想非想入無今世後世
亦無日月想無往亦無來)
從食因縁有從食致憂樂
而此要滅者諸苦法已盡
非食命不濟孰能不搏食
夫立食爲先然後乃至道 22-29¹⁹
苾芻有世生有造無作行
有無生無有無作無所行 25²⁰

19. =26,22 20. =26,21

skyes daṅ byuṅ daṅ ’byuṅ ba daṅ || bcos daṅ dus byas mi brtan źiṅ ||
rga daṅ ’chi daṅ rmoṅs pa yi || chos can (234a1)rab tu ’jig ’gyur ba ||
zas kyi rgyud las byuṅ ba yi || ’jig ’gyur ’di la dga’ mi bya ||²³

23. =26,22

24. The impermanency of the created, the visible, the made, the produced, the compound, the great torment of subjection to old age, death, and ignorance, what proceeds from the cause of eating;4 (all this) is destroyed, and there is found no delight in it; this is the essential feature of final emancipation. Then there will be no doubts and scruples; all sources of suffering will be stopped: and one will have the happiness of the peace of the sanskâra?

tasya nihhsaraṇaṃ śāntam atarkāvacaraṃ padam |
nirodho duhkhadharmāṇāṃ saṃskāropaśamaṃ sukham |26,23|

de yi ṅes par ’byuṅ ba’i gźi || rtog daṅ dpyod daṅ źi ba daṅ ||
sdug bsṅal chos rnams ’gags pa ste || ’du byed ñe bar źi ba bde ||²⁴

24. =26,23

25. Bhixus,’ it (nirvâṇa) is neither in earth, or in water, fire, or wind.

abhijānāmy ahaṃ sthānaṃ yatra bhūtaṃ na vidyate |
nākāśaṃ na ca vijñānaṃ na sūryaś candramā na ca |26,24|

苾芻吾已知無復諸地入
無有虚空入無諸入用入
無想非想入無今世後世
亦無日月想無往亦無來 26-27²¹
從食因縁有從食致憂樂
而此要滅者諸苦法已盡 28²²

21. =26,24 22. =26,23

dge sloṅ (2)dag de ni gaṅ du yaṅ gnas par mi ’gyur te | sa la gas par mi ’gyur | chu la ma yin | me la ma yin | rluṅ la ma yin | nam mkha’ mtha’ yas skye mched lam yi | rnam śes mtha’ yas skye mched la ma yin ||²⁵
ci yaṅ med pa’i skye mched la ma yin | ’du (3)śes yod min med min skye mched la ma yin | ’jig rten ’di la ma yin | ’jig rten pha rol la ma yin | ñi ma daṅ zla ba gñis la gas pa ma yin te | ’di la dmigs pa med par ṅas mṅon par śes so ||²⁶

25. =26,24 26. =26,24

26. It (nirvâna) is not in a spiritual state (âyatana) in the immensity of space, nor in a spiritual state of infinite wisdom, nor in a spiritual state in the region of nothing, nor in a spiritual state in the region where there is no conception (and) where there is not no (conception); it is not in this world or in another world; it is not in either the sun or the moon: these (ideas) are not, I assert, the correct conception (of it).

naivāgatir na ca gatir nopapattiś cyutir na ca |
apratiṣṭham anālambaṃ duhkhāntaḥ sa nirucyate |26,25|

dge sloṅ dag de la ’gro ba daṅ ’oṅ ba yod par (4)ṅa mi smra ste | gnas par ma yin no || ’chi ’pho yod par ṅa mi smra ste | skye bar ma yin | ’adilta bu ’di ni sdug bsṅal gyi mtha’ yin no ||²⁷

27. =26,25

27. Bhixus, as I say it does not exist with going and coming, it is what is not existence; as I do not say it exists where there is death, it is not to be born: this then is the end of suffering?

yatra nāpo na pṛthivī tejo vāyur na gāhate |
na tatra śuklā dyotanti tamas tatra na vidyate |26,26|

地種及水火是時風無吹
光焔所不照亦不見其實 30²³

23. =26,26

sa daṅ chu daṅ me daṅ rluṅ || gaṅ la’aṅ gnas pa ma yin pa ||
de la dkar pos gsal mi byed || de la mun pa’aṅ (5)yod ma yin ||²⁸

28. =26,26

28. It (nirvâṇa) does not exist in either earth, water, fire, or wind;6 in it white (and the other colours) are not visible; in it there is not even darkness; in it the moon does not shine, nor does the sun send forth its rays.

na tatra candramā bhāti nādityo vai prakāśyate |
yathā tv ihātmanā vetti munir mauneyaṃ ātmanaḥ |
atha rūpād arūpāc ca sarva duhkhāt pramucyate |26,27|

非月非有光非日非有照
審諦觀此者乃應眞圓寂
端正色縱容得脱一切苦
非色非無色得脱第一苦 31-32²⁴

24. =26,27

de la zla bas snaṅ mi byed || de la ñi mas mṅon mi byed ||
thub pa bram ze gaṅ yin pa || des ni raṅ gis rig pa yin ||
de ni gzugs daṅ gzugs med daṅ || sdug bsṅal kun las rab tu grol ||²⁹

29. =26,27

29. He who is a Muni and a Brâhmana, and who is consequently wise, is delivered from the material (rûpa) and the immaterial (arûpa), and from all kinds of suffering.

niṣṭhā gato hy asaṃtrāsī na vikanthī na kaukṛtiḥ |
acchettā bhava śalyānām antimo ’sya samucchrayaḥ |26,28|

究竟不恐懼越縛無狐疑
未斷有欲刺豈知身爲患 33²⁵

25. =26,28

mthar phyin ’jigs pa med pa ste || rlom (6)med ’gyod pa med pa yin ||
srid pa’i zug rṅu gtubs pa ste || lus kyi tha mar gyur pa yin ||³⁰

30. =26,28

30. He who has reached the end and is without fear, is without pride and without sin; having left behind the pains of existence, he has a body for the last time.

eṣā hi paramā niṣṭhā śāntaṃ padam anuttaram |
kṣayaḥ sarvanimittānāṃ pradānapadam acyutam |26,29|

所謂究竟者圓寂爲第一
盡斷諸想著文句不錯謬 34²⁶

26. =26,29

’di ni mthar phyin rnams kyi mchog || źi ba’i go ’phaṅ bla med pa ||
mtshan ma thams cad zad pa ste || byaṅ grol go ’phaṅ ’chi med yin ||³¹

31. =26,29

31. This is the chief (beatitude) of those who have reached the end, perfect and unsurpassable peace (amatam padam), the destruction of all characteristics, the perfection of perfect purity, the annihilation of death.

tulyam atulyaṃ ca sambhavaṃ bhavasaṃskāram avāsṛjan muniḥ |
ādhyātmarataḥ samāhito hy abhinat kośam ivāṇḍasambhavam |26,30|

知節不知節最勝捨有行
内自思惟行如卵壞其膜 35²⁷

27. =26,30

mtshuṅs daṅ mi mtshuṅs (7)’byuṅ ba yi || ’du byed thub pas rab tu spaṅs ||
naṅ du mñam bźag dga’ ba yis || sgo ṅa’i sbubs ni dral nas byuṅ ||³²

32. =26,30

32. The Muni having cast off the sanskâra of existence (and also) like and unlike, by delighting in perfect composure he has broken the shell of the egg of existence and goes out (of the world).

jayate dānaṃ dharmadānaṃ ca sarvaṃ jayate ratiṃ dharmaratiṃś ca sarvām |
jayate balaṃ kṣānti balaṃ ca sarvaṃ jayate sukhaṃ sarvatṛṣṇānirodhaḥ ||
sarvaṃ dānaṃ dharmadānaṃ jināti sarvāṃ ratiṃ dharmaratiṃ jināti |
sarvaṃ balaṃ kṣānti balaṃ jināti tṛṣṇā kṣayaḥ sarvasukhaṃ jināti |26,31|

衆施法施勝衆樂法樂上
衆力忍力最愛盡圓寂樂 36²⁸

28. =26,31

sbyin kun chos kyi sbyin pas thub || dga’ kun chos kyi dga’ bas thub ||
stobs kun bzod pa’i stobs kyis thub || bde kun sred pa (234b1)zad pas thub ||³³

33. =26,31

33 (354). The greatest of gifts is the gift of the law; the greatest of delights is delight in the law; the greatest of strengths is the strength of patience; the greatest happiness is the destruction of desire (trichina).

|| nirvāṇavargaḥ 26 || ||

mya ṅan las ’das pa’i tsoms te ñi śu rtsa drug pa’o ||

Chapter on Nirvâṇa, the Twenty-sixth.

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