Through these ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva completes (paripūrayati) the accumulations of merit (puṇyasaṃbhāra). What are these ten (katame daśa)?
a) completion (paripūraṇā) of the immeasurable ornaments for the body (kāyālaṃkāra) by fulfilling the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanaparipūraṇa);
b) completion of the immeasurable ornaments of speech (vāgālaṃkāra) by purifying his sphere of speech (svaramaṇḍala) so it is in accordance with all beings (sarvasatvānugatasvaramaṇḍalaviśuddhi);
c) completion of the immeasurable ornaments for thought (cittālaṃkāra) in accordance with the thought of all beings (sarvasatvacittānuvartanatā);
d) completion of the immeasurable maturation (pariṇāmanā) of living beings through immeasurable behaviour (īryāpatha) of practice and knowledge;
e) completion of the immeasurable purity of Buddha-fields (buddhakṣetra) through immeasurable forms (ākāra);
f) completion of the immeasurable behaviour of the Buddha (buddheryāpatha) by infinitely reflecting (nidhyāna) and pondering on the thought of merits;
g) completion of the immeasurable embellishment of the place of awakening (bodhimaṇḍālaṃkāra) through all practices (sarvacaryā) with all arrangements of the ornaments (sarvālaṃkāravyūha);
h) completion of the immeasurable enjoyment (paribhoga) of the circle of hair between the eyebrows (ūrṇa) by accumulating endless offerings (anantayajña);
i) completion of the immeasurable, invisible crown of the head (anavalokitamūrdha) by serving teachers (guru) with endless homage and conquering pride (nihatamāna);
j) completion of the immeasurable unfailing courage (amoghavikrānti) by adequately grasping (pradakṣiṇagraha) the coming and going (āgatigati) without deception or guile (māyāśāṭhya);
Through those ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva accumulates the collection of merit (puṇyasaṃbhāra).
Furthermore, son of good family, when the thought of the bodhisatva becomes like open space, all his undertakings (sarvārambha) are infinitely established everywhere since open space is infinite, and thus it is called merit like open space (gaganasamapuṇya).
rigs kyi bu tshad med pa bcu po ’di dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba ste | bcu gaṅ źe na |
’di lta ste | mtshan daṅ dpe (5) byad bzaṅ po yoṅs su rdzogs pas lus kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ |
sems can thams cad kyi rjes su soṅ ba’i dbyaṅs kyi dkyil ’khor rnam par dag pas ṅag gi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ |
sems can thams cad kyi (6) sems kyi rjes su ’jug pas sems kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ ||
spyod pa daṅ ye śes daṅ spyod lam tshad med pas sems can yoṅs su smin par bya ba tshad med pa yoṅs su rdzogs par bya ba daṅ |
rnam pa tshad med pa rnams kyis saṅs rgyas kyi (7) źiṅ yoṅs su dag pa tshad med pa la yoṅs su rdzogs par bya ba daṅ |
bsod nams daṅ sems ṅes par rtog pa daṅ dpyod pa tshad med pas saṅs rgyas kyi spyod lam tshad med pa yoṅs su rdzogs par bya ba daṅ |
rgyan bkod pa thams cad daṅ spyod pa thams cad kyis byaṅ chub (263a1) kyi sñiṅ po’i rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ |
gtan pa med pa’i mchod sbyin yoṅs su rdzogs pas mdzod spu yoṅs su spyad pa tshad med pa yoṅs su rdzogs par bya ba daṅ |
bla ma la rim gro byed ciṅ ’dud pa tshad med pa daṅ ṅa rgyal bcom pa tshad (2) med pas dbu’i gtsug tor spyi gtsug bltar mi mthoṅ ba tshad med pa yoṅs su rdzogs par bya ba daṅ |
sgyu daṅ g-yo med par ’oṅ ba daṅ ’gro ba daṅ ’thun par ’dzin pas don yod par rnam par gnon pa tshad med pa yoṅ su rdzogs par bya ba ste |
rigs kyi bu tshad med pa bcu po de (3) dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba’o ||
gźan yaṅ rigs kyi bu nam byaṅ chub sems dpa’ sems nam mkha’ daṅ mtshuṅs par gyur ba de nam mkha’ tshad med pas de’i rtsom pa thams cad kyaṅ tshad med par kun du gnas (4) te | de bas na bsod nams nam mkha’ daṅ mtshuṅs źes bya’o ||
8. Jñāna
Son of good family, how does the knowledge of the bodhisatva becomes like open space (kathaṃ kulaputra bodhisatvasya jñānaṃ gaganasamam)?
Having pervaded the thoughts of all beings (sarvasatvacitta) by knowledge (jñāna), he knows the impassioned thought of all beings truly as it is, as an impassioned thought (sarvasatvacittaṃ sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti);
he knows the thought full of aversion truly as it is, as a thought full of aversion (sadoṣaṃ cittam api sadoṣaṃ cittaṃ yathābhūtaṃ prajānāti);
he knows the thought full of bewilderment truly as it is, as a thought full of bewilderment (samohaṃ cittam api samohaṃ cittaṃ yathābhūtaṃ prajānāti);
he knows the thought full of impurity truly as it is, as a thought full of impurity (sopakleśaṃ cittaṃ api sopakleśaṃ cittaṃ yathābhūtaṃ prajānāti);
he never deviates from (avicalita) the nature of all moments of existence (dharmāprakṛti) which is without desire (rāga), and teaches religion for other beings (parasatvapudgala) so that they overcome their desire;
he never deviates from the nature of all moments of existence which is without aversion (dveṣa), and teaches religion for other beings so that they overcome their aversion;
he never deviates from the nature of all moments of existence which is without bewilderment (moha), and teaches religion for other beings so that they overcome their bewilderment;
he never deviates from the nature of all moments of existence which is without impurity (upakleśa), and teaches religion for other beings so that they overcome their impurity;
he teaches religion in order to purify the vices of desire, aversion, and bewilderment (rāgadveṣamohakleśa);
he never looks down on the thought of desire, aversion, bewilderment, and impurity (rāgadveṣamohopakleśa); and he also never looks up to the thought free from desire, aversion, bewilderment, and impurity.
Why is that? Because bodhisatva understands the sphere of all moments of existence (dharmadhātu) from the viewpoint of non-duality (advaya), in the way that the sphere of all moments of existence is the same as the sphere of desire (rāgadhātu); the sphere of all moments of existence is the sphere of aversion (dveṣadhātu); the sphere of all moments of existence is the sphere of bewilderment (mohadhātu); the sphere of all moments of existence is the sphere of vices (kleśadhātu).
For that reason, since all moments of existence are called the gathering of the sphere of all moments of existence (dharmadhātusamavasaraṇa), there is no going or no not-going in the sphere of all moments of existence;
and since all moments of existence belong to the sphere of all moments of existence (dharmadhātvanugata), he who knows the sphere of self (ātmadhātu) also knows the sphere of all moments of existence.
Thus the sphere of all moments of existence and the sphere of self are not two (advaya).
Why is that? Because the self is pure (ātmaviśuddhi), the sphere of all moments of existence is also pure (dharmadhātuviśuddhi).
In that way all moments of existence are pure, and this purity is illumination;
the illumination is without any upper cover (ābhyavakāśika);
where there is no upper cover (ābhyavakāśika), there is no space (avakāśa) for any distinguishing marks (nimitta);
where there are no distinguishing marks (animitta) there is no basis at all, and being without any basis is the same as open space.
In that way he is in accordance with knowledge, and because of the knowledge, he is also in accordance with all moments of existence. That is the knowledge of the bodhisatva becoming like open space.
rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ ye śes nam mkha’ daṅ mtshuṅs pa yin źe na |
gaṅ sems can thams cad kyi sems la ye śes des khyab par byed ciṅ | sems can thams cad kyi sems (5) ’dod chags daṅ bcas pa’i sems kyaṅ ’dod chags daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
źe sdaṅ daṅ bcas pa’i sems kyaṅ źe sdaṅ daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
gti mug daṅ bcas pa’i (6) sems kyaṅ gti mug daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
ñe ba’i ñon moṅs pa daṅ bcas pa’i sems kyaṅ des ñe ba’i ñon moṅs pa daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
des bdag ’dod chags (7) med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la ’dod chags ’dul ba’i phyir chos ’chad do ||
des bdag ñid źe sdaṅ med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la (263b1) źe sdaṅ ’dul ba’i phyir chos ’chad do ||
des bdag ñid gti mug med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la gti mug ’dul ba’i phyir chos ’chad do ||
des bdag ñid ñe ba’i ñon moṅs pa med pa’i chos kyi raṅ bźin (2) las ma g-yos par sems can gźan rnams daṅ | gaṅ zag gźan dag la ñon moṅs pa thams cad ’dul ba’i phyir chos ’chad do ||
des ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi ñon moṅs pa rnam par dag par bya ba’i phyir chos ’chad do ||
’dod chags daṅ | (3) źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa’i sems la dman par yaṅ yaṅ dag par rjes su mi mthoṅ | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa med pa’i sems la mchog tu yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||
de ci’i phyir źe na | ’di (4) ltar byaṅ chub sems dpa’ de gñis su med pa’i mtha’i sgo nas chos kyi dbyiṅs yoṅs su śes te | chos kyi dbyiṅs gaṅ yin pa de ’dod chags kyi dbyiṅs | chos kyi dbyiṅs gaṅ yin pa de źe sdaṅ gi dbyiṅs | chos kyi dbyiṅs gaṅ yin de gti mug gi dbyiṅs | chos kyi (5) dbyiṅs gaṅ yin pa de ñon moṅs pa’i dbyiṅs so ||
de bas na chos thams cad chos kyi dbyiṅs su yaṅ dag par ’du’o źes bya ste | chos kyi dbyiṅs ni gar yaṅ ’gro ba’aṅ med | mi ’gro ba’aṅ med do ||
chos thams cad ni chos kyi dbyiṅs kyi rjes su soṅ ste | gaṅ bdag (6) gi dbyiṅs śes pa des chos kyi dbyiṅs kyaṅ śes so ||
de ltar na chos kyi dbyiṅs daṅ bdag gi dbyiṅs de dag mi gñis so ||
de ci’i phyir źe na | bdag rnam par dag pas chos kyi dbyiṅs kyaṅ rnam par dag go ||
de bźin du chos thams cad kyaṅ rnam par dag pa ste | (7) gaṅ rnam par dag pa de rab tu snaṅ ba’o ||
gaṅ rab tu snaṅ ba de bla gab med pa’o ||
gaṅ bla gab med pa de la mtshan ma thams cad kyi skabs med do ||
gaṅ mtshan ma med pa de la gnas pa gaṅ yaṅ med de | mi gnas pa ni nam mkha’o ||
gaṅ de ltar ye śes kyi rjes su (264a1) ’gro źiṅ ye śes des chos thams cad kyi rjes su ’gro ba de ni byaṅ chub sems dpa’i ye śes nam mkha’ daṅ mtshuṅs pa’o ||
9. Buddhānusmṛti
What then, son of good family, is the recollection of the Buddha, which is authorized by the Lord for bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā buddhānusmṛtiḥ)
.
a) while recollecting the Buddha from the perspective of morality (śīla), he never gives up (asaṃpramoṣata) unsullied morality (anāsravaśīla);
b) while recollecting the Buddha in the perspective concentration (samādhi), he is changeless (nirvikāra) concerning the sphere of the moments of existence (dharmadhātu) being always same;
c) while recollecting the Buddha from the perspective of insight (prajñā), he is free from thought-constructions (nirvikalpa) since there is no activity in all moments of existence (sarvadharmāpracāra);
d) while recollecting the Buddha from the perspective of liberation (vimukti), he does not stay in the secondary-thought (dvitīyacitta);
e) while recollection the Buddha from the perspective of the vision of the knowledge of liberation (vimuktijñānadarśana), he is not attached (asakta) to any knowledge (sarvajñāna);
f) while recollecting the Buddha from the perspective of power (bala), he is not moving (āniñjya) concerning the knowledge which is equanimous in all three times (tryadhvasamata);
g) while recollecting the Buddha from the perspective of fearlessness (vaiśāradya), he does not stay with any defilement (sarvāsravaḥ sārdhaṃ na saṃvasati);
h) while recollecting the Buddha from the perspective of all qualities of the Buddha (sarvabuddhadharma), he does not have any false discrimination in the sameness of the sphere of all moments of existence (dharmadhātusamatāṃ na vikalpayati).
Furthermore, the recollection of the Buddha is not to see (na samanupaśyati) the Lord from his material body (rūpasvabhāva), but to be in accordance with the knowledge of recollection through understanding the nature of the material form;
it is not to see the Lord from his feeling, perception, formative factors or consciousness (vedanāsaṃjñāsaṃskāravijñāna), but to be in accordance with the knowledge of recollection through understanding their nature;
it is not to see the Lord from his parts of personality, spheres or fields of perception (skandhadhātvāyatana), but to be in accordance with the knowledge of recollection through understanding their nature.
Again, since he understands the essence of all moments of existence (sarvadharmasvabhāvajñānena), the recollection of the great insight (mahāprajñānusmṛti) is beyond any mental effort (sarvamanasikāra) and the arising (paryuttāna) of any viewpoint (sarvadṛṣṭi);
Since in this way recollection is pure (anāvila), the knowledge of the application of awareness (smṛtyupsthānajñāna) is called the recollection of the Buddha which is taught by the Lord.
Further, the recollection of the Buddha is not to be attached to any of the Lord’s ways of behavior (sarveryapatha), to wit: standing (sthita), walking (caṃkrama), sitting (niṣadya), sleeping (śayana), going (gati), coming (āgati), speaking (pravyāhāra), and not speaking (apravyāhāra).
Since there is no attachment, he does not recollect recollection nor recollect non-recollection.
Since there is no mental effort in recollection (asmṛtimanasikāra), he does not recollect the Buddha in the perspective of form, distinguishing marks or any state of things (rūpalakṣaṇadharmatā).
There is no involvement with any distinguishing mark or object (sarvanimittālambanāsamudācāra), son of good family, this is therefore the recollection of the Buddha, which is authorized by the Lord.
rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa gaṅ źe na |
gaṅ tshul khrims (2) las saṅs rgyas rjes su dran źiṅ zag pa med pa’i tshul khrims las kyaṅ mi ñams pa’o ||
tiṅ ṅe ’dzin las saṅs rgyas rjes su dran źiṅ chos kyi dbyiṅs mñam pa thams cad las kyaṅ mi ’gyur ba’o ||
śes rab las kyaṅ saṅs rgyas rjes su dran źiṅ chos thams cad rgyu ba (3) med par yaṅ rnam par mi rtog pa’o ||
rnam par grol ba las saṅs rgyas rjes su dran źiṅ sems gñis pa la yaṅ mi gnas pa’o ||
rnam par grol ba’i ye śes mthoṅ ba las saṅs rgyas rjes su dran źiṅ śes pa thams cad la yaṅ mi chags pa’o ||
stobs las saṅs (4) rgyas rjes su dran źiṅ dus gsum mtshuṅs pa’i ye śes las kyaṅ mi g-yo ba’o ||
mi ’jigs pa las saṅs rgyas rjes su dran źiṅ zag pa thams cad daṅ lhan cig tu yaṅ mi gnas pa’o ||
saṅs rgyas kyi chos thams cad las kyaṅ saṅs rgyas rjes su dran(mss dwan) źiṅ chos kyi dbyiṅs (5) mñam pa ñid du yaṅ rnam par mi rtog pa’o ||
gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ gzugs las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | gzugs kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o ||
de bźin du tshor ba daṅ || ’du śes (6) daṅ | ’du byed daṅ | rnam par śes pa las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | rnam par śes pa’i ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o ||
phuṅ po daṅ | khams daṅ | skye mched rnams las saṅs rgyas yaṅ dag par rjes su mi (7) mthoṅ la | phuṅ po daṅ khams daṅ skye mched kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o ||
gaṅ yaṅ chos thams cad kyi ṅo bo ñid śes pas śes rab che ba’i dran pa de ni yid la byed pa thams cad med de | lta ba thams cad kun nas ldaṅ ba med pa’o ||
(264b1) gaṅ de lta bu rñog pa med pa’i dran pas dran pa ñe bar gźag pa śes pa de ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa źes bya’o ||
gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ spyod lam thams cad du saṅs rgyas la mṅon par chags par mi byed do || ’greṅ ba daṅ | (2) ’chag pa daṅ | ’dug pa daṅ | ñal ba daṅ | ’gro ba daṅ | ’oṅ ba daṅ | smra ba daṅ | mi smra bar yaṅ saṅs rgyas la mṅon par chags par mi byed do ||
de mṅon par ma chags pas dran pa’aṅ dran par mi byed mi dran pa’aṅ dran par mi byed do ||
de dran pa yid la mi byed (3) pas gzugs daṅ | mtshan daṅ chos ñid du’aṅ saṅs rgyas rjes su mi dran no ||
rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa ste gaṅ la mtshan ma daṅ dmigs pa thams cad kun du spyod pa med pa’o ||
10. Dharmānusmṛti
What then, son of good family, is the recollection of the Dharma, which is authorized by the Lord for the sake of the bodhisatvas (tatra katamā kulaputra bodhisatvānām buddhānujñātā buddhānusmṛtiḥ)?
.
The Dharma is without attachment (arāga),
and he who is attached to any dharma is without the recollection of the Dharma.
The Dharma is without basis (anālaya),
and where there is no the practice of the Dharma, there is no the recollection of the Dharma.
The Dharma is calm (upaśānta), and he whose thought and mind are burning (jvalana) is without the recollection of the Dharma.
The Dharma is beyond distinguishing marks (animitta), and he who pursues distinguishing marks (nimittānusāra) is without the recollection of the Dharma.
The Dharma is unconditioned (asaṃskṛta), and he who is dependent on the conditioned place (saṃskṛtapratiṣṭhāpanapratiṣṭhita) is without the recollection of the Dharma.
Further, the recollection of the Dharma is to see the fact that there is no origination of any conditioned thing (sarvasaṃskārānutpādadarśana), and to enter into faultless reality (samyaktvaniyamapraveśa).
The bodhisatva, knowing that all dharmas are not originated because of their intrinsic nature (sarvadharmāṃ svabhāvānutpattiṃ viditvā), attains the tolerance that all things are unborn (anutpattikadharmakṣāntipratilabdha).
This state of being is the true Dharma (bhūtadharma).
He who understands thus understands all dharmas, since it is the way in which the people on the path of training or on the path beyond training, the isolated buddhas, the bodhisatvas, and the perfectly awakened one (śaikṣāśaikṣapratyekabuddhabodhisatvasamyaksaṃbuddha) understand all dharmas.
Such concentration (samāhita) is the liberation of all the holy (sarvāryavimukti), and in that there is no involvement with any dharma (sarvadharmāsamudācāra).
The absence of involvement with any dharma is the recollection of the Dharma, which is authorized by the Lord (buddhānujñāta).
rigs kyi bu de la byaṅ chub sems (4) dpa’ rnams kyi saṅs rgyas kyis gnaṅ ba’i chos rjes su dran pa gaṅ źe na |
chos źes bya ba ni ’dod chags med pa’o ||
de la gaṅ chos ci la chags kyaṅ ruṅ de dag la chos rjes su dran pa gaṅ yaṅ med do ||
chos źes bya ba ni kun gźi med pa’o ||
de la gaṅ chos gaṅ la (5) sbyor ba de dag la chos rjes su dran pa gaṅ yaṅ med do ||
chos źes bya ba ni ñe bar źi ba ste | gaṅ sems daṅ yid ’bar bar byed pa de dag la chos rjes su dran pa gaṅ yaṅ med do ||
chos źes bya ba ni mtshan ma med pa ste | gaṅ mtshan ma’i rjes su ’braṅ ba’i rnam par (6) śes pa de dag la chos rjes su dran pa gaṅ yaṅ med do ||
chos źes bya ba ni ’dus ma byas pa ste | gaṅ ’dus byas su rab tu gźag pa la gnas pa de dag la chos rjes su dran pa gaṅ yaṅ med do ||
yaṅ chos rjes su dran pa ni gaṅ gis ’du byed thams cad skye ba med par (7) mthoṅ ba ste | yaṅ dag pa ñid skyon med pa la ’jug pa’o ||
byaṅ chub sems dpas chos thams cad raṅ bźin gyis ma skyes par rig nas mi skye ba’i chos la bzod pa rab tu ’thob bo ||
gaṅ de lta bu’i gnas ni yaṅ dag pa’i chos kyi gnas so ||
gaṅ gis de ltar mṅon (265a1) par rtogs pa de ni chos thams cad mṅon par rtogs pa ste | ’di ni slob pa daṅ | mi slob pa daṅ | raṅ saṅs rgyas daṅ | byaṅ chub sems dpa’ daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis mṅon par rtogs pa’o ||
de ltar mñam par gźag pa ni (2) ’phags pa thams cad kyi rnam par grol ba ste | de la chos gaṅ yaṅ kun du spyod pa med do ||
chos gaṅ yaṅ kun du spyod pa med pa de ni saṅs rgyas kyis gnaṅ ba’i chos rjes su dran pa’o ||
10. Saṃghānusmṛti
What then, son of good family, is the recollection on the Saṃgha, which is authorized by the Lord for the sake of the bodhisatvas (tatra katamā kulaputra bodhisatvasya saṃghānujñātā buddhānusmṛtiḥ)?
.
What we called the Saṃgha is unconditioned (asaṃskṛta), and it cannot to be recollected in the perspective of conditioning (abhisaṃskāra).
Where there is no involvement (samudācāra) with the actions of body, speech or mind (kāyavāṅmanaskarma), it is called unconditioned (anabhisaṃskāra).
Thus what we called conditioned (saṃskṛta) is a mere denomination (prajñapti) and convention (vyavahāra);
The unconditioned (asaṃskṛta) is the destruction of all denominations (sarvaprajñaptisamudghāta), and the transcendence of all conventions (sarvavyavahārasamatikrānta).
Son of good family, this is the recollection of the congregation, which is authorized by the Lord.
rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i dge ’dun rjes su dran pa gaṅ (3) źe na |
dge ’dun źes bya ba ni ’dus ma byas pa ste | mṅon par ’du byed pas rjes su dran par mi nus so ||
gaṅ na lus kyi las daṅ ṅag gi las daṅ yid kyi las kun du spyod pa med pa de ni mṅon par ’du mi byed pa śes bya’o ||
de la ’dus byas źes bya ba ni gdags pa daṅ tha sñad do ||
(4) ’dus ma byas ni gdags pa thams cad yaṅ dag par ’joms pa’o || tha sñad thams cad las yaṅ dag par ’das pa ste |
rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i dge ’dun rjes su dran pa’o ||
11. Tyāgānusmṛti
What then, son of good family, is the recollection of renunciation, which is authorized by the Lord for the sake of the bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā tyāgānusmṛtiḥ)
What we called renunciation (tyāga) is to abandon and renounce any material thing (sarvopadhi).
Why is that? There is not any dharma that is to be renounced,
and any dharma to be renounced does not appear.
That which is not to be entangled in any dharma (sarvadharmāgrahaṇa) is the highest renunciation;
that which is not entangled is without renunciation;
that which is without renunciation is without haughtiness (amanyanatā);
that which is without haughtiness is without apprehending (anupalambha);
that which is without apprehending is without [mental] activity (apracāra);
that which is without [mental] activity is without information by thinking (cittāvijñapti);
where there is no information by thinking (cittāvijñāpti), there is no basis in consciousness (vijñānāniśraya);
that which is without basis in consciousness is the recollection of renunciation (tyāgānusmṛti) authorized by the Lord.
This renunciation of the bodhisatva is to transform into omniscience (sarvajñapariṇāmana), and the omniscience is the same as all moments of existence (sarvadharmasamatā).
Even though staying in sameness (samatāsthita) he recollects renunciation; even though he does not recollect any moment of existence, he transforms into awakening (bodhi).
Why is that?
Since in omniscience (sarvajñatā) there is no duality of truth and untruth (dharmādharma), the non-duality (advaya) is without any mental effort (manasikāra).
In this way, son of good family, the bodhisatva cultivating the knowledge of the Dharma (dharmajñānaprayukta) practices the recollection of renunciation which is authorized by the Lord.
rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i gtoṅ ba (5) rjes su dran pa gaṅ źe na |
gtoṅ ba źes ba źes bya ba ni phuṅ po thams cad ’dor źiṅ rab tu gtoṅ ba’o ||
de ci’i phyir źe na | des chos gaṅ yaṅ btaṅ ba med do ||
’di ltar de la gaṅ gtoṅ ba’i chos gaṅ yaṅ snaṅ bar mi ’gyur te ||
’di la gaṅ chos thams cad mi ’dzin pa de ni gtoṅ (6) ba’i mchog go ||
gaṅ mi ’dzin pa de ni mi gtoṅ ṅo ||
gaṅ mi gtoṅ ba de ni mi sñems so ||
gaṅ mi sñems pa de ni dmigs par mi byed do ||
dmigs par mi byed pa de la sems rgyu ba med do ||
rgyu ba med pa ni sems kyis rnam par rig pa med pa’o ||
gaṅ la sems kyis (7) rnam par rig pa med pa de ni rnam par śes pa mi gnas pa’o ||
rnam par śes pa mi gnas pa de ni saṅs rgyas kyis gnaṅ ba’i gtoṅ ba rjes su dran pa’o ||
gaṅ yaṅ byaṅ chub sems dpa’i gtoṅ ba de ni thams cad mkhyen par bsṅos pa ste | gaṅ thams cad mkhyen pa ni chos (265b1) thams cad kyi mñam pa ñid do ||
gaṅ mñam pa ñid la gnas pa ni rab tu gtoṅ źiṅ byaṅ chub tu ’aṅ bsṅo ste | de rjes su dran yaṅ chos gaṅ yaṅ rjes su dran pa med do ||
de ci’i phyir źe na |
thams cad mkhyen pa ni chos daṅ chos ma yin pa gñis daṅ ldan pa ma yin te | gaṅ ’di gñis (2) su med pa de yid la byed pa ci yaṅ med do ||
rigs kyi bu de ltar chos śes pa la rab tu sbyor ba’i byaṅ chub sems dpa’ ni saṅs rgyas kyis gnaṅ ba’i gtoṅ ba rjes su dran pa yin no ||
12. Śīlānusmṛti
Son of good family, how does the recollection of morality of bodhisatva becomes like open space (tatra kathaṃ kulaputra bodhisatvasya buddhānujñātā śīlānusmṛtir gaganasamā)?
.
What we called ‘morality (śīla)’ is unconditioned (asaṃskṛta), unsullied (anāsrava), no wishful thinking (apraṇidhāna), effortless (anābhoga), and it accomplishes vows (siddhavrata), fulfils the vows (vrataparipūri), and does not have essential characteristic of information (vijñaptilakṣaṇa).
Since it is established by concentration (samādhi), it is not established in the object of thought (cittopalaṃbha).
Since it is the root of insight (prajñāmūla), it is without essential characteristic of discursive thinking (niḥprapañcalakṣaṇa).
Since it is the outcome of liberation (vimuktiniṣyanda), it is not distinguished by duality (advayaprabhāvita).
Since there is no visual form, it is praised by the wise (pāṇḍitapraśaṃsita).
Since it appeases vices (kleśapraśamana), there is no essential characteristic of recognition (aprativijñaptilakṣaṇa).
Since it is in accordance with all happiness (sarvasukhānugata) and is not generated by the contrary (pratipakṣaprabhāvita), while recollecting this morality, there is no impurity (anāvila) in the recollection. Son of good family, this is what is called the recollection of morality which is authorized by the Lord (sa kulaputra bodhisatvasya buddhānujñātā śīlānusmṛtiḥ).
rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i tshul khrims rjes su dran (3) pa gaṅ źe na |
tshul khrims źes bya ba ni ’dus ma byas pa ste | zag pa med pa | smon lam med pa | lhun gyis grub pa | brtul źugs grub pa | brtul źugs thams cad yoṅs su rdzogs pa ste | rnam par rig pa’i mtshan ñid ma yin no ||
tiṅ ṅe ’dzin gyis gnas te | (4) sems kyi dmigs pa’i gnas ma yin no ||
śes rab kyi rtsa ba ste | spros pa’i mtshan ñid ma yin no ||
rnam par grol ba’i rgyu ’thun pa ste | gñis kyis rab tu phye ba ma yin no |
mkhas pas rab tu bsṅags pa ste | gzugs snaṅ ba ma yin no ||
ñon moṅs pa źi ba (5) ste | so so rnam par rig pa’i mtshan ñid ma yin no ||
bde ba thams cad kyi rjes su ’gro źiṅ gñen pos bskyed pa ma yin te gaṅ de lta bu’i tshul khrims rjes su dran źiṅ dran pa la rñog pa med pa de ni rigs kyi bu saṅs rgyas kyis gnaṅ ba'i tshul khrims rjes su dran pa źes (6) bya’o ||
12. Devānusmṛti
What then, son of good family, is the recollection of gods, which is authorized by the Lord for bodhisatvas (tatra katamā kulaputra bodhisatvasya buddhānujñātā devānusmṛtiḥ)?
.
It is the recollection of two assemblies of gods (devanikāya). What are these two (katame dve)?
The gods of the Pure Abode (śuddhāvāsadeva), and the bodhisatvas hindered by only one birth (ekajātipratibaddhabodhisatva), who dwell in the Tuṣita Heaven (tuṣitabhavanastha).
In that the bodhisatva recollects the gods of the Pure Abode (śuddhāvāsadeva).
Further, the bodhisatvas who are hindered by only one birth (ekajātipratibaddhabodhisatva), and who dwell in the Tuṣita Heaven (tuṣitabhavanastha) recollect ten qualities as the summit (mūrdhan). What are those ten qualities?
rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i lha rjes su dran pa gaṅ źe na |
lha’i ris gñis rjes su dran par bya ste | gñis gaṅ źe na |
gnas gtsaṅ ma’i ris kyi lha daṅ skye ba gcig gis thogs pa’i byaṅ chub sems dpa’ dga’ ldan gyi gnas (7) na ’khod pa rnams so ||
de la byaṅ chub sems dpa’ gnas gtsaṅ ma’i ris kyi lha rnams rjes su dran no ||
yaṅ skye ba gcig gis thogs pa’i byaṅ chub sems dpa’ dga’ ldan gyi gnas na gaṅ dag ’khod pa de dag ni spyi bo lta bu bcus rjes su dran te bcu gaṅ źe na |