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)
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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 ||