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 ||