15. Bodhisatvacaryā
How then, son of good family, does the bodhisatva perform his practice of a bodhisatva (bodhisatvacaryā) after having obtained the sameness of extinction (nirvāṇasamatā)?
The extinction (nirvāṇa) is the pacification of all vices (sarvakleśapraśamana),
the allaying of every feeling (sarvavedanāpratipraśrambhaṇa),
the pacification of all objects (sarvālambanapraśamana),
and no connection (pratisaṃdhi) with the parts of personality, spheres or fields of perception (skandhadhātvāyatana).
Thus the good man (satpuruṣa), having obtained the sameness of extiction (nirvāṇasamatā), playfully employs (vikrīḍita) the great compassion (mahākaruṇā), means and insight (prajñopāya), and knowledge (jñāna) of the former lives (pūrvanivāsa);
he is sustained by the presence of the Buddhas (buddhādhiṣṭhānādhiṣṭhitai);
he cultivates insight (prajñā) and knowledge (jñāna);
he purifies cultivation (bhavānā) by means of the clear presence of manifestation (bhāvānapariśuddhi);
he depends on concentration (samādhi) which is the miraculous play (vikrīḍita) with illusion (māyā);
The vices by which he might produce existence and bonds of existence, these he does away with (yaiḥ kleśaḥ saṃsāraṃ saṃsārabandhanaṃ vā prabhāvayati tān prajahāti), and the knowledge by means of which he teaches extinction, in that he excels (yena jñānena nirvāṇaṃ deśayati tatra vaśitāprāptaḥ), thus he is born from non-existence and originated form non-origination (anutpādotpanno ’bhūtabhūtaḥ).
Even though he is established in the sameness of extinction (nirvāṇasamatāsaṃprasthita), he still does not interrupt bringing living beings to maturity (satvaparipāka).
This, son of good family, is the gate of knowledge (jñānamukha), called the development of two approaches (yamakapariṇāma), [namely the great compassion (mahākāruṇā) and expedient means (upāya)] of the bodhisatvas, and even though the bodhisatva is placed in the gate of knowledge after having obtained the sameness of extinction (nirvāṇasamatā), he still performs the practice of a bodhisatva (bodhisatvacaryā).
rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid (6) thob kyaṅ byaṅ chub sems dpa’i spyad pa yaṅ spyod pa yin źe na |
mya ṅan las ’das pa źes bya ba ni ñon moṅs pa thams cad rab tu źi ba ste |
tshor ba thams cad rgyun bcad pa |
dmigs pa thams cad źi ba |
phuṅ po daṅ | khams daṅ | skye mched rnams kyi ñid mtshams (7) sbyor ba med pa ste |
skyes bu dam pa de mya ṅan las ’das pa daṅ mñam pa ñid thob ciṅ | sṅon gnas bcas pa’i sñiṅ rje chen po daṅ | thabs daṅ | śes rab daṅ | ye śes kyis ni rnam par rol |
saṅs rgyas kyi byin gyi rlabs kyis ni śin tu byin gyis brlabs |
śes rab daṅ | (266b1) ye śes ni śin tu bsgoms |
mṅon gyi byin gyi rlabs kyis ni bsgom pa yoṅs su dag |
sgyu mas rnam par rol pa’i tiṅ ṅe ’dzin la ni gnas te |
ñon moṅs pa gaṅ gis ’khor ba rab tu skyed pa’am | ’khor bar ’chiṅ ba de dag rab tu spaṅs śiṅ ye śes gaṅ gis mya ṅan las (2) ’das par ston pa de la dbaṅ thob pas mi skye ba las skye źiṅ mi ’byuṅ ba las ’byuṅ ba ste |
mya ṅan las ’das pa daṅ mñam pa ñid du yaṅ dag par źugs kyaṅ sems can yoṅs su smin par bya ba yaṅ mi ’chad do ||
de ni rigs kyi bu byaṅ chub sems dpa’ rnams kyi phrugs su (3) tshad źes bya ba’i ye śes kyi sgo ste | ye śe kyi sgo gaṅ la gnas pas byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid thob kyaṅ byaṅ chub sems dpa’i spyad pa spyod ba’o ||