Bibliotheca Polyglotta

6. Prajñā How, son of good family, does the insight of the bodhisatva become like empty space (kathaṃ kulaputra bodhisatvasya prajñāṃ gaganasamam)?

善男子。云何菩薩行般若波羅蜜與虚空等。

善男子云何菩薩修行般若波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ śes rab nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the insight of the bodhisatva becomes like the expanse of the sky when he is endowed with the four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya prajñā gaganasamā bhavati | katame catvāraḥ) They are, to wit, a) entering into the purity of all beings through the purity of the expanse of the sky (sarvasatvaviśuddhipraveśo gaganaviśuddhyā); b) entering into the purity of all consciousness through the purity of knowledge (sarvavijñānaviśuddhipraveśo jñānaviśuddhyā); c) entering into the purity of self and living beings, life principle, and person through the purity of sphere (ātmasatvajīvapudgalaviśuddhipraveśo dhātuviśuddhyā); d) understanding the purity of all letters through the purity of meaning (sarvākṣaraviśuddhiprativedhato ’rthaviśuddhyā); When he is endowed with those four qualities, son of good family, the insight of the bodhisatvas becomes like the expanse of the sky.

善男子。若菩薩成就四法。行般若波羅蜜與虚空等。何等爲四。善男子。若菩薩以我淨故。知衆生亦淨。以知淨故知識亦淨。以義淨故知文字亦淨。以法界淨故知一切法亦淨。 . 是爲菩薩成就四法行般若波羅蜜與虚空等。

若菩薩成就四法。修行般若波羅蜜多猶若虚空。云何爲四。所謂由虚空清淨故入一切有情清淨。由智清淨故入一切識清淨。由法界清淨故入我人有情壽者清淨。由義清淨故入一切文字清淨。是爲菩薩成就四法。修行般若波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ sems (6) dpa’ chen po śes rab nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na | ’di lta ste | nam mkha’ rnam par dag pas sems can thams cad rnam par dag par ’jug pa daṅ | ye śes rnam par dag pas rnam par śes pa thams cad rnam par dag par ’jug pa daṅ | (7) chos kyi dbyiṅs rnam par dag pas bdag daṅ sems can daṅ srog daṅ gaṅ zag rnam par dag par ’jug pa daṅ | don rnam par dag pas yi ge thams cad rnam par dag par rab tu rtogs pa ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ śes rab (261a1) nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of the insight of the bodhisatvas. What are the eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya prajñā gaganasamā bhavati. kathame aṣṭau) To with, a) although they attain all good qualities (sarvakuśaladharmasamudāgamata), they do not stick to the view of eternity (śāśvatadṛṣṭi); b) although they strive to get rid of all bad qualities (sarvākuśaladharmaprahāṇavīryārambha), they do not fall into the view of annihilation (uccheda); c) although they enter into dependent origination (pratītyasamutpādapraveśa), they are not contradictory (virudhyate) with the tolerance that all things are unborn (anutpattikadharmakṣānti); d) although they illuminate four kinds of special knowledge (catasraḥ pratisaṃvida), they are not attached to interpretation and eloquence (niruktipratibhāna); e) although they teach four summaries of the dharma (dharmoddāna), they never see anything (na samanupaśyanti) in impermanence, suffering, selfless, or quiescence (anityaduḥkhānātmaśānta); f) although they teach to enter into action and duties (karmakāryāvatāra), they are free from karmic result (vipāka) and also not disturbed by performing deeds (karmakāra); g) although they are established in the knowledge of teachings (dharmajñāna) which is beyond discursive thinking (niṣprapañca), they elucidate the division of words of all teachings (sarvadharmapadaprabheda); h) they attain the illumination of all teachings (sarvadharmāloka) and teach living beings about impurity and purification (saṃkleśavyavadāna). Those eight are, son of good family, the pure insights of the bodhisatvas.

善男子。若菩薩摩訶薩成就八法。能淨般若波羅蜜。何等爲八。善男子。若菩薩精勤欲斷一切不善法而不著斷見。精勤欲生一切善法而不著常見。 . 知一切有爲法皆從縁生。而不動於無生忍法。善分別説一切字句。而常平等無有言説。善能辨宣一切有爲無常苦法。於無我法界寂靜不動。能善分別諸所作業。而知一切法無業無報。善能分別垢法淨法。而知一切法性常淨。善能籌量三世諸法。而知諸法無去來今。是爲菩薩成就八法能淨般若波羅蜜。

復次善男子若菩薩成就八法。能淨修行般若波羅蜜多。云何爲八。所謂勤集一切善法不著常見。勤斷一切不善法不著斷見。知縁起法而不違於無生法忍。現四無礙解而不著於四辯。善能決擇四鄔馱南不見無常苦無我寂靜。善説業果而亦不動。於無業果住無戲論。智常顯説一切法句差別之相。善得一切淨法光明。於諸有情説於清淨及雜染法。是爲菩薩成就八法能淨修行般若波羅蜜多。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi śes rab yoṅs su dag pa ni ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | dge ba’i chos thams cad yaṅ dag par sgrub kyaṅ rtag par lta bar mi sbyor ba daṅ | mi dge (2) ba’i chos thams cad spoṅ bar brtson ’grus rtsom yaṅ chad par ltar bar mi ltuṅ ba daṅ | rten ciṅ ’brel par ’byuṅ ba la ’jug kyaṅ mi skye ba’i bzod pa daṅ ’gal bar mi byed pa daṅ | so so yaṅ dag par rig pa bźi śes par snaṅ yaṅ ṅes pa’i tshig gi spobs pa la mi chags pa daṅ | (3) chos kyi sdom bźi’aṅ ston la mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | źi ba ñid du dṅos po yaṅ dag par rjes su mi mthoṅ ba daṅ | las daṅ bya ba la ’jug pa rab tu ston kyaṅ las byed ciṅ rnam par smin pa med pa las kyaṅ mi g-yo ba daṅ | spros pa med pa’i chos (4) śes pa la gnas pa yin yaṅ chos thams cad kyi tshig rab tu dbye ba ṅes par bstan pa rab tu ston pa daṅ | chos thams cad kyi snaṅ ba la rab tu rñed pa yin gyis kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ sems can rnams la rab tu ston pa ste | rigs kyi bu brgyad po de dag (5) ni byaṅ chub sems dpa’ rnams kyi śes rab yoṅs su dag pa’o ||

Son of good family, just as the expanse of the sky is not practiced nor not practiced, in the same way, the bodhisatva practices the insight being free from all practice.

善男子。喩如虚空非行無行。菩薩行般若離一切行亦復如是。

Just as the the expanse of the sky is indestructible, in the same way, the bodhisatva practices insight which cannot be broken by any demon.

喩如虚空無能破壞。菩薩行般若一切諸魔無能壞者亦復如是。

Just as the nature of the expanse of sky is always calm (upaśānta), in the same way, the bodhisatva practices insight with understanding and seeing calmness.

喩如虚空性常寂靜。菩薩行般若覺見寂靜亦復如是。

Just as the nature of the expanse of the sky is always selfless (anātman), in the same way, the bodhisatva practices insight with understanding selflessness.

喩如虚空性常無我。菩薩行般若了知無我亦復如是。

Just as the nature of the expanse of the sky is not a being (satva), in the same way, the bodhisatva practices insight being free from belief in a being (sarvasatvadṛṣṭivigata).

喩如虚空性非衆生。菩薩行般若。離一切衆生見亦復如是。

Just as the nature of the expanse of the sky is not a life principle (jīva), in the same way, the bodhisatva practices insight being free from belief in a life principle (sarvajīvadṛṣṭivigata).

喩如虚空性無有命。菩薩行般若。離一切命見亦復是。

Just as the nature of the expanse of the sky is not a person (pudgala), in the same way, the bodhisatva practices insight being free from belief in a person (sarvapudgaladṛṣṭivigata).

喩如虚空性無有人。菩薩行般若。離一切人見亦復如是。

Just as the expanse of the sky is not substantial nor insubstantial, in the same way, the bodhisatva practices insight being free from belief in substance and non-substance.

喩如虚空非物非非物。不可名字。菩薩行般若。離物非物見亦復如是。

Further, the so-called ‘insight (prajñā)’ is a word for calm (upaśāntapada) because it is free from the flame of false discrimination (vikalpa), a word for the unchanging because of the purify of own character (nirvikārapadam etat svalakṣaṇaviśuddhatvāt), a word for no thought-constructions because it has no basis (nirvikalpapadam etad anāśrayatvāt), a word for being qua being because it is according to truth (yathābhūtapadam etad yathāsamyaktvāt); a word for truth because it is unchanging (satyapadam etad avikāratvāt), a word for right because it is imperishable (samyakpadam etad avināśatvāt), a word for acute (tīkṣṇa) intellect because it removes bondages (bandhanasamudghāta), a word for contentment because it has the good qualities of the noble (tṛptipadam etad āryaguṇatvāt), a word for penetration because it is well understood (nirvedhapadam etad suparīkṣitatvāt), a word for meaning because it is ineffable (arthapadam etad abhilapyatvāt), a word for sameness because it is without difference (samapadam etad nirviśiṣṭatvāt), a word for firmness because it is indestructible (sāratāpadam etad abhedyatvāt), a word for no darkness because it is not dependent on anything (anandhakārapadam etad apratiṣṭhitatvāt), a word for diamond (vajra) because it completely pierce [all dharmas], a word for liberation because it has been done what is to be done (uttāraṇapadam etad kṛtakaraṇīyatvāt), a word for purity because it is essentially undefiled (viśuddhipadam etad prakṛtyasaṃkliṣṭatvāt), a word for no darkness (anandhakāra) because it has no conception (upalambha) of appearances, a word for non-duality because it is beyond attribution (advayapadam etad asamāropatvāt), a word for perishability (kṣaya) because it is become exhausted and purified (kṣayapadam etad atyantakạyatvāt), a word for imperishability because it is unconditioned (akạyapadam etad asaṃskṛtatvāt), a word for no conditions because it is without connection (asaṃskṛtapadam etad aprayogatvāt), a word for empty space because it is perfectly pure (gaganapadam etat suviśuddhatvāt), a word for the expanse of the sky because it is free from obstructions (gaganapadam etad anāvaraṇatvāt), a word for making things clear (uttānīkaraṇa) in every direction because it abides in abiding (sthitisthiti), a word for no concepts because it is without a proper nature (anupalambhapadam etan niḥsvabhāvatvāt), a word for knowledge because it is free from the duality of consciousness and knowledge (jñānapadam etad vijñānajñānādvayatvāt), a word for uncrushability because it has no contrary (anavamṛdyapadam etad apratipakṣatvāt), a word for no body because it is not brought into being (aśarīrapadam etad anabhinirvṛttatvāt), a word for the thorough understanding because it is [free from] the suffering which conceptually constructed (parijñāpadam etad parikalpaduḥkhatvāt), a word for getting rid of all-pervasive origin of [suffering] because it conquered all tendencies of desires (tṛṣṇānuśaya), a word for cessation (nirodha) because it is without occurrence, a word for cultivation because it is the entering into the way of non-duality (bhāvanāpadam etad advayamārgapraveśatvāt), a word for awakening because of the remarkable (prabhāvita) perfect awakening, a word for the dharma because it is free from desire (dharmapadam etad virāga). Since the light of knowledge (jñānāloka) is the entrance into such a word, and not dependent on others (aparapratyaya), it is called insight. Since it is in accordance with the sky-like teaching among all the teachings of the Buddha (nirdeśa), he accordingly does not produce thought-constructions or fiction (na kalpayati na vikalpayati) even concerning the smallest dharma. That is the perfection of insight (prajñāpāramitā) of the bodhisatva becoming like the expanse of the sky.

善男子。般若是寂靜句義無微覺故。是不作句義自相淨故。是無變句義無行相故。是眞實句義不發動故。是不誑句義無有異故。是了達句義入一相故。是通明句義斷習氣故。是滿足句義無欲求故。是通達句義能正見故。是第一句義無所得故。是平等句義無高無下故。是牢固句義不可壞故。是不動句義無所依故。是金剛句義不可摧故。是已度句義所作辦故。是眞淨句義本性淨故。是無闇句義不恃明故。是無二句義不積聚故。是盡句義究竟盡相故。是無盡句義無爲相故。是無爲句義離生滅故。是虚空句義無障礙故。是無所有句義眞清淨故。是無處句義無行跡故。是無樔窟句義無所猗故。是智句義無識別故。是無降伏句義無群匹故。是無體句義不受形故。是知見句義知苦不生故。是斷句義知集無和合故。是滅句義究竟無生故。是道句義無二覺故。是覺句義覺平等故。是法句義究竟不變故。善男子。此般若不從他得。自證知見如性行故。知一切文字句義其猶如響。於諸言音隨應而報。其辯不斷。亦不執著文字言語。菩薩摩訶薩。如是能於一切言説中善能報答。知諸音聲言説如響。解不可得故。不生執著亦不戲論。善男子。是爲菩薩行般若波羅蜜與虚空等。

善男子當知般若是清淨句能摧惡覺故。是無變異句自相清淨故。是無分別句無可限齊故。是如實句性眞實故。是諦句無動瑤故。是誠實句無虚誑故。是聰慧句解諸縛故。是滿足句聖者功徳故。是通達句善能觀察故。是第一義句無所言説故。是平等句無差別故。是堅牢句不可壞故。是不動句無所依故。是金剛句能穿鑿故。是濟度句所作已辦故。是清淨句性無染故。是無暗句明無所得故。是無二句無有建立故。是盡句究竟盡滅故。是無盡句無爲常住故。是無爲句非生滅所攝故。是空句最清淨故。是虚空句無障礙故。是虚空道句無行迹故。是無所得句自性無故。是智句智識無二故。是無推句離對治故。是無身句無轉易故。是苦遍知句離遍計苦故。是集斷句害貪欲故。是證滅句究竟無生故。是修道句入無二道故。是佛陀句能生正覺故。是達摩句究竟離欲故。善男子。此般若不從他如是等類句義差別。智慧光明不屬於他。於所説法隨入少分。都無分別及所分別。是名修行般若波羅蜜多猶若虚空。

yaṅ śes rab ces bya ba ’di ni rnam par rtog pa kun nas ’bar ba med pa’i phyir ñe bar źi ba’i tshig go || raṅ gi mtshan ñid kyis rnam par dag pa’i phyir ’di ni mi ’gyur ba’i tshig go || gnas med pa’i phyir ’di (6) ni rnam par mi rtog pa’i tshig go || yaṅ dag pa ñid ji lta ba’i phyir ’di ni ji lta ba bźin gyi tshig go || ’gyur ba ma yin pa’i phyir ’di ni bden pa’i tshig go || ma ruṅ bar mi ’gyur ba’i phyir ’di ni yaṅ dag pa’i tshig go || bciṅs pa yaṅ dag par bcom pa’i phyir ’di ni yid rno (7) ba’i tshig go || ’phags pa’i yon tan gyi phyir ’di ni ṅoms pa’i tshig go || śin tu brtags pa’i phyir ’di ni ṅes par ’byed pa’i tshig go || brjod du med pa’i phyir ’di ni don gyi tshig go || khyad par med pa’i phyir ’di ni mtshuṅs pa’i tshig go || mi śigs pa’i phyir ’di ni (261b1) sñiṅ po’i tshig go || mi gnas pa’i phyir ’di ni mun pa med pa’i tshig go || rab tu ’bigs pa’i phyir ’di ni rdo rje’i tshig go || byed pa byas pa’i phyir ’di ni sgrol ba’i tshig go || raṅ bźin gyis kun nas ñon moṅs pa med pa’i phyir ’di ni rnam par dag pa’i tshig go || snaṅ ba mi (2) dmigs pa’i phyir ’di ni mun pa med pa’i tshig go || sgro btags pa med pa’i phyir ’di ni gñis su med pa’i tshig go || śin tu zad ciṅ byaṅ ba’i phyir ’di ni zad pa’i tshig go || ’dus ma byas pa’i phyir ’di ni mi zad pa’i tshig go || sbyor ba med pa’i phyir ’di ni ’dus ma byas kyi tshig go || (3) śin tu rnam par dag pa’i phyir ’di ni nam mkha’i tshig go || sgrib pa med pa’i phyir ’di ni nam mkha’i tshig go || gnas pa’i gnas kyi phyir ’di ni kun nas gsal byed kyi tshig go || ṅo bo ñid med pa’i phyir ’di ni mi dmigs pa’i tshig go || rnam par śes pa daṅ ye śes (4) gñis su med pa’i phyir ’di ni ye śes kyi tshig go || gñen po med pa’i phyir ’di ni mi rdzi ba’i tshig go || mṅon par ma grub pa’i phyir ’di ni lus med pa’i tshig go || kun du rtog pa’i sdug bsṅal gyi phyir ’di ni yoṅs su śes pa’i tshig go || sred pa’i bag la ñal (5) yaṅ dag pa bcom pa’i phyir ’di ni kun ’byuṅ ba spaṅs pa’i tshig go || rab tu ma byuṅ ba’i phyir ’di ni ’gog pa’i tshig go || gñis su med pa’i lam la rab tu ’jug pa’i phyir ’di ni bsgom pa’i tshig go || rdzogs pa’i saṅs rgyas par rab tu phye ba’i phyir ’di ni saṅs (6) rgyas pa’i tshig go || rab tu ’dod chags daṅ bral ba’i phyir ’di ni chos kyi tshig ste | gaṅ de lta bu’i tshig la ’jug pa’i ye śes snaṅ ba gźan gyi driṅ la mi ’jog pa’i phyir ’di ni śes rab ces bya’o || gaṅ ṅes par bstan pa thams cad la nam mkha’ daṅ mtshuṅs pa rab bstan (7) pa’i rjes su ’gro ste | rjes su ’gro bas chos chuṅ du la yaṅ mi rtog rnam par mi rtog pa ’di ni byaṅ chub sems dpa’i śes rab kyi pha rol tu phyin pa nam mkha’ daṅ mtshuṅs pa’o ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

爾時世尊。欲重明此義。而説偈言。

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad sa ’di dag gsuṅs so ||

77 Insight cuts off wrong views (darśana), darkness (andhakāra) and vices (kleśa), removes the defilement of habitual tendency (vāsanakleśa), reveals (nidṛś-) causes, conditions, effects (hetupratyayakiryā), and eliminates all extremes (sarvānta).

離著而行施　普及適衆性
終已無礙心　亦不生分別
我淨故施淨　施淨故願淨
願淨菩提淨　道淨一切淨
無我我所想　離愛及諸見
捨除彼我相　施心如虚空
去離諸想施　無有望報心
捨嫉妬心結　施心如虚空
空非色無猗　無受想分別
亦無行及識　施時心亦然
如空益一切　始終無窮盡
解法施無盡　利益一切衆
如化人相施　不望所施報
慧者施亦爾　終不望其報
以慧斷結習　方便不捨衆
不見結及衆　如是施如空
知身如鏡像　知聲猶如響
知心如幻化　法性如虚空
不捨勝菩提　不求於二乘
於過去諸佛　常敬愼護戒
不捨本願故　能於諸趣中
善成就本願　攝意護淨戒
如空無悕望　無熱惱高下
無濁無變易　淨戒者亦爾
如空受一切　水月不持戒
護戒者如是　淨戒如虚空
罵打瞋怒等　忍力故不瞋
無我及彼見　以去離二想
内純至善淨　外行亦清淨
純至故無瞋　順如法能忍
離諸見忍空　捨覺而離想
無願無悕望　捨諸行所取
無愛如虚空　不戲不懷恨
無戲不求報　無漏忍者爾
無忍無罵者　彼人聲如響
非是及無常　無如是戲論
彼愚及我智　無生而示生
雖如是分別　猶修無生忍
如斫娑羅枝　餘枝不分別
斷身無分別　此忍淨如空
勤修無所依　供佛無佛想
持法不著文　度衆無衆想
淨身淨法身　淨口無言説
淨心無意行　具諸波羅蜜
具助菩提法　淨土如虚空
成就辯總持　求如是佛法
如空受無惓　故能生叢林
遍至無形色　精進亦如空
常淨如虚空　無始亦無終
人精進亦爾　無始無終成
如機關木人　所作無分別
行者無二想　其進如虚空
知止住内心　攝外境界心
自心彼心等　依止無心禪
諸法性常空　以無漏智知
不依陰界入　亦不依三界
不依於三界　不依界道果
如空常無依　修禪者亦爾
空無愛見慢　修禪者亦爾
空無退壞變　修禪者亦爾
平等寂解脱　智者不縁界
無結無禪等　是故禪如空
我淨衆生淨　智淨識亦淨
義淨文字淨　法淨界亦淨
斷不善及習　大士集諸善
知有無縁生　無生不著滅
善分別文字　説無常苦法
示現受業報　言有垢及淨
知法性常淨　而籌量三世
空無行非行　慧無行亦爾
如空無能壞　無我人壽者
非物非無物　拔斷二邊見
知句假不染　不變眞實句
滿足通達句　達義慧等句
等不動牢句　金剛度淨句
明盡無盡句　無爲虚空句
處樔識別句　降伏體智句
斷集滅道句　法覺智慧句
如響隨聲應　無盡辯亦爾
説法無所依　此慧淨如空
大方等大集經卷第十四

明慧能斷煩惱習　示現作業及因縁

(262a1) śes rab lta daṅ mun pa ñon moṅs gcod || rab tu bag chags ñon moṅs rab bsal ciṅ ||
rgyu daṅ rkyen daṅ byed pa ṅes par ston || mtha’ rnams thams cad yoṅs su gcod par byed ||

78 Insight is not dependent on self, living beings, individual, and life principle (ātmasatvapudgalajīva), makes [living beings] free from existence and non-existence (bhāvābhāva), and teaches them to practice the perfection of insight (prajñāpāramitā).

不依我見及有情　不住壽者并人相
於我無我二倶離　顯説般若到眞源

bdag daṅ sems can la yaṅ mi gnas śiṅ || gaṅ zag (2) srog la’aṅ rtag tu gnas pa med ||
dṅos daṅ dṅos med gñis las thar byed de || śes rab pha rol ’gro bar rab tu bstan ||

79 Insight is free from vices (kleśa) because it conquers the Evil Ones (māra); it saves [living beings] out of the stream (augha) and releases them; it creates knowledge (jñāna) and related behaviour; and it reveals the highest happiness of liberation (mokṣa).

般若能推於所有　般若能度於瀑流
般若能作清淨因　般若能安勝解脱

śes rab bdud las rgyal te ñon moṅs med || śes rab chu bo las bsgral rab tu sgrol ||
śes rab ye śes byed ciṅ rnam par spyod || (3) śes rab thar pa bde ba’i mchog kyaṅ ston ||

80 Insight purifies the root of hinderance (āvaraṇamūla); it is the mark of knowledge (parijñā) about the part of personality and spheres (skandhadhātu); it is the liberation from its characteristics since there is no distinction between a characteristic and something to be characterized (lakṣaṇalakṣya). By attaining the insight, he is adorned in the three realms.

淨慧能離諸纒蓋　於蘊處界悉遍知
明慧照曜三界空　於能所相皆解脱

śes rab kyis ni bsgribs pa’i rtsa ba sbyoṅ || phuṅ po khams ni yoṅs su śes pa’i mtshan ||
mtshan daṅ mtshan gźi mtshuṅs mtshan grol byed pa || śes rab thob pa srid pa gsum na mdzes ||

81 Pure behaviour (pariśuddhacaryā) is called insight (prajñeti), and therefore it is a behaviour not sullied (sarvalokānupalipta) by anything in the world. [If] he practice to understand the practice of [insight], he who has pure insight will be adorned.

修行般若令清淨　一切世間無所著
通達能行般若行　常修淨慧照眞空

yoṅs su dag spyod (4) śes rab ces bya ste || ’jig rten thams cad kyis ni mi gos spyod ||
spyad pa spyod pa rab tu rtogs par spyod || śes rab dag pa’i mi ni rnam par mdzes ||

82 The dharma is taught in order to purify the five kinds of sight (pañcacakṣur), to illuminate the five kinds of abilities (pañcendriya), to eliminate the five states of existence (pañcagati), and to makes the five aggregates disappear (pañcaskandha).

五眼清淨五根明　能除五趣淨五蘊

mig lṅa dag ni yoṅs su dag byed ciṅ || dbaṅ po lṅa ni yoṅs su snaṅ bar byed ||
’gro ba lṅa rnams rab tu gcod (5) par byed || phuṅ po lṅa ni zad phyir chos ston to ||

83 It is not dependent on this side nor that side, but established in the sphere of all moments of existence (dharmadhātuḥ), same as the sameness of the sky (āntarīkṣa), and it exalts a being in accordance with the knowledge of the Buddha (buddhajñāna).

至於彼岸常安住　入於法界亦復然
平等猶若大虚空　高廣善順於佛智

pha rol tshu rol rtag tu mi gnas śiṅ || chos kyi dbyiṅs gnas gnas la śin tu gnas ||
bar snaṅ daṅ ni mtshuṅs mñam ’dra ba ste || saṅs rgyas ye śes rjes su mthun źig ’phags ||

84 It teaches the way of entering into immortality (amṛta) where all the noble ones have gone, which is free from the duality of gain and loss (alābhalābha), but still does not construct thought-constructions belonging to the middle way of logical proposition (madhyakalpana).

於得無得二倶離　能示中道甘露門
隨順聖人之所行　善能分別無分別

rñed daṅ ma rñed gñi ga’i mtha’ (6) las grol || dbus la rtog pa kun rtog mi rtog pa ||
gaṅ rnams ’phags pa thams cad soṅ ba yi || ’chi ba med pa’i lam du ’jug pa ston ||

85 Having thought suffering (duḥkha), in this manner, it gets rid of craving (tṛṣṇā). Having shown ways, it declares its extinction (nirodha).
It enters into the insight (prajñā) to understand truth (satya), thereby cuts off the past (pūrvānta).

能知苦集斷貪愛　修道示滅顯無爲
成就實智慧光明　故了三世無來去

sdug bsṅal śes śiṅ de bźin sred pa spaṅs || lam rnams ston ciṅ ’gog pa’aṅ rab tu ’chad ||
bden pa śes (7) par śes rab ’di ’jug ste || des ni sṅon gyi mtha’ yaṅ rab tu bcad ||

86 All fields of perception (sarvakṣetra) are not being like fields of perception. All moments of existence (sarvadharma) are distinct from (pravivikta) being like any moments of existence. All beings (sarvasatva) are same as beings without the self (anātma). The insight investigating with intelligence knows this.

於諸刹土皆平等　諸法寂靜等亦然
了諸有情無我人　是則眞修智慧者

źiṅ rnams thams cad źiṅ mtshuṅs źiṅ ma yin || chos rnams thams cad chos mtshuṅs rab tu dben ||
sems can thams cad bdag med sems can mtshuṅs || śes rab blos dbyod pas ni (262b1) ’di śes so ||

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