Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

Śakrabrahmalokapāla

When that prophecy (vyākaraṇa) of the wicked Māra was set forth, all the assembly of Indras, Brahmās and Lokapālas were astonished (āścaryaprāpta), and uttered a joyous utterance (udānam udānayati): “Even though they have done that many works of the Māra, they still can produce the thought of incomparable complete awakening by means of meaningfulness of seeing the tathāgata (tathāgatāmoghadarśana). The discipline of the dharma (dharmavinaya), which is well spoken (svākhyāta) by the Lord, is marvelous! O Lord, who is the son or daughter of good family (kulaputrā vā kuladuhitaro vā) who could measure (pramātṛ-) the buddha-fields (buddhakṣetra) from one person to another (pudgalena pudgalaḥ) because it cannot be measured by any disciple or isolated buddha?” The Lord said: “So it is, friends. The sphere of the buddha is just like what you said. However, friends, their thoughts are dependently originated, and I see living beings who walks with desire and who stops without desire, who wears a dharma-robe being full of impurities (saṃkleśa) and who puts on the robe without impurities (kleśa), and who eats porridge out of greed and who stops it without appetite. O friends, the types of behavior of living beings are so diverse. Since there are living beings who strive for [the buddha’s] words by understanding a condensed statement (udghaṭitajñā) or by understanding a full, detailed explanations (vipañcitajña), the tathāgata gives them the discourses of teaching the dharma, accordingly to each individual (yathāpratyarhadharmāvatāraṇanirdeśa). O friends, vices are neither established in place nor direction, and they are neither a collection nor accumulated things. Vices arise superficially (ayoniśas) but purity arises in the fundamental way (yoniśas). In that way, if you investigate the arising of vices fundamentally, then they arise as purity. It is therefore, with this in mind, said that, when one knows wrong views (mithyādṛṣṭi) as wrong views, namely as they really are (yathābhūta), he will have right views (samyagdṛṣṭi). Wrong views would never be right views, would never not be right views, would never be separated from right views. However, if one, after having known wrong views as wrong views, is not established in them without any action or effort, then he will enter into the way of right views, thus this is called the right view (samyagdṛṣṭi). O friends, vices are the darkness but the purity is the light. Vices are of weak power but the expanded vision is powerful. Vices are accidental but its essential nature is of pure root. Vices are false imaginations but its essential nature is the absence of false imagination (kavir¹ mārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ).

Quotation from RgvbhMS 25a-b?; RgvbhJ 44,8-45,9; RgvbhTib 98a3-b5; RgvbhChi T1611, 833a15-b9.

Rgvbh: kavirmārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ |
RgvbhTib: nam mkha’i dpe ’di rgyas par ni mdo ji lta ba bźin rtogs par bya ste | draṅ sroṅ chen po ñon moṅs pa ni mun pa | rnam par dag pa ni snaṅ ba’o || ñon moṅs pa ni stobs chuṅ ba | lhag mthoṅ ni stobs daṅ ldan pa’o || ñon moṅs pa ni glo bur pa | raṅ bźin gyis rnam par dag pa ni rtsa ba’o || ñon moṅs pa ni kun tu brtags pa | raṅ bźin ni kun tu ma brtags pa’o ||
RgvbhChi: 應知彼經中言。諸善男子。煩惱本無體。真性本明淨。一切煩惱羸薄。毘婆舍那有大勢力。一切煩惱客塵。自性清淨心根本。一切諸煩惱虛妄分別。自性清淨心如實不分別。 It is like this, friends, this great earth is based on water, water is supported by wind, wind is founded on space, but space is dependent on nothing. Thus, among these four elements, namely earth, water, wind, and space, space is more powerful and firmer than any of the other elements, and is not accumulated. Since it is not accumulated, it is neither originated nor destroyed and is stable with its own essence (tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena |).

Rgvbh: tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’calo ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena |
RgvbhTib: draṅ sroṅ chen po ’di lta ste | sa chen po ’di ni chu la rab tu gnas pa | chu ni rluṅ la rab tu gnas pa | rluṅ ni nam mkha’ la rab tu gnas pa yin la | nam mkha’ ni gnas pa med pa’o || de bźin du khams bźi po ’di rnams las | sa’i khams daṅ | chu’i khams daṅ | rluṅ gi khams pas ni nam mkha’i khams ñid stobs daṅ ldan pa | brtan pa | mi g.yo ba | ’grib pa med pa | skye ba med pa | ’gag pa med pa ste | raṅ gi daṅ gis gnas pa’o ||
RgvbhChi: 諸佛子。譬如大地依水而住。水依風住風依空住。而彼虛空無依住處。諸善男子。如是四大地大水大風大空大。此四大中唯虛空大以為最勝。以為大力。以為堅固。以為不動。以為不作。以為不散。不生不滅自然而住。 [On the contrary,] these three elements [namely, earth, water, and wind] are endowed with origination and destruction, unstable and of no long duration. It is perceived that these are changeable, but space is by no means changeable (tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |).

Rgvbh: tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |
RgvbhTib: de la khams gsum po gaṅ yin pa de dag ni skye ba daṅ ’jig pa daṅ ldan pa | mi gnas pa yun riṅ du mi gnas pa ste | ’di dag la ni rnam par ’gyur pa mthoṅ gi | nam mkha’i la ni rnam par ’gyur ba ’ga’ yaṅ med do ||
RgvbhChi: 諸善男子。彼三種大生滅相應。無實體性剎那不住。諸佛子。此三種大變異無常。諸佛子。而虛空界常不變異。 In that way, the parts of personality, spheres and fields of perception have their basis in the actions and vices. The actions and vices have their basis in the superficial mental effort. The superficial mental effort has its basis in the purity of original nature. Therefore, it is said that the thought is basically pure but it is sullied by the occasional vices (evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |).

Rgvbh: evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |
RgvbhTib: de bźin du | phuṅ po daṅ | khams daṅ | skye mched dag ni las daṅ ñon moṅs pa la rab tu gnas pa’o || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la rab tu gnas pa | tshul bźin ma yin pa yid la byed pa ni raṅ bźin gyis yoṅs su dag pa la gnas pa ste | des na sems kyi raṅ bźin ni ’od gsal ba ste | glo bur gyi ñon moṅs pas ñon ma moṅs pa’o źes brjod do źe’o ||
RgvbhChi: 諸佛子。如是陰界入依業煩惱住。諸煩惱業依不正思惟住。不正思惟依於佛性自性清淨心住。以是義故。經中說言。自性清淨心客塵煩惱染。 Then the superficial mental effort, the actions and vices, and the parts of personality, spheres and fields of perception, all of them are originated from the combinations of causes and conditions. When causes and conditions are not combined, they are extinguished. But their original nature is of no cause nor condition. Consequently, they are never combined. Thus there is no origination nor destruction of it. (tatra paścād yo ’yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ |).

Rgvbh: tatra paścād yo ’yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ |
RgvbhTib: de la tshul bźin ma yin pa’i yid la byed pa gaṅ yin pa daṅ | las daṅ ñon moṅs pa gaṅ yin pa daṅ | phuṅ po daṅ | khams daṅ | skye mched gaṅ yin pa’i chos ’di mtha’ dag ni rgyu rkyen gyis bsdus pas skye ba rgyu rkyen daṅ bral na ’gag par ’gyur gyi | raṅ bźin gaṅ yin pa de ni rgyu med pa | rkyen med pa | tshogs pa med pa | skye ba med pa | ’gag pa med pa’o ||
RgvbhChi: 諸善男子。所有邪念。所有煩惱業。所有陰界入。如是諸法從於因緣和合而生。以諸因緣壞散而滅。諸善男子。彼自性清淨心無因無緣故。無和合不生不滅。 The essential nature is like space, the superficial mental effort is like wind, the actions and vices are like water, and the parts of personality, spheres and fields of perception are like earth. Therefore, it is said that all dharmas are devoid of any root, the root which is established in nothing, the root of purity, and the root of no root (tatra yathākāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |).

Rgvbh: tatra yathākāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |
RgvbhTib: de la nam mkha’i khams ji lta pa de ltar ni raṅ bźin no || rluṅ gi khams ji lta ba de ltar ni tshul bźin ma yin pa yid la byed pa’o || chu’i khams ji ta ba de ltar ni las daṅ ñon moṅs pa’o || sa’i khams ji lta ba de ltar ni phuṅ po daṅ | skye mched daṅ | khams rnams so || des na chos thams cad ni rtsa ba yoṅs su chad pa ste | sñiṅ po med pa’i rtsa ba can | mi gnas pa’i rtsa ba can | dag pa’i rtsa ba can | rtsa ba med pa’i rtsa ba can źes brjod do źe’o ||
RgvbhChi: 諸善男子。如虛空界。自性清淨心亦復如是。如風大界。不正思惟亦復如是。如水大海。諸業煩惱亦復如是。如地大界。陰界入等亦復如是。是故說言。一切諸法皆無根本。皆無堅實。無住無住本。根本清淨。無根本故。 O friends, since this is the gate into the light of the dharma (dharmālokamukha) called Prakṛtiviśuddhimukha, the bodhisatvas, having enter into it, are not established in the gate of any vice (sarvakleśamukha) and not proud of any pure gate as well. Since all of them destroy haughtiness, they penetrate the suitable way (sārūpyagāminī pratipad) and transcend all sphere of the Māra. Since they transcend the sphere of the Māra, they are established in the sphere of the buddha. Since they are established in the sphere of the buddha, they enter into the sphere of all beings. Since they enter into the sphere of all beings, they do not agitate the sphere of the absolute truth (dharmadhātu). Since they are in accordance with the sphere of the absolute truth, they obtain the omniscience (sarvajñajñāna) by obtaining sameness and no distinction (samanirviśeṣatā). When the teaching was taught, many bodhisatvas became free from all manifestations of mental disturbance (sarvakaukṛtyaparyutthāna), manifestation of the hindrances [to obtain] the dharma (dharmāvaraṇaparyutthāna), and the actions and vices (karmakleśa), and then attained the tolerance that all things are unborn (anutpattikadharmakṣānti).

1. Considering 皮 in T.404, chavi (skin, bark) seems to be better reading here. Takasaki (1966, p. 239)

. . . . . . . . . 佛復告諸天人言。喩如大地依水界住。大水依風界住。大風依虚空住。虚空無所依住。如是大地無所依住。而假有依住之名。 . 是故汝等當如是知之。苦依於業業依於結。而苦業結都無所依。以心性常淨故。如是當知。一切諸法無有根本。都無所住。以假言説故。言有而實無也。是故説一切法本性常淨。究竟無生無起。 . . . . . . . . .

大集大虚空藏菩薩所問經卷第八
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺　三藏沙門
不空奉　　　　　　　　　詔譯

爾時會中釋梵護世。見與波旬授菩提記。一切皆生奇特之心。歎言希有甚奇世尊。彼等諸魔於佛善説法毘奈耶。而作魔事猶見如來。福不唐捐皆蒙授記。當證無上正等菩提究竟涅槃。世尊豈有善男子善女人。以善信心入於佛法。所獲福業而得校量。當知皆是諸佛境界。非餘聲聞縁覺所測爾時佛告釋梵護世諸天人等。如汝所説誠諦不虚。實是諸佛如來境界善男子。夫心者是縁生法。譬如染纈或處受色或處不受。有情心行亦復如是。或起煩惱或復不起。或有利根或有鈍根。如來隨根設法教化。悉令解悟引入法中。善男子。夫煩惱者無有方所。亦無住處復無積聚。從不如理作意和合而生。若如理觀察是雜染性則爲清淨。然我密意説名邪見。若如實知則爲正見。非邪正見過現實有。若於邪見正見。知己不生取著。是則名爲入正見道。若於邪見正見。知己不生取著。是則名爲入正見道。善男子煩惱如皮清淨爲性。由彼所覆慧明無力。是故不見根本清淨。復次有分別者名爲煩惱。無分別者名清淨性。善男子譬如大地依水而住。水依風住風依空住。是四界中空無所依。以其虚空不壞不動無所積聚。無積聚故住不生滅自性相應。是故三界不久不住。無常變異非虚空界。如是蘊處界依業煩惱而住。業煩惱依非如理作意而住。非如理作意。依自性清淨心住。是清淨心不爲客塵煩惱所染。所有非如理作意業煩惱蘊處界等。一切皆是因縁和合故有。因縁若闕則不生起。彼清淨性無有因縁。亦無和合亦不生滅如虚空性。非如理作意如風。業煩惱如水。蘊處界如地。由是一切諸法無有堅牢。根本無住本來清淨。善男子是名自性清淨法光明門。菩薩由證此法門故。不爲一切諸煩惱垢之所染汚。亦不思惟此清淨法。以不思故。則滅一切尋伺縁慮證清淨性。由證清淨。則超魔境。以超魔境則安住佛境。以住佛境則超有情境入不動法界。以入不動清淨法界。則入平等無差別境。則名獲得一切智智。説此法時有無量菩薩。於業煩惱障一切纒垢。悉得遠離證無生忍

bdud sdig can luṅ bstan pa bśad pa ’di rab tu bstan pa na | gaṅ ’khor der ’dus pa’i brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag thams cad ṅo mtshar du gyur nas | ’di ltar bdud kyi las de sñed bgyid kyaṅ de (6) bźin gśegs pa mthoṅ ba don yod pas | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mya ṅan las ’das par ’gyur ba ni | saṅs rgyas bcom ldan ’das kyis legs par gsuṅs pa’i chos ’dul ba ṅo mtshar to || bcom ldan ’das rigs kyi bu (7) ’am | rigs kyi bu mo su źig gaṅ zag la gaṅ zag gis tshod gzuṅ | bcom ldan ’das saṅs rgyas kyi yul ’di ni ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma lags so źes ces du brjod pa ’di ched du brjod do || bcom ldan ’das kyis bka’ stsal pa | (320b1) de de bźin no || grogs po dag ji skad smras pa bźin te | ’di ni saṅs rgyas kyi yul lo || ’on kyaṅ grogs po dag sems ni rten ciṅ ’brel bar ’byuṅ ba ste | ṅas sems can ’di dag chags pas gom pa ’deg ciṅ chags pa daṅ bral bas ’jog pa daṅ | kun nas ñon (2) moṅs pa chos gos ’dzin pa daṅ | ñon moṅs pa daṅ bral bar gyon pa daṅ | len pa daṅ bcas pas zan kham gyis gcod pa daṅ | len pa med par mthoṅ ste | kye grogs po dag sems can gyi spyod pa ni sna tshogs so || mgo smos pas go ba daṅ | spros te bśad pas go ba (3) daṅ | tshig lhur len pa’i sems can dag yod de | de dag la de bźin gśegs pa so so ci rigs par chos la gzud par bstan pa’i gtam rnams gsuṅ ṅo || kye grogs po dag ñon moṅs pa ni yul la yaṅ mi gnas śiṅ phyogs la’aṅ mi gnas te | ñon moṅs pa ni bsags (4) pa’aṅ med | phuṅ po’i dṅos po yaṅ med do || tshul bźin ma yin pa byuṅ bas ñon moṅs pa byuṅ ṅo || tshul bźin byuṅ bas rnam par dag pa byuṅ ṅo || de la de ltar kun nas ñon moṅs pa ’byuṅ ba de tshul bźin brtags na rnam par dag pa ’byuṅ bar ’gyur ro || ṅas ’di las (5) dgoṅs te log par lta ba la log par lta ba yaṅ dag pa ji lta ba bźin du śes na de de’i yaṅ dag par lta ba yin no źes tshig ’di smras so || nam yaṅ log par lta ba ni yaṅ dag pa’i lta bar ma gyur | mi ’gyur | ’gyur ba med do || ’on kyaṅ ji ltar log par lta ba la log bar lta bar (6) rig nas de la mi gnas | rab tu mi gnas | spyod pa med | rab tu spyod pa med pa de ni yaṅ dag par lta ba’i lam la ’jug pa ste | ’di ni yaṅ dag pa’i lta ba źes bya’o || kye grogs po dag ñon moṅs pa ni sgrib pa byed pa’o || rnams par dag pa ni snaṅ ba’o || ñon moṅs pa ñi ñam (7) chuṅ ba’o || lhag mthoṅ ni stobs daṅ lhan pa’o || ñon moṅs pa ni glo bur ro || raṅ bźin ni rtsa ba rnam par dag pa’o || ñon moṅs pa ni kun du rtog pa’o || raṅ bźin ni kun du rtog pa med pa’o || kye grogs po dag ’di lta ste dper na | sa chen po ’di ni chu la brten to || chu ni rluṅ (321a1) la rten to | rluṅ ni nam mkha’ la rten to || nam mkha’ ni rten pa med do || de bźin du sa yi khams daṅ | chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams daṅ | khams bźi po ’di dag pas ni nam mkha’i khams thams cad kyi naṅ na stobs che źiṅ sra ste (2) sogs pa med pa’o || sogs pa med pa ni ma skyes ma ’gag pa ste | raṅ gi daṅ gi tshul gyis gnas pa’o || de la gaṅ khams gsum po de dag ni skye ba daṅ ’jig par ldan pa mi gnas pa riṅ du mi gnas pa ste | ’di dag ni ’gyur bar snaṅ gi nam mkha’i khams la ni ’gyur ba (3) gaṅ yaṅ med do || de bźin du phuṅ po daṅ | khams daṅ | skye mched ni las daṅ ñon moṅs pa la gnas so || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la gnas so || tshul bźin ma yin pa yid la byed pa ni raṅ bźin yoṅs su dag pa la gnas te | (4) de’i phyir sems raṅ bźin ’od gsal ba de glo bru gyi ñon moṅs pas ñe bar ñon moṅs źes bya’o || de la gaṅ tshul bźin ma yin pa yid la byed pa daṅ | gaṅ las daṅ ñon moṅs pa daṅ | gaṅ phuṅ po daṅ | khams daṅ | skye mched thams cad kyaṅ rgyu daṅ rkyen gyis yaṅ (5) dag par zin na ni skye | rgyu daṅ rkyen ma tshogs na ni ’gag ste | gaṅ de’i raṅ bźin de la ni rgyu yaṅ med | rkyen yaṅ med | tshogs pa yaṅ med | skye ba yaṅ med | ’gag pa yaṅ med do || de la nam mkha’i khams ji lta bar raṅ bźin yaṅ de bźin no || tshul bźin (6) ma yin pa yid la byed pa ji lta bar rluṅ yaṅ de bźin no || las daṅ ñon moṅs pa ji lta bar chu yaṅ de bźin no || phuṅ po daṅ | khams daṅ | skye mched rnams ji lta bar sa’i khams kyaṅ de bźin te | de’i phyir chos thams cad ni rtsa ba yoṅs su chad pa źes bya ste | sñiṅ po med (7) pa’i rtsa ba | mi gnas pa’i rtsa ba | dag pa’i rtsa ba | rtsa ba med pa’i rtsa ba’o || kye grogs po dag de ni raṅ bźin rnam par dag pa’i sgo źes bya ba’i chos snaṅ ba’i sgo ste sgo gaṅ la brten nas byaṅ chub sems dpa’ rnams ñon moṅs pa thams cad kyi sgo la mi gnas śiṅ | rnam par (321b1) dag pa’i sgo thams cad kyaṅ mi sñems pa’o || de dag thams cad sñems pa yaṅ dag par bcom pas tshul daṅ ’dra bar ’gro ba’i lam khoṅ du chud de bdud kyi yul las yaṅ dag par ’da’ bar ’gyur ro || de dag bdud kyi yul las yaṅ dag par ’das pas saṅs rgyas kyi yul la (2) rab tu gnas par ’gyur ro || de dag saṅs rgyas kyi yul la rab tu gnas pas sems can thams cad kyi yul la ’jug par ’gyur ro || sems can thams cad kyi yul la źugs pas | chos kyi dbyiṅs kyi yul ’khrug par mi byed par ’gyur ro || de dag chos (3) kyi dbyiṅs kyi rjes su soṅ ste | mñam pa bye brag med pa thob pas thams cad mkhyen pa’i ye śes rjes su thob par ’gyur ro || bstan pa’i bśad pa na | byaṅ chub sems dpa’ maṅ po źig las daṅ ñon moṅs pa daṅ | chos kyi sgrib pa kun nas ldaṅ ba daṅ | (4) ’gyod pa kun nas ldaṅ ba thams cad daṅ bral te | mi skyes ba’i chos la bzod pa thob par gyur to ||

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