Bibliotheca Polyglotta

老呑少盛年　老壞淨妙色
老損念定慧　終爲死所呑病能摧勢力　劫奪勇猛心
壞諸根聚落　羸劣無依怙死如羅刹女　猛健甚可畏
常隨逐世間　飮竭衆生命我已厭世間　老病死逼迫
爲求無老死　清安法出家世爲三火燒　我觀無救者
雨甘露法雨　滅除三毒焔觀諸失道者　生盲癡瞽等
爲與世間眼　示導故出家衆生疑乳養　蘊蓋所蔽障
爲彼除悔惱　説法故出家愚夫互違反　伺隙興加害
爲和怨憎故　利世故出家於父母師長　力慢無恭敬
爲摧憍慢幢　是故我出家觀貪障世間　由財相損害
爲得七聖財　斷諸法貧者或致相刑殘　利已終非益
我觀定捨身　求離三有獄三有昔未知　眞實利益事
爲開眞實益　是故我出家觀趣地獄者　惡業因熾然
受無邊重苦　爲脱故出家觀諸畜生趣　互相加殺害
無依爲作依　悲心故出家觀焔魔鬼趣　飢渇大苦逼
爲證妙菩提　施不死甘露人道追求苦　諸天捨命苦
觀苦遍三有　爲濟故出家我觀耽欲者　遠離諸慚愧
凌逼於尊親　荒婬甚猪狗又觀諸愚夫　女媚所呑食
放逸造非義　爲捨故出家觀劫濁衆生　惡法嬈魔使
我爲摧伏故　趣成無上覺在家衆過本　出家趣菩提
故捨大地等　爲窮生死際

生及壯年老呑食　色相壞爲非色相
無念無慧損減門　此法能壞世間相病能呑食於色力　勢分精進悉摧毀
而復損減於諸根　負劣力而無依怙死怖其猶羅刹吼　常時隨逐群生類
時來命盡無愛心　壞滅世間諸壽命老病死法極猛惡　嬈亂世間諸衆生
不老不死安樂門　我出家爲勤求故三火燒然於世間　不見世間救護者
我起救護世間心　願灑甘雨息諸火世間正道皆破壞　無目昏冥復癡暗
願開淨目施衆生　出家顯示於正道衆生疑惑心所起　乃爲諸障所障覆
我願當除惡作心　故出家已宣正法衆生互相起違背　伺求過失而斷壞
故我出家利世間　普願衆生息瞋恚世間父母極親愛　衆生慢心不尊重
欲令摧折我慢幢　是故出家爲救護我見衆生貪所覆　由財物縁致墜墮
若能獲得七聖財　當令世間離貧苦衆生互相起違害　以無義利已資養
決定破壞於自身　是故我令離三有愚人不了於義利　如是遍滿三界中
我欲利益故出家　當示世間正義法衆生耽湎於地獄　我見極受諸苦惱
種種惡毒廣無邊　我出家故令解脱衆生互相起殺害　旋復畜生諸趣中
起悲願故我出家　無依衆生作依怙我見餓鬼趣衆生　極受饑渇諸苦惱
我證無上大菩提　普施最上甘露食人中追求爲大苦　天中謝滅苦極増
了知三界諸苦深　故我出家爲救拔世間有諸無慚者　爲欲迷亂惡衆生
不擇眷屬及尊親　欲染呑食猶猪犬著欲繋屬於女人　我見衆生爲所縛
起無義利憍醉心　故我出家爲救護衆生破壞不自在　恐怖至死不解脱
我出家已得菩提　普令覺悟皆自在白衣舍中無義利　我見百千種過失
我今轉此諸地方　皆令出離生死際

rga bas skyes bu rnams kyi gzhon pa ’joms || gzugs kyang rnam par ’jig cing gzugs ngan byed ||
dran dang blo dang dga’ ba med par byed || ’gro ba rnams ni ’chi ba’i sgo mor khrid || nad ni stobs dang drag shul rab tu ’joms || mthu dang pha rol gnod pa thams cad ’phrog ||
dbang po’i grong rnams mtha’ dag ’joms par byed || mgon med shin tu brtul ba zhan par ’gyur || ’chi ba srin mo lta bur mi bzad de || rtag tu skye dgu rnams kyi phyi bzhin ’brang ||
stobs kyis rab tu mnan nas ’gro ba yi || phangs ba’i tshe ni ma lus zad par ’thung || rga ba dang ni ’chi bas skyo gyur te | ’jig rten dag ni nad kyis gtser rig nas ||
mi rga¹ mi ’chi zhi zhing bde ba yi || chos rnams tshol phyir nga ni rab tu byung || me gsum gyis ni ’jig rten rab tshig pa || ’gro ba dag la skyabs gzhan ma mthong nas ||
nga ni skyabs dang dpung gnyen gyur byas te || bdud rtsi’i char phab me rnams zhi bar bya || skye dgu dag ni lam rnams rab stong cing || mig med ldongs pa rmongs par gyur pa mthong ||
nga ni ’jig rten dag la mig sbyin cing || lam rnams bstan phyir nga ni rab tu byung || sgrib pa dag gis bsgribs shing kun bsgribs nas || the tshom kun nas langs pa’i sems can dag |
the tshom rab tu bsal bar ’gyur ba (7) dang | chos rnams bstan phyir nga ni rab tu byung || sems can ’di dag phan tshun mi ’thun te | glags dang skabs tshol gnod pa’i nyes pa can ||
’gras pa dag gi sdums ni bya ba dang || ’gro la phan ’dod phyir ni nga rab byung || pha dang ma dang sdug pa’i mchog rnams la nga rgyal dbang gis mi gus sems can dag |
nga rgyal rgyal mtshan rab tu bsnyal ba’i phyir || khyim bdag de phyir nga ni rab tu byung || chags pa yis ni bsgribs pa’i sems can rnams || rdzas phyir ltung bar byed pa mthong ba dang ||
nor bdun rgya chen rab tu rnyed gyur te || des ni sems can dbul ba med par bya || sems can ’di dag phan tshun gsod byed cing || lus ni gdon mi za bar dor dgos kyang ||
byis pa don med bdag lus gso mthong nas || srid pa gsum las nga ni rnam par log || ji ltar khyod ni don mi shes pa bzhin || de ’dra bas ni ’jig rten gsum po gang ||
’jig rten dag la don rnams bstan pa’i phyir || phan par ’dod pas nga ni rab tu byung || sems can dmyal bar ltung ba’i sems can dag | mi bzad rnam pa sna tshogs mtha’ yas kyi ||
sdug bsngal drag po byang par mthong bas na || de dag thar bar bya phyir nga rab byung || gcig la gcig ni gnod byed sems can rnams || byol song ’gro bar rnam par spyod mthong nas ||
skye dgu mgon med mgon ni bya ba’i phyir || snying rje’i bsam pas nga ni rab tu byung || gshin rje yis ni gtses pa’i sems can rnams || bkres skom mi bzang sdug bsngal gzir mthong ste |
byang chub dam pa thob nas de dag la || bdud rtsi’i ro mchog kha zas sbyin par bya || mi yi kun tu tshol ba’i sdug bsngal dang | lha rnams ’chi ’pho sdug bsngal rig nas ni ||
’jig rten gsum kun sdug bsngal sdug bsngal gyis || nyen par mthong nas nga ni rab tu byung || khrel ba dang ni ngo tsha med pa dang || ’dod pas rab tu brgyal ba’i sems can rnams ||
ma dang srid mo bla ma’i chung ma la || nyal ba khyi dang phag rnams ji bzhin no || ’dod pa’i dga’ ba yis ni ’di dag mid || sems can bud med dbang song ’di mthong nas ||
tshong dpon bud med dag ni mi ’dod pas || khyim yang spangs nas nga ni rab tu byung || byis pa rnams ni ’dod pa’i dga’ la gnas || thams cad sdig pa rtsod pa’i dbang du song ||
bdud rnams thams cad la ni dbang byas te || byang chub rim par ’tshang rgyar nga rab byung || khyim na gnas pa dag ni nyes pa stong || ’di ’dra ba yi gnod pa ’di mthong nas ||
sa rnams thams cad rnam par spangs nas ni || skye ba zad par bya phyir nga rab byung ||

1. D has dga’ and Q has dge

The youthful grow old,
their bodies crippled and disfigured.
Memory, intellect, and decisiveness are taken away,
and one is led through the door of death. Disease destroys one's power and vitality.
It robs one of all strength and courage,
and dulls all the senses.
With fading courage, one is without protection. Death is like a ravenous rākṣasī,
always hunting sentient beings.
With its power it drags them along
and drinks their precious life force. The world dreads death.
It is tormented by disease.
Seeing this, I left in search of the Dharma,
unaging, undying, tranquil peace. The world is ablaze with three fires,
and seeing no other protector for living beings,
I vowed to become a protector, a refuge,
to be a rain of nectar to quench the fires. Seeing that living beings have lost their way,
without vision, blind and bewildered,
I vowed to give eyes to the world.
To show them the path, I became a renunciant. Deluded beings entertain doubt,
dragged down and overcome by oppression.
So I vowed to soothe their guilty consciences.
To proclaim the Dharma I became a renunciant. People argue among themselves,
trying to find each other's weak points, and being hurtful for no reason.
So I vowed to reconcile the hateful.
For the benefit of all beings I became a renunciant. Because of the strength of their pride, living beings have no respect
for their mothers, their fathers, or the most precious ones.
So in order to lower the banner of pride,
I renounced the householder’s life. I saw beings overcome by greed,
 their possessions bringing on their downfall.
Seeing this, I obtained the seven great treasures
and vowed to free living beings from poverty. Foolish beings slay each other,
whilst pointlessly trying to protect themselves.
Seeing that this body must inevitably be discarded
I left the three forms of existence behind. For the sake of those like you
who lack understanding, who fill the threefold world,
I became a renunciant,
so that I might show them the way. I see the beings who have fallen into hell
being tortured in agonizing ways,
with no end to all their horrible states.
I became a renunciant, their liberator. Seeing living beings 
fighting each other like animals,
moved by compassion I became a renunciant,
so that I might be a protector for those without protection. Seeing living beings oppressed by Yama
suffering from intense hunger and thirst,
I attained supreme awakening
so that they might taste the sublime ambrosia. When I understood the human suffering of always wanting more,
and the immortals’ suffering of falling into another state of existence,
when I saw that the three worlds are pervaded
by overt suffering, I became a renunciant. I saw that living beings possessed by desires
have no trace of shame or modesty,
that just like dogs or pigs they lie
with their mother, their sister, with their teacher’s wife. Living beings are led astray, delighting in the pleasures of the senses,
they are ensnared by women.
Seeing the futility of the life of a greedy merchant,
I abandoned my home and became a renunciant. Fools delight in the pleasures of the senses,
and are overpowered by evil and discord.
I overpowered all the demonic forces,
and became a renunciant to reach the awakened state. When I saw all of this, this futile existence,
and the thousands of evils that befall the house-dweller,
I abandoned land and property
in order to completely put an end to birth.

爾時五百長者。聞佛所説得未曾有。方知如來是眞覺者。即於佛前。異口同聲。而説頌曰

爾時賢護等五百長者。聞佛所説發希有心。咸作是言。佛菩提者斯爲廣大。我等方知佛爲眞覺時諸長者異口同音。而説偈言

de nas khyim bdag lnga brgya tsam po de dag kye ma’o ’di ni sangs rgyas yin no zhes ngo mtshar thob par gyur te | de dag gis sangs rgyas so sangs rgyas so snyam du rig nas sgra skad mgrin gcig tu bcom ldan ’das la tshigs su bcad pa ’di dag gsol to ||

At this, the whole group of 500 householders was astounded, and they thought to themselves, “This must be the Buddha!" Certain that "This is the Buddha! This is the Buddha!”, together they spoke these verses to the Blessed One, as if with one voice:

我等怖畏老死逼願宣妙法盡其際世尊諸有趣清淨離有性淨超諸有
願拔諸有令不有及在禁閉有家者世雄離染最解脱遠離塵垢心清淨
調御法中大調御願開微妙甘露門備上妙色勝丈夫天人世間無等者
世無等等最勝尊願説妙法濟群生三垢永滅吐諸過慧眼清淨翳障消
淨塵離闇開癡網願無等尊宣妙法衆生苦聚無依怙溺大有池無救者
願起慈悲廣濟心速拔高昇安隱岸有河憍慢癡迴澓鬪訟病苦波濤盛
衆生漂沒無依救願發慈心濟有流朗日千億曜金山佛身光盛踰於彼
願以勝妙梵音聲宣布端嚴最上法諸法自性本清淨體相洞徹等明珠
無有作者無受者不從他聞遍照覺自然具足力無畏行妙淨行稱無邊
無邊智解如遊空願大法王宣妙法

我等五百諸長者以老怖故來投佛
願説無上勝法門出離老死苦邊際世尊圓淨相清淨已離三有得解脱
救度三有成壞門離三有舍令自在離貪解脱無所畏離塵無垢清淨心
無上善調大導師開明無上甘露法無上丈夫住勝相天人世間無與等
無等等者世間尊演上中上大悲法盡諸過失三垢斷具清淨目離昏冥
塵暗癡網悉蠲除宣説無邊離塵法悲愍世間無依怙三有流中爲提拔
悲心中起大慈心速令出離善安住憍慢癡惡生死海病苦違害如潮流
無救沈溺諸衆生佛悲愍故爲救度佛身清淨如金山圓具百種勝威光
甘美最上大梵音妙寶語言宣勝法諸法自性皆清淨本來明亮淨亦然
無作作受亦不亡爲無聞者善開示無邊名稱所行善十力無畏自然智
意等虚空智無邊善説沙門誓願法

tshong dpon ’dus pa lnga brgya tsam po dag | rga bas ’jigs skrag rgyal ba’i drung du mchis ||
’di la chos mchog dam pa rgya che ba || rga shis mtha’ ’byin rab tu bshad du gsol || srid pa’i ’gro ba yongs dag bsam pa dag || bcom ldan srid bral ’jigs las rnam par grol ||
’byung ba ’jig par mdzad pa skyabs mdzod de | srid pa’i khyim zhugs ’gro ba thar bar mdzod || dpa’ bo ’dod chags bral zhing rnam par grol || rdul bral drim mi mnga’ rnam dag sems ||
’dul la mkhas pa kha lo sgyur ba’i mchog | bdud rtsi dam pa chos kyi rgyun phye shig | skyes bu dam pa gzugs rab mchog ’dzin pa | khyod ’dra sa dang lha yul gang na’ang med ||
mi mnyam mnyam pa ngam pa ’jig rten gtso || bde bar gshegs pa rab mchog chos gsungs shig | dri gsum dri ma spangs shing skyon mi mnga’ || mun pa rab rib mi mnga’ rnam dag spyan || mun dang bral zhing gti mug dra ba bsal || rdul mi mnga’ ba mtshungs med chos rnams gsungs || ’gro ba mgon med sdug bsngal gyur pa rnams || srid pa’i mtshor lhung skyabs med thams cad la ||
thugs rje brtse ba bskyed de byams pa’i thugs || rgyal ba myur drongs pha rol dgod par mdzod || nga rgyal gti mug rgya gas pas rgal dka’ zhing || nad dad rtsod mang dba’ klong srid pa’i chur ||
’gro ba lhung nas kyer ba skyabs med la || thugs brtse skyed la srid pa’i rgyun las sgrol || gser gyi ri ltar rnam par dag pa’i sku || gzi brjid nyi ma bye ba brgya bas lhag ||
’jam zhing snyan pa tshangs dbyangs mchog mnga’ ba || chos mchog brjod pa mdzes pa rab tu gsungs || chos ’di kun ni rang bzhin rnam par dag || rang bzhin ’od gsal ye nas rtsa ba dag ||
ma bya byed dang tshor ba po dang bral || gzhan las ma gsan rnam dag thams cad gzigs || spyad pa rab spyad grags pa mtha’ yas pa || rang byung stobs bcu mnga’ zhing ’jigs med pa ||
mtha’ yas ye shes nam mkha’ mtshungs pa’i thugs || rab sbyin dge sbyong mchog gi chos bshad gsol ||

Now that five hundred merchants terrified by old age
have approached the Victorious One,
please illuminate for us the supreme
incomparable Dharma which puts an end to old age and death. Blessed One, completely pure and cleansed of birth,
free from becoming, released from fear,
destroyer of birth, please be our protector!
Free the living beings trapped in this house of becoming! Hero, free from passion, fully liberated,
impeccable, stainless, pure-hearted,
skilled in training, peerless guide,
release the precious rain of the immortal Dharma! Best of men, the exquisite beauty of your form is unparalleled.
There is no-one like you on earth or in heaven,
unrivaled, exceptional, without equal in this world,
Sugata, greatest of the great, uphold the Dharma! You who have cast off the three kinds of impurity,
pure in vision, the darkness covering your eyes has vanished.
You who are free from darkness, dispeller of the net of illusion,
free of the dust of the world, utter the matchless Dharma! All that live are defenseless against misery.
Helpless, they fall into the ocean of existence.
Victorious One, have pity, compassion, save them! Be quick!
With the heart of a loving friend, draw them to the other shore! Bewildered by intoxicating conceit it is difficult to cross the river of becoming.
Amidst violent waves of ever-increasing disease and strife,
the living have fallen, and are carried irresistibly away.
Call forth compassion, and pull them from the stream of becoming! You are a golden mountain. Your body is completely pure.
Your radiance surpasses that of a billion suns.
With a voice as pleasantly sweet as exalted Brahmā,
speak the exquisite words of the supreme Dharma! All this Dharma which is naturally pure,
naturally brilliant, pure from the outset,
not proclaimed by anyone, cannot be heard
from any other than the unmade maker, he who sees all. Worker of goodness, endlessly praised,
spontaneously skilled in the ten powers,
with a sky-like mind, of limitless wisdom, best of ascetics,
most generous, please teach the Dharma!

爾時世尊。作如是念。是五百長者善根已熟堪任法化。我今當爲如應説法。令諸長者即於此處。除捨俗相以信出家。斷諸煩惱得漏盡慧。作是念已。即昇虚空結跏趺坐。諸長者等既覩神變。歎未曾有。於如來所倍生敬重信仰之心爾時世尊。告諸長者。汝等善聽。世有十種逼迫苦事。所謂生苦。老苦。病苦。死苦。愁苦。怨苦。苦受。憂受。痛惱生死。如是十種逼迫苦事。逼迫衆生。汝等今者欲解脱不。

爾時世尊即起是念。此五百長者善根成熟。我今應當隨其所宜爲説正法。令此地方轉白衣舍成出家相。盡諸有漏作證邊際爾時世尊即於空中加趺而坐。是時五百長者。於佛世尊深生愛樂淨信尊重。種種施作善妙親近爾時世尊告五百長者言。汝諸長者。世間所有生老病死。憂悲苦惱愁歎輪迴。如是十種諸嬈亂法。汝等各欲求解脱邪

de nas bcom ldan ’das ’di snyam da dgongs te | e ma’o khyim bdag lnga brgya tsam po ’di dag dge ba’i rtsa ba yongs su smin gyis ci nas sa phyogs ’di nyid du khyim pa’i mtshan ma spangs te rab tu byung ba thob nas thams cad zag pa zad pa’i mthar byed pa de lta de lta bur ngas chos bstan to || snyam du dgongs so || de nas bcom ldan ’das de’i tshe steng gi bar snang la skyil mo krung bcas te bzhugs so || de nas khyim bdag lnga brgya tsam po de dag bcom ldan ’das la lhag par dga’ ba dang | dad pa dang | ri mo dang | gus pa nye bar gzhog go ||

It then occurred to the Blessed One: “These 500 householders are indeed ripe with the potential for virtue. I should therefore now teach them the Dharma so that they might all give up the guise of householders, become renunciants, and attain the elimination of defilement.” The Blessed One then took his seat on a throne floating in the sky, and at that, great joy, faith, respect, and wonder arose in the 500 householders in the presence of the Blessed One. The Blessed One then addressed the 500 householders: “Do you wish to be released from ten afflictions? What are these ten afflictions? They are the affliction of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow, the affliction of lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence. Householders, do you wish to be released from these ten afflictions?

舍利子。菩薩摩訶薩為眾生故。具足勤修四種靜慮。何謂為四。

禪定波羅蜜多品第十之一
復次舍利子。云何菩薩摩訶薩。修行進趣菩薩禪定波羅蜜多之行。

| bam po bcu drug pa || de la gang la byang chub sems dpa’ sems dpa’ chen po brtson na byang chub sems dpa’ spyad pa spyod par ’gyur ba’i byang chub sems dpa’ rnams kyi bsam gtan gi pha rol tu phyin ba gang zhe na |

What, then, is the bodhisatva’s perfection of meditation, by which bodhisatvas, great beings strive to practice the way of the bodhisatva?

舍利子。菩薩摩訶薩離欲離惡不善法故。有尋有伺離生喜樂。是名菩薩安住第一具足靜慮。

舍利子。菩薩摩訶薩。應先遠離染欲過失諸不善法。於彼尋伺發生喜樂。是名入解初禪定行。

shā ri’i bu ’di la byang chub sems dpa’ ’dod pa rnams las dben pa || sdig pa mi dge ba’i chos rnams las dben pa || rtog pa dang bcas pa | dpyod ba dang bcas pa || dben pa las skyes pa’i dga’ ba dang | bde ba can bsam gtan dang po rdzogs par byas te gnas so ||

Śāriputra, the bodhisatva has left desires behind. He has left evil, unwholesome qualities behind, and attains and abides in the first dhyāna, the state of joy and happiness that is born from aloofness, and that includes conceptualization and deliberation.

又舍利子。菩薩摩訶薩滅尋伺故。內正等淨。心一趣體。無尋無伺。定生喜樂。是名菩薩安住第二具足靜慮。

舍利子。菩薩摩訶薩。次當遠離尋伺於內引生清淨潔白心一境性。於彼等持發生喜樂。是名入解二禪定行。

shā ri’i bu gzhan yang yang byang chub sems dpa’ rtog pa dang dpyod pa nye bar zhi zhing nang yongs su dang ste || sems kyi rgyud gcig tu gyur pas rtog pa med pa || dpyod pa med pa || ting nge (2) ’dzin las skyes pa’i dga’ ba dang bde ba can bsam gtan gnyis pa rdzogs par byas te gnas so ||

Then, Śāriputra, the bodhisatva, having stilled conceptualization and deliberation, with a mind which has calmed itself and become focused, attains and abides in the second dhyāna, the state of joy and happiness that is born from concentration, and that is without conceptualization or deliberation.

又舍利子。菩薩摩訶薩。為離喜故。便住於捨。正念正知。身正受樂。眾聖所說。有捨有念。樂住離喜。是名菩薩安住第三具足靜慮。

舍利子。菩薩摩訶薩。次當捨離貪愛行念正知。唯妙樂受身雖正知。如彼聖人觀察捨念離喜妙樂行故。是名入解三禪定行。

shā ri’i bu gzhan yang byang chub sems dpa’ dga’ ba’i ’dod chags dang bral bas btang snyoms la gnas shing dran pa dang shes bzhin can yin te || bde ba lus kyis myong ba || ’phags pa rnams kyis gang de dran pa dang ldan pa || bde ba la gnas pa || btang snyoms pa’o || zhes brjod pa ste || dga’ ba med pa’i bsam gtan gsum pa rdzogs par byas te gnas so ||

Then, Śāriputra, the bodhisatva abides in equanimity because he is not attached to joy, and with mindfulness and thoughtfulness experiences happiness in his body. This is how the noble ones see it. He attains and abides in the third dhyāna, with equanimity and mindfulness, abiding in happiness, without joy.

又舍利子。菩薩摩訶薩。為斷樂故。斷苦為先。及憂喜沒。不苦不樂。捨念清淨。是名菩薩安住第四具足靜慮。

舍利子。菩薩摩訶薩。次當如是先斷苦樂適悅煩惱。無苦無樂捨念清淨。是名入解四禪定行。

shā ri’i bu gzhan yang byang chub sems dpa’ bde ba yang spangs te || snga nas sdug bsngal yang spangs shing yid bde ba dang yid mi bde ba yang nub pas de ba yang ma yin || sdug bsngal ba yang ma yin pa btang snyom dang dran pa yongs su dag pa’i bsam gtan bzhi ba rdzogs par byas te gnas so ||

Then, Śāriputra, the bodhisatva, having rid himself of happiness, and of suffering, and having already put an end to positivity and negativity of mind, attains and abides in the fourth dhyāna, free from suffering and happiness, and with completely pure equanimity and mindfulness.

舍利子。菩薩摩訶薩。於是靜慮。定心清白無有穢濁。離隨煩惱不捨深定。而能發起一切靜慮種種作業。
是名菩薩摩訶薩依靜慮波羅蜜多故勤修如是四種靜慮。

彼如實得圓滿清淨純一無雜。正等引心。無餘支分及隨煩惱不離等持。而能作彼禪定事業。

de de ltar sems mnyam par bzhag pa yongs su dag pa || yongs su byang ba || nyon mongs pa med pa || nye ba’i nyon mongs pa dang bral bar gyur nas ting nge ’dzin kyang mi gtong la || bsam gtan gyi las kyang byed do ||

In this way, he practices meditation, and does not abandon the concentrated, completely pure, completely cleansed, unblemished state of meditative concentration where the secondary vices are absent.

復次舍利子。云何菩薩摩訶薩靜慮作業。所謂菩薩成就神通智業圓滿。

而復圓滿五種神通及彼智業。

de la byang chub sems dpa’i bsam gtan gyi las gang zhe na | gang mngon par shes pa dang | ye shes kyi las yongs su rdzogs par byed pa’o |

What, then, is the bodhisatva’s practice of meditation? It is the practice of superior abilities and knowledge which he accomplishes.

於四依趣善能具足。

云何菩薩隨順善巧。(10)復有四種。

(1) mdo sde byang chub sems dpa’i sde snod las ’byung ba || de la byang chub sems dpa’i so sor rton pa la mkhas pa gang zhe na | de ni rnam pa bzhi ste|

(6) bam po bcwa brgyad pa || de la byang chub sems dpa’i rton pa la mkhas pa gang zhe na | byang chub sems dpa’ rnams kyi rton pa ’di bzhi ste ||

“What is a bodhisatva’s skilled approach to relying on things? There are four things bodhisatvas rely on. What are these four things they rely on?

何等為四。所謂依趣於義。(26)不依趣文。依趣於智。不依趣識。(27)依趣於了義經。不依趣不了義經。依趣於法。(28)不依趣數取趣者。

何等為四。一者隨義不隨於文。(11)二者隨智不隨於識。三者隨了義經。不隨不了義經。(12)四者隨法不隨於人。

don la rton gyi tshig ’bru la ma yin ba dang | ye shes la rton gyi rnam par shes pa la ma yin ba dang | nges pa’i don gyi (2) mdo sde la rton gyi drang ba’i don gyi mdo sde la ma yïn ba dang | chos la rton gyi gang zag la ma yin ba dang bzhi’o |

bzhi gang zhe na || ’di lta ste || don la ton gyi tshig ’brul ma yin pa dang | ye shes la rton gyi rnam par shes pa la ma yin pa dang | nges pa’i don gyi (7) mdo sde rnams la rton gyi drang ba’i don rnams la ma yin pa dang | chos nyid la rton gyi gang zag lam yin pa’o ||

They rely on the meaning and not on the letter, on knowledge and not on consciousness, on the explicit meaning of the sutras and not the implicit meaning, and on the Dharma itself and not on the person teaching it.

舍利子。云何名為依趣於義不依趣文。復以何等為文為義。舍利子。所言文者。謂諸世間諸法作用傳習文詞。所言義者。謂所通達出世間法。

何等為義。云何為文。謂若入解出世法行。此說為義。達世間法。此說為文。

de la don ni gang | tshig ’bru ni gang zhe na | de la don ces bya ba ni ’jig rten las ’das pa’i don so sor chud pa’o || tshig ’bru zhes bya ba ni gang ’jïg rten gyi chos gyi bya ba (3) la gzhug pa’o |

de la don gang || tshig ’bru ni gang zhe na || tshig ’bru zhes byas ba ni ’gang ’jig rten gyi chos kyi bya ba la ’jug pa’o || don ces bya ba ni gang ’jig rten las ’das pa’i chos rtogs pa’o ||

“Now, what is the meaning and what is the letter? The letter refers to involvement in mundane activities, whilst the meaning refers to a realization of the reality that transcends the world.

所言文者。宣示可樂布施調順寂靜言詞。所言義者。謂所布施調順寂靜。決定了知無朽壞智。

若於整肅施以妙樂。此説爲義。於無戲論調伏制止。此説爲文。

don ces bya ba ni dul ba dang zhi gnas dang | gsar rnying myed par shes pa’o || tshig ’bru zhes bya ba ni sbyin ba dang _ dul ba dang myï g.yel ba dang | shin du dga’ ba bshad pa’o ||

(171a1)tshig ’bru zhes bya ba ni sbyin pa pa’o || don zhes bya ba ni dul ba dang | zhi gnas dang | sar pa ma yin pa dang | rnying pa ma yin par shes pa’o ||

The letter refers to teachings on generosity, discipline, restraint, and contentment, whilst the meaning refers to teachings on being disciplined, on calm abiding, on what is not new and has no precedent.

所言文者。訶毀生死分別言詞。所言義者。生死不染徹見法性。

若於輪回遍能稱説。此説爲義。於無所得廣大開示。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni ’khor ba’ï rgyus rab ru bgrags pa’o | don ces bya ba ni (4) myï dmyigs pa la ltas pa’o ||

tshigs ’bru zhes bya ba ni ’khor ba yongs su bshad pa sgrogs pa’o || don (2) zhe bya ba ni mi dmigs pa la rtog pa’o ||

The letter refers to the generally agreed-upon explanations of cyclic existence, whilst the meaning refers to accomplishing that which cannot be experienced.

所言文者。稱揚讃歎涅槃功徳。所言義者。謂諸法性涅槃無分別性。

若能普遍讃涅槃徳。此説爲義。於涅槃法體無分別。此説爲文。

tshig ’bru zhes bya ba nï mya ngan las ’das pa’i yon tan bsngags pa yongs su bsgrags pa’o || don ces bya ba ni rang bzhin gyis mya ngan las ’das pa’i chos la rnam par rtog pa myed pa’o ||¹

1. MS: chos «la» rnam{s} pa+r -la- rtog pa myed pa’o; scribe has corrected "chos rnams la rtog pa myed pa'o" to "chos la rnam par rtog pa myed pa'o".

tshig ’bru zhes bya ba ni mya ngan las ’das pa’i yon tan yongs su sgrog pa’o || don zhes bya ba ni chos rang bzhin gyis yongs su mya ngan las ’das pa rnams la rnam par mi rtog pa’o ||

The letter refers to the well-known benefits of nirvana, whilst the meaning refers to the state beyond constructions that is the complete nirvana naturally present in phenomena.

所言文者。隨順諸乘建立言説。所言義者一理趣法善通達智。

若於三乘分位如其開演。此説爲義。智唯通達一種教理。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni ci ltar theg pa rnam (5) par gzhag pa bshad pa’o || don ces bya ba ni tshul gcig gyi chos so sor chud par shes pa’o ||

tshig ’bru zhes ba ba ni theg pa ji ltar rnam par gzhag pa (3) bzhin du ’chad pa’o || don zhes bya ba ni chos tshul gcig lar rtogs par shes pa’o |

The letter refers to teaching according to the respective vehicles, whilst the meaning refers to the knowledge that realizes the Dharma of the single path.

所言文者宣鋭捨離諸所有法。所言義者。謂是三輪究竟清淨。

於諸有情開演布施。此説爲義。三輪清淨。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni sems can thams cad yongs su myï gtang bar bshad pa’o || don ces bya ba ni khor sum yongs su dag pa’o ||

tshig ’bru zhes bya ba ni sems can thams cad mi gtong bar bstan pa’o || don zhes bya ba ni ’khor gsum yongs su dag pa’o ||

The letter refers to the teaching on not abandoning any sentient beings, whilst the meaning refers to the purity of the three spheres of existence.

所言文者。宣説律儀身語意業受持學處杜多功徳。所言義者。身語意業皆不可得。不由加行尸羅清淨。

若能宣演三業威儀。積集一切頭陀功徳。此説爲義。於身語意清淨勝行。皆不可得。此説爲文。

tshig ’bru ni lus dang ngag yid (6) kyi sdom ba ste | bslab pa dang sbyangs pa’i yon tan thams cad gzung ba bshad pa’o || don ces bya ba ni lus dang ngag yid mthong bar ’du byed pa yin bar yongs su dag pa’o ||

tshig ’bru zhes bya ba ni lus dang | ngag dang | yid sdom zhing (4) bslab pa dang | sbyangs pa’i yon tan thams cad yang dag par len par bstan pa’o || don zhes bya ba ni lus dang | ngag dang | yid mi dmigs shing mngon par ’du mi byed pa yongs su dag pa’o ||

The letter refers to the teachings on disciplining one’s body, speech, and mind, as well as to taking up the training in its entirety, and the qualities of purification, whilst the meaning refers to the purity of unconditionality, not apprehending body, speech, or mind.

所言文者。宣説忍受瞋恚裁忿憍慢傲逸。能行是忍名善丈夫。所言義者。謂善證得無生法忍。

若能宣説堅固忍受忿恨惱嫉倨傲憍慢。此説爲義。得無生忍。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni gnod sems kyi dri ma _ khong khro ba dang rgyags pa dang | dregs pa (7) kun bcos¹ shing bzod pa la shin du dga’ ba _ bshad «pa»’o || don ces bya ba ni myi skye ba’i chos la bzod pa so sor rnyed pa’o ||

tshig ’bru zhes bya ba ni gnod sems kyi tha ba dang | khro ba dang | nga rgyal dang | rgyags (5) pa dang | dregs pa ’joms shing bzod pa dang | des pa bstan pa’o || don zhes bya ba ni mi skye ba’i chos la bzod pa thob pa’o ||

The letter refers to teachings on the destruction of malice, harshness, anger, pride, haughtiness, and arrogance, and on patient acceptance and gentleness, whilst the meaning refers to the attainment of a patient acceptance of the fact that phenomena are unborn.

所言文者。演諸善根發起精進。所言義者。無取無捨無住精進。

若能開演。於諸善根踊躍精進。此説爲義。於彼精進不入不住。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni dge ba’i rca ba thams cad la brtson ’grus brtson ba bshad pa’o || don ces bya ba ni rnam par myi rtog cing rtog pa myed de (b1) myï gnas pa’i brtson ’grus so ||

tshig ’bru zhes bya ba ni dge ba’i rtsa ba la brtson ’grus rtsom pa thams cad bstan pa’o || don zhes bya ba ni mi len mi gtong ba la gnas pa’i brtson ’grus so ||

The letter refers to teachings on all of the different ways of applying vigor with regard to the roots of virtue, whilst the meaning refers to vigor which is not based on striving after anything or leaving anything behind.

所言文者。宣説靜慮解脱等持等至。所言義者。滅盡定智。

若能開演靜慮解脱等持等至。此説爲義。滅等至智。此説爲文。

(6) tshig ’bru zhes bya ba ni bsam gtan dang | rnam par thar ba dang | ting nge ’dzin dang | snyoms par ’jug pa bstan pa’o || don zhes bya ba ni ’gog pa’i snyoms par ’jug pa shes pa’o ||

The letter refers to teachings on the liberative meditative states, and the attainments of concentration, whilst the meaning refers to the knowledge that lies in cessation.

所言文者。一切聞持諸慧根本。所言義者。不可説義。

於諸慧根多聞總持。此説爲義。義不可説。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni thos pa thams cad ’dzin pa shes rab gyi rtsa ba’o || don ces bya ba ni brjod du myed pa’i don to ||

tshig ’bru zhes bya ba ni thos pa thams cad ’dzin pa shes rab kyi rtsa ba’o || don zhes bya ba ni brjod du med pa’i (7) don do ||

The letter refers to the root of wisdom, which is the ability to retain all learning, whilst the meaning refers to the object that is beyond description.

所言文者。謂能開示三十七覺分聖道正法。所言義者。證得菩提分法正行之果。

若能開示三十七品菩提分法。此説爲義。若菩提分現證行果。此説爲文。

gzhan yang tshig ’bru ni byang cub kyi phyogs sum cu rtsa bdun gyi chos rab tu skye ba’o || don ces bya ba (2) ni gang byang chub gyi phyogs gyi chos rnams gyi nan tan gyi ’bras bu mngon du bye pa ’o ||

tshig ’bru zhes bya ba ni gang byang chub kyi phyogs kyi chos sum cu rtsa ’dun gyi chos rnams rab tu bstan pa’o || don zhes bya ba ni gang byang chub kyi phyogs kyi chos sum cu rtsa bdun gyi chos rnams nan tan du byed pa’i ’bras bu mngon sum du byed pa’o ||

The letter refers to the elucidation of the thirty-seven elements which are conducive to awakening, whilst the meaning refers to the manifestation of the fruits of these thirty-seven elements which are conducive to awakening.

所言文者。謂能開示苦集道諦。所言義者。於滅作證

若能開示苦集道諦。此説爲義。現證滅諦。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni sdug bsngal dang kun ’byung dang lam rab du dbye ba'o || don ce bya ba ni ’gog pa mngon du byed pa’o ||

tshig ’bru zhes bya ba ni sdug bsngal dang | (171b1) kun ’byung ba dang | lam rab tu bstan pa’o || don zhes bya ba ni ’gog pa mngon sum du byed pa’o ||

The letter refers to the elucidation of suffering, [D171b]its origin, and the path, whilst the meaning refers to the realization of cessation.

所言文者。開示無明爲初乃至老死。所言義者。謂無明滅故。乃至老死亦滅。

若正開示無明爲先。乃至老死。此説爲義。若無明滅。乃至老死滅。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni ma rig pa thog (3) mar ’gro bas na shi ba'i bar du (’o)² kun phye ba’o || don ces bya ba ni ma rig pa ’gags pas rga shï'i bar du ’gag pa’i ||

2. deleted by scribe

tshig ’bru zhes bya ba ni ma rig pa la sogs te || rga shi’i bar du bstan pa’o || don zhes bya ba ni ma rig pa ’gog pa nas rga shi’i bar du ’gog pa’o ||

The letter refers to the elucidation of the sequence which begins with ignorance and ends with aging and death, whilst the meaning refers to the cessation of ignorance, the cessation of aging and death, and the cessation of everything in between.

所言文者。宣説止觀資糧正法。所言義者。明解脱智。

若説積集止觀。此説爲義。明解脱智。此説爲文。

gzhan yang tshig ’bru zhes bya bya ba ni zhi gnas dang lhag mthong gyi tshogs bshad pa’o || don ces bya ba ni rig pa rnam par grol ba shes pa’o ||

tshig ’bru zhes bya ba ni zhi (2) gnas dang | lhag mthong gi tshogs bstan pa’o || don zhes bya ba ni rig pa dang rnam par grol ba shes ba’o ||

The letter refers to teachings on the prerequisites of calm abiding and insight meditation, whilst the meaning refers to the knowledge of awareness and liberation.

所言文者。宣説貪瞋及癡等分行法。所言義者。謂無分別心解脱智。

若能分別貪瞋癡等分類行法。此説爲義。若於解脱心無所動。此説爲文。

gzhan yang tshïg (4) ’bru zhes bya ba ni ’dod chags zhe sdang gti mug cha mnyam ba spyod pa la chos ’chad pa’o || don ces bya ba ni ’khrug pa myed pa’i rnam par grol ba’o ||

tshig ’bru shes bya ba ni gang ’dod chags dang | zhe sdang dang | gti mug dang | cha mnyam par spyod pa rnams la chos bstan pa’o || don zhas bya ba ni sems kyi rnam par (3) grol ba mi ’khrugs pa’o ||

The letter refers to teachings given for those who act out of desire, anger, confusion, or a combination of them, whilst the meaning refers to the unperturbed liberation of the mind.

所言文者。開示一切障礙之法。所言義者。謂無障礙解脱之智。

若能開示諸障礙法。此説爲義。若證解脱無障礙智。此説爲文。

gzhan yang tshïg ’bru zhes bya ni bsgribs pa thams cad la chos ’chad pa’o || don ces bya ba ni bsgribs pa myed pa'i ye shes (5) rnam _ par thar pa’o ||

tshig ’bru zhes bya ba ni sgrib par byed pa’i chos thams cad rab tu ston pa’o || don zhes bya ba ni sgrib pa med pa’i ye shes (5) rnam par thar pa’o ||

The letter refers to the elucidation of all obscurations, whilst the meaning refers to liberated unobscured knowledge.

所言文者。開示三寶稱讃功徳。所言義者。離欲法性無爲無著功徳正行。

若正開示。善能稱讃無量三寶。此説爲義。若離貪法性。及無爲功徳。此説爲文。

gzhan yang tshïg ’bru zhes bya ba ni dkon mchog gsum gyi yon «g»tan kha dog rab du phye ba’o || don ces bya ba ni ’dod chags myed pa’i chos nyid de || dge 'dun gyi yon tan 'dus ma byas sbrub pa’o ||

tshig ’bru zhes bya ba ni dkon mchog gsum gyi yon tan bsngags ba mtha’ med pa yang dag par rab tu (4) bstan pa’o || don zhes bya ba ni gang chos ’dod chags med pa dang | ’dus ma byas pa’i dge ’dun gyi yon tan sgrub pa’o ||

The letter refers to expressions of praise of the unlimited good qualities of the Three Jewels, whilst the meaning refers to the attainment of the actual state which is beyond desire, and the unconditioned good qualities of the Sangha.

所言文者。宣説菩薩從初發心乃至道場修學功徳發起正行。所言義者。謂刹那心相應。證覺一切智智。舍利子。擧要言之。如來所演八萬四千法藏聲教。皆名爲文。諸離一切言音文字。理不可説是名爲義。

若説菩薩最初發心習學功徳。乃至菩提道場。此説爲義。説一心相與一切智智。無上正覺。乃至總略八萬四千法蘊相應。此説爲文。又若一切音聲語言文字。乃至不可説義。倶説爲義。

gzhan yang tshig ’bru zhes bya ba ni gang byang chub (6) sems dpa’ thog ma sems bskyed pa nas snying po byang cub kyi bar du bslab pa’i yon tan brtsam ba bshad pa’o || don ces bya ba ni sems skad cig ma «g»cig gyis sbyor ba thams cad mkhyen pa'i ye shes mngon bar byang chub pa’o || mdor «na» ci tsam du chos kyi phung po brgyad (7) khri bzhi stong bshad pa ni tshig ’bru zhes bya’o || gang sgra dang yi ge thams cad kyïs brjod du myed pa«’» ni don ces bya’o | |:|

tshig ’bru zhes bya ba ni gang byang chub sems dpa’i thog ma sems bskyed nas byang chub kyi snying po’i bar du bslab pa dang | yon tan rtsom pa bstan pa’o || (5) don zhes bya ba ni sems kyi skad cig gcig dang ldan pas thams cad mkhyen pa’i ye shes mngon par rdzogs par byang chub pa’o || mdor na nor chos kyi phung po brgyad khri bzhi stong gi bar du bstan pa de ni tshig ’bru zhes bya’o || sgra dang yi ge dang | tshig ’bru thams cad brjod du med (6) pa’i don ni don to ||

The letter refers to descriptions of the bodhisatva’s training and his development of good qualities, from the time when the awakening mind first arose in him until the time when he sat on the seat of awakening, whilst the meaning refers to the perfect awakening of omniscient knowledge which takes place in the space of a single moment of thought. In short, whatever is included in the teachings of the eighty-four thousand collections of the Dharma is what is known as the letter, whilst the object that cannot be expressed by means of any kind of language, any syllables, or any letters, is the meaning.

云何不了義經。謂所説文如其所説。廣大了知。此説是爲不了義經。云何了義經。謂所説義如其所説廣大通達。此説是爲了義經。

de la drang ba’i don gi mdo gang zhe na gang gsungs pa ’byed pa jï ltar bshad pa bzhin rgyas par chud par bya ste | de ni drang ba’i don gyi mdo’o zhes bya’o || (1) de la nges pa’i don gyi mdo gang zhe na | gang gsungs pa gang jï ltar don bshad pa bzhin du rgyas par shes par bya’o || de ni nges pa’i don gyi mdo zhes bya’o |:|

de la drang ba’i don gyi mdo sde gang zhe na || gang tshig ’bru bshad pa ji ltar bstan pa bzhin du rgya cher khong du chud par bya ste || ’di dag ni drang ba’i don gyi mdo sde dag go | nges pa’i don gyi mdo sde gang zhe na || don gang bshad pa ji ltar bstan pa bzhin du rgya cher khong (7) du chud par bya ste || de dag ni nges pa’i don gyi mdo sde dag go |

“What are the sutras which have an implicit meaning? They express the letter, and one should be careful to note that that is the way they present the matter. What are the sutras which have an explicit meaning? They express the meaning, and one should be careful to recognize that that is the way they present the matter. They are known as the sutras which have an explicit meaning.

舍利子是名菩薩摩訶薩。修行般若波羅蜜多故。依趣於義不依趣文。

又説隨順補特伽羅無能出離。是不了義。如所説法即能出離。是爲了義。如是菩薩摩訶薩。於勝慧波羅蜜多之行。得隨順善巧。

de ji ltar na chos la rton gyi gang zag la ma yin zhe na || gang drang ba’i don de ni gang zag gi don yin pas de la mi rton gyi || gang nges pa’i don de ni chos nyid ji lta ba bzhin pas de la rton pa ste || ’di dag ni byang chub sems dpa’i (172a1)rton pa bzhi’o || de ltar na byang chub sems dpa’ sems dpa’ chen po ston pa la mkhas bshes rab kyi pha rol tu phyin pa la spyod do ||

“What about relying on the Dharma and not on the person teaching it? The implicit meaning is the meaning of the person, and it is not to be relied upon. The explicit meaning is the actual way of things just as they are, and this is to be relied upon.
“These are the four things bodhisatvas rely on, and a bodhisatva, a great being, who is skilled in how to rely on these things practices the perfection of wisdom.

又舍利子。是菩薩摩訶薩。由二法善巧。便能修行般若波羅蜜多。何等爲二。謂識及智。

云何菩薩文句善巧。謂諸菩薩於此二法。善能修行勝慧波羅蜜多。云何二法。一者善識。二者善智。

de la byang chung sems dpa’ rnams kyi tshig ’bru la mkhas pa gang zhe na | ’di la byang chub sems dpa’i chos gnyis la mkhas pa (2) shes rab kyi pha rol tu phyin pa la spyod do || chos gnyis gang zhe na || ’di lta ste || rnam par shes pa la mkhas pa dang | ye shes la mkhas pa yin no ||

“What is the bodhisatvas’ skilled approach to the letter? The bodhisatva is skilled in two things as he practices the perfection of wisdom. What are these two things? He is skilled in consciousness and he is skilled in knowledge.

舍利子！何等爲識？何等爲智？舍利子！所言識者，謂四識住。何等爲四？一者色趣識所依止，二者受趣識所依止，三者想趣識所依止。四者行趣識所依止。如是識住，是名爲識不應依趣。

何者爲識？依四種住。何等爲四？一者識依色住，二者識依受住，三者識依想住，四者識依行住，此說爲識。

de la jï ltar na ye shes la rton gyi rnam par shes pa la ma yin zhe na| de la rnam par shes pa zhes bya ba ni rnam par shes pa gnas pa bzhi ste | bzhi gang zhe na | (3) gzugs la nye bar song ba’i rnam par shes pa kun du gnas pas gnas so || de bzhin du tshor ba dang | ’du shes dang | ’du byed la song ba’i rnam par shes pa kun du gnas pa«s» gnas te | de ni rnam par shes pa zhes bya’o ||

de la rnam par shes pa gang ye shes gang zhe na || rnam par shes pa zhes bya ba ni ’di lta ste || rnam par shes pa’i gnas pa bzhi’o || (3) bzhi gang zhe na | gzugs la zhugs pa’i rnam par shes pa yongs su gnas shing gnas pa dang | tshor ba la zhugs pa dang | ’du shas la zhugs pa dang || ’du byed la zhugs pa’i rnam par shes pa yongs su gnas shing gnas pa ste || de ni rnam par shes pa zhes bya’o ||

“What is consciousness and what is knowledge in this context? Consciousness refers to the four modes of consciousness. What are these four modes of consciousness? They are the position consciousness takes when it is involved with form, along with the positions it takes when it is involved with feeling, perception, and mental conditioning. This is what is meant by consciousness.

所言智者，於五取蘊識不安住。諸蘊遍智，是名爲智此應依趣。

何者爲智？謂若了知所取五蘊，此說爲智。又若了知地界水界火界風界，此說爲識。若復安住四種法界，於其法界善能分別，此說爲智。

de la ye shes gang zhe na | gang len pa’i lnga phung la myi (4) gnas zhing ye shes kyi phung po yongs su shes pa de ni ye shes shes bya’o ||

de la ye shes (4) gang zhe na | gang len pa’i phung po lnga rnams la gnas pa || rnam par shes pa’i phung po yongs su shes pa de ni ye shes zhes bya’o ||

What is knowledge? It is a complete comprehension of the fact that the skandha of knowledge is not based in the five skandhas of grasping. This is what is meant by knowledge.

所言識者，謂能了知地界水界火界風界，如是了知則名爲識不應依趣。若有說言四種識住識不安住，此則名爲識之法性。若於法性不雜亂智，是名爲智則可依趣。

gang sa’i khams rnam par rig pa dang | de ba zhin du chu dang mye dang rlung gi khams rnam par rig pa de ni rnam par shes pa zhes bya’o || gang khams bzhi la myi gnas pa’i ye shes chos kyi dbyings (5) ma bye bar shes pa de ni ye shes zhes bya’o ||

gang sa’i khams rnam par shes pa dang | chu’i khams dang | me’i khams dang || rlung gi khams rnam par shes ba de ni rnam par shes pa zhes bya’o || gang (5) yang ye shes khams bzhi la mi gnas ba chos kyi dbyings tha mi dad par shes pa de ni ye shes bya bya’o ||

“Furthermore, consciousness is to be conscious of the earth element, of the water element, of the fire element, and of the wind element. This is what is known as consciousness. Knowledge of the unbreakable totality of phenomena, the knowledge that is not based upon the four elements, is what is known as knowledge.

gzhan yang rnam par shes pa zhes bya ba ni gang myig gi(s) rnam par shes pa’i gzugs rnam par chud pa nas yid kyi rnam par rig pa’i chos rnam par³ chud pa’i bar de ni rnam par shes pa zhes bya’o || gang nang gyi ’du mched (6) zhi zhing phya’i ’du mched la rab tu myi spyod de | ye shes la so sor ’byung ba’i phyur chos gang la yang myi ’jog pa de ni ye shes zhes bya’o ||

3. Corr. from "sra"

gzhan yang rnam par shes pa zhes bya ba ni gang mig gi rnam par shes pas shes par bya ba’i gzugs rnams la shes pa dang | rna ba’i rnam par shes pas shes par bya ba’i sgra rnams (6) dang || sna’i rnam par shes bas shes par bya ba’i dri rnams dang | lce’i rnam par shes pas shes par bya ba’i ro rnams dang || lus kyi rnam par shes pas shes pas shes par bya ba’i reg rnams dang | yid kyi rnam par shes bas shes par bya ba’i chos rnams shes pa de ni rnam par shes ba zhes bya’o || (7) gang yang nang gi skye mched rnams la nye bar zhi zhing phyi rol gyi skyes mched rnams la rgyu ba med pa’i ye shes la rton pas chos gang yang gzhog par mi byed pa de ni ye shes zhes bya’o |

“Furthermore, what is known as consciousness is the cognitive experience of forms which are recognized by the eye, it is the cognitive experience of sounds which are recognized by the ear, smells which are recognized by the nose, tastes which are recognized by the tongue, physical objects which are recognized by the body, and mental objects which are recognized by the mind. This is what is known as consciousness. Relying on the knowledge where the internal sense fields have come to rest and there is no movement towards the outer sense fields, where there is no attempt to reach anything, is what is known as knowledge.

gzhan yang rnam par shes pa zhes bya ba ni dmyigs pa las rnam par shes pa skyes pa dang | yongs su rtog pa las rnam par (7) shes pa skyes pa de ni rnam par shes pa zhes bya’o || gang myi ’dzind | myi bsnyems | myï dmyigs | rnam par chud pa myed cing myi skur de ni ye shes zhes bya’o ||

gzhan yang rnam par shes pa zhes bya ba ni dmigs pa las rnam par shes ba skye ba dang | yongs su rtog pa (172b1) las rnam par shes pa skye pa ste || de ni rnam par shes pa zhes bya’o || gang yang mi ’dzin pa | mi snyems pa || mi dmigs pa || rnam par mi rig pa || mi ’khrugs pa de ni ye shes shes byas bya’o |

“Furthermore, what we call consciousness is the conscious experience which arises from the object, and the conscious experience which arises from conceptions. This is what is known as consciousness. When there is no grasping, no conceit, no ideation, and no bewilderment, that is what is known as knowledge.

gzhan yang ’dus byas kyi spyod pa’i chos la rnam par shes pa ’jug go | ’dus ma byes la rnam par shes pa (b1) spyod pa myed do | gang ’dus ma byas shes pa de ni ye shes so || gzhan yang skye ba dang |’gyur ba la so sor gnas pa rnam par shes pa’o || gang ma skyes myi ‘gog pa | so sor myi gnas pa de ye shes zhes bya’o |:|

gzhan yang ’dus byas spyod pa’i chos rnams la rnam par shes pa gnas kyi | (2) ’dus ma byas la rnam par shes pa rgyu ba med do || gang yang ’dus ma byas shes pa de ni ye shes so || gzhan yang skye ba dang | ’jig pa la gnas pa ni rnam par shes pa’o || gang yang mi skye mi ’gag mi gnas pa de ni ye shes zhes bya’o |

“Furthermore, consciousness relates to phenomena that are within the sphere of the conditioned, and consciousness cannot approach the unconditioned. Understanding the unconditioned is knowledge.
“Furthermore, consciousness is based on arising and ceasing. That which does not arise, does not cease, and does not remain, this is knowledge.

(1) de la nges pa’i don gi mdo sde ni gang | drang ba’i don gi mdo (2) sde ni gang zhe | mdo sde gang gis lam la gzud pa de ni bkri ba’i don ces bya’o | | mdo gang gis ‘bras bu (la) gzud pa de ni nges pa’i don ces bya’o || gzhan yang mdo sde gang gyis kun rdzob bshad pa de ni drang ba’i don ces bya ’o || mdo sde gang las don dam (3) pa bshad pa de ni nges pa’i don ces bya’o ||

de la nges pa’i don gyi mdo sde gang | (3) drang ba’i don kyi mdo sde gang zhe na | mdo sde gang dag lam la ’jug par byed pa de dag ni drang ba’i don ces bya’o || mdo sde gang dag ’bras bu la ’jug par byed pa de dag ni nges pa’i don ces bya’o || mdo sde gang dag kun rdzob sgrub par byed pa de dag ni drang ba ’don ces bya’o || (4) mdo sde gang dag don dam par bstan pa de dag ni nges pa’i don ces bya’o

“Which sutras are those of explicit meaning, and which sutras are those of implicit meaning? Those sutras that provide access to the path are known as implicit. Those sutras that provide access to the fruits of the path are known as explicit. Those sutras that bring out the relative truth are known as implicit. Those sutras that indicate the ultimate truth are known as explicit.
“Furthermore, those sutras that deal with the processes of action are known as implicit. Those sutras that provide instructions for the elimination of action and the vices are known as explicit.

gzhan yang mdo sde gang gis bya ba la gzud pa de ni drang ba’i don ces bya’o || gang gis las dang nyon mongs pa'i zad pa’i phyir bshad pa de ni nges pa’i don ces bya’o || gzhan yang mdo sde gang gis nyon mongs pa yongs su (4) bsal ba’i phyir bshad pa de ni drang ba’i don ces bya'o || gang gis las byang ba rnam par dag pa bshad pa de ni nges pi (sic) don ces bya'o gzhan yang mdo sde gang las rnam par dag pa bshad pa de nges pa'i don ces bya'o || mdo sde gang gis ‘khor ba la skyo bar byed pa de ni drang ba’i don ces byo || gang gyis ‘khor ba dang mya ngan las ‘das pa gnyis (5) su myed par [(cn : ra added under pa)] gzud pa de ni nges pa’i don ces bya‘o ||

|| gzhan yang mdo sde gang dag las kyi bya ba la ’jug pa de dag ni drang ba’i don ces bya’o || mdo sde gang dag las dang nyon mongs pa zad par bstan pa de dag ni nges pa’i don ces bya’o || gzhan yang mdo sde (5) gang dag kun nas nyon mongs pa yongs su bshad pa’i phyir bstan pa de dag ni drang ba’i don to || mdo sde gang dag rnam par byang ba rnam par dag pa’i phyir bstan pa de dag ni nges pa’i don to || mdo sde gang dag ’khor bas skyo bar byed pa de dag ni drang ba’i don to || mdo sde gang dag ’khor (6) ba dang mya ngan las ’das pa gnyis su mi ’jug pa de dag ni nges pa’i don to ||

“Furthermore, those sutras that provide instructions that explain the corruptions are known as implicit. [MS124a]Those sutras that provide instructions for cleansing and purification are known as explicit. Those sutras that inspire weariness with cyclic existence are known as implicit. Those sutras that do not have recourse to a distinction between cyclic existence and nirvana are known as explicit.

gzhan yang mdo mde gang las rnam par bkra ba’i tshigs dang ’byed ba bshad pa de ni drang ba’i don ces bya’o || gang las zab mo blta dka’ ba ⁴ chud dka’ ba bzhad pa de ni nges pa’i don ces bya’o || gzhan yang (6) mdo sde gang las ’byed pa mang po sems can rnams kyi sems tshim bar byed pa de ni drang ba’i don ces bya'o || gang las tshig dang ’byed pa nyung la sems la rtog pa myed pa⁵ de ni nges pa’i don ces bya’o ||

4. ba added below 5. scribe may have mistakenly corrected byed pa to myed pa

mdo de gang dag yi ge dang | tshig sna tshogs su bstan pa de dag ni drang ba’i don to || mdo sde gang dag zab pa || blta dka’ ba || rtogs par dka’ ba de dag ni nges pa’i don to || mdo sde gang dag (7) tshig ’bru mang ba || sems can rnams kyi sems rangs par byed pa de dag ni drang ba’i don to || mdo de gang dag tshig dang tshig ’bru nyung la nges par rtogs par bye pa de dag ni nges pa’i don to ||

Those sutras that teach by means of a variety of words and expressions are known as implicit. Those sutras that are profound, difficult to see, and difficult to fathom, are known as explicit. Those sutras that are greatly elaborate, in order to delight the minds of sentient beings, are known as implicit. Those sutras that use only a few words and phrases in order to inspire reflection are known as explicit.

gzhan yang gang las bdag dang sems can dang | ’tsho ba dang| (7) gang zag las bstsogs pa bshad pa de ni drang ba’i don ces bya’o || gang las stong pa dang mtshan ma myed pa dang | smon pa myed pa dang | ma skyes pa dang| sgra myed pa dang| ma byung ba dang sems can myed pa dang | gang zag myed pa dang | dus gsum las rnam par thar pa’i sgo⁶ de (ga a 1) ni nges pa’i don ces bya’o | :: ⁷

6. scribe might have left out "bshad pa" 7. dzud rtags bzhi mig can

gzhan yang mdo sde gang dag bdag dang | sems can dang | srog dang | skyes bu dang | (173a1)gang zag dang | shed bu dang | shed las skyed dang | byed pa po dang | tshor ba po’i sgra sna tshogs bdag po med pa || bdag po yod pa bzhin du bstan pa de dag ni drang ba’i don to || mdo sde gang dag stong pa nyid dang | mtshan ma med pa dang | smon pa med pa dang | (2) mi ’byung ba dang | ma skyes pa dang | yang dag par mi ’byung ba dang | sems can med pa dang || gang zag med pa dang | dus gsum las rnam par thar pa’i sgo bstan pa de dag ni nges pa’i don ces bya’o ||

“Furthermore, those sutras that use a variety of terms, such as self, being, life force, person, soul, human being, man, someone who acts, or someone who experiences, describing the absence of agent as the presence of an agent, are known as implicit. Those sutras that teach by means of emptiness, freedom from attributes, freedom from aspirations, the unarisen, the unborn, non-occurring, non-being, no person, and freedom from the three times, are known as explicit.

(1) de la chos ni gang zag ni gang zhes | gang gang zag du ba la gnas te | gang chos la brtsom ba de ni gang zag ces bya’o | gang zag du lta ba rtsom ba de ’i chos gnas pa dang| chos kyi dbyings de ni chos shes bya’o ||

de la chos gang | gang zag gang zhe na || gang gang zag tu lta ba la gnas (3) te | chos kha cig la rtsol ba de dag ni gang zag ces bya’o || gang zag tu lta ba rtsom ba de’i gang chos gnas pa chos kyi dbyings de ni chos zhes bya’o ||

What is meant by dharma and what is meant by the person? The term person refers to when one is established in the view of the person and engages with a particular dharma. The term dharma refers to when one engages in the view of the person and is established in the dharma, dharmadhatu.

gzhen (2) yang gang zag ni ma rabs so || gang zag ni ma rabs dge ba ’o | dad pas rjes su ’brang ba’o | chos kyi rjes su ’brang ba’o| gang zag ni brgyad pa’o| rgyun du shugs pa’o | lan cig phyir ’ong ba’o| phyir myi ong ba’o| sgra(sic) bcom ba’o | rang sangs rgyas so | byang chub sems dpa’o | (3) ’gro ba mang po la phan ba’i phyir bde ba’i phyir | ’jig rten las (sic) brtse ba’i phyir | lha dang myi dang ’gro ba’i ’dus pa chen po la phan ba dang bde ba’i phyir gang zag gcig ’jig rten du skye ’o | de ni de bzhin gshegs pa dgra bcom ba yang dag par rdzogs pa’i sangs rgyas so | (4) gang zag gi sgra de thams cad ni de bzhin gshegs pas kun rdzob gyi rims kyis sems can gzung ba’i don du bshad pa’o || de la mngon bar chags pa de ni so sor myi ’brang ba zhes bya’o || so sor rton pa de dag la gzhag pa’i phyir bcom ldan ’das kyis gsungs pa| chos (5) nyid so sor rton par bya’i gang zag la ma yin no || de la chos nyid gang zhe na | de ni ’gyur ba myed pa bskyed pa dang| rnam par myi bya ba dang | myi gnas pa dang | so sor myi gnas pa’i rtsa ba ’o || thams cad du mnyam ba dang | myi mnyam ba dang mnyam ba | rnams par rtogs myed (6) pa | rtsom ba myed pa | myi ’gyur ba thob pa | chos thams cad shin du ngo bo nyid myed pa’i mtshan ste | de ni chos nyid ces bya’o || gang chos de la so sor rton pa ni chos gang gi phyir yang myi byung ngo || de bas na de'i chos kyi sgor 'jug pas chos thams cad la rton pa nas bzung (7) ste | chos thams ⁸ cad de lta bu'i ngo bo nyid yin no || zhes gsungs so | :: | byang chub sems dpa’i tshogs ni rnam pa gnyis te | de ni bsod nams dang | ye shes kyi tshogs so || de la bsod nam gï tshogs (ga b1) gang zhe na | sbyin ba las bsod nams bya’i dngos po dang | de bzhin du tshul khrims dang | bsgom ba las bsod nams bya ba’i dngos po dang | byams pa’i sems snyoms bar sgrubs pa | snying rje’i sbyor ba dang dge ba’ thams cad kyi rtsa ba rtsom ba | bdag dang (2) pha rol gi sdig ’chags pa | dus gsum gyis bsdus pa | sems can thams cad dang bslob pa dang myi slob pa thams cad dang | rang sangs rgyas thams cad dang thog ma sems bskyed pa rnams dang | spyod pa rdzogs pa rnams dang | phyir myi ldog pa rnams dang | (3) skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi sems bskyed pa’i rjes su yi rang ngo || ’das pa dang | ma ’ongs pa dang| da ltar gyi sangs rgyas bcom ldan ’das rnams kyi dge ba thams cad kyi rjes su yi rang ba dang| lhan gcig song ba’i bsod (4) nams bya’i dngos po’o || sangs rgyas thams cad dang| ’phags pa’ thams cad la chos gsol ba dang lhan gcig song pa’i bsod nams bya’i dngos po’o || dge ba thams cad byang chub du brjod pa dang lhan cig song ba’i bsod nams bya ba’i dngos po’o| (5) byang chub du sems bskyed pa rnams byang chub sems dpa’ rnams kyis sems bskyed pa’o || byang chub du sems bskyed pa’i (sic) rnams la pha rol du phyin pa’i lam ston pa’o || dbul po rnams longs spyod kyis bsus pa’o ||@ na ba rnams la sman rab du byin (6) te rim ’gro dang bkur sti byed pa’i || mthu chung ba rnams la bzod ching zhi ba’o || lnyung ba so sor g.yogs pa’o || sdïg bshegs pa’o| sangs rgyas bcom ldun ’das bzhugs pa dang| myi ngan las ’das pa thams cad la rï mo bkur sti byed pa’o || slob dpon dang (7) mkhan po la ston par ri mo byed pa’o| chos la rin thang myed pa’i rin po che tshol ba’i brtson ’grus so| chos ’chad pa la dga’ ste dpag tshad b.rgyar kyang mnyan pas myi ngoms pa | ma ’rres pa’i chos ’chad pa| pha ma la rim ’gro byed pa| byas pa shes pa | (kha a1) byas pa dran ba | byas pa tshor ba | ’byod pa myed pa | bsod mmas ba stags pas myi ngoss pa | lus ba sdams pas sgryu myed pa | ngag bsdams pas ngag la sgryu myed pa | yid bsdams pas yid la sgryu myed pa | de bzhin gshegs pa’i mchod rten so sor gzhag pa’i phyir tshangs (2) pa’ï bsod nams yongs | mtshan yongs su rjogs pa |phangs pa myed pas sdud pa bskyed pa | dpe byad bzang po yongs su rdzogs pa | rnam par bkra ba’i dge ba’i tsa ï tshogs ba stags pas sprul pas lus brgyan pa | ngag gyi nyes pa thams cad rnam par spangs pas (3) ngag brgyan pa | thogs pa myed pa’i blos sems brgyan pa | mngon bar shes pas rnam par sprul pa’i phyir sangs rgyas kyi zhing brgyan pa | ye shes yongs su dag pas chos kyi mtshan brgyan pa |_____| phra ma dang klang zhing dbye ba’i tshig yongs su spangs pas ’khor gi lus (4) brgyan pa | chos ’dzin pas ’dod chags myed chos kyis rab du brgyan to || rab du dge ba dge bar byin nas chos kyi gtam myi ’jigs pa | sgrib pa dang bsgribs pa rnam par spangs pa’i phyir bkur sti byas te | chos nyen pas ’bras bu yod pa’i chos ’chad pa’o || (5) sangs rgyas rnam la dka’ thub kyi nags tshal phul bas byang chub kyi shing gis brgyan to || dge ba thams cad thog par ’gro bas byang chub gyî sems myi gtong ba’i phyir byang chub gyi snying po brgyan to || las dang nyon mongs par myi dmyigs pas tshe dang shi ’phos yongs (6) su dag pa’o || rin po che bzang po’i dngos po thams cad yongs su btang bas rin po che’i lag pa’o | myi zad pa’i smon lam thob pa’i phyir longs spyod myi zad pa’o || bzhin ’dzum zhing gsong sor smra ste khro gnyer myed pa’i phyir mthong ma thag du sems can rnams dad (7) pa’o || sems can thams cad la ’od snyoms pa’i phyir snyoms pa nyid so por thob pa’o || ma lobs pa la pyis brstan bas ’odkyis rgyan gtong ba’o || tshul khrims kyi bsod nams bstags pas skye ba yongs su dag pa’o || lung bstan pa’i phyir mang’ yongs su dag pa’o

8. added below

gzhan yang gang zag ni so so skye bo’i gang zag dang || so so’i skye po dge ba’i gang zag dang | dad pas rjes su ’brang ba’i (4) gang zag dang | chos kyi rjes su ’brang ba’i gang zag dang | brgyad pa’i gang zag dang | rgyun tu zhugs pa’i gang zag dang || lan cig phyir ’og ba’i gang zag dang | phyir mi ’og ba’i gang zag dang | dgra bcom pa’i gang zag dang | rang sangs rgyas kyi gang zag dang || byang chub sems (5) dpa’i gang zag dang | skye bo mang po la phan pa dang || skye bo mang po la bde ba dang | ’jig rten la thugs brtse ba dang | lha dang | mi’i skye bo phal po che’i don dang | phan pa dang bde ba’i phyir gang zag gcig ’jig rten du skye bar ’byung bar ’gyur ba ’di lta ste || de bzhin gshegs pa dgra bcom (6) pa yang dag par rdzogs pa’i sangs rgyas te || gang zag gi sgra de thams cad de bzhin gshegs pas kun rdzob kyi gnas kyis sems can rnams gzung ba’i phyir bstan pa’o || de la gang mngon par chags ba de dag ni rton pa ma yin pa zhes bya’o || de dag rton pa la ’god pa’i phyir (7) chos nyid la rton par bya’i gang zag la ma yin no || zhes bcom ldan ’das kyis gsungs te || de la chos nyid gang zhe na || ’di lta ste || mi ’gyur ba || sgro ma btags pa || mi byed pa || rnam par mi byed pa || mi gnas pa || gnas med pa || rtsa(D: rtse) ba med pa || thams cad du mnyam pa | (173b1) mnyam pa la mnyam pa || mi mnyam pa la mnyam pa | mnyam pa dang mi mnyam pa la mnyam pa || rnam par mi rtog pa || mi rtsom pa || nges par gyur pa || thob pa || chos thams cad la shin tu ngo bo nyid med pa’i mtshan nyid de ni chos nyid ces bya ste || gang dag chos nyid de la rton par byed ba (2) de dag ni khams gang la yang rton par mi byed de || de bas na chos kyi tshul gyi sgo la ’jug pa ’dis chos thams cad la rton pa’i phyir chos thams cad de lta bu’i chos nyid yin no || de dag ni byang chub sems dpa’ rnams kyi rton pa bzhi zhes bya ste || de ni byang chub sems dpa’i rton pa la mkhas (3) ba’o || de ltar na byang chub sems dpa’ rton pa la mkhas pa shes rab kyi pha rol tu phyin pa la spyod do || de la byang chub sems dpa’i tshogs la mkhas pa gang zhe na || byang chub sems dpa’ rnams kyi tshogs ni ’di gnyis te || gnyis gang zhe na | ’di lta ste || bsod nams kyi tshogs (4) dang || ye shes kyi tshogs so || de la bsod nams kyi tshogs gang zhe na || sbyin pa las byung ba’i bsod nams bya ba’i dngos po dang | tshul khrims las byung ba’i bsod nams bya ba’i dngos po dang || sgom pa las byung ba’i bsod nams bya ba’i dngos po dang || byams ba’i sems la snyoms (5) par ’jug pa dang | snying rje’i sbyor ba dang || dge ba’i rtsa ba thams cad la rtsom pa dang | bdag dang pha rol gyi sdig pa ’chags pa dang | dus gsum du gtogs pa’i sems can thams cad dang | slob pa thams cad dang | mi slob pa thams cad dang | rang sangs rgyas thams cad dang | (6) sems dang po bskyed pa rnams dang | spyod pa la zhugs pa rnams dang || phyir mi ldog pa rnams dang || skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi sems bskyed pa la rje su yi rang ba dang || ’das pa dang || ma byon pa dang || da ltar byung ba’i sangs rgyas bcom ldan(7) ’das rnams kyi dge ba thams cad kyi rjes su yi rang ba dang ldan pa’i bsod nams bya ba’i dngos po dang || sangs rgyas thams cad dang | ’phags pa thams cad la chos gsol ba ’debs pa dang ldan pa’i bsod nams bya ba’i dngos po dang | dge ba thams cad byang chub tu bsngo ba dang ldan pa’i (174a1)bsod nams bya ba’i dngos po dang | sems can byang chub tu sems ma bskyed pa rnams byang chub tu sems bskyed pa dang | byang chub tu sems bskyed pa rnams la pha rol tu phyin pa’i lam ston pa dang || dbul po rnams la longs spyod kyis sdud pa dang || nad ba (2) rnams la sman sbyin pa dang | gus par bsnyen bkur byed pa dang || mthu chung ba rnams la bzod cing dang du len pa dang || ltung ba rnams mi ’chab pa dang || sdig pa ’chags pa dang || sangs rgyas bcom ldan ’das rnams bzhugs pa dang || yongs su mya ngan las ’das pa rnams la (3) bsnyen bkur dang | ri mo thams cad byed pa dang || slob dpon dag mkhan po rnams la ston pa bzhin du ri mo byed pa dang | chos la rin po che rin thang med pa bzhin du yongs su tshol ba’i brtson ’grus dang | chos smra ba la dga’ zhing dpag tshad brgyar yang song ste || chos nyan pas chog mi (4) shes pa dang | zang zing med pa chos ’chad pa dang | pa dang ma la rim gro byed pa dang | byas pa gzo ba dang | byas pa shes pa dang || ’gyod pa med pa dang | bsod nams bsags pas cho ga mi shes pa dang || lus bsdams shing tshul ’chos ba med pa dang | ngag bsdams pa’i (5) ngag la tshul ’chos pa med pa dang || yid bsdams pa’i yid la tshul ’chos pa med pa dang | de bzhin gshegs pa’i mchod rten btsugs pa’i phyir tshangs ba’i bsod nams yongs su ’dzin pa dang || mchod sbyin gtan pa med pa bsags pas mtshan yongs su rdzogs pa dang | (6) dge ba’i rtsa ba’i tshogs sna tshogs bsags pas dpe byad bzang po yongs su rdzogs pa dang || nga rgyal med pas lus brgyan pa dang || ngag gi nyes pa thams cad spangs pas bag brgyan pa dang || blo thogs pa med pas sems brgyan pa dang | mngon par shes pa sprul bas sangs (7) rgyas kyi zhing gi rgyan dang || ye shes yongs su dag pas chos kyi mtshan nyid kyi rgyan dang | phra ma dang | zhe gcod pa dang | dbye ba’i tshig yongs su spangs pas ’khor mang po’i rgyan dang || chos ’dzin pas ’dod chags med pa’i chos kyi rgyan dang || rab tu dga’ nas legs so || (174b1) zhes bya ba byin nas chos kyi gtam mi ’jigs par byed pa dang || sgrib ba dang || chod pa rnam par spangs shing gus par chos nyan pas ’bras bu yod par chos ’chad pa dang || sangs rgyas rnams la dka’ thub kyi nags tshal phul bas byang chub kyi shing gi rgyan dang | dge ba’i rtsa ba (2) thams cad sngon du ’gro zhing byang chub kyi sems mi gtong bas byang chub kyi snying po’i rgyan dang || las dang nyon mongs pa mi dmigs pas tshe dang shi ’phos yongs su dag pa dang || rin po che phangs pa’i dngos po thams cad yongs su gtong bas lag(D. leg??) na rin po che dang | mi zad pa’i (3) smon lam thob pas longs spyod mi zad pa dang | khro gnyer med pas mthong ma thag tu sems can rnams dang cing bzhin ’dzum pas gsong bor smra ba dang | sems can thams cad la ’od zer snyoms pas mnyam pa nyid kyi rgyan thob pa dang | ma lobs pa la mi brnyas pas(Q: zil gyis mi gnon pas) ’od mang (4) po mthong(Q: gtong) ba dang || tshul khrims kyi sod nams bsags pas skye ba yongs su dag pa dang | ltung ba la mi rtsod pas mngal yongs su dag pa dang | dge ba bcu’i las yongs su dag pas lta dang mi ra skye ba dang | rjes su bstan pa thams cad la rab tu rtog pas gdon mi za bar (5) nod pa dang | chos la slob dpon gyi dpe mkhyud med pas chos kyi dbang phyug dang | lhag pa’i bsam pa yongs su dag pas ’jig rten thams cad la mngon sum pa dang | nyi tshe ba’i spyod pa mi ’dod pas rgya chen po’i chos la dad pa dang | thams da mkhyen pa’i sems mi ’dor (6) bas bsod nams thams cad yongs su ’dzin pa dang || dad pa sngon du ’khor bas nor bdun yongs su rdzogs pa dang | sngon dam bcas ba nyams su lon bar byed pas ’jig rten thams cad mi slu ba dang | dge ba’i chos yongs su rdzogs pas sangs rgyas kyi chos thams cad (7) yongs su rdzogs pa ste || de ni byang chub sems dpa’i bsod nams kyi tshogs la mkhas pa zhes bya’o || de la byang chub sems dpa’i ye shes kyi tshogs la mkhas pa gang zhe na || rgyu gang gis ye shes skye ba ste || de ltar rgyu dang rkyen gang dang gang gis ye shes rtogs pa’o || de la rgyu gang (175a1)rkyen gang zhen || chos tshol ba la rab tu ’dun pa dang | ye shes kyi rjes su song ba’i bshes gnyen brten pa dang | sangs rgyas kyi ye shes la rton gyi nyan thos dang | rang sangs rgyas kyi ye yes la mi rton pa dang || de dag la nga rgyal mi byed pa dang | bla ma la dga’ ba (2) dang ston pa la dga’ ba dang || de’i dge ba’i bshes gnyen de dag gis ’di ni bsam pa dang ldan par shes nas ye shes kyi gtam gang yang mi ston pa med pa dang || snod du shes nas bar chad med par sems rtse gcig tu chos ston dang || des chos de thos nas chos kyi tshogs (3) la brtson par byed de || gang chos kyi tshogs la brtson par byed pa de nyid de’i ye shes kyi tshogs la brtson pa yin no || de la chos kyi tshogs la brtson pa gang zhe na || ’di lta ste don nyung ba dang | bya ba nyung ba dang || sgra nyung ba dang || srod dang tho rangs la mi nyal zhing rnal ’byor la brtson (4) pa dang | ’brel ba’i don la yongs su rtog pa dang | phyir zhing yongs su tshol ba dang | sems la rnyog pa med pa dang | sgrib pa gnon pa dang | ltung ba las ’byung bar shes pa dang || ’gyod pa med pa dang | kun nas ldang ba med pa dang | nan tan snying por byed pa dang | (5) chos la gzhol ba dang | chos la ’bab ba dang || chos la bab pa dang | chos la rtul ba dang | rtag par mgo dang | gos la me ’bar ba lta bu dang | ye shes tshol ba de nyid la gnas pa dang | mi lhod pa dang | brtson ’grus mi gtong ba dang | khyad par du ’gro ba dang | ’du ’dzi las (6) dben pa dang | gcig pur dga’ ba dang || dgon pa bde pa yid la byed pa dang | ’phags pa’i rigs la dga’ ba dang | sbyangs pa las mi ’gyur ba dang | chos kyi kun dga’ la dga’ zhing mos ba dang | ’jig rten rgyang phan pa’i gsang tshig la ri mor mi byed pa dang | ’jig rten las (7) ’das pa’i || chos tshol ba la dran mi nyams pa dang | rtogs pa la don rtogs pa’i rjes su ’gro ba dang | blo gros la lam gyi rjes su ’thun par byed pa dang | mos pa la gdams pa dang | rkyen la ye shes kyi rjes su rig ba dang || khrel yod ba dang | ngo tsha shes ba’i rgyan dang |

“Furthermore, saying, ‘a person, a common person, a common outstanding person, a person who follows his conviction, a person who follows the Dharma, one of the eight kinds of people, a person who is a stream-entrant, a person who is a once-returner, a person who is a non-returner, a person who is an arhat, a person who is a pratyekabuddha, a person who is a bodhisatva, a person who takes birth in the world for the benefit of the many, for the happiness of the many, for the love of the world, for the welfare, benefit, and happiness of a great host of beings, of gods and men, and becomes a tathāgata, an arhat, a fully accomplished buddha’— using the term ‘person’ in all of these ways the tathāgata uses conventional truth in order to engage with sentient beings and to teach them. It is said, though, that those who have any manifest attachment to these concepts have nothing to rely upon. In order to provide them with something to rely upon the Lord said, ‘Rely on the Dharma itself and not on the person.’ “What, then, is the Dharma itself? It is that which is unchanging; that which is not a fabrication; that which is not created; that which is not modified; that which does not remain; that which has no foundation; that which has no root; that which is complete sameness; [D173b]that which is the same as sameness, the same as non-sameness, and the same as both sameness and non-sameness; that which is non-conceptual; that which is free from application; [MS124b]that which is definitive; that which is not attained; that which is the complete absence of anything that could be characterized as an autonomous nature. This is what is known as the Dharma itself. “Those who rely on the Dharma itself in this way, and who do not put their trust in the elements, have entered the door to the path of the Dharma. For them, all phenomena become just like the Dharma itself, and any phenomenon can then be used as a support. This is what is known as the four things bodhisatvas rely on, and the bodhisatva who is skilled in relying on these things practices the perfection of wisdom. “What is the bodhisatva’s skilled approach to accumulation? There are two things bodhisatvas accumulate. What are these two things? They are merit and knowledge. What is the accumulation of merit? It is the item of merit which is created through generosity, the item of merit which is created through morality, and the item of merit which is created through meditative cultivation. It is to remain in a mental state of love, and to get involved out of compassion. It is to apply oneself to all the roots of virtue, and to confession of one’s own evils and those of others. It is the item of merit which is created through rejoicing in all the roots of virtue of all sentient beings throughout the three times, of all those who are learning and who have no more to learn, of all pratyekabuddhas, of those who are newly committed, of those who are engaged in practice, of those whose progress is irreversible, of those who have only one birth remaining, the item of merit which is created through rejoicing in those who have committed themselves, the lords, the buddhas of the past, the future, and the present. It is the item of merit created through requesting the Dharma from all the buddhas and all the noble ones. It is the item of merit created through dedicating all one’s roots of virtue to awakening. It is to inspire the arising of the mind of awakening in all those in whom the mind of awakening has not yet arisen. [D174a]It is to teach the path of the perfections to those in whom the mind of awakening has arisen, and to collect material wealth for the poor. It is to provide medicine for sick, to treat them with respect, and to accept those who are in a wretched state with no hesitation. It is to not conceal one’s failings, and to confess what one has done wrong. It is to serve and revere, in many different ways, the lords, the buddhas of the present who have reached final nirvana. It is to respect the gurus and preceptors as spiritual friends. It is to search vigorously for the priceless, invaluable teachings. It is to show affection for those who preach the Dharma, and to still thirst to listen to the Dharma even after one has travelled for a hundred yojanas. It is to teach the Dharma without any thought of material gain. It is to serve one’s parents. It is to show gratitude. It is to be grateful. It is to have no regrets, and to not be satisfied with the merit one has accrued. It is to guard one’s physical conduct and not act in a hypocritical manner. It is to guard one’s speech, and not speak in a hypocritical manner. It is to guard one’s mind and not think hypocritical thoughts. It is to establish monuments in honor of tathāgatas, which brings one as much merit as is possessed by Brahmā. It is to perform boundless acts of worship which lead one to attain the perfect characteristics, [MS125a]and to gather the accumulations of various roots of virtue which lead one to attain the perfect characteristics. It is to ornament one’s body with the absence of conceit. It is to ornament one’s speech with the relinquishment of all wicked speech. It is to ornament the mind with an unimpeded intellect. It is to ornament the buddha realms with acts of transformation by using one’s superior abilities. It is to ornament the qualities of the Dharma with the purity of knowledge. It is to ornament assemblies with abstention from slander, harsh words, and divisive talk. It is to ornament the Dharma of non-attachment by upholding the Dharma. [D174b]It is to contribute to the presentation of Dharma not being ruined, by offering encouragement which brings delight. It is to provide effective teachings by removing obscurations and hindrances, and by listening to the Dharma respectfully. It is to ornament the tree of awakening by offering groves, and to ornament the seat of awakening by not relinquishing the mind of awakening, the mind which precedes all roots of virtue. It is to purify birth and death by not objectifying actions and the vices. It is to have a hand of wealth by giving away all one’s precious valuable objects, and to make one’s wealth inexhaustible by increasing it through the inexhaustible act of dedicating. “He displays no angry demeanor, and so he enjoys the open hearts, smiling faces, and pleasant conversation of all sentient beings. He radiates the same light on all sentient beings, and so he attains the adornment of sameness. He does not leave those who lack learning in darkness, and emits an array of light. His morality and his merit prosper, and so his births become pure. He does not present arguments to try to excuse his failures, and so the womb is purified. He maintains the purity of the ten wholesome forms of conduct, and so he is reborn as a god or a human being. He observes all the guidelines, and so attains unfaltering determination. He is not a teacher who holds any teachings back, and so he becomes a lord of the Dharma. His motivation is pure and excellent, and so the whole world becomes available to him. He does not settle for limited forms of conduct, but places his confidence in the vastness of the Dharma. By not abandoning the mind of omniscience, he takes up all meritorious kinds of action. Impelled by faith, he perfects the seven kinds of riches. He honors his previous commitments, and so he does not deceive anyone in the world. He perfects the wholesome forms of conduct, and so he perfects all the teachings of the Buddha. This is what is known as the bodhisatva’s skilled approach to accumulation. “What is the bodhisatva’s skilled approach to the accumulation of knowledge? Knowledge comes about on the basis of a particular cause, and there are different causes and conditions through which knowledge is attained. What are these causes? [D175a]What are these conditions? They are: to have a strong desire to search for the Dharma; to follow a friend who has attained knowledge; to rely on the knowledge of buddhas, and not to rely on the knowledge of śrāvakas or pratyekabuddhas; not to entertain any pride with respect to these things; and to have affection for one’s guru, to have affection for one’s teacher.

1. kun bcom?; but bcos is older spelling of zos.

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