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RK: Bodhisatvapiṭaka

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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RK: Bodhisatvapiṭaka
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Gṛhapati
Click to Expand/Collapse OptionChapter 2: Kimbhīrayakṣa
Click to Expand/Collapse OptionChapter 3: Bodhisatvaparīkṣā
Click to Expand/Collapse OptionChapter 4: Tathāgatācintya
Click to Expand/Collapse OptionChapter 5: Caturbrahmavihāra
Click to Expand/Collapse OptionChapter 6: Dānapāramitā
Click to Expand/Collapse OptionChapter 7: Śīlapāramitā
Click to Expand/Collapse OptionChapter 8: Kṣāntipāramitā
Click to Expand/Collapse OptionChapter 9: Vīryapāramitā
Click to Expand/Collapse OptionChapter 10: Dhyānapāramitā
Click to Expand/Collapse OptionChapter 11: Prajñāpāramitā
Click to Expand/Collapse OptionColophon
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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  
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 || 
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 la jï ltar na chos la rton gyi gang zag lam yin zhe na | gang drang ba’i don pa de gang zag (2) gyi don te | de las ’byung ba ma yin no | gang nges pa’i don de chos nyid ji lta ba bzhin te des ’byung ngo |:| 
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 || 
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 || 
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  
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. 
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