Bibliotheca Polyglotta

rgya gar skad du: āryākṣayamatinirdeśa nāma mahāyānasūtra. bod skad du: ’phags pa blo gros mi zad pas bstan pa zhes bya ba theg pa chen po’i mdo. bam po dang po: sangs rgyas dang byang chub sems dpa’ dang ’phags pa nyan thos dang rang sangs rgyas thams cad la phyag ’tshal lo.

Akṣayamatinirdeśa;

The Akṣayamatinirdeśa. A translation in the light of the Akṣayamatinirdeśaṭīkā

rgya gar skad du: ārya akṣa ya ma ti nirde śa ṭī kā, bod skad du: ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa.
tshig gi mnga’ bdag ’jam dpal gzhon nur gyur pa la phyag ’tshal lo.
ston pa’i gtso bo sangs rgyas bcom ldan dang, bstan pa ’jug byung dam pa’i chos mchog dang, ’chad du ’jug dang ’chad pa ’khor gyi gtso, shā ri’i bu dang blo gros mi zad dang, gzhan yang mtshan smos ’di dag gis mtshon pa’i, ’gro ba gsum gyi bla ma dkon mchog gsum, phyogs dus kun na bzhugs pa ma lus la, spyi bo sa la gtugs te phyag ’tshal nas, spyod pa gang gis ’phags rnams nges ’byung tshul, thabs mkhas ’dus pa chen po nges pa ’di, bdag pas blo zhan rnams la phan gdags phyir, bla ma’i lung las brten te tshig tsam dbye.
’di la dgos pa dang, brjod par bya ba dang, ’brel pa dang, bsdus pa’i don dang, tshig gi don rnam pa ’di lngas bshad par bya’o. de la mdo sde’i dgos pa ni mi gnas pa’i mya ngan las ’das pa ste, de thabs ’dis thob par byed pa’i phyir ro. brjod par bya ba ni mi zad pa brgyad cu ste: de la mi zad pa brgyad cu ni sems bskyed pa dang, bsam pa dang, sbyor ba dang, lhag pa’i bsam pa dang, pha rol tu phyin pa drug dang, tshad med pa bzhi dang, mngon par shes pa lnga dang, bsdu ba’i dngos po bzhi dang, so so yang dag par rig pa bzhi dang, rton pa bzhi dang, bsod nams kyi tshogs dang, ye shes kyi tshogs dang, byang chub kyi phyogs sum cu rtsa bdun dang, zhi gnas dang, lhag mthong dang, gzungs dang, spobs pa dang, chos kyi mdo bzhi dang, bgrod pa gcig gi lam du gyur pa dang, thabs la mkhas pa’o. ’brel pa ni de gnyis ’brel pa ste, thabs dang thabs can du gyur pa’i phyir ro. bsdus pa’i don ni rnam pa bcu dgu ste: gleng gzhi dang, gleng bslang ba dang, chos rnams kyi gzhi dang, de’i ’bras bu dang, bdag dang gzhan gyi don byed pa dang, snying brtse ba dang, yo byad dang, yongs su smin par bya ba’i mthu dang, bstan par bya ba’i mthu ’thob pa dang, de’i thabs shes pa dang, tshogs kyi lam dang, sbyor ba’i lam dang, mthong ba’i lam dang, sgom pa’i lam dang, der sbyor bar byed pa dang, lung bstan pa thob pa dang, de thob par bya ba rnam par gzhag pa dang, rang byang chub dang, chos kyi ’khor lo bskor ba ste; de la bsdus pa’i don bstan pa ni mdo sde’i don bde bar zin par bya ba’i phyir ro. de la ’di skad bdag gis thos pa zhes bya ba nas brtsams te, tshad med brjod du med pa’i byang chub sems dpa’ dang thabs gcig go zhes bya ba yan chad kyis gleng gzhi bstan to, de nas bcom ldan ’das byang chub sems dpa’i spyod pa la ’jug pa zhes bya ba nas brtsams te, chos nyan pa’i phyir ’dus so zhes bya ba yan chad kyis gleng bslang ba bstan to, de nas tshe dang ldan pa sha ra dva ti’i bus zhes bya ba nas brtsams te, ’di ni byang chub sems dpa’ rnams kyi sems mi zad pa’o zhes bya ba yan chad kyis chos rnams kyi gzhi bstan to, gzhan yang sha ra dva ti’i bu byang chub sems dpa’ rnams kyi bsam pa mi zad pa zhes bya ba nas brtsams te, ’di ni lhag pa’i bsam pa mi zad pa’o zhes bya ba yan chad bsam pa dang, sbyor ba dang, lhag pa’i bsam pa gsum gyis de’i ’bras bu bstan to, de nas tshe dang ldan pa sha ra dva ti’i bus zhes bya ba nas brtsams te, sngon gyi sbyangs pa byas pa stong phrag sum cu rtsa gnyis mi skye ba’i chos la bzod pa thob pa yan chad pha rol tu phyin pa drug gis bdag dang gzhan gyi don byed pa bstan to, de nas byang chub sems dpa’ blo gros mi zad pas zhes bya ba nas brtsams te, btsun pa sha ra dva ti’i bu byang chub sems dpa’ rnams kyi btang snyoms mi zad pa zhes bya ba yan chad kyis snying brtse bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, byang chub sems dpa’ rnams kyi mngon par shes pa lnga mi zad pa zhes bya ba yan chad kyis yo byad (4a) bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, bsdu ba’i dngos po bzhi mi zad pa zhes bya ba yan chad kyis yongs su smin par bya ba’i mthu bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, so so yang dag par rig pa bzhi mi zad pa zhes bya ba yan chad kyis bstan par bya ba’i mthu ’thob pa bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, rton pa bzhi mi zad pa zhes bya ba yan chad kyis de’i thabs shes pa bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, bsod nams dang ye shes kyi tshogs mi zad pa’o zhes bya ba yan chad kyis tshogs kyi lam bstan to, btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, ’di dag ni byang chub sems dpa’ rnams kyi stobs mi zad pa’o zhes bya ba yan chad kyis sbyor ba’i lam bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, byang chub kyi yan lag bdun no zhes bya ba yan chad kyis mthong ba’i lam bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, lam mi zad pa’o zhes bya ba yan chad kyis sgom pa’i lam bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, zhi gnas dang lhag mthong mi zad pa’o zhes bya ba yan chad kyis der sbyor bar byed pa bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, gzungs dang spobs pa mi zad pa zhes bya ba yan chad kyis lung bstan pa thob pa bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, chos kyi mdo bzhi mi zad pa zhes bya ba yan chad kyis de thob pa rnam par gzhag pa bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, bgrod pa gcig pa’i lam mi zad pa zhes bya ba yan chad kyis rang byang chub bstan to, gzhan yang btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, thabs mi zad pa zhes bya ba yan chad kyis chos kyi ’khor lo rab tu bskor ba bstan to.
tshig gi don ni bsdus pa’i don rig par bya ba’i phyir te, ’di skad bdag gis thos pa dus gcig na zhes bya ba la sogs pa’i don rgyas par ston pa gang yin pa’o.

阿差末菩薩經卷第一西晉月氏國三藏竺法護譯

大方等大集經卷第二十七宋涼州沙門智嚴共寶雲譯無盡意菩薩品第十二之一

I. Nidāna;

I. The Occasion

nidāna: de la gleng gzhi ni mdo sde ’byung ba’i rgyu ste, yang dag par sdud par mdzad pa rnams kyis yid ches par bya ba’i phyir thams cad du smos so. de’ang 1. gnas dang, 2. ston pa dang, 3. ’khor phun sum tshogs pas rab tu phye ba ste, gnas gang na, gang zhig, su dag dang thabs cig tu bzhugs nas chos kyi rnam grangs ’di bshad ces sbyar ro. de la 1. gnas ni yon tan thams cad kyi tshogs dpag tu med pa zhes bya ba’i bar gyis bstan, 2. ston pa ni sangs rgyas kyi mdzad pa lhun gyis grub pa rgyun mi ’chad ces bya ba’i bar gyis bstan, 3. ’khor ni brjod du med pa’i byang chub sems dpa’ zhes bya ba’i bar gyis bstan to - "The occasion (nidāna) is the cause (hetu) of the sūtra’s origination, and those who recite the canon (saṃgītikāra) always mention it to produce faith. ..."

’di skad bdag gis thos pa dus gcig na

evaṃ mayā śrutam ekasmin samaye;

Thus I once heard:

de la ’di skad bdag gis thos pa dus gcig na zhes bya ba la sogs pa ni ’phags pa sdud pa mdzad pa rnams kyi tshig ste; ’di skad ces bya ba ni mdo sde ’di las mi zad pa brgyad cu zhig ’og nas ’byung ba la bya’o; bdag gis thos pa zhes bya ba ni gzhan las nyid gtam du thos ni ma yin gyis sdud pa mdzad pa nyid kyis bcom ldan ’das las mngon sum du rna ba’i dbang pos thos pa la bya’o; dus gcig na zhes bya ba ni de bzhin gshegs pa skye bo mang po’i don la, dus gzhan dag tu ni mdo sde ’chad cing sems can gyi don gzhan mdzad pas mdo sde ’di dus gcig cig tu bshad do zhes bya ba’i tha tshig go; rnam pa gnyis su sdud par mdzad pa nyid dus gzhan dag tu chos gzhan mnyan nas dus gcig cig tu mdo sde ’di lan cig mnyan pa la’ang bya ste, dus gcig lan cig mnyan pa des sdud par mdzad pa nyid mang du thos pa dang thos pa ’dzin pa yin par yang zhar la bstan to.

聞如是一時

如是我聞一時

bcom ldan ’das rgyal po’i khab na ... bzhugs te de bzhin gshegs pa’i spyod yul rin po che bkod pa’i ’khor gyi khyams de bzhin gshegs pa thams cad kyi gnas bsod nams chen po’i rgyan gyi tshogs bsags pa spyod pa chen po’i rgyu ’thun pa, sangs rgyas thams cad kyi chos rnam par smin pas mngon par grub pa byang chub sems dpa’ chen po’i gnas chos kyi dbyings mtha’ yas par bstan pa de bzhin gshegs pa’i rnam par sprul pa’i byin gyi rlabs chags pa med pa’i spyod yul gyi ye shes la ’jug pa dga’ ba chen po yang dag par skyed pa dran pa dang blo gros dang rtogs pa la ’jug pa kun nas ma smad pa ye shes rnam par dpyod pa de la ma chags pa’i rtogs pa la ’jug pa phyi ma’i mtha’i bskal par mngon par bstod pa yon tan thams cad kyi tshogs dpag tu med pa na bzhugs te

bhagavān rājagṛhe viharati sma; tathāgatagocare; ratnavyūhamaṇḍalamāḍe; sarvatathāgataniveśane; mahāpuṇyālaṃkārasaṃbhāropacaye; mahācaryāniṣyande sarvabuddhadharmavipākābhinirvṛtte; mahābodhisattvabhavane; anantadharmadhātusaṃdarśane; tathāgatavikurvāṇādhiṣṭhāne; asaṅgagocarajñānapraveśe; mahāmuditāsamudaye; smṛtimatigatipraveśe; ’nānindite; jñānavyavacāre; ’tanmayāvabodhapraveśe; ’parāntakalpābhiṣṭute; sarvaguṇāprameyasaṃcaye;

a) [Qualities of the place (sthānasaṃpad):] The Lord was staying in Rājagṛha [House of the King, the great town of Rājagṛha, or, in the highest meaning (paramārthatas), the place of the Awakened Lord who is the king of religion (dharmarāja), namely the pure sphere of all moments of existence (viśuddhadharmadhātu) ], [that house (gṛha) has seven characteristics, namely 1. profoundness (gaṃbhīralakṣaṇa), in being] the place of the Tathāgatas [uninterrupted by objects and forms (ālambanākārāparicchinna) like the sphere of empty space (ākāśadhātu) ] a round citadel adorned with jewels [which are the qualities of a Buddha, or the outcome of his powers] [3. being adopted (parigṛhītalakṣaṇa), that is, blessed by the presence of the Tathāgatas, and thus] the dwelling place of all the Tathāgatas [and 4. the quality of cause (hetusaṃpallakṣaṇa) being] the great accumulation of the adornments of merit [and knowledge immeasurable, which is cause of the sphere of all moments of existence (dharmadhātu) ] [5. the quality of fruit (phalasaṃpallakṣaṇa) being] the outcome of great practice, and produced through maturation of all the qualities of a Buddha and [6. spaciousness (vistīrṇalakṣaṇa) as it is] the home of the great bodhisattvas [and 7. the quality of magic (ṛddhisaṃpallakṣaṇa) ] displaying infinitely the sphere of all moments of existence; [that magic being of nine kinds: (a) the magic of appearance and change (nirmāṇapariṇāmarddhi):] blessed with the presence of the magic of the Tathāgatas [thus making the inexistent exist, and changing base things like stone and wood into precious things like gold, silver and jewels) ]; [ (b) the magic of being the basis of no vices (niṣkleśāśrayarddhi):] the way into the field [namely the sphere of all moments of existence (dharmadhātu) ] through unattached knowledge; [ (c) the magic of splendour (prabhāsvararddhi):] the source of great happiness [producing joy in living beings]; [ (d) the magic of not being mistaken (aviparyāsarddhi):] the way into recollection, intelligence and understanding [of religion]; (e) the magic of beauty (śobhanarddhi) never to be derided [by anyone] [ (f) the magic of the intention to teach disciples according to their individual needs (prayojanarddhi):] consideration through wisdom; [and (g) the magic of enjoying the religion of the great way (mahāyānadharmaparibhogarddhi):] the way into understanding not attached to that [viz. the activity of the above-mentioned wisdom, nor to the activity of worldly knowledge (lokajñānavicāra) ]; [ (i) the magic of continuity (apratiprasrabdharddhi):] to be praised through future world-ages [never being bereft of that kind of magic]; [ (h) the magic accompanied by joy (sukhasaṃpannarddhi):] an immeasurable multitude of all good qualities [the worldly and unworldly qualities like recollection (smṛti), etc., the wings of awakening (bodhipakṣika), the powers and intrepidities (balavaiśāradya), etc., the qualities of the Buddhas].

Etymology of bhagavant as both bhagna- and bhaga-vant: bcom ldan ’das zhes bya ba ni bgegs bcom pa dang ldan pa la bya ste: bgegs kyang ’dir bla na med pa’i byang chub thob pa la bar du gcod par byed pa bdud rnam pa bzhi la bya’o. bdud rnam pa bzhi ni lha’i bu’i bdud dang, nyon mongs pa’i bdud dang, phung po’i bdud dang, ’chi bdag gi bdud do. de la lha’i bu’i bdud ni byang chub kyi shing drung du byams pa’i ting nge ’dzin gyis bcom, nyon mongs pa’i bdud kyang byang chub mngon par rtogs pa’i tshe bcom, phung po’i bdud kyang byang chub mngon par rtogs pa’i tshe kun gzhi rnam par shes pa gnas yongs su gyur pas bcom, ’chi bdag gi bdud kyang grong khyer yangs pa can du mya ngan las ’da’ ba las mi ’da’ bar zla ba gsum du tshe’i ’du byed slar bsnur te; tshe la dbang thob pas ’chi bdag gi bdud kyang der bcom mo. yang na ’di la legs pa mnga’ bas bcom ldan ’das zhes bya ste, legs pa zhes bya ba ni dbang phyug dang, gzugs bzang ba dang, grags pa dang, dpal dang, ye shes dang, brtson ’grus rnams la bya ste, de la dbang phyug ni ’jig rten dang ’jig rten las ’das pa’i longs spyod bla na yod pa dang, bla na med pa dang ldan pa la bya’o; gzugs bzang ba ni skyes bu chen po’i mtshan sum cu rtsa gnyis dang dpe byad bzang po brgyad cu dang ldan pa’o; grags pa ni ’jig rten dang ’jig rten las ’das pa’i yon tan phun sum tshogs par phyogs thams cad du grags pa la bya’o; dpal ni bdag nyid kyi bsam pa yongs su rdzogs pa dang dpag bsam gyi shing dang yid bzhin gyi nor bu rin po che bzhin du sems can thams cad kyi dpal du gyur te, re ba yongs su rdzogs pa la bya’o; ye shes ni shes bya’i dngos po thams cad la ma chags shing thogs pa med par mkhyen pa la bya’o; brtson ’grus ni bskal pa grangs med pa gsum gyi bar du sems can gyi don mi gtong ba’i brtson ’grus dang ldan pa la bya’o.
Cf. Āloka p. 725-81:
kleshakarma tathā janma kleshajnyeyāvṛtī tathā
yena vaipākṣikā bhagnās teneha bhagavān smṛte //
ity ārṣoktyā nairuktavidhānena kleshādhikaṃ bhagnavān iti bhagavān. atha vā
aishvaryasya samagrasya rūpasya yashasaḥ shriyaḥ
jnyānasyātha prayatnasya ṣaṇṇāṃ bhaga iti shrutiḥ //
so ’syāstīti samagraishvaryādimān bhagavān viharati smeti saṃbandhaḥ.
Simonsson p. 266-68 has more on the subject.
ṭ. fol.4a5-7: rgyal po’i khab ces bya ba nas yon tan thams cad kyi tshogs dpag tu med pa na bzhugs zhes bya ba’i bar du bcom ldan ’das kyi gnas phun sum tshogs pa bstan te: de la rgyal po’i khab ces bya ba ni rgyal po’i khab kyi grong khyer chen po la bya’o. yang na rgyal po ni sangs rgyas bcom ldan ’das chos kyi rgyal po la bya’o, khab ni chos kyi rgyal po de bzhugs pa’i gnas la bya ste, de yang don dam par chos kyi dbyings rnam par dag pa nyid la bzhugs pas chos kyi dbyings nyid la bya’o. The ṭīkā understands the place of the Lord on two levels, it is the actual town of Rājagṛha where his body is, but as the Awakened he is also one with total or absolute reality. On viharati sma v. ṭ. fol. 5b7-6a1.
4a7-b1: khab de yang mtshan nyid rnam pa bdun gyis bstan te: 1) zab pa’i mtshan nyid dang, 2) rgya che ba’i mtshan nyid dang, 3) yongs su bzung ba’i mtshan nyid dang, 4) rgyu phun sum tshogs pa’i mtshan nyid dang, 5) ’bras bu phun sum tshogs pa’i mtshan nyid dang, 6) rgyas pa’i mtshan nyid dang, 7) rdzu ’phrul phun sum tshogs pa’i mtshan nyid do. de la de bzhin gshegs pa’i spyod yul zhes bya bas zab pa’i mtshan nyid bstan te, de bzhin gshegs pa’i spyod yul ni nam mkha’i dbyings dang ’dra bar dmigs pa dang rnam pa yongs su ma chad pas zab bo. Cf. Rgvbh. p. 31: tathāgataviṣayo hi shāriputrāyam arthas tathāgatagocaraḥ. rin po che’i bkod pa’i ’khor gyi khyams zhes bya bas rgya che ba’i mtshan nyid bstan te, stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos rin po che rnams kyis spras shing brgyan pa’am, yang na de bzhin gshegs pa’i mthu las byung ba’i rin po che rnams kyi pho brang de spras pas na de skad ces bya’o. Cf. Rgvbh. p. 528: vipularatnavyūhamaṇḍalavyūhanivṛttitathāgatapariṣat... de bzhin gshegs pa thams cad kyi gnas zhes bya bas yongs su bzung ba’i mtshan nyid bstan te, gnas de gzhan gyis bzung ba ma yin gyi, de bzhin gshegs pa’i zhabs kyis bcags shing byin gyis brlabs zhes bya ba’i tha tshig go. bsod nams chen po’i rgyan gyi tshogs bsags pa zhes bya bas rgyu phun sum tshogs pa’i mtshan nyid bstan te, de bzhin gshegs pa’i gnas chos kyi dbyings de bsod nams dang ye shes kyi tshogs dpag tu med pa’i rgyu las byung ba zhes bya ba’i tha tshig ste, ye shes kyi tshogs dngos su ma smos kyang, chos kyi dbyings de bsod nams dang ye shes kyi tshogs gnyi ga yongs su rdzogs pa las thob pas na ye shes kyi tshogs kyang zlas bstan te, tshogs de gnyis byang chub chen po thob pa’i rgyan yin pa’i phyir ro. de la bsod nams dang ye shes kyi tshogs che ba yang gzhi dang, skyed pa dang, rang bzhin che ba’i phyir te; de la gzhi ni de bzhin gshegs pa’i sku’i phrin las so; skyed pa ni thugs kyi phrin las so; rang bzhin ni gsung gi phrin las te, sku dang thugs dang gsung khyad par can de lta bu las byung bas na chen po zhes bya’o. spyod pa chen po’i rgyu mthun pa zhes bya ba dang sangs rgyas thams cad kyi chos rnam par smin pas mngon par ’grub pa zhes bya ba’i tha tshig ’di gnyis kyis ’bras bu phun sum tshogs pa’i mtshan nyid bstan te, de la spyod pa chen po zhes bya ba ni sa dang pha rol tu phyin pa la sogs pa’i spyod pa la bya ba’am, yang na sangs rgyas dang byang chub sems dpa’ chen po rnams kyi spyod pa yin pas na spyod pa chen po zhes bya ste; spyod pa de dag dang mthun pa’i ’bras bu la rgyu mthun pa zhes bya’o. sangs rgyas thams cad kyi chos zhes bya ba ni stobs dang mi ’jigs pa dang ma ’dres pa la sogs pa la bya’o. ci’i phyir sangs rgyas kyi chos zhes bya zhe na? nyan thos dang rang sangs rgyas la sogs pa dang thun mong ma yin pa’i phyir te, chos de dag gi rnam par smin pa las byung bas na rnam par smin pas mngon par grub pa zhes bya’o. byang chub sems dpa’ chen po’i gnas zhes bya bas rgyas pa’i mtshan nyid bstan te, gnas de na byang chub sems dpa’ sa chen po la gnas pa rnams kyang bzhugs te, bcud kyis rgyas zhes bya ba’i tha tshig go. chos kyi dbyings mtha’ yas par bstan zhes bya bas rdzu ’phrul phun sum tshogs pa’i mtshan nyid bstan te, rdzu ’phrul gyi mthus zag pa dang bcas pa dang zag pa med pa’i chos rnams so so yid bzhin du sbyar te bstan pa mtha’ yas pa la bya’o. de bzhin gshegs pa’i rnam par sprul pa’i byin gyi brlabs zhes bya ba nas yon tan thams cad kyi tshogs dpag tu med ces bya ba’i bar gyis rdzu ’phrul de nyid las rnam pa dgur phye nas bstan te, dgu gang zhe na? 1) sprul pa dang sgyur ba’i rdzu ’phrul dang, 2) nyon mongs pa med pa’i gzhi’i rdzu ’phrul dang, 3) ’od gsal ba’i rdzu ’phrul dang, 4) phyin ci ma log pa’i rdzu ’phrul dang, 5) kun tu mdzes pa’i rdzu ’phrul dang, 6) dgos pa dang bcas pa’i rdzu ’phrul dang, 7) theg pa chen po’i chos la longs spyod pa’i rdzu ’phrul dang, 8) rgyun mi ’chad pa’i rdzu ’phrul dang, 9) bde ba dang ldan pa’i rdzu ’phrul te.
5a6-7: de la de bzhin gshegs pa’i rnam par sprul pa’i byin gyi brlabs zhes bya bas sprul pa dang sgyur ba’i rdzu ’phrul bstan te, de la sprul pa ni med pa las yod par sprul pa’o; sgyur ba ni rdo dang shing la sogs pa’i dngos po ngan pa las gser dang dngul dang rin po che la sogs par sgyur ba’o. chags pa med pa’i spyod yul gyi ye shes la ’jug pa zhes bya bas nyon mongs pa med pa’i gzhi’i rdzu ’phrul bstan te, ’dod chags la sogs pa’i dri mas ma chags ma gos pa’i ye shes kyi chos kyi dbyings de la ’jug pa’i phyir ro. dga’ ba chen po yang dag par skyed pa zhes bya bas ’od gsal ba’i rdzu ’phrul bstan te, ’od gsal ba’i rdzu ’phrul gyis sems can rnams dga’ bar ’gyur ba’i phyir ro. dran pa dang blo gros dang rtogs pa la ’jug pa zhes bya bas phyin ci ma log pa’i rdzu ’phrul bstan te, dran pas dmigs pa la ma rmongs, blo gros kyis chos kyi don rtogs, rtogs pas chos kyi don de gtan la ’bebs shing dbang du gyur pas na phyin ci ma log pa’o. kun nas ma smad pa zhes bya bas kun tu mdzes pa’i rdzu ’phrul bstan te, rdzu ’phrul gyi spyod lam la sogs pas mdzes pas gzhan gyis smad cing ’phyas gdags pa la sogs pa med pa’i don to. ye shes rnam par spyod pa zhes bya bas dgos pa dang bcas pa’i rdzu ’phrul bstan te, ’jig rten dang ’jig rten las ’das pa’i ye shes rnam pa sna tshogs kyis so so’i skye bo dang ’phags pa rnams kyi don du gar rigs rigs su ston pa la bya’o.
Or, literally, "not consisting of that". ma chags pa’i rtogs pa la ’jug pa zhes bya bas theg pa chen po’i chos la longs spyod pa’i rdzu ’phrul bstan te, de zhes bya bas ni gong du smos pa’i ye shes kyi spyod pa la bya ste, ’jig rten gyi ye shes rnam par spyod pa la ma chags pa’i rdzu ’phrul gyis theg pa chen po’i chos la longs spyod ces bya ba’i don to. phyi ma’i mtha’i bskal par mngon par bstod pa zhes bya bas rgyun mi ’chad pa’i rdzu ’phrul bstan te, rdzu ’phrul de dang nam du yang mi ’bral bas rtag tu ldan par bsngags shing bshad ces bya ba’i tha tshig go. yon tan thams cad kyi tshogs dpag tu med pa zhes bya bas bde ba dang ldan pa’i rdzu ’phrul bstan te, ’jig rten dang ’jig rten las ’das pa’i yon tan dran pa nye bar bzhag pa la sogs pa, byang chub kyi phyogs dang stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos rnams kyi yon tan rnams dang ldan na bde ba phun sum tshogs pa’i phyir ro.
5b7-6a1: bzhugs te zhes bya ba ni gnas de lta bu na spyod lam bzhi’i tshul du bzhugs pa’am, tshad med bzhi’i tshul du bzhugs pa la bya’o.
Akṣ has this paragraph – as in several cases also the following paragraphs – in common with other chapters of Msp, cf. the introduction.

佛在如來所遊居土於寶嚴淨巍巍道場悉是正覺之所建立大德莊嚴大德莊嚴而依積累神妙行業成佛報應宣揚無量如來變化入無底慧遊於殊勝心懷悅豫剖判普等所修聖行諮嗟當來無際功勳名稱無限

佛遊王舍城如來行處寶莊嚴堂是大功德之所修成是大功德之所修成佛一切法本行果報苞容無量諸菩薩眾其所講宣悉是無量甚深之義皆是如來神力護持入無礙行微妙智門其心歡喜得念進意分別智慧盡未來世不可窮盡

bcom ldan ’das chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas, chos kyi ’khor lo ni rab tu bskor, slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ chos thams cad la dbang ni brnyes, sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen, dbang po dam pa’i mchog ni brnyes, sems can thams cad kyi nyon mongs pa’i bag chags kyi mtshams sbyor ba legs par ’joms pa la ni mkhas, sangs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma chad cing.

bhagavān sarvadharmasamatābhisaṃbuddhaḥ; supravartitadharmacakro; ’nantaśiṣyagaṇasuvinītaḥ; sarvadharmavaśitāprāptaḥ; sarvasattvāśayasuvidhijñaḥ; indriyaparamapāramitāprāptaḥ; sarvasattvakleśavāsanānusaṃdhisamudghātanakuśalo; ’nābhogabuddhakāryāpratiprasrabdho;

b) [Qualities of the teacher (śāstṛsaṃpad):] The Lord had fully woken up to the fact that all moments of existence are of the same character, he had set the wheel of religion in motion (supravartitadharmacakro), training endless hosts of pupils (’nantaśiṣyagaṇasuvinītaḥ), having attained mastery over all moments of existence (sarvadharmavaśitāprāptaḥ), he had set the wheel of religion in motion, training endless hosts of pupils, having attained mastery over all moments of existence, knowing well all kinds of intentions in living beings, having obtained exquisite abilities of perception, etc., skilful in subduing the habits of vice which are connections [to new births] in all beings, never ceasing to perform his effortless Buddha-activities.

bcom ldan ’das chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya ba la sogs pa ni gnas de lta bu na bzhugs pa’i ston pa phun sum tshogs pa’i yon tan rnam pa bzhi bstan te, 1) bdag gi don yongs su rdzogs pa dang, 2) gzhan gyi don yang dag par brnyes pa dang, 3) gzhan gyi don byed nus pa dang, 4) bla na med pa’i mthu dang ldan pa’i yon tan no.
6a2-3: de la chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya bas bdag gi don yongs su rdzogs pa bstan te, ’dus byas dang ’dus ma byas kyi chos thams cad kyi mnyam pa nyid, stong pa nyid dang, mtshan ma med pa mngon par rdzogs par sangs rgyas pa nyid bdag gi don yongs su rdzogs pa’o. chos kyi ’khor lo ni bskor zhes bya ba dang slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ zhes bya ba’i tshig gnyis kyis gzhan gyi don yang dag par brnyes pa bstan te, ji ltar chos kyi ’khor lo rab tu bskor ce na? gang gi phyir slob ma shin tu dul ba mtha’ yas pa’i tshogs mnga’ bas chos kyi ’khor lo rab tu bskor bar rig par bya’o.
de la chos kyi ’khor lo rab tu bskor ba yang ’phags pa’i lam yan lag brgyad legs par bshad pa la bya ste, ’phags pa’i lam gyi chos de yang ’khor lo dang ’dra ba’i phyir chos kyi ’khor lo zhes bya ste, ji ltar ’khor lo ni lte ba dang rtsibs dang mu khyud gsum gyis ’khor lor gyur pa, de bzhin du ’phags pa’i lam yan lag brgyad pa las yang dag pa’i ngag dang, yang dag pa’i las kyi mtha’ dang, yang dag pa’i ’tsho ba gsum ni tshul khrims kyi phung por gtogs te, lte ba dang ’dra’o; yang dag pa’i lta ba dang, yang dag pa’i rtog pa dang, yang dag pa’i dran pa dang, yang dag pa’i rtsol ba bzhi ni shes rab kyi phung por gtogs te, rtsibs dang ’dra’o; yang dag pa’i ting nge ’dzin ni spros pa thams cad zhi bar byed pas na mu khyud dang ’dra’o.
rnam pa gnyis su na ji ltar ’khor lo rin po che des phyogs ma rgyal ba rnams ni rgyal bar byed, rgyal ba rnams su gnas ’cha’ ba, de bzhin du ’phags pa’i lam gyi chos ’di yang sa gong ma ma thob pa rnams ni sgrib pa las rgyal nas thob par byed, sgrib pa spangs nas thob pa rnams la ni gnas so.
rnam pa gsum du na ji ltar ’khor lo de mgyogs su ’gro zhing bla ’og kun tu dgra sel ba, de bzhin du ’phags pa’i lam yan lag brgyad pa ’di yang shes rab myur ba’i rang bzhin can yin pas bla ma ni gshugs dang gzugs med pa’i khams kyi nyon mongs pa sel, ’og tu ni ’dod pa’i khams kyi nyon mongs pa sel bas na ’khor lo dang ’dra’o.
rnam pa bzhir na chos kyi ’khor lo rnam pa bcu gnyis lan gsum du bskor yang bya ste, ’di ni sdug bsngal gyi bden pa, ’di ni kun ’byung ba’i bden pa, ’di ni ’gog pa’i bden pa, ’di ni lam gyi bden pa’o zhes bstan pa dang; sdug bsngal ni shes par bya, kun ’byung ba ni spang bar bya, ’gog pa ni mngon du bya, lam ni bsgom par bya’o zhes bstan pa dang; sdug bsngal shes par byas zin pas yang shes par bya mi dgos, kun ’byung ba spangs zin pas yang spang mi dgos, ’gog pa mngon du byas zin pas yang mngon sum du bya mi dgos, lam bsgoms zin pas yang bsgom mi dgos zhes de ltar ’phags pa’i bden pa bzhi la lan gsum bshad na rnam pa bcu gnyis su ’gyur ba de la chos kyi ’khor lo rab tu bskor ba zhes bya’o. slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ zhes bya ba ni lha dang mi’i nang na de bzhin gshegs pas mi bstan mi bsgral ba med pas na lha dang mi thams cad slob ma yin, de ltar mang bas na mtha’ yas pa yin la, de dag bstan bslabs te, lam log pa las bzlog cing yang dag pa’i lam la zhugs par gyur pa ni shin tu dul ba zhes bya’o. Three qualities of bhagavān quoted in Rgvbh. p. 56-7 from Dhāraṇīshvararājasūtra = Tathāgatamahākaruṇānirdesha, 1st chapter of the Msp. The next five qualities of the Lord are also quoted in Rgvbh., p. 511-20. chos thams cad la dbang ni brnyes zhes bya bas gzhan gyi don byed nus pa bstan te, ’dus byas dang ’dus ma byas pa’i chos ’das pa dang, ma ’ongs pa dang, dus ring pos chod pa dang, thag ring po na gnas pa yang mngon du gyur pa bzhin du mkhyen cing rtogs te, chos thams cad la dbang brnyes pas gzhan gyi don byed pa la yang thogs pa med pa’i phyir gzhan gyi don byed nus pa’i yon tan du bstan to. sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen zhes bya ba la sogs pa tshig lhag ma bzhis bla na med pa’i mthu dang ldan pa’i yon tan bstan te, tshig de bzhi las kyang sangs rgyas kyi yon tan bla na med pa ston pas bla na med pa’i mthu dang ldan pa’i yon tan no. de nyid kyang rnam pa bzhi ste, 1) thun mong ma yin pa’i yon tan dang, 2) yo byad kyi tshogs dang ldan pa’i yon tan dang, 3) mi bskyod pa’i mthu dang ldan pa’i yon tan dang, 4) rgyun mi ’chad par sbyor ba’i yon tan no. de la sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen zhes bya bas thun mong ma yin pa’i yon tan bstan te, sems can rnams kyi khams dang, rang bzhin dang, bsam pa dang, bag la nyal ba rnams ci ’dra bar mkhyen nas, de dang mthun mthun du chos ston pa’o. dbang po dam pa’i mchog ni brnyes zhes bya bas yo byad kyi mchog dang ldan pa’i yon tan bstan te, mig la sogs pa’i dbang po drug dang dad pa’i dbang po la sogs pa ni rtogs shing gtan la ’bebs pa’i yo byad yin te, de dag kyang gzhan gyi dbang po dang mi ’dra bar gcig gis kyang thams cad la dbang byed nus pas dbang po’i mchog ces bya ste; dper na mig gi dbang pos lta nus pa, de bzhin du nyan pa dang snom pa dang ro myang ba la sogs pa dbang po’i lhag ma rnams kyis bya ba yang byed nus pa lta bu’o, de ltar dbang po gcig gis kun gyi bya ba byed nus pa’i dam pa de yang mthar phyin cing mchog tu gyur pa brnyes pa sna tshogs brnyes pa zhes bya’o. sems can thams cad kyi nyon mongs pa’i bag chags kyi mtshams legs par ’joms pa la ni mkhas zhes bya bas mi skyo ba’i mthu dang ldan pa’i yon tan bstan te, khams gsum dang, ’gro ba lnga dang, skye gnas bzhi rnams su gtogs pa’i sems can thams cad kyi nyon mongs pa’i bag chags thog ma med pa’i dus nas bsgos shing bsags pa, phung po phyi ma len pa’i nying mtshams sbyor ba legs par rtsa nas ’byin cing ma lus pa spong ba la skyo ba mi mkhyen pa’i phyir ro. sangs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma chad cing zhes bya bas rgyun mi ’chad par sbyor ba’i yon tan bstan te, de bzhin gshegs pa’i mdzad pa bstan pa ’di la ma zhugs pa’i sems can rnams bstan pa ’di la gzud pa dang, btsud pa rnams yongs su smin par mdzad pa dang, smin pa rnams rnam par grol bar mdzad pa la ’bad cing rtsol mi dgos par lhun gyis grub pa nyīd du gyur cing sems can gyi mtha’ ji srid yod kyi bar du mdzad pa de gsum yongs su mi gtong bas rgyun mi ’chad par sbyor ba zhes bya’o.
rnam pa gnyis su na tshig de dag gis bcom ldan ’das kyi yon tan rnam pa bzhi bstan te, 1) mngon par byang chub pa’i yon tan dang, 2) chos ’chad pa’i yon tan dang, 3) mthu’i yon tan dang, 4) bdag dang gzhan gyi don mi nyams pa’i yon tan no.
1) de la bcom ldan ’das chos thams cad mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya bas mngon par byang chub pa’i yon tan bstan te, mngon par byang chub pa yang rnam pa gnyis te, a) chos thams cad mngon par byang chub pa dang, b) mnyam pa nyid mngon par byang chub pa’o; de la a) chos thams cad mngon par byang chub pa ni ming dang mtshan ma dang rnam par rtog pa rnams phyin ci ma log par thugs su chud pa’o; b) mnyam pa nyid mngon par byang chub pa ni de bzhin nyid thugs su chud pa ste; de la a) chos thams cad mngon par byang chub pas ni thogs pa med pa’i ye shes dang ldan par bstan te, b) de bzhin nyid mngon par byang chub pas ni chags pa med pa’i ye shes dang ldan par bstan to.
2) chos kyi ’khor lo rab tu bskor, slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ zhes pa’i tshig ’di gnyis kyis chos ’chad pa’i yon tan bstan to.
3) chos thams cad la dbang ni brnyes zhes bya ba la sogs pa’i tshig bzhis mthu’i yon tan bstan te, mthu yang skabs ’dir mngon par shes pa drug po rdzu ’phrul dang, lha’i mig dang, gzhan gyi sems shes pa dang, lha’i rna ba dang, sngon gyi gnas dran pa dang, ’chi ’pho dang skye ba shes pa dang, zag pa zad pa mngon par shes pa la bya ste. de la chos thams cad la dbang brnyes pas rdzu ’phrul gyi mngon par shes pa bstan te, lha’i mig gis kyang thag ring po na ’dug pa’i dngos po mngon sum du mthong ba la sogs pa’i sgo nas chos thams cad la dbang brnyes pa’i phyir rdzu ’phrul gyi nang du bsdu’o; sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen pas gzhan gyi sems shes pa dang lha’i rna ba dang sngon gyi gnas dran pa gsum bstan to; dbang po dam pa’i mchog ni brnyes pa dang sems can thams cad kyi nyon mongs pa’i bag chags kyi mtshams sbyor ba ’joms pa la mkhas pa gnyis kyis zag pa zad pa’i mngon par shes pa bstan te, zag pa ni nyon mongs pa la bya’o. de la zad pa yang gnyen po dang spang bar bya ba gnyis kyis bstan te, gnyen po ni dbang po’i mchog go; spang bar bya ba ni nyon mongs pa’i bag chags so.
4) sangs rgyas kyi mdzad pa lhun gyis grub par rgyun ma chad ces bya bas bdag dang gzhan gyi don mi nyams pa’ yon tan bstan to.
rnam pa gsum du na bcom ldan ’das chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya ba la sogs pas sangs rgyas bcom ldan ’das kyi yon tan rnam pa brgyad bstan te, brgyad gang zhe na? 1) bdag gi don phun sum tshogs pa dang, 2) gzhan gyi don phun sum tshogs pa dang, 3) ’khor phun sum tshogs pa dang, 4) mthu phun sum tshogs pa dang, 5) thabs mkhas pa phun sum tshogs pa dang, 6) ’dogs pa phun sum tshogs pa dang, 7) bya ba rdzogs pa phun sum tshogs pa dang, 8) skyes bu’i mthu’i sbyor ba phun sum tshogs pa’i yon tan rnams bstan te, mdo’i tshig brgyad dang go rims bzhin sbyar ro.

平等正覺以成佛道善轉法輪開化無數諸學門徒而於諸法常得自在知眾生性曉了曉了諸根度於彼岸隨時方便除諸罣礙佛事無處住無所住

如來正覺覺平等法善轉法輪度無量眾於一切法而得自在知眾生意盡其根源善為眾生斷諸習氣雖為佛事心無所作

dge slong brgya stong phrag drug cu’i dge slong gi dge ’dun chen po dang thabs cig ste: thams cad kyang cang shes pa’i sems dang ldan pa, yang dag pa’i shes pas sems shin tu rnam par grol ba, nyon mongs pa’i bag chags kyi mtshams sbyor ba thams cad legs par ’joms pa la brtson pa, de bzhin gshegs pa chos kyi rgyal po’i sras, sangs rgyas kyi chos zab mo la gnas par mkhas pa, dmigs pa med pa’i chos las nges par byung ba, spyod lam mdzes pa phun sum tshogs pa, sbyin pa’i gnas chen por gyur pa, de bzhin gshegs pa’i bka’ la shin tu zhugs pa sha stag go.

mahatā bhikṣusaṃghena sārdhaṃ ṣaṣṭyā bhikṣuśatasahasraiḥ; sarvair ājāneyacittaiḥ; samyagājñāsuvimuktacittaiḥ; sarvakleśavāsanānusaṃdhisamudghātanābhiyuktais; tathāgatadharmarājaputrair; gambhīrabuddhadharmavihārakuśalair; anālambanadharmanirjātaiḥ; prāsādikeryāpathasaṃpannair; mahā_dakṣiṇīyais; tathāgatājñāsupratipannaiḥ;

c) [Qualities of the congregation of monks (śrāvakaparṣatsaṃpad):] With him was a great congregation of six million monks, all of them with disciplined minds, free [from the obscurations of vices (kleśāvaraṇa) ] in thought because of right knowledge [of the four noble truths], making efforts to subdue all habits of vice which are connections [to new births], sons of the Tathāgata, the king of religion, skilled in behaving according to the deep religion of the Buddha, perfected in the moments of existence beyond objectification, perfected by their gracious behaviour, very worthy of gifts [as the fruit of giving to them will be great], punctilious in following the instructions of the Tathāgata.

dge slong brgya stong phrag drug cu’i dge slong gi dge ’dun chen po dang zhes bya ba la sogs pas bcom ldan ’das kyi ’khor phun sum tshogs pa bshad de, ’khor de’ang rnam pa gnyis te; nyan thos kyi ’khor dang byang chub sems dpa’i ’khor ro. de la de bzhin gshegs pa’i bka’ la shin tu zhugs pa zhes bya ba yan chad kyis ni nyan thos kyi ’khor phun sum tshogs pa bstan to, de man chad kyis ni byang chub sem dpa’i ’khor phun sum tshogs pa bstan to.
8b2-4: de la dge slong brgya stong phrag drug cu zhes grangs nges pa bstan pa yang sngon bcom ldan ’das las sdud pa pos mdo sde ’di thos pa’i tshe lha dang klu la sogs pa tshe ring po rnams kyang ’khor de na ’khod pa de nyid phyis mdo sde ’di sdud pa’i tshe na yang ’khod de, grangs nges pa ’dis ma ’khrul pa’i don rtags su rung zhing phyi ma rnams yid ches pa bya ba’i phyir smos so. dge slong zhes bya ba ni skabs ’dir nyon mongs pa bcom pa la bya’o; dge ’dun zhes bya ba ni lta ba dang spyod pa la sogs pa mthun pas lta ba gzhan gyis mi phyed pa la bya’o; chen po zhes bya ba ni rgyun du zhugs pa la sogs pa’i ’bras bu thob pa la bya’o; gnyis su na nyon mongs pa bcom pas na chen po zhes bya’o. Cf. Rgvbh. p.523. 8b4-9a3 compares the discipline of the disciple with that of a well-bred horse with eight specified qualities. The eight following bhikṣu-qualities are stated to be related to these. thams cad kyang cang shes pa’i sems dang ldan pa zhes bya ba ni cang shes kyi yon tan brgyad po 1) dul ba’i yon tan des shing g.yung brtan che ba dang, 2) mi srun pa med pa’i yon tan grogs la za ’phra la sogs pas mi ’tshe ba dang, 3) rgyu’i yon tan rta’i rigs dang yul sa bzang po nas skyes pa dang, 4) sems kyi yon tan ’gro ba’i gnas su ma phyin par bar ma dor zas la sems mi ’byung ste lam na bsnyab cing mi za ba dang, 5) mgyogs pa’i yon tan ’gro ba’i gnas su myur du phyin par byed pa dang, 6) tshad kyi yon tan gzugs byad bzang zhing bong che ba dang, 7) longs spyod kyi yon tan rtsa dang chas la ngan ma mi byed cing rtog pas mi ’chag pa dang, 8) lta ba’i yon tan ngam grog dang g.yang sa la sogs pa spangs te, lam bde ba mthong zhing rtsol ba de bzhin du ’phags pa nyan thos cang shes pa yang 1) dul ba’i yon tan dbang po mi rgod cing thul ba dang, 2) mi srun pa med pa’i yon tan grogs la mi ’tshe zhing ’gran mi nga ba dang, 3) rgyu’i yon tan de bzhin gshegs pa’ bstan pa las byung ba dang, 4) sems kyi yon tan chos gos dang bsod snyoms dang mal stan ngan ngon gyis chog shes shing gnas pas mtha’ na gnas te ’phags pa’i rigs kyis mgu ba dang, 5) mgyogs pa’i yon tan sa gong ma ma thob pa rnams myur du bsgyur te thob par byed pa dang, 6) tshad kyi yon tan dge spyod pa la brtson ’grus ha cang brtun pa dang le lo’i skyon du ma gyur par tshad gcig tu mi nyams par rgyun du spyod pa dang, 7) longs spyod kyi yon tan dad pas byin pa’i zas dang gos bsod nams su mi ’gyur zhing gnas ma yin par chud mi gson pa dang, 8) lta ba’i yon tan yang dag pa’i lta ba’i yon tan ldan zhing log pa’i lam spangs te dam pa’i lam du zhugs pa’i yon tan ’di brgyad dang ldan pa la cang shes pa zhes bya’o. tshig lhag ma brgyad ni yon tan de brgyad dang go rims bzhin du sbyar te. yang dag pa’i shes pas sems shin tu rnam par grol ba zhes bya ba ni ’phags pa’i bden pa bzhi kun tu shes pa dang rtogs pas nyon mongs pa’i sgrib pa las sems rnam par grol ba la bya’o. nyon mongs pa’i bag chags kyi mtshams sbyor ba thams cad legs pa ’joms pa la brtson pa zhes bya ba ni ’dod chags la sogs pa’i nyon mongs pa phung po phyi ma len pa’i nying mtshams sbyor ba ’joms pa la brtson zhes bya ba’i tha tshig go. de bzhin gshegs pa chos kyi rgyal po’i sras zhes bya ba la de bzhin gshegs pa’i sgra ni chos thams cad phyin ci ma log par thugs su chud pa la bya ste, de ltar thugs su chud pas chos thams cad la dbang thob pa ni rgyal po zhes bya’o, de’i gsung rab las byung ba’i phyir sras so. sangs rgyas kyi chos zab mo la gnas par mkhas pa zhes bya ba ni sangs rgyas kyi chos gang zag la bdag med pa dang rten cing ’brel te ’byung ba zab mo la dmigs shing spyod pa la mkhas zhes bya ba’i don to. Alternatively read ālambanadharmanirjātair – "perfected in the moments of existence that have as their object absence of the characteristic (nimitta) of views on a self (ātmadṛṣṭi) and so on" with ṭ. fol. 9a7: dmigs pa’i chos las nges par byung ba zhes bya ba ni bdag tu lta ba la sogs pa mtshan ma med pa’i dmigs pa las skye zhes bya ba’i don to. T2 p. 583a13: ¶]•ø™k•Õ yin zheng fa sheng confirms this to be an archaic reading, while T1 p. 184b1 has ṃL•Õ™ksh‘ wu sheng fa ren, equivalent to anutpattikadharmakṣānti or the like. spyod lam mdzes pa phun sum tshogs pa zhes bya ba ni spyod lam bzhi car bzang zhing mdzes pa’i don to. sbyin pa’i gnas chen por gyur pa zhes bya ba ni de dag la yon phul na rnam par smin pa’i ’bras bu dam pa thob par ’gyur bas lha dang mi rnams kyi bsod nams kyi zhing du gyur ces bya ba’i don to. de bzhin gshegs pa’i bka’ la shin tu zhugs pa sha stag go zhes bya ba ni de bzhin gshegs pa’i bka’ las rdul tsam ’gal bar mi byed ces bya ba’i don to.

與大比丘眾六百萬人俱心行和安消滅塵勞恩愛眾弊則是如來為法王子修深奧法因正法生威儀禮節進止光光為大眾祐親歸如來

與大比丘六百萬人善得解脫斷煩惱習悉是如來法王之子曉了甚深無生法忍成就威儀其行端嚴為眾福田善持諸佛所說教戒

byang chub sems dpa’i dge ’dun chen po dang thabs cig ste: sangs rgyas kyi zhing sna tshogs nas ’dus pa, grangs med, tshad med, dpag tu med, bsam gyis mi khyab, mtshungs pa med, dpe med, gzhal du med, bskyad du med, brjod du med pa’i byang chub sems dpa’ sems dpa’ chen po rnams thabs cig ste. sems kyi skad cig la sangs rgyas kyi zhing mtha’ yas pa rtsal gyis gnon cing, ’ong ba dang ’gro ba la mkhas pa, de bzhin gshegs pa thams cad la mchod cing rim gro byed par byung ba, sangs rgyas kyi chos mnyan pa dang yongs su tshol bas mi ngoms pa, rtag tu rgyun mi ’chad par sems can thams cad yongs su smin par bya ba la brtson pa, thabs dang shes rab dam pa’i mchog thob pa, sgrib pa med pa’i rnam par thar pa dang ye shes la rab tu gnas pa, rtog pa dang rnam par rtog pa dang spros pa thams cad las yang dag par ’das pa, thams cad mkhyen pa nyid kyi sa la nye bar gyur pa; sha stag la ’di lta ste: 1) byang chub sems dpa’ glog gi lha zhes bya ba dang, 2) byang chub sems dpa’ g.yul las rnam par rgya ba dang, 3) byang chub sems dpa’ rnam par snang ba’i snying po dang, 4) byang chub sems dpa’ rtsal gyis dpa’ ba dang, 5) byang chub sems dpa’ yid gnyis shin tu ’joms pa dang, 6) byang chub sems dpa’ sgra rnam par bsgrags pa dang, 7) byang chub sems dpa’ rnam par lta ba’i mig dang, 8) byang chub sems dpa’ mun pa dang bral ba dang, 9) byang chub sems dpa’ ’jam dpal la sogs pa byang chub sems dpa’ sems dpa’ chen po grangs med, dpag tu med, bskyad du med, bsam gyis mi khyab, mtshungs pa med, dpe med, gzhal du med, tshad med, brjod du med pa’i yang brjod du med pa dag dang thabs cig go;

mahatā ca bodhisattvagaṇena sārdhaṃ; nānābuddhakṣetrasaṃnipatitair asaṃkhyāpramāṇāprameyācintyāsamānupamātulyāparimitānabhilapyair bodhisattvair mahāsattvair sārdhaṃ; cittakṣaṇānantabuddhakṣetravikramavikrāntair āgatigatikuśalaiḥ; sarvatathāgatapūjopasthānābhyutthitair; atṛptabuddhadharmaśravaṇaparyeṣṭibhiḥ; satatasamitaṃ sarvasattvaparipācanānuyuktaiḥ; prajñopāyapāramiprāptair; anāvaraṇamokṣajñānapratiṣṭhitaiḥ; sarvakalpavikalpaprapañcasamatikrāntaiḥ; sarvajñabhūmyāsannībhūtais; tad yathā vidyuddevena ca bodhisattvena yuddhajayena ca bodhisattvena vairocanagarbheṇa ca bodhisattvena parākramavikrameṇa ca bodhisattvena vimatisamudghātinā ca bodhisattvena vighuṣṭaśabdena ca bodhisattvena vyavalokanacakṣuṣā ca bodhisattvena vigatatamasā ca bodhisattvena maitreyeṇa ca bodhisattvena mañjuśriyā caivaṃpramukhair asaṃkhyeyāprameyāparimitācintyāsamānupamāpramāṇānabhilāpyānabhilāpyair bodhisattvair mahāsattvaiḥ sārdham;

d) [Qualities of the congregation of bodhisattvas (bodhisattvaparṣatsaṃpad):] With him was also a great congregation of bodhisattvas. The bodhisattvas, the great beings, had assembled from different Buddha-fields and they were innumerable, their number was infinite, immeasurable, unthinkable, beyond measure, unspeakable They were possessed of the power to pass through infinite Buddha-fields in an instant [to hear teachings in the presence of Tathāgatas], and thus skilled in coming and going, ready to pay homage to and serve all the Tathāgatas, untiring in the quest to hear the religion of the Buddha, constantly striving to bring all beings to spiritual maturity, having attained the highest in skill in means and insight, established in unobstructed liberation and wisdom, transcending all thought-constructions, fictions and discursive thinking, near the stage of omniscience [the fruit, the stage of a Buddha] They were the bodhisattva Vidyuddeva, the bodhisattva Yuddhajaya, the bodhisattva Vairocanagarbha, the bodhisattva Parākramavikrama, the bodhisattva Vimatisamudghātin, the bodhisattva Vighuṣṭaśabda, the bodhisattva Vyavalokanacakṣur, the bodhisattva Vigatatamas, the bodhisattvas Maitreya and Mañjuśrī and so on, with innumerable bodhisattvas, great beings whose number was immeasurable, beyond measure, unthinkable, unequalled, incomparable, peerless, infinite, unspeakable, again unspeakable.

byang chub sems dpa’i dge ’dun chen po dang thabs cig ste zhes bya ba la sogs pas byang chub sems dpa’i ’khor phun sum tshogs pa bstan to. Cf. Rgvbh. p.523-24.
9b2-6: de la byang chub ni zad la mi skye ba’i ye shes te, de nges par thob par sems pa la byang chub sems dpa’ zhes bya’o – "There awakening (bodhi) is knowledge of unbornness in the perishing things (kṣayānutpādajnyāna), and one having the intention surely to attain this is a bodhisattva."
dge ’dun ni snga ma bzhin no. chen po ni 1) chos dang, 2) sems dang, 3) mos pa dang, 4) bsam pa dang, 5) tshogs dang, 6) dus dang, yang dag par ’grub pa’i mtshan nyid chen po rnam pa bdun dang ldan pa’i phyir te; de la 1) chos chen po ni byang chub sems dpa’ rnams la shes rab kyi pha rol tu phyin pa stong phrag brgya ba1 la sogs pa chos bstan pa shin tu che ba’i phyir ro; 2) sems bskyed pa chen po ni bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i phyir ro; 3) mos pa chen po ni chos zab cing rgya che ba de dag nyid la mos pa’i phyir ro; 4) bsam pa chen po ni sems can thams cad la phan pa dang bde ba skyed pa’i bsam pa dang ldan pa’i phyir ro; 5) tshogs chen po ni bsod nams dang ye shes kyi tshogs dpag tu med pa’i phyir ro; 6) dus chen po ni bskal pa grangs med pa gsum gyis byang chub ’thob pa’i phyir ro; 7) yang dag par ’grub pa chen po ni bla na med pa yang dag par rdzogs pa’i byang chub yang dag par ’grub pa’i phyir ro. sangs rgyas kyi zhing sna tshogs nas ’dus pa zhes bya bas ma ’ongs pa’i dus kyi skye bo chos don du mi gnyer ba dang le lo can gyi gnyen por bstan te; byang chub sems dpa’ chen po ’di lta bu dag kyang chos nyan pa’i phyir thag ring po nas ’du na, bdag cag thag nye ba na ’dug pa lta ci smos snyam pa’i sems bskyed pa’i phyir ro.
Similar expression in Dbh. p. 222-25. ṭ. fol. 9b7-10a2: byang chub sems dpa’i yon tan phun sum tshogs pa yang rnam pa gnyis kyis bstan te, gnyis gang zhe na? ’di lta ste, 1) sangs rgyas la bsnyen bkur byed pa phun sum tshogs pa dang, 2) sems can yongs su smin par byed pa phun sum tshogs pa’o. sangs rgyas la bsnyen bkur byed pa phun sum tshogs pa’ang rnam pa gsum ste, a) tshegs chung ngus sangs rgyas mang po la bsnyen bkur byed pa dang, b) bsod nams spel bas bsnyen bkur byed pa dang, c) ye shes spel bas sangs rgyas la bsnyen bkur byed pa’o. sems kyi skad cig la sangs rgyas kyi zhing mtha’ yas pa mthu rtsal gyis gnon cing ’ong ba dang ’gro ba la mkhas pa zhes bya bas tshegs chung ngus sangs rgyas mang po la bsnyen bkur byed pa bstan te, de bzhin gshegs pa la chos nyan pa’i phyir sems kyi skad cig gcig la yang sangs rgyas kyi zhing brgya stong du rdzu ’phrul gyi rtsal gyis gnon cing ’ong ba dang ’gro ba la mkhas pa zhes bya ba’i don to.
On āgatigati, cf. infra. de bzhin gshegs pa thams cad la mchod cing rim gro byed par byung ba zhes bya bas bsod nams spel bas sangs rgyas la bsnyen bkur byed pa bstan te, de ltar sangs rgyas kyi zhing mtha’ yas par skad cig gcig la yang chos nyan du ’gro ba de nyid kyis de bzhin gshegs pa la chos nyid kyi mchod cing rim gror byed pa yin te, der byung ba ni de lta bu spyod pa’i bdag nyid du spyod pa la bya’o. chos nyan pa dang yongs su tshol bas mi ngoms pa zhes bya bas ye shes spel bas sangs rgyas la bsnyen bkur byed pa bstan te, bdag gis sangs rgyas kyi chos yongs su smin par bya ba dang mnyan pa dang tshol bas chog mi shes shes bya ba’i don to. rtag tu rgyun mi ’chad par sems can thams cad yongs su smin par bya ba la brtson pa zhes bya bas sems can yongs su smin par bya ba phun sum tshogs pa bstan te, sems can gyi mtha’ ji srid yod kyi bar du sems can gyi don byed pas mi skyo ba’i phyir te, don du na tshig gcig po ’dis ni sems can yong su smin par bya ba phun sum tshogs pa spyir ston to. tshig lhag ma bzhis ni bye brag bstan te, de yang a) yongs su smin pa bla na med pa dang, b) yongs su smin pa don yod pa dang, c) yongs su smin pa mang ba dang, d) yongs su smin pa kha na ma tho ba med pa’o. de la thabs dang shes rab dam pa’i mchog thob pa zhes bya bas yongs su smin pa bla na med pa (a) bstan te, thabs kyis rgya che ba la mkhas pa dang, shes rab kyis zab pa la mkhas pa ’di gnyis kyis sems can yongs su smin par byed pa ni gzhan la med pas bla na med pa yin no. sgrib pa med pa’i rnam par thar pa dang ye shes la rab tu gnas pa zhes bya bas yongs su smin pa don yod pa (b) bstan te, nyan thos kyi rnam par thar pa lta bur shes bya’i sgrib pa dang bcas pa la gnas pa ma yin gyi, byang chub sems dpa’i rnam par thar pa cis kyang ma bsgribs pa dang, ye shes cis kyang ma bsgribs pa la gnas zhes bya ba’i don to. rnam pa gnyis su rnam par thar pa chud bar byed pa ni ye shes kyis byed de, ye shes de yang ji lta bu zhe na? ye shes sgrib pa med pa la gnas zhes bya bar yang bshad do. rtog pa dang rnam par rtog pa dang spros pa thams cad las shin tu yang dag par ’das pa zhes bya bas yongs su smin pa mang ba (c) bstan te, rtog pa ni rtsing bar rtog pa’o, rnam par rtog pa ni zhib mor rtog pa ste, rtog pa de nyid sems ma zhi ba’i mtshan ma yin pas spros pa zhes bya’o. de dag spangs pa ni yang dag par ’das pa’o. thams cad mkhyen pa nyid kyi sa la nye bar gyur pa sha stag ces bya bas yongs su smin pa kha na ma tho ba med pa (d) bstan te, sangs rgyas kyi sa kun du ’od thob tu nye zhes bya ba’i tha tshig ste, ’dis ’bras bu phun sum tshogs pa yang bstan to. The samantaprabhā buddhabhūmiḥ is mentioned as Mvy III no. 102 and Dharmasaṃgraha no. 65. The list of bodhisattvas is relatively short. Some names are found in other texts: Vidyuddeva in PraS § 15D and Vkn p. 101, no. 33, Yuddhajaya is mentioned in To no. 4322, Vairocanagarbha in Gv p. 28 and Mmk p. 635, Parākramavikrama in Gv p. 34722, Vimatisamudghātin in Sdhmp p. 194, Vighuṣṭashabda in Gv p. 3879 and Mvy 6841. Vyavalokanacakṣus is not identified, while Vigatatamas is the name of a Buddha in Bhadra no. 111, Maitreya and Manyjushrī passim. The meanings of the names are explained in ṭ. fol. 10b6-11b1: byang chub sems dpa’ glog gi lha zhes bya ba la, glog ni ’gyur zhing mi rtog pa’i don, lha zhes bya ba ni rol pa’am spyod pa’i don te, mi rtog pa’i chos la rol pa’am spyod ces bya ba’i tha tshig go; byang chub sems dpa’ g.yul las rnam par rgyal zhes bya ba ni nyon mongs pa’i dgra’i g.yul las rgyal ba’o; byang chub sems dpa’ rnam par snang ba’i snying po zhes bya ba ni ’od ’phro rnam pa sna tshogs dang ldan pa zhes bya ba’i don to, snying po de lta bu ’byung ba’i gnas la bya’o, yang na sems can gyi don du sems can dang sems can ma yin pa’i dngos po sna tshogs su snang ba la bya ste, de nyid gtso bor gyur pa la snying po zhes bya’o; byang chub sems dpa’ rtsal gyis dpa’ ba zhes bya ba ni sa gong ma thob pa’i rnams thob cing gnon pa’i rtsal dang ldan pa’o; byang chub sems dpa’ yid gnyis shin tu ’joms pa zhes bya ba ni bden pa dang dkon mchog la sogs pa la yid gnyis su gyur pa ’joms pa’o; byang chub sems dpa’ sgra rnam par bsgrags zhes bya ba ni chos kyi seng ge’i sgra rnam pa sna tshogs sgrogs pa’o; byang chub sems dpa’ rnam par lta ba’i mig ces bya ba ni shes rab kyi spyan gyis sems can gyi don rnam pa sna tshogs la rab tu lta ba’o; byang chub sems dpa’ mun pa dang bral ba zhes bya ba ni mi shes pa’i mun pa thams cad spangs pa’o; byams pa zhes bya ba ni dus thams cad du byams pa’i ting nge ’dzin la snyoms par zhugs pa’i phyir ro; ’jam dpal zhes bya ba ni de bzhin gshegs pa rin po che’i snying po’i spyan sngar ’khor los sgyur ba’i rgyal po rtsibs kyi mu khyud kyi sras dbang po’i tshigs zhes bya bar gyur pa’i tshe byang chub sems bskyed pa na bcom ldan ’das des: rigs kyi bu khyod ni shin tu yon tan dang ye shes dang ldan pas na gang gi phyir sems can thams cad kyi don gyi phyir de ltar rab dang mchog gi blo gros bkra shis pa byas shing sangs rgyas kyi zhing gi yon tan bkod pa rab mchog bzung bas, rigs kyi bu, khyod ’jam dpal zhes bya’o zhes gsungs pa lta bu’o. sogs pa zhes bya ba ni grangs dpag tu med pa’i byang chub sems dpa’ rnams las ’dir gtso bor gyur pa rnams yon tan dang rjes su mthun pa’i cung zad cig smos su zad kyi, gzhan rnams sogs pa’i nang du ’dus te, ’khor ’di lta bu dang bcom ldan ’das thabs cig tu bzhugs so zhes bya bar sbyar ro. ’dir ’phags pa nyan thos kyi ’khor sngar smos la, byang chub sems dpa’ phyis smos pa yang, ’phags pa nyan thos rnams don nyung zhing bya ba nyung la de bzhin gshegs pa’i rag la brten pas rtag tu zhabs ’bring na nges par ’khod pa’i phyir sngar smos so; byang chub sems dpa’ rnams ni gzhan la rag la mi brten par ’jig rten gyi khams sna tshogs su sems can sna tshogs kyi don la de bzhin gshegs te, ma nges pas phyis smos so.

復與無極諸菩薩俱其數甚多不可稱限一切大聖神通已達逮得總持辯才無礙神智妙達不可攀喻一心念頃遊無量國供養十方諸如來眾明識所奉聽法無厭諮受奉宣常懷勤修訓誨群黎權智普備所度無極立無蓋門皆越妄想無應不應近一切智諸通慧地其名曰天明菩薩選戰菩薩照藏菩薩除慢菩薩勇步菩薩眼根菩薩離言菩薩除冥菩薩如是等類菩薩會者浩浩皓皓不可思議德皆如是

復有菩薩摩訶薩眾其數無量不可稱計不可思議不可宣說是諸菩薩於一念頃能過無量無邊佛剎已曾供養過去諸佛諮受妙法無有厭足常勤教化無量眾生善解方便智慧具足其心安住無礙解脫善除憶想取相戲論近一切智悉是補處其名曰電天菩薩勝諍菩薩日藏菩薩勇健菩薩離惡意菩薩遊行菩薩觀眼菩薩離闇菩薩如是無量菩薩大士德皆如是

II. Upodghāta;

Introduction

A list of the contents of the upodghāta then follows, gleng bslang ba yang rnam pa bdun gyis bstan te: a) bstan pa phun sum tshogs pa dang, b) bstan pa dang rjes su mthun pa’i ’od zer phun sum tshogs pa dang, c) bstan pa’i gzhi phun sum tshogs pa dang, d) ston pa’i bdag nyid chen po brjod pa phun sum tshogs pa dang, e) nges par gdon mi za ba’i gtam phun sum tshogs pa dang, f) dris pa la lan glan pas ’di ni bzhugs pa’i de bzhin gshegs pas gzhan gyi yon tan bsngags pa phun sum tshogs pa dang, g) mthu chen po bstan pa phun sum tshogs pa’o. a) de nas bcom ldan ’das byang chub sems dpa’i spyod pa la rab tu ’jug pa dang nges par ’byung ba zhes bya ba nas gsal bar mdzad do yang dag par rab tu ston to zhes bya ba’i bar gyis bstan pa phun sum tshogs pa bstan to; b) de nas bcom ldan ’das de lta bu shin tu rnam par nges pa’i don ’dus pa chen po’i le’u zhes bya ba nas lus dang sems rab tu tshim par gyur cing bdag nyid bde ba thams cad dang ldan pa snyam du shes pa’i bar gyis bshad pa dang rjes su mthun pa’i ’od zer phun sum tshogs pa bstan to; c) rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sngar zhes bya ba nas lhan cig tu ongs te de dag ’ong ba’i snga ltas so zhes bya ba’i bar gyis bstan pa’i gzhi phun sum tshogs pa bstan to; d) bcom ldan ’das kyis de skad ces bka’ stsal nas ring po ma lon par de nas de’i tshe zhes bya ba nas ’khor dang bcas te padma’i snying po de dag la skyil mo krung du ’khod do zhes bya ba’i bar gyis ston pa’i bdag nyid chen po brjod pa phun sum tshogs pa bstan to; e) de nas sangs rgyas kyi mthus tshe dang ldan pa shā ri’i bu stan nas langs te zhes bya ba nas ’gro ba dang ’ong ba med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba’i bar gyis nges par gdon mi za ba’i gtam phun sum tshogs pa bstan to; f) de nas tshe dang ldan pa sha radva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras zhes byas ba nas gang dag na byang chub sems dpa’ yongs su dag pa ’di lta bu dag ’khod pa’i sangs rgyas kyi zhing de dag ni shin tu nyung ngo zhes bya ba’i bar gyis dris pa lan glan pas ’di ni bzhugs pa’i de bzhin gshegs pa’i gzhan gyi yon tan bsngags pa phun sum tshogs pa bstan to; g) de nas tshe dang ldan pa sha radva ti’i bus zhes bya ba nas phyogs bcu’i sangs rgyas kyi zhing tshad pa nas chos nyan pa’i phyir ’dus so zhes bya ba’i bar gyis mthu chen po bstan pa phun sum tshogs bstan to.

de nas bcom ldan ’das byang chub sems dpa’i spyod pa la rab tu ’jug pa dang nges par ’byung ba sgrib pa med pa’i sgo zhes bya ba chos kyi rnam grangs; byang chub sems dpa’i lam bkod pa la dmigs pa; sangs rgyas kyi chos zab mo thams cad dang stobs bcu dang mi ’jigs pa yongs su ’grub pa’i ye shes kyi ’byung gnas; chos thams cad la dbang byed pa’i tshul dang gzungs kyi phyag rgya’i sgor ’jug pa; so so yang dag par rig pa shin tu rnam par nges pa la gzud pa’i sgor ’jug pa; mngon par shes pa chen po’i ye shes la gzud pa’i sgor ’jug pa; phyir mi ldog pa’i chos kyi ’khor lo; mi skye zhing mi ldog pa’i chos rab tu ston pa; bgrod pa gcig pa’i lam du yang dag par gzhol ba; theg pa thams cad theg pa gcig tu mtshungs pa nyid la yang dag par gzhol ba; tshul gcig pa’i chos kyi dbyings dbyer med pa la ’jug pa; sems can thams cad kyi bsam pa dang dbang po la gzud par bstan pa; snying po’i rjes su song ba’i chos rnam par nges pa; bdud kyi ’khor thams cad shin tu rnam par ’joms par byed pa; tshul bzhin gyi chos la gzud pa’i sgor ’jug pa; nyon mongs pa dang lta bar gyur pa thams cad ’dul ba; chags pa med pa’i shes rab dang ye shes kyi rjes su ’jug pa; mtha’ yas shing mtshungs pa med pa’i bsngo ba la mkhas pa’i thabs kyi ye shes bstan pa; sangs rgyas kyi chos thams cad kyi mnyam pa nyid kyi ye shes kyi rjes su ’jug pa; thogs pa med pa’i ye shes kyi byin gyi rlabs kyi sgor ’jug pa; chos thams cad kyi ji lta ba bzhin du shin tu gtan la bab par bstan pa; mi rtog rnam par mi rtog pa’i mnyam pa nyid la ’jug pa; rten cing ’brel bar ’byung ba zab mo khong du chud pa; bsod nams dang ye shes kyi tshogs chen po thams cad bsags pa; sangs rgyas kyi sku dang gsung dang thugs kyi mnyam pa nyid kyi rgyan gyi rjes su song ba; dran pa dang blo gros dang rtogs pa dang mos pa dang shes rab mi zad pa mngon par sgrub pa; nyan thos kyi theg pas gdul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa; rang sangs rgyas kyi theg pas gdul ba’i phyir lus dang sems rab tu dben pa’i shes pa; theg pa chen pos gdul ba’i phyir thams cad mkhyen pa’i ye shes kyi sar dbang bskur ba thob pa; de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa; gsung ngo, ston to, rab tu ston to, mos par mdzad do, ’dzin du ’jug go, klog tu ’jug go, shes par mdzad do, rnam par rig par mdzad do, rab tu shes par mdzad do, rab tu ’jug par mdzad do, ’grel to, rnam par ’byed do, gsal bar mdzad do, yang dag par rab tu ston to;

atha khalu bhagavān bodhisattvacaryāpraveśaniryātyanāvaraṇamukhaṃ nāma dharmaparyāyaṃ; bodhisattvamārgavyūhālambanaṃ; sarvagambhīrabuddhadharmadaśabalavaiśāradyapariniṣpattijñānākāraṃ; sarvadharmādhipateyanayadhāraṇīmudrāmukhapraveśaṃ; suviniścitapratisaṃvidavatāraṇamukhapraveśaṃ; mahābhijñājñānāvatāraṇamukhapraveśam; avaivartikadharmacakram; anutpādānāvartikadharmaprakāśanam; ekāyanamārgasamavasaraṇaṃ; sarvayānaikayānasamatāsamavasaraṇam; asaṃbhinnaikanayadharmadhātupraveśaṃ; sarvasattvāśayendriyāvatāraṇanirdeśaṃ; sārānugatadharmaviniścayaṃ; sarvamāramaṇḍalavidhvaṃsanaṃ; yoniśodharmāvatāraṇamukhapraveśaṃ; sarvakleśadṛṣṭigatadhamanam; asaṅgaprajñājñānānuvartakam; anantātulyapariṇāmanākauśalyopāyajñānanirdeśaṃ; sarvabuddhadharmasamatājñānānuvartakaṃ; apratihatajñānādhiṣṭhānamukhapraveśam; sarvadharmayathābhūtopadeśam; akalpāvikalpasamatāpraveśaṃ; gambhīrapratītyasamutpādādhigamanaṃ; sarvamahāpuṇyajñānasaṃbhāropacayaṃ; buddhakāyavākcittasamatālaṃkārānugatam; akṣayasmṛtimatigatyadhimuktiprajñābhinirhāram; āryasatyanayapraveśaṃ śrāvakayānavineyārthāya; kāyacittapravivekajñānaṃ pratyekabuddhayānavineyārthāya; sarvajñajñānabhūmyabhiṣekapratilambhaṃ mahāyānavineyārthāya; sarvadharmādhipateyanayapraveśaṃ tathāgataguṇodbhāvanārthāya; bhāṣate deśayati prakāśayaty ārocayati samādāpayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajayaty uttānīkaroti samprakāśayati sma.

a) [Qualities of the teaching (nirdeśasaṃpad):] Then the Lord, the discourse on religion called The Unobstructed Gate of Penetration into and Going Forth in the Practice of a Bodhisattva [being the body (kāya) of this sūtra], which [has the following properties (guṇa):] has the arrangement of the bodhisattva’s way as its object, is the source of the wisdom that accomplishes all the profound teachings of a Buddha [on selflessness in the person and the moments of existence], the ten powers and his intrepidities, is the entering of the gate which is the seal of retaining in memory, the method for mastering all moments of existence, is the entering of the gate leading to the well determined special kinds of knowledge, is the entering of the gate leading to knowledge of the great supernormal knowledges, is the wheel of religion never turning back [from the incomparable awakening (anuttarabodhi) ], is teaching the religion of not turning back, the religion of non-origination, is uniting to the way to be traversed alone, is uniting all ways in the sameness of the one way, is the entrance into the unadulterated totality of all moments of existence which is of one single principle, is the teaching of how to understand intentions and abilities in all beings, is determining the religion that conforms to the essential [which is not destroyed by the Evil One and the heretics], is the destruction of all regions of the Evil One, is the entering of the gate leading to the basic moments of existence, is subduing all vices and views, is in accordance with unhindered insight and knowledge, is teaching the knowledge of expedient means which is skill in transforming [into awakening] in an infinite and incomparable way, is in accordance with knowledge of the fact that all qualities of a Buddha are the same [and of one taste in being empty (śūnyataikarasa) ], is the entering of the gate into mastering the unhindered knowledge [in seeing all things without effort (anābhoga) ], is the teaching of all moments of existence such as they really are, is the entering into the sameness which is beyond thought-constructions and fictions, is the understanding of the deep dependent origination, is the gathering of the complete accumulation of great merit and knowledge, is in accordance with the sameness of the Buddha’s ornaments of body, speech and mind, is realization of imperishable recollection, intelligence, understanding, devotion and insight, is the entrance into the teaching of the noble truths for the sake of those to be educated by means of the disciples’ way, is knowledge of physical and mental isolation [like the rhinoceros (khaḍgaviṣāṇakalpa) ] for the sake of those to be educated by means of the isolated buddha’s way, is attainment of the consecration for the stage of omniscience [or buddhahood] for the sake of those to be educated by means of the great way, and is the entrance into the method for mastery [by knowledge] of all moments of existence for the sake of proclaiming the virtues of the Tathāgatas, he taught, pointed out, made clear, declared, made accepted, caused to be recited, made known, announced, explained, displayed, revealed, defined, proclaimed, and expounded.

bstan pa phun sum tshogs pa.
The meanings of these terms are interpreted in ṭ. fol. 14a7-b6, vide infra in loco.
12a2-5: de nas bcom ldan ’das zhes bya ba la sogs pas mdo sde’i lus dang yon tan bstan te, sngar smos pa’i gnas de na ’khor de lta bu dag dang thabs cig tu bzhugs nas mdo sde ’di lta bu gsungs so. rab tu ston to zhes ’byung ba’i tshig ’og ma dang sbyar ro. de la mdo sde’i lus ni byang chub sems dpa’i spyod pa la ’jug pa dang nges par ’byung ba sgrib pa med pa’i sgo zhes bya ste; byang chub sems dpa’i spyod pa ni mdo sde ’di las byang chub tu sems bskyed pa nas thabs la mkhas pa’i bar bstan pa rnams te; ’jug pa ni spyod pa de dag rtsom pa’o; nges par ’byung ba ni spyod pa de dag la zhugs pa’i dgos pa mthar phyin pa la bya’o; sgrib pa med pa ni de ltar ’jug cing ’byung ba la sgrib pa dang bar chad med pa’i don te; de lta bu dag mdo sde ’di las bstan pas na sgo zhes bya’o. byang chub sems dpa’i lam bkod pa la dmigs pa zhes bya ba nas de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa zhes bya ba’i bar du mdo sde ’di’i yon tan ston to. de la byang chub sems dpa’i lam bkod pa la dmigs pa zhes bya ba la byang chub sems dpa’i lam ni byang chub kyi sa rnams la bya’o; sa de dag gi rnam pa so sor gsal bar snang ba la bkod pa zhes bya ste, mdo sde ’dis de la dmigs pa ston pas na de skad ces bya’o. sangs rgyas kyi chos zab mo thams cad dang stobs bcu dang mi ’jigs pa yongs su ’grub pa’i ye shes kyi ’byung gnas zhes bya ba ni ming gis smos pa’i chos de rnams yongs su ’grub pa’i ye shes mdo sde ’di bstan pa las ’byung ba’i phyir ro. sangs rgyas kyi chos zab mo ni gang zag la bdag med pa dang chos la bdag med pa’o. buddhadharma also may mean "qualities of a Buddha", viz. bala and vaishāradya. chos thams cad la dbang byed pa’i tshul dang gzungs kyi phyag rgya’i sgor ’jug pa zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos thams cad khong du chud pa’i dbang ni don dang tsig mi brjed pa’i gzungs kyis byed de, gzungs kyi phyag rgya’i sgo phye na chos thams cad la dbang byed par ’gyur te, de lta bu mdo sde ’di las ston pas na sgor ’jug pa zhes bya’o. so so yang dag par rig pa shin tu rnam par nges pa la gzud pa’i sgor ’jug pa zhes bya ba ni chos dang don dang nges pa’i tshig dang spobs pa so so yang dag par rig pa bzhi legs par gtan la ’bebs pa mdo sde ’di las ston pas na gzud pa’i sgor ’jug pa zhes bya’o. mngon par shes pa chen po’i ye shes la gzud pa’i sgor ’jug pa zhes bya ba ni byang chub sems dpa’i mngon par shes pa drug po mdo sde ’di las ston pas na de skad ces bya’o; chen po ni ’jig rten gyi mngon par shes pa dang, nyan thos dang rang sangs rgyas kyi mngon par shes pa bas byang chub sems dpa’i mngon par shes pa che ba’i phyir ro. phyir mi ldog pa’i chos kyi ’khor lo zhes bya ba ni bla na med pa’i byang chub las phyir mi ldog pa’i thabs mdo sde ’di las ston pa’i phyir ro. mi skye zhing mi ldog pa’i chos rab tu ston pa zhes bya ba ni chos thams cad thog ma nas ma skyes pa dang bla na med pa’i byang chub las mi ldog pa’i tshul mdo sde ’di las ston pa’i phyir ro. bgrod pa gcig pa’i lam du yang dag par gzhol ba zhes bya ba ni theg pa gcig gi lam phyin ci ma log par ston pa zhes bya ba’o. theg pa thams cad theg pa gcig tu mtshungs pa nyid la yang dag par gzhol ba zhes bya ba ni gong ma nyid ’dis gsal bar bstan te, gong du bgrod pa gcig ces smos pa ste, bgrod pa gang dang gang gcig tu ston ce na? nyan thos dang rang sangs rgyas dang byang chub sems dpa’i theg pa gcig tu gsum char mtshungs par ston ces bya ba’i tha tshig go. tshul gcig pa’i chos kyi dbyings dbyer med pa la ’jug pa zhes bya ba ni chos kyi dbyings rnam par dag pa tshul gcig ste, sna tshogs su dbyer med pa mdo sde ’di las ston pa’i phyir ro. sems can thams cad kyi bsam pa dang dbang po la gzud pa bstan pa zhes bya ba ni sems can rnams kyi bsam pa gang la dad pa dang dbang po rno rtul la mkhas pa mdo sde ’di las ston pa’i phyir ro. snying po’i rjes su song ba’i chos rnam par nges pa zhes bya ba ni bdud dang mu stegs can la sogs pa phas kyi rgol ba rnams kyis mi tshugs shing bstan pa la snying po zhes bya ste, chos de lta bu mdo sde ’di las ston pa’i phyir ro. de bas na tshig ’og mas mtshon te: bdud kyi ’khor thams cad shin tu ’joms par byed pa zhes bstan to. tshul bzhin gyi chos la gzud pa’i sgor ’jug pa zhes bya ba ni mya ngan las ’das pa rjes su mthun pa’i chos la tshul bzhin gyi chos zhes bya ba ste, de la gzud pa ni mdo sde ’di las bshad pa’i phyir de skad ces bya’o. nyon mongs pa dang lta bar gyur pa thams cad ’dul ba zhes bya ba ni ’dod chags la sogs pa nyon mongs pa dang, bdag tu lta ba dang, mthar ’dzin par lta ba dang, log par lta ba dang, lta ba mchog tu ’dzin pa dang, tshul khrims dang brtul zhugs mchog tu ’dzin pa’i rnam pa lnga rnams spong ba’i thabs mdo sde ’di las bstan pa’i phyir ro. chags pa med pa’i shes rab dang ye shes kyi rjes su ’jug pa zhes bya ba ni yun ring po dang thag ring pos chod pa’i dngos po rnams la bsgribs pa med par shes pa’i shes rab dang ye shes skye ba’i thabs mdo sde ’di las bstan pa’i phyir te; shes rab ni chos thams cad kyi rang gyi mtshan nyid rnam par ’byed nus pa’o, ye shes ni shes rab kyis rnam par phye ba’i chos la spyi’i mtshan nyid du rtogs pa’o – "..... Insight (prajnyā) is able to discern the specific characteristics (svalakṣaṇa) of all moments of existence, while knowledge understands the general characteristics (sāmanyalakṣaṇa) of the moments of existence that have been discerned by insight". mtha’ yas shing mtshungs pa med pa’i bsngo ba la mkhas pa’i thabs kyi ye shes bstan pa zhes bya ba ni dge ba spyad do cog bla na med pa’i byang chub tu bsngo ba la mkhas pa’i thabs mtha’ yas shing mtshungs pa med pa’i ye shes ’gyur ba mdo sde ’di las bstan pa’i phyir ro. sangs rgyas kyi chos thams cad kyi mnyam pa nyid kyi ye shes kyi rjes su ’jug pa zhes bya ba ni stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad stong pa nyid du ro gcig par chud pa’i ye shes su ’gyur ba mdo sde ’di las bstan pas na ’di skad ces bya’o. thogs pa med pa’i ye shes kyi byin gyi brlabs kyi sgor ’jug pa zhes bya ba ni bsam zhing ’bad mi dgos par lhun gyis grub pa nyid du dngos po thams cad shes pa’i ye shes la thogs pa med pa’i ye shes zhes bya’o; ye shes de lta bu la gnas pa’am de lta bu’i mthu dang ldan pa la byin gyi brlabs zhes bya ste, de lta bu mdo sde ’di bstan pa las ’byung bas na de skad ces bya’o. chos thams cad ji lta ba bzhin du shin tu gtan la phab par bstan pa zhes bya ba ni byang chub kyi phyogs dang dang sa dang pha rol tu phyin pa la sogs pa sangs rgyas kyi chos rnams phyin ci ma log par mdo sde ’di las ston pa’i phyor ro. mi rtog rnam par mi rtog pa’i mnyam pa nyid la ’jug pa zhes bya ba ni rtog pa dang dpyod pa las ’das pa’i mnyam pa nyid mdo sde ’di bshad pa las ’byung ba’i phyir ro. rten cing ’brel bar ’byung ba zab mo khong du chud pa zhes bya ba ni chos rnams byed pa pos ma byas par rten cing ’brel bar ’byung ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bshad pa las de ltar khong du chud par ’byung ba’i phyir ro. bsod nams dang ye shes kyi tshogs chen po thams cad bsags pa zhes bya ba ni mdo sde ’di bshad pa’am, bstan pa las byang chub sems dpa’i bsod nams dang ye shes kyi tshogs chen po stsogs par ’gyur ba’i phyir ro sangs rgyas kyi sku dang gsung dang thugs kyi mnyam pa nyid kyi rgyan gyi rjes su song ba zhes bya ba ni sku dang gsung dang thugs gsum char yang don dam par ro gcig ste, mnyam pa nyid du gyur pa nyid zab pas na rgyan ces bya’o. de lta bu mdo sde ’di bshad pa las ’byung bas na rjes su song ba zhes bya’o. dran pa dang blo gros dang rtogs pa dang mos pa dang shes rab mi zad pa mngon par sgrub pa zhes bya ba ni dran pa la sogs pa ming gis smos pa’i rnams ’khor ba’i mtha’i bar du zad mi shes par ’gyur ba mdo sde ’di bshad pa las ’byung bas na de skad ces bya ste, dran pa la sogs pa ni sngar bshad zin; mos pa ni yid ches nas gzhan du mi ’gyur ba’o. nyan thos kyi theg pas ’dul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa zhes bya ba ni nyan thos kyi theg pas ’dul ba’i sems can rnams kyi phyir ’phags pa’i bden pa bzhi’i tshul yang ’di las ston pas na de skad ces bya’o. rang sangs rgyas kyi theg pas ’dul ba’i phyir lus dang sems rab tu dben pa shes pa zhes bya ba ni rang sangs rgyas kyi theg pas ’dul ba’i sems can rnams kyi don du bse ru lta bur spyad pa’i lus dang sems rab tu dben par shes pa yang mdo sde ’di las bstan pa’i phyir ro. theg pa chen pos ’dul ba’i phyir thams cad mkhyen pa’i ye shes kyi sar dbang bskur ba thob pa zhes bya ba ni theg pa chen po’i skal ba can gyi sems can rnams kyi don du sangs rgyas kyi sar dbang bskur bar ’gyur ba yang mdo sde ’di bstan pa las ’byung ba’i phyir de skad ces bya’o. de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa zhes bya ba ni sangs rgyas kyi chos thams cad thogs pa med par shes pa la chos thams cad la dbang byed pa zhes bya ste; chos thams cad shes na de bzhin gshegs pa’i yon tan yang rtogs shing ston nus par ’gyur te; de ltar ’gyur ba’i thabs la tshul zhes bya’o; tshul de lta bu mdo sde ’di bstan pa las ’byung bas na tshul la ’jug pa shes bya ste; de lta bu’i yon tan dang ldan pa’i mdo sde ’di gsung ngo, ston to, rab tu ston to zhes bya ba la sogs pa ni ’chad pa’i tshig gi rnam grangs su rig par bya’o. yang na gsung ngo shes pa ni bstan pa’o; ’og ma rnams ni bshad pa ste: de la ston pa ni tshig dang yi ge bzang pos ston pa’o, rab tu ston pa ni rigs pa dang mi ’gal ba’i don ston pa’o; mos par mdzad pa la sogs pa tshig lhag ma rnams ni gang zag bdun po lung gi stobs can dang, rtogs pa’i stobs can dang, mdor bstan pas go ba dang, spros te bstan pas go ba dang, the tshom can dang, mi shes pa dang, log par shes pa rnams kyi dbang du byas pa ste. de la lung gi stobs can ni skye bo de bzhin gzegs pa’i gsung rab kyi lung tsam la brten cing klog pa dang nyan pa la sogs pa byed pa ste, de’i ched du ni mos par mdzad, ’dzin du ’jug ste, mdo bshad pa’i tshe dang po mos par mdzad pa dang de’i ’og tu don dang tshig ma nor bar ’dzin du ’jug pa dang, phyis kyang mi brjed par kha don du byed du ’jug pa’i phyir ro. rtogs pa’i stobs can gyi gang zag gi ched du ni shes par mdzad, rnam par rig par mdzad, rab tu shes par mdzad de, de yang chos gsum pos bshad par bya ba dang, bsgrub par bya ba dang, thos par bya ba’i chos gsung rab kyi yan lag bcu gnyis dang, ’phags pa’i lam dang, mya ngan las ’das pa rnams shes par mdzad pa la sogs pa go rims bzhin du bya’o. mdor bstan pas go ba’i gang zag gi ched du ni ’jug par mdzad de, ’phags pa’i bden pa bzhi ming tsam bstan pas ’jug par mdzad pa’i phyir ro. spros te bstan pas go ba’i gang zag gi ched du ni ’grel te, bden pa bzhi la rnam pa bcu drug tu phye nas ston pa lta bu’o. the tshom can gyi gang zag gi ched du ni rnam par ’byed de, bden pa dang dkon mchog la sogs pa gang la the tshom du gyur pa de nyid rnam par gcad pa’i phyir gtan tshigs dang bcas pas rnam par ’byed do. mi shes pa’i gang zag gi ched du ni gsal bar mdzad de, yang nas yang du ston to. log par shes pa’i gang zag gi ched du ni yang dag par rab tu ston te, phyin ci ma log par ston ces bya ba’i tha tshig go.

爾時世尊入諸菩薩所願成行其法名曰無陰蓋門所謂莊嚴諸菩薩道甚深佛法正覺法力具無所畏聖慧之室遊於諸法而得自在攝總持印曉了辯才所入道門以大神通普至啟明講暢分別不退法輪等御諸乘通一法界無所破壞頒宣眾生諸根意性敏達堅要決一切法降伏魔場隨應順法皆能開化塵勞結著迷惑邪見六十二疑闡無礙智明解無際所勸助業尋為發遣入於諸佛平等道慧無施無望無處所門演說諸法如審真諦等處有想及與無想曉了深奧十二緣起積功累德不可稱限莊嚴諸佛身口意行志得由身所知無盡修四聖諦教授聲聞身心靜寂化緣覺乘逮一切智具阿惟顏興大乘學入一切法恣已獨步嘆詠如來功勳之德隨時宣示委靡撫恤訓誨以漸導闡法藏顯其處所除斯微翳開示明曜

爾時世尊入諸菩薩所行無礙諸法門經淨諸開士嚴妙道場十力無畏智慧成就獲得自在總持印門分別諸辯大神通門轉不退轉無生法輪通達諸法法同於一相於一相法不生分別知諸眾生根性無礙善能觀察諸法實相破壞一切諸魔境界入於通達善思惟門能除一切煩惱諸見無礙智慧善權方便一切佛法平等無二受持諸佛智慧之門演說諸法如真實相憶想取相入平等門入深因緣成就功德莊嚴佛身身口意業念意進持顯示四諦分別妙慧化聲聞故身心寂靜化緣覺故得一切智化大乘故入一切法得自在智讚歎如來諸功德故如是等門宣說開示教導分別

de nas bcom ldan ’das de lta bu shin tu rnam par nges pa’i don ’dus pa chen po’i le’u’i chos kyi rnam grangs ’di rgya cher yang dag par rab tu ston pa na, shar phyogs logs nas gser gyi ’od chen po snang bar gyur to. gser gyi ’od snang ba des rin po che bkod pa’i ’khor gyi khyams thams cad dang, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di yang gser gyi ’od chen po des snang bar gyur to. de bzhin gshegs pa’i ’od dang byang chub sems dpa’ dbang bskur ba thob pa rnams kyi ’od ma gtogs par, gang gzhan stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i nyi ma dang zla ba’i ’od dang, brgya byin dang tshangs pa dang ’jig rten skyong ba rnams kyi ’od dang, lha dang klu dang gnod sbyin dang dri za dang lha ma yin dang nam mkha’ lding dang mi’am ci dang lto ’phye chen po rnams kyi ’od dang, me dang nor bu dang rin po che dang glog dang skar ma rnams kyi ’od, de dag thams cad mog mog por byas te, zil gyis gnon cing mi gsal bar gyur to. gang stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i ’jig rten gyi bar na bsags pa’i gzugs su gyur pa dang mun nag mi snang bas - nyi ma dang zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbang che bas kyang lham me, lhan ne, lhang nger ma gyur pa - de dag kyang ’od des sa ler gyur to; ’od de la rtsva dang, shing gel ba dang, sman dang, nags tshal rnams sgrib par mi byed do; ri nag po rnams dang, gangs kyi ri dang, ri rab dang, khor yug dang, khor yug chen po dang, ri btang zung dang, ri btang zung chen po yang rung ste, ri’i rgyal po chen po thams cad kyang sgrib par mi byed de. mnar med pa’i sems can dmyal ba chen po yan chad thams cad du thal te, stong gsum gyi stong chen po’i ’jig rten gyi khams thams cad snang bar byas nas sa ler gyur to. gang sems can dmyal ba pa rnams sam, dud ’gro’i skye gnas pa rnams sam, gshin rje’i ’jig rten pa’i sems can rnams kyi lus la ’od des phog par gyur pa, de dag thams cad sdug bsngal gyi tshor ba med par gyur te, lus dang sems rab tu tshim par gyur cing bdag nyid bde ba thams cad dang ldan pa snyam du sems so;

atha khalu bhagavatā asminn evaṃrūpe suviniścitārthe mahāsaṃnipātaparivarte dharmaparyāye vistareṇa saṃprakāśyamāne pūrvasyāṃ diśi mahataḥ suvarṇasyāvabhāsasya prādurbhāvo ’bhūt. sarvaś ca ratnavyūho maṇḍalamāḍo ’yaṃ ca trisahasramahāsahasralokadhātus tenāvabhāsenāvabhāsitaḥ sphuṭo ’bhūt, tathāgatānām avabhāsam abhiṣekaprāptānāṃ ca bodhisattvānām avabhāsaṃ sthāpayitvā ye ’nye ’sya trisahasramahāsahasralokadhātor avabhāsāś candrasūryayor avabhāsaḥ śakrabrahmalokapālānām avabhāso devanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇām avabhāso ’gnimaṇiratnavidyunnakṣatrāṇām avabhāsas te sarve dhyāmīkṛtā jihmīkṛtā antarhitā anābhāsā abhūvann, asya ca trisahasramahāsahasralokadhātor lokāntarikāsu yāni saṃcitāni rūpagatāny andhakāratamisrā yatremāv api candrasūryayāv evaṃmahārddhikāv evaṃmahānubhāvau na bhāsato na tapato na virocataḥ tāny api tenāvabhāsena sphuṭāny abhūvan. taṃ cāvabhāsaṃ tṛṇagulmauṣadhivanaspatayo na cchādayati sma, kālaparvatā himavatsumerucakravāḍamahācakravāḍamucilindamahāmucilindā vā sarve mahāparvatarājā api na chādayanti sma, avīciparyantān mahānirayān sarvatrābhinirbhidya sarvatra sahasramahāsahasralokadhātur avabhāsitaḥ sphuṭo ’bhūt. yeṣāṃ narakāṇāṃ tiryagyonigatānāṃ yāmalaukikānāṃ sattvānāṃ kāyās tenāvabhāsena spṛṣṭās te sarve nirduḥkhavedanāḥ kāyacittapratarpitā aham eva sarvasukhasamarpita iti.

b) [Qualities of the radiance accompanying the teaching (nirdeśānugataraśmisaṃpad):] Then, as the Lord was explaining that discourse on religion, a section of “The Great Collection” with its well determined meanings, a great golden light appeared in the east. That golden light illumined the whole citadel adorned with jewels, as well as this system of threefold thousand great thousands of worlds. And except for the light of the Tathāgatas and the consecrated bodhisattvas, all other lights in this system of threefold thousand great thousands of worlds, the light of the sun and the moon, the light of Indra, Brahma or the protectors of the world, the light of gods, snake-gods, demons, celestial musicians, giants, divine birds, man-horses and great serpents, the radiance of fire, gems, jewels, lightning and the stars were all eclipsed, obscured and darkened. And even the forms heaped up in the spaces between the worlds of this system of threefold thousand great thousands of worlds, in utter darkness, where even the sun and the moon - having such great power, such great strength - do not shine, illuminate or shed beams, even they were illumined by that light. Grasses, bushes, herbs and trees did not obstruct that radiance, even black mountains, snow-mountains, Mt. Sumeru, Mt. Cakravāḍa, Mt. Mucilinda, Mt. Mahāmucilinda, and all the great kings of mountains did not obstruct it. And when it had penetrated everywhere, right down to the great Avīci hell, the whole of this system of threefold thousand great thousands of worlds was filled with light. And all the beings who were inhabitants of hell, animals or inhabitants of Yāma’s kingdom, whose bodies were touched by that light, thought: “I am in possession of every pleasure”, having no painful sensations, and being pleased in body and mind.

bstan pa dang rjes su mthun po’i ’od zer phun sum tshogs pa bstan pa’i skabs su bab nas de nas bcom ldan ’das zhes bya ba la sogs gsungs te; de lta bu shin tu rnam par nges pa’i don ’dus pa chen po zhes bya ba ni mdo sde ’dis chos kyi don legs par gtan la phab pa mang po bstan pa ’dus pa’i phyir de skad ces bya’o.
bstan pa dang rjes su mthun pa’i ’od zer yang yon tan rnam pa bzhis bstan te, 1) ’od zer gzhan rnams zil gyis gnon pa ni de bzhin gshegs pa’i ’od dang byang chub sems dpa’ dbang bskur ba thob pa rnams kyi ’od ma gtogs par zhes bya ba nas zil gyis gnon cing mi gsal bar gyur to zhes bya ba’i bar gyis bstan to. 2) mun nag sel ba ni gang stong gsum gyi stong chen po’i ’jig rten gyi khams zhes bya ba nas ’od des sa ler gyur to zhes bya ba’i bar gyis bstan te, nyi ma dang zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbang che ba zhes smos pa ni bar snang la rgyu ba dang, ’dam rdzab dang ’bru la sogs pa skems shing smin par byed pa dang, gling khams gang du ’char zhing snang bar byed pa der ’char zhing snang bar byed pa’i phyir ro. 3) sgrib pa med pa ni ’od de la rtsva dang shing gel ba zhes bya ba nas ’jig rten gyi khams thams cad snang bar byas nas sa ler gyur to zhes bya ba’i bar gyis bstan to. 4) sems can thams cad kyi lus dang sems tshim par byed pa ni gang sems can dmyal ba pa rnams sam zhes bya ba nas bdag nyid bde ba thams cad dang ldan pa snyam du shes so zhes bya ba’i bar gyis bstan to.
Cf. Edg. s. v. lokāntarikā for the cliché.

于時東方自然出現大金色光。其光照此寶淨道場。及曜三千大千世界靡不周遍。大明[韙-是+光]曄皆蔽此土。日月釋梵及四天王。所有威曜悉不復現。大神妙天諸尊巍巍。天龍鬼神揵沓和阿須倫迦留羅真陀羅摩睺勒。光明悉歇。諸明月珠焰光寶珠。大火錠燎悉亦消滅。如來至真無極大光。諸阿惟顏菩薩身明獨顯現耳。其餘一切所有光明皆沒不現。此大千國迴遠懸絕窈隱闇冥。日月光明雖為廣大。威神巍巍不能及逮。照於彼鄉悉蒙光暉。其明不礙樹木牆壁須彌大山雪山黑山目鄰山大目鄰山鐵圍山大鐵圍山。其明通過照於三千大千世界。至無擇獄極於上方。地獄餓鬼畜生中者。其身皆荷此道明曜。眾苦悉除惱痛休息身心為安。各相慶賀自謂遭時。

時佛說是大集經時。於此東方自然出現大金色光。照此三千大千世界靡不周遍。除佛光明其中所有日月釋梵護世天王。諸龍鬼神乾闥婆。阿修羅．迦樓羅．緊那羅．摩睺羅伽。所有光明悉不復現。諸牆壁等樹木叢林。小山大山。目真鄰陀山。鐵圍山。大鐵圍山。及國土中間其光徹照。若此世界所有地獄皆蒙其光。其中眾生光觸身時。除一切苦受微妙樂。

rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sngar ’khor gyi dkyil ’khor gyi khor yug thams cad du rin po che sna bdun gyi pad ma kha tshon shing rta’i phang lo tsam, ’dab ma bye ba brgya stong du ma dang ldan pa, dri zhim pa, bkra ba, blta na sdug pa, kha dog dang ldan zhing, yid du ’ong ba, steng rin po che’i gdugs kyi dra bas g.yogs pa - ka tsa lin de ltar ’jam zhing reg na bde ba - bye ba phrag drug cu sa’i rum nas ’thon te mngon par ’phags so. rin po che’i pad ma de dag re re las dri gang byung ba’i dri des stong gsum gyi stong chen po’i ’jig rten gyi khams kun tu rgyas te; gang stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i lha dang mi’i spos, de dag thams cad pad ma’i dri des zil gyis non par gyur to. lha dang, mi dang, klu dang, gnod sbyin dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po gang rnams kyi sna’i rnam par rig pa la pad ma’i dri des phog pa, de dag thams cad kyang chos kyi dga’ ba dang ldan te, bdag nyid nyon mongs pa dang bral ba snyam du shes so; tshe dang ldan pa kun dga’ bos gser gyi ’od de dang pad ma bkod pa byung ba de dag mthong ngo. mthong nas kyang ngo mtshar du gyur, rmad du gyur nas stan las langs te, bla gos phrag pa gcig tu gzar nas, pus mo g.yas pa’i lha nga sa la btsugs te, bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to: bcom ldan ’das, ’od blta na sdug pa ’di lta bu ’di rab tu gda’ zhing, pad ma bkod pa sngon ma mthong, sngon ma thos pa ’di dag byung ba su’i snga ltas lags? de skad ces gsol pa dang, bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la ’di skad ces bka’ stsal to: kun dga’ bo, ’di ni shar phyogs nas byang chub sems dpa’ blo gros mi zad pa zhes bya ba byang chub sems dpa’ bye ba phrag drug cus yongs su bskor cing mdun du bdar nas lhan cig tu ’ong ste; de dag ’ong ba’i snga ltas so;

ratnavyūhe maṇḍalamāḍe bhagavato ’ntike parṣanmaṇḍalasya sarvatra parisamante ṣaṣṭikoṭiḥ saptaratnapadmānāṃ śakaṭacakrapramāṇavistārāṇām anekaśatasahasrakoṭipatrakāṇāṃ sugandhānāṃ citrāṇāṃ darśanīyānāṃ varṇikānāṃ manojñānām upari ratnacchatrajālena pracchāditānāṃ mṛdukācilindasukhasaṃsparśena mahīkukṣijātānām abhyudgacchati sma. teṣāṃ ratnapadmānām ekaikasya yo gandhas tena gandhena trisahasramahāsahasralokadhātuḥ parisphuṭo ’bhūt, ye cāsya trisahasramahāsahasralokadhātor devānāṃ manuṣyāṇāṃ ca gandhās te sarve tasya padmasya gandhenābhibhūtāḥ. yeṣāṃ ca devamanuṣyanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇāṃ ghrāṇavijñaptis tena gandhena vidhyate sma te sarve dharmaprītaya aham eva niṣkleśa iti; ayuṣmān ānandas taṃ suvarṇam avabhāsaṃ tāṃś ca padmavyūhān adrākṣīt. dṛṣṭvā cāścaryaprāpto ’dbhutaprāpta utthāyāsanād ekāṃśam uttarasaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat: ayaṃ bhagavann evaṃrūpo darśanīyo ’vabhāsaḥ saṃdṛśyate, ime ’dṛṣṭapūrvā aśrutapūrvāḥ padmavyūhāḥ prādurbhūtāḥ, kasyedaṃ pūrvanimittam? evam ukte bhagavān āyuṣmantam ānandam idam avocat: eṣa ānanda, pūrvasmād digbhāgād akṣayamatir nāma bodhisattvaḥ ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdham āgacchati, teṣām āgacchatāṃ pūrvanimittam.

c) [Qualities of the occasion for the teaching (nirdeśanidānasaṃpad):] All around the perimeter of the assembly in the presence of the Lord in the citadel adorned with jewels, sixty times ten millions of seven-jewel lotuses appeared, rising up out of the bowels of the earth, the size of a wagon wheel across, with several hundred thousand times ten millions of petals, sweet-smelling, of variegated colours, beautiful to behold, colourful, pleasing, covered with a net of jewel-parasols, soft and pleasant to touch like kācilinda tissue. The fragrance of each of those jewel-lotuses filled a system of threefold thousand great thousands of worlds, and whatever fragrance is found among gods and men in this system of threefold thousand great thousands of worlds was overcome by the fragrance of that lotus. As the sense of smell of gods, men, snakes, demons, celestial musicians, giants, divine birds, man-horses and great serpents was struck by that fragrance, they all thought “I am without vices”, and were happy with religion. The venerable Ānanda saw that golden radiance and that marvellous array of lotuses. Seeing them, he was greatly astonished and amazed, and getting up from his seat he put his cloak over his shoulder, and placing his right knee on the ground he bowed in the direction of the Lord with the palms of his hands joined, saying: - Lord, such a radiance, beautiful to behold, is seen; this array of lotuses, never seen before, never heard of before, has appeared. Of whom is this a presage? To Ānanda, having spoken thus, the Lord spoke these words: - This, Ānanda, is the presage of the coming of the bodhisattva Akshayamati, who is coming from the eastern quarter, together with sixty times ten millions of bodhisattvas who accompany him and attend upon him. It is the presage of their coming.

bstan pa’i gzhi phun sum tshogs pa yang rnam pa lngas bstan te, 1) rgyu phun sum tshogs pa ni rin po che sna bdun gyi padma zhes smos so. 2) tshad phun sum tshogs pa ni kha tshon shing rta’i ’phang lo tsam ’dab ma brgya stong du ma dang ldan pa zhes smos so. 3) dri phun sum tshogs pa ni dri zhim pa zhes smos so. 4) dbyibs phun sum tshogs pa ni bkra ba lta na sdug pa zhes smos pa’o. 5) kha dog phun sum tshogs pa ni kha dog dang ldan zhing yid du ’ong ba zhes smos pa’o. sa g.yo ba dang ’od zer gtong ba dang me tog gi char chen po ’bebs pa’i snga ltas gsum ni ’jig tshogs la lta ba spang bar dka’ ba rtsa nas dbyung ba dang, ma rig pa’i mun pa bsal ba dang, byang chub kyi phyogs kyi me tog gi char chen po dbab par bstan pa’i phyir ro. On pūrvanimitta v. Vkn, Lamotte p. 335 et n. 1; Edg s. v.

於佛左側寶淨道場。尋自然生六十億垓七寶蓮華。其香芬馥普悉流布聞莫不歡。其華柔軟大如車輪。光色煒曄葉無數億。百千寶成其形正圓。而斯華上施交露帳校飾珠蓋。其華所演甘美好熏。悉遍三千大千世界。此三千國諸天人民所有名香。值斯華香悉亦消索。天上世間所遊居類。荷此華香咸樂法香不好愛欲。於時賢者舍利弗。睹如是像無極光明清淨蓮華。驚喜無量。即從坐起行詣佛所。長跪叉手問世尊曰。今者所睹為何瑞應。現如是像顯大光明。清淨蓮華不可稱計。自昔已來未曾見聞。佛告舍利弗。有一菩薩名阿差末從東方來。與六十億菩薩俱。與眷屬圍遶欲至此土故前現瑞。

爾時佛前大眾之中。其地自然出六十億淨妙蓮華。好香流布種種莊嚴。諸華雜色悅可眾心。其華各有億百千葉。以寶羅網彌覆其上。華質柔軟猶如天衣。其有觸者受妙快樂是一一華所出諸香。遍滿三千大千世界。是世界中若天若人。所有諸香悉滅不熏。諸龍八部聞其香者。皆得妙喜漸離煩惱。爾時尊者阿難見是金色光明及諸蓮華白佛言。世尊。今此瑞應誰之所為。有是光明及諸蓮華。佛告阿難。有菩薩摩訶薩名無盡意。在此東方。與六十億諸菩薩俱。眷屬圍繞欲來至此故先現瑞。

bcom ldan ’das kyis de skad ces bka’ stsal nas, ring po ma lon par de nas de’i tshe byang chub sems dpa’ blo gros mi zad pas sa cher g.yo bar byed cing, ’od zer ni rab tu gtong ste, byang chub sems dpa’i rdzu ’phrul chen po dang, byang chub sems dpa’i mthu chen po dang, byang chub sems dpa’i rnam par ’phrul pa chen pos me tog gi char chen po ni ’bebs, sil snyan bye ba khrag khrig brgya stong dang glu rab tu len cing, byang chub sems dpa’ bye ba phrag drug cus yongs su bskor te mdun du bdar nas lhan cig tu rin po che bkod pa’i ’khor gyi khyams ga la ba der, bcom ldan ’das ga la ba der ’ongs te. lhags nas, bcom ldan ’das kyi spyan sngar steng gi bar snang la ta la bdun srid na ’khod nas, thal mo sbyar te, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di thams cad dbyangs kyis go bar byed cing, bcom ldan ’das la tshul dang ’dra ba’i tshigs su bcad pa ’di dag gis mngon par bstod do:;

evam ukte bhagavatācirād atha tasyāṃ velāyām akṣayamatir bodhisattvo mahāpṛthivīṃ kampayati raśmīn pramocayati sma, bodhisattvasya maharddhinā bodhisattvasya mahāvikurvāṇena mahāpuṣpavarṣaḥ pravarṣati sma, śatasahasrāṇi tūryakoṭinayutāni pravāditāni gītāś ca, ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdhaṃ yena ratnavyūho maṇḍalamāḍo yena bhagavāṃs tenopajagama. upagamya ca bhagavato ’ntike saptatālamātraṃ vayhāyasam upary antarīkṣe ’sthād, añjaliṃ kṛtvāsmin sarvasmiṃs trisahasramahāsahasralokadhātau svaram ādāyati, bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭuvati sma;

d) [Praising the greatness of the teacher (śāstṛmahātmyakīrtisaṃpad):] Not long after the Lord had spoken thus, the bodhisattva Akshayamati, shaking the earth, and emitting rays of light by the bodhisattva’s power, by the bodhisattva’s might, by the bodhisattva’s magic letting fall a great rain of flowers, and sounding a hundred thousand times ten million of hundred billions of cymbals as well as songs, arrived with sixty times ten millions of bodhisattvas who accompanied him and attended upon him where the citadel adorned with jewels was, where the Lord was staying. Having arrived he sat down in the air before the Lord, seven tāla-heights above the ground. Joining the palms of his hands he filled this system of threefold thousand great thousand worlds with sound and praised the Lord with these suitable verses:

(cf. also 11b2): ston pa’i che ba’i bdag nyid chen po brjod pa’ang yon tan rnam pa dgus bstan te: 1) thugs rje chen po’i yon tan dang, 2) ’jigs pa bdun med pa’i yon tan dang, 3) sems can gyi don byed nus pa’i mthu dang ldan pa’i yon tan dang, 4) ji ltar sems can gyi don mdzad pa’i yon tan dang, 5) ’khor ba dang mya ngan las ’das pa la mi gnas pa’i yon tan dang, 6) chos bdag med pa ston pa’i yon tan dang, 7) khams gsum gyi chos mi rtag pa’i rang bzhin can la ma chags pa’i yon tan dang, 8) sku’i yon tan dang, 9) brjod kyis mi langs pa’i yon tan mdor bsdus pas bstan to. The qualities correspond to the nine verses in the paragraph.
For the expression cf. Kpv § 154 dashasu dikṣu shabdam ādāyati = phyogs bcur sgras go bar byed pa.

佛說未久。阿差末菩薩應時現身。與六十億菩薩俱進。則以菩薩無極威神顯大神足。開士變化震動佛國。奮大暉曜雨眾華香。亦復俱作百千伎樂。至於寶淨廣普道場。往詣佛所。住上虛空如處於地。叉手自歸。以一音聲請告三千大千世界。則以義偈。讚世尊曰。

未久之間。時無盡意即以神力。感動此地令大震動。放無量光雨種種華。億那由他諸天人等。作百千伎樂。與六十億諸菩薩眾周匝圍繞來至佛所。至佛所已尋於佛前住虛空中高七多羅樹。合掌向佛出微妙音。其聲遍聞大千世界。即以偈頌而讚歎佛。

1) | rdul med rdul dang bral ba dpa’ bo ’dod chags bral || ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs |
| skyon rnams bsal ba dri ma gsum dang tha ba spangs || rdul bral sangs rgyas thugs rje can la phyag ’tshal lo |;

1) Pure, without impurities, the hero whose covetousness is gone, your three eyes are purified and there is no obscuration in your wisdom; you have given up hate, rejecting the three kinds of moral filth and harshness, to the awakened without impurities I bow.

de la rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya ba la sogs pa tshigs su bcad pa gcig gis thugs rje chen pos bstod de; de yang sems can rnam pa bzhi po pha ma nye du dang, mu stegs can dang, byang chub sems dpa’ dang, dgra bcom pa rnams kyi snying rje las de bzhin gshegs pa’i thugs rje ni shin tu thugs brtse ba dang, rab tu mkhyen pa dang, shin tu rnam par dag pa dang, zab pa rnam pa bzhis go rims bzhin du khyad zhugs pas na thugs rje’i sgo nas bstod do.
de la pha ma nye du bu tsha la snying brtse ba yod mod kyi, nyon mongs pa dang, log par lta ba dang, legs par mi lta ba dang, rab tu nyams pa dang, dman pa rnam pa lnga’i sgo nas shin tu snying brtse ba ma yin te; de’ang ji lta zhe na? bdag gir rtog pa las byung ba dang, sdug bsngal dang ldan pa’i yul tshol bar rtog pa dang, de dang mi ldan na yid mi bde ba’i zil gyis gnon pa dang ldan na dga’ bas yid bde ba’i ’dod chags skye ba rnam pa bzhis na nyon mongs pa’i snying rjer shes par bya ste, de bzhin gshegs pa’i thugs rje la skyon rnam pa de bzhi mi mnga’ bas na rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya ba’i tha tshig bzhi gsungs so. log par lta ba ni rtag pa dang bde ba la sogs pa phyin ci log tu lta ba’o; legs par mi lta ba ni ’phags pa’i bden pa bzhi ma rtogs pa ste; de bzhin gshegs pa’i thugs rje la skyon rnam pa de gnyis mi mnga’ bas ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs zhes bya ba’i tha tshig gnyis gsungs te, spyan gsum ni chos kyi spyan dang; shes rab kyi spyan dang, sangs rgyas kyi spyan no. de la rab tu nyams pa’i snying rje ni bu tsha la sogs pas yid dang ’gal ba zhig byas ma thag tu zhe sdang gi sems ’byung bas de’i tshe pha ma dang nye du’i snying rje rab tu nyams pa yin gyi, de bzhin gshegs pa la skyon de mi mnga’ bas skyon rnams bsal bas dri ma gsum dang tha ba spangs zhes gsungs te; zhes sdang gi kun nas dkris pa spangs pas ’gal ba cis kyang phyis zhe sdang mi skye ste, skyon rnams bsal ba yin la, ngo bo nyid kyis kun nas nyon mongs pa can du gyur pas dri ma zhes bya ba dang, dge ba’i lo tog gi zhing du ma gyur pas tha ba zhes bya ba dug gsum gyi bag la nyal spangs pas phyis kyang zhe sdang skye bar mi ’gyur ba’i phyir ro. dman pa’i snying rje ni gnod par byas pa dang phan ’dogs pa’i ngor lta ba ste, ’dis nga’i bu la gnod pa ’di byas so, phan pa ’di byas so zhes bdag dang bdag gir rtog pa’i gzhi las byung ba’i skyon de bzhin gshegs pa la mi mnga’ bas rdul bral zhes gsungs te; de lta bu’i shin tu thugs brtse ba dang ldan pa’i sangs rgyas thugs rje can la phyag ’tshal lo zhes bya bar sbyar ro.
yang na mu stegs can rnams kyi snying rje ni rab tu shes pa ma yin te, skyon gyi rnam par rtog pa dang bcas pa dang, yon tan gyi rnam par rtog pa dang bcas pa dang, bdud dang phyir rgol ba ma bcom pa’i ’dod chags dang bral ba dang, shes pa rab rib dang bcas pa’i phyir te, sa ’og ma la rags par rtog pa dang, sa gong ba la zhi bar rtog pa dang, ’dod chags shas kyis spangs kyang bdud dang phyir rgol ba bcom nas ’dod chags dang bral ba ma yin pa dang, bdag dang bdag gir rtog pa’i rab rib dang bcas pa’i shes rab can de lta bu’i skyon de bzhin gshegs pa’i thugs rje la mi mnga’ bas rdul med rdul bral dpa’ bo ’dod chags bral ye shes rab rib mi mnga zhes gsungs te, bdud dang phyir rgol ba bcom pa’i ’dod chags dang bral ba yin pas na dpa’ bo ’dod chags bral zhes bya ste, gzhan ni tshig re re dang sbyar ro.
byang chub sems dpa’ rnams kyi snying rje ni sangs rgyas kyi sa ma thob pa dang shes bya’i sgrib pa ma lus par ma spangs pa’i phyir shin tu rnam par dag pa ma yin te, de’i gnyen por spyan gsum rnam par sbyangs zhes gsungs so.
dgra bcom pa rnams kyi snying rje ni rnam par rtog pa dang bcas shing, mi dmigs pa’i snying rje dang mi ldan pas na zab pa ma yin te, de’i gnyen por bcom ldan ’das kyi thugs rje spong ba dang yid la mdzad pa’i khyad par gnyis kyis zab par bstan te; de la spong ba’i khyad par ni kun nas dkris pa dang, bag la nyal spang bas skyon rnam par bsal ba dang dri ma gsum dang tha ba spangs pas bstan to; yid la mdzad pa’i khyad par ni rnam par mi rtog pa’i ye shes dang mi dmigs pa’i thugs rje dang ldan pa ste; de ni rdul bral zhes bya bas bstan to.
rnam grangs gzhan du na ’di la bcom ldan ’das kyi thugs rje ni ye shes dang spangs pa’i khyad par gnyis kyis ’jig rten pa dang nyan thos rnams las khyad zhugs par bstan to. ye shes kyang mi mthun pa’i phyogs ’joms pa’i ye shes ye shes kyi rang bzhin te, mi mthun pa’i phyogs ni rnam par ’tshe ba’i kun nas dkris pa rdo dbyig la sogs pas ’phral du tho ’tshams pa dang, de’i bag la nyal sems la yod pa dang, de spong ba’i bar chad byed pa lta bu’i bdud dang, bdud de’i grogs su gyur pa ’dod pa’i ’dod chags te, de dag bcom pas spangs pas na rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya’o. ye shes kyi rang bzhin la yang gnyen por gyur pa’i ye shes dang gzigs pa’i ye shes gnyis yod de; gnyen por gyur pa ni de ma thag pa dang rnam par grol ba’i lam gyis bsdus pa’o; gzigs pa ni ’dus byas dang ’dus ma byas kyi chos thams cad thugs su chud pa ste; ye shes de gnyis dang ldan pas na ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs zhes bya’o. spangs pa’i khad par ni ’jig rten pa’i drang srong la sogs pa la yod kyang, nyon mongs pa spong ba’i lam gnyen po la yang sa ’og ma dang gong ma la rags pa dang zhi bar ’dzin pa’i lam dri ma can yod la, mi mthun pa’i phyogs nyon mongs pa che rim spangs pa’i phyir na tha ma yang yod pa lta bu bcom ldan ’das la mi mnga’ bas dri ma gsum dang tha ba spangs pa yang yin la, bag chags dang bcas pa’i skyon dang shes bya’i sgrib pa’i rdul dang bral ba’i phyir ’phags pa nyan thos rnams las kyang spong ba khyad zhugs te, de bas na skyon rnams bsal ba dang rdul bral zhes gsungs so.

聖雄捨貪欲鮮潔無垢染其慧除窈冥施以清淨眼
斷三垢勞惓消盡眾瑕疵永滅諸塵勞今故稽首佛

清淨永離垢勇健除諸欲能滅眾塵勞而得淨妙眼
三垢荒穢等善斷吐洗滅一切皆無餘稽首大慈覺

2) ’jigs dang bral zhing gti mug dra ba rnam par bsal || stobs bcu rgol ba’i tshogs kyis shin tu thul bar dka’ |
| log pa’i lam zhugs pha rol tshogs skrag mdzad || seng ge lta bur bsnyengs pa mi mnga’ sa la gshegs |;

2) Without fear, doing away with delusion, you of the ten powers are hard to subdue for loquacious opponents. You frighten those who walk faulty ways; you walk the earth like a fearless lion.

thugs rje’i dbang gis ’gro ba mtha’ dag sdug bsngal gzigs kyang, rang nyid ’jigs pa’i skabs med dam zhe na? ’jigs dang bral zhing gti mug dra ba rnam par bsal zhes bya ba la sogs pa tshigs su bcad pa gcig gis ’jigs pa bdun dang bral bar ston te, ’jigs pa dang bral ba ni yan lag go, lhag ma rnams ni nye ba’i yan lag ste, gti mug dra ba rnam par bsal zhes bya ba ni ma rig pa ’gags pas ’du byed ’gag pa nas sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’gag par ’gyur ro zhes ’byung bas rga ba dang, na ba dang, ’chi ba dang, ngan ’gror ltung ba’i ’jigs pa dang bral bar bstan to. stobs bcu ni gnas pa dang gnas ma yin pa mkhyen pa la sogs pa stobs bcu kun kyang shes rab kyi ngo bo yin te, de dag dang ldan pas ’tsho ba med pas ’jigs pa dang, tshigs su bcad pa med pas ’jigs pa gnyis dang bral bar bstan te; ’tsho’i mchog gi nang na shes rab kyi ’tsho ba ni mchog go zhes gsungs pa dang, stobs bcu dang ldan pa ni tshigs su bcad pa med pas mi ’jigs pa’i phyir ro. rgol ba’i tshogs kyis shin tu thub par dka’ ba dang, log pa’i lam zhugs pha rol tshogs skrag mdzad ces bya bas ’khor gyi nang du bag tsha bas ’jigs pa dang bral bar bstan te, mu stegs can la sogs pa phas kyi rgol bas mi thub pa dang, bdud la sogs pa log pa’i lam du zhugs pa’i tshogs skrag par mdzad pa’i phyir ro. de bas na ji ltar seng ge ni gang nas gang du ’gro yang rung, ’dug kyang rung ste, sa ’di’i steng na bag tsha ba dang ’jigs pa med pa, de bzhin du de bzhin gshegs pa thugs rje chen po dang ldan pa yang ’jigs pa bdun spangs te, ’jig rten ’di na bsnyengs pa mi mnga’ bar gshegs pa seng ge lta bur bsnyengs pa mi mnga’ sa la gshegs zhes bya’o.

棄去所破壞化裂愚癡網聖主有十力畏者悉降伏
超越於眾會捨寂三放逸獨步如師子所遊無恐懼

除去諸怖畏善滅無明網十力聖主王邪論不能伏
外道異見人皆悉懷怖畏猶如師子王獨步無所懼

3) lha yul sa steng na yang skyon rnams kun dang bral || khyod kyi yan lag dri ma mi mnga’ lam mer bzhugs |
| mun dang rab rib ma rig legs par rab bsal nas || sprin gyi dra ba las grol nyi ma bzhin du lhan ||;

3) In the celestial worlds your body, faultless and pure, is shining; having done away with ignorance dark and blinding you shine like the sun, freed from the net of the clouds.

de ltar thugs rje chen po dang ldan zhing bsnyengs pa dang bral yang de bzhin gshegs pa de sems can gyi don mdzad pa’i mthu mi mnga’ ba zhig ma yin nam zhe na? lha yul sa steng na yang skyon rnams kun dang bral zhes bya ba la sogs pa tshigs su bcad pa gcig gis sems can gyi don mdzad spyod pa’i mthu dang ldan par ston te, de bzhin gshegs pa’i sku ’od can skyon dang bral bas ’jig rten gyi khams kun tu khyab cing sems can gyi don mdzad do zhes bya ba’i tha tshig go. ’od de yang khyab pa dang, mthu dang ldan pa dang, sgrib pa med pa dang, gnas dang, rab tu gsal ba dang, mi gnas pa’i mya ngan las ’das pas bstan te; ’od de bsam gtan bzhi pa’i bar gyi lha’i yul dang mnar med pa’i sems can dmyal ba yan chad khyab pas na lha yul sa steng na yang zhes smos so. ’od kyi skyon rnams dang bral bas na mthu dang ldan pa ste, skyon rnams dang bral zhes bya ba dang sbyar ro. ’jig rten gyi khams kun tu khyab ste, sgrib pa med pas na kun zhes smos so. ’od de sku la gnas pas na khyod kyi yan lag dri mi mnga’ zhes smos so. ’od de yang rab tu gsal bas na lam mer bzhugs zhes smos so. mnyam par ma bzhag pa dang, mnyam par bzhag pa dang, nyon mongs pa med pa’i mi shes pa gsum bsal bas na ’khor ba dang mya ngan las ’das pa gang la yang mi gnas pa’i phyir ro. mun dang rab rib ma rig legs par rab bsal nas, sprin gyi dra ba las grol nyi ma bzhin du lhan zhes bya ste, sgrib pa gnyis kyi dra ba las grol ba’i de bzhin gshegs pa de sems can rnams kyi don la mngon par lhan zhing ’char zhes bya ba’i don to.

其離垢光明無所不照曜普念於一切濟度眾瑕穢
無明在蔽隱消除諸闇塞其光所照曜如日出於雲

正覺淨光明無垢普照曜天人世間中能離一切闇
除盡眾闇冥無有無明網其光常明淨如日出雲霧

4) ’gro ba ’di rnams mgon skyabs med cing sdug bsngal gyur || rga dang ’chi bas mnar cing gnas skabs ma mchis la |
| sems can mchog gis thugs brtse thugs rje bskyed mdzad nas || sman pa bzhin du rab tu grol bar mdzad cing gshegs ||;

4) The worlds are suffering, being without refuge and protection, tormented by old age and death, without any firm standing. But you, the greatest of beings, come here out of compasssion like a physician to free us.

de ltar thugs rje dang ldan zhing bsnyengs pa dang bral la sems can gyi don mdzad pa’i mthu mnga’ na ci’i phyir ’gro ba rnams khams gsum na gnas par snang zhe na? ’gro ba ’di rnams mgon skyabs med cing sdug bsngal gyur ces bya ba la sogs pa tshigs su bcad pa gcig gis ji ltar sems can gyi don mdzad pa’i yon tan gyis bstod de, de bzhin gshegs pa ni mdzad pa ma yin gyi sman pa dang ’dra bar nyon mongs pa’i nad bsal ba’i thabs ston par mdzad de, gang gyi phyir gnas skyabs ma mchis pas mgon skyabs med pa dang, rga ba dang ’chi bas mnar bas sdug bsngal bar gyur pa ’gro ba rnams la sems can gyi mchog de bzhin gshegs pas sdug bsngal gyi rgyu’i tshe na thugs rje dang, ’bras bu’i tshe na thugs brtse ba bskyed nas sman pa bzhin du rab tu grol bar mdzad cing gshegs te, sman pas bstan pa bzhin du sman ’thungs shing cho ga byas na nad las ldang bar ’gyur ba bzhin du de bzhin gshegs pas kyang sems can gyi nyon mongs pa’i nad bsal ba’i thabs bstan pa las nad pa dang ’dra ba’i sems can gang gis bka’ lung bzhin du bsgubs pa ni grol bar gyur la, gzhan rnams ni de lta ma yin no zhes bya ba’i tha tshig go.

諸有之淵海無明闇甚深其中多覺觀勇溢而波浪
不從他聞法自然到彼岸如蓮華在水行世不染污

5) ma rig pa dang gti mug srid mtsho rgal dka’ ba || nyon mongs rnam rtog rnam mnga’ dba’ klong mang po las |
| gzhan las ma gsan par ni bdag nyid rab rgal te || pad ma bzhin du chags pa mi mnga’ rnam par gshegs ||;

5) Out of the sea of existence, of ignorance and vices, hard to cross, out of the many billows of vice and fictions of all kinds you emerge by yourself, not having heard from others, you come here undefiled like a lotus.

de bzhin gshegs pa sems can gzhan ltar ’khor bar gnas shing ma grol ba zhig yin na ni bdag nyid ma grol bas gzhan dgrol bar yang mi spyod, ci ste mya ngan las ’das par gshegs na ni sems can rnams ji ltar dgrol bar mdzad ce na? ma rig pa dang gti mug srid mtsho rgal dka’ zhes bya ba la sogs pa tshigs su bcad pa gcig gis ’khor ba dang mya ngan las ’das pa la mi gnas par ston te, de la ma rig pa ni ’phags pa’i bden pa rgyur gyur pa gnyis mi shes pa’o; gti mug ni ’bras bur gyur pa gnyis mi shes pa ste; de gnyis kyis bskor ba’i khams gsum brgal bar dka’ ba’i srid pa’i mtsho chu lta bu’i ’dod chags la sogs pa nyon mongs pa dang, rba klong lta bu’i yul dang nye du la sogs pa rnam par rtog pa rnam pa mang du rba klong mang ba dang ldan pa las mkhan po dang slob dpon la sogs pa gzhan las ma gsan te, lung dang man ngag ma mnos par bdag nyid rab tu rgal to. de ltar srid pa’i rgya mtsho las brgal nas kyang ’phags pa nyan thos ltar mya ngan las ’das pa la gnas pa ma yin gyi, phyir yang srid pa’i rgya mtsho der sbyor zhing, sems can gyi don kyang mdzad la ji ltar padma chu las skyes kyang chu’i nyes pas mi gos pa bzhin du khams gsum gyi nyon mongs pas kyang mi gos pas, padma bzhin du chags pa mi mnga’ rnam par gshegs zhes gsungs so.

尊舍利御眾化無明愚憃聞已他人患度之如船師
化無數塵勞所興眾妄想其所遊居處無著如蓮華

諸有之淵海無明闇甚深其中多覺觀勇溢而波浪
不從他聞法自然到彼岸如蓮華在水行世不染污

6) chos ’di thams cad rang bzhin gyis ni bdag ma mchis || brag ca sgra skad bzhin du brten nas ’byung ba lags |
| ma bgyis byed pa po dang tshor ba ma mchis par ||’jig rten mgon po sems can phan phyir rab tu gsung ||;

6) All these moments of existence are essentially without a self, they arise under certain conditions, just like the sound of an echo. Lord of the world, for the good of living beings you teach that they are not made, there is no maker, no entity to experience them either.

de ltar ’khor ba na sems can gyi don mdzad pa’i tshe chos ji lta bu zhig ston zhe na? chos ’di thams cad rang bzhin gyis ni bdag ma mchis zhes bya ba la sogs pa tshigs su bcad pa gcig gis chos bdag med pa ston par bstod de, ’jig rten gyi mgon po de bzhin gshegs pa sems can phan pa’i phyir phung po dang khams la sogs pa’i chos thams cad byed pa po dang tshor ba po med cing dbang phyug gis ma byas la brag ca dang ’dra ba dang, bdag med par gsungs so zhes bya ba’i tha tshig go. rnam pa gcig tu na chos thams cad bdag med pa dang, rkyen las byung ba dang, byed pa pos ma byas pa dang, nang na byed pa’i skyes bu med par ’jig rten mgon po sems can phan phyir rab tu gsungs zhes bya bas sbyar ro.

了一切諸法本淨是寂寞口所演音聲悉從因緣生
無本橫造作由習而致此愍世懷慈哀降訓於眾生

一切諸法本其性無有我譬如山谷響皆從眾緣生
眾生本無性無作無受者而能為此故生於大慈悲

7) ’jig rten chos rnams ’jig rten ri yi chu bzhin g.yo || mi mkhas skye bos bsten pa snying po ma mchis pa |
| chos rnams thams cad ston ka’i sprin dang ’drar mkhyen nas || srid las rgal bar gyur cing srid pa kun la smod ||;

7) The ways of the world are changeable like a mountain brook in this world, still the ignorant cling to that which has no core. When knowing, however, that all moments of existence are like autumn clouds, they pass beyond existence, they despise existence.

de ltar chos thams cad bdag med cing rkyen las byung ba dang, ma byas shing nang na byed pa’i skyes bu med par thugs su chud nas sems can gzhan dag la ston pa tsam du ma zad kyi, ’jig rten chos rnams ’jig rten ri yi chu bzhin g.yo zhes bya ba la sogs pa tshigs su bcad pa gcig gis khams gsum gyi chos mi rtag pa’i rang bzhin can la ma chags pa’i yon tan gyis bstod de, ji ltar ri gzar po’i chu g.yo zhing mi rtag pa bzhin du lus dang longs spyod la sogs pa yang mi rtag pa la mi mkhas pa’i skye bo rnams kyis mi rtag par ma shes te, gzugs dang sgra la sogs pa ’dod pa’i yon tan rnams brten cing spyad pa de dag ni snying po gang yang med de ston ka’i sprin dang ’dra bar yid brtan du mi rung bar thugs su chud nas stong pa nyid dang mtshan ma med pa’i ting nge ’dzin gyis ni srid pa las brgal bar gyur cing, smon pa med pa’i ting nge ’dzin gyis ni phyis kyang mngon par dga’ ba med par srid pa kun la smod ces sbyor ro.

歸命如虛空見一切如此處在於世法不動如大山
眾生因無覺習行不要業雖遊習居處皆度生死難

秋月草木零盛熱河池竭比智知世法遷動不常住
愚人所親近聖智所呵棄解法不牢固獨拔渡有流

8) pad ma dkar po ’dab ma rgyas ’dra’i spyan mnga’ ba || nyi zla brgya bas lhag pa’i gzi brjid mnga’ ba po |
| ’jig rten kun na bstod cing bsngags pa bstod ’os pa || mi ’dul snyun dang bral ba khyod la phyag ’tshal lo ||;

8) Your eyes are like blooming lotus-flowers shining more than a hundred suns and moons; worthy of praise you are praised and extolled by the whole world, freed from the illness which is lack of discipline, to you I bow.

pad ma dkar po ’dab ma rgyas ’dra’i spyan mnga’ ba zhes bya ba la sogs pa tshigs su bcad pa gcig gis sku’i yon tan bstan te, bstod cing bsngags la bstod ’os pa zhes bya bas ni dus gsum dang sbyar ro. gdul ba’i gang zag rnams skal pa bzhin du ’dul bar mdzad pas mi ’dul zhes bya’o.

道眼甚鮮明猶如青蓮華其威神巍巍如月之盛滿
一切世間人咸共諮嗟德捨惱不樂俗以故稽首佛

其面目開明譬如優缽羅微妙甚清淨過百千日月
所有過去世及現在眾生一切所讚歎如來悉堪受
調不調伏故除熱得清涼是故我今日稽首無上尊

9) mi yi khyu mchog mtha’ yas pa yi pha rol gshegs || yon tan khyad par kun gyi pha rol byon gyur pa |
| bde bar gshegs kyi yon tan ’di dag dpag mi lang || sangs rgyas bsod nams zhing la mgo bos phyag ’tshal lo ||;

9) Mighty one, you have reached unlimited perfection, your qualities have been perfected in the most distinguished way, the qualities of the one who has left happily cannot be measured; I bow my head to the awakened one, the field of merit.

de bzhin gshegs pa’i yon tan ni bskal pa’i mtha’i bar du bgrang bar dka’ ba yin pas mi yi khyu mchog mtha’ yas pa yi pha rol gshegs zhes bya ba la sogs pa tshigs su bcad pa gcig gis brjod kyis mi lang ba’i yon tan mdor bsdus nas bstod de, ji ltar khyu mchog ni gzhan gyi dang por ’gro ba bzhin du lha dang mi rnams kyi nang nas ’dren pa khyu mchog dang ’dra ba, nyan thos dang rang sangs rgyas la sogs pa’i yon tan mang po mtha’ yas pa’i pha rol du gshegs te phul du byung zhing, stobs dang mi ’jigs pa la sogs pa ma ’dres pa’i yon tan kun gyi pha rol byon par gyur pa yin pas na sangs rgyas bcom ldan ’das kyi yon tan thugs rje chen po la sogs pa gong du smos pa ’di dang ’dra bar gzhan yang blos dpag par dka’ na, tshig tu brjod pa lta ci smos te; de lta bu’i yon tan dpag tu med pa mnga’ bas ’gro ba bsod nams ’dod pa rnams kyi rten dang, ’bras bu dang, phan yon che ba’i sangs rgyas bsod nams zhing la mgo bos phyag ’tshal lo zhes sbyar ro.

度世增上福功德無有極如人中牛王頂禮佛福田

de nas byang chub sems dpa’ blo gros mi zad pa byang chub sems dpa’ bye ba phrag drug cu po de dag dang bcas pas bcom ldan ’das la tshul dang ’dra ba’i tshigs su bcad pa ’di dag gis mngon par bstod nas, steng gi bar snang las babs te, bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal nas, bcom ldan ’das la lan bdun bskor ba byas te, bcom ldan ’das kyis gnang nas, ’khor dang bcas te pad ma’i snying po de dag la skyil mo krung du ’khod do;

athākṣayamatir bodhisattvas tābhiḥ ṣaṣṭyā bodhisattvakoṭibhiḥ saha bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭūya, upary antarīkṣād avatīrya, bhagavataḥ pādau śirasābhivandya, bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya, bhagavatānujñātaḥ saparivāras teṣu padmagarbheṣu paryaṅkaṃ nyaṣīdat.

Having praised the Lord with these suitable verses, the bodhisattva Akshayamati together with the sixty times ten millions of bodhisattvas, came down from the sky above, greeting the Lord by bowing to his feet with his head and circumambulating him seven times [to purify the seven kinds of actions by body and speech]. And with the Lord’s permission they sat down in the calyxes of the lotuses with their legs crossed.

lan bdun bskor ba ni lus dang ngag gi las rnam pa bdun sbyang ba’i phyir ro.

於是阿差末。與六十億菩薩。頌此偈讚佛已。從虛空下稽首佛足。遶聖七匝卻坐蓮華。

爾時無盡意菩薩以如實讚讚歎佛已從空中下。及六十億諸菩薩眾頂禮佛足。禮佛足已右遶三匝。於華臺上結加趺坐。

de nas sangs rgyas kyi mthus tshe dang ldan pa sha ra dva ti’i bu stan las langs te, bla gos phrag pa gcig tu gzar nas, pus mo g.yas pa’i lha nga sa la btsugs te. bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to:;

atha khalu buddhānubhāvenāyuṣmāñ śāradvatīputra utthāyāsanād ekāṃśam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat:;

e) [Conversation to determine (niścayakathā):] Then, by the power of the Buddha, the venerable Śāradvatīputra got up from his seat, and having put his cloak over one shoulder he placed his right knee on the ground, and bowed in the direction of the Lord with the palms of his hands joined, saying:

nges par gdon mi za ba’i gtam phun sum tshogs pa. Both the translation and the reconstruction are doubtful, as it has been impossible to identify the expression elsewhere.

時舍利弗。承佛威神而前問言

爾時舍利弗白佛言

bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa ’di, gang nas mchis? de bzhin gshegs pa de’i mtshan dang ’jig rten gyi khams de’i ming ci zhes bgyi? ’jig rten gyi khams de ’di nas ji srid cig na mchis;

kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma, tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ?

- Lord, from where does this bodhisattva Akshayamati come? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere?

唯然世尊。阿差末菩薩為從何來。其佛所號。國土何類。世界遠近去是幾所。

世尊。是無盡意菩薩摩訶薩。從何處來。佛號何等。世界何名。去此遠近。

bcom ldan ’das kyis bka’ stsal pa: sha ra dva ti’i bu, de’i phyir khyod kyis byang chub sems dpa’ blo gros mi zad pa ’di la dris shig dang, ’di nyid khyod la ston to;

bhagavān āha: pṛccha tvaṃ, śāradvatīputra, tadartham imam akṣayamatiṃ bodhisattvaṃ, sa eva tvāṃ deśayiṣyati.

The Lord said: Śāradvatīputra, you should ask this bodhisattva Akshayamati, and he will instruct you.

tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la don rnam pa bzhi zhus pa las byang chub sems dpa’ blo gros mi zad pa ’di la dris shig ces gsungs pa ni dris pa ’di’i lan glan pas byang chub sems dpa’ rnams kyi shes rab dang spobs pa’i bdag nyid chen po brjod par bya ba’i phyir ro.

佛言。汝自以此問阿差末。當見發遣。

佛告舍利弗。汝可自問。無盡意當為汝說。

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod gang nas ’ongs? de bzhin gshegs pa de’i mtshan dang ’jig rten gyi khams de’i ming ci zhes bya? ’jig rten gyi khams de ’di nas ci srid cig na yod;

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: kutas tvaṃ, kulaputrāgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ?

Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, where do you come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere?

時舍利弗問阿差末。仁族姓子。所從來處去此遠近。其佛所號。世界云何。

時舍利弗。敬順佛教問無盡意。唯善男子從何處來。佛號何等。世界何名。去此遠近。

blo gros mi zad pas smras pa: gnas brtan sha ra dva ti’i bu la da dung du yang ’ong ba dang ’gro ba’i ’du shes ’byung ngam;

akṣayamatir āha: nanu tāvat sthavirasya śāradvatīputrasyāpi gatyāgatisaṃjñā bhavanti?

Akshayamati said: Do concepts of coming and going occur even to the elder Śāradvatīputra?

gnas brtan sha ra dva ti’i bu la da dung du yang ’ong ba dang ’gro ba’i ’du shes ’byung ngam zhes bya ba ni shā ri’i bu ’phags pa yin te, ’phags pa la lta ba phyin ci log dang, sems phyin ci log dang, ’du shes phyin ci log mi srid pa’i rigs na, khyod la da dung ’du shes phyin ci log gi ’du shes yod dam? zhes dgongs pa’i tha tshig go. bdag gis ’du shes ni yongs su shes so zhes bya ba ni phyin ci log gi ’du shes spangs pa’i sgo nas yongs su shes so zhes shā ri’i bus smras so. ’du shes yongs su shes pa dang ldan pa ni gnyis ka la blo mi ’jug na zhes bya ba ni de ltar ’du shes kun spangs pa’i sgo nas yongs su shes na ’ong ba dang ’gro ba’i ’du shes ’byung ba’i mi rigs na zhes bya ba’i tha tshig go.

時阿差末報舍利弗。耆年續有去來想乎。

無盡意言。唯舍利弗。有來想耶。

smras pa: rigs kyi bu, bdag gis ’du shes ni yongs su shes so;

āha: ahaṃ, kulaputra, saṃjñāḥ parijānāmi.

Śāradvatīputra said: Son of good family, I know concepts thoroughly.

舍利弗曰。唯族姓子吾想已斷

舍利弗言。唯善男子我知想已。

smras pa: btsun pa sha ra dva ti’i bu, ’du shes yongs su shes pa dang ldan pa ni gnyi ga la blo mi ’jug na, de ci’i phyir khyod ’di ltar gang khyod, gang nas ’ongs? snyam du sems;

āha: saṃjñāparijñātavī, bhadanta śāradvatīputra, na dvayamatiṃ praviśet, tat kasya hetor evaṃ te bhavet kas tvaṃ kuta āgata iti?

Akshayamati said: One knowing concepts thoroughly, Śāradvatīputra, does not indulge in duality of thought, so why do you think thus: Who are you, where do you come from?

阿差末曰。唯舍利弗。其想斷者志不懷二。何緣興念而發此問從何所來。

無盡意言。若知想者應無二相。何緣問言從何處來。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni bsdu ba’i tshig go; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni bsal ba’i tshig go. gang la bsdu ba’i tshig med pa dang bsal ba’i tshig med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, saṃkarṣaṇapadam etat, gatir iti, bhadanta śāradvatīputra, niṣkarṣaṇapadam etat. yatra na saṃkarṣaṇapadaṃ na niṣkarṣaṇapadaṃ, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.[cn :: Vide Sanskrit fragments in vol. 1; this piece is from Pras. The text is changed according to the text of Akṣ; Pras seems to have changed the original at the end.];

Coming, reverend Śāradvatīputra, is a word for uniting, while going, reverend Śāradvatīputra, is a word for separation. Where there is no word for uniting and no word for separation, there is no coming nor going [as there is no individuality (puruṣa) which is the subject of going (gantṛ) ]¹ : not coming nor going is the way² of the saints.

1. The subject matter of Mk II, in which Akṣ is quoted as scriptural authority in Pras. Cf. list of quotations from Akṣ in the introduction. 2. Or "understanding" (sarvagatyarthā jñānârthāḥ).

’ong ba zhes bya ba de ni bsdu ba’i tshig go zhes bya ba la sogs pas ’du ba dang ’bral ba rnam par ’jig pa bstan te; ’ong ba ni ’du ba’o, ’gro ba ni ’bral ba’o; de lta bu’i ’gro ba dang ’ong ba ni ’gro ba po’i skyes bu yod na srid kyi, mu stegs kyis brtags pa’i skyes bu med de, gang zag la bdag med par chud pa’i ’phags pa rnams la ’ong ba dang ’gro ba med pa nyid ’phags pa rnams kyi ’gro ba’o zhes bshad do.

唯舍利弗。其有來者為合會跡。假使去者為別離跡。若令不會無別離者。彼無去來。其無去來為聖道行。

唯舍利弗。有來去者為和合義。如和合想。是無合無不合。無合無不合即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni las kyi rang bzhin gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni las kyi rang bzhin zad pa’i mtshan nyid do. gang la las kyi rang bzhin gyi mtshan nyid med pa dang las kyi rang bzhin zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, karmasvabhāvalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, karmasvabhāvakṣayalakṣaṇam etat. yatra na karmasvabhāvalakṣaṇaṃ na karmasvabhāvakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of action-nature, while going, reverend Śāradvatīputra, is the essential character of the end of action-nature. Where there is no essential character of action-nature, and no essential character of the end of action-nature, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa shā ra dva ti’i bu, ’ong ba zhes bya ba ni las kyi rang bzhin gyi mtshan nyid do zhes bya ba la sogs pas las dang las med pa rnam par ’jig pa bstan te; las kyang byed pa po yod na yod kyi, byed pa po med na las kyang med pas byed pa pos las byas kyang las kyi rang gi mtshan nyid de ’ong ba’o. byed pa po las ma byas na las kyi zad pa’i mtshan nyid de ’gro ba’o. de lta bu’i ong ba dang ’gro ba ’phags pa la mi srid de, de gnyis med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba’i tha tshig go.

唯舍利弗。其有來者自然造相。若有去者罪福盡相。計罪福者為自然相。若於罪福盡諸相者則無有相。無往相者聖道所趣。

唯舍利弗。有來去者即是業相。如業相無作無非作。無作無非作即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni smon lam gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni smon lam zad pa’i mtshan nyid do. gang la smon lam gyi mtshan nyid dang smon lam zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, praṇidhānalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, praṇidhānakṣayalakṣaṇam etat. yatra na praṇidhānalakṣaṇaṃ na praṇidhānakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ;

Coming, reverend Śāradvatīputra, is the essential character of wishing, while going, reverend Śāradvatīputra, is the essential character of the end of wishing. Where there is no essential character of wishing, and no essential character of the end of wishing, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni smon lam gyi mtshan nyid do zhes bya ba la sogs pas smon pa dang smon pa med pa’i rnam par ’jig pa bstan te; las shig byas sam smon lam zhig btab pa las dngos po ’ga’ ’grub pa la ’ong ba zhes bya’o. smon lam kyang ma btab pa las kyang ma byas pa las dngos po ’ga’ ma ’grub pa la ’gro ba zhes bya’o. de yang smon pa po’i gang zag yod kyang de gnyis srid kyi, ’phags pa la ni de gnyis mi srid ces bya ba’i don to.

唯舍利弗。其有來者謂所願相。若有往者離於所願。其所願相離所往相則聖道相。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni skye ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni ’gog pa’i mtshan nyid do. gang la skye ba’i mtshan nyid med pa dang ’gog pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, utpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, nirodhalakṣaṇam etat. yatra notpādalakṣaṇaṃ na nirodhalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of arising, while going, reverend Śāradvatīputra, is the essential character of cessation. Where there is no essential character of arising, and no essential character of cessation, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni skye ba’i mtshan nyid do zhes bya ba la sogs pas skye ba dang ’gag pa rnam par ’jig pa bstan te; dngos po ’ga’ sngon ma skyes pa las phyis skye ba ni ’ong ba zhes bya’o; dngos po skyes pa rnams ’gags pa ni ’gro ba zhes bya ste; de yang skye ba po’i gang zag yod kyang de gnyis srid kyi, de gnyis med par thugs su chud pa’i ’phags pa la mi srid ces bya ba’i don to.

唯舍利弗。其有來者為起生相。若有往者則為滅相。除生往相不起不滅。無所往者則聖道相。

唯舍利弗。有來去者是國土相。如國土相。無國土無非國土。無國土無非國土即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rnam par rig pa’i sgo’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rnam par rig pa’i sgo zad pa’i mtshan nyid do. gang la rnam par rig pa’i sgo’i mtshan nyid med pa dang rnam par rig pa’i sgo zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, vijñaptimukhalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, vijñaptimukhakṣayalakṣaṇam etat. yatra na vijñaptimukhalakṣaṇaṃ na vijñaptimukhakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of the way into information, while going, reverend Śāradvatīputra, is the essential character of the end of the way into information. Where there is no essential character of the way into information, and no essential character of the end of the way into information, there is no coming nor going: not coming nor going is the way of the saints.

On vijnyapti: btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba ni rnam par rig pa’i sgo’i mtshan nyid do zhes bya ba la sogs pas rnam par rig pa dang rnam par rig pa med pa ’jig pa’i mtshan nyid bstan te; rnam par rig pa yang lus dang, lus can dang, spyod pa po rnam par rig pa dang, spyod par bya ba rnam par rig pa dang, spyod pa rnam par rig pa dang, dus rnam par rig pa dang, yul rnam par rig pa dang, grangs rnam par rig pa dang, tha snyad rnam par rig pa dang, bde ’gro dang ngan ’gro rnam par rig pa ste; de la lus ni phung po lnga; lus can ni bdag spyod pa yang bdag nyid do; spyad par bya ba ni gzugs la sogs pa’i yul rnams; spyod pa ni mig la sogs pa’i dbang po rnams; dus ni ’das pa dang, ma ’ongs pa dang, da ltar gyi dus; yul ni lho byang shar nub la sogs pa’o; grangs ni gcig gnyis la sogs pa’o; tha snyad ni ’jig rten gyi tshig dang ming du byas pa la sogs pa’o; bde ’gro ni lha dang mi, ngan ’gro ngan song gsum ste; de lta bu’i rnam par rig pa so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to. The commentary seems based upon Mahāyānasaṃgraha II, 2, p. 2428-2522.

唯舍利弗。其有來者為訓誨門。若有往者教授盡索。生無教授無盡之門則趣聖道。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni ’ong ba’i yul lo; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni ’gro ba’i yul lo. gang la ’ong ba’i yul med pa dang ’gro ba’i yul med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa de ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, āgativiṣaya eṣaḥ, gatir iti, bhadanta śāradvatīputra, gativiṣaya eṣaḥ. yatra nāgativiṣayo na gativiṣayas tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, belongs to the sphere of coming, while going, reverend Śāradvatīputra, belongs to the sphere of going. Where there is no sphere of coming and no sphere of going, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni ’ong ba’i yul lo zhes bya ba la sogs pas yul dang yul med pa rnam par ’jig pa bstan te; ’ong bas yul mngon sum du ’gyur ba dang, ’gro bas yul dang bral pa gnyis yul dang yul can yod pa la srid kyi, ’phags pa rnams la ni de mi srid do zhes bya ba’i don to.

唯舍利弗。若有往來則墮於俗。無有去來乃謂為道。唯舍利弗。以消去來。除於當來及諸境界。乃趣聖道。

唯舍利弗。其有來者為現在相。若有去者為是離相。至於現在及去離相。則趣聖道。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rkyen gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rkyen zad pa’i mtshan nyid do. gang la rkyen gyi mtshan nyid med pa dang rkyen zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, pratyayalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratyayakṣayalakṣaṇam etat. yatra na pratyayalakṣaṇaṃ na pratyayakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of a condition, while going, reverend Śāradvatīputra, is the essential character of the end of a condition. Where there is no essential character of condition, and no essential character of the end of a condition, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni rkyen gyi mtshan nyid do zhes bya ba la sogs pas rkyen dang rkyen med pa rnam par ’jig pa bstan te; ’ong ba nyid gang du ’gro ba’i yul du phyin par byed pa’i rkyen yin te, de ’ong ba zhes bya’o; ’gro ba’i gnas su ma song ba dang phyin par byed pa’i rkyen med do; de la rkyen zad pa zhes bya ste, ’gro ba zhes bya’o. rkyen gyi mtshan nyid ’ong ba dang rkyen zad pa’i mtshan nyid ’gro ba gnyis so so’i skye bo la srid kyi, rkyen de lta bu ’phags pa rnams la mi srid ces bya ba’i don to.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rten cing ’brel bar ’byung ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rten cing ’brel bar ’byung ba zad pa’i mtshan nyid do. gang la rten cing ’brel bar ’byung ba’i mtshan nyid med pa dang rten cing ’brel bar ’byung ba zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, pratītyasamutpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratītyasamutpādakṣayalakṣaṇam etat. yatra na pratītyasamutpādalakṣaṇaṃ na pratītyasamutpādakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of dependent origination, while going, reverend Śāradvatīputra, is the essential character of the end of dependent origination. Where there is no essential character of dependent origination, and no essential character of the end of dependent origination, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba de ni rten cing ’brel bar ’byung ba’i mtshan nyid do zhes bya ba la sogs pas rten cing ’brel bar ’byung ba rnam par ’jig pa bstan te; ’ong ba la sogs pa’i rgyu dang rkyen gnyis ka la rten cing ’brel bar ’byung ba zhes bya ste, de la ’ong ba zhes bya’o, ’gro ba zhes bya ba de ni ’ong ba’i rgyu dang rkyen med pa la ’gro ba zhes bya ste; de la rten cing ’brel bar ’byung ba zad pa’i mtshan nyid do zhes bya’o; de yang so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to.

唯舍利弗。其有來者為是報應緣起之相。若有去者盡報應相。無有報應不起不滅。至於無相乃趣聖道。

唯舍利弗。有來去者即是緣想。如緣想無緣無非緣。無緣無非緣即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rgyu las byung ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rgyu las byung ba zad pa’i mtshan nyid do. gang la rgyu las byung ba’i mtshan nyid med pa dang rgyu las byung ba zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, hetukalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, hetukakṣayalakṣaṇam etat. yatra na hetukalakṣaṇaṃ na hetukakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of having a cause, while going, reverend Śāradvatīputra, is the essential character of the end of having a cause. Where there is no essential character of having a cause, and no essential character of the end of having a cause, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni rgyu las byung ba’i mtshan nyid do zhes bya ba la sogs pas rgyu med par rnam par ’jig pa bstan te; de la rgyu ni sa bon lta bu’o; rkyen ni spyi’i rkyen te, sa chu me rlung lta bu’o. ’ong ba zhes bya ba la ’ong ba’i rgyus ’ong bar byed pas na, rgyu las byung ba’i mtshan nyid do; ’ong ba’i rgyu med pa la ’gro ba zhes bya ste, rgyu las byung ba’i mtshan nyid zad pa’o; ’ong zhing ’gro ba’i rgyu sa bon lta bur gyur pa so so’i skye bo la srid kyi, de lta bu ’phags pa rnams la mi srid ces bya ba’i don to – ... "Cause (hetu) is like the seed, while condition (pratyaya) is the general condition, like earth, water, fire and wind. ... "

唯舍利弗。有去來者即因等生相。如因相。無因無非因。無因無非因即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba, de ni tha snyad kyi sgra dang, yi ge dang brda’o; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni tha snyad kyi sgra dang, yi ge dang brda yongs su shes pa’o. gang la tha snyad kyi sgra dang, yi ge dang brda med pa dang tha snyad kyi sgra dang, yi ge dang brda yongs su shes pa med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketā ete, gatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketaparijñaiṣā. yatra na vyavahāraśabdākṣarasaṃketā na vyavahāraśabdākṣarasaṃketaparijñā tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is an expression, a word, a syllable, a conventional sign, while going, reverend Śāradvatīputra, is the thorough knowledge of an expression, a word, a syllable, a conventional sign. Where there is no expression, no word, no syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, a conventional sign, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba de ni tha snyad kyi sgra dang, yi ge dang brda’o zhes bya ba la sogs pas tha snyad dang tha snyad med pa rnam par ’jig pa bstan te, ’jig rten gyi tha snyad dang, sgra dang, yi ge dang, brda sna tshogs la ’ong ba zhes bya’o; tha snyad dang, yi ge dang, sgra dang, brda sna tshogs shes pa’am khong du chud pa la ’gro ba zhes bya ste, de yang so so’i skye bo la srid kyi, ’jig rten gyi tha snyad dang, sgra dang, yi ge dang, brda’i ’ong ba dang ’gro ba lta bu ’phags pa rnams la mi srid ces bya ba’i don to.
rnam pa gcig tu na ’ong ba dang ’gro ba rnam par ’jig pa’i tshig ’di rnams kyis byis pas kun tu brtags pa’i ’ong ba dang ’gro ba’i mtshan nyid dang, yongs su grub pa’i mtshan nyid la kun tu brtags pa’i mtshan nyid de rtag tu med pa dang; gang gis de ltar shes pa ni ’phags pa rnams kyi ’gro ba yin par ’ong ba zhes bya ba de ni bsdu ba’i tshig go zhes bya ba la sogs pa dang, gang la bsdu ba’i tshig med pa dang zhes bya ba la sogs pa dang, ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba la sogs pa dang rim pa bzhin sbyar ro. Translated in the introduction p. cxvi-vii as a Yogācāra statement.

唯舍利弗。其有來者隨俗緣合而致徑路。若有去者謂是音聲。言教文字為徑路也。設除音聲文字因緣徑路則趣聖道。

唯舍利弗。有去來者即是文字語言。如文字相。無文字無非文字。無文字無非文字即不去不來。不去不來者是聖行處。

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi; ci nas de lta bu sngon ma thos pa’i gnas rnams mnyan pa’i phyir ’dri’o;

athāyuṣmañ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: naivaṃrūpāya, kulaputra, pratibhānāya te yāvad eva tādṛśānām aśrutapūrvāṇāṃ sthānānāṃ śravaṇāya pṛcchāmi.

f) [The Tathāgata staying here praises the qualities of the other Tathāgata in answer to the question:] Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, I did not ask you for the sake of your eloquence, but to hear of such places I never heard of before.

(11b2, 12a1: dris pa la lan glan pas ’di na bzhugs pa’i de bzhin gshegs pas gzhan gyi yon tan bsngags pa phun sum tshogs pa.)
rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi zhes bya ba ni blo gros mi zad pa ga las ’ong zhes bya ba la sogs pa dris pa yang byang chub sems dpa’ de’i shes pa dang spobs pa bgom zhing gong du smos pa lta bu’i chos ’di dag ’dri ba’i phyir ni ma yin gyi, mi ’dzums pa zhes bya ba’i ’jig rten gyi khams la sogs pa yon tan sngon ma thos pa rnams mnyan pa’i phyir ’dri’o zhes bya ba’i tha tshig ste, de bas na ci nas de lta bu’i sngon ma thos pa’i gnas rnams mnyan pa’i phyir khyod la ’dri’o zhes dngos su smos so.
On the form of the comparison cf. Kpv no. 65. The piece is translated in accordance with the Dh text.
Cf. Langkā index s. v. svacittadṛshyagati etc.

時舍利弗問阿差末。唯族姓子。吾今以此仁有辯才故欲相問。所以然者。欲得聽采本所未聞。

舍利弗言。唯善男子。汝今所說微妙事相。吾從昔來所未曾聞。向之所疑當還啟請。

rigs kyi bu, ’di lta ste dper na: yul btsas dang sho gam gcod pa’i mi zhig yod de; des mi reng ngam khur thogs te lam nas ’gro ba’i mi zhig la kye skyes bu, khyod ci zhig thogs? shes ’dri zhing, nga la yul btsas dang sho gam byin cig! ces zer ba; de bzhin du, rigs kyi bu, bdag cag nyan thos gzhan gyi sgra’i rjes su ’gro ba, gzhan las thos pa la mos pa bdag gi sems kyi rgyud la snang ba nye bar gnas pa rnams kyis rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa rnams la - gang las nyan thos dang rang sangs rgyas mang po ’byung bar ’gyur ba’i - theg pa chen po ’di rjes su gzung ba’i phyir dri bar bya ste;; de bas na, rigs kyi bu, khyod gang nas ’ongs, de bzhin gshegs pa de’i mtshan dang, ’jig rten gyi khams de’i ming ci zhes bya, ’jig rten gyi khams de ’di nas ji srid yod pa legs par ston cig!;

tad yathāpi nāma, kulaputra, kaścit puruṣo grāmyavetanaśulkagrāhako bhavet, sa puruṣaṃ śūnyaṃ vā bhāraharaṃ vā panthāto gacchantaṃ dṛṣṭvā, he puruṣa, tvaṃ kiṃ bharasīti pṛcchet, grāmyavetanaṃ śulkaṃ ca me dehīti brūyāt. evam eva, kulaputra, asmābhiḥ śrāvakaiḥ parato ghoṣānvayaiḥ parataḥ śrutādhimuktibhiḥ svacittagatidṛśyapratyupasthitaiḥ satatasamitaṃ tvadvidhān satpuruṣān asya mahāyānasyānugrahārthaṃ paripraṣṭavyam, yasmāc chrāvakāḥ pratyekabuddhāś ca bāhavo bhaviṣyanti. tasmāt, kulaputra, kutas tvam āgataḥ, tasya tathāgatasya nāma, tasya lokadhātor nāmeti kim, kiyaddūra itaḥ sa lokadhātur iti samyag deśayatu.

Son of good family, just like a man who is a collector of village fees or taxes, who asks a man with or without a load as he goes along the road: Hello there, my good man, what are you carrying? and then: Give me village fee and taxes [for the king]! in the same way, son of good family, we disciples, who following the words of others and having confidence in what we hear from others, are concerned only with what is to be seen in the course of our own thoughts [not like the bodhisattvas who strive to purify the thoughts of others], should always ask true persons like you so as to grasp [some of the goods, meaning or advantage (artha) of] this great way [which is the expedient (upāya) ], from which many disciples and isolated buddhas are likely to arise. Therefore, you should, son of good family, demonstrate as it is where you come from, what is the name of the Tathāgata there and the name of that world-sphere.

rigs kyi bu, ’di lta ste dper na zhes bya ba la sogs pas ’og nas ’byung ba’i don ’dri ba ’jig rten na grags pa’i dpe bstan te, ’jig rten na yul btsas dang sho gam gcod pa yang: ga las ’ongs, gar ’gro, ci khyer, zhes dris nas, ci khyer ba’i rdzas las nyung shas shig sho gam gcod pa, de bzhin du bdag cag nyan thos rnams kyang byang chub sems dpa’ chos kyi nor mang po dang ldan pa la theg pa chen po’i chos kyi don cung zad dri’o zhes bya ba’i don to – .... "The meaning is: We disciples ask the bodhisattvas having lots of religious riches for just a little of the goods (=meaning, artha) of the great way."
de la yul btsas ni grong gi grong mi nyid sho gam gcod pa’o, sho gam ni rgyal po’i sho gam gcod pas sho gam bcad nas rgyal po la ’bul pa la’o.
bdag cag nyan thos gzhan gyi sgra’i rjes su ’gro ba, gzhan las thos pa las mos pa zhes bya ba ni byang chub sems dpa’ ltar bdag gi shes rab kyis chos rnams rtogs par nus pa ni ma yin gyi, bdag cag nyan thos ni mkhan po dang slob dpon la sogs pas tshig gis bstan cing bshad pa’i sgra’i rjes su ’brang zhing, de nyid las dad pa dang mos pa skye zhes bya ba’i don to. bdag gi sems kyi rgyud la snang ba nye bar gnas pa zhes bya ba ni bdag cag nyan thos ni bdag nyid kyi rgyud gsal zhing dag par bya ba la brtson gyi, byang chub sems dpa’ ltar gzhan gyi rgyud rnam par dag par bya ba la brtson pa ni ma yin no zhes bya ba’i don to. rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa zhes bya ba ni bdag cag nyan thos rnams dus thams cad du khyod la sogs pa skyes bu dam pa byang chub sems dpa’ dam pa’i chos kyi nor mang po dang ldan pa la theg pa chen po’i don ’dri bar byed do zhes sbyar ro.
gang las nyan thos dang rang sangs rgyas zhes bya ba ni theg pa chen po’i chos gang las nyan thos mang po dang rang sangs rgyas mang po skye zhing ’byung bar ’gyur ba’i, thabs theg pa chen po’i don rjes su bzung ba ste: theg pa chen po’i don rtogs par bya ba’i phyir dri’o zhes bya ba’i tha tshig go.

猶族姓子。關尹主者。應得推問出入往反。設有重貨。若復空行。欲得責稅故宜難詰。卿何所齎以時輸稅。唯族姓子。吾亦如是鄙等徒類為聲聞種。依猗他音而得解脫。合與緣響常宜諮受。諸正士等以用護斯將養大乘。從是出生聲聞緣覺。以是之故。善哉族姓子為。分別說所從來處。去此遠近。如來國土號字云何。

如主關人。若見空行若見擔者。即應詰問。汝所齎持悉是何物。若知種稷應收其稅。唯善男子。我等如是。從他聞法隨音聲解以自照心。是故我今應當諮稟。汝等大士。為護大乘出生無量聲聞緣覺。唯善男子。願為分別說其來處。

blo gros mi zad pas smras pa: btsun pa sha ra dva ti’i bu, de bzhin gshegs pa ’di khyod kyi mdun na bzhugs kyis, ’di la zhus shig dang des khyod la lan ldon par ’gyur te; ’khor thams cad kyang the tshom med par ’gyur ro;

akṣayamatir āha: ayaṃ, śāradvatīputra, tathāgataḥ puratas te niṣaṇṇaḥ; taṃ pṛccha, sa ca tvām pratiśroṣyati, sarvāvatī ca parṣan niḥsaṃśayā bhaviṣyati.

Akshayamati said: — Śāradvatīputra, as this Tathāgata is sitting just before you, ask him and he will answer you so that the whole assembly will be without doubt.

blo gros mi zad pas de bzhin gshegs pa la zhus shig ces smras pa yang bla ma la bstod pa dang, mkhyen pa stobs par bya ba’i phyir ro.

阿差末曰。唯舍利弗。如來在前便可啟問。當為發遣。眾會被蒙決諸疑網。

無盡意言。唯舍利弗。汝今自可諮請如來。如來當說斷汝疑網

de nas bcom ldan ’das la tshe dang ldan pa sha ra dva ti’i bus ’di skad ces gsol to: bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa ’di gang nas mchis? de bzhin gshegs pa de’i mtshan dang, ’jig rten gyi khams de’i ming ci zhes bgyi? ’jig rten gyi khams de ’di nas ji srid cig mchis? ’di ltar de bzhin gshegs pa de’i mtshan dang, sangs rgyas kyi zhing de’i ming thos nas, sems can dpag tu ma mchis grangs ma mchis pa rnams byang chub kyi phyir go cha ’tshal bar ’gyur bar de bzhin gshegs pas bstan du gsol, bcom ldan ’das bde bar gshegs pas bstan du gsol;

atha khalv āyuṣmāñ śāradvatīputro bhagavantam idam avocat: kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ? yathā tasya tathāgatasya nāma tasya ca buddhakṣetrasya nāma śrutvāprameyā asaṃkhyeyāḥ sattvā bodhaye saṃnāhaṃ saṃnatsyanti, tathāgato deśayatu, bhagavān sugato deśayatu!;

Then again the venerable Śāradvatīputra spoke these words to the Lord: Lord, where does this bodhisattva Akshayamati come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere? So that living beings whose number is without end, who cannot be counted, will put on the armour for the sake of awakening when they have heard the name of that Tathāgata, and the name of that Buddha-field, may the Tathāgata please teach us, may the Lord, the happy one please teach us!

sems can rnams byang chub kyi phyir go cha ’tshal bar ’gyur bar zhes bya ba ni de dag gi yon tan bshad pas ci nas kyang sems can rnams bla na med pa’i byang chub tu sems bskyed par ’gyur ba, de lta bur bshad du gsol zhes bya ba’i don to.

時舍利弗前問佛言。阿差末菩薩所從來處去是遠近。其佛所號。國土何類。其聞名者無央數人。咸發道意被大德鎧。

時舍利弗。即白佛言。唯願世尊。說是菩薩從何處來佛號何等世界何名去是遠近。若聞彼佛及世界名。則令無量無邊菩薩莊嚴菩提。

bcom ldan ’das kyis bka’ stsal pa: sha ra dva ti’i bu, de’i phyir legs par rab tu nyon la yid la zung shig dang, ngas khyod la bshad do. ’jig rten gyi khams de’i yon tan yongs su brjod pa dang, byang chub sems dpa’ de dag dang de bzhin gshegs pa de’i ming thos nas, dad pa dang mos pas de bzhin gshegs pa’i ye shes chags pa med cing sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o;

bhagavān āha: tena hi, śāradvatīputra, sṛṇu sādhu ca suṣṭhu ca manasikuru, bhaṣiṣye ’haṃ te; tasya lokadhātor guṇapradīpanaṃ teṣāṃ ca bodhisattvānāṃ tasya ca tathāgatasya nāma śrutvā, śraddhayādhimuktyā tathāgatasyāsaṅgānāvaraṇajñānān nottrasitavyaṃ, na saṃśayitavyam.

The Lord said: Because of that, Śāradvatīputra, listen well and intently, keep it in mind, and I will tell you. And having heard the elucidation of the qualities of that world-sphere, the names of those bodhisattvas and that Tathāgata, one should, with faith and confidence, have no fear and no doubts as to the unattached and unhindered wisdom of the Tathāgata.

sha ra dva ti’i bu de’i phyir legs par rab tu nyon la yid la zung shig dang ngas khyod la bshad do zhes bya ba la de’i phyir zhes bya ba ni gong du dris pa’i don rnams kyi phyir te, de dag de bshad na gal te legs par nyan rab tu nyan yid la ’dzin na ngas bshad gyis, gzhan du chos bshad pa’i char phab pa don med par ’gyur bas na mi bshad do zhes bya ba’i don to. legs par nyon zhes bya ba ni rna lhogs la sems rtse gcig tu nyon cig ces bya ba’i tha tshig go. rab tu nyon zhes bya ba ni bshad pa rnams phyin ci ma log par zung shig ces bya ba’i don to. yid la zung shig ces bya ba ni ma brjed par gyis shig ces bya ba’i don to. snod kha phub pa dang, mi gtsang bas gang ba dang, zhabs rdol ba lta bur mi ’gyur bar bya ba’i phyir ro. dris pa lan glan pa ’di na bzhugs pa’i de bzhin gshegs pas ’jig rten gyi khams kyi de bzhin gshegs pa’i yon tan phun sum tshogs pa bsngags pa yang mdor na rnam pa gsum gyis bstan te; gsum gang zhe na? gnas pa rnam par dag pa dang, gnas rnam par dag pa dang, bdag po rnam par dag pas bstan to. gnas pa rnam par dag pa yang yon tan rnam pa lngas bstan te, rgyu rnam par dag pa dang, rang bzhin rnam par dag pa dang, ’bras bu rnam par dag pa dang, las rnam par dag pa dang, sbyor ba rnam par dag pa ste, de yang lan gsum du bzlas te ston to. dad pa dang mos pas de bzhin gshegs pa’i ye shes chags pa med cing sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o zhes bya ba ni mi ’dzums pa’i ’jig rten gyi khams dang de na bzhugs pa’i byang chub sems dpa’ de dag dang, de bzhin gshegs pa’i yon tan bshad pa thos nas ye shes de lta bu mi srid do snyam du skrag pa dang, bden nam brdzun snyam du the tshom za bar ma byed cig ces bya ba’i don to. de la ye shes de shes bya thams cad la thogs pa med par mkhyen pas na chags pa med pa zhes bya’o; shes bya’i sgrib pa dang nyon mongs pa’i sgrib pa spangs pas na sgrib pa med pa’i ye shes zhes bya ba’o.

佛言。舍利弗。諦聽善思。彼世界名有稱功勳。及如來號若有聞者。勿得懷疑悉共信之。

佛告舍利弗。諦聽諦聽善思念之。吾今當說彼土功德及佛名號。汝聞是時勿懷疑懼。應當一心信受奉持。

de nas tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la: legs so zhes gsol nas, bcom ldan ’das kyi ltar nyan pa dang, bcom ldan ’das kyis ’di skad ces bka’ stsal to: - sha ra dva ti’i bu, sangs (S11a) rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa na, ’jig rten gyi khams mi ’dzums pa zhes bya ba yod de. de na de bzhin gshegs pa, dgra bcom pa, yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston te. byang chub sems dpa’ blo gros mi zad pa de nas ’ongs so. sha ra dva ti’i bu, ’jig rten gyi khams mi ’dzums pa de na nyan thos dang rang sangs rgyas rnams kyi ming yang med de, de bzhin gshegs pa de’i dge ’dun yang byang chub sems dpa’ ’ba’ zhig ste:; sngon yongs su sbyang ba byas pa; sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims dang, thos pa dang, bag yod pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa la rab tu gnas pa;; bzod pa’i stobs kyis khong khro ba med cing; byang chub tu brtson ’grus brtan pas dge ba’i tshogs bsags pa; bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa dang, mngon par shes pas rnam par rol pa; shes rab kyi ’od dang snang ba chen pos sangs rgyas kyi chos thams cad kyi tshig rab tu dbye ba bstan pa’i ye shes la mkhas pa; byams pa’i sems nam mkha’i dkyil dang mtshungs pa; snying rje’i bsam pa brtan pas sems can thams cad yongs su smin par bya ba’i cho ga shes pa; dga’ bas chos la yang dag par dga’ bar byed pa; nyes pa dang, rjes su chags pa dang, khong khro ba dang, nga rgyal shin tu spangs pa, btang snyoms kyis gnyis dang bral ba; stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la rab tu gnas pa; bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel bar byed pa; sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa; so so ci rigs par chos dang, nor dang shes pa rab tu sbyin pa; sems sa dang, chu dang, me dang, rlung dang mtshungs pa; pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa; g.yul las rnam par rgyal te, rgyal mtshan dang ba dan sgreng zhing mi zlogs par dpa’ ba; sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa; rten cing ’brel bar ’byung ba la ’jug pa, yod pa dang med pa dang gnyi ga’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa; bdag dang, bdag gi dang, sems can dang, srog dang, skye ba po dang, gso ba dang, skyes bu dang, gang zag dang, shed bu dang, shed las skyes dang, byed pa po dang, tshor ba po dang, rtag pa dang, chad pa dang, ’byung ba dang, ’jig pa dang lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba;; gzungs dang, mdo sde’i rgyal po dang, de bzhin gshegs pa’i phyag rgyas btab pa; chags pa med pa’i ye shes kyi byin gyi rlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa; sangs rgyas kyi rdzu ’phrul dang, rnam par ’phrul pa dang, cho ’phrul ston pas sangs rgyas kyi zhing mtha’ yas pa gnon pa dang, rnam par gnon pa dang, ’gro ba dang ’ong ba la mkhas pa; ’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa; seng ge’i sgra mngon par bsgrags pa; sems can rab ’bring, tha ma thams cad kyi mdza’ bshes brtan pa, mya ngan las ’das pa la ’god pa; chos kyi sprin las ’brug gi sgra ’byung zhing rigs pa dang rnam par grol ba’i glog dang bdud rtsi’i char rab tu ’bebs pa; chos rin po che rab tu gtor bas, dkon mchog gsum gyi rigs mi ’chad par byed pa; nor bu rin po che lta bur bsam pa dag cing phyi nang du blo rab tu sbyangs pa; mtshan dang dpe byad bzang po’i mchog dang rang gi gzi brjid kyi rgyan dang dge ba’i rtsa ba brgya stong gis shin tu brgyan pa; sangs rgyas kyi chos thams cad la dbang bskur ba, skye ba gcig gis thogs pas rgyal tshab tu gyur pa; sems can thams cad kyi mos pa dang, rnam par grol ba dang, gdul bya ’dul ba’i cho ga shes pa; byang chub kyi sa’i snying po’i gdan gnon pa dang, rnam par gnon pa la mi ’jigs pa’i tshul shes pa; sangs rgyas thams cad kyi bya ba dang sangs rgyas kyi sku rab tu ston cing rab tu bzung ba dang tshar gcod pas sems la dpa’ zhing dbang byed pa dang bla na med pa’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ste; sha ra dva ti’i bu, bcom ldan ’das de’i dge ’dun ni byang chub sems dpa’ de lta bu sha stag go;

atha khalv āyuṣmāñ śāradvatīputro bhagavataḥ sādhukāraṃ dattvā bhagavataḥ pratyaśrauṣīt, bhagavān āmantrayate sma: asti, śāradvatīputra, pūrvasyāṃ diśīto daśagaṅgānadīvālukaparamāṇurajaḥsamāni buddhakṣetrāṇy atikramyānimiṣā nāma lokadhātuḥ. tatra samantabhadra nāma tathāgato ’rhan samyaksaṃbuddhas tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. tato ’kṣayamatir bodhisattva āgataḥ. na ca tatra, śāradvatīputra, animiṣāyāṃ buddhakṣetre śrāvakapratyekabuddhānāṃ prajñaptir apy asti; tasya tathāgatasya saṃgho bodhisattvāḥ kevalaṃ. pūrvaparikarmakṛtāḥ; dānadamasaṃyamaniyamaśīlaśrutāpramādadhūtaguṇasaṃlekhapratiṣṭhitāḥ; kṣāntibalenāpratighāḥ; bodhidṛḍhavīryeṇopacitakuśalopacayāḥ; dhyānavimokṣasamādhisamāpattyabhijñair vikrīḍitāḥ; mahāprajñāprabhāvabhāsena sarvabuddhadharmapadapravicayadeśanājñānakuśalāḥ; ākāśatalasamamaitrīcittāḥ; dṛḍhakaruṇāśayena sarvasattvaparipācanāvidhijñāḥ; muditādharmasaṃmodanāḥ; doṣānunayapratighamānātyantavarjitā upekṣayā nirdvayāḥ; śūnyatānimittāpraṇihitadharmanayapratiṣṭhitāḥ; mārāṅkuśakleśakalahāvilavinodinaḥ; sarvasattvāśayendriyavarāvaravidhijñāḥ; yathāpratyarhadharmārthajñānapradāyakāḥ; pṛthivyaptejovāyusamacittāḥ; sarvaparapravādimithyāmaṇḍalikagaṇapramathakāḥ; yuddhavijayocchritadhvajapatākāvivāryaśūrāḥ; gaṃbhīrabuddhadharmadaśabalavaiśāradyaparṣacchāradyabhaya-apagatāḥ; pratītyasamutpādāvatārasadasadubhayāntadṛṣṭisamatikrāntamadhyamapratipatpratipannāḥ; sarvātmātmīyasattvajīvajantupoṣapuruṣapudgalamānavamanujakārakavedakaśāśvatocchedabhavavibhavadṛṣṭigataparyutthānarahitāḥ; dhāraṇīsūtrāntarājatathāgatamudrāmudritāḥ; asaṅgajñānādhiṣṭhānaśatasahasrakoṭinayutakalparutaravitānācchedyapratibhānāḥ; buddharddhivikurvāṇaprātihāryādeśanānantabuddhakṣetrākramavikramagamanāgamanakuśalāḥ; samucchinnabhayakrodhamānamadamattāḥ; siṃhanādābhinādinaḥ; sarvasattvānām adhimātramadhyamṛdūnāṃ dṛḍhamitrā nirvāṇapratiṣṭhāpakāḥ; dharmameghagarjitayuktivimuktividyudamṛtavarṣābhipravarṣakāḥ; abhiprakīrṇadharmaratnās triratnavaṃśānupacchedakāḥ; yathāmaṇiratnaśuddhāśayā adhyātmabāhyapraśodhitamatayaḥ; lakṣaṇānuvyañjanavarasvatejo’laṃkārakuśalamūlaśatasahasravibhuṣitāḥ; sarvabuddhadharmābhiṣiktā ekajātipratibaddhayuvarājabhūtāḥ; sarvasattvādhimuktivimuktivineyavinayavidhijñāḥ; bodhibhūmimaṇḍāsanākramavikramavaiśāradyavidhijñāḥ; sarvabuddhakāryabuddhakāyaprakāśakāḥ saṃgrahanigrahacittaśūravaśavartino ’nuttaradharmacakraratnapravartakāḥ; sarvas tasya tathāgatasya saṃghaḥ, śāradvatīputra, tādṛśā bodhisattvāḥ;

Then the venerable Śāradvatīputra applauded the Lord, gave his ear to the Lord, and the Lord spoke: There is, Śāradvatīputra, a world-sphere called Unblinking, which lies east of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Samantabhadra by name stays [in accordance with the four ways of behaviour], remains [in the world, not entering extinction], and lives on [doing the good of living beings], teaching religion. Thence the bodhisattva Akshayamati comes. There, Śāradvatīputra, in the Buddha-field Unblinking, there is not even the concept of disciples and isolated buddhas, and so the congregation of that Tathāgata consists of bodhisattvas only. who have prepared themselves in the past; are firmly rooted in self-control, discipline, self-mastery, gentleness, morality, learning, care, and the qualities of purity and restriction; are without aversion by their power of tolerance; have piled up masses of good with firm vigour for the sake of awakening; play with the [four] meditations, [eight] liberations, concentrations, attainments of meditation and supernormal knowledge; are proficient in understanding the words of all the teachings of the Buddha and the knowledge of teaching them by the great shining light of insight; have friendly thoughts like the expanse of heaven; know the way to bring all living beings to maturity through their firm intention of compassion; have a joyful relation to religion through joy; are beyond conflicts through equanimity having completely done away with aversion and conceit connected with anger and affection; are firmly rooted in the way of [that is, the concentration on] moments of existence as empty, beyond distinguishing marks and wishes; rid themselves of the hook of the Evil One, and of the impurities of vices and quarrelsomeness; know the ways of intentions and abilities in all living beings, if they are good or feeble; give them religion, goods or knowledge accordingly; whose thoughts are similar to earth, water, fire or wind [in the same way as the elements nourish all living beings equally, the thoughts of the bodhisattvas nourish living beings equally in producing roots for the good in them]; destroy the assemblies of quarreling opponents with their false entourage; are heroes never turning back, with raised banners and flags in the victory of the battle; are free from any fear or anxiety in any assembly through the profound qualities of a buddha, the ten powers and intrepidities; have entered upon the middle way, having given up the two extreme views of being and non-being in understanding dependent origination; are freed from all appearances of views [of grasping for] a self, [something] self-related, an animated being [that is a self in the thoughts, in the unbroken continuity of thoughts (cittasaṃtāna) ], a life-principle [dependent on the body], a [transmigrant] soul, a life-sustaining principle, a spirit, a personality [grasping again and again for existence], a man or human [as created by prajāpati], a creator [a permanent self by whom all, good and bad and so on, is made], a self experiencing [fruits of past deeds (kṛtakarmaphala) ], permanence [of the self], disappearance [of the self], existence and non-existence; are sealed with the seal of the Tathāgata, the formula for retaining in memory, the king of sacred texts; whose eloquence is unbroken because of unattached wisdom’s power, even when speaking for a hundred thousand times ten million times a hundred billion world-ages; are proficient in approaching and departing from Buddha-fields endless in number, in coming and going, because of a buddha’s demonstration of magic, wonders and supernormal powers; have cut off fear, anger, conceit, infatuation and haughtiness; utter a lion’s roar; are reliable friends of all beings, superior, average or inferior, establishing them in extinction; send down the thunder from the cloud of religion [teaching the perfections, giving and so on], the lightning of [the three kinds of] reasoning and liberation [from vices (kleśa) ], pouring down the rain of ambrosia [the thirty seven moments of existence being wings of awakening (bodhipakṣikadharma) ]; do not break the continuity of the three jewels, sprinkling the jewels of religion [like the moments of existence being wings of awakening (bodhipakṣikadharma) and so on]; whose intentions are pure like gems and whose reason is purified as to both inner and outer things; are adorned with ornaments shining with their own brilliance, to wit, the excellent characteristics of a great being and the marks of beauty, [caused by] a hundred thousand potentialities for the good; are consecrated with all the qualities of a Buddha and are crown-princes bound to incarnate only once more; discern the confidence and the kind of liberation of each living being, and the way to train those to be trained; know the way not to have fear but to be courageous in approaching the stage which consists in staying in the place which is the seat of awakening; display all the acts as well as the body of a Buddha being heroes of thought having the power to attract and control, and turn the jewel of the wheel of incomparable religion. The whole congregation of that Tathāgata, Śāradvatīputra, consists of bodhisattvas of that kind.

sha ra dva ti’i bu, sangs rgyas kyi zhing ’di nas zhes bya ba ni gong du shā ri’i bus ’jig rten gyi khams ’di nas ji srid cig na mchis zhus pa’i lan du bshad pa ste, mi mjed kyis sangs rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing ganggā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa de dag gi pha rol na sangs rgyas kyi zhing de gnas so zhes bya ba’i don to. ’jig rten gyi khams de’i ming ci zhes zhus pa’i lan du ’jig rten gyi khams mi ’dzums pa zhes gsungs so. de bzhin gshegs pa’i mtshan ci zhes zhus pa’i lan du kun tu bzang po zhes bya ba gsungs so. da ltar bzhugs te zhes bya ba ni spyod lam bzhis bzhugs so, ’tsho ba ni ’tsho ba’i dbang po ma btang ste mya ngan las ma ’das zhes bya ba’i don to, gzhes pa ni sems can rnams kyi don mdzad pa’o. byang chub sems dpa’ blo gros mi zad pa gang nas mchis zhes zhus pa’i lan du de nas ’ongs so zhes gsungs so. nyan thos dang rang sangs rgyas kyi ming yang med ces bya ba ni nyan thos zhes bya ba’i sgra dang rang sangs rgyas zhes bya ba’i sgra yang mi grag ces bya ba’i don to. ’o na de bzhin gshegs pa’i ’khor du su dag gnas snyam pa la byang chub sems dpa’ ’ba’ zhig ces bya ba smos te, de bzhin gshegs pa de’i ’khor yang byang chub sems dpa’ ’ba’ zhig tu zad de, gzhan med do zhes bya bar ’dod do. byang chub sems dpa’ de yang ji lta bu zhe na? sngon yongs su sbyang ba byas pa zhes bya ba la sogs pas gnas pa rnam par dag pa la rnam pa lngar phye nas bstan pa’i rgyu rnam par dag pa las brtsams nas ston to. sngon yongs su sbyang ba byas pa ni de bzhin gshegs pa rnams la yang dge ba’i rtsa ba bskrun te, lus dang sems las su rung bar bya ba’i don to. gnas pa rnam par dag pa’i rgyu yang pha rol tu phyin pa drug ste, sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims zhes bya ba’i tshig lngas sbyin pa dang tshul khrims dang bzod pa’i pha rol tu phyin pa gsum bstan pa yin te, phyi nang gi dngos po yongs su gtong ba dang, de bzhin gshegs pa rnams la mchod pa dang, bsnyan bkur byas pas sbyin pa’i pha rol tu phyin pa dang ldan pa yin no; mig la sogs pa dbang po yul la mi ’jug pas na dul ba dang sbyangs pa’i yon tan dang ldan pas legs par sdom pa ste, de bas na tshul khrims la gnas pa yin no; gzhan gyis gnod pa byas kyang slar gnod pa mi byed pa’i phyir nges pa ste, de bas na bzod pa’i pha rol tu phyin pa dang ldan pa yin no. thos pa dang zhes bya ba ni brtson ’grus kyi pha rol tu phyin pa dang ldan pa yin te, de bzhin gshegs pa rnams la chos nyan pa’i phyir rtag tu ’bad pa dang ldan pas so. ji ltar na tshul khrims dang ldan pa yin zhe na? de’i phyir bag yod pa la sogs pa smos te, grong na mi gnas kyi dgon pa na gnas pas bag yod pa zhes bya ba, sbyangs pa’i yon tan bcu gnyis dang ldan pa dang; chos gos dang bsod snyoms la sogs pa lhag par mi tshol bas na yo byad bsnyungs pa la gnas pa yin te, de’i phyir tshul khrims dang ldan pa’o. bzod pa’i stobs kyis khong khro ba med ces bya ba la gzhan gyis gnod par byas kyang slar gnod par mi byed pas bzod pa’i stobs zhes bya ste, bzod pa’i stobs dang ldan pas na sems can gang la yang zhe sdang med pa’i phyir bzod pa dang ldan pa’o. byang chub tu brtson ’grus brtan pas zhes bya ba la byang chub ni zad pa dang mi skye ba’i ye shes so; de thob par bya ba’i phyir brtson ’grus mi ’gyur ba ni brtson ’grus brtan pa ste, brtson ’grus brtan pa des bsod nams dang ye shes kyi tshogs dpag tu med pa la sogs pa byed pas na brtson ’grus dang ldan pa yin no.
The eight liberationes are explained in Mvy 1510-18. bsam gtan ni dang po dang gnyis pa dang gsum pa dang bzhi pa’o; rnam par thar pa ni brgyad do; ting nge ’dzin ni dpa’ bar ’gro ba’i ting nge ’dzin dang nam mkha’ mdzod kyi ting nge ’dzin la sogs pa’o. snyoms par ’jug pa ni gzugs med pa’i snyoms par ’jug pa bzhi’am, mthar gyis gnas pa’i snyoms par ’jug pa dgu la bya’o; mngon par shes pa ni lnga la bya ste, tshig de rnams kyis bsam gtan gyi pha rol tu phyin pa bstan to. shes rab kyi mthus chos thams cad phyin ci ma log par shes pa ni shes rab kyi ’od dang snang ba zhes bya ste, shes rab kyi ’od dang snang ba des de bzhin gshegs pas bshad pa’i chos thams cad kyi tshig rab tu dbye zhing bstan pa la mkhas pa’i ye shes dang ldan pas na shes rab kyi pha rol tu phyin pa dang ldan pa yin no. rang bzhin rnam par dag pa las brtsams nas byams pa’i sems nam mkha’i dkyil dang mtshungs zhes bya ba la sogs pa ste, sems can rnams kyi sdug bsngal med par gyur cig ces sems pa ni byams pa’i sems zhes bya’o. byang chub sems dpa’ ni sdug bsngal med par gyur ces, sems pa tsam du ma zad kyi, sems can rnams kyi sdug bsngal med par bya ba’i phyir sgrub par yang mdzad do. byams pa’i sems de yang ji ltar nyan thos kyi byams pa ’dod pa’i khams tsam la dmigs pa ni ma yin gyi, dper na nam mkha’ ’dis thams cad la khyab pa de bzhin du byang chub sems dpa’i byams pa des kyang sems can thams cad la khyab pas na, nam mkha’i dkyil dang mtshungs zhes bya ba’o. snying rje’i bsam pa brtan pa zhes bya ba ni sems can rnams bde bar gyur cig ces bya ba ni snying rje ste, de’i bsam pa brtan pa ni bsam pa ’gyur ba med ces bya ba’i don to. byang chub sems dpa’ ni sems can rnams bde bar gyur cig ces sems par ma zad kyi, bde ba la ’god par yang mdzad do. de ji lta zhe na? de’i phyir: sems can thams cad yongs su smin par bya ba’i cho ga shes pa zhes smos te, sems can bstan pa la ma zhugs pa rnams gzhug pa dang, bstan pa la zhugs pa rnams dge ba’i rtsa ba ’phel bar byed pa’i thabs la mkhas pa zhes bya ba’i tha tshig go. dga’ bas chos la yang dag par dga’ bar byed pa zhes bya ba la chos ni dge ba bcu dang pha rol tu phyin pa drug la sogs pa ste, dga’ ba tshad med pas de rnams la dga’ bar byed ces bya ba’i don to. btang snyoms kyis gnyis dang bral zhes bya ba ni nyes pa dang rjes su chags pa dang khong khro ba dang nga rgyal shin tu spangs pa zhes bya bas bshad de, sems can nyes pa byed pa rnams la khong khro ba’i skyon dang, sems can rjes su chags pa rnams la ’di ni nga la byams so zhes nga rgyal gyi skyon gnyis dang bral bas btang snyoms zhes bya’o. The ten first items refer to the six pāramitās and the four brahmavihāras. The triṇi vimokṣamukhāni are explained: stong pa nyid dang mtshan ma med pa dang smon pa med pa’i chos kyi tshul la gnas pa zhes bya la, tshul ni ting nge ’dzin la bya ste, stong pa nyid dang mtshan ma med pa dang smon pa med pa’i ting nge ’dzin la rab tu gnas zhes bya ba’i don to.
de la byang chub sems dpa’ sa dang po dang gnyis pa la sogs pa la ’phags pa’i bden pa rnams dang rten cing ’brel bar ’byung ba rnams legs par bsgoms pa’i rgyus gang zag stong pa nyid dang chos stong pa nyid la yang dag par gnas par ’gyur te, ’di ltar stong pa nyid de yang kun tu ’gro ba la sogs pa’i mtshan nyid du bzung nas bsgoms na stong pa nyid kyi rnam par thar pa’i sgo skye bar ’gyur ro.
stong pa nyid de yongs su dris na sa dang, chu dang, me dang, rlung dang, zla ba dang, nyi ma dang, ri dang, rgya mtsho dang, mtshe’u dang, dgon pa dang, phyogs dang, yul la sogs pa’i dngos po sngon chos kyi mtshan mar so sor snang bar gyur pa gang dag yin pa de dag thams cad so sor snang bar mi ’gyur gyi mtshan ma med pa’i rnam par snang ste, de’i tshe na mtshan ma med pa’i rnam par thar pa’i sgo skye bar ’gyur ro.
de ltar mtshan ma thams cad dang bral nas mtshan ma med pa’i sgor gnas pa de la khams gsum thams cad khams gsum gyi rnam par mi snang ste, de ni de la ’dod pa ci yang mi skye’o, ’dod pa med pa’i phyir de ni de la yid kyi gang du yang smon pa med de, de’i tshe de la smon pa med pa zhes bya ba’i rnam par thar pa’i sgo skye bar ’gyur te.
des de ltar stong pa nyid la sogs pa’i rnam par thar pa’i sgo bzung ste bsgoms pas stong pa nyid la sogs pa’i ting nge ’dzin la sogs pa la gnas pa ni stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la gnas pa zhes bya’o. ’bras bu rnam par dag pa yang rnam pa gsum gyis bstan te, gnod pa spong bar byed pa ni bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel zhes bya bas bstan te, dge ba’i rtsa ba thams cad kyi bar du gcod par byed pa ni bdud ces bya’o; lcags kyu ni bdud de’i dbang du gyur pa ste, don du ni ’dod chags dang, zhe sdang dang, gti mug la sogs pa la spyod na bdud kyi dbang du gyur pa zhes bya’o; ’thab mo ni phan tshun ’khrug pa’o; de nyid sems ma rungs par byed pas na rnyog pa zhes kyang bya ste, de dag thams cad sel zhing spong bar byed ces bya ba’i don to. sems can gyi bsam pa’i rnam pa la mkhas pa ni sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa zhes bya bas bstan te, sems can gyi bsam pa ni ’dod chags spyod pa dang, zhe sdang spyod pa dang, gti mug spyod pa dang, cha mnyam pa spyod pa’i sems can rnams kyi bsam pa’o. dbang po mchog dang mchog ma yin pa ni nyan thos dang rang sangs rgyas dang theg pa chen po’i rigs can dbang po rno rtul la bya ste, bsam pa dang dbang po de dag gi rim pa ji lta ba bzhin du shes pa’i don to. phan ’dogs par byed pa ni so so ci rigs par chos dang, don dang shes pa rab tu sbyin pa zhes bya bas bstan te, gang du bstan pa ltar bsam pa dang dbang po mi mthun pa’i gang zag de dag la so so ci rigs par ming dang tshig gis bsdus pa’i chos dang, de dag gi don bdag med pa gnyis la sogs pa dang so so’i shes pa rab tu sbyin pa la bya’o. ṭ. has don instead of mūla nor for artha, and accordingly interprets differently. las rnam par dag pa ni snyoms par ’gro ba rnams kyi ’tsho bar gyur pas bstan te sems sa dang, chu dang, me dang, rlung dang mtshungs pa zhes smos so. ji ltar byung ba chen po bzhi snyoms par sems can thams cad kyi ’tsho bar gyur pa bzhin byang chub sems dpa’ de dag gi sems kyang snyoms par sems can thams cad kyi dge ba’i rtsa ba skye bar byed pa’i ’tsho bar gyur pa yin zhes bya ba’i tha tshig go. sbyor ba rnam par dag pa la yang rnam pa gnyis te, pha rol tshar gcod pa la sbyor ba ni pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa zhes bya bas bstan te, pha rol rgol ba ni bdud dang mu stegs can la sogs pa’o; de dag nyid lam log par zhugs pa’i tshogs dang ldan pas log pa’i tshogs can gyi tshogs te, rab tu ’joms pa de dag tshar gcod pa la bya’o. mi mthun pa’i phyogs thams cad spong ba la sbyor ba ni g.yul las rnam par rgyal te zhes bya ba la sogs pa bstan te, ’dod chags la sogs pa nyon mongs pa’i g.yul las rnam par rgyal bar gyur la gang gis nyon mongs pa thams cad khams gsum du grags pa nyid rgyal mtshan dang ba dan bsgreng ba yin la spangs zin pa’i nyon mongs pa’i dbang du mi ’gyur bas mi zlogs par dpa’ ba yin no. bzlas pa gnyis pa’i rgyu rnam par dag pa yang rnam pa gsum gyis bstan te, zab mo rtogs pas ’jigs pa med pa ni sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa zhes bya bas bstan te, ’jigs pa dang bag tsha ba ni ’khor gyi nang du len mi thebs par dogs pa ste, byang chub sems dpa’ de dag sangs rgyas kyi chos zab mo mi skye ba’i chos la bzod pa thob pas chos thams cad skye ba med pa’i rnam par thar pa thams cad du rtogs pa’i phyir dang, stobs bcu dang mi ’jigs pa dang ldan pa’i phyir rgyal rigs dang, bram ze dang, rdze’u rigs dang, dmangs rigs dang, lha dang tshangs pa’i ’khor dang, dge slong dang, dge slong ma dang, mu stegs can dang, bdud kyi ’khor gang dang gang du ’gro ba thams cad du mi shes pa las byung ba’i ’jigs pa med pa’o. rten cing ’brel bar ’byung ba’i lam dbu ma khong du chud pa ni rten cing ’brel bar ’byung ba la ’jug pa zhes bya ba la sogs pas bstan te, rten cing ’brel bar ’byung bar ’jug ces bya ba ni de’i mtshan nyid khong du chud ces bya ba’i don to. ji ltar khong du chud ce na? yod pa dang med pa dang gnyis ka’i mtha’ lta ba dang bral ba zhes bya ba smos te, chos rnams rgyu dang rkyen las byung zhing rang gis ma skyes te, ngo bo nyid med par rtogs pa’i phyir yod par lta ba dang bral ba yin la, rgyu dang rkyen gyis skyes pa tsam du med pa yang ma yin par rtogs pas med par lta ba dang bral te, gnyis ka’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa zhes bya’o. The views are explained: nang na byed pa’i skyes bu med cing rtag chad dang bral bas rtogs pa ni bdag dang bdag gi dang zhes bya ba nas lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya ba’i bar gyis bstan te: nga’o snyam du bdag yod par ’dzin pa ni bdag tu lta ba’o, bdag gi yod par ’dzin pa ni bdag gir lta ba’o, sems la bdag yin par ’dzin cing sems kyi rgyud rgyun mi ’chad par ’dzin pa ni sems can du lta ba’o, ji srid du lus ’tsho ba de srid du srog ces bya ba’i bdag de lus la gnas par ’dzin pa ni srog tu lta ba’o, bdag tshe rabs kun tu skye zhing ’byung bar ’dzin pa ni skye ba por lta ba’o, lus dang ’gro ba’i rgyud bdag gis gsos shing bskyed de yod par byas par ’dzin pa ni gso bar lta ba’o, khong nas skyes bu rtsal dang ldan pa zhig yod par ’dzin pa ni skyes bur lta ba’o, yang dang yang du ’gro ba dag tu ’dzin pa ni gang zag tu lta ba’o, skyed dgu’i bdag po shed byed ces bya ba las byung bar ’dzin pa ni shed bu dang shed las skyes su lta ba’o, dge ba dang mi dge ba la sogs pa kun bdag rtag pas byas par ’dzin pa ni byed pa por lta ba’o, las byas pa’i ’bras bu yang bdag des myong bar ’dzin pa ni tshor ba por lta ba’o, bdag de nam yang mi ’jig par ’dzin pa rtag par lta ba’o, lan cig zhig nas phyis mi skye bar ’dzin pa ni chad par lta ba’o, ’du byed rnams las mi rtag par lta ba ni ’byung ba dang ’jig par lta ba’o. log par lta ba de dag thams cad spangs pas ni lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya’o. rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, gzungs thob pas chos rnams kyi mdzod du gyur pa ni: gzungs dang mdo sde’i rgyal po dang de bzhin gshegs pa’i phyag rgyas btab pa zhes bya bas bstan te, don dang tshig mi brjed pa’i gzungs thob par mdo sde’i don thams cad mi brjed par ’dzin pa’i phyir mdo sde’i rgyal po zhes bya ste; dper na mdo sde gang du mdo sde thams cad kyi don ’dus pa la mdo sde’i rgyal po zhes bya bzhin no; de bzhin gshegs pa’i phyag rgya ni ’dus byas thams cad mi rtag pa dang, chos thams cad bdag med pa dang, mya ngan las ’das pa zhi ba ste, de gsum dang mi ’gal bar ’chad pas na phyag rgyas btab ces bya’o. Cf. the four dharmoddāna being the 75th to the 78th akṣayas, the second is, however, left out for some reason. ye shes dri ma med pas thug pa med cing spobs pa thug pa med pa ni chags pa med pa’i ye shes kyis byin gyis brlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa zhes bya bas bstan te, chags pa med pa’i ye shes kyi mthus bskal pa brgya stong du dam pa’i chos kyi sgra bsgrags kyang spobs pa thug pa med ces bya ba’i tha tshig go. Different interpretation: ’bras bu rnam par dag pa ni rdzu ’phrul rnam pa sna tshogs kyi thabs ’dzin pas bstan te, de’ang sangs rgyas kyi rdzu ’phrul zhes bya ba la sogs pa smos pa’o. dam pa’i chos mnyan par bya ba’i phyir ’gro ba ni gnon pa zhes bya’o, de gnas pa’i sems can rnams bsgral ba’i phyir ’gro ba ni rnam par gnon pa ste, rdzu ’phrul gyis de dag la mkhas zhes bya ba’i tha tshig go. las rnam par dag pa ni kun du sbyor ba bcad pas bstan te ’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa zhes bya bar smos pa ste, skye ba dang rga ba la sogs pa ’jigs pa brgyad dang sems can rnams la zhe sdang ba’i khro ba dang, nga’o snyam du sems pa’i nga rgyal bdun dang, bdag gi shes pa dang byad gzugs kyis rlom pa’i rgyags pa dang, longs spyod kyis rlom pa’i dregs pa kun chad ces bya ba’i tha tshig go. sbyor ba rnam par dag pa yang sems can thams cad bsgral ba’i bshes gnyen du gyur pas bstan te seng ge’i sgra mngon par bsgrags pa zhes bya ba la sogs pa smos te, seng ge’i sgra ni chos dang gang zag la bdag med pa’i sgra ste, mu stegs can gyi ri dvags mang po skrag pa’i phyir ro. de ltar chos bdag med pa’i sgra bsgrags pas theg pa gsum gyi rigs can gyi gang zag sems can rab, ’bring, tha ma thams cad kyi mdza’ bshes brtan pa yin te, mdza’ bshes brtan pa ni mya ngan las ’das pa la ’god pa zhes bya bas bshad de, sems can rigs tha dad pa de dag la skal ba bzhin du chos dang gang zag la bdag med pa’i sgra bsgrags te, mya ngan las ’das pa la ma bkod kyi bar du bar ma dor mi ’dor bar dge ba’i bshes gnyen mdzad ces bya ba’i tha tshig go. bzlas pa gsum pa’i rgyu rnam par dag pa ni rnam pa gnyis kyis bstan te, mya ngan las ’das pa dang rjes su mthun pa’i chos ston pa ni chos kyi sprin las ’brug gi sgra ’byung zhing zhes bya ba la sogs pas bstan te, sbyin pa la sogs pa pha rol tu phyin pa rnams la chos kyi sprin zhes bya ste, de dag bsgrags shing bstan pa nyid chos kyi sprin las ’brug gi sgra ’byung ba zhes bya’o. de ltar bsgrags pa las rig pa gsum dang nyon mongs pa spangs pa’i rnam par grol ba’i glog dang ’dra ba dang byang chub kyi phyogs sum cu rtsa bdun gyi bdud rtsi’i char rab tu ’bebs zhes bya bar sbyar te, ji ltar bdud rtsis mi ’chi ba’i rgyu byed pa bzhin du byang chub kyi phyogs kyi chos de rnams kyang mi ’chi ba’i rgyu byed pas na bdud rtsi zhes bya ste, char ’bebs pa ni ston cing sgrogs zhes bya ba’i tha tshig go. dkon mchog gsum gyi rigs rgyun mi gcod pa ni chos rin po che rab tu gtor bas dkon mchog gsum gyi rigs mi ’chad par byed pa zhes bya bas bstan te, dkon pa dang, rin che ba dang, don byed pa’i phyir byang chub kyi phyogs kyi chos rnams la rin pa che zhes bya’o. de rab tu gtor ba ni phyogs bcur rab tu bsgrags shing bstan pa’i don te, de ltar bstan cing bshad pas dkon mchog gsum gyi rigs rgyun mi ’chad par byed pa yin no. rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, phyi nang gi dngos po la ma chags pa ni nor bu rin po che lta bur bsam pa dag cing, phyi nang du blo rab tu sbyangs pa zhes bya bas bstan te, nor bu rin po che phyi nang dag cing sbyangs pa bzhin du byang chub sems dpa’ de dag kyang phyi’i yul rnams la mtshan ma dang mngon rtags su mi ’dzin pa dang, nang gi sems la nyon mongs pa dang shes bya’i sgrib pa dag pas blo rab tu sbyangs pa ste, de’i phyir bsam pa dag pa yin no. rang gi yon tan gyi bdag nyid che bar gnas pa ni mtshan dang dpe byad bzang po’i mchog dang zhes bya ba la sogs pas bstan te, mtshan sum cu rtsa gnyis dang, dpe byad bzang po brgyad cu dang; mtshan dang dpe byad de dag ’grub pa’i rgyu dge ba’i rtsa ba brgya stong gis shin tu brgyan ces bya bar sbyar te, dge ba’i rtsa ba de yang gang zhe na? rang gi gzi brjid kyi rgyan ces bya ba ste, mtshan dang dpe byad re re la yang bsod nams grangs med pas ’grub par ’gyur ba’i rgyu sbyin pa dang tshul khrims la sogs pa rang gi yon tan gyi gzi brjid kyi rgyan gyis brgyan ces bya ba’i tha tshig go. ’bras bu rnam par dag pa ni rnam pa gnyis kyis bstan te, chos thams cad la dbang thob pa ni sangs rgyas kyi chos thams cad la dbang bskur ba zhes bya bas bstan te, sa bcu pa’i dus na byang chub sems dpa’ de de bzhin gshegs pa rnams kyis sangs rgyas kyi chos thams cad la dbang bskur ba mdzad de, de ltar thob pa dag ces bya ba’i don to. sangs rgyas par nye ba ni skye ba gcig gis thogs pas rgyal tshab tu gyur pa zhes bya bas bstan te. dper na ’phags pa byams pa skye ba gcig gis thogs pa’i chos kyi rgyal tshab tu gyur pa lta bu sha stag ces bya ba’i don to. On the tenth bhūmi, according to the ṭīkā, the bodhisattva has only one birth left, namely that of a Buddha, and is thus regarded as a crown prince. Maitreya is mentioned as an example of such a bodhisattva. las rnam par dag pa ni gdul ba dang mthun par bsgral ba’i thabs ston pas bstan te, sems can thams cad kyi mos pa zhes bya ba la sogs pa’o. sems can rnams theg pa gang la mos pa dang, theg pa gang gis rnam par grol bar ’gyur ba’i thabs la mkhas pa ni gdul ba ’dul ba’i cho ga shes pa zhes bya’o. ṭ. takes ākrama to mean to go to the place of awakening oneself and vikrama as to bring others there: sbyor ba rnam par dag pa yang rnam pa gnyis kyis bstan te, mngon par byang chub pa la ’jug par mkhas pa ni byang chub kyi sa’i snying po’i gdan gnon pa dang rnam par gnon pa la mi ’jigs pa’i tshul shes pa zhes bya bas bstan te, mngon par byang chub par ’gyur ba’i sa nyid sa’i snying po ste, rdo rje’i gdan yang de yin no; der bdag nyid ’gro ba la mi ’jigs pa dang sems can rnams gzud cing dgod pa la mi ’jigs pas mnan pa dang rnam par mnan pa la mi ’jigs pa’i tshul shes pa zhes bya’o. Cf. ṭ. fol. 25b7-26a1.
Cf. Dbh p. 877 satvasaṃgrahanigraha. sprul pas sems can gyi don bya ba la ’jug pa ni sangs rgyas thams cad kyi bya ba zhes bya ba la sogs pas bstan te, sangs rgyas thams cad kyi mdzad pa ni bstan pa ’di la zhugs pa rnams rab tu bzung ba dang zhe ’gras pa rnams tshar gcod pa ste, dga’ ldan gyi pho brang nas babs pa dang, lhums su gshegs pa nas mya ngan las ’das pa’i bar du sangs rgyas kyi sku rab tu ston pas sangs rgyas kyi mdzad pa sgrub pa la dpa’ zhing dbang byed pa dang, theg pa chen po’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ’khod ces bya ba’i tha tshig go. bsngags pa ni bstan pa’o; yon tan dang phan yon ni bshad pa ste, byang chub sems dpa’ de dag gi yon tan gong du smos pa rnams ni bsten par bya ba yin pas na yon tan zhes bya ba la, tshe ’di dang phyi ma la kha na ma tho ba med pas phan yon zhes bya’o.

如來至真無所罣礙亦無陰蓋。一切敏達靡不通暢。咸言受教。佛告舍利弗。東方去此度十江沙。諸佛國土滿中諸塵。過若干剎有世界。名阿尼彌沙。彼有佛號三曼跋陀如來至真等正覺。現在說法(阿尼彌沙者晉言不眴三曼跋陀者晉言普賢)。不眴世界無有聲聞緣覺之名。世尊聖眾純諸菩薩。於往古世造行已備。布施調意。安庠聖哲。禁戒博聞寂無放逸。止足功勳建立閑靜。以忍辱力心不懷害。堅固精進積功累德每生自克。普皆禪思脫門三昧而正受矣以神通慧而自娛樂以無極智光明之曜隨時分別班宣一切章句義理所懷慈心等如虛空其哀堅強愍於眾生知其志性而開化之其喜悅者。為雨甘露道法之味。雪除一切瞋恨怨結其行護者離於二乘以空無想立無願法。拔濟塵勞眾魔穢濁危害之患明識眾生根本所趣十二緣起觀察其疾應病與藥執御斯心平等恒一如地水火風無有憎愛降棄一切眾邪異學若干法戰堅跱幢幡猶如勇將大軍之師折伏嚴敵入於深覺諸佛正法十力無畏離二品會順從因緣有無之業超越諸見中間之行棄捐吾我及人壽命有無處所反真向偽倒見之本諸經典門如來法王法印印之所演辯才無所罣礙。於無央數億百千劫所暢音辭無能障塞使不通流蠲除一切恐懼瞋恚憍慢自大曉了隨時。蠲除一切恐懼瞋恚憍慢自大。所演音聲如師子吼亦如雷震察於眾生上中下行堅固親友永立究竟滅度之地興無極雲感法雷震。暢慧解電雨甘露水宣道法珍不斷三寶志性清淨如明月珠表裏通達正覺照曜相好殊勝則以禁戒而自莊嚴以百千德而文飾體以諸佛法至阿惟顏一生補處奉遵修行篤信眾生聞化解脫隨其志性令各得所覺意總持為師子座嚴淨道場明識超入四無所畏皆現諸佛所興事業正覺聖體取捨進退其心強勇而得自在轉於無上法輪之寶

時舍利弗。聞是語已。讚言善哉善哉。世尊。願時宣說。我當一心頂戴受持。佛告舍利弗。東方去此度十恒河沙國土微塵等世界。彼有世界名曰不眴。是中有佛號曰普賢如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊今現在。舍利弗。其土無有聲聞緣覺。乃至不聞二乘之聲。一切聖眾純是菩薩。已於過去久修德本。善業成備布施調伏。自守防護戒忍多聞。心不放逸安住功德。切成就。威儀成就忍力無礙於無上道堅固精進所修善根一諸禪解脫三摩婆提遊戲神通大智照明善分別知一切諸法所懷慈心等如虛空大悲堅固拯濟眾生常行喜心令彼同歡所有捨心善滅憎愛魔網諍訟悉使無餘善解眾生諸根所趣隨其根量授與法財其心平等如地水火風能壞一切外道異論摧伏敵陣建立勝幡。入深佛法十力無畏於諸大眾心無所懼常觀甚深十二因緣離有無見行於中道。我及我所眾生壽命養育士夫作者受者斷常有無一切諸見結縛因緣皆滅不起總持王印而以印之所有辭辯分別敷演那由他劫說不可盡得大神力感動無量無邊佛土於諸佛土善能往來斷除瞋怖憍慢放逸其所演說如師子吼一切眾生怨親中人悉皆安止究竟涅槃法雲垂布以興雷震三明解脫以為電光無上法雨以為甘露能惠法財三寶不斷內外清淨譬如寶珠相好殊勝最上無比以諸善根瓔珞其身。佛法灌頂得補處位善能分別諸眾生行隨而調伏令得解脫能淨道場坐師子座於諸法中得無所畏能自變形猶如佛身一切佛事悉能示現心得自在轉於法輪舍利弗彼土純有如是菩薩摩訶薩等以為眷屬

de nas thams cad dang ldan pa’i ’khor des byang chub sems dpa’ de dag gi bsngags pa dang yon tan dang phan yon bstan pa ’di lta bu ’di dag thos nas, tshim zhing mgu la yi rangs te rab tu dga’ nas dga’ ba dang yid bde ba skyes te, lha’i me tog utpa la dang, pad ma dang, ku mu da dang, pad ma dkar po dang, man dā ra ba dang, man dā ra ba chen po dag gis bcom ldan ’das dang, byang chub sems dpa’ blo gros mi zad pa dang, byang chub sems dpa’ de dag la gtor nas: skyes bu dam pa ’di ’dra ba dag la blta ba dang, phyag bya ba dang, bsnyen bkur bya ba rnyed pa ni bdag cag gis rnyed pa legs par rnyed do; gang byang chub sems dpa’i yon tan dang phan yon bstan pa ’di thos nas bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i sems can de dag gis kyang: rnyed pa legs par rnyed do, ched du brjod do. de nas srog chags brgya stong phrag sum cu rtsa drug gis bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed do;

atha khalv asau sarvāvatī parṣat teṣāṃ bodhisattvānām imān evaṃrūpān varṇaguṇānuśaṃsānirdeśāñ śrutvā tuṣṭodagrāttamanāḥ pramuditāḥ prītisaumanasyajātā divyaiḥ puṣpair utpalapadmakumudapuṇḍarīkamandāravamahāmandāravair bhagavantam akṣayamatiṃ ca bodhisattvaṃ tāṃś ca bodhisattvān avakīrya lābhā naḥ sulabdhā yad vayaṃ tādṛśān satpuruṣān paśyāmo namaskurmaḥ paryupāsmahe, yeṣāṃ ca imān bodhisattvaguṇānuśaṃsānirdeśāñ śrutvānuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, teṣām api sattvānāṃ sulabdhā lābhā ity udānayati sma, atha ṣaḍtriṃśati sattvaśatasahasrāṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni.

Then the whole assembly was satisfied and content, happy in mind and rejoicing, and joy and good temper were born in them as they heard such a demonstration of praise and eulogy of good qualities of those bodhisattvas. They sprinkled the Lord, the bodhisattva Akṣayamati and those bodhisattvas with celestial flowers, with blue lotuses, red lotuses, white lotuses, mandāra-flowers and great mandāra-flowers saying: “What we have attained in seeing, paying homage to and honouring these good men is really propitious!” And those beings who had produced the thought of incomparable perfect awakening as they heard that eulogy of bodhisattva-qualities said: “A propitious attainment!” And thirty six times a hundred thousand beings produced the thought of awakening.

tshim zhing mgu la yi rangs pas ni shes rab rnam pa gsum gyis sbyor ba’i dus na’o. ched du brjod pa ni chos kyi shugs kyis dga’ ba skyes pa’i tshig ’byin pa la bya’o.

爾時眾會聞諸菩薩功勳之德歡喜踊躍不能自勝明心生焉則取天上青黃紅白上好蓮華及諸意華僉共供養佛散阿差末諸菩薩上同俱舉聲稱揚威德我等善利為獲福慶乃能遭值此等正士得睹曉遇稽首歸命而供養之其有眾生得聞此黨諸菩薩名德不可量因斯所聞悉當興發菩薩大心時於彼三萬六千諸來會人咸發無上正真道意

爾時大會聞佛稱讚彼菩薩眾功德智慧踊躍歡喜以天優缽羅華拘物頭華波頭摩華分陀利華曼陀羅華散無盡意及諸菩薩異口同音作如是言我等今日快得善利得見如是諸正士等禮拜供養恭敬圍遶若有眾生聞其名者亦得如是無量善利若聞讚歎稱其功德悉皆當發無上道心說是語時大會中有三百六十萬眾生發阿耨多羅三藐三菩提心

de nas yang bcom ldan ’das kyis gnas brtan sha ra dva ti’i bu la bka’ stsal pa:
- sha ra dva ti’i bu, yang ’jig rten gyi khams mi ’dzums pa de na ngan song dang, mi khom pa dang, sdug bsngal gyi sgra yang med de;; ltung ba’i ’khrul pa dang, nyon mongs pa’i sgra yang med; log pa’i sgrub pa dang bslab pa las ’das pa’i sgra yang med; bud med du skye bar ’gyur ba’i sgra yang med; ser sna dang, ’chal pa’i tshul khrims dang, gnod sems dang, le lo dang, g.yeng ba dang, ’chal pa’i shes rab kyi sgra yang med; sgrib pa dang, chod pa dang, kun nas ldang ba dang, bag chags kyi sgra yang med; rab, ’bring, tha ma’i sgra yang med; sems can dang, theg pa dang, zhing tha dad pa’i sgra yang med; sangs rgyas tha dad pa’i sgra yang med; chos tha dad pa’i sgra yang med; dge ’dun tha dad pa’i sgra yang med; bza’ ba dang, btung ba dang, bkres pa dang, skom pa’i sgra yang med; ngar ’dzin pa dang, nga yir ’dzin pa dang, yongs su ’dzin pa’i sgra yang med; bdud kyi lta ba kun nas ldang ba dang, bag chags kyi sgra yang med do;

atha khalu bhagavān sthaviraśāradvatīputram āmantrayate sma:
na ca tatra, śāradvatīputrānimiṣāyāṃ lokadhātau durgatyakṣaṇaduḥkhaśabdo ’sti; āpattivibhramakleśaśabdo nāsti; mithyāpratipattiśikṣāvyatikramaśabdo nāsti; mātṛgrāmopapattiśabdo nāsti; mātsaryaduḥśīlavyāpādakausīdyavikṣepaduṣprajñaśabdo nāsti; āvaraṇavivaraṇaparyutthānavāsanāśabdo nāsti; adhimātramadhyamamṛduśabdo nāsti; sattvayānakṣetranānātvaśabdo nāsti, buddhanānātvaśabdo nāsti, dharmanānātvaśabdo nāsti, saṃghanānātvaśabdo nāsti; bhojanapānabhubhūkṣāpipāsāśabdo nāsti, ahaṃkāramamakāraparigrahaśabdo nāsti; māradṛṣṭiparyutthānavāsanāśabdo nāsti;

Then the Lord spoke to the elder Śāradvatīputra [to display the purity of the place]: – Further, Śāradvatīputra, there in that world-sphere Animiṣā there are not even words for lower worlds, unfavorable conditions or suffering [to say nothing of the thing itself (kiṃ punar vādo vastu)]; [and thus] nor the word for the bewilderment of sin, for vices; nor the word for wrong attainments or neglect of discipline; nor the word for being born with female sex; nor the word for envy, corrupted morality, malice, inattention or corrupted insight [the adversaries of the six perfections (pāramitāvipakṣa) ]; nor the word for obstructions and interruptions, either manifest or as potentialities; nor the word for superior, average or inferior; nor the word for difference among beings, religious ways or Buddha-fields, nor the word for difference among Buddhas, nor the word for difference in religion, nor the word for difference among congregations; nor the word for food and drink, hunger and thirst, nor the word for me, mine or property; or nor the word for the Evil One [namely, being careless with bad things (akuśalapramāda) ] and related views [like pretending life is without end], manifest or potential;

gnas rnam par dag pa bstan pa’i phyir sha ra dva ti’i bu, yang ’jig rten gyi khams mi ’dzums pa de na zhes bya ba la sogs pa smos so.
ngan song ni ’og tu ltung ba’i phyir te, sems can dmyal ba dang dud ’gro dang yi dvags so. 27b3-4: mi khom pa ni mngon par rtogs pa’i skabs med pa’i phyir te, de yang mi khom pa brgyad po: sems can dmyal bar skyes pa dang, dud ’gro’i skye gnas su skyes pa dang, yi dvags su skyes pa dang, mtha’ ’khob kyi kla klor skyes pa dang, gzugs med pa dang ’du shes med par skyes pa dang, long ba dang ’on pa dang lkugs pa la sogs par gyur pa dang, log par lta bar gyur pa dang, sangs rgyas med pa’i bskal pa la skyes pa rnams so.
27b4-5: sdug bsngal ni brgyad de: skye ba dang, rga ba dang, na ba dang, ’chi ba dang, mi sdug pa dang phrad pa dang, sdug pa dang bral ba dang, ’dod pas phongs pa dang, mdor na nye bar len pa’i phung po lngas sdug bsngal ba ste.
27b5: sangs rgyas kyi zhing de na ngan song zhes bya ba la sogs pa’i sgra yang med na dngos su lta ba la yod ces bya ba’i tha tshig go.
For the expression cf. Krp p. 174-7, 1712, and Sukh 407-10. ci’i phyir zhe na? nyes pa bcu gcig spangs pas gnas de rnam par dag pa’i phyir te, bslab pa phra mo las ’das pa’i nyes pa med pa ni ltung ba’i ’khrul pa dang, nyon mongs pa’i sgra yang med ces bya bas bstan te, bslab pa’i rtsa ba bzhi las ma gtogs pa’i bslab pa’i gzhi gzhan las nyams shing ltung ba’i ’khrul pa zhes bya’o. de’i rgyu ni ’dod chags la sogs pa nyon mongs pa ste, gang zag ’dis nyon mongs pa’i dbang gis ltung ba’i ’khrul pa ’di ’dra ba byas so zhes bya ba’i sgra yang med ces grags pa’i don to. bslab pa rtsa ba las ’das pa’i nyes pa med pa ni log par bslab pa las ’das pa’i sgra yang med ces bya bas bstan te, srog gcod pa la sogs pa nyid log pa yang yin la, de bas na bslab pa las ’das te, dge sbyong du mi rung bas bslab pa las ’das zhes bya’o. Or, not being born from the unclean female sex, but rather from a lotus: skye gnas ngan pa’i nyes pa med pa ni bud med du skye bar ’gyur ba’i sgra yang med ces bya bas bstan te, skyes bu dam pa kun kyang padma las skyes pa’i phyir ro. spyod pa mi mthun pa’i nyes pa med pa ni ser sna la sogs pa pha rol tu phyin pa drug gi mi mthun pa’i phyogs kyi sgra med pas bstan te, byang chub sems dpa’i spyod pa ni pha rol tu phyin pa drug yin la, de dag gi mi mthun pa’i phyogs ser sna la sogs pa’i nyes pa med pa’i phyir ro. sgrib pa’i nyes pa med pa ni sgrib pa la sogs pa’i sgra med pas bstan te, sgrib pa lnga po: ’dod pa la ’dun pa dang, gnod sems dang, rgod pa dang, ’gyod pa dang, rmugs pa dang, gnyid dang the tshom de dag nyid gcod pa yang yin te, nyon mongs pa spong ba’i bar du gcod pa yin pa’i phyir ro. de dag dngos su spyod pa ni kun nas ldang ba zhes bya la, sa bon sems la gnas pa ni bag chags zhes bya’o. sems can tha dad pa’i nyes pa med pa ni rab, ’bring, tha ma’i sgra yang med ces bya bas bstan te, kun kyang sngar bstan pa lta bu’i yon tan dang ldan pa’i byang chub sems dpa’ sha stag gnas zhes bya ba’i tha tshig go. zhing dang chos tha dad pa’i nyes pa med pa ni sems can dang theg pa dang zhing tha dad pa’i sgra yang med ces bya bas bstan to, sems can ’gro ba dang, rigs tha dad pa dang, nyan thos la sogs pa’i theg pa tha dad pa dang, mi mjed la sogs pa’i sangs rgyas kyi zhing tha dad pa’i sgra mi bsgrag ces bya ba’i don to. dkon mchog tha dad pa’i nyes pa med pa ni sangs rgyas la sogs pa tha dad pa’i sgra med pas bstan te, sangs rgyas kyi mtshan dang, gsung rab kyi yan lag tha dad pa dang, nyan thos dang byang chub sems dpa’i dge ’dun tha dad pa’i sgra med pa’i phyir ro. ston pa ngan pas bstan pa’i nyes pa med pa ni bza’ ba la sogs pa’i sgra med pas bstan te, bdag go snyam du ngar ’dzin pa dang, kun gyis dga’ ba dang bde bas lus gnas pa’i phyir ro; bdag dang gzhan du ’dzin pa’i nyes pa med pa ni ngar ’dzin pa la sogs pa’i sgra med pas bstan te, bdag go snyam du ngar ’dzin pa dang, bdag gi’o snyam du nga yir ’dzin pa dang, bdag gi bu dang chung ma yongs su ’dzin pa’i sgra yang med do. log par lta ba’i nyes pa med pa ni bdud la sogs pa’i sgra med pas bstan te, tshe phyi ma med par lta ba nyid, mi dge ba la bag med par ’jug pa yin pas bdud de, de’i kun nas ldang ba dang, bag chags kyi sgra yang med ces sbyar ro.
Cf. Krp p. 1615.

佛語舍利弗阿尼彌沙土者無地獄餓鬼畜生眾惡諸苦無奉戒敕亦無犯禁不聞見女人所以者何皆由化生蓮華交露無有慳貪亦無婬恚離于癡畏悉都無此三毒之名何況餘乎其土人民無上中下好醜差別普等無殊亦無是我及非我所復不飲食所以者何喜法為食解義為漿常自坦然了不念渴亦無飢想亦非我故亦無他故亦無眾魔恐難之患

佛告舍利弗彼佛世界無三惡道及其名字亦無邪行越戒之名越戒之名又無女人慳貪嫉妒破戒瞋恚懈怠亂心愚癡之名及以障礙蔭蓋集名眾生根等無上中下純是一乘無大小名佛土無有淨穢之名亦無三寶差別之稱不聞飢渴飲食之聲及我我所遮護之名無諸魔網妄見集名

’jig rten gyi khams de ni yangs shing rgya che ste, gling bye ba khrag khrig brgya stong phrag drug cu yod de, byang chub sems dpa’i smon lam gyis nyi ma dang zla ba gcig gi ’od kyis kun tu snang ngo; ’jig rten gyi khams de yang lag mthil bzhin du mnyam zhing, bai dūrya sngon po’i sa gzhi la rin po che thams cad kyi pad mas rab tu spras te, ka tsa lin de ltar ’jam zhing reg na bde ba, mig mangs ris su bres pa, rin po che’i shing gi ra bas legs par brgyan pa, rtag tu me tog rgyas pas mdzes par byas pa, rdo dang, gseg ma dang, gyo mo dang, bong ba dang, ri nag po med de, ri rab kyis legs par brgyan pa;; lha dang mi’i longs spyod bye brag med cing, sems can de dag gi zas kyang chos kyi dga’ ba dang bsam gtan gyi zas te; ’jig rten gyi khams de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po chos kyi rgyal po bla na med pa ma gtogs par, rgyal po gzhan gang yang med do;

sā lokadhātur viśālā vistīrṇā ṣaṣṭikoṭinayutaśatasahasradvīpā, bodhisattvapraṇidhānenaikacandrasūryaprabhayā samantato ’vabhāsitā; tasyāṃ khalu punar lokadhātau pāṇitālajātā nīlavaiḍūryamayī bhūmiḥ, sarvaratnapratyuptā, mṛdukācilindakasukhasaṃsparśā, aṣṭāpadanibaddhā, ratnavṛkṣaprākāraiḥ samalaṃkṛtā, nityasphuṭitaiḥ puṣpair upaśobhitā, niṣpāṣāṇaśarkarakathallaloṣṭakālaparvatā sumerusamalaṃkṛtā; na devamanuṣyayor bhojanānāṃ nānātvam asti, teṣāṃ sattvānām āhāro dharmaratir dhyānāhāraś ca; tatra lokadhātau tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram anuttaraṃ dharmarājaṃ sthāpayitvā nāsty anyo rājā kaścit;

That world is broad and wide, having sixty times ten million times a hundred billion times a hundred thousand continents, and because of the vows of the bodhisattvas it is illumined all over by the light of one sun and moon. Further, in that world-sphere the ground is level like the surface of water and made of blue lapis lazuli, set with all kinds of jewels, pleasant to touch like soft cloth, patterned like a chess-board, adorned with jewel-trees, beautified with flowers always blooming, without rocks, stones, gravel, pebbles and black mountains, adorned with Sumeru-mountains. There is no difference in the enjoyments of gods and men, and the food of those beings is joy in religion and the food of meditation. There in that world-sphere there is no other king apart from the peerless king of religion, the Tathāgata worthy of offerings, the perfectly awakened one Samantabhadra.

bdag po rnam par dag pa’i dbang du byas nas ’jig rten gyi khams de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba la sogs pa gsungs so. chos kyi rgyal po ni ji snyed yod pa dang ji lta ba bzhin du yod pa’i chos thams cad ma lus pa dang phyin ci ma log par thugs su chud pa’i sgo nas mnga’ mdzad pa’i phyir te, de ma gtogs par ’jig rten gyi khams de na lha dang mi’i rgyal po gzhan gang yang med do.

又其佛土甚極廣大一日月照六十億四方之域所以者何諸菩薩本願之所致也由是之故共一日月又其土地無有丘墟高下斜傾普悉平正皆紺琉璃皆以眾寶而雜廁間其地柔軟如天綩綖以十八事莊嚴國界其樹悉寶行伍相當常生華實冬夏恒茂無沙礫石眾穢之瑕黑山雪山其土諸山皆以諸寶雜合而成猶如須彌于彼佛土天上天下適等無異捨於世業以法為土則無王者唯以如來普賢至真而為法王

彼佛世界平坦廣大一日月照周匝六十億百千那由他由延是希有事是彼菩薩本願所致其土平正猶如手掌琉璃眾寶雜廁共成其地柔軟猶如天衣若有觸者受微妙樂寶樹莊嚴行伍相當寶繩連綿以界八道所有諸華常自開敷亦無石沙荊棘穢惡所有諸山純以眾寶而挍飾之人天無別法喜禪味以為飲食其土無有王者之名唯除普賢如來法王

bcom ldan ’das de yang byang chub sems dpa’ de dag la yi ge dang, sgra dang, brda’i tshig rab tu dbye bas chos mi ston te; gzhan du na byang chub sems dpa’ de dag bcom ldan ’das de’i drung du lhags te, mig mi ’dzums par bltas pas sangs rgyas rjes su dran pa’i ting nge ’dzin thob ste, mi skye ba’i chos la bzod pa thob par lung bstan pa yang byin no. de’i phyir na ’jig rten gyi khams de yang mi ’dzums pa zhes bya’o;

na ca sa bhagavān tebhyo bodhisattvebhyo prabhinnākṣaraśabdasaṃketapadair dharmaṃ deśayati, anyatra te bodhisattvāh taṃ bhagavantam upasaṃkramyānimiṣābhyāṃ cakṣurbhyāṃ prekṣamāṇā buddhānusmṛtisamādhiṃ pratilabhante; anutpattikadharmakṣāntilabdhavyākaraṇaṃ ca teṣāṃ vyākaroti. tasmāt sā lokadhātur animiṣā nāma;

And that Lord does not teach religion to those bodhisattvas through differentiation by syllables, words and conventional phrases [like the Lord Śākyamuni], but the bodhisattvas go to that Lord, and looking at him with eyes unblinking they attain concentration which consists in recollection of the Buddha, and he gives them the prophecy which is connected with the attainment of the tolerance that all moments of existence are unborn. That is why that world-sphere is called “Unblinking”.

ji ltar bcom ldan ’das shākya thub pa ’khor rnams la yi ge dang sgra dang brda’i tshig rab tu dbye bas chos ston pa ltar bcom ldan ’das de ni byang chub sems dpa’ de dag la yi ge dang, sgra dang, brda’i tshig rab tu dbye bas chos mi ston to. ’o na ji ltar chos ston ce na? gzhan du na zhes bya ba la sogs pa smos te, byang chub sems dpa’ de dag bcom ldan ’das de’i drung du lhags te de bzhin gshegs pa’i sku la mig mi ’dzums par bltas pas sangs rgyas rjes su dran pa’i ting nge ’dzin thob ste, mig ni blun pa yin pas ting nge ’dzin rtogs pa mi srid kyi, mig gi rnam par shes pa dang lhan cig tu ’grogs pa’i shes rab kyis rtogs zhes bya ba’i tha tshig go – "If sight is dull (jaḍa) one does not attain concentration (samādhi), it is attained through insight (prajnyā) connected with visual consciousness (cakṣurvijnyāna)."
28b7-29a1: chos thams cad skye ba dang ’gag pa med par shes rab kyis bzod pa ni mi skye ba’i chos la bzod pa zhes bya ste, sa brgyad pa la bya’o. de ltar sangs rgyas rjes su dran pa’i ting nge ’dzin thob ma thag tu de bzhin gshegs pas byang chub sems dpa’ de dag la mi skye ba’i chos la bzod pa thob par lung yang bstan to.
This buddhakṣetra is also refered to in Langkā p. 1053-14 on the subject of non-verbal communication: na ca mahāmate sarvabuddhakṣetreṣu prasiddhābhilāpaḥ, abhilāpo mahāmate kṛtakaḥ. kvacin mahāmate buddhakṣetre ’nimiṣaprekṣayā dharmo deshyate, kvacid inggitaiḥ, kvacid bhrūvikṣepeṇa, kvacin netrasaṃcāreṇa, kvacid āsyena, kvacid vijṛmbhitena, kvacid utkāsanashabdena, kvacit kṣetrasmṛtyā, kvacit spanditena; yathā mahāmate animiṣāyāṃ gandhasugandhāyāṃ ca lokadhātau samantabhadrasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre ’nimiṣair netraiḥ prekṣamāṇās te bodhisattvā mahāsattvā anutpattikadharmakṣāntiṃ pratilabhante ’nyāṃsh ca samādhivisheṣān. ata evāsmāt karaṇān mahāmate nābhilāpasadbhāvāt santi sarvabhāvāḥ ... Cf. also Aṣṭādasha (60) p. 7124.

又其土法不用文辭告誨諸菩薩也欲諮受經往詣佛所觀之無厭不以為惓所以者何其心欣然應時逮得佛心定意尋則近至無所從生法忍由是之故其土號曰不眴也

彼佛世尊及諸菩薩不以文字而有所說彼諸菩薩唯修觀佛諦視無厭目不曾眴即便能得念佛三昧悟無生忍是故彼土名曰不眴

de la sangs rgyas rjes su dran pa gang zhe na;

tatra katamā buddhānusmṛtiḥ;

What then is recollection of the Buddha? [Not the recollection which is applying the mind to the qualities of the Buddha (na guṇamanasikārānusmṛtiḥ):]

bdag po rnam par dag par yang rjes su dran par bya ba’i mtshan ma thams cad dang bral ba’i sgo nas bstan te, de la rjes su dran par bya ba’i mtshan ma dang bral ba yang rnam pa bzhi ste, 1) yon tan yid la byed pa rjes su dran pa ma yin dang, 2) sangs rgyas rjes su dran pa’i skyon mtshan ma dang bcas pa la dmigs pa spangs pa dang, 3) rjes su dran pa’i phan yon dang, 4) ting nge ’dzin de’i ’bras bu’o.
29a2-3: yon tan yid la byed pa rjes su dran pa ma yin pa yang rnam pa lngas bstan te.

何謂得佛心定意

云何念佛

gang gzugs kyi mtshan nyid kyis rab tu ma phye ba; rigs dang, rus dang, cho rigs kyis rab tu ma phye ba; sngon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba; phyi ma’i mtha’ shes pa la sems pas rab tu ma phye ba; da ltar byung ba la gnas pas rab tu ma phye ba; phung po dang, khams dang, skye mched kyis rab tu ma phye ba; mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pas rab tu ma phye ba; sems dang, yid dang, rnam par shes pas rab tu ma phye ba; spros pa dang rgyu bas rab tu ma phye ba; skye ba dang, gnas pa dang, ’jig pas rab tu ma phye ba; gzung ba dang, rtsod pa dang, btang bas rab tu ma phye ba; dran pa dang yid la byed pas rab tu ma phye ba; rtog pa dang, rnam par rtog pa dang, yongs su rtog pas rab tu ma phye ba; chos kyi mtshan nyid dang rang gi mtshan nyid kyis rab tu ma phye ba; gcig dang, tha dad pa dang, so so bas rab tu ma phye ba; sems kyi dmigs pa bgrang bas rab tu ma phye ba; nang dang phyi rol tu g.yo bas rab tu ma phye ba; rnam par rtog pa’i mtshan ma dang, blang ba dang dor bas rab tu ma phye ba; kha dog dang, dbyibs dang, rtags kyis rab tu ma phye ba; spyod lam dang, spyad pa dang, spyod pas rab tu ma phye ba; tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba yid la byed pas rab tu ma phye ba; stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba yin te;

yā na rūpalakṣaṇaprabhāvitā; na vaṃśagotravārttāprabhāvitā; na pūrvāntaśuklacaryāprabhāvitā; nāparāntajñānacintāprabhāvitā; na pratyutpannasthitiprabhāvitā; na skandhadhātvāyatanaprabhāvitā; na dṛṣṭaśrutamatavijñātaprabhāvitā; na cittamanovijñānaprabhāvitā; na prapañcapracāraprabhāvitā; notpādasthitibhaṅgaprabhāvitā; na grahavigrahotsargaprabhāvitā; na smṛtimanasikāraprabhāvitā; na kalpavikalpaparikalpaprabhāvitā; na dharmalakṣaṇasvalakṣaṇaprabhāvitā; naikatvanānātvapṛthaktvaprabhāvitā; na cittālambanagaṇanāprabhāvitā; nādhyātmabāhyeñjanāprabhāvitā; na vikalpanimittaheyopadeyaprabhāvitā; na varṇasaṃsthānaliṅgaprabhāvitā; neryāpathacaritacaryāprabhāvitā; na śīlasamādhiprajñāvimuktivimuktijñānadarśanamanasikāraprabhāvitā; na balavaiśāradyāveṇikabuddhadharmasamāropaprabhāvitā;

It is not brought about through [recollection of the Buddha’s] corporeal marks [that belong to the body of joy (saṃbhogakāya) but recollection of his absolute body (dharmakāya) that has no characteristics]; not brought about through [recollection of his] lineage, family or social standing [that belong to his body of appearance (nirmāṇakāya) ]; not brought about through [recollection of] past good practice [as the perfections, being the cause (hetu) of buddhahood]; not brought forth through reflecting on knowledge [namely, the fruit (phala) of that good practice which is omniscience (sarvajñajñāna) to be attained] in the future; not brought about through [reflecting on] those [Tathāgatas] who exist in the present; [Doing away with the objects of thought that are errors in the recollection of the Buddha, having distinguishing marks (buddhānusmṛtisanimittadoṣālambanaprahāṇa): beyond the forms of distinguishing marks of anything that can be be known (jñeyanimittākārātikrānta), and thus] it is not brought about through [recollection concerned with] parts of the personality, spheres and fields of the senses; not brought about through [recollection of] what has been seen, heard, imagined or comprehended; not brought about through thought, mind or consciousness; not brought about through discursive thought and mental activity; not brought about through [recollection of] origination, existence and destruction; not brought about through grasping, disaccord or rejection; not brought about through recollection and mental effort; not brought about through thought-constructions, imaginings and fictions; not brought about through [recollection on] the [general] character (sāmanyalakṣaṇa) of moments of existence [impermanence and so on], nor the special character [like the element earth, hardness, etc.]; not brought about through [recollection of] homogeneousness, difference and separation; not brought about through counting objects of thought [in meditation, like breathing (śvāsa) going in and out]; not brought about with inner [when tasting the states of concentration (samādhyāsvāda) ] or outer [when meeting the objects with thoughts] movement; not brought about through grasping or rejecting the differentiating marks in imagining; not brought about through [recollection of] qualities of colour and form; not brought about through the practice of deportment and behaviour; not brought about through [recollection of] morality, concentration, insight, deliverance or knowledge of deliverance; not brought about through imputing the powers, intrepidities or special qualities of a Buddha;

longs spyod rdzogs pa’i sku la dmigs pa rjes su dran pa ma yin pa ni gang gzugs kyi mtshan nyid kyis rab tu ma phye ba zhes bya bas bstan te, de bzhin gshegs pa’i longs spyod rdzogs pa’i sku mtshan dang dpe byad kyis brgyan pa’i gzugs su yid la byas shing bsgoms pas sangs rgyas rjes su dran pa’i ting nge ’dzin ’di bskyed pa ma yin pas rab tu phye ba zhes bya’o. de’i ci’i phyir zhe na? skabs ’dir sangs rgyas ni chos kyi sku la bya bar ’dod la de ni mtshan dang dpe byad la sogs pa mtshan ma gang gis rang bzhin yang ma yin zhing, mtshan ma can gyi shes pa gang gis kyang rtogs par bya ba ma yin te, gang gi tshe mtshan ma thams cad spangs nas de bzhin gshegs pa chos kyi skur mthong ba, de’i tshe don dam par sangs rgyas rjes su dran pa zhes kyang bya la, de ltar mthong ba’i tshe de kho na mthong ba yin pas byang chub sems dpa’ de mi skye ba’i chos la bzod pa thob par lung ston par yang mdzad pa’i phyir ro. bshad pa’i tshul ’dis sprul pa’i sku la sogs pa ’og ma rnams la yang bsgre bar bya’o. sprul pa’i sku la dmigs pa rjes su dran pa ma yin pa ni rigs dang, rus dang, cho rigs kyis rab tu ma phye ba zhes bya bas bstan te; rigs ni shākya’i rigs la sogs pa’o, rus ni gau ta ma la sogs pa’o, cho rigs ni rigs mthon por skyes pa nyid la bya’o. vārttā is very uncertain. rgyu yid la byed pa rjes su dran pa ma yin pa ni sngon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba zhes bya bas bstan te, dkar po’i spyod pa ni pha rol tu phyin pa rnams te, de dag spyod pa’i rgyu las sangs rgyas grub bo zhes yid la byas pas bskyed pa ma yin zhes bya ba’i tha tshig go. phyi ’bras bu yid la byed pa’i rjes su dran pa ma yin pa ni phyi ma’i mtha’ shes pa la sems pas rab tu ma phye ba zhes bya bas bstan te, dkar po’i spyod pa de’i ’bras bu phyi ma’i mthar thams cad mkhyen pa’i ye shes ’grub par yid la byed pas ma bskyed ces bya ba’i don to. da ltar snang ba la dmigs pa rjes su dran pa ma yin pa ni da ltar byung ba la gnas pas rab tu ma phye ba zhes bya bas bstan te, mngon sum du snang ba’i de bzhin gshegs pa ni da ltar byung ba ste, de la dmigs pas kyang bskyed pa ma yin zhes bya ba’i tha tshig go.
de ltar longs spyod rdzogs pa’i sku la sogs pa de bzhin gshegs pa’i yon tan mtshan mar bzung ste, yid la byas pa ni sangs rgyas rjes su dran pa ma yin par bstan to.
Same as in Dbh. p. 1015. sangs rgyas rjes su dran pa’i skyon mtshan ma dang bcas pa la dmigs pa spangs pa yang rnam pa bcu bdun gyis bstan te, shes bya’i mtshan ma’i rnam pa las ’das pa ni phung po dang, khams dang, skye mched kyis rab tu ma phye ba zhes bya bas bstan to. tha snyad kyi mtshan ma thams cad las ’das pa ni mthong ba dang thos pa dang bye brag phyed pa dang rnam par rig pas rab tu ma phye ba zhes bya bas bstan te, mthong ba ni mig gis so, thos pa ni rna bas so, bye brag phyed pa ma mthong ma thos par bdag nyid kyis bsams shing bcal la nye bar brtags pa’o, rnam par rig pa ni nang so so rang gis rig pa dang rtogs pa dang reg pa dang mngon sum du byas pa ste; mthong ba la sogs pa de dag la brten nas gzhan dag la tha snyad du brjod pas na tha snyad ces bya’o. kun nas nyon mongs pa’i sems kyi mtshan ma thams cad las ’das pa’i sems dang, yid dang, rnam par shes pas rab tu ma phye ba zhes bya bas bstan te, sems ni kun gzhi rnam par shes pa’o, yid ni nyon mongs pa can gyi yid do, rnam par shes pa ni dmigs pa rnam par ’byed pa mig la sogs pa’i rnam par shes pa’o. In Yogācāra citta, manas and vijnyāna are taken to designate ālayavijnyāna, the consciousnesses, vijnyāna, of the eye, ear, etc., and their controller, manas, while in Mādhyamika they are synonyms. Cf. introduction. ma zhi ba’i mtshan ma thams cad las ’das pa ni spros pa dang rgyu bas rab tu ma phye ba zhes bya bas bstan te, spros pa ni gzung ba dang ’dzin par rtog pa’o, rgyu ba ni ’dod chags la sogs pa sems la rgyu ba’o. mi skye mi ’gag pas skye ba dang ’jig pa’i mtshan ma las ’das pa ni skye ba dang, gnas pa dang, ’jig pas rab tu ma phye ba zhes bya bas bstan te, rkyen gyi dbang gis rgyud snga na ma byung ba las dang po chos gang ’byung ba ni skye ba zhes bya’o, skyes ma thag pa’i skad cig rjes su ’jug pa ni gnas pa zhes bya’o, skye ba’i skad cig phan chad mi gnas pa ni ’jig pa zhes bya’o. gnod pa dang phan pa med pas gnod pa dang phan par byed pa’i mtshan ma las ’das pa’i bzung ba dang, rtsod pa dang, btang bas rab tu ma phye ba zhes bya bas bstan te, bzung ba ni sems nang du ’du ba’o, rtsod pa ni sems la gnod pa ’byung ba’o. dmigs pa las ma rmongs pa yid la bya ba’i mtshan ma las ’das pa ni dran pa dang yid la byed pas rab tu ma phye zhes bya bas bstan te, dran pa ni dmigs par bya ba’i dngos po ma brjed pa’o, yid la byed pa ni sems gtod pa’o. 30a4-6 interprets according to the pramāṇas and, alternatively, to the three kinds of religious ways: rtog ge’i yul gyi mtshan nyid kyi mtshan ma las ’das pa ni rtog pa dang, rnam par rtog pa dang, yongs su rtog pas rab tu ma phye ba zhes bya bas bstan te, rtog ge rnams kyi yul ni lung dang rjes su dpag pa dang, mngon sum gyi tshad ma gsum gyis rtog pa ste, gzhung gi tshig gsum dang go rims pa bzhin du sbyar ro. yang na, nyan thos kyi yid la byed pas ’phags pa’i bden pa bzhi la rtog pa dang, rang sangs rgyas kyi yid la byed pa rten cing ’brel par ’byung ba la rnam par rtog pa dang, byang chub sems dpa’i yid la byed pa stong pa nyid du yongs su rtog pas kyang rjes su dran pa ’di ma bskyed ces sbyar ro. mtshan ma med pa yin pas mtshan ma thams cad las ’das pa ni chos kyi mtshan nyid dang rang gi mtshan nyid kyis rab tu ma phye ba zhes bya bas bstan te, chos kyi mtshan nyid mi rtag pa la sogs pa spyi’i mtshan nyid la bya’o, rang gi mtshan nyid ni sa’i mtshan nyid sra ba la sogs pa’o. du ma mi rtag pa’i mtshan ma las ’das pa ni gcig dang, tha dad pa dang, so so bas rab tu ma phye ba zhes bya bas bstan te, sku mngon sum du snang ba dang, sku’i chos nyid gcig par yid la byed pa dang, tha dad par yid la byed pa dang, sku’i chos nyid du mar yid la byed pa gang gis kyang ma phye zhes bya ba’i don to. rnam par shes pa’i spyod yul gyi mtshan ma las ’das pa ni sems kyi dmigs pa bgrang bas rab tu ma phye ba zhes bya bas bstan to, dbugs phyi nang du rgyu ba gcig nas bcu dang, bcu nas brgya stong gi bar du bgrang ba las kyang ma skyes zhes bya ba’i tha tshig go. phyi dang nang gi mtshan ma las ’das pa ni nang dang phyi rol du g.yo bas rab tu ma phye ba zhes bya bas bstan te, ting nge ’dzin gyi ro myong bar byed pa dang phyi’i yul la sems ’phro ba ni nang dang phyi rol tu g.yo ba’o. rnam par byang ba blang ba dang kun nas nyon mongs pa spong ba’i mtshan ma las ’das pa ni rnam par rtog pa’i mtshan ma dang, blang ba dang dor bas rab tu ma phye ba zhes bya bas bstan te, rnam par rtog pa ni bzang ngan du ’byed pa ste, rnam par byang ba blang ba dang, kun nas nyon mongs pa ’dor bar rtog pa’o. gzugs kyi mtshan nyid kyi mtshan ma las ’das pa ni kha dog dang, dbyibs dang, rtags kyis rab tu ma phye ba zhes bya bas bstan te, kha dog ni gser dang bai dūrya la sogs pa’i kha dog go; dbyibs ni ring ba dang thung ba la sogs pa ste, de dag nyid sems kyi mtshan mar bya ba yin pas rtags zhes bya’o. spyod lam gyi mtshan ma las ’das pa ni spyod lam dang, spyad pa dang, spyod pas rab tu ma phye ba zhes bya bas bstan te, spyad pa ni ’phral gyi bya ba’o, spyod pa ni grong du ’jug cing bsod snyoms len pa la sogs pa’o. dkar po’i phyogs kyi mtshan ma las ’das pa ni tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba yid la byed pas rab tu ma phye ba zhes bya bas bstan te, zag pa med pa’i phung po lnga po ’di dag gis ni dkar po’i chos thams cad bsdus la, de lta bur yid la byas pa las rjes su dran pa ’di ma skyes zhes bya ba’i tha tshig go. ’bras bu’i mtshan ma la dmigs pa las ’das pa ni stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba zhes bya bas bstan te, byang chub sems dpa’i spyod pa’i ’bras bu stobs dang mi ’jigs pa la sogs pa sangs rgyas yin par ’dzin na, de nyid sgro btags pa yin pas de ltar bsgoms shing yid la byas pa las kyang sangs rgyas rjes su dran pa ’di skyes pa ma yin pas rab tu ma phye ba zhes bya’o.

不以色相不以種好亦復不以本宿行故而致是德亦不悕望作是致是所以者何不念過去當來之者亦復不念今現在世亦不由從五陰六衰而致之也何謂為五其五陰者謂思六根其六根者謂眼耳鼻口身意所別其六衰者知色聲香味細滑法不用見聞心意識此眾業之所致也不以巧偽生滅之所致也無等無邪亦不造意無所悕望亦非以是亦非不是之所致也亦不從一二三之所致也不因心意識亦不以曉內外眾念妄想是非之事而致之也亦不用戒定意慧解度知見十力不護四無所畏諸佛之法

謂不觀色相出生種性過去淨業是時心中不生自高不觀現在陰界諸入見聞覺知心意識等無有戲論生住滅相不取不捨不念不思不觀思想及非思想不分別想法想己想無一異想境界功德內外中間不起覺觀始終之念不觀形貌威儀法式不觀戒定智慧解脫解脫知見十力無畏不共之法

’di ltar sangs rgyas kyi rjes su dran pa ni, bsam gyis mi khyab pa, rgyu ba med pa, rnam par rig pa med pa’i mtshan nyid de; nga yi ba med pa, yid la byed pa dang bral ba, dran pa med cing yid la byed pa med pa; phung po dang, khams dang, skye mched ’byung ba dang ’jig pa’i gnas ma yin; thogs pa ma yin; ’jug pa ma yin; gnas pa ma yin, mi gnas pa ma yin, rab tu gnas pa ma yin, yang dag par gnas pa ma yin; gzugs kyi rnam par shes pa’i gnas ma yin; tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pas shes par bya ba’i gnas ma yin; sa’i khams kyi rnam par shes pa’i gnas ma yin; chu’i khams kyi ma yin, me’i khams kyi ma yin, rlung gi khams kyi ma yin, rnam par shes pa’i khams kyi gnas ma yin; mig dang gzugs kyi rnam par shes pa’i gnas ma yin; de bzhin du rna ba’i ma yin, sgra’i ma yin, sna’i ma yin, dri’i ma yin, lce’i ma yin, ro’i ma yin, lus kyi ma yin, reg bya’i ma yin, yid kyi ma yin, chos kyi rnam par shes pa’i gnas ma yin no;

evaṃ buddhānusmṛtir acintyāpracārāvijñaptilakṣaṇā; amamā amanasikārā nāsmṛtyamanasikārāvasthā; na skandhadhātvāyatanotpādavināśāvasthā; apratihatā; anavatārā; na sthitā nāsthitā na pratiṣṭhitā na saṃsthitā; na rūpavijñānasya niśrayaḥ; na vedanāsaṃjñāsaṃskāravijñānavijñeyo niśrayaḥ; na pṛthivīdhātuvijñānasya niśrayaḥ; nābdhātor na tejodhātor na vāyudhātor na vijñānadhātoḥ niśrayaḥ; na cakṣūrūpavijñānadhātoḥ niśrayaḥ; evaṃ na śrotrasya na śabdasya na ghrāṇasya na gandhasya na jihvāyā na rasasya na kāyasya na spraṣṭavyasya na manaso na dharmavijñānasya niśrayaḥ;

[Praising that recollection (anusmṛtyanuśaṃsā):] In this way the recollection of the Buddha is beyond thought [and thus like space (ākāśasama) ], beyond [mental] activity, having the character of being beyond information; beyond what belongs to the ego, beyond mental effort [pertaining to the objects (grāhya) and grasping (grāha) them], not a state of origination and destruction in the parts of personality, spheres or fields of perception; unhindered [and thus penetrating into any time and place in realizing the sphere of all moments of existence (dharmadhātu) which is like empty space]; without weak spots; unfixed [as constructed by the insight of attaining and applying (prāptaprayogaprajñā) it after it has been produced], but not non-fixed [since realized through creative insight (bhāvanāprajñā) ], not leaning on [thus not constructing subject and object (grāhyagrāhakanirvikalpa) ], not fixed upon [and thus not apprehending qualities like impermanence, suffering, emptiness or egolessness in the body of the Tathāgata]; no objective basis for consciousness of form; no objective basis to be known by feeling, perception, formative factors or consciousness; no objective basis for the consciousness characterized by the element of earth; nor the element water, nor the element fire, nor the element wind, no objective basis for the element consciousness; no objective basis for the element consciousness of eye and form; thus not for hearing nor sound, not for nose nor smell, not for tongue nor taste, not for body nor tangibles, not for mind, nor an objective basis for the consciousness related to moments of existence;

rjes su dran pa’i phan yon yang rnam pa gnyis kyis bstan te, de kho na’i mtshan nyid la ’jug pa dang, phyin ci log spangs pa’o.
31a3-5: de kho na’i mtshan nyid la ’jug pa yang rnam pa gsum gyis bstan te, thams cad du song ba’i don ni ’di ltar sangs rgyas rjes su dran pa ni bsam gyis mi khyab ces bya bas bstan te, bsam par byed pa dang bsam par bya ba las ’das pas rtog ge rnams kyis bsam gyis mi khyab ste, nam mkha’ dang ’dra zhes bya ba’i tha tshig go. sems kyi spros pa med pa ni rgyu ba med pa zhes bya bas bstan te, gzung ba dang ’dzin par rnam par rtog pa’i spros pa med pas na rgyu ba med pa zhes bya’o. gzhan la bstan du med pa ni rnam par rig pa med pa’i mtshan nyid de zhes bya bas bstan te, de’i tshe rang nyid kyis kyang dkar po’am dmar po zhes bya ba la sogs pas rnam par rig pa med na gzhan la bstan par ga la nus zhes bya ba’i don to. thams cad du song ba’i don de nyid kyang rnam pa gsum gyis rgyas par bstan te:
From its Yogācāra viewpoint ṭ. 31a6-7 asserts that amamā refers to being beyond the workings of the kliṣṭamanas, the impure mind, or ego, that the recollection of the Buddha is without thought-constructions and apprehensions of an ego in the "body" that really includes total consciousness (ālayavijnyāna): nyon mongs pa can gyi yid kyis rnam par shes pa’i dmigs pa las ’das pa ni nga’i ba med pa zhes bya bas bstan te: ji ltar nyon mongs pa can gyi yid ma rig pa dang, bdag tu lta ba dang, nga’o snyam pa’i nga rgyal dang, sred pa’i mtshan nyid kyi nyon mongs pa rnam pa bzhi dang ldan pas kun gzhi rnam par shes pas bsdus pa’i lus ’di la bdag tu dmigs shing rtog pa ji ltar, de’i dus na mi rtog pa’i phyir nga’i ba med pa’o. See further in the introduction.
31a7-b2: gzung ba dang ’dzin par rtog pa las ’das pa ni yid la byed pa dang bral ba zhes bya bas bstan te, gzung ba dang ’dzin pa’i tshul du yid la mi byed ces bya ba’i don to.
31b1-2: mi shes pa’i rtog pa med pa ni dran pa med cing yid la byed pa med pa gnas pa med pa’o zhes bya bas bstan te: de ltar gzung ba dang ’dzin pa’i yid la byed pa dang bral na ’gog pa’i snyoms par ’jug pa dang ’du shes med pa’i snyoms par ’jug pa ltar, ci yang mi dran pa yin nam zhe na? dran pa med pa dang yid la byed pa med pa’i gnas ma yin te, yang dag pa’i shes rab kyis phyin ci ma log pa’i don mngon sum du byed pa’i phyir ro – "...Thus when there is no mental effort (manasikāra) concerned with the objects and grasping them, it is like the state of meditation of cessation (nirodhasamāpatti) or the state of meditation with no concepts (asaṃjnyisamāpatti), but is this absence of recollection? [No,] it is not a state of absence of recollection or mental effort either, it is realizing (sākṣātkaraṇa) the unperverted meaning (aviparītārtha) by means of right insight (samyakprajnyā)." sems kyi spros pa med pa nyid kyang rnam pa bdun gyis rgyas par bstan te, skye ba dang ’jig pa’i rgyu’i spros pa las ’das pa ni phung po dang, khams dang, skye mched ’byung ba dang ’jig pa’i gnas ma yin zhes bya bas bstan te, chos de dag skye ba dang ’jig pa’i rgyu byed pa ni spros pa yin te, de lta bu’i rgyu mi byed ces bya ba’i tha tshig go. ring du song ba ni thogs pa ma yin zhes bya bas bstan te, nam mkha’ dang ’dra ba’i chos kyi dbyings rtogs pa’i phyir sangs rgyas rjes su dran pa de yul dang dus gang la yang thogs pa med par ’jug go. skabs med pa ni ’jug pa ma yin zhes bya bas bstan te, skyon ’di lta bu zhig yod ces klan ka’i skabs yod pa ni ’jug pa zhes bya ste, de med pa’i don to. skyes nas thob pa dang sbyor ba’i shes rab kyis mi rtog pa ni gnas ma yin zhes bya ba bstan te, shes rab de nyid kyis mi rtog pa’i phyir ro. bsgom pa’i shes rab kyis de kho na la dmigs pa ni mi gnas pa ma yin zhes bya bas bstan te, shes rab gong ma gnyis kyis mi rtog par bsgom pa’i shes rab kyis sangs rgyas rjes su dran pa ’di mngon sum du byed pa’i phyir ro. gzung ba dang ’dzin par mi rtog pa ni rab tu gnas pa ma yin zhes bya bas bstan te, gzung ba dang ’dzin pa’i tshul du mi rtog ces bya ba’i tha tshig go. dkar po’i phyogs la mi rtog pa ni yang dag par gnas pa ma yin zhes bya bas bstan te, de bzhin gshegs pa’i sku la mi rtag pa dang, sdug bsngal ba dang, stong pa dang, bdag med pa’i rnam pa lta bur yang dmigs par mi byed pa’i phyir ro. gzhan la bstan du med pa yang rnam par shes pa’i gnas su gyur pa las ’das pa zhes bya ba’i don rnam pa gcig gis rgyas par bstan te, gzugs kyi rnam par shes pa’i gnas ma yin zhes bya ba la sogs pa rgyas par smos pa’o. de la dkar po dang sngon po dang ring po dang thung ngu la sogs pa ni gzugs kyi rnam par shes pa ste, dngos su na mig gi rnam par shes pa la bya’o. de ltar na mig gi rnam par shes pas dmigs pa’i yul ma yin pa’am, yang na mig gi rnam par shes pa skyed pa’i rgyu mi byed pas na gnas ma yin pa zhes bya ste, lhag ma rnams la yang ci rigs par sbyar ro.

不可以意想知之不用見聞故之所致不以想相無我想不以五陰六衰生滅之處亦無所住亦無不住無色痛想行識之處亦不眼色耳聲鼻香舌味身軟心法之所致也亦不得處所以者何不可以目而見眾相不可想處見不可見不起不滅其不終者則不有始斯住處者因緣所為乃致於是消除歸滅塵勞之穢所以者何用愛欲故故曰當滅由斯之故斷於因緣用吾我故以是當滅其淨咸明不增不減亦復不念是安是苦作是計者不離於欲亦不用念而以為煩諸想本脫故行備悉已能備悉達如無身色何可得無有痛者何從有痒常住如法若不想道則非俗業設無所聞何從有識無所見者亦無所得無所得者可謂脫矣亦復不得意念普思心所惟法亦不齎持無所生矣不睹來者不見往生本不可得猶如諸法皆等無異譬如有人上向瞻空其目所睹不能別知何所是空何非虛空

正念佛者不可思議不造行不作想無所念無思處無陰入界生住滅想無有處所非無處所非動非住非色非識非想非受非行於識不生識知於地水火風不生識知眼色耳聲鼻香舌味身觸心法亦復如是

yang sangs rgyas rjes su dran pa ni dmigs pa thams cad la mi gnas pa’o; mtshan ma thams cad mi ldang ba’o; g.yo ba dang, sems pa dang, bskyod pa thams cad kyi rgyu ba med pa’o; mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pa mi skye ba’o; dbang po dang rnam par grol ba’i mtshan nyid thams cad kyi rjes su mi ’gro ba’o; sems gcig nas gcig tu nying mtshams sbyor ba med pa’o; rtog pa dang rnam par rtog pa thams cad nye bar zhi ba’o; nyes pa dang, rjes su chags pa dang, khong khro ba bcom pa’o; rgyu’i mtshan nyid rnam par chad pa’o; pha rol dang, tshu rol dang, dpung dang, mthar ’dzin pa thams cad yang dag par chad pa’o; sgro btags pa med pas ’od gsal ba’o; phye ba med pa’i phyir dga’ ba med pa’o, myang ba med pa’i phyir bde ba med pa’o; gzod ma nas zhi bas yongs su gdung ba med pa’o; ’bad pa thams cad dang bral bas rnam par grol ba’i mtshan nyid do; gzugs med pas lus med pa’o, tshor ba med pas tshor bar gyur pa med pa’o, mdud pa med pas mdud pa dang bral ba’o, ’du mi byed pas ’dus ma byas pa’o, rnam par shes pa med pas rnam par mi rig pa’i mtshan nyid do; mi ’dzin pas len pa med pa’o, mi gtong bas dor ba med pa’o; gnas pa med pas mi gnas pa’o; tshor ba dang bral bas mi ’dug pa’o; mi ’byung bas med par mi ’gyur ba’i mtshan nyid do; dran pa dang, yid la byed pa dang, sems dang sems las byung ba’i chos thams cad kyis ma bzung ba; mchog tu ’dzin pa med pa; len pa med pas; ’dor ba med pa; rab tu zhi ba; gzod ma nas ma skyes pa, mi skye bas rab tu phye ba; chos kyi dbyings su yang dag par ’du ba, mnyam zhing mi mnyam pa med par gyur pa, nam mkha’ dang mtshungs shing mnyam pa; mig dang gzugs kyi lam las ’das pa, de bzhin du rna ba dang sgra dang, sna dang dri dang, lce dang ro dang, lus dang reg bya dang, yid dang, chos kyi lam las ’das pa yin te;

punar buddhānusmṛtiḥ sarvālambanāniśritā; sarvanimittāvyutthānā; sarvaceṣṭācetanācalanāpracārā; dṛṣṭaśrutamatavijñātānutpāditā; sarvendriyavimuktilakṣaṇānanuyānā; ekaikacittāpratisaṃdhiḥ; sarvakalpavikalpopaśāntiḥ; hatadoṣānunayapratighā; hetulakṣaṇavyavacchedanā; sarvaparāparamadhyāntagrāhasamucchedanā; prabhāsvarā samāropābhāvāt; niṣprītikāprabhedatayā asukhānāsvādanatayā; niṣparidāhādiśāntatvāt; vimuktilakṣaṇā sarvayatnavigamatvāt; akāyikārūpatayā, avedayitāvedakatayā, nirgranthir agranthitatayā, asaṃskṛtā niḥsaṃskāratayā, avijñaptilakṣaṇā nirvijñānatayā, anāyūhāgrahaṇatayā aniryūhānutsarjanatayā; anāśritānāśrayatayā; asaṃsthitāvedanatayā; nirvikāralakṣaṇāsaṃbhavatayā; sarvasmṛtimanasikāracittacaittadharmāsaṃgṛhītā; aparāmṛṣṭā; nirupādānā; ajvalitā; praśāntā; ādyanutpannā anutpādaprabhāvitā; dharmadhātusamavasaraṇā samāviṣamā ākāśasamasamā; cakṣūrūpamārgasamatikrāntā, evaṃ śrotraśabdaghrāṇagandhajihvārasamanodharmamārgasamatikrāntā.

Further [to teach its rejection of errors (viparyāsaprahāṇanirdeśa)], this recollection of the Buddha is not dependent on any object, is the non-appearance of all distinguishing marks; is beyond activity consisting in action [of speech], mental activity and movements [of body]; is not originating from what has been seen, heard, imagined or comprehended; is not following from that which is characterized by all the the abilities [of the disciples, faith (śraddhā) and so on, by means of which deliverance is attained] and deliverance [the extinction (nirvāṇa) of the disciples, which one does not fall into if one has emptiness (śūnyatā) in mind]; is not born again from one moment to another; is appeasement of all thought-constructions and imaginations; is having done away with the mistakes of attachment and aversion; is getting rid of that which is characterized as the cause [of vices (kleśa), namely the view of a self (ātmadṛṣṭi) ]; is having cut off [constructing, and thus not] holding on to any extremes, past, future or present; is brilliant as it is not imputed [with thought-constructed concepts of the existence of objects and a subject grasping the objects (grāhyagrākabhāvanirvikalpa) ]; is beyond enjoyment since it is undifferentiated [in mind], is beyond pleasure [in body] through not enjoying the taste [of meditation (dhyāna) ]; is without burning desire as it is originally in peace; is characterized as deliverance since all its effort has disappeared; [that absolute reality (dharmadhātu) ] is without body since it is without [obstructive (sapratigha) ] form, is not felt being beyond feelings, is without knots being not tied [to grasping the distinguishing marks of objects], is not composite since it is beyond composing powers, is characterized as beyond information as it is beyond consciousness, is beyond clinging since it is without grasping [that is, no mental effort concerned with distinguishing marks (nimittamanasikāra), an error of concentration (samādhidoṣa) ], [but, nevertheless,] it is beyond abandonment since it does not do away with anything [but cultivating the thing itself (tattvabhāvanā) ]; is not dependent since it is without basis; is not fixed [and thus attached to anything] as it is beyond feeling; it is unchanging as it is unborn; it is not included among the moments of existence connected with any recollection or mental effort, thought or things thought-related; unaffected [that is, beyond rivalry (parasparaspardhā), since there is no competition in absolute reality (viśuddhadharmadhātuspardhāpratidvaṃdvābhāvatvāt) ]; beyond grasping; not on fire [with vices (kleśa) ]; completely appeased; originally unborn and distinguished through unbornness; united to total reality [in the way that the recollection of the Buddha and total reality have the same character (ekalakṣaṇa) ], being the same with no difference similar to the homogeneity of open space; transcending the ways of eye and form, and likewise transcending the ways of hearing and sound, nose and smell, tongue and taste, mind and moments of existence.

phyin ci log spangs pa bstan pa’i phyir yang sangs rgyas rjes su dran pa zhes bya ba la sogs pa smos so. de yang ming gis smos pa ’di rnams kyis bstan te: yod pa dang med pa la dmigs pa dang rnam par rtog pa las shin tu ’das pa dang, ngag dang sems dang lus kyis bskyod pa’i spros pa med pa dang, tha snyad med pa dang, nyan thos kyis rnam par grol bar ma lhung ba dang, nying mtshams sbyor ba med pa dang, rtog dpyod las ’das pa dang, gang zag la bdag med par rtogs pa dang, nyon mongs pa’i rgyu lta bu med pa dang, sngon dang phyi ma’i mtha’ las ’das pa dang, gzung ’dzin gyi dri ma glo bur dang bral bas rang bzhin gyis dag pa dang, ’jig rten gyi snyoms par ’jug pa’i ro myang ba’i dri ma yid sim pa dang, lus bde ba las ’das pa dang, rang bzhin gyis mya ngan las ’das pa dang, ’bras bu mngon du byas pas brtson ’grus brtsams pa las ’das pa dang, phung po lnga’i mtshan nyid las ’das pa dang, bsnan pa dang dor ba med pa dang, kun gzhi med pa dang, tshor ba rnam pa gsum med pas gang la yang chags pa med pa dang, ma skyes pa dang, sems dang sems las byung ba’i tshogs la mi brten pa dang, zla med pa dang, phung po gzhan len pa dang bral ba dang, nyon mongs pa med pa dang, phung po lnga dang bral ba dang, rang bzhin gyis zhi ba dang, chos kyi dbyings su ’jug pa dang, dbang po dang yul gyis ma bskyed pas bstan to. de la sangs rgyas rjes su dran pa zhes bya ba ni gong du smos pa’i sangs rgyas rjes su dran pa la bya’o.
32b1-2: dmigs pa thams cad la mi gnas pa zhes bya bas yod pa dang med pa la mi dmigs pa bstan pa, dmigs pa thams cad ni yod pa la dmigs, yang na ni med pa la dmigs pa yin na, de’i dus na yod par yang mi dmigs, med par yang mi dmigs pas na, dmigs pa thams cad la mi gnas pa zhes bya’o mtshan ma thams cad mi ldang ba zhes bya bas rnam par rtog pa las shin tu ’das pa bstan to, mtshan ma’i ’dod chags dang zhe sdang dang gti mug dang, skyes pa dang bud med la sogs par rtog pa ste, de lta bu’i mtshan ma sems la mi ’byung bas na ldang ba zhes bya’o. g.yo ba dang, sems pa dang, bskyod pa thams cad kyi rgyu ba med pa zhes bya bas ngag dang sems dang lus kyis bskyod pa’i spros pa med par bstan te, tshig tu ’byin pa ni g.yo ba’o, sems la rtog pa ni sems pa’o, lus kyi ’gul ba ni bskyod pa ste, de gsum char med pas na rgyu med pa’o. mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig par mi skye zhes bya ba tha snyad med par bstan te, mthong ba la sogs pas gzhan dag la tha snyad du byed pa med de, de dag thams cad spangs pas na mi skye ba zhes bya’o. dbang po dang rnam par grol ba’i mtshan nyid thams cad kyi rjes su mi ’gro zhes bya bas nyan thos kyis rnam par grol bar ma lhung ba bstan te, dbang po ni dad pa la sogs pa ste, gang gis rnam par grol bar byed pa’o; rnam par grol ba ni nyan thos kyi mya ngan las ’das pa ste, gang du rnam par grol ba’o; stong pa nyid du dmigs kyang de’i tshe nyan thos kyi mya ngan las ’das par ma lhung bas na rjes su mi ’gro ba zhes bya’o. sems gcig nas gcig tu nying mtshams sbyor ba med pa zhes bya bas nying mtshams sbyor ba med par bstan te, sems kyi skad cig ma snga ma’i rjes su phyi ma rnams rgyun du ’byung ba ni sems gcig nas gcig tu nying mtshams sbyor ba zhes bya’o, de’i dus na sems kyi skad cig ma snga ma’i rjes su phyi ma ’jug pa med pas na mtshams sbyor ba med pa zhes bya’o. rtog pa dang rnam par rtog pa thams cad nye bar zhi ba zhes bya bas rtog dpyod las ’das pa bstan te, ’dod chags dang zhe sdang la sogs pa nyon mongs pa rnams la rtog pa ni rtog pa’o; dad pa dang shes rab la sogs pa rnam par byang ba la rtog pa ni rnam par rtog pa ste, de’i dus na de gnyis ka la rtog pa med pa’i phyir nye bar zhi ba zhes bya’o. nyes pa dang, rjes su chags pa dang, khong khro ba bcom pa zhes bya bas gang zag la bdag med par rtogs pa bstan te, chags pa dang khong khro ba nyid skyon yin pas na nyes pa zhes bya’o, gang zag la bdag med par rtogs te, lag mthil dang nam mkha’ mnyam zhing, ste’u dang tsandan du ’dra bar ’dzin pa la de nyid med pas na bcom pa zhes bya’o. rgyu’i mtshan nyid rnam par chad pa zhes bya bas nyon mongs pa’i rgyu lta bu med par bstan te, nyon mongs pa rnams kyi rgyu ni bdag tu lta ba ste, bdag tu lta ba spangs pas na rgyu’i mtshan nyid rnam par chad pa zhes bya’o. pha rol dang, tshu rol dang, dbus dang, mthar ’dzin pa thams cad yang dag par chad pa zhes bya bas sngon dang phyi ma’i mtha’ las ’das pa bstan te, de la ’das pa’i dus su rtog pa ni pha rol gyi mthar ’dzin pa’o, ma ’ongs pa’i dus su rtog pa ni tshu rol gyi mthar ’dzin pa’o, da ltar gyi dus su rtog pa ni dbus kyi mthar ’dzin pa ste, dus gsum la rtog pa med pas na mthar ’dzin pa thams cad yang dag par chad pa zhes bya’o. Read dbus with ṭ insted of dpung. sgro btags pa med pas ’od gsal ba zhes bya ba gzung ’dzin gyi dri ma glo bur dang bral bas rang bzhin gyis dag par bstan te, gzung ba dang ’dzin pa yod par rtog pa ni sgro btags pa zhes bya’o, gzung ba dang ’dzin pa yod pa mi rtog pas na ’od gsal ba zhes bya ste, rang bzhin gyis rnam par dag pa’i mtshan nyid do zhes bya ba’i don to. phye ba med pa’i phyir dga’ ba med pa dang, myang ba med pa’i phyir bde ba med pa zhes bya bas ’jig rten gyi snyoms par ’jug pa’i ro myang ba’i dri ma yid sim pa dang, lus bde ba las ’das pa bstan te, yid sim pa med pa’i phyir dga’ ba med pa zhes bya ba’i don to; myang ba ni sems kyi bsam gtan gyi ro myang ba ste, bsam gtan gyi ro myang ba med pa’i phyir lus bde ba med pa’o. gzod ma nas zhi bas yongs su gdung ba med pa zhes bya bas rang bzhin gyis mya ngan las ’das pa bstan te, gzod ma nas ma ’ongs pa’i dus te, de’i dus nas kyang zhi ba ni rang bzhin gyis mya ngan las ’das pa zhes bya ba’i don to. ’bad pa thams cad dang bral bas rnam par grol ba’i mtshan nyid do zhes bya bas ’bras bu mngon du byas pas brtson ’grus brtsams pa las ’das pa bstan te ’bad pa thams cad ni mnyan pa dang bsam pa dang bsgom pa la sogs pa brtson ’grus rtsom pa ste, rnam par grol ba’i ’bras bu mngon sum du spyad pas na ’bras bu de mngon sum du bya ba’i phyir mnyan pa la sogs pa’i brtson ’grus brtsams pa med pas ’bad pa thams cad dang bral ba zhes bya’o. gzugs med pas lus med pa’o; tshor ba med pas tshor bar gyur pa med pa’o; mdud pa med pas mdud pa dang bral ba’o; ’du mi byed pas ’dus ma byas pa’o; rnam par shes pa med pas rnam par mi rig pa’i mtshan nyid do zhes bya bas phung po lnga’i mtshan nyid las ’das pa bstan te, thogs pa dang bcas pa’i gzugs med pas na chos kyi dbyings de lus med pa zhes bya’o. bde ba dang, sdug bsngal ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba med pas na bde ba la sogs pas tshor bar gyur pa med pa zhes bya’o. yul la mtshan mar ’dzin pa ni mdud pa zhes bya ste, yul la mtshan mar ’dzin pa med pas na mdud pa med pa zhes bya’o, de bas na mdud pa dang bral ba ste, mtshan mar ’dzin pa dang bral ba zhes bya ba’i don to. dge ba dang mi dge ba mngon par ’du mi byed pas ’dus ma byas zhes bya’o. rnam par shes pa bdun la sogs pa med pas na rnam par shes pa med pa ste, de bas na rtogs par mi rung ba’i mtshan nyid do. In this enumeration of the five skandhas perception, saṃjnyā, is called knots, since it binds experience to the distinguishing marks of the objects. Cf. Kosha p. 1016: saṃjnyā nimittodgrahaṇātmikā. mi ’dzin pas len pa med pa’o, mi gtong bas na dor ba med pa’o zhes bya bas bsnan pa dang dor ba med pa bstan te, ting nge ’dzin gyi skyon mtshan ma yid la mi byed pas na yid la mi ’dzin pas te len pa med pa zhes bya’o; de lta mod kyi de kho na bsgom pa mi gtong bas na dor ba med pa zhes bya’o. Interpreted as ālayavijnyāna: gnas pa med pas mi gnas pa’o zhes bya bas kun gzhi med par bstan te, gnas ni sa bon thams cad kyi rten kun gzhi rnam par shes pa’o, de’i tshe kun gzhi rnam par shes pa med pas na gnas med pa ste, de ltar bag chags thams cad mi gnas pa’i phyir mi gnas pa zhes bya’o. tshor ba dang bral bas mi ’dug pa’o zhes bya bas tshor ba gsum med pas gang la yang chags pa med pa bstan te, bde ba dang sdug bsngal ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba rnam pa gsum dang bral bas mi ’dug pa ste, ci la yang ma chags pa zhes bya ba’i don to. mi ’byung bas na med par mi ’gyur ba’i mtshan nyid do zhes bya bas ma skyes pa bstan te, mi ’byung ba zhes bya ba ni ma skyes pa zhes bya ba’i don to; ma skyes pas med par mi ’gyur ba ni phyis kyang ’gag par mi ’gyur zhes bya ba’i don to. dran pa dang, yid la byed pa dang, sems dang sems las byung ba’i chos thams cad kyis ma bzung ba zhes bya bas sems dang sems las byung ba’i tshogs la mi rten pa bstan te, dngos po rnams ma brjed pa ni dran pa’o, de nyid yang nas yang du sems pa ni yid la byed pa ste, dran pa dang yid la byed pa dang dad pa dang brtson ’grus la sogs pa sems dang sems las ’byung ba’i tshogs gang la yang mi rten pas na bzung ba zhes bya’o. mchog tu ’dzin pa med pa zhes bya bas zla med pa bstan te, mchog tu ’dzin pa ni phan tshun du ’gran pa’o, chos kyi dbyings rnam par dag pa la ’gran pa’i ’gran zla med pas na mchog tu ’dzin pa med pa zhes bya’o. len pa med pa zhes bya bas phung po gzhan len pa dang bral ba bstan te, len pa ni tshor bas gzhan du phung po len pa ste, de med pas na len pa med pa zhes bya’o. ’bar ba med pa zhes bya bas nyon mongs pa med pa bstan te, ’bar ba ni nyon mongs pa rnams la bya ste, de dag thams cad spangs pas na ’bar ba med pa zhes bya’o. Read ’bar with ṭ for text ’dor. rab tu zhi ba zhes bya bas phung po lnga dang bral ba bstan te, phung po lnga spangs pas na rab tu zhi ste, mya ngan las ’das par gyur ces bya ba’i don to. gzod ma nas ma skyes pa, mi skye bas rab tu phye ba zhes bya bas rang bzhin gyis zhi ba bstan te, gzod ma nas ma skyes pa ni dang po nas skye ba med pa ste, de bas na mi skye ba las byung bas na mi skye bas rab tu phye ba zhes bya’o. chos kyi dbyings su yang dag par ’du ba, mnyam zhing mi mnyam pa med par gyur pa, nam mkha’ dang mtshungs shing mnyam pa zhes bya bas chos kyi dbyings su ’jug pa bstan te, chos kyi dbying su yang dag par ’du zhes bya ba ni sangs rgyas rjes su dran pa dang chos kyi dbyings gnyis mtshan nyid gcig ces bya ba’i don to, ji ltar mtshan nyid gcig snyam pa la mnyam zhing mi mnyam par gyur pa med pa zhes bya bas smos te, chos kyi dbyings dang sangs rgyas rjes su dran pa gnyis mnyam ste, ’dra zhing mi ’dra ba med pas na mtshan nyid gcig pa’o, dpe ci dang ’dra snyam pa la nam mkha’ dang mtshungs shing mnyam pa zhes smos te, dper na shing dang nye ba’i nam mkha’ dang, rtsig pa dang nye ba’i nam mkha’ mtshan nyid tha dad pa med de, ’dra ba de bzhin du chos kyi dbyings dang sangs rgyas rjes su dran pa gnyis kyang mtshan nyid mi ’dra ba med de, mtshungs pa’i phyir ro. mig dang gzugs kyi lam las ’das pa, de bzhin du rna ba dang sgra dang, sna dang dri dang, lce dang ro dang, lus dang reg bya dang, yid dang, chos kyi lam las ’das pa yin zhes bya bas dbang po dang yul gyis ma bskyed pa bstan te, mig gi dbang po dang gzugs gnyis kyis ma bskyed pas na lam las ’das pa zhes bya ste, lhag ma rnams la yang de bzhin du sbyar bar bya’o.

如是不緣一切境界不生諸相我及我所不起見聞覺知之想究竟能到一切解脫心心數法滅不相續淨諸憶想非憶想等善除愛恚滅因緣相此彼中間悉斷無餘是法清淨無文字故法無歡喜不動轉故法無有苦不味著故法無燋熱本寂滅故法無解脫性捨離故法無有身離色相故法無受相無有我故法無結縛寂無相故法相無為無所作故法無言教無識知故法無始終無取捨故法無安止無處所故法無始終無取捨故法無有作離受者故法無有滅本無生故心數思惟所緣住法不取其相不生分別不受不著不然不滅不生不出法性平等猶如虛空過於眼色耳聲鼻香舌味身觸心法

sangs rgyas kyi rjes su dran pa ’di ’dra ba byang chub sems dpa’ de dag gis rab tu ’thob bo; de dag gis sangs rgyas rjes su dran pa ’di thob ma thag tu chos thams cad la sgrib pa med pa’i ye shes thob par ’gyur te, sangs rgyas bcom ldan ’das thams cad kyis gsungs pa ’dzin cing brjed par yang mi byed, dran par yang mi byed de, sgra’i don thams cad rnam par nges par yang rnyed par ’gyur ro;

etādṛśāṃ buddhānusmṛtiṃ te bodhisattvāḥ pratilabhante; te ’syā buddhānusmṛter lābhamātreṇa sarvadharmānāvaraṇajñānaṃ labhante, buddhasya bhagavato bhāṣitaṃ ca dhārayanti na vismārayanti na smārayanti, sarvaśabdārthaviniścayaṃ ca labhante;

[Attainment of the fruit of that concentration (tatsamādhiphalaprāpti):] Those bodhisattvas attain that kind of recollection of the Buddha. As soon as they have attained it they attain unhindered knowledge of all moments of existence [that is the knowledge of omniscience (sarvajñajñāna) ], and they preserve what the awakened Lord has spoken [by conventional truth (saṃvṛtitas) ], they do not forget it, but do not remember it either [in the highest meaning (paramārthatas) those moments of existence perish as only informative concepts (prajñaptimātra) as they are empty (śūnya) and because they have no real existence (abhāvatvāt) ], they find the well decided meaning of all words;

ting nge ’dzin de’i ’bras bu thob pa bstan pa’i phyir smras pa sangs rgyas rjes su dran pa zhes bya ba la sogs pa’o.
34b6-7: sangs rgyas kyi rjes su dran pa ’di ’dra ba zhes bya ba la sangs rgyas rjes su dran pa gong du bshad pa lta bu byang chub sems dpa’ de dag gis rab tu ’thob ste, rnyed do zhes bya ba’i don to. chos thams cad la thogs pa med pa dang chags pa med par shes pa ye ses ni chos thams cad la sgrib pa med pa’i ye shes zhes bya ste, don du na thams cad mkhyen pa’i ye shes thob par ’gyur zhes bya ba’i tha tshig go. sangs rgyas bcom ldan ’das thams cad kyis gsungs pa ’dzin zhes bya ba ni rjes su dran pa de thos nas kun rdzob tu de bzhin gshegs pas bshad pa’i gsungs rab yan lag sde bcu gnyis la sogs pa’i don dang tshig rnams ’dzin cing mi brjed pa’i phyir brjed par mi byed ces bya’o; dran par yang mi byed ces bya ba ni don dam par na chos de dag kyang stong pas btags pa tsam du zad de yod pa ma yin pas na dran par yang mi byed do. sgra’i don thams cad rnam par nges pa zhes bya ba ni bshad par bya ba’i chos thams cad kyi don phyin ci ma log par khong du chud pa’i don kyang rnyed par ’gyur zhes bya ba’i don to.

佛意如是菩薩得佛心定意時知諸佛法眾相種好悉具足成道慧備悉如來所宣諸菩薩等皆能解暢則尋啟受諷誦通利普能周備曉諸佛法

是名菩薩念佛三昧菩薩得是念佛三昧一切法中得自在智陀羅尼門聞佛所說悉能受持終不忘失亦得曉了一切眾生言辭音聲無礙辯才

sha ra dva ti’i bu, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po ni ji ltar ’di na gzhan gyi sgra dang so so rang gi tshul bzhin yid la byed pa ltar rgyu dang rkyen gnyis kyis yang dag par lta ba mi ston te, sha ra dva ti’i bu, byang chub sems dpa’ de dag gis de bzhin gshegs pa de mthong ma thag tu don rnam par nges pa las pha rol tu phyin pa drug yongs su rdzogs par byed do, mi skye ba’i chos la bzod pa’i lung bstan pa yang rab tu ’thob bo;

tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadraḥ, śāradvatīputra, na yatheha dvipratyayahetubhyām paraghoṣapratyātmayoniśomanasikārabhyāṃ samyagdṛṣṭim deśayati, te bodhisattvāḥ, śāradvatīputra, tasya tathāgatasya sahadarśanād viniścitārthataḥ ṣaḍpāramitāḥ paripūrayanti;

Śāradvatīputra, the Tathāgata worthy of offerings, the fully awakened Samantabhadra does not, as here, teach right view in such a way that listening to others is a [necessary] condition, or that thorough mental effort concerning oneself is a [necessary] cause; those bodhisattvas, Śāradvatīputra, as soon as they see that Tathāgata, fulfil the six perfections according to their well decided meanings.

ji ltar ’di na zhes bya ba la ji ltar sangs rgyas shākya thub pa’i zhing ’di na gnyis kyi rgyu dang rkyen gyis yang dag par lta ba ston te, gzhan gyis bshad pa’i sgra’i rkyen dang, so so rang gis rig pa’i rgyu gnyis kyis yang dag pa’i lta ba ston to. de ltar na sangs rgyas kun tu bzang po’i zhing de ni gnyis kyi rgyu dang rkyen gyi lta ba mi ston te; de ci’i phyir zhe na? sgras chos ’chad pa ni med kyi, byang chub sems dpa’ de dag tshul bzhin yid la byed pas yang dag pa’i lta ba bskyed pa’i phyir ro. de la gzhan gyi sgras ni lhan cig byed pa’i grogs bstan to. tshul bzhin yid la byed pas gtso bo’i rgyu bstan to. byang chub sems dpa’ de dag gis de bzhin gshegs pa de mthong ma thag tu zhes bya ba la sogs pas sangs rgyas rjes su dran pa’i ting nge ’dzin de’i ’bras bu bstan te, don rnam par nges pa zhes bya ba ni gong du smos pa’i tshul gyis mtshan ma thams cad rnam par spangs pa zhes bya ba’i ting nge ’dzin de nyid chos kyi dbyings rnam par dag pa’i don gtan la phab cing ma nor bar shes pa yin pa’i phyir don rnam par nges pa zhes bya ste, de chud pa las pha rol tu phyin pa drug yongs su rdzogs par bye do zhes bya ba dang sbyar ro.
Akṣ. tib. ins.: "They also get the prophecy connected with tolerating the fact that all moments of existence are unborn." All the other sources, T1 p. 186c19, T2 p. 586a10 and ṭ. fol. 35a7, omit this sentence here. It is repeated Akṣ. tib. p. 153.

佛告舍利弗普賢如來其所頒宣初無二言何謂為二一不講著二不說斷悉修平等無有適莫何謂為無未曾有念從人諮受亦不自念己有所知斯諸菩薩適見佛已輒則具足六度無極

舍利弗彼普賢如來不如此土以二因緣演說正見所謂從他聞聲內正憶念彼諸菩薩當見佛時尋能分別諸深妙義具足成就六波羅蜜

de ci’i phyir zhe na; gang gzugs kyi mtshan nyid la mngon par zhen pa spangs pa, ’di ni sbyin pa’i pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid rgyun bcad pa, ’di ni tshul khrims kyi pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid zad pa’i chos nyid, ’di ni bzod pa’i pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid dben par mthong ba, ’di ni brtson ’grus kyi pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid sems la mi gzhog pa, ’di ni bsam gtan gyi pha rol tu phyin pa’o gang gzugs kyi mtshan nyid la spros pa’i rgyu ba med pa, ’di ni shes rab kyi pha rol tu phyin pa’o.

tat kasya hetoḥ; yā rūpalakṣaṇābhiniveśaprahāṇateyaṃ dānapāramitā; yā rūpalakṣaṇapratipraśrambhaṇateyaṃ śīlapāramitā; yā rūpalakṣaṇakṣayadharmateyaṃ kṣāntipāramitā; yā rūpalakṣaṇaviviktadarśanateyaṃ vīryapāramitā; yā rūpalakṣaṇacittānikṣepaṇateyaṃ dhyānapāramitā; yā rūpalakṣaṇaprapañcāpracārateyaṃ prajñāpāramitā;

Why? Giving up attachment to distinguishing marks of form is the perfection of giving; Putting an end to distinguishing marks of form [and thus not adopting bad behaviour] is the perfection of morality; The state of things when all distinguishing marks of form have perished is the perfection of tolerance [that is the tolerance that all things are unborn (anutpattikadharmakṣānti) ]; Seeing things as apart from distinguishing marks of form is the perfection of vigour [being eagerness to see the essential emptiness of form]; Not letting thought disperse itself among the distinguishing marks of form is the perfection of meditation. And no activity of discursive thought among distinguishing marks of form is the perfection of insight.

de ci’i phyir zhe na zhes bya ba la don rnam par nges pa khong du chud pa las pha rol tu phyin pa drug ji ltar rdzogs par ’gyur zhes bya ba’i tha tshig go. lakṣaṇābhiniveshaprahāṇa is to be taken in the meaning of "not being attached to the distinguishing marks of the perception (saṃjnyānimitta) of the essential characters of form": gang gzugs kyi mtshan nyid la chags pa spangs pa, ’di ni sbyin pa’i pha rol tu phyin pa zhes bya ba la sngar smos pa’i tshul gyis gzugs kyi mtshan nyid du ’du shes pa’i mtshan ma la ma chags shing gzugs kyi mtshan nyid la chags pa yongs su gtong ba ni sbyin pa’i pha rol tu phyin pa ste, sbyin pa ni gtong ba’i mtshan nyid yin pa’i phyir ro. gang gzugs kyi mtshan nyid rgyun gcod pa, ’di ni tshul khrims kyi pha rol tu phyin pa zhes bya ba la tshul khrims kyi rang bzhin ni spyod pa ngan pa mi len cing rgyun gcod pa yin te, mtshan ma la sogs pa ma blangs pa la rgyun bcad pa zhes bya’o. gang gzugs kyi mtshan nyid zad pa’i chos nyid, ’di ni bzod pa’i pha rol tu phyin pa zhes bya ba la bzod pa ni ma skyes pa’i chos la bzod pa la bya ste, gzugs kyi mtshan nyid zad pa dang med cing ma skyes pa zhes bya ba’i tha tshig go. gang gzugs kyi mtshan nyid la dben par mthong ba, ’di ni brtson ’grus kyi pha rol tu phyin pa zhes bya ba la brtson ’grus ni yang dag pa’i chos nyid mthong bar byed pa la spro bar byed pa’i mtshan nyid do, gzugs kyi rang bzhin stong pa’i ngo bo nyid dben par mthong ba la spro bar byed pa’i phyir ro. gang gzugs kyi mtshan nyid sems la mi gzhog pa, ’di ni bsam gtan gyi pha rol tu phyin pa zhes bya ba la gzugs kyi mtshan ma la sems ma g.yengs pa zhes bya ba’i tha tshig go. gang gzugs kyi mtshan nyid la spros pa’i rgyu ba med pa, ’di ni shes rab kyi pha rol tu phyin pa zhes bya ba la gzugs kyi rang dang spyi’i mtshan nyid so sor ’byed cing rtog pa’i spros pa med pa’i shes rab la bya’o. An alternative, but similar, explanation is presented in ṭ. fol. 35b5-36a1: rnam pa gzhan du na don rnam par nges pa zhes bya ba ni chos kyi don phyin ci ma log par rtogs pa las pha rol tu phyin pha drug yongs su rdzogs par byed do zhes bya ba’i don to; gang gzugs kyi mtshan nyid dben par mthong zhes bya ba las brtson ’grus ni bya ba’i don byed pa yin pas gzugs kyi mtshan nyid stong par mthong ba’i bya ba’i don ’grub par byed pa ni brtson ’grus kyi pha rol tu phyin pa’o. gang gzugs kyi mtshan nyid sems la mi ’jog ces bya ba la bsam gtan ni mtshan ma thams cad spong bar byed pa yin pas gang gzugs kyi mtshan ma sems la mi ’dzin pa ni bsam gtan gyi pha rol tu phyin pa’o. gang gzugs kyi mtshan nyid la spros pa’i rgyu ba zhes bya ba la gang gong du bshad pa’i gzugs kyi mtshan ma spros par bshad pa thams cad sems la mi ’byung ba ni shes rab kyi pha rol tu phyin pa yin no.

佛言云何具足捨眾色想無所悕望是則具足施度無極不想佛身達之本無則已備悉戒度無極所以者何不自想故以得成就三十二相計於諸法假有號耳相無有盡住是不起是故名曰忍度無極一切諸法普不可見亦無所聞所以者何菩薩大士見善不悅見惡不慼心無適莫是故名曰進度無極心不想念不可想者而寂恬怕是故名曰寂度無極解色相空不以此相而懷自大是故名曰智度無極

何以故若不取色相即是具足檀波羅蜜若除色相即是具足尸波羅蜜若觀色盡即是具足羼提波羅蜜若見色寂滅即是具足毘梨耶波羅蜜若不行色相即是具足禪波羅蜜若不戲論色相即是具足般若波羅蜜

de ltar byang chub sems dpa’ de dag gis bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po mthong ma thag tu don rnam par nges pa las pha rol tu phyin pa drug yongs su rdzogs nas, mi skye ba’i chos la bzod pa’i lung bstan pa ’thob bo.

evaṃ te bodhisattvā bhagavatas tathāgatasyārhataḥ samyaksaṃbuddhasya samantabhadrasya sahadarśanād viniścitārthataḥ ṣaṭpāramitāḥ paripūrayitvānutpattikadharmakṣāntivyākaraṇaṃ pratilabhante;

Thus those bodhisattvas fulfil the six perfections as soon as they see that Lord, the Tathāgata worthy of offerings, the fully awakened Samantabhadra, and they get the prophecy connected with tolerating that all moments of existence are unborn;

佛言其諸菩薩在彼土者因便具足六度無極逮得無所從生法忍

是諸菩薩即觀佛時尋具如是六波羅蜜得無生忍

ji ltar bcom ldan ’das de bzhin gshegs pa kun tu bzang po’i sangs rgyas kyi zhing ’jig rten gyi khams mi ’dzums pa lta bur, gang dag na byang chub sems dpa’ ’di lta bu dag ’khod pa’i sangs rgyas kyi zhing de dag ni shin tu nyung ngo

yeṣu buddhakṣetreṣv etādṛśā bodhisattvāḥ sthitās, tāni buddhakṣetrāṇi, yathā samantabhadrasya buddhakṣetram animiṣā lokadhātur, atyalpāni.

The Buddha-fields like the one of that Lord, the Tathāgata Samantabhadra, the world-sphere “Unblinking”, where such bodhisattvas stay, are exceedingly rare;

遍察十方諸佛國土眾菩薩學少有能逮不眴剎土普賢所誨諸菩薩者

舍利弗諸佛世界嚴淨微妙少有如彼普賢如來不眴世界

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa dang byang chub sems dpa’ de dag la ’di skad ces smras so:
- skyes bu dam pa dag, gang khyed kyis bcom ldan ’das de bzhin gshegs pa kun tu bzang po dang, byang chub sems dpa’ de dag dang, ’jig rten gyi khams mi ’dzums pa de mthong ba ni rnyed pa legs par rnyed do.
blo gros mi zad pas smras pa:
- btsun pa sha ra dva ti’i bu, khyod mi ’dzums pa’i ’jig rten gyi khams, dang bcom ldan ’das de bzhin gshegs pa kun tu bzang po dang, pad ma bkod pa de dag dang, byang chub sems dpa’ de dag blta ’dod dam?
sha ra dva ti’i bus smras pa:
- rigs kyi bu, thams cad dang ldan pa’i ’khor ’di’ang dge ba’i rtsa ba rab tu ’phel bar ’gyur gyis bdag gis blta’o.

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvaṃ tāṃś ca bodhisattvān idam avocat: sulabdhā lābhā yad yūyaṃ, kulaputra, bhagavantaṃ tathāgataṃ samantabhadraṃ tāṃś ca bodhisattvāṃs tāṃ ca lokadhātum animiṣāṃ paśyatha. akṣayamatir āha: tvam api, bhadanta śāradvatīputrānimiṣāṃ lokadhātuṃ bhagavantaṃ tathāgataṃ samantabhadraṃ ca tāṃś ca padmavyūhāṃs tāṃś ca bodhisattvān darśitum icchasi? śāradvatīputra āha: ahaṃ, kulaputrāsyāḥ sarvāvatyāḥ parṣadaḥ kuśalamūlapravardhanāya drakṣyāmi.

g) [Quality of demonstrating great powers (mahānubhāvasaṃdarśanasaṃpad):] Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati and the other bodhisattvas:
– Sons of good family, it is really a great attainment that you may see the Lord Tathāgata Samantabhadra, those bodhisattvas and that world-sphere Unblinking.
Akṣayamati said:
– Reverend Śāradvatīputra, do you also wish to see the world-sphere Unblinking, the Lord Tathāgata Samantabhadra, those arrays of flowers and those bodhisattvas?
Śāradvatīputra said:
– Son of good family, I will see it for the sake of increasing the potentialities for the good in the entire assembly here.

mthu chen bstan pa las brtsams nas smras pa de nas tshe dang ldan pa sha ra dva ti’i bus zhes bya ba la sogs pa’o; fol. 11b3 and 12a2: mthu chen po bstan pa phun sum tshogs pa.
36a1-2: thams cad dang ldan pa’i ’khor ’di yang dge ba’i rtsa ba ’phel bar ’gyur zhes bya ba ni ’khor ’di dag thams cad kyi dge ba’i rtsa ba sngon pas rgya chen por ’gyur zhes bya ba’i don to.

阿差末尋問舍利弗賢者欲見不眴國土普賢如來乎舍利弗報唯欲見之及眾會者皆當被蒙咸荷福慶功德轉增

時無盡意語舍利弗大德今者頗欲得見不眴世界普賢世尊及大眾不舍利弗言唯然欲見令此大眾增長善根

de nas byang chub sems dpa’ blo gros mi zad pa de’i tshe sangs rgyas kyi zhing thams cad kun tu ston pa zhes bya ba’i ting nge ’dzin la snyoms par zhugs te. rigs kyi bu de snyoms par zhugs ma thag tu de nas thams cad dang ldan pa’i ’khor de gnas brtan sha ra dva ti’i bus ’jig rten gyi khams mi ’dzums pa de dang, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de dang, pad ma bkod pa de dag dang, byang chub sems dpa’ de dag mthong ste. mthong nas kyang thams cad rang rang gi stan las langs te thal mo sbyar nas, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po dang byang chub sems dpa’ de dag la phyag ’tshal lo.

atha khalv akṣayamatir bodhisattvas tasyāṃ velāyāṃ sarvabuddhakṣetrasaṃdarśanaṃ nāma samādhiṃ samāpadyate sma. samanantarasamāpannaś ca sa kulaputro ’tha sarvāvatī parṣat sthaviraśāradvatīputraś ca tām animiṣāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāṃś ca ratnavyūhāṃs tāmś ca bodhisattvān dadṛśuḥ. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvā bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāmś ca bodhisattvān namaskurvanti sma.

Then, at that moment, the bodhisattva Akṣayamati entered the concentration called “The Display of all Buddha-fields”. And then, as soon as he had entered it, the entire assembly and the elder Śāradvatīputra saw the world-sphere Unblinking, (p. 18) the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra, those arrays of flower and those bodhisattvas. Seeing them they all got up from their respective seats, and joining the palms of their hands they paid homage to the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra and those bodhisattvas.

時阿差末即於座上三昧正受而現神足所入三昧其號名曰遍見諸佛土使諸會者及舍利弗皆得盡見不眴佛國普賢如來莫不欣然為未曾有咸共起住僉為彼佛稽首作禮

時無盡意即入菩薩示現一切佛土三昧入三昧已令此大眾及舍利弗尋見彼土普賢如來及其大會見是事已即從座起合掌遙禮彼佛大眾

de nas sangs rgyas kyi mthu dang byang chub sems dpa’ blo gros mi zad pa’i byin gyi rlabs kyis de dag gi lag pa g.yas par sngon ma mthong sngon ma thos pa’i me tog gi phur ma dri rab tu zhim zhing, sna tshogs pa, blta na sdug pa, kha dog dang ldan zhing, yid du ’ong ba dag byung bar gyur te. de dag gis me tog gi phur ma de dag shar phyogs su bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po ga la ba de logs su gtor to.
me tog gi phur ma gtor ba de dag sangs rgyas kyi zhing der chags te, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de dang, byang chub sems dpa’ de dag la mngon par gtor nas, de dag gis ’jig rten gyi khams de thams cad me tog gis gang bar gyur to.
byang chub sems dpa’ gang dag ’jig rten gyi khams de na gnas pa, de dag gis bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de la:
- bcom ldan ’das, me tog blta na sdug pa ’di lta bu ’di dag gi char ga las ’bab? ces zhus so.

atha khalu buddhānubhāvenākṣayamater bodhisattvasya cādhiṣṭhānenādṛṣṭapūrvā aśrutapūrvāḥ puṣpapūṭāḥ surabhayo vicitrā darśanīyā varṇikā manoramā teṣāṃ dakṣiṇapāṇau prādurbhavanti sma. te taiḥ puṣpapūṭaiḥ pūrvasyāṃ diśi yena bhagavāṃs tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadras tenāvakiranti sma; tair avakīrṇaiḥ puṣpapūṭais tatra buddhakṣetra āviṣkṛtais taṃ ca tathāgataṃ samantabhadram arhantaṃ samyaksaṃbuddhaṃ tāṃś ca bodhisattvān abhyavakirya te tāṃ sarvāṃ lokadhātuṃ puṣpaiḥ paripūrayati sma. ye bodhisattvās tasyāṃ lokadhātau prativasanti, te taṃ bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram: kuto, bhagavann, eṣām evaṃrūpāṇāṃ darśanīyānāṃ puṣpāṇāṃ varṣaḥ pravarṣatīti papṛcchuḥ;

Then, by the power of the Buddha [Śākyamuni] and the magic of the bodhisattva Akṣayamati, there appeared in their right hands flower-buds, never seen before, never heard of before, fragrant, multicoloured, beautiful to behold, colourful and pleasing. They threw them towards the east, where the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra stayed. Those flower-buds cast by them appeared in that Buddha-field, and having been sprinkled on that Tathāgata worthy of offerings, they filled the whole world-sphere with flowers. And the bodhisattvas living in that world-sphere asked the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra:
– Lord, where does the rain of such beautiful flowers fall from?

de nas sangs rgyas kyi mthu dang zhes bya ba ni sangs rgyas shākya thub pa’i byin gyis brlabs zhes bya ba’i don to.

佛之聖旨使舍利弗及眾會者於衣裓上自然有天華香則取東向散彼佛上其華至彼於其國土在于佛上遍諸菩薩普同佛界彼土菩薩自問其佛今此眾華微妙殊特為所從來光光若斯

此會大眾以佛世尊及無盡意神通道力得微妙華世所希有其華色香未曾見聞自然滿掬遙散東方以用供養普賢如來華尋遍至彼佛世界普賢如來及其大眾彼諸菩薩見是華已白佛言世尊是華嚴麗世所希有為從何處而來至此

bcom ldan ’das des bka’ stsal pa:
- rigs kyi bu dag, ’di ni byang chub sems dpa’ blo gros mi zad pa bcom ldan ’das de bzhin gshegs pa shākya thub pa de la blta ba dang, phyag bya ba dang, mchod pa dang, bsnyen bkur bya ba dang, chos nyan pa’i phyir bcom ldan ’das shākya thub pa’i sangs rgyas kyi zhing ’jig rten gyi khams mi mjed der phyin nas, ’jig rten gyi khams der phyogs bcu nas ’dus pa’i byang chub sems dpa’ de dag gis me tog ’di dag gtor to. bcom ldan ’das de bzhin gshegs pa shākya thub pa de yang ’dus pa chen po’i le’u zhes bya ba’i chos kyi rnam grangs ston te; der yang sems can dpag tu med pas chos mngon du rtogs par ’gyur ro.

sa bhagavān āmantrayate sma: eṣa, kulaputrā, akṣayamatir bodhisattvaḥ, taṃ bhagavantaṃ tathāgataṃ śākyamuniṃ darśanāya vandanāya pūjanāya paryupāsanāya dharmaśravaṇāya tad bhagavataḥ śākyamuner buddhakṣetraṃ sahāṃ lokadhātum upasaṃkramya, tasyāṃ lokadhātau daśadiksaṃnipatitā bodhisattvā imāni puṣpāny avakiranti. sa ca bhagavān śākyamunis tathāgato mahāsaṃnipātaparivartaṃ nāma dharmaparyāyaṃ deśayaty, aprameyāś ca sattvā dharmam abhisamayanti.

That Lord said:
– This, sons of good family, is because the bodhisattva Akṣayamati has arrived in the world-sphere Enduring, the Buddha-field of the Lord Śākyamuni, to see that Lord Tathāgata Śākyamuni, to honour him, give him offerings, pay him respect and listen to his religion, whereupon the bodhisattvas who have gathered in that world-sphere from the ten directions have scattered those flowers. And that Lord Tathāgata Śākyamuni is explaining the exposition of religion called “A chapter of the Great Collection”, and living beings whose numbers are beyond measure are about to comprehend religion;

普賢如來告諸菩薩此之瑞應是阿差末今到忍界奉養諮受釋迦文佛十方菩薩咸往會彼所以然者講大乘故彼土菩薩復問佛言此間顯變何佛威神之所恩化彼佛告曰釋迦文佛十方菩薩咸往會彼所以者何講大乘故彼土菩薩復問佛言此間聞之彼佛告曰釋迦文佛演暢分別大會緣品

彼佛答言是無盡意在娑婆世界是中亦有十方世界諸來菩薩而共聚集能仁佛所供養恭敬尊重讚歎聽佛世尊說大集經是其大眾所散之華

de dag gis gsol pa:
- bcom ldan ’das de bzhin gshegs pa shākya thub pa de bzhugs pa’i ’jig rten gyi khams ’di nas ji srid cig na mchis?
bcom ldan ’das des bka’ stsal pa:
- sangs rgyas kyi zhing ’di nas nub phyogs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed kyi ’jig rten gyi khams ’das pa na, ’jig rten gyi khams mi mjed ces bya ba yod de. de na bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas shākya thub pa da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston to.
de dag gis gsol pa:
- bcom ldan ’das, bdag cag gis ’jig rten gyi khams mi mjed de dang, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas shākya thub pa de dang, byang chub sems dpa’ de dag blta bar bgyi’o.

ta ūcuḥ: kiyaddūra ito, bhagavaṃs, tasya tathāgatasya śākyamuner lokadhātuḥ? sa bhagavān avocad: asti paścimasyāṃ diśīto daśagaṅgānadīvālukāparamāṇurajaḥsamāni buddhakṣetrāṇy atikramya sahā nāma lokadhātuḥ. tatra śākyamunir nāma bhagavāṃs tathāgato ’rhan samyaksaṃbuddho ’dya tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. ta ūcuḥ: vyavalokayiṣyāmo vayaṃ, bhagavaṃs, tāṃ sahāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ śākyamuniṃ tāṃś ca bodhisattvān.

They said:
– Lord, how far from here is that world-sphere where the Tathāgata Śākyamuni stays?
That Lord said:
– There is a world-sphere called “Enduring”, which lies west of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Śākyamuni by name stays, remains, and lives on, teaching religion.
They said:
– Let us have a look, Lord, at that world-sphere Enduring, that Lord Tathāgata worthy of offerings, the fully awakened Śākyamuni and those bodhisattvas.

時彼菩薩復問其佛其忍世界去是遠近佛言西方去此如十江沙諸佛國土滿中諸塵設舉一塵著一佛土如是盡取一一諸塵次布西方諸佛世界眾塵悉索過若干土乃至忍界釋迦文佛遊居教處彼土菩薩復白佛言唯願欲見能仁大聖興隆道化

彼諸菩薩復白佛言其佛世界在何方面去是遠近彼佛答言諸善男子在此西方去是佛土十恒河沙世界微塵等國彼有世界名曰娑婆諸菩薩言願樂欲見釋迦文佛及其大眾

de nas de’i tshe de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang pos sku las ’di lta bu’i ’od phyung ste,
’od des sangs rgyas kyi zhing de dag thams cad las thal nas, ’jig rten gyi khams mi mjed ’di dang, bcom ldan ’das de bzhin gshegs pa shākya thub pa dang, byang chub sems dpa’ ’di dag rang gi byang chub sems dpa’ de dag la bstan te. de dag gis mthong nas, thams cad rang rang gi stan las langs te thal mo sbyar nas, bcom ldan ’das de bzhin gshegs pa shākya thub pa ’di dang byang chub sems dpa’ ’di dag la phyag ’tshal zhing tshig ’di skad ces smras so:
- bcom ldan ’das, ’di ltar ’jig rten gyi khams ’di na skra’i rtse mo bzhag pa tsam yang byang chub sems dpas ma gang ba ma mchis na, byang chub sems dpa’ ’di snyed gang nas ’dus?

atha khalu samantabhadras tathāgato ’rhan samyaksaṃbuddhas tasyāṃ velāyāṃ kāyād evaṃrūpāṃ prabhāṃ pramumoca yayā prabhayā tāni buddhakṣetrāṇy abhinirbhidyeyaṃ sahāṃ lokadhātur bhagavān śākyamunis tathāgata ime ca bodhisattvāḥ tebhyaḥ svebhyo bodhisattvebhyo saṃdṛśyante sma. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvemaṃ bhagavantaṃ śākyamuniṃ tathāgatam imāṃś ca bodhisattvān praṇamyedam avocan: kuto, bhagavann, etāvanto bodhisattvāḥ saṃnipatitā yāvad evāsmiṃl lokadhātau vālāgrakoṭimātrān api bodhisattvān nikṣipen nāpūrṇatvaṃ bhavet?

Then, at that moment, the Tathāgata Samantabhadra, worthy of offerings, the fully awakened emitted such a light from his body, that by that light, once it had penetrated all those Buddha-fields, this world-sphere Enduring, the Lord Tathāgata Śākyamuni and these bodhisattvas were seen by his own bodhisattvas. When they saw them, they all got up from their respective seats and joined the palms of their hands, and bowing to the Lord Tathāgata Śākyamuni and these bodhisattvas they said:
– Lord, whence have so many bodhisattvas gathered, crowding this world-sphere to the point where one could not even insert a tip of hair between them?

時普賢佛演身光明通照十方彼諸菩薩及眾會者皆睹此土彼諸菩薩尋時皆起遙自歸命為釋迦文佛一心作禮彼眾菩薩遙見忍界充滿菩薩無空缺處怪之驚喜自問其佛

爾時普賢如來尋放大光其明徹照此佛世界彼諸大眾因佛光明悉得遙見娑婆世界釋迦文佛及諸大眾見已歡喜合掌恭敬作如是言希有世尊其土菩薩一切大眾從何所來而作此集遍滿其界間無空處

bcom ldan ’das des bka’ stsal pa:
- rigs kyi bu dag, byang chub sems dpa’ ’di dag ni phyogs bcu’i sangs rgyas kyi zhing tshad med pa nas chos nyan pa’i phyir ’dus so.

sa bhagavān āha: ime bodhisattvāḥ, kulaputrā, aprameyebhyo daśadigbuddhakṣetrebhyo dharmaśravaṇāya saṃnipatitāḥ;

That Lord said:
– These bodhisattvas, sons of good family, have gathered from immeasurable Buddha-fields in the ten directions to hear about religion.

gleng bslang ba bshad zin to.

彼佛告曰十方佛國諸菩薩眾不可稱載聞當頒宣大會緣品故往啟受

彼佛答言諸善男子其諸大眾悉從十方無量世界而來集會諮啟聽受甚深妙法

III. Dharmamūla:

III. Root of Religion:

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - ci’i phyir, rigs kyi bu, khyod kyi ming blo gros mi zad pa zhes btags?
blo gros mi zad pas smras pa:
- btsun pa sha ra dva ti’i bu, blo gros mi zad pa zhes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu ’thun pa’o.
de ci’i phyir zhe na? chos thams cad mi zad pa’i phyir ro. smras pa:
- rigs kyi bu, khyod byang chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: kasmāt, kulaputra, tava nāmākṣayamatir iti prajñaptam? akṣayamatir āha: ayaṃ, bhadanta śāradvatīputrākṣayamatir iti sarvadharmārambaṇaniṣyandaḥ. tat kasya hetoḥ? sarvadharmākṣayatvāt. āha: pratibhātu te, kulaputra, bodhisattvānāṃ dharmākṣayatānirdeśam ārabhya;

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Why, son of good family, is your name “Imperishable Intelligence”?
Akṣayamati said:
– The name “Imperishable Intelligence” is the outcome of having all moments of existence as object. For what reason? Because of the imperishability of all moments of existence?
Śāradvatīputra said: – Be inspired in your speech, son of good family, on the subject of the bodhisattvas’ teaching of the imperishability of all moments of existence;

The bodhisattva producing the thought of awakening (bodhicittotpādaka) is characterized by ṭ. fol. 36a4-5 as padasthita, "standing on his feet", one of the fifteen kinds of bodhisattvas mentioned as related to different groups of akṣayas, v. introduction, chapter on ṭ. ṭ. introduces the section as follows: theg pa chen po las byang chub sems dpa’ rnam pa bco lngar bshad de: go ’phang la gnas pa dang, thams cad du ’gro ba dang, chos la gnas pa dang, snying rje byed pa dang, mngon sum du gyur pa dang, yongs su smod par byed pa dang, ston par byed pa dang, ’doms par byed pa dang, yongs su byang ba dang, bsgom pa la zhugs pa dang, so sor rten pa dang, ston pa dang, lhun gyis grub pa dang, bya ba byed pa dang, dbang thob pa’o. de la byang chub tu sems bskyed pa’i byang chub sems dpa’ ni go ’phang la gnas pa’i byang chub sems dpa’ zhes bya’o. go ’phang la gnas pa de la yang rnam pa gnyis te: ’jug pa dang rab tu zhugs pa’o. de la ’jug pa ni sangs rgyas la bsam pa zhugs pa dang, chos dang dge ’dun la bsam pa zhugs pa dang; sangs rgyas la brten pa dang, chos dang dge ’dun la brten pa dang; sangs rgyas la nges par gyur pa dang, chos dang dge ’dun la nges par gyur pa’o. de la bsam pa zhugs pa ni ’di ltar sangs rgyas bcom ldan ’das de ni rig pa dang zhabs su ldan pa, bde bar gshegs pa zhes bya ba la sogs pa yon tan gyi sgo nas shes pa dang, nyan thos dang rang sangs rgyas las ’phags pas na khyad par yod par shes pa’o, rten pa ni ston par khas len pa’o, nges par gyur pa ni ston pa de las gzhan med pa’o. rab tu zhugs pa ni bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa ste, de bstan pa’i phyir de nas tshe dang ldan pa sha ra dva ti’i bu zhes bya ba la sogs pa gsungs so.
The title of the paragraph is dharmamūla or dharmādhāra, root or basis of religion, the religion which consists in the following akṣayas, the bodhisattvacaryā, ṭ. fol. 36b1: byang chub tu sems bskyed pas ni chos rnams kyi gzhi bstan te; bsam pa mi zad pa la sogs pa ’og nas smos pa byang chub sems dpa’i spyod pa rnams kyi gzhi ni byang chub tu sems bskyed pa yin pa’i phyir ro. ci’i phyir, rigs kyi bu, khyod kyi ming blo gros mi zad pa zhes btags zhes dris pa ni byang chub tu sems bskyed pa la sogs pa mi zad pa rnam par bshad pa’i gleng bslang ba ste, byang chub sems dpa’ de’i dris pa’i lan btab pa las mi zad pa rnams bshad pa’i phyir ro. de la blo gros mi zad pa zhes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu mthun pa’o zhes bya ba la ’dus byas dang ’dus ma byas kyi chos thams cad kyi ngo bo nyid ni de bzhin nyid do. de bzhin nyid ni mi ’gyur ba’i ngo bo nyid pas mi zad pa’o. de la dmigs pa’i shes rab kyang de dang tha mi dad pas mi zad pa ste, de lta bu’i mi zad pa la dmigs pa’i rgyu las yongs su dag pa’i blo gros byung ba de ni rgyu mthun pa zhes bya ste, rgyu dang ’bras bu ’dra ba zhes bya ba’i don to. blo gros ni shes rab kyi rnam grangs so. yang na byang chub sems dpa’ rnams kyi spyod pa la sogs pa chos kyi rab tu dbye ba mtha’ yas pa la yang chos thams cad ces bya ste, de dag rgyu dang dus la sogs pa’i sgo nas zad par mi ’gyur ba la dmigs pas de skad ces bya ste, de bas na don de nyid gsal bar bstan pa’i phyir ro. de ci’i phyir zhe na? chos thams cad mi zad pa’i phyir ro zhes gsungs so – "The essence (svabhāva) of all moments of existence, conditioned and unconditioned, is suchness (tathatā). Suchness is imperishable (akṣaya) being essentially unchanging (nirvikārasvabhāvatvāt).... Or, alternatively, "all moments of existence" means the endless classifications of teachings (anantadharmaprabheda), the practice of the bodhisattvas, etc., which do not perish because of being the cause (hetu) and because of time ..." rigs kyi bu, khyod byang chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis shig ces bya ba ni chos mi zad pa de lta bur shod ces bya ba’i tha tshig go.
For the expression v. Śgs p. 167, note 126, Aṣṭa p. 472,10.

舍利弗問阿差末菩薩誰字仁者名阿差末(阿差末者晉曰無盡意) 答舍利弗用諸法故曰不可盡所以者何一切諸法亦不可盡舍利弗言願以不可盡法而解說之

時舍利弗問無盡意誰字仁者為無盡意無盡意言唯舍利弗一切諸法因緣果報名無盡意所以者何一切諸法不可盡故舍利弗言唯善男子願仁當說無盡法門

1st akṣaya: Cittotpāda.

1st Imperishable: Generating the Thought of Awakening.

blo gros mi zad pas smras pa:
- btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi dang po sems bskyed pa yang mi zad pa’o. de ci’i phyir zhe na? ma ’dres pa’i phyir ro. sems de ni nyon mongs pa thams cad dang ma ’dres par skyes so; theg pa gzhan la ’dod pa med pas, sems de ni ma ’brel bar skyes so; phas kyi rgol ba thams cad kyis mi ’phrogs pas, sems de ni sra bar skyes so; sems de ni bdud thams cad kyis mi phyed par skyes so; dge ba’i rtsa ba thams cad yang dag par sgrub pa’i phyir, sems de ni brtan par skyes so; ’dus byas mi rtag par shin tu rig pas na, sems de ni rtag par skyes so; sangs rgyas kyi chos thams cad yang dag par sdud pas, sems de ni mi g.yo bar skyes so; log par sgrub pa thams cad dang bral bas, sems de ni mi rdzi bar skyes so; mi bskyod pas na, sems de ni shin tu brtan par skyes so; gnyen po med pas na, sems de ni dpe med par skyes so; chos thams cad la nges par ’bigs pas na, sems de ni rdo rje lta bur skyes so; bsod nams kyi tshogs tshad med pa bsags pas na, sems de ni mu med par skyes so; sems can thams cad kyi bsam pa rnams la sems de ni mnyam par skyes so; tha dad du byed pa med pas na, sems de ni mi mnyam pa med par skyes so; rang bzhin gyis kun nas nyon mongs pa med pas na, sems de ni rnam par dag par skyes so; shes rab kyi ’od gsal ba’i phyir, sems de ni dri ma med par skyes so; lhag pa’i bsam pa ma bor bas na, sems de ni shin tu nges par bsams te skyes so; byams pa nam mkha’ dang mnyam zhing mtshungs pas na, sems de ni yangs par skyes so; sems can thams cad kyi go ’byed pas na, sems de ni rgya che bar skyes so; chags pa med pa’i ye shes la btang bas na, sems de ni sgrib pa med par skyes so; snying rje chen po rgyun ma bcad pas na, sems de ni thams cad kyi rjes su song bar skyes so; yongs su bsngo ba’i cho ga shes pas na, sems de ni rgyun ma chad par skyes so; thams cad mkhyen pas rab tu bstod pas na, sems de ni mngon du ’gro bar bya bar skyes so; theg pa gzhan la zhugs pas na, sems de ni blta bar ’os pa’o; sems de ni sems can thams cad kyis bltar mi mthong bar skyes so; sems de ni sangs rgyas kyi chos thams cad kyi sa bon du skyes so; sems de ni chos thams cad kyis mi shigs par skyes so; sems de ni bde ba’i dngos po thams cad kyi gnas su skyes so; sems de ni bsod nams kyi tshogs kyis brgyan par skyes so; sems de ni ye shes kyi tshogs kyis rab tu rtogs te skyes so; sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so; sems de ni tshul khrims kyi tshogs kyis smon lam gyis ’phags par skyes so; sems de ni bzod pa’i tshogs kyis bsnyen par dka’ bar skyes so; sems de ni brtson ’grus kyi tshogs kyis rgyal bar dka’ bar skyes so; sems de ni bsam gtan gyi tshogs kyis zhi ba’i mtshan nyid du skyes so; sems de ni shes rab kyi tshogs kyis thogs pa med par skyes so; byams pa chen po bsags pas, sems de ni gnod pa med par skyes so; snying rje chen po bsags pas, sems de ni rtsa ba sra zhing brtan pa’o; sems de ni dga’ ba chen po bsags pa ste, mgu ba dang mos pa dang mchog tu dga’ ba la gnas par skyes so; sems de ni btang snyoms chen po bsags pa ste, bde ba dang sdug bsngal gyis mi sgul bar skyes so; sems de ni sangs rgyas thams cad kyi byin gyi rlabs kyis byin du brlabs par skyes so; sems de ni dkon mchog gsum gyi rigs rgyun mi gcad pa’i phyir tshul rgyun mi ’chad par skyes so; sems de ni phyogs bcu’i sangs rgyas kyi zhing thams cad ’khor gyi dkyil ’khor du grags par skyes so.

akṣayamatir āha: bodhisattvānāṃ prathamacittotpādo ’pi, bhadanta śāradvatīputrākṣayaḥ; tat kasya hetoḥ? asaṃsṛṣṭatvāt; tac cittaṃ sarvakleśāsaṃsṛṣṭam utpādyate, tac cittam asaṃsargam utpādyate ’nyayānāspṛhaṇayā; tac cittaṃ sāram utpādyate sarvaparapravādyasaṃhāryāt; tac cittam abhedyam utpādyate sarvamāraiḥ; tac cittaṃ dṛḍham utpādyate sarvakuśalamūlasamudāgamatayā; tac cittaṃ nityam utpādyate saṃskṛtānityatāsuviditatvāt; tac cittam acalitam utpādyate sarvabuddhadharmasamudānayāt; tac cittam anavamṛdyam utpādyate sarvavipratipattiviprayogāt; tac cittaṃ supratiṣṭhitam utpādyate ’prakampyatvāt; tac cittam anupamam utpādyate ’pratipakṣatvāt; tac cittaṃ vajropamam utpādyate sarvadharmanirbhedatvāt; tac cittam aparyantam utpādyate ’pramāṇapuṇyasaṃbhāropacayatvāt; tac cittaṃ samam utpādyate sarvasattvāśayebhyaḥ; tac cittam aviṣamam utpādyate ’pṛthakkāryatvāt; tac cittaṃ viśuddham utpādyate svabhāvāsaṃkliṣṭatvāt; tac cittaṃ vimalam utpādyate prajñāprabhāsvaratayā; tac cittaṃ sunidhyaptam utpādyate ’dhyāśayānutsargatvāt; tac cittam udāram utpādyate maitryākāśasamasadṛśatvāt; tac cittaṃ vistaram utpādyate sarvasattvāvakāśatvāt; tac cittam anāvaraṇam utpādyate ’saṅgajñānopanāmitatvāt; tac cittaṃ sarvānugatam utpādyate mahākaruṇāpratipraśrabdhatvāt; tac cittam apratipraśrabdham utpādyate pariṇāmanavidhijñatvāt; tac cittam abhigamanīyam utpādyate sarvajñapraśaṃsitatvāt; tac cittaṃ darśanīyam anyayānapraveśatvāt; tac cittam adṛṣṭam utpādyate sarvasattvadṛśyeṣu; tac cittaṃ bījam utpādyate sarvabuddhadharmāṇām; tac cittam abhedyam utpādyate sarvadharmaiḥ; tac cittaṃ niśrayam utpadyate sarvasattvasukhabhāvānām; tac cittam alaṃkṛtam utpādyate puṇyasaṃbhāreṇa; tac cittaṃ supratividdham utpādyate jñānasaṃbhāreṇa; tac cittaṃ pravṛddham utpādayate dānasaṃbhāreṇa; tac cittaṃ praṇidhānodgatam utpādyate śīlasaṃbhāreṇa; tac cittaṃ durāsadam utpādyate kṣāntisaṃbhāreṇa; tac cittaṃ durjayam utpādyate vīryasaṃbhāreṇa; tac cittaṃ śāntilakṣaṇam utpādyate dhyānasaṃbhāreṇa; tac cittam apratihatam utpādyate prajñāsaṃbhāreṇa; tac cittam avyābādham utpādyate mahāmaitrīsaṃnicayena; tac cittaṃ sāradṛḍhamūlaṃ mahākaruṇāsaṃnicayena; tac cittaṃ tuṣṭiprasādaprāmodyavihāram utpādyate mahāmuditāsaṃnicayena; tac cittaṃ sukhaduḥkāprakampyam utpādyate mahopekṣāsaṃnicayena; tac cittam adhiṣṭhitam utpādyate sarvabuddhādhiṣṭhānaiḥ; tac cittam nayānupacchedam utpādyate triratnavaṃsānupacchedatayā; tac cittaṃ prakīrtitam utpādyate daśadigbuddhakṣetraparṣanmaṇḍaleṣu.

Akṣayamati said:
– Generating the thought of awakening for the first time, reverend Śāradvatīputra, is also imperishable. For what reason? Since it is unadulterated; that thought is generated as unadulterated with any vices [and thus 1. always good (nityakuśala) ], That thought is generated as beyond any adulteration since it has no desire for other religious ways [2. not relinquishing its nature (aparityaktasvabhāva) ]; that thought is generated as firm since it is not corrupted by any opponent [3. not giving up its nature (anutsṛṣṭasvabhāva) ]; that thought is generated as unbreakable by any of the Evil Ones [4. fulfilling its proper actions (svakarmakṛt) ]; that thought is generated as steady because of [being the cause of] the attainment of all roots of the good; that thought is generated as permanent [and thus not getting into the power of the vices of existence (saṃsārakleśa) ], since it discerns the impermanence in all conditioned things; that thought is generated as immovable since it is [the basis for] the attainment of the qualities of a Buddha; that thought is generated as uncrushable since it is separated from any wrong practice; that thought is generated as well fixed [always in concentration (samāhita) ] since it is unwavering; that thought is generated as beyond comparison since it has no contrast; that thought is generated as adamantine since it pierces all moments of existence; that thought is generated as boundless since it accumulates immeasurable quantities of merit; that thought is generated as the same [being friendliness and the absence of aversion (maitryapratigha) ] towards the intentions of all beings; that thought is generated as undifferentiated since it sets nothing apart [giving up concepts of good and bad, high and low, etc.]; that thought is generated as pure since it is essentially undefiled; that thought is generated as immaculate since it is connected with the splendour of insight; that thought is generated as deep meditation [not swerving into something else] since it never gives up its determination; that thought is generated as great since its friendliness is similar to the expanse of the sky [the friendliness which originates from that thought fills living beings whose number is as endless as the expanse of the sky]; that thought is generated as extensive [without hindrance] since it gives all living beings an opportunity [in fulfilling their intentions and hopes by means of the five supernormal knowledges (pañcābhijñā) which originate from that thought of awakening]; that thought is generated as unobstructed since it is bent towards unattached knowledge [by the supernormal knowledge of cessation of impurities (āsravakṣayābhijñā) ]; that thought is generated in accordance with [birth in] every [state of existence] since its great compassion never ceases [with great compassion (mahākaruṇā) the bodhisattva always has beings in the three worlds of desire (traidhātukasattva) in mind, and though he attains the states of meditation (dhyānaprāpta) he is nevertheless born again in the worlds of desire (kāmadhātu) ]; [but even though he is born that way, he does not give up meditation, thus] that thought is generated as never ceasing since it is the knowledge of how to transform [into awakening]; that thought is generated as something desirable [even being born in the world of desire] since it is praised by the omniscient; that thought is generated as something to be admired since it enters other ways [being the basis also of disciples (śrāvaka) and isolated buddhas (pratyekabuddha) ]; that thought is generated as something not seen among the things usually seen by living beings; that thought is generated as the seed of all qualities of a Buddha; that thought is generated as unbreakable by any moment of existence; that thought is generated as the foundation of all states of happiness; that thought is generated as adorned with [in being the cause (hetu) of] the accumulation of merit; that thought is generated as attained through accumulation of insight; that thought is generated as prosperous through the accumulation of generosity; that thought is generated as the outcome of vows through the accumulation of morality; that thought is generated as hard to overcome through the accumulation of tolerance; that thought is generated as hard to conquer through the accumulation of vigour; that thought is generated as having the essential character of peace through the accumulation of meditation; that thought is generated as unhindered through the accumulation of insight; that thought is generated as without harm through the accumulation of great friendliness; that thought is generated as stable and firmly rooted through the accumulation of great compassion; that thought is generated as established in joy, happiness and delight through the accumulation of great joy; that thought is generated as disturbed neither by pleasure nor suffering through the accumulation of great equanimity; that thought is generated as blessed with the powerful presence of all Buddhas [viz. their power (anubhāva), special intentions (abhiprāya) and favours (parigraha) ]; that thought is generated as the unbrokenness of the principle of the teachings since it keeps the succession of the three jewels unbroken; that thought is generated as praised in the congregations throughout the Buddha-fields in the ten directions.

blo gros mi zad pas smras pa: btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi dang po sems bskyed pa yang mi zad pa zhes bya ba la sogs pas byang chub tu sems bskyed pa mi zad pa bstan te, yang zhes bya ba’i sgras ni byang chub tu sems bskyed pa ’ba’ zhig mi zad par yang ma zad kyi, bsam pa la sogs pa ’og nas ’byung ba rnams kyang mi zad pa zhes bya bar bstan to. sems bskyed pa de yang gsum gyis mi zad pa shes par bya ste, gang zhe na? sems bskyed pa 1) mi zad pa gang yin pa dang, 2) rgyu gang gis mi zad pa dang, 3) ji ltar mi zad pa las brtsams nas sems bskyed pa mi zad par shes par bya’o. 1) sems bskyed pa mi zad pa gang yin pa ni rnam pa bdun gyis ston te, gang zhe na? 1’) las dang po pa’i sems bskyed pa mi zad pa dang, 2’) sa dang po’i sems bskyed pa mi zad pa dang, 3’) sa gsum pa’i sems bskyed pa mi zad pa dang, 4’) sa bzhi pa’i sems bskyed pa mi zad pa dang, 5’) sa brgyad pa’i sems bskyed pa mi zad pa dang, 6’) sa dgu pa’i sems bskyed pa mi zad pa dang, 7’) sa bcu pa’i sems bskyed pa mi zad pa’o. 2) rgyu gang gis mi zad pa ni rgyu rnam pa bdun gyis ston te, gang zhe na? 1’) rtag par dge ba dang, 2’) rang bzhin gyis yongs su mi spong ba dang, 3’) rang bzhin mi gtong ba dang, 4’) rang gi las byed pa dang, 5’) rtag par ’bras bu yongs su sdud pa dang, 6’) rgyu yongs su mi zad pa dang, 7’) don dam pa’o. 3) ji ltar mi zad pa ni rnam pa gnyis kyis ston te, gang zhe na? a) rgyun mi zad pa dang, b) skad cig gis ’jig pa mi zad pa’o.
byang chub sems dpa’ rnams kyi dang po sems bskyed pa yang mi zad pa’o zhes bya bas sems bskyed pa rnam pa bdun las las dang po pa’i sems bskyed pa mi zad pa bstan te – The imperishability of the bodhicittotpāda of the ādikarmika. On the seven kinds of causes (hetu) of imperishability v. introduction, and ṭ. fol. 265b7-266a6. The vices are āgantukaklesha according to ṭ.: de yang ci’i phyir mi zad ce na? rgyu rnam pa bdun las rang gi las byed pa yan chad rgyu rnam pa bzhis mi zad pa yin te, de ci’i phyir zhe na? ma ’dres pa’i phyir ro zhes bya bas las dang po pa’i sems bskyed pa ci’i phyir mi zad pa’i rgyu bstan pa ste, de bas na sems de ni thams cad nyon mongs pa thams cad dang ma ’dres pa skyes so zhes bya bas rtag par dge ba bstan te; ci’i phyir ce na? glo bur gyi nyon mongs pa dang ’dres na ni nyon mongs pa dang ’dres pas phyis kyang zad par ’gyur na thog ma sems bskyed pa’i tshe nas nyon mongs pa rnams dang ma ’dres te, ngo bo nyid kyis dag pa yin pa’i phyir de la zad pa mi srid pas mi zad pa zhes bya’o. The first, namely nityakushala, of the seven kinds of imperishability. theg pa gzhan la ’dod pa med pas, sems de ma ’brel bar skyes so zhes bya bas rang bzhin yongs su mi spong ba bstan te, theg pa gzhan ni nyan thos dang rang sangs rgyas kyi theg pa’o; de la ’dod pa med pa ni dang po nas theg pa de gnyis su sems ma skyes pa ste, de bas na theg pa de gnyis dang ma ’brel bar skyes pa zhes bya’o. The second kind of imperishability, ṭ. fol. 266a1, however, reads ngo bo nyid mi nyams pa – acyutasvabhāva. pha rol rgol ba thams cad kyis mi ’phrogs pas, sems de ni sra bar skyes so zhes bya bas rang bzhin mi gtong bar bstan te, pha rol rgol ba ni bdud dang mu stegs la sogs pa’i tshogs rnams so; mi ’phrogs pa ni de dag gis mi tshugs shing de dag gis dbang du mi ’gyur ba ste, mu stegs la sogs pa phas kyi rgol ba rnams kyis mi tshugs shing de dag gi dbang du mi ’gyur bas na sra ba zhes bya’o. The third kind of imperishability, ṭ. fol. 266a1 reads ngo bo nyid mi gtong ba – anutsṛṣṭasvabhāva. de la las dang po pa’i rang gi las byed pa’ang rnam pa lnga ste, gang zhe na? phyin ci log yongs su shes pa dang, g.yeng ba yongs su spong ba dang, nyon mongs pa med par ’khor ba khas len pa dang, chos kyi don brtsal bas mi ngoms pa dang, chos kyi rjes su mthun pa’i chos sgrub pa’o. The fourth kind of imperishability, svakarmakṛt.
de la sems de ni bdud thams cad kyis mi phyed par skyes so zhes bya bas phyin ci log yongs su shes pa bstan te, bdud rnams kyis byang chub kyi sems de dang byang chub sems dpa’ tha dad par dbye bar mi nus pas na mi phyed par skyes pa zhes bya ste, bdud kyi dbang du gyur nas byang chub kyi sems mi ’dor bar ’gyur ba med pa zhes bya ba’i don to. dge ba’i rtsa ba thams cad yang dag par sgrub pa’i phyir, sems de ni brtan par skyes so zhes bya bas g.yeng ba yongs su spong ba bstan te, byang chub tu sems bskyed pa de’i rgyu las ’dod ma chags pa dang, zhe mi sdang ba dang, gti mi mug pa la sogs pa dge ba’i rtsa ba thams cad ’grub par ’gyur te, dge ba’i rtsa ba thams cad ’grub pa’i rgyu byed pas na brtan pa zhes bya’o. ’dus byas mi rtag par shin tu rig pas sems de ni rtag par skyes so zhes bya bas nyon mongs pa med par ’khor ba khas len pa bstan te, khams gsum gyi ’dus byas thams cad shin tu mi rtag par rig pas ni sems de ni rtag par skyes te, ’khor bar nyon mongs pa’i dbang du ma gyur par skyes so zhes bya ba’i don to. sangs rgyas kyi chos thams cad yang dag par sdud pas, sems de ni mi g.yo bar skyes so zhes bya bas chos kyi don brtsal bas mi ngoms pa bstan te, byang chub kyi sems de la brten nas sangs rgyas kyi chos stobs dang mi ’jigs pa la sogs pa ’du bar ’gyur te, sangs rgyas kyi chos rnams ’du bar ’gyur ba’i gzhi dang rten byed pa’i phyir mi g.yo ba zhes bya’o. log par sgrub pa thams cad dang bral bas, sems de ni mi rdzi bar skyes so zhes bya bas chos kyi rjes su mthun pa’i chos sgrub pa bstan te, log par sgrub pa zhes bya ba ni log pa’i lta ba dang, srog gcod pa dang, ma byin par len pa dang, mi tshangs par spyod pa la sogs pa mi dge ba bcu rnams spyod pa ste, mi dge ba bcu rnams kyis mi spags shing mi dge ba dag gi dbang du ma gyur pas na mi rdzi ba zhes bya’o.
T1 p. 187b7 reads aprapanyca, §£¿∏Ω◊ bu xi lun for aprakampya. rang gi las byed pa’i rgyu gcig gis sems bskyed pa lhag ma drug rnams mi zad par rig par bya’o. de las dang po pa’i sems bskyed par ni rang gi las rnam pa bdun gyis bstan te, gang zhe na? rtag par mnyam par gzhag pa dang, ’jig rten dang ’jig rten las ’das pa’i shes pa zil gyis gnon pa dang, gang zag la bdag med par rtog pa dang, gnyen po sgom pa la gnas pa dang, bsam pa rgya chen po rnam par sbyang ba dang, che ba nyid kyi bsam pa rnam par sbyong ba ’jig rten las ’das pa’i ye shes rnyed pa’o.
de la mi bskyod pas na, sems de ni shin tu brtan par skyes so zhes bya bas rtag par mnyam par gzhag pa ste, log pa’i phyogs dang g.yeng ba gang gi khar yang ma las te, mi g.yo zhing brtan par ’dug pas na shin tu brtan pa zhes bya’o. gnyen po med pas na, sems de ni dpe med par skyes so zhes bya bas ’jig rten dang ’jig rten las ’das pa’i shes pa zil gyis gnon pa bstan te, gnyen po ni skabs ’dir zla la bya ste, byang chub kyi sems de lta bu’i dper rung ba’am, zlar rung ba gang yang med pas na dpe med pa zhes bya’o. chos thams cad la nges par ’bigs pas na, sems de ni rdo rje lta bur skyes so zhes bya bas gang zag la bdag med par rtogs pa bstan te, mi mthun pa’i phyogs kyis chos rnams ’joms pa’am, chud par bya ba’i chos rnams phyin ci ma log par rtogs pa la nges par ’bigs pa zhes bya ste, btsan zhing drag pa’am rno ba la rdo rje lta bu zhes gsungs so. bsod nams kyi tshogs tshad med pa bsags pas na, sems de ni mu med par skyes so zhes bya bas mi mthun pa’i phyogs kyi chos rnams bstan te, byang chub kyi sems de las bsod nams kyi tshogs rnams kyi tshogs tshad med pa rnams skye bas na de’i phyir mu med ces gsungs so, mtha’ med ces bya ba’i don to. rnam pa gnyis su na mos pas spyod pa’i sar bskal pa grangs med pa gcig gi bar du bsod nams kyi tshogs dpag tu med pa bsags pa las sa dang po’i sems bskyed pa de ’byung bas na sems de ni mu med par skyes so zhes bya’o.
bodhicittotpāda on the first bhūmi, after having collected an immeasurable mass of merit during an asaṃkhyeyakalpa on the adhimukticaryābhūmi. sems can thams cad kyi bsam pa rnams la sems de ni mnyam par skyes so zhes bya bas bsam pa rgya chen po rnam par sbyang ba bstan te, legs par sems pa dang nyes par sems pa’i sems can thams cad la byams pa khong khro ba med pas na mnyam par skyes so zhes bya’o. tha dad du byed pa med pas na, sems de ni mi mnyam pa med par skyes so zhes bya bas che ba nyid kyi bsam pa rnam par sbyong ba bstan te, bzang ngan dang mthon dman la sogs pa’i ’du shes spangs pas mi mnyam pa med pa zhes bya’o. rang bzhin gyis kun nas nyon mongs pa med pas na, sems de ni rnam par dag par skyes so zhes bya bas ’jig rten las ’das pa’i ye shes rnyed par bstan te, ’dod chags la sogs pa’i nyon mongs pa spangs nas rnam par dag pa ni ma yin gyi, rang bzhin gyis rnam par dag pa’i ngo bo nyid du skyes so zhes bya ba’o don to. sa gnyis pa’i sems bskyed pa ni de la tshul khrims dri ma med pa yongs su ma rdzogs pa dang, ’chal pa’i tshul khrims kyis yongs su ma spangs pas ma bshad do. The discussion, then, of bodhicitta on the second bhūmi is not included, since completely pure morality is not yet fully achieved at this stage.
sa gsum pa’i sems bskyed pa yang rang gi las rnam pa bcus bstan te, gang zhe na? tshul khrims rnam par dag pas log pa’i gnyen po sel ba dang, bsam gtan thob pa ma nyams pa dang, tshad med pa thob pa ma nyams pa dang, mngon par shes pa lnga thob pa ma nyams pa dang, zag pa zad pa mngon par shes pa la sbyor ba dang, bsam gtan las rnam par log cing sa ’og mar skye ba dang, de ltar skyes kyang bsam gtan de yongs su mi spong ba dang, der skyes nas kyang mngon par ’gro bas de bzhin gshegs pas bsngags pa dang, nyan thos dang rang sangs rgyas kyi rten du gyur pa dang, bdud kyi yul yin yang bdud kyi spyod yul ma yin pas bstan to. The following ten items are interpreted as pertaining to the third bhūmi. Still the fourth kind of imperishability, svakarmakṛt.
de la shes rab kyi ’od gsal ba’i phyir, sems de ni dri ma med par skyes so zhes bya bas tshul khrims rnam par dag pas log pa’i gnyen po sel ba bstan te, shes bya dang nyon mongs pa’i sgrib pa med pas na shes rab kyi ’od gsal ba ste, shes rab rnam par dag ces ston to, de ltar sgrib pa’i dri ma de gnyis med pa’i phyir dri ma med par skyes pa zhes bya’o. lhag pa’i bsam pa ma bor bas na, sems de ni shin tu nges par bsams te skyes so zhes bya bas bsam gtan thob pa ma nyams pa bstan te, lhag pa’i bsam pa ni byang chub sems dpa’ sa la gnas pa rnams kyi bsam pa rnam par dag pa la bya’o. de lta bu’i bsam pa ma bor te, bsam pa de dang bcas pas gzhan du ma g.yengs ma ’khrul par skyes pa la nges par bsams te skyes pa zhes bya’o. byams pa nam mkha’ dang mnyam zhing mtshungs pas na, sems de ni yangs par skyes so, tshad med pa thob pa ma nyams pa bstan te, nam mkha’i mtha’ dang mnyam pa’i sems can rnams la byang chub sems las ’byung ba’i byams pas khyab par dmigs pas na yangs par skyes pa zhes bya’o. sems can thams cad kyi go ’byed pas na, sems de ni rgya cher skyes so zhes bya bas mngon par shes pa lnga thob pa ma nyams pa bstan te, byang chub kyi sems las byung ba’i mngon par shes pa lngas sems can thams cad kyi bsam pa yongs su rdzogs par byed de, de ltar sems can rnams kyi bsam pa dang re ba’i bgegs dang bar du gcod pa med pas na rgya che ba zhes bya’o. To match vistara, extensive, there is a wordplay on ākāsha, "heaven", "space", and avakāsha, "opportunity", "possibility", which one has also tried to express in Tibetan by making go ’byed and nam mkha’ synonyms. go ’byed is taken from go skabs ’byed pa – avakāshaṃ dā-. Chos kyi grags pa says: go ’byed/ nam mkha’ ste gzugs gzhan go bar ’byed pa’i phyir ro go skabs ’byed po. "go ’byed means heaven: it gives other forms the possibility (to appear), it is the giver of possibility." This statement seems to be founded upon a pseudo-etymology deriving ākāsha from avakāsha. Mvy. 7399-7401 go ’byed translates ākāsha, gagana, kha. T1 p. 187b12 has Ø‡Æe neng rong, equivalent to avakāsha. chags pa med pa’i ye shes la btang bas na, sems de ni sgrib pa med par skyes so zhes bya bas zag pa zad pa mngon par shes pa la sbyor ba bstan te, byang chub kyi sems de chags pa dang chod pa med pa’i ye shes la dmigs pa’am, sems des ye shes skyed par byed pa la gtong ba zhes bya ste, de ltar zag pa med pa’i ye shes la dmigs pa’i phyir sems de ni sgrib pa med par skyes pa zhes bya’o. snying rje chen po rgyun ma bcad pas na, sems de ni thams cad kyi rjes su song bar skyes so zhes bya bas bsam gtan las rnam par log cing sa ’og mar skye ba bstan te, snying rje chen pos ’dod pa’i khams kyi sems can la dmigs pa rgyun ma bcad pas bsam gtan thob kyang slar ’dod pa’i khams su skye ba la thams cad kyi rjes su song bar skyes pa zhes bya’o. yongs su bsngo ba’i cho ga shes pas na, sems de ni rgyun ma chad par skyes so zhes bya bas de ltar skyes kyang bsam gtan de yongs su mi spong ba bstan te, dge ba spyod do cog bla na med pa’i byang chub tu bsngo ba la mkhas pas na de’i ’bras bu mi gnas pa’i mya ngan las ’das pa sems can dang ’khor ba’i mtha’ ji srid yod kyi bar du rgyun mi ’chad pa’i phyir rgyun ma chad par skyes pa zhes bya’o. thams cad mkhyen pas rab tu bstod pas na, sems de ni mngon du ’gro bar bya bar skyes so zhes bya bas der skyes nas kyang mngon par ’gro bas de bzhin gshegs pas bsngags pa bstan te, byang chub kyi sems de de bzhin gshegs pa rnams kyis bstod pa’i phyir lha dang mi thams cad ’du zhing bsnyen par bya ba yin pas na mngon du ’gro bar bya bar skyes pa zhes bya’o. Cf. Svkr p. 12122-23: sarvasattvānāṃ cābhigamanīyo bhavati, sarvasattvānāṃ ca pūjyo bhavati prashaṃsanīyaḥ. theg pa gzhan la zhugs pas sems de ni lta bar ’os pa’o zhes bya bas nyan thos dang rang sangs rgyas kyi rten du gyur pa bstan te, theg pa chen po la zhugs pa’i byang chub kyi sems de rab tu ’phags par mthong bas na nyan thos dang rang sangs rgyas kyi theg pa la zhugs pa rnams kyi sems yar blta dgos zhes bya ba’i don to. sems de ni sems can thams cad kyi bltar mi mthong bar skyes so zhes bya bas bdud kyi yul yin yang bdud kyi spyod yul ma yin par bstan te, byang chub kyi sems de ni sems can phal pa rnams kyi spyod yul ma yin zhes bya ba’i don to. sa bzhi pa’i sems bskyed pa yang rang gi las byed pa rnam pa bdun gyis bstan te, gang zhe na? sangs rgyas kyi sa bon yongs su ’dzin pa dang, g.yo ba dang rlom sems la sogs pa thams cad yongs su spangs pa dang, ’jig rten dang ’jig rten las ’das pa’i snyoms par ’jug pa thob pa dang, bsod nams kyi tshogs kyi go gyon pa dang, ye shes kyi tshogs kyi go gyon pa dang, byang chub sems dpa’i mi mthun pa’i phyogs dang gnyen po yongs su sbyong bar byed pa dang, mi gnas pa’i mya ngan las ’das pa thob par bya ba’i phyir snying rjes yongs su sbyong ba’o. Thus the following seven items – with subdivisions – are interpreted as pertaining to the fourth bhūmi, and belonging still to the fourth kind of imperishability, svakarmakṛt.
de la sems de ni sangs rgyas kyi chos thams cad kyi sa bon du skyes so zhes bya bas sangs rgyas kyi chos kyi sa bon yongs su ’dzin pa bstan te, byang chub kyi sems de stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos rnams kyi rgyu yin pas ni sa bon zhes bya’o. sems de ni chos thams cad kyis mi shigs par skyes so zhes bya bas g.yo ba dang rlom sems la sogs pa thams cad yongs su spangs pa bstan te, byang chub kyi sems de’i phyi’i g.yeng ba dang nang gi g.yeng ba thams cad kyis mi bskyod pas na mi shigs par skyes pa zhes bya’o. sems de ni bde ba’i dngos po thams cad kyi gnas su skyes so zhes ’jig rten dang ’jig rten las ’das pa’i snyoms par ’jug pa thob pa bstan te, byang chub kyi sems dang ldan na ngan song la sogs pa’i sdug bsngal mi myong bar lha dang mi’i bsam gtan gyi bde ba thob pa dang sangs rgyas dang byang chub sems dpa’i longs spyod thams cad thob pas na, ’jig rten dang ’jig rten las ’das pa’i bde ba’i dngos po thams cad ’byung ba’i gzhi yin pas na gnas zhes bya ba’i don to. sems de ni bsod nams kyi tshogs kyis brgyan par skyes so zhes bya bas bsod nams kyi tshogs kyi go gyon par bstan te, byang chub kyi sems de bsod nams kyi tshogs chen po las byung bas na bsod nams kyi tshogs kyis brgyan pa zhes bya ste, brgyan kyang ’dir rgyu lta bur lta’o. sems de ni ye shes kyi tshogs kyis rab tu rtogs te skyes so zhes bya bas ye shes kyi tshogs kyi go gyon pa bstan te, ye shes kyi tshogs bsags pa las byang chub kyi sems de skyes so zhes bya ba’i don to. sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so zhes bya ba nas sems de ni shes rab kyi tshogs kyis thogs pa med par skyes so zhes bya ba yan chad pha rol tu phyin pa drug gis byang chub kyi sems de bskyed par bstan pas ni sems de’i mi mthun pa’i phyogs dang gnyen po yongs su sbyong bar byed pa bstan te, sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so zhes bya ba ni sbyin pa’i pha rol tu phyin pa bsags pa’i rgyu can zhes bya ba’i tha tshig go. sems de ni tshul khrims kyi tshogs kyis smon lam gyis ’phags par skyes so zhes bya ba ni tshul khrims dang ldan pas ni smon cing bsams so cog ’grub la sems de yang tshul khrims kyi tshogs bsags pa las skyes pas smon pa thams cad ’grub pa’i bdag nyid du skyes zhes bya ba’i tha tshig go sems de ni bzod pa’i tshogs kyis bsnyen dka’ bar skyes so zhes bya ba ni bzod pa dang ldan pa’i gzi brjid la cis kyang zil gyis mi non pa la bsnyen dka’ ba zhes bya ste, de lta bu’i bzod pa’i tshogs kyis bskyed pas na sems de yang bsnyen dka’ ba zhes bya’o. sems de ni brtson ’grus kyi tshogs kyis rgyal bar dka’ bar skyes so zhes bya ba ni brtson ’grus kyi go bgos pa la sus kyang mi thub pa de las skyes pa’i phyir ro. sems de ni bsam gtan gyi tshogs kyis zhi ba’i mtshan nyid du skyes so zhes bya ba ni sems g.yeng ba nye bar zhi ba’i mtshan nyid kyi bsam gtan gyi tshogs kyis skyes pa’i phyir ro. sems de ni shes rab kyi tshogs kyis thogs pa med par skyes so zhes bya ba ni chos rnams kyi rang dang spyi’i mtshan nyid rab tu ’byed pa la thogs pa med pa de lta bu’i shes rab kyi tshogs kyis bskyed pa’i phyir ro. byams pa chen po bsags pa la sogs pa tshad med pa bzhis mi gnas pa mya ngan las ’das pa thob par bya ba’i phyir snying rje chen po yongs su sbyong bar byed pa bstan te, byams pa chen po bsags pas, sems de ni gnod pa med par skyes so zhes bya ba ni sems can la gnod sems med pa’i byams pa chen po bsags pa las skyes pa’i phyir ro. snying rje chen po bsags pas, sems de ni rtsa ba sra zhing brtan pa’o zhes bya ba ni snying rje chen po ni thams cad mkhyen pa’i ye shes kyi rtsa ba ste, byang chub kyi sems de yang snying rje chen po dang ldan pa’i phyir rtsa ba sra zhing brtan pa’o. yang na byang chub serms dpa’i sems de’i rtsa ba ni snying rje chen po yin la snying rje yun ring por bsags pa las skyes pas rtsa ba sra zhing brtan pa zhes bya’o. sems de ni dga’ ba chen po bsags pa ste, mgu ba dang mos pa dang mchog tu dga’ ba la gnas par skyes so zhes bya ba ni dga’ ba chen po bsags pa las skyes pas mgu ba la sogs pa la gnas zhes bya’o. ’das pa’i sems can rnams kyis bde ba mthong nas sems dga’ ba skye ba ni mgu ba’o; da ltar gyi sems can rnams kyis bde ba mthong nas sems dga’ ba skye ba ni mos pa’o; ma ’ongs pa’i sems can rnams kyis bde ba mthong nas sems dga’ ba skye ba ni mchog tu dga’ ba la gnas pa zhes bya’o. sems de ni btang snyoms chen po bsags pa ste, bde ba dang sdug bsngal gyis mi sgul bar skyes so zhes bya ba ni bde ba la yang chags pa med sdug bsngal la yang zhe sdang med pa’i btang snyoms kyis bskyed pa’i phyir ro. sa lnga pa dang, sa drug pa dang, sa bdun pa rnams la ni pha rol tu phyin pa dang tshad med pa rnams yongs su sbyong ba dang, mi gnas pa mya ngan las ’das pa la bsnyen pa’i phyir de bas sa de dag gi sems bskyed pa yang ma bshad do. The bodhicittotpādas on the fifth, sixth and seventh bhūmis are not mentioned as the pāramitās and the apramāṇas are practised on these stages, then follows one item for the eighth bhūmi:
sa brgyad pa’i sems bskyed pa yang rang gi las byed pa rnam pa gcig po byang chub sems dpa’ gnas zab mo la snyoms par zhugs shing, sangs rgyas rnams kyi ye shes kyi las nye bar sbyor bas (42b) bstan te, de yang sems de ni sangs rgyas thams cad kyi byin gyi rlabs kyis brlabs par skyes so zhes gsungs pa’o; de la sangs rgyas thams cad kyi mthu dang ldan pa’am, sangs rgyas thams cad kyis dgongs shing yongs su gzung bar skyes zhes bya ba’i tha tshig go. byin gyi rlabs ni mthu dang dgongs pa dang yongs su gzung ba’i rnam grangs su gtogs pa’o. The fourth kind of imperishability. sa dgu pa’i sems bskyed pa yang rang gi las byed pa rnam pa gcig po sems can smin par byed pa’i mthar ’gro bas sangs rgyas ’byung ba la sogs pa rgyun mi ’chad pa bstan te, de yang sems de ni dkon mchog gsum gyi rigs mi bcad pa’i phyir tshul rgyun mi ’chad par skyes so zhes gsungs so, de la tshul ni sangs rgyas kyi chos nub cing med par mi ’gyur ba’i thabs la bya la, byang chub kyi sems ni de’i thabs chen po yin pas dkon mchog gsum gyi rigs rgyun mi ’chad pa’i phyir zhes bya ste, de’i rgyu yin pa’i phyir ro. Ninth bhūmi, fourth kind of imperishability. Cf. note 67 to Akṣ tib. in loco. sa bcu pa’i sems bskyed pa yang rang gi las byed pa rnam pa gcig po dbang thob pas bstan te, de yang sems de ni phyogs bcu’i sangs rgyas kyi zhing thams cad ’khor gyi dkyil ’khor du grags par skyes so zhes gsungs pa’o; la la zhig gis byang chub tu sems bskyed na lha la sogs pa che ge mo zhig gis byang chub tu sems bskyed do zhes gcig nas gcig tu sbran te, sangs rgyas kyis thams cad du grags par byed pa’i phyir ro. Tenth bhūmi, fourth kind of imperishability.

阿差末言本發意時亦不可盡所以者何悉遍諸欲婬怒癡醉而無所縛所以者何。不與羅漢及緣覺乘而俱同塵故發心已來堅固其志不可轉移所以者何不為邪業之所迷誤一切眾魔不能壞意有是心者其諸功德悉為成辦遊于無常而獨總攬眾之元首所以者何有計常者則生死業所以特尊解道有常名曰為尊出無常故從發心來其心坦然無所縛著所以者何不離諸佛功德業故所修事業無能得短所以然者一切眾惡悉盡索故其心永安不可動故其心無侶所以然者希有逮故心如金剛所以然者皆知一切諸法之故所不可盡苞裹諸法道慧之故從發心來強若金剛等眾生故其心質直而無諛諂故號曰正而無偏頗從發心來常懷鮮明所以然者本清淨故以去眾垢悉消諸冥其慧顯曜窈隱皆明從發心來沐浴眾穢所以然者其信甚固無所捨故發心甚大無有邊崖所以然者心若虛空發心曠然所以然者含受眾生當因度故發心無盡所以然者其慧玄曠無所罣礙從初發心無所不入所以然者大慈無極亦無盡故其發心行無能斷者所以然者功德願故發心甚安極可愛敬所以然者為諸眾生所喜樂故發心特尊與眾超異所以然者一切外學聲聞緣覺之所奉故其所發心無能知意所以然者非諸凡俗之所及逮猶如農夫不能達知聖王之事發種類心所以然者各各從其本種之業皆獲其果一切諸法常存在故從初發心以為道本所以然者由是所致得大安故發心已來而自莊嚴所以然者成功勳故發心已來與眾殊別所以然者達聖慧故發心已來甚為微妙所以然者用廣布施普及眾生發心已來建立至願所以然者具足戒禁其發心已來而無等侶所以然者無所不忍。其發心來無能抑制所以然者用精進行無懈廢故其發心來無所慕樂所以然者寂度無極致定意故其發心來無所歸趣因其曉了智度無極其發心來永無所住所以然者用無極慈故其發心來根株堅強其發心來根株堅強所以然者用行悲哀故其發心來常懷悅豫所以然者於諸眾生懷等心故其發心來雖遇苦樂不以為動。所以然者。護一切故其發心來為諸如來所見將養所以然者用順十方諸佛教故
其發心來欲度一切五趣眾難所以然者興隆導化其發心來不捨三寶無所違廢所以然者將順佛戒成聖眾故 See two records above

無盡意言唯舍利弗初發無上菩提心時已不可盡所以者何發菩提心不離煩惱故發心相續不悕餘乘故發心堅固不參外論故發心恒順善根增長故發心至常有為法無常故佛安慰護助故發心勝妙離衰損故發心安止不戲論故發心無喻無相似故發心金剛壞諸法故發心無盡無量功德悉成就故發心平等利眾生故發心普覆無別異故發心鮮明性常淨故發心無垢智慧明了故發心善解不離畢竟故發心廣快慈如虛空故發心曠大悉能容受諸眾生故發心無礙智慧通達故xxx 發心遍至大悲不斷故發心不斷善解立願故發心為歸諸佛所讚故發心殊勝二乘宗仰故發心深遠一切眾生所不知故發心不敗不破佛法故發心安隱善與眾生諸快樂故發心莊嚴一切功德悉成就故發心善察智慧成就故發心增長隨意施與故發心如願戒清淨故發菩提心普及怨親具忍辱故發心難壞具精進故發心寂滅具禪定故發心無毀具智慧故發心無願增長大慈故發菩提心住根堅牢增長大悲故發心和悅增長大喜故發心不動增長大捨故發心任重諸佛所受故發心不絕三寶不斷故

btsun pa sha ra dva ti’i bu, thams cad mkhyen pa nyid kyi sems ’di ’dra bar skyes pa la zad pa gang yang yod dam?

asti kaścit kṣayo, bhadanta śāradvatīputraivaṃrūpasya sarvajñatācittotpādasya?

[5. Always bringing fruit (nityaphalaparigraha):] Is there any perishability, reverend Śāradvatīputra, in the thought of omniscience [that thought of awakening which is the cause of the knowledge of omniscience (sarvajñajñānahetu), or, that thought of awakening that in its essence is not different from omniscience] generated thus?

rtag par ’bras bu yongs su sdud pa las brtsams nas smras pa btsun pa sha ra dva ti’i bu, thams cad mkhyen pa nyid kyi sems zhes bya ba la sogs pa’o; rtag par ’bras bu yongs su sdud pa yang rnam par gsum gyis bstan te, gang zhe na? yon tan rnam par dag pa’i yan lag khyad zhugs par yongs su ’dzin pas gnas dang gnas pa yongs su ’bral bar yongs su rig pa dang, bstan pa dang ldan pa’i khyad par gyis ni tshul khrims rnam par dag pa’i yan lag rnams mdo dang rgyas par bstan pa dang, sangs rgyas kyi chos lhag ma rnams sdud par byed pa’i phyir yon tan khyad par du ’phags pa rnams mdor bstan to. The fifth kind of imperishability.

sha ra dva ti’i bus smras pa: - rigs kyi bu, de ni ma yin te; gang thams cad mkhyen pa nyid kyi sems ’di lta bu zad par ’dod pa ni, nam mkha’ zad par ’dod do.

śāradvatīputra āha: no hīdaṃ, kulaputrākāśaṃ sa kṣapayitavyaṃ manyeta ya evaṃvidhaṃ sarvajñatācittaṃ kṣapayitavyaṃ manyeta;

Śāradvatīputra said:
– Not at all, son of good family, he would hold that space would perish who holds that such a thought of omniscience could perish.

de la yon tan rnam par dag pa’i yan lag khyad zhugs par yongs su ’dzin pas gnas dang gnas pa ’bral ba ni btsun pa sha ra dva ti’i bu thams cad mkhyen pa nyid kyi sems zhes bya bas na snyoms par ’jug pa rnams mi zad pas byang chub kyi sems de ni de dag gi rtsa bar skyes zhes bya ba yan chad kyis bstan te, thams cad mkhyen pa nyid kyi sems ’di ’dra ba la zad pa gang yang yod dam zhes bya ba la byang chub kyi sems de thams cad mkhyen pa’i ye shes kyi rgyu yin pas na thams cad mkhyen pa nyid kyi sems zhes bya’o; yang na byang chub kyi sems de’i ngo bo nyid thams cad mkhyen pa nyid dang tha mi dad de, thams cad mkhyen pa’i rang bzhin yin pa’i phyir thams cad mkhyen pa’i sems zhes bya ste, de lta bu la ci zad pa yod dam zhes shā ri’i bu la dris pa’o. shā ri’i bus smras pa: rigs kyi bu, de ni ma yin te zhes bya ba ni zad pa med do zhes bya ba’i tha tshig go. thams cad mkhyen pa nyid kyi sems ’di lta bu zad par ’dod pa ni, nam mkha’ zad par ’dod do zhes bya ba ni shā ri’i bus gong du de ni ma yin te zhes smras pa’i don te, ji ltar nam mkha’ la zad pa med pa de bzhin du byang chub kyi sems ’di la yang zad pa med do zhes bya ba’i don to. Cf. Aṣṭādasha 60, p. 8312-14: ākāshaṃ sa ānanda kṣapayitavyaṃ manyeta yaḥ prajnyāpāramitāṃ kṣapayitavyaṃ manyeta.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i sems de ni mi zad pa ste, byang chub kyi sems de ni de’i rtsa bar skyes pas na, de’i phyir mi zad pa’o.

akṣayamatir āha: tat tathāgatasya cittaṃ, bhadanta śāradvatīputrākṣayaṃ, tad bodhicittaṃ tasya mūlam utpādyate, tasmād akṣayam;

Akṣayamati said:
– The mind of the Tathāgata [namely the knowledge of omniscience (sarvajñajñāna) ], reverend Śāradvatīputra, is imperishable; that thought of awakening is generated as its root, which is why it is imperishable [when the fruit (phala) is imperishable, its cause (hetu) is also imperishable];

de bzhin gshegs pa’i sems de ni mi zad pa ste, byang chub kyi sems de ni de’i rtsa bar skyes zhes bya ba la sogs pas byang chub kyi sems de mi zad pa’i gtan tshigs rnam pa gzhan gyis bstan te, de bzhin gshegs pa’i sems ni thams cad mkhyen pa’i ye shes la bya ste, de ni ’khor ba’i mtha’i bar du mi zad pa yin la, byang chub kyi sems ni de’i rtsa ba yin pas na ’bras bu mi zad pa’i phyir rgyu yang mi zad pa’o zhes bstan pa’o.

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba’i phung po rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir mi zad pa’o.

tathāgatasya śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The heaps of morality, concentration, insight, liberation and the vision of the knowledge of liberation of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

btsun pa shā ri’i bu, de bzhin gshegs pa’i tshul khrims dang zhes bya ba la sogs pas zad pa med pa’i phung po lnga mi zad pa’i rtsa ba yin pas byang chub kyi sems kyang mi zad pa’o zhes bstan pa’o.

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

tathāgatasya dhyānavimokṣasamādhisamāpattayo, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The meditations, liberations, concentrations and states of meditation of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i bsam gtan dang zhes bya ba la sogs pas nyan thos dang rang sangs rgyas dag gis bsam gtan la sogs pa lta bu mya ngan las ’das pa’i mthar thug pas zad pa ma yin gyi, de bzhin gshegs pa’i bsam gtan la sogs pa ming gis smos pa de dag mi gnas pa’i mya ngan las ’das pa’i tshul gyis mi zad pa ste, de’i rgyu yin pas na byang chub kyi sems kyang de’i phyir mi zad pa bstan te, rtsa ba zhes bya ba ni rgyu yin par lta’o. de la bsam gtan la sogs pa ni bsam gtan gyi pha rol tu phyin pa’i skabs nas bshad par bya’o.

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i sbyin pa dang, tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab kyi pha rol tu phyin pa rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir mi zad pa’o.

tathāgatasya dānaśīlakṣāntivīryadhyānaprajñāpāramitā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The generosity, morality, tolerance, vigour, meditation and insight of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

bstan pa dang ldan pa’i khyad par gyis ni tshul khrims rnam par dag pa’i yan lag rnams mdo dang rgyas par bstan pa ni de bzhin gshegs pa’i sbyin pa dang zhes bya ba nas btang snyoms mi zad pa zhes bya ba’i bar gyis bstan te, de bzhin gshegs pa’i pha rol tu phyin pa drug mi zad pa’i rgyu byang chub kyi sems de yin pas na mi zad par bstan to.

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i byams pa dang, snying rje dang, dga’ ba dang, btang snyoms mi zad pa ste; byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

tathāgatasya maitrīkaruṇāmuditopekṣā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The friendliness, compassion, joy and equanimity of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

de bzhin gshegs pa’i byams pa dang zhes bya ba la sogs pas byang chub kyi sems de de bzhin gshegs pa’i tshad med pa bzhi’i rgyu yin pas mi zad par bstan pa’o.

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i stobs bcu dang, mi ’jigs pa bzhi dang, sangs rgyas kyi chos ma ’dres pa bco brgyad rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

tathāgatasya daśabalacaturvaiśāradyāṣṭādaśāvenikabuddhadharmā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The ten powers, four kinds of absence of fear and eighteen peculiar qualities of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

btsun pa sha ra dva ti’i bu, mdor na sangs rgyas kyi chos thams cad mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

saṃkṣepato, bhadanta śāradvatīputra, sarvabuddhadharmā akṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam.

In short, reverend Śāradvatīputra, all the qualities of a Buddha are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

sangs rgyas kyi chos lhag ma rnams sdud pa’i phyir yon tan khyad par du ’phags pa rnams mdor bstan pa ni de bzhin gshegs pa’i stobs bcu zhes bya ba nas mdor na sangs rgyas kyi chos thams cad mi zad pa zhes bya ba’i bar gyis bstan te, stobs bcu la sogs pa sangs rgyas kyi chos rnams mi zad pa’i rgyu yin pas na de’i phyir byang chub kyi sems de mi zad par bstan pa’o; mdor na sangs rgyas kyi chos thams cad mi zad pa zhes bya ba ni sangs rgyas kyi chos thams cad mi gnas pa’i mya ngan las ’das pa’i tshul gyis mi zad pa ste, de dag gi rgyu gyur pa’i phyir byang chub kyi sems yang mi zad pa’o.
42b4-7: rgyu yongs su mi zad pa las brtsams nas smras pa dkon mchog ces bya ba la sogs pa’o, rgyu yongs su mi zad pa yang rnam pa brgyad kyis ston te, gang zhe na? dkon mchog gsum gcig nas gcig tu rgyun mi ’chad pa dang, sems can gyi khams bsrung bar bya ba’i phyir rgyun mi ’chad pa dang, sems bskyed pa yang shes pa de bskyed pa dang, shes pa yang thams cad kyis bsgrubs pa dang, de yang dus tshad med pas bzung ba dang, sems bskyed pa de yang ’dus ma byas par yongs su bsngos pa mthur gyur pa dang, rigs pa’i don bya ba la yongs su bsngo ba dang, rang gi don yongs su rdzogs pa’i phyir ro. The sixth kind of imperishability.

dkon mchog gsum gyi rigs rgyun mi gcod pas na, mi zad pa’o; sems can gyi khams mi zad pas na, mi zad pa’o; de’i ye shes la btang bas na, mi zad pa’o; sems can thams cad kyi sems kyi spyod pa rtogs pas na, mi zad pa’o; sngon gyi smon lam gyi rgyun mi gcod pas na, mi zad pa’o; ’dus ma byas su bsngos pas na, mi zad pa’o; ’dus ma byas la sems can yongs su smin par byed pas na, mi zad pa’o; zad pa shes pa dang, mi skye ba shes pa mi zad pas na, mi zad pa’o; ’byung ba med cing ’jig pa med pas na, mi zad pa’o; chos thams cad gzod ma nas zad pa ste, ye shes de mngon par rtogs pas na, mi zad pa’o.

triratnavaṃsānupacchedatvād akṣayam; sattvadhātvakṣayatvād akṣayam; tajjñānopanāmitatvād akṣayam; sarvasattvānāṃ cittacaryāviniścayatvād akṣayam; pūrvapraṇidhānāpratiśrambhaṇatvād akṣayam; asaṃskṛtāya pariṇāmanatvād akṣayam; asaṃskṛtāya sattvaparipācanatvād akṣayam; kṣayajñānānutpādajñānākṣayatvād akṣayam; anudayāvyayatvād akṣayam; sarvadharmā ādyakṣayāḥ, tajjñānābhisamayatvād akṣayam.

[6. The cause never comes to an end (aparikṣīṇahetu):] Since it keeps the succession of the three jewels unbroken it is imperishable; since the sphere of living beings is imperishable it is imperishable [having the endless sphere of all living beings as its object (ālambana) ]; since it is bent upon knowledge of that [fact that the sphere of living beings is imperishable] it is imperishable; since it is discerning the mental behaviour of all beings it is imperishable; since it is not to break any of one’s former vows it is imperishable; since it is transformed into the unconditioned it is imperishable; since it matures beings for the unconditioned it is imperishable; since its knowledge of cessation, its knowledge of unbornness is imperishable, it is imperishable; [and, 7. according to the highest truth (paramārthatas),] since it does not arise nor disappear it is imperishable; since it is [the cause of] complete comprehension of the fact that all moments of existence are originally imperishable it is imperishable.

de la dkon mchog gsum gyi rigs rgyun mi gcod pas na, mi zad pa’o zhes bya bas dkon mchog gsum gcig nas gcig tu rgyun mi ’chad pa bstan te, byang chub kyi sems las dkon mchog gsum gyi rigs rgyun mi ’chad par ’gyur te, gang mtha’ zad cing med par mi ’gyur ba’i rgyu ni mi zad pa’o zhes bya ba’i tha tshig go. sems can gyi khams mi zad pas na, mi zad pa’o zhes bya bas sems can gyi khams bsrung bar bya ba’i phyir der rgyun mi ’chad par bstan te, byang chub kyi sems de sems can gyi khams thams cad la dmigs la sems can gyi khams ni mtha’ yas zad mi shes te, de’i phyir de la dmigs pa’i sems de yang mi zad pa’o. de’i ye shes btang bas na, mi zad pa’o zhes bya bas sems bskyed pa yang shes pa de bskyed pa bstan te, sems can gyi khams mi zad pa la dmigs pa’i ye shes de’i rgyu la btang zhes bya ste, ye shes de mi zad pas na de’i rgyu byang chub kyi sems de yang mi zad pa’o. sems can thams cad kyi sems kyi spyod pa rtogs pas na, mi zad pa’o zhes bya bas shes pa yang thams cad kyis bsgrubs pa bstan te, sems can gcig gi sems kyi spyod pa yang mi shes na, sems can thams cad kyi sems kyi spyod pa lta ci smos te, byang chub kyi sems de yang sems can de dag gi sems kyi spyod pa rtogs pas na mi zad pa zhes bya’o. sngon gyi smon lam gyi rgyun mi gcod pas na, mi zad pa’o zhes bya bas de yang dus tshad med pas yongs su bzung ba ste, byang chub sems dpa’i sngon gyi smon lam mtha’ yas pa’i rgyun las byang chub kyi sems ’di ’byung ste, sngon gyi mtha’ zad mi shes pa’i phyir mi zad pa’o zhes bshad pa’o. ’dus ma byas su bsngos pas na, mi zad pa’o zhes bya bas sems bskyed pa de yang ’dus ma byas par yongs su bsngos pas mthur gyur pa bstan te, byang chub kyi sems de de bzhin nyid ’dus ma byas zad mi shes pa rtogs pa’i rgyur bsngos pas na mi zad pa’o. ’dus ma byas la sems can yongs su smin par byed pas na, mi zad pa’o zhes bya bas rigs pa’i don rgyas par yongs su bsngo ba bstan te, sems can thams cad zad mi shes pa’i ’dus ma byas pa dgod pa’i phyir byang chub tu sems bskyed pas na mi zad pa’o. zad pa shes pa dang mi skye ba shes pa mi zad pas na, mi zad pa’o zhes bya bas rang gi don yongs su rdzogs par bstan te, zad pa dang mi skye ba shes pa thob par bya ba’i phyir sems bskyed pas na mi zad pa’o. don dam par yang rnam par gnyis kyis bstan te, rang bzhin dang, dmigs pa’i rig pa’o. The seventh kind of imperishability.
rang bzhin yang dag pa nyid de; de yang ’byung ba med cing ’jig pa med pas na, mi zad pa’o zhes bya bas bstan te, byang chub kyi sems de’i ngo bo nyid la skye ba dang ’gag pa med pa’i phyir mi zad pa zhes bya’o. dmigs pa’i rig pa ni chos thams cad gzod ma nas dag par dag par shes pa’i ye shes te, de yang chos thams cad gzod ma nas zad pa ste, ye shes de mngon par rtogs pas na, mi zad pa’o zhes bya bas bstan te, chos thams cad gzod ma nas ma skyes pa’i ye shes mngon par rtogs pa ’byung ba’i rgyu yin pas na mi zad pa’o zhes bya ba’i tha tshig go.
43b3-4: de la rnam pa drug gis rgyun mi zad pa yin te, thams (44b end, Q 53a3) cad la rig par bya’o; bdun pas ni skad cig gis ’jig pa mi zad pa bstan to. sems bskyed pa de bdun yang mdor na rnam pa gnyis su rig par bya ste, yang dag par blang ba’i mtshan nyid dang, chos nyid kyis thob pa ste, thog ma’i gcig dang, lhag ma’i rnam pa dang rim bzhin du sbyor ro. The seventh kind of imperishability, then, corresponds to the description of the imperishability of momentariness (kṣaṇabhanggākṣayatā), while the former six correspond to the imperishability of continuity (prabandhākṣayatā).

. . . . . . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi byang chub kyi sems mi zad pa’o.

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ bodhicittam.

This, reverend Śāradvatīputra, is called the bodhisattva’s imperishable thought of awakening.

sems bskyed pa mi zad pa bshad zin to.

IV. Tatphala

IV. The Fruit Thereof

2nd akṣaya: Āśaya

2nd Imperishable: Intention.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi bsam pa yang mi zad pa ste, de ci’i phyir zhe na?

punar aparam, bhadanta śāradvatīputra, bodhisattvānām āśayo ’py akṣayaḥ. tat kasya hetoḥ?

Further, reverend Śāradvatīputra, the bodhisattvas’ intention is also imperishable. Why?

thams cad du ’gro ba’i byang chub sems dpa’ ni rnam pa gsum ste: nges pa dang, khur mi ’dor ba dang, khyad par du ’gro ba’o. de la nges pa ni bla na med pa yang dag par rdzogs pa’i byang chub kyi ’bras bu dang de’i rgyu lam bsgom pa la dad pa dang mos pa bstan pa gang yin pa ste; de bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi bsam pa yang mi zad ces bya ba la sogs pa gsungs so. bsam pa dang sbyor ba dang lhag pa’i bsam pa mi zad pa gsum ni bsdus pa’i don las de’i ’bras bu zhes smos pa yin te, chos ’di gsum ni byang chub tu sems bskyed pa’i ’bras bu yin pa’i phyir ro – "The bodhisattvas who move everywhere (sarvatraga) are of three types: 1) the one established (niyata), 2) the one not putting down the burden (anikṣiptabhāra), and 3) the one who distinguishes himself (visheṣagāmin). Then, the one established

bsam pa de yang ma byas pas na, bcos ma ma yin no; g.yo med pas na, byas pa ma yin no; rab tu rtogs pas na, g.yo med pa’o; sgyu med pas na, rab tu rtogs pa’o; dag pas na, sgyu med pa’o; drang bas na, dag pa’o; gya gyu med pas na, drang ba’o; gsal bas na, gya gyu med pa’o; mi mnyam pa med pas na, gsal ba’o; sra bas na, mi mnyam pa med pa’o; mi phyed pas na, sra ba’o; mkhrang bas na, mi phyed pa’o; mi g.yo bas na, mkhrang ba’o; mi gnas pas na, mi g.yo ba’o; de la ma chags pas na, mi gnas pa’o; bye brag tu ’phags pas na, de la ma chags pa’o; ma smad pas na, bye brag tu ’phags pa’o; legs par byas pa’i las kyi phyir, ma smad pa’o; ma bshungs pas na, legs par byas pa’i las so; ’gyod pa med pas na, ma bshungs pa’o; gdung ba med pas na, ’gyod pa med pa’o; bden par gyur pas na, mi gdung ba’o; slu ba med pas na, bden par gyur pa’o; ji skad smras ba de bzhin byed pas na, mi slu ba’o; legs par byas pas na, ji skad smras ba de bzhin byed pa’o; rjes su sbyor ba med pas na, legs par byas pa’o; ’khrul pa med pas na, rjes su sbyor ba med pa’o; legs par gnas pas na, ’khrul pa med pa’o; phyir mi zlogs pas na, legs par gnas pa’o; sems can la lta bas na, phyir mi zlogs pa’o; snying rje chen po’i rtsa ba yin pas na, sems can la lta ba’o; yongs su mi skyo bas na, snying rje chen po’i rtsa ba’o; sems can yongs su smin par bya ba’i cho ga shes pas na, yongs su mi skyo ba’o; bdag la bde ba med pas na, sems can yongs su smin par bya ba’i cho ga shes pa’o; lan mi re bas na, bdag la bde ba med pa’o; zang zing med pas na, lan re ba med pa’o; chos la rton par gyur pas na, zang zing med pa’o; sems can mthu chung ba rnams la lta bas na, chos la rton par gyur pa’o; dpung gnyen du gyur pas na, sems can mthu chung ngu la lta ba’o; skyabs su gyur pas na, dpung gnyen du gyur pa’o; mgon du gyur pas na, skyabs su gyur pa’o; nyon mi mongs pas na, mgon du gyur pa’o; shin tu brtags pas na, nyon mi mongs pa’o; brgal ba med pas na, shin tu brtags pa’o; bsam pa dge bas na, brgal ba med pa’o; ci yang med pas na, bsam pa dge ba’o; shin tu yongs su dag pas na, ci yang med pa’o; shin tu dkar bas na, shin tu yongs su dag pa’o; nang dri ma med pas na, shin tu dkar ba’o; phyi rol dag pas na, nang dri ma med pa’o; rnam pa thams cad yongs su dag pas na, phyi rol dag pa’o.

sa khalu punar āśayo ’kṛtrimo ’kṛtakatvāt; akṛtako niḥśāṭhyatvāt; niḥśāṭhyaḥ suviditatvāt; suvidito nirmāyatvāt; nirmāyaḥ śuddhatvāt; śuddha ṛjukatvāt; ṛjuko ’kuṭilatvāt; akuṭilaḥ spaṣṭatvāt; spaṣṭo ’viṣamatvāt; aviṣamaḥ sāratvāt; sāro ’bhedyatvāt; abhedyo dṛḍhatvāt; dṛḍho ’calitatvāt; acalito ’niśritatvāt; aniśrito ’tanmayatvāt; atanmayo viśiṣṭatvāt; viśiṣṭo ’ninditatvāt; aninditaḥ sukṛtakarmakāritayā; sukṛtakarmakāry aprakṣveditatvāt; aprakṣvedito ’kaukṛtyatvāt; akaukṛtyo ’tāpatvāt; atāpaḥ satyabhūtatvāt; satyabhūto ’viṣaṃvādakatvāt; aviṣaṃvādako yathāvāditathākāritvāt; yathāvāditathākārī sukṛtatvāt; sukṛto ’nanuyogatvāt; ananuyogo ’skhalitatvāt; askhalitaḥ susthitatvāt; susthito ’vinivartanīyatvāt; avinivartanīyaḥ sattvāvekṣatvāt; sattvāvekṣo mahākaruṇāmūlatvāt; mahākaruṇāmūlo ’parikheditatvāt; aparikheditaḥ sattvaparipācanavidhijñatvāt; sattvaparipācanavidhijño ’nātmasukhatvāt; anātmasukho niṣpratikāratvāt; niṣpratikāro nirāmiṣatvāt; nirāmiṣo dharmapratiśaraṇabhūtatvāt; dharmapratiśaraṇabhūto durbalasattvāvekṣatvāt; durbalasattvāvekṣas trāṇabhūtatvāt; trāṇabhūtaḥ śaraṇabhūtatvāt; śaraṇabhūtaḥ parāyaṇbhūtatvāt; parāyaṇabhūto ’kliṣṭatvāt; akliṣṭaḥ suparīkṣitatvāt; suparīkṣito ’nākṣiptatvāt; anākṣiptaḥ kuśalāśayatvāt; kuśalāśayo niṣkiṃcanatvāt; niṣkiṃcanaḥ supariśuddhatvāt; supariśuddhaḥ suśuklatvāt; suśuklo ’dhyātmavimalatvāt; adhyātmavimalo bāhyaśuddhatvāt; bāhyaśuddhaḥ sarvākārapariśuddhatvāt.

[The imperishability of intention is characterized by ten properties (lakṣaṇa), 1. the property of purity (viśuddhalakṣaṇa):] That intention, then, is not artificial since it is not made up [so as to hope for retribution, having a motive, it is not done for the sake of anything else. Having no motive (ahetuka), it is the cause of imperishability in great awakening (mahābodhyakṣayatāhetu), and thus, having that essence, it should be known as imperishable]; not made up since it is without hypocrisy [having no view to others with the intention of cheating or deceiving them]; without hypocrisy since it is right understanding [hypocrisy and pretence arise from perverted viewpoints]; right understanding since it is without pretence; without pretence since it is pure [having subdued the habits (vāsanā) of hypocrisy and pretence]. [2. Property of penetration (praveśalakṣaṇa):] It is pure since it is straight; straight since it is not crooked; not crooked since it is clear [in meaning which is to be taught]; clear since it is not uneven; not uneven since it is firm; [3. Property of not turning back (avivartyalakṣaṇa):] It is firm since it is not broken [by anger when hurt]; not broken because it is stable [in practising the good of others]; stable since it is unwavering [in promise]; unwavering since it is not dependent [on material things, or even the impermanence in the five parts of vices in the personality (kleśaskandha) ]; not dependent since it is not attached to that; [4. Property of expectation (spṛhālakṣaṇa):] It is not attached [to material things, seeking joy transcending the world] since it is totally different; totally different since it is irreproachable; irreproachable since it is doing good actions; doing good actions since it is not blamed in secrecy [as inconsistent, entering both the way to extinction and the worldly way (saṃsāranirvāṇamārgapratipanna), sometimes practising good (kuśalacarita) and sometimes practising bad (akuśalacarita) ]; not blamed in secrecy because it is free from remorse; [5. Property of unpervertedness (aviparītalakṣaṇa):] It is free from remorse since it is without distress; without distress since it is true, true since it is not breaking one’s word; not breaking one’s word since it is doing what has been promised; doing what has been promised since it is well done; well done since it is without reprehension [in not inducing remorse in another by saying his action is bad]; [6. Property of not forgetting (amuṣitasmṛtilakṣaṇa):] It is without reprehension since it is unerring; unerring since it is steady; steady since it is not falling back [from the incomparable awakening]; not falling back since it has regard for living beings [in making the good of others more important than one’s own]; [7. Property of purity of cause (hetuviśuddhilakṣaṇa):] It is regard for living beings since it is rooted in great compassionṭ Tg ci 45b7-46a1 ::: rgyu rnam par dag pa’i mtshan ñid kyaṅ rnam pa drug ste, sñiṅ rje chen po’i rtsa ba daṅ, sbyor ba mi gtoṅ ba daṅ, sbyor ba sgrub pa daṅ, gźan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa daṅ, gźan la phan pa’i rgyus bde ba ñid du gyur pa daṅ, sems can gyi don byed pas bde ba’i don du gyur pa’o.æææ46a1-3de la sñiṅ rje chen po’i rtsa ba yin pas na, sems can la lta ba’o źes bya bas sñiṅ rje chen po’i rtsa ba bstan te, byaṅ chub sems dpa’i bsam pa rnam par dag pa ste, sñiṅ rje chen po’i rtsa ba daṅ rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir sñiṅ rje chen po źes bya ste, rgyu che ba ni bsod nams daṅ ye śes kyi tshogs dpag tu med pa bsags pa las byuṅ ba’i phyir ro; dmigs pa chen po ni stoṅ gsum gyi stoṅ chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni sñiṅ rje chen po de ñan thos daṅ raṅ saṅs rgyas kyi sems kyi rgyud la mi ’byuṅ gi, de bźin gśegs pa daṅ byaṅ chub sems dpa’ rnams kyi rgyud la ’byuṅ ba’i phyir ro. rooted in great compassion since it is indefatigable; indefatigable since it is the knowledge of the way to bring beings to maturity; knowing the way to bring beings to maturity since it is not seeking self-centered pleasure; not seeking self-centered pleasure since it is not hoping for recompense; not hoping for recompense since it is unattached to material things; [8. Property of purity of object (ārambaṇaviśuddhilakṣaṇa):] It is unattached to material things since it is confidence in religion; confidence in religion since it is regard for weak living beings; regard for weak living beings since it is a protection; protection since it is a refuge; a refuge since it is the principal aim; and the principal aim since it is without vices; [9. Property of purity of mental effort (manasikāraviśuddhilakṣaṇa):] It is without vices since it has well understood [that which things are (dharmāṇāṃ tattvam) ]; having well understood since it is beyond abuse; beyond abuse since it is good intention; good intention since it is not anything in particular; not anything in particuar since it is completely pure; [10. Property of purity of viewpoint (dṛṣṭiviśuddhilakṣaṇa):] It is completely pure since it is very white; very white because of inner stainlessness [in being without the stain which is the error of imagining distinguishing marks (nimittavikalpa) of thought (citta) ]; inner stainlessness because of outer purity, [he does not give up existence (saṃsāra) – since understanding outer moments of existence as empty (śūnya), outer moments of existence are pure]; outer purity because of complete purity in all aspects.

bsam pa mi zad pa de yang mtshan nyid rnam par bcus bstan te, rnam par dag pa’i mtshan nyid dang, ’jug pa’i mtshan nyid dang, mi ldog pa’i mtshan nyid dang, re ba’i mtshan nyid dang, phyin ci ma log pa’i mtshan nyid dang, brjed mi ngas pa’i (Q 53b) mtshan nyid dang, rgyu’i mtshan nyid dang, dmigs pa’i rnam par dag pa’i mtshan nyid dang, yid la byed pa rnam par dag pa’i mtshan nyid dang, lta ba rnam par dag pa’i mtshan nyid do.
de la rnam par dag pa’i mtshan nyid kyang rnam pa lngas bstan te, phan btags pa la mi re ba dang, gzhan du mi lta ba dang, ma rmongs pa dang, bdag dang gzhan gyi khyad mi sgrun pa dang, bag chags ’joms pa’o.
44a2-4: de la bsam pa de yang ma byas pas na, bcos ma ma yin no zhes bya bas phan btags pa la mi re ba bstan te, de la phan btags shing sbyin pa byin na slar yang bdag la phan ’dogs par byed do zhes, de’i phyir sbyin pa byed pa ni byas pa zhes bya ste. de lta bu’i bsam pas gzhan gyi bya ba mi byed pas ma byas pa’o, de’i phyir na bcos ma ma yin zhes bya ste, rgyu med ces bya ba’i don to. de ltar yongs su dag cing rgyu med pa de ni byang chub chen por zad mi shes pa’i rgyu dang rang bzhin yin pas mi zad par rig par bya’o. g.yo med pas na, byas pa ma yin no zhes bya bas gzhan du mi lta ba bstan te, g.yo ni sems can rnams la brid cing slu bar sems pa’o. de lta bu’i bsam pa med pas na byas pa ma yin pa zhes bya’o. rab tu rtogs pas na, g.yo med pa’o zhes bya bas ma rmongs pa bstan te, g.yo dang sgyu la sogs pa ni phyin ci log gi lta ba las byung gi yang dag pa’i don phyin ci ma log par rtogs pa la g.yo sgyu mi srid pa’i phyir ro. sgyu med pas na, rab tu rtogs pa’o zhes bya bas bdag dang gzhan gyi khyad mi sgrun pa bstan te, gzhan du smra zhing gzhan du sems pa ni sgyu ste, de ’dra ba’i bsam pa med pas na rab tu rtogs pa zhes bya’o. dag pas na, sgyu med pa’o zhes bya bas bag chags ’joms pa bstan te, g.yo dang sgyu’i (Q 54a) bag chags dag pas na sgyu dang bsam pa med do.
44a6-7:’jug pa’i mtshan nyid kyang rnam pa lnga ste, byas nas ’byung zhing ’jug pa dang, ma byas kyang ’jug pa dang, dus su ’jug pa dang, mi skyo bar ’jug pa dang, rab tu ’jug pa’o. de la drang bas na, dag pa’o zhes bya bas byas nas ’byung zhing ’jug pa bstan te, sems la g.yo sgyu med pa ni drang ba zhes bya ste, de bas na dag pa’o. gya gyu med pas na, drang ba’o zhes bya bas ma byas kyang ’jug pa bstan te, gya gyu ni tshig rnams rlung bskur zhing kha sgyur bar byed pa ste, de lta bu med pas na drang ba’o. gsal bas na, gya gyu med pa’o zhes bya bas dus su ’jug pa bstan te, brjod par bya ba’i don gsal bar ston pas gya gyu med pa’o. mi mnyam pa med pas na, gsal ba’o zhes bya bas mi skyo bar ’jug pa bstan te, mi mnyam pa ni snga phyi mi mthun zhing ’gal ba la bya ste, de med pas na gsal ba’o. sra bas na mi mnyam pa med pa’o zhes bya bas rab tu ’jug pa bstan te, sra ba ni brtan zhing snying por gyur pa la bya ste, mi mthun pa dang ’gal ba’i rkyen mi ’byung zhes bya ba’i don to. mi ldog pa’i mtshan nyid kyang rnam pa bzhi ste, gnod pa byas kyang ’jug pa dang, sbyor ba mi gtong ba dang, zang zing gis mi ’khol ba dang, des bde ba nyid du ma gyur pa’o.
44b3-4: de la mi phyed pas na, sra ba’o zhes bya bas gnod pa byas kyang ’jug pa bstan te, phyed pa ni gzhan gyis gnod pa byas na zhe sdang gis phyir gnod par bya bar bsams pa ste, de med pas na sra ba’o. mkhrang bas na, mi phyed pa’o; mi g.yo bas na, mkhrang ba’o zhes bya bas sbyor ba mi gtong ba bstan te, sems can gyi don bya ba las gzhan du mi ’gyur bas na mkhrang ba zhes bya ste, de bas na mi phyed pa’o; ji ltar khas blangs pa las ’gyur ba med pa ni mi g.yo ba zhes bya ste, de bas na mkhrang ba’o. mi gnas pas na, mi g.yo ba’o zhes bya bas zang zing gis mi ’khol ba bstan te, rnyed pa dang bkur sti la sogs pa’i zang zing la mi bsten pas mi gnas pa ste, zang zing la ma chags zhes bya ba’i don to; rnam par gzhan du na nyon mongs pa’i phung po lnga la mi rten pas mi rtag par mi ’gyur zhes bya ba’i don to.
Following the Tibetan interpretation. Alternatively "not consisting of that". tad, "that", refers to the skandhas and ānimiṣa according to ṭ. fol. 44b6-7: de la ma chags pas na mi gnas pa’o zhes bya bas des bde ba nyid du mi ’gyur ba bstan te, de la zhes bya ba ni phung po lnga dang zang zing de dag la ma chags pa’i phyir mi gnas pa’o zhes bya ba’i don to. Cf. Kpv. p. 1986-9, Kosha p. 2742, Bbh. p. 5415 on (a)tanmaya. re ba’i mtshan nyid kyang rnam pa lnga ste, de khyad zhugs pa’i bde ba thob pa dang, kha na ma tho ba med pa dang, tshul bzhin yid la byed pa’i bsam pa mngon par ’du byed pa dang, rtag pa dang, yang dag pa’i bden pa’o. de la bye brag tu ’phags pas na, de la ma chags pa’o zhes bya bas khyad zhugs pa’i bde ba thob pa bstan te, bye brag tu ’phags pa ni ’jig rten las ’das pa’i bde ba thob pa la bya ste, ji ltar ’jig rten las ’das pa’i bde ba thob pa’i phyir ’jig rten gyi zang zing la ma chags pa’o. ma smad pas na, bye brag tu ’phags pa’o zhes bya bas kha na ma tho ba med pa bstan te, kha na ba tho ba’i chos ni smad pa’o, sdig pa kha na ma tho ba’i chos ma byas pas bye brag tu ’phags te, ’jig rten las ’das pa’i bde ba thob bo. legs par byas pa’i las kyi phyir, ma smad pa’o zhes bya bas tshul bzhin yid la byed pa’i bsam pa mngon par ’du byed pa bstan te, lus dang, ngag dang, yid gsum gyi sgo nas mi dge ba’i las ma byas pa’i phyir ma smad pa’o. ma bshungs pas na, legs par byas pa’i las so zhes pas rtag pa bstan te, ’khor ba dang mya ngan las ’das pa’i lam la ’jug pa’am, ched ’ga’ dge ba spyod pa ched ’ga’ mi dge ba spyod pa ni bshungs pa zhes bya ste, de ltar bshungs pa’i las mi byed pas na legs par byed pa zhes bya’o. prakṣvedita is somewhat unclear, as notes Edg. Usually it means, also noted by Edg., to "shout"; this does not, however, seem to be the meaning here, at least not according to ṭ. Besides "sound", "noise", etc., MMW notes the meanings "curved", "crooked", "bent", "wicked", "deprived"; and bshung ba means according to Chos kyi grags pa (bshung ba/ dma’ ’bebs smad pa la’ang gshung zhes pa’ang) "despised as degenerated" or "rebuked" from gshung ba (Jäschke: "to blame in whisper"). The last mentioned connects to the meanings of kṣviḍ- as "murmur", "growl". Does it have a connotation of "grumbling"? ’gyod pa med pas na, ma bshungs pa’o zhes bya bas yang dag pa’i bden pa bstan te, ’gyod pa de mi dge ba byas nas phyis sems la gdung ba skyes pa ste, de lta bu med pas na ma bshungs pa ste, rtag tu dge ba la gnas shes bya bar ’dod do. phyin ci ma log pa’i mtshan nyid kyang rnam pa lnga ste, phyin ci ma log pa nyid dang, lung gi ’byung ba dang, dam bcas pa las ’byung ba dang, dge ba dang, rigs pa dang ldan pa’o. gdung ba med pas na ’gyod pa med pa’o zhes bya bas phyin ci ma log pa nyid bstan te, gdung ba rtag tu sems la mi bde ba ’byung ste, de med pas na ’gyod pa med pa’o. bden par gyur pas na, mi gdung ba’o; slu ba med pas na, bden par gyur pa’o zhes bya bas lung gi ’byung ba bstan te, byas pa don grub bo zhes sngar smras la, phyis ma byas na byas pa don med par gyur to zhes gdung ba skye’i, sngar byas pa de bzhin du phyis kyang ’grub par ’gyur te, bden pas na mi gdung ba yin la, sngar bsgrubs pa de bzhin du phyis kyang ’grub ste, phyis slu ba med pas na bden par gyur pa’o. ji skad smras pa de bzhin du byed pas na mi slu ba’o zhes bya bas dam bcas pa las ’byung ba bstan te, ji skad khas blangs shing dam bcas pa de bzhin du phyis sgrub cing byed pas mi slu ba’o. legs par byas pas na, ji skad smras pa de bzhin byed pa’o zhes bya bas dge ba bstan te, rtag tu dge ba ’ba’ zhig byas pas ji skad sngar khas blangs pa de bzhin du phyis kyang ’grub par ’gyur ro. rjes su sbyar ba med pas, legs par byas pa’o zhes bya bas rig pa dang ldan pa bstan te, khyod kyis ’di ltar du byas pa nyes so zhes ’gyod ’debs la rjes su sbyor ba zhes bya ste, de lta bu med na legs par byas pa’o. brjed mi ngas pa’i mtshan nyid kyang rnam pa bzhi ste, brjed mi ngas pa nyid dang, bag yod pa dang, dub pa med pa dang, bdag pas gzhan gyi don lhur byed pa’o.
45b3-4: de la ’khrul pa med pas na, rjes su sbyor ba med pa’o zhes bya bas brjed pa mi ngas pa nyid bstan te, ’khrul pa ni sdig pa mi dge ba’i chos spyod cing dge ba’i chos mi spyod pa’o; de lta bu med pa ni rjes su sbyor ba med pa ste, nyes so zhes ’gyod ’debs pa med do zhes bya ba’i don to. legs par gnas pas na, ’khrul pa med pa’o zhes bya bas bag yod pa bstan te, mi dge ba’i chos la bag byas pa’am, dge ba’i chos spyad pa las ’gyur ba med pas na ’khrul pa med pa’o. phyir mi zlogs pas na, legs par gnas pa’o zhes bya bas dub pa med pa bstan te, sus kyang bla na med pa’i byang chub las mi zlogs shing bdag nyid kyang ldog pa med pas na legs par gnas pa ste, ’gyur ba med par gnas zhes bya ba’i don to. sems can la lta bas na, phyir mi zlogs pa’o zhes bya bas bdag pas gzhan gyi don lhur byed pa bstan te, sems can gyi don bya bar sems shing lta bas na bla na med pa’i byang chub las phyir mi zlogs pa’o. rgyu rnam par dag pa’i mtshan nyid kyang rnam pa drug ste, snying rje chen po’i rtsa ba dang, sbyor ba mi gtong ba dang, sbyor ba sgrub pa dang, gzhan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa dang, gzhan la phan pa’i rgyus bde ba nyid du gyur pa dang, sems can gyi don byed pas bde ba’i don du gyur pa’o.
46a1-3: de la snying rje chen po’i rtsa ba yin pas na, sems can la lta ba’o zhes bya bas snying rje chen po’i rtsa ba bstan te, byang chub sems dpa’i bsam pa rnam par dag pa ste, snying rje chen po’i rtsa ba dang rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir snying rje chen po zhes bya ste, rgyu che ba ni bsod nams dang ye shes kyi tshogs dpag tu med pa bsags pa las byung ba’i phyir ro; dmigs pa chen po ni stong gsum gyi stong chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni snying rje chen po de nyan thos dang rang sangs rgyas kyi sems kyi rgyud la mi ’byung gi, de bzhin gshegs pa dang byang chub sems dpa’ rnams kyi rgyud la ’byung ba’i phyir ro. yongs su mi skyo bas na, snying rje chen po’i rtsa ba’o zhes bya bas sbyor ba mi gtong ba bstan te, ’khor ba dang sems can gyi don bya ba la skyo ba med pas na snying rje chen po’i rtsa bar gyur pa zhes bya’o. sems can yongs su smin par bya ba’i cho ga shes pas na, yongs su mi skyo ba’o zhes bya bas sbyor ba sgrub pa bstan te, sems can yongs su smin pa dang thar par bya ba’i thabs shes pas na cho ga shes pa ste, de bas na sems can gyi don la mi skyo ba’o. bdag la bde ba med pas na, sems can yongs su smin par bya ba’i cho ga shes pa’o zhes bya bas gzhan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa bstan te, sems can gyi don gyi phyir bdag nyid kyi lus dang srog la yang mi lta ba’o. lan mi re bas na, bdag la bde ba med pa’o zhes bya bas gzhan la phan pa’i rgyus bde ba nyid du gyur pa bstan te, phan btags pa’i lan la re ba med pas na bdag gi bde ba med pa ste, lus dang srog la mi lta ba’o. zang zing med pas na, lan re ba med pa’o zhes bya bas sems can gyi don byed pas bde ba’i don du gyur pa bstan te, khe dang bkur sti’i zang zing la ma chags pas na phan btags pa’i lan re ba med pas na bde ba med pa ste, lus dang srog la mi lta ba’o. dmigs pa rnam par dag pa’i mtshan nyid kyang rnam pa lnga ste, chos la so sor rton pa’i shes pa dang, nyan thos dang rang sangs rgyas dang thun mong ma yin pa dang, sdug bsngal las rnam par thar pa’i gnas su gyur pa dang, de’i gzhi gnyen po’i gnas su gyur pa dang, mu stegs can dang thun mong ma yin pa’o.
46b1-2: de la chos la rton par gyur pas na, zang zing med pa’o zhes bya bas chos la so sor rton pa’i shes pa bstan te, chos don du gnyer gyi rnyed pa dang bkur sti don du mi gnyer bas na zang zing med pa’o. sems can mthu chung ba rnams la lta bas na, chos la rton par gyur pa’o zhes bya bas nyan thos dang rang sangs rgyas dang thun mong ma yin pa bstan te, ’khor ba’i sems can sdug bsngal ba rnams kyi don bya bar lta zhing sems pas na chos la rton par gyur pa’o. dpung gnyen du gyur pas na, sems can mthu chung ngu la lta ba’o zhes bya bas sdug bsngal las rnam par thar pa’i gnas su gyur pa bstan te, ’khor ba’i sdug bsngal las sems can thar par byed pa’i gnas su gyur pas na mthu chung ngu la lta ba zhes bya’o. skyabs su gyur pas na, dpung gnyen du gyur pa’o zhes bya bas de’i gnyen po’i gnas su gyur pa bstan te, ’khor ba’i sdug bsngal las thar par byed pa’i gnyen po zhi gnas dang lhag mthong la bkod cing bstan pa ni skyabs su gyur pa zhes bya ste, de gnyis ston par byed pas na dpung gnyen du gyur pa’o zhes bya’o. mgon du gyur pas na, skyabs su gyur pa’o; snyon mi rmongs pas na, mgon du gyur pa’o; zhes bya bas mu stegs can dang thun mong ma yin pa bstan te, khams gsum thams cad las sems can thar par byed pa’i mgon du gyur pas na skyabs su gyur pa zhes bya’o; bu smad la sogs pa la chags shing byams pas mgon byed pas ni snyon rmongs pa’i mgon du gyur pa yin gyi, de las bzlog pa ni bsam pa rnam par dag pa’i mgon du gyur pa’o. yid la byed pa rnam par dag pa’i mtshan nyid kyang rnam pa lnga ste, de kho na nyid shin tu rtogs pa dang, so so rang gis rig pa dang, rang bzhin gyis rnam par dag pa dang, nyon mongs pa thams cad rnam par dag pa dang, kun nas dkris pa dang bag la nyal spangs pas shin tu rnam par dag pa’o.
46b7-47a1: de la shin tu brtags pas na, snyon mi rmongs pa’o zhes bya bas de kho na nyid shin tu rtogs pa bstan te, chos rnams kyi de kho na nyid shin tu rtogs pas na ’dod chags la sogs pas nyon mi mongs zhes bya ba’i don to. brgal ba med pas na, shin tu rtogs pa’o zhes bya bas so so rang gis rig pa bstan te, brgal ba ni mtshang ’bru zhing skyon gdags pa la bya’o; shin tu brtags pa la de lta bu mi ’byung zhing mi srid pa’i phyir ro. bsam pa dge bas na, de brgal ba med pa’o zhes bya bas rang bzhin gyis rnam par dag pa bstan te, rang bzhin gyis sems rnam par dag pa ste, skyon med pas na brgal ba med pa zhes bya’o. ci yang med pas na, bsam pa dge ba’o zhes bya bas nyon mongs pa thams cad rnam par dag pa bstan te, ci yang ces bya ba ni nyon mongs pa la bya la, de med pas na bsam pa dge ba zhes bya’o. shin tu yongs su dag pas na, ci yang med pa’o zhes bya bas kun nas dkris pa dang bag la nyal spangs pas shin tu rnam par dag pa bstan te, sems la nyon mongs pa kun nas dkris pa dang bag la nyal spangs te, rnam par dag pas na ci yang med pa zhes bya’o. lta ba rnam par dag pa’i mtshan nyid kyang rnam pa bzhi ste, bdag med pa gnyis shin tu rtogs pa dang, mtshan ma med pa la gnas pa dang, ’khor ba mi gtong ba dang, de gnyis ka’i nye ba’i nyon mongs pa’o.
47a5: de la shin tu dkar bas na, shin tu yongs su dag pa’o zhes bya bas bdag med pa gnyis shin tu rtogs pa bstan te, gang zag dang chos la bdag med par rtogs pas nyon mongs pa dang shes bya’i sgrib pa shin tu spangs te, shin tu dkar bas na shin tu yongs su dag pa zhes bya’o. nang dri ma med pas na, shin tu dkar ba’o zhes bya bas mtshan ma med pa la gnas pa bstan te, sems la mtshan mar rtog pa’i skyon gyis dri ma med pas na shin tu dkar ba zhes bya’o. phyi rol dag pas na, nang dri ma med pa’o zhes bya bas ’khor ba mi gtong ba bstan te, phyi’i chos rnams stong pa nyid du rtogs pas na phyi’i chos dag pa ste, de’i phyir nang dag pa zhes bya’o. rnam pa thams cad yongs su dag pas, phyi rol dag pa ste zhes bya bas gnyi ga’i nye ba’i nyon mongs pa bstan te, phyi nang gi nyon mongs pa’i mtshan ma thams cad rnam par dag pas na phyi rol dag pa zhes bya’o.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam pa de ni ser sna spang ba’i phyir blta ste, sems can ser sna can yongs su smin par byed pas bsam pa mi zad par blta’o;

ayam, bhadanta śāradvatīputra, bodhisattvānām āśayo mātsaryaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo mātsaryasattvaparipācanayā;

That intention of the bodhisattvas, reverend Śāradvatīputra, should be seen as [pure] for the sake of getting rid of envy [in one’s own continuity of thoughts (cittasaṃtana) ], but intention should be seen as imperishable through maturing envious beings [in having endless numbers of envious living beings as the object (anantamātsaryasattvālambanatvāt) ];

btsun pa sha ra dva ti’i bu zhes bya ba la sogs pas yang bsam pa mi zad pa rnam grangs gzhan gyis ston te: byang chub sems dpa’ rnams kyi bsam pa de ni ser sna spang ba’i phyir blta ste zhes bya ba ni bdag gi sems kyi rgyud la ser sna yod pa spang bar sems pa’i phyir bsam pa rnam par dag par lta’o.
sems can ser sna can yongs su smin par bya bar sems pa’i phyir bsam pa mi zad pa zhes bya ste, sems can ser sna can mtha’ yas pa la dmigs pa’i phyir ro.
’chal pa’i tshul khrims la sogs pa lhag ma rnams la yang de bzhin du sbyar ro, ’chal pa’i shes rab ni mu stegs la sogs pa’i lta ba log par rtog pa la bya’o.

bsam pa ni ’chal pa’i tshul khrims kyi dri ma spang ba’i phyir blta ste, sems can tshul khrims ’chal pa yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo duḥśīlamalaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duḥśīlasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of the stain of bad morality, but intention should be seen as imperishable through maturing beings of bad morality;

bsam pa ni gnod sems dang, tha ba dang, nyes pa spang ba’i phyir blta ste, nyes par sems pa’i sems can yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo vyāpādakhiladoṣaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duṣṭacittasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of ill-will, harshness and hatred, but intention should be seen as imperishable through maturing beings with hatred in their thoughts;

bsam pa ni le lo spang ba’i phyir blta ste, sems can le lo can yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo kausīdyaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo kusīdasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of sloth, but intention should be seen as imperishable through maturing slothful beings;

bsam pa ni sems rnam par g.yeng ba gtong ba’i phyir blta ste, sems can sems rnam par g.yeng ba yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo vikṣiptacittaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo vikṣiptacittasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of lack of concentration, but intention should be seen as imperishable through maturing unconcentrated beings;

bsam pa ni ’chal pa’i shes rab spang ba’i phyir blta ste, sems can shes rab ’chal pa yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo duṣprajñāprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duṣprajñāsattvaparipācanayā;

That intention should be seen as for the sake of getting rid of bad insight, but intention should be seen as imperishable through maturing beings of bad insight;

btsun pa sha ra dva ti’i bu, de ltar na bsam pa ni sems can thams cad kyi mi dge ba’i chos thams cad spang ba’i phyir blta ste; sems can thams cad dge ba’i chos la sbyor du ’dzud pas bsam pa mi zad par blta’o.

evaṃ, bhadanta śāradvatīputrāśayaḥ sarvasattvānām sarvākuśaladharmaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyaḥ sarvasattvānāṃ kuśaladharmaprayogāvatāraṇatayā;

Thus, reverend Śāradvatīputra, [to teach purity of intention (āśayaśuddhi) as contrasted with imperishability of intention (āśayākṣayatā) in short, it is said] that intention should be seen as for the sake of getting rid of all bad moments of existence of all living beings, but it should be seen as imperishable through bringing all beings to strive for the good;

btsun pa sha ra dva ti’i bu, de ltar na zhes bya ba la sogs pas bsam pa rnam par dag pa dang bsam pa mi zad pa mdor bsdus nas ston te, sems can thams cad kyi sems kyi rgyud la ’dod chags la sogs pa mi dge ba’i chos yod pa thams cad spang bar sems pas na bsam pa rnam par dag par lta la, sems can thams cad dad pa la sogs pa’i dge ba’i chos la gzhag par sems pas na bsam pa mi zad pa zhes bya’o.

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi bsam pa mi zad pa zhes bya’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya āśayaḥ;

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable intention.

bsam pa mi zad pa bshad zin to.

bam po gnyis pa

93,1 3rd akṣaya: Prayoga

3rd Imperishable: Practice.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi bsam pa mi zad pas na, sbyor ba mi zad pa yin te.
de ci’i phyir zhe na?

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ prayogo ’py akṣaya āśayākṣayatvāt. tat kasya hetor?

Further, reverend Śāradvatīputra, the bodhisattvas’ practice is imperishable since their intention is imperishable. Why?

khur mi ’dor ba’i byang chub sems dpa’ ni sbyor ba la rtag tu byed pa dang gus par byed pa gang yin pa ste, de bstan pa’i phyir gzhan yang, btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam pa mi zad pas na, sbyor ba mi zad pa yin te zhes bya ba la sogs pa gsungs so – "The bodhisattva not putting down the burden (anikṣiptabhāra) always performs his practice and pays respect..." Cf. 1st Imperishable n. 1, 2nd Imperishable, n. 1, and the introduction.
47b5-6: gong du bshad pa’i bsam pa mi zad pa de lta bu las ’og nas ’byung ba’i sbyor ba mi zad pa rnams ’byung ba’i don to; rnam pa gnyis su na gong du bshad pa ltar bsam pa mi zad pas ni gzhan yang bsam pa mi zad pa de las ’byung ba’i sbyor ba ’og nas smos pa rnams mi zad pa’o zhes bshad pa’o – "..... The practice (prayoga) described below is imperishable since it arises from the imperishable intention (āshaya)." The āshayākṣayatvāt in the text may at some point have been taken from the commentary, as it is left out in T1 p. 188a22.
47b6-7: de ci’i phyir zhe na zhes bya ba la sogs pas ni bsam pa mi zad pas sbyor ba mi zad par ji ltar gyur pa’i gtan tshigs ’dri ba’o.
The paragraph is divided into five parts, ṭ. fol. 47b7: sbyor ba mi zad pa yang rnam pa lngas bstan te, gang zhe na? gang la sbyor ba mi zad pa dang, gang gis sbyor ba mi zad pa dang, gang la gnas nas sbyor ba mi zad pa dang, ji ltar sbyor ba mi zad pa dang, gang gi phyir sbyor ba mi zad pas bstan to.
47b7-48a2: de la gang la sbyor ba mi zad pa yang rnam pa drug ste, phan ’dogs pa’i sbyor ba dang, las rnam pa gsum sbyong ba’i sbyor ba dang, gnod pa mi byed pa’i sbyor ba dang, mthar ’byin pa’i sbyor ba dang, nyon mongs pa ’jil ba’i sbyor ba dang, shes bya rnams la phyin ci ma log par ’jug pa’i sbyor ba’o.

sbyin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang bdog pa thams cad yongs su gtong bar snang ba, ’di ni de’i sbyor ba’o.

dānāśayo bodhisattvasya prayogākṣayatā, yāpi sarvāstiparityāgāvabhāsatāyaṃ tasya prayogaḥ;

[1. Where practice is imperishable (yatra prayogo ’kṣayaḥ):] The intention of generosity is the bodhisattva’s imperishability of practice, while his practice is the appearance that he gives away all he has got;

de la sbyin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas phan ’dogs pa’i sbyor ba bstan te, sbyin pa gtong bar sems pa’i bsam pa la byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir bsam pa de la sbyor ba mi zad pa zhes bya zhe na? bsam pa de las gang phyi dang nang gi dngos po thams cad yongs su gtong bar snang ba de ni byang chub sems dpa’i sbyor ba mi zad par lta’o – "... It is said that practice with the intention of thought (cittāshaya) to give gifts is imperishable. Why? The appearance that one gives away both outer and inner things stemming from that intention is the imperishability of the bodhisattva’s practice." The other pāramitās are treated similarly in the following.

tshul khrims kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang tshul khrims dang, bslab pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa yang dag par ’dzin par snang ba, de ni de’i sbyor ba’o.

śīlāśayo bodhisattvasya prayogākṣayatā, yāpi śīlaśikṣādhūtaguṇasaṃlekhāvabhāsatāyaṃ tasya prayogaḥ;

The intention of moral discipline is the bodhisattva’s imperishability of practice, while his practice is the appearance of taking upon himself moral discipline, training, the qualities of asceticism and penance;

tshul khrims kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya ba las rnam gsum sbyong ba’i sbyor ba bstan te, tshul khrims la gnas par sems pa’i bsam pa la byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, bsam pa de la ci’i phyir sbyor ba mi zad pa zhes bya zhe na? bsam pa de’i rgyus gang tshul khrims la sogs pa yang dag par ’dzin par snang ba’i phyir ro.

bzod pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang sems can thams cad la zhe ’gras pa med pa’i sems su snang ba, ’di ni de’i sbyor ba’o.

kṣāntyāśayo bodhisattvasya prayogākṣayatā, yāpi sarvasattveṣv apratihatacittāvabhāsatāyaṃ tasya prayogaḥ;

The intention of tolerance is the bodhisattva’s imperishability of practice, while his practice is the appearance of no aggressive thoughts towards any being;

bzod pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas gnod pa mi byed pa’i sbyor ba bstan te, bzod pa la gnas par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste, de ci’i phyir zhe na? bsam pa de’i rgyu las sems can gnod par byed pa thams cad la zhe ’gras pa med pa’i sems su snang ba’i sbyor ’byung ba’i phyir ro.

brtson ’grus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang dge ba’i rtsa ba thams cad kyi sngon du ’gro bar snang ba, ’di ni de’i sbyor ba’o.

vīryāśayo bodhisattvasya prayogākṣayatā, yāpi sarvakuśalamūlapūrvaṃgamāvabhāsatāyaṃ tasya prayogaḥ;

The intention of vigour is the bodhisattva’s imperishability of practice, while his action is the appearance of having all roots of good as the basis;

brtson ’grus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas mthar ’byin pa’i sbyor ba bstan te, brtson ’grus la gnas par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste, ci’i phyir zhe na? bsam pa de’i rgyu las dge ba’i rtsa ba thams cad mthar dbyung ba’i sngon du brtson ’grus ’gro bar snang ba’i phyir ro

bsam gtan gyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang bsam gtan yongs su sbyong bar snang ba, ’di ni de’i sbyor ba’o.

dhyānāśayo bodhisattvasya prayogākṣayatā, yāpi dhyānapariśodhanāvabhāsatāyaṃ tasya prayogaḥ;

The intention of meditation is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of his meditation;

bsam gtan gyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas nyon mongs pa ’jil ba’i sbyor ba bstan te, bsam gtan la gnas par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir zhe na? gang bsam pa de’i rgyus bsam gtan gyi mi mthun pa’i phyogs nyon mongs pa thams cad ’jil zhing sbyor bar snang ba’i phyir ro.

shes rab kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang thos pa yongs su sbyong bar snang ba, ’di ni de’i sbyor ba’o.

prajñāśayo bodhisattvasya prayogākṣayatā, yāpi śrutapariśodhanāvabhāsatāyaṃ tasya prayogaḥ;

The intention of insight is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of what he has learned;

shes rab kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas shes bya rnams la phyin ci ma log par ’jug pa’i sbyor ba bstan te, shes rab sgrub par sems pa’i bsam pa la byang chub sems dpa’i sbyor ba mi zad pa ces bya ste, de ci’i phyir zhe na? bsam pa de’i rgyus thos pa thams cad phyin ci ma log par ’dzin pa’i sbyor bar snang ba’i phyir ro.

byams pa dang, snying rje dang, dga’ ba dang, btang snyoms kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang sems can la phan pa dang bde bar byed pas chos la dga’ zhing mos te, rjes su chags pa dang, khong khro ba spang bar snang ba, ’di ni de’i sbyor ba’o.

maitrīkaruṇāmuditopekṣāśayo bodhisattvasya prayogākṣayatā, yāpi sattvahitasukhakāryadharmaratyadhimuktyanunayapratighaprahāṇāvabhāsatāyaṃ tasya prayogaḥ;

[2. The means by which practice is imperishable (yena prayogo ’kṣayaḥ):] The intention of friendliness, compassion, joy and equanimity is the bodhisattva’s imperishability of practice, while his practice is the appearance of bringing benefits and happiness for living beings, of joy and confidence in religion, and of getting rid of aversion and attachment;

gang gis sbyor ba mi zad pa ni tshad med pa bzhi’i bsam pas bstan te, byams pa dang, snying rje dang, dga’ ba dang, btang snyoms kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes gsungs pa’o; ci’i phyir tshad med pa bzhi’i bsam pa la sbyor ba mi zad pa zhes bya zhe na? byams pa’i bsam pas sems can rnams la phan par byed pa dang, snying brtse ba’i bsam pas sems can rnams la bde bar byed pa dang, dga’ ba’i bsam pas sems can rnams chos kyi dga’ ba la mos par byed pa dang, btang snyoms kyi bsam pas sems can rnams la chags sems dang khong khro ba spong bar sbyor ba’i phyir ro, de la mya ngan las ’das pa dang bde ’gror ’jog par byed pa ni phan par byed pa’o, khams gsum gyi sdug bsngal las sgrol bar byed pa ni bde bar byed pa’o, ’dod pa’i ’dod chags la bde ba’i mos pa med pa ni chos kyi dga’ ba la mos pa’o, byams pa dang gnod par sems pa la ’dod chags dang zhe sdang gi sems med pa de ni chags pa dang khong khro ba spong ba zhes bya’o.

lus kyi las rnam gsum gyi sdom pa yongs su dag pa’i phyir, lus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; ngag gi nyes pa rnam bzhi yongs su spang ba’i phyir, ngag gi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; brnab sems dang, gnod sems dang, log par lta ba med pa’i phyir, sems kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o;

kāyāśayo bodhisattvasya prayogākṣayatā kāyakarmaṇāṃ trividhasaṃvarapariśodhanatayā; vāgāśayo bodhisattvasya prayogākṣayatā caturvidhavāgdoṣaparivarjanatayā; manaāśayo bodhisattvasya prayogākṣayatābhidhyāvyāpādamithyādṛṣṭivirahitatayā;

[3. Where established practice is imperishable (yatra sthitaḥ prayogo ’kṣayaḥ):] The intention concerning the body is the bodhisattva’s imperishability of practice since it is purifying the threefold vow of bodily deeds; the intention concerning speech is the bodhisattva’s imperishability of practice since it is giving up the four kinds of sin in speech; the intention concerning the mind is the bodhisattva’s imperishability of practice since it is the absence of covetousness, aversion and wrong views;

gang la gnas nas sbyor ba mi zad pa ni lus dang ngag dang yid kyi sdom pa’i sbyor bas bstan te, lus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ba la sogs pa gsungs so; lus kyi las yongs su dag par bya bar sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, bsam pa de’i rgyu las lus kyi las rnam gsum gyi sdom pa yongs su dag pa’i sbyor ba ’byung ba’i phyir te, ngag dang yid kyi sdom pa yang de dang ’dra bar sbyar ro. lus kyi las rnam gsum gyi sdom pa ni srog gcod pa dang, ma byin par len pa dang, ’dod pas log par g.yem pa spangs pa’o. ngag gi nyes pa rnam pa bzhi ni brdzun du smra ba dang, phra ma dang, ngag rtsub mo dang, tshig kyal pa ste, de dag spangs pa’o – "... The threefold vow of bodily deeds is to give up taking life (prāṇātighāta), taking what is not given (adattādāna) and behaving falsely because of cupidity (kāmamithyācāra). The fourfold imperfection of speech is speaking untruth (mṛṣāvāda), harsh speech (pāruṣya), slanderous speech (paishunya) and confused speech (saṃbhinnapralāpa). They are to be given up." Cf. Mvy. 1685-98, where the three wrong ways of thought are also mentioned.

. . .

chos la slob dpon gyi dpe mkhyud med pa’i phyir, thos pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o;

śrutāśayo bodhisattvasya prayogākṣayatā dharme ’nācāryamuṣṭitayā;

[4. How practice is imperishable (yathā prayogo ’kṣayaḥ):] The intention concerning what he has heard [sūtras and so on, his learning] is the bodhisattva’s imperishability of practice since he has no teacher’s secrecy concerning religion;

ji ltar sbyor ba mi zad pa ni chos la slob dpon gyi dpe mkhyud med pa’i phyir, thos pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bstan te, byang chub sems dpas mdo la sogs pa bsam pa rnam par dag cing zang zing med cing thos pa tshol ba’i bsam pa ni sbyor ba mi zad pa zhes bya ste, thos pa’i bsam pa yongs su dag pa de las sems can gzhan la dpe mkhyud med pa’i sbyor ba ston pa’i sbyor ba ’byung ba’i phyir ro.

thams cad mkhyen pa nyid kyi sems la sbyor ba’i phyir, slob dpon gyi dpe mkhyud med pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; sems can gzhan byang chub kyi sems yang dag par ’dzin du ’jug pa’i phyir, thams cad mkhyen pa nyid kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; dge ba’i rtsa ba la rab tu ’dzud pa’i phyir, sems can gzhan byang chub kyi sems yang dag par ’dzin du ’jug pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; byang chub tu yongs su bsngo ba’i phyir, dge ba’i rtsa ba la sbyor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; sangs rgyas kyi chos thams cad yang dag par sdud pa’i phyir, byang chub tu yongs su bsngo ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; dam pa’i chos kun ’dzin pa’i phyir, sangs rgyas kyi chos thams cad yang dag par sdud pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; nyes pa ’chags pa’i phyir, dam pa’i chos kun ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; sdig pa mthol ba’i phyir, nyes pa bshags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; bsod nams thams cad kyi rjes su yi rang ba’i phyir, sdig pa mthol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; bsod nams kyi tshogs tshad med pa bsags pa’i phyir, bsod nams thams cad kyi rjes su yi rang ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; sangs rgyas thams cad la gsol ba ’debs pa’i phyir, bsod nams kyi tshogs tshad med par bsags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; dam pa’i chos yongs su ’dzin pa’i phyir, sangs rgyas thams cad la gsol ba ’debs pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; skyes bu dam pa’i las kyi phyir, dam pa’i chos yongs su ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; khur blangs pa sgrol ba’i phyir, skyes bu dam pa’i las kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; go cha sra zhing mi ’dor ba’i phyir, khur blangs pa sgrol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; sems can thams cad kyi bya ba sgrub pa’i phyir, go cha sra zhing mi ’dor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o.

anācāryamuṣṭyāśayo bodhisattvasya prayogākṣayatā sarvajñatācittaprayogatayā; sarvajñatācittāśayo bodhisattvasya prayogākṣayatā parasattvabodhicittasamādāpanatayā; parasattvabodhicittasamādāpanāśayo bodhisattvasya prayogākṣayatā kuśalamūlāvatāraṇatayā; kuśalamūlaprayogāśayo bodhisattvasya prayogākṣayatā bodhipariṇāmanatayā; bodhipariṇāmanāśayo bodhisattvasya prayogākṣayatā sarvabuddhadharmasamudānayatayā; sarvabuddhadharmasamudānayanāśayo bodhisattvasya prayogākṣayatā saddharmāgrahatayā; saddharmāgrahāśayo bodhisattvasya prayogākṣayatātyayadeśanatayā; atyayadeśanāśayo bodhisattvasya prayogākṣayatā pāpapratideśanatayā; pāpapratideśanāśayo bodhisattvasya prayogākṣayatā sarvapuṇyānumodanatayā; sarvapuṇyānumodanāśayo bodhisattvasya prayogākṣayatāprameyapuṇyasaṃbhāropacayatayā; aprameyapuṇyasaṃbhāropacayāśayo bodhisattvasya prayogākṣayatā sarvabuddhādhyeṣaṇatayā; sarvabuddhādhyeṣaṇāśayo bodhisattvasya prayogākṣayatā saddharmaparigrahaṇatayā; saddharmaparigrahaṇāśayo bodhisattvasya prayogākṣayatā satpuruṣakarmatayā; satpuruṣakarmāśayo bodhisattvasya prayogākṣayatā bhārāvataraṇatayā; bhārāvataraṇāśayo bodhisattvasya prayogākṣayatā dṛḍhasaṃnāhānutsṛjanatayā; dṛḍhasaṃnāhānutsṛjanāśayo bodhisattvasya prayogākṣayatā sarvasattvakṛtyasādhanatayā;

[5. Why practice is imperishable (yasmāt prayogo ’kṣayaḥ):] The intention of no teacher’s secrecy concerning religion is the bodhisattva’s imperishability of practice since it is the practice of [generating] the thought of omniscience; the intention of [generating] the thought of omniscience is the bodhisattva’s imperishability of practice since it is making other living beings adopt the thought of awakening; the intention of making other living beings adopt the thought of awakening is the bodhisattva’s imperishability of practice since it is bringing [living beings] in touch with the roots of good; the intention of practice concerned with the roots of good is the bodhisattva’s imperishability of practice since it is transforming into awakening; the intention to transform into awakening is the bodhisattva’s imperishability of practice since it is attaining all the qualities of a Buddha; the intention of attaining all the qualities of a Buddha is the bodhisattva’s imperishability of practice since it is grasping true religion; grasping true religion is the bodhisattva’s imperishable practice since it is admitting one’s wrongdoings; the intention to admit one’s wrongdoings is the bodhisattva’s imperishability of practice since it is to confess one’s sins; the intention to confess one’s sins is the bodhisattva’s imperishability of practice since it is to rejoice in all merit; the intention to rejoice in all merit is the bodhisattva’s imperishability of practice since it is to collect immeasurable accumulations of merit; the intention to collect immeasurable accumulations of merit is the bodhisattva’s imperishability of practice since it is seeking all Buddhas; the intention to request [teachings from] all Buddhas is the bodhisattva’s imperishability of practice since it is supporting true religion; the intention to support true religion is the bodhisattva’s imperishability of practice since it is the deed of a good man [that is, of a bodhisattva or Buddha, whose action is to make others adopt true religion]; the intention of the deed of a good man is the bodhisattva’s imperishability of practice since it is freeing others from their burden; the intention of freeing others from their burden is the bodhisattva’s imperishability of practice since it is never to take off the strong armour [of vigour (vīrya) ]; the intention never to take off the strong armour [of vigour (vīrya) ] is the bodhisattva’s imperishability of practice since it is carrying out the duties of all beings;

gang gi phyir sbyor ba mi zad pa ni slob dpon gyi dpe mkhyud med pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bstan te, slob dpon gyi dpe mkhyud med par ston pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir zhe na? slob dpon gyi dpe mkhyud med par ston pa de yang thams cad mkhyen pa nyid kyi ye shes thob pa’i phyir sbyor bas na byang chub sems dpa’i sbyor ba mi zad pa zhes bya’o. de la ji ltar yod pa dang ji snyed yod pa kun ma lus par mkhyen pas na thams cad mkhyen pa zhes bya’o. gang gi phyir sbyor ba de nyid kyang rnam pa bco lngas rgyas par bstan te, gang zhe na? gang gi don du sbyor ba dang, mchog gi gnas la sbyor ba dang, bla ma’i sa la rjes su ’jug pa’i sbyor ba dang, chos thams cad la dbang sgyur ba’i phyir sbyor ba dang, sangs rgyas kyi tshul rtogs pa’i phyir sbyor ba dang, mi dge ba las dbyung ba’i phyir sbyor ba dang, kha na ma tho ba bshags pa’i phyir sbyor ba dang, dge ba la ’jug pa’i phyir sbyor ba dang, byang chub kyi tshogs kyi phyir sbyor ba dang, chos kyi ’khor lo bskor ba’i phyir sbyor ba dang, bstan pa bzung ba’i phyir sbyor ba dang, dam pa dag pa dang mthun pa’i phyir sbyor ba dang, kha ’og tu lus ’khrus pa’i phyir sbyor ba dang, go cha’i bsam pa brtan zhing mi g.yo ba’i phyir sbyor ba dang, gzhan gyi don dang phan pa la sbyor ba’o. de la thams cad mkhyen pa’i sems kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya ba gang gi don du sbyor ba bstan te, thams cad mkhyen pa nyid kyi ye shes thob par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir zhe na? thams cad mkhyen pa’i ye shes thob nas sems can gzhan la yang bla na med pa’i byang chub kyi sems la ’jog cing, byang chub tu sems skyed pa’i sbyor ba byed pa’i phyir byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste. lhag ma rnams kyang tshul ’dis ci rigs par bshad par bya’o – "... The bodhisattva’s imperishability of practice (prayogākṣayatā) is the intention which consists in the aspiration to attain the knowledge of omniscience (sarvajnyatājnyānaprāpticittāshaya). Why? Having attained knowledge of omniscience he also establishes other beings in the thought of incomparable awakening, thus the bodhisatva’s practice is imperishable since it is performing the practice of producing the thought of awakening. This also applies to the following." sems can gzhan byang chub kyi sems yang dag par ’dzin du ’jug pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas mchog gi gnas la sbyor ba bstan te, sems can gzhan byang chub kyi sems la ’god par sems pa’i bsam pa las ni sems can rnams ’dod ma chags pa dang, zhe mi sdang ba dang, gti mi mug pa’i dge ba’i rtsa ba la rab tu ’dzud pa’i sbyor ba ’byung ba’i phyir ro. dge ba’i rtsa ba la sbyor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bla ma’i sa la rjes su ’jug par sbyor ba bstan te, sems can gzhan dge ba’i rtsa ba gsum la dgod par sems pa’i bsam pa las ni dge ba’i rtsa ba thams cad bla na med pa’i byang chub thob pa’i phyir bsngo ba la sbyor ba ’byung ba’i phyir ro. byang chub tu yongs su bsngos pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas chos thams cad la dbang sgyur ba’i phyir sbyor ba bstan te, dge ba’i rtsa ba thams cad bla na med pa’i byang chub tu bsngo bar sems pa’i bsam pa las stobs dang mi ’jigs pa la sogs pas sangs rgyas kyi chos thams cad yang dag par sdud pa’i sbyor ba ’byung ba’i phyir ro. sangs rgyas kyi chos thams cad yang dag par sdud pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas zhes bya bas sangs rgyas kyi tshul rtogs pa’i phyir sbyor ba bstan te, sangs rgyas kyi chos thams cad yang dag par sdud par sems pa’i bsam pa de las dam pa’i chos kun ’dzin pa’i sbyor ba ’byung ba’i phyir ro. dam pa’i chos kun ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas mi dge ba las ’byung ba’i phyir sbyor ba bstan te, dam pa’i chos kun rtogs par bya ba’i bsam pa las lus dang ngag dang yid gsum gyi sgo nas mi dge ba byas pa kun ’chags shing med par bya ba’i phyir sbyor ba’i phyi ro. nyes pa bshags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas kha na ma tho ba bshags pa’i phyir sbyor bstan te, sdig pa mi dge ba’i chos bshags par sems pa’ bsam pa las sdig pa thams cad mthol zhing med pa’i sbyor ba ’byung ngo. sdig pa mthol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas dge ba la ’jug pa’i sbyor ba bstan te, kha na ma tho ba bshags par sems pa’i bsam pa las so so’i skye bo dang, nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, de bzhin gshegs pa’i bsod nams thams cad kyi rjes su yi rang ba’i sbyor ba ’byung ba’i phyir ro. bsod nams thams cad kyi rjes su yi rang ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas byang chub kyi tshogs kyi phyir sbyor ba bstan te, bsod nams thams cad kyi rjes su yi rang bar sems pa’i bsam pa las bsod nams kyi tshogs chen po bsags pa’i sbyor ba ’byung ba’i phyir ro. bsod nams kyi tshogs tshad med par bsags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas chos kyi ’khor lo bskor ba’i phyir sbyor ba bstan te, bsod nams kyi tshogs tshad med pa bsags par sems pa’i bsam pa las de bzhin gshegs pa thams cad la chos kyi ’khor lo bskor bar gsol ba ’debs pa’i sbyor ba ’byung ba’i phyir ro. sangs rgyas thams cad la gsol ba ’debs pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bstan pa gzung ba’i phyir sbyor ba bstan te, sangs rgyas thams cad la chos kyi ’khor lo bskor bar gsol ba ’debs pa’i bsam pa las de bzhin gshegs pa rnams kyis gsungs pa’i dam pa’i chos yongs su ’dzin pa’i sbyor ba ’byung ba’i phyir te, ’di ni de bzhin gshegs pa’i bstan pa yun ring du gnas par bya ba’i phyir sbyor ba yin la, dam pa’i chos kun sngar ’dzin pa zhes sngar bstan pa ni rang nyid kyis rtogs pa ’dzin pa la bya bas bye brag yod do. dam pa’i chos yongs su ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas dam pa dag pa dang mthun pa’i sbyor ba bstan te, dam pa’i chos yongs su ’dzin pa’i bsam pa las skyes bu dam pa’i chos kyi sbyor ba ’byung ba’i phyir ro; de la skyes bu dam pa ni sangs rgyas dang byang chub sems dpa’ rnams so. de dag gi phrin las ni dam pa’i chos thams cad ’dzin par mdzad pa ste; de lta bu’i las la sbyor bas na byang chub sems dpa’i sbyor ba mi zad pa zhes bya’o. skyes bu dam pa’i las kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas kha ’og tu lus ’khrus pa’i phyir sbyor ba bstan te, skyes bu dam pa rnams kyi las bya bar sems pa’i bsam pa las bdag dang gzhan gyi don sgrub bo zhes khas blangs pa’i khur sgrol ba’i sbyor ba ’byung ba’i phyir ro. khur blangs pa sgrol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas go cha bsam pa brtan zhing mi g.yo ba’i phyir sbyor ba bstan te, khur blangs pa sgrol ba’i bsam pa las go cha sra zhing mi ’dor ba’i sbyor ba ’byung ba’i phyir ro. go cha sra zhing mi ’dor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas gzhan gyi don dang phan pa la sbyor ba bstan te, brtson ’grus brtan zhing mi ’dor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste; de ci’i phyir sbyor ba mi zad pa zhes bya zhe na? sems can thams cad kyi bya ba sgrub pa’i sbyor ba ’byung ba’i phyir ro.

. . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, gzhan yang bzhi po ’di dag ni byang chub sems dpa’ rnams kyi sbyor ba mi zad pa ste. bzhi gang zhe na?

punar aparaṃ, bhadanta śāradvatīputra, catvāra ime bodhisattvānām akṣayāḥ prayogāḥ. katame catvāraḥ?

Further, reverend Śāradvatīputra, these four are the bodhisattva’s imperishable practices. What four?

btsun pa sha ra dva ti’i bu, gzhan yang bzhi po ’di dag ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ba la sogs pas kyang byang chub sems dpa’i sbyor ba mi zad pa, gzung sla zhing go sla bar bya ba’i phyir bzhi tshoms su bshad pa de bstan pa’o.

byang chub kyi sems kyi sbyor ba mi zad pa dang; chos sbyin pa rnam par ’grel ba’i sbyor ba mi zad pa dang; sems can yongs su smin par byed pa’i sbyor ba mi zad pa dang; dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

bodhicittaprayogākṣayatā, dharmadānavivaraṇaprayogākṣayatā, sattvaparipācanaprayogākṣayatā, kuśalamūlopacayaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

1) The imperishability of practice being the thought of awakening; 2) the imperishability of practice being explanation, the gift of religion; 3) the imperishability of practice to bring beings to maturity; 4) the imperishability of practice to accumulate roots of the good; these are the four imperishable practices.

yang sbyor ba bzhi ste, ’khor ba yongs su mi gtong ba’i sbyor ba dang, ’khor ba na nyon mongs pa med pa’i thabs kyi sbyor ba dang, tha dad pa’i sa bon brtas pa’i sa la sbyor ba dang, tha dad pa’i sa bon brtas pa’i rgyu la sbyor ba’o. de la byang chub kyi sems kyi sbyor ba mi zad pa zhes bya bas ’khor ba yongs su mi gtong ba’i sbyor ba bstan te, byang chub kyi sems kyis ni ’khor ba yongs su mi gtong bar byed do; byang chub kyi sems dang ldan pa rnams ’khor ba mi ’dor bar byed pa’i phyir ro. chos sbyin pa rnam par ’grel ba’i sbyor ba mi zad pa zhes bya bas ’khor ba na nyon mongs pa med pa’i thabs kyi sbyor ba bstan te, de la sbyin pa rnam pa gsum po zang zing sbyin pa dang, mi ’jigs pa sbyin pa dang, chos sbyin pa las chos sbyin pas ni sems can rnams ’khor ba na nyon mongs pa med par ’gyur bas na, chos sbyin pa ni nyon mongs pa med pa’i sbyor ba mi zad pa’o zhes bya’o. sems can yongs su smin par byed pa’i sbyor ba mi zad pa zhes bya bas tha dad pa’i sa bon brtas pa’i sa la sbyor ba bstan te, de la rnam par grol ba smin par byed pa’i shes rab bskyed pa ni yongs su smin par byed pa’o zhes bya’o, de bas na sems can gyi sems kyi rgyud la rnam par grol ba yongs su smin par byed pa’i shes rab bskyed pa ni sems can yongs su smin par byed pa’i sbyor ba mi zad pa zhes bya’o. dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa ste zhes bya bas tha dad pa’i sa bon brtas pa’i rgyu la sbyor ba bstan te, rnam par grol ba smin par byed pa’i shes rab de yang ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba bsags pa las ’byung ste, de bas na ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba la sogs par byed pa ni dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa zhes bya’o. rnam pa gzhan du na byang chub kyi sems kyi sbyor ba mi zad pa zhes bya ba la sogs pa bzhi tshan des don rnam pa bzhis bstan te, mi ’dod pa’i gnyen po dang, thabs mi shes pa’i gnyen po dang, shes rab med pa’i gnyen po dang, bsod nams med pa’i gnyen po ste; byang chub kyi sems kyis ni bla na med pa’i byang chub ’dod par ’gyur, chos sbyin pas ni bla na med pa’i byang chub bsgrub pa’i thabs shes par ’gyur, sems can yongs su smin par byed pas ni sems can rnams kyi sems kyi rgyud la rnam par grol ba smin par byed pa’i shes rab skyed par ’gyur, dge ba’i rtsa ba bsags pa’i sbyor bas ni sems can dge ba’i rtsa bas dbul ba rnams la bsod nams dpag tu med pa sogs pa’i phyir ro.

gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? dgon pa la gnas shing sbyangs pa’i yon tan dang yo byad bsnyungs pa’i rjes su ’gro ba la mi ngoms pa’i sbyor ba mi zad pa dang; bsod nams dang ye shes kyi tshogs bsags pa la mi ngoms pa’i sbyor ba mi zad pa dang; thos pa btsal ba la mi ngoms pa’i sbyor ba mi zad pa dang; byang chub tu yongs su bsngo ba’i shes pas mi ngoms pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? araṇyavāsadhūtaguṇasaṃlekhānvayātṛptaprayogākṣayatā, puṇyajñānasaṃbhāropacayātṛptaprayogākṣayatā, śrutaparyeṣṭyatṛptaprayogākṣayatā, bodhipariṇāmanajñānātṛptaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in tirelessness in conforming to the qualities of asceticism and penance when living in the wilderness; 2) the imperishability of practice which consists in tirelessness in amassing accumulations of merit and knowledge; 3) the imperishability of practice which consists in tirelessness in the quest for learning; 4) the imperishability of practice which consists in tirelessness in knowing how to transform into awakening; these are the four imperishable practices.

gzhan yang sbyor ba mi zad pa bzhi ste zhes bya ba la sogs pas sbyor ba mi zad pa rnam grangs bzhis ston te, yul la chags pa’i gnyen po la sbyor ba dang, bsod nams kyi tshogs la sbyor ba dang, ye shes kyi tshogs la sbyor ba dang, thabs mkhas pa’i sbyor ba’o. de la dgon pa la gnas shing sbyangs pa’i yon tan dang yo byad bsnyungs pa’i rjes su ’gro ba la mi ngoms pa’i sbyor ba mi zad pa zhes bya bas yul la chags pa’i gnyen po la sbyor ba bstan te, de yang gang na chags pa med pa dang, gang gis chags pa med pas yul la chags pa’i gnyen por ’gyur te, dgon pa la gnas pa dang tshigs phyi ma rnams kyis rang bzhin bstan to. bsod nams dang ye shes kyi tshogs bsags pa la mi ngoms pa’i sbyor ba mi zad pa zhes bya bas bsod nams kyi tshogs la sbyor ba bstan te, de la tshad med pa bzhi dang ldan pa ni bsod nams kyi tshogs so; byang chub kyi phyogs sum cu rtsa bdun dang ldan pa’i ting nge ’dzin ni ye shes kyi tshogs so. yang na sbyin pa dang tshul khrims dang bzod pa gsum ni bsod nams kyi tshogs so, bsam gtan dang shes rab gnyis ni ye shes kyi tshogs so. tshogs de gnyis bsag pa la chog mi shes par sbyor ba ni mi ngoms pa’i sbyor ba mi zad pa zhes bya’o. thos pa btsal ba la mi ngoms pa’i sbyor ba mi zad pa zhes bya bas ye shes kyi tshogs la sbyor ba bstan te, tshogs kyi sgra ni rgyu’i don to, dam pa’i chos mnyan pa la chog mi shes par sbyor ba la ye shes skye bar ’gyur ba’i phyir ro. byang chub tu yongs su bsngo ba’i shes pas mi ngoms pa’i sbyor ba mi zad pa zhes bya bas thabs la mkhas pa’i sbyor ba ste, dge ba’i rtsa ba thams cad bla na med pa’i byang chub tu yongs su bsngo ba la mkhas pa ni byang chub tu bsngo ba shes pa ste, de ltar bsngos nas dge ba’i rtsa ba chung ngu yang bla na med pa’i byang chub thob kyi bar du bar ma dor zad par mi ’gyur bar brtson ’grus mi zad pa’i skabs nas rgya mtsho chen po chu’i thigs pa lhung ba’i dpes bstan pa lta bu yin pas thabs la mkhas pa’i sbyor ba zhes bya’o. The reference on pariṇāmana is to p. 44,36-45,6

gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? bgrang ba rtogs pa’i sbyor ba mi zad pa dang; gzhal ba rtogs pa’i sbyor ba mi zad pa dang; dpyad pa rtogs pa’i sbyor ba mi zad pa dang; so sor brtag pa rtogs pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? gaṇanāgatiprayogākṣayatā tulanāgatiprayogākṣayatā vicāragatiprayogākṣayatā pratyavekṣāgatiprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding numbers [writing, calculation and seals (lipigaṇanāmudrādijñānam) ]; 2) the imperishability of practice which consists in understanding weights [measures of capacity and weights of gold and silver (droṇakarṣāditulanājñānam) ]; 3) the imperishability of practice which consists in understanding examination [of the quality of things like clothes and goods (vastraratnādijñānam) ]; 4) the imperishability of practice which consists in understanding through inspection [of bodily qualities of men, elephants, horses etc. (puruṣahastyaśvādyaṅgamaṇividyādijñānam) ]; these are the four imperishable practices.

gzhan yang sbyor ba mi zad pa bzhi zhes bya ba la yi ge dang rtsis dang lag rtsis la sogs pa shes pa ni bgrang ba rtogs pa’i sbyor ba mi zad pa’o; bre dang srang la sogs pas gzhal ba shes pa ni gzhal ba rtogs pa’i sbyor ba mi zad pa’o; gos dang rin po che la sogs pa brtag pa shes pa ni dpyad pa rtogs pa’i sbyor ba mi zad pa’o; mi dang glang po che dang rta la sogs pa’i sha mtshan dang dpyad la sogs pa shes pa ni so sor brtag pa rtogs pa’i sbyor ba mi zad pa’o. Cf. Mvy 4974-77, 5055; Divy p. 317-19, p. 44127-29; Msv iii,3 p. 203-5; Suvarṇavarṇāvadāna 154-162; and Edg s.v. vastuvidyā and parīkṣā. All the four items, however, also denote phases of mental reflection, and the first three are also associated with high numbers (gaṇanāgati) (Lv p. 1487; Mvy 7970-71), atulya (Mvy 7812) and vicāra (Mvy 7732).

gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? kun nas nyon mongs pa’i rgyu rtogs pa’i sbyor ba mi zad pa dang; rnam par byang ba’i rgyu rtogs pa’i sbyor ba mi zad pa dang; kun nas nyon mongs pa’i rgyu yongs su brjod pa’i sbyor ba mi zad pa dang; rnam par byang ba’i yon tan dang phan yon yongs su brjod pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? saṃkleśahetugatiprayogākṣayatā vyavadānahetugatiprayogākṣayatā saṃkleśahetuparikīrtanaprayogākṣayatā vyavadānaguṇānuśaṃsaparikīrtanaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding the cause of impurity; 2) the imperishability of practice which consists in understanding the cause of purity; 3) the imperishability of practice which consists in proclaiming the cause of impurity; 4) the imperishability of practice which consists in proclaiming the qualities and advantages of purity; these are four imperishable practices.

52a3-b3 understands these four items as referring to the four truths (caturāryasatya): gzhan yang sbyor ba mi zad pa bzhi ste zhes bya bas rnam grangs gzhan du sbyor ba mi zad pa bzhi bstan te, sdug bsngal ba dang kun ’byung ba rtogs pa la sbyor ba dang, ’gog pa dang lam rtogs pa la sbyor ba dang, kun nas nyon mongs pa’i nyes dmigs brjod pa’i sbyor ba dang, rnam par byang ba’i phan yon brjod pa’i sbyor ba’o. de la kun nas nyon mongs pa’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya bas sdug bsngal ba dang kun ’byung ba rtogs pa la sbyor ba bstan te, kun nas nyon mongs pa ni sdug bsngal gyi bden pa la bya ste, khams gsum gyi ’khor ba ni kun nas nyon mongs pa yin pa’i phyir ro; de’i rgyu ni kun ’byung ba’i bden pa yin te, sdug bsngal gyi rgyu kun ’byung ba yin par shes na kun nas nyon mongs pa’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya’o. rnam par byang ba’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya bas ’gog pa dang lam rtogs pa la sbyor ba bstan te, rnam par byang ba ni ’gog pa’i bden pa yin la, de’i rgyu ni lam gyi bden pa yin te, de ltar shes nas rnam par byang ba’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya’o. kun nas nyon mongs pa’i rgyu yongs su brjod pa’i sbyor ba mi zad pa zhes bya bas kun nas nyon mongs pa’i nyes dmigs brjod pa’i sbyor ba bstan te, sdug bsngal gyi bden pa ni mi rtag pa dang, sdug bsngal ba dang, stong pa dang, bdag med pa yin la, de’i rgyu kun ’byung ba’i bden pa ni kun ’byung ba dang, rab tu ’byung ba dang, rgyu dang rkyen yin te, de ltar ston pa ni kun nas nyon mongs pa’i rgyu yongs su brjod pa’i sbyor ba mi zad pa zhes bya’o. rnam par byang ba’i yon tan dang phan yon yongs su brjod pa’i sbyor ba mi zad pa zhes bya bas rnam par byang ba’i phan yon brjod pa’i sbyor ba bstan te, de la ’gog pa’i bden pa ni ’gog pa dang, zhi ba dang, gya nom pa dang, nges par ’byung ba yin la; lam gyi bden pa ni lam dang, rigs pa dang, sgrub pa dang, nges par ’byung bar byed pa yin te, de ltar ston pa ni rnam par byang ba’i yon tan dang phan yon yongs su brjod pa’i sbyor ba ni mi zad pa zhes bya’o. tshig de dag nyid kyi rnam grangs gzhan du don rnam pa bzhis ston te, ’khor ba’i rgyu ston pa la sbyor ba dang, mya ngan las ’das pa’i lam ston pa la sbyor ba dang, ’khor ba’i rgyu’i nyes dmigs bstan pa’i sbyor ba dang, mya ngan las ’das pa’i phan yon bstan pa’i sbyor bas te, mdo’i tshig bzhi dang go rims bzhin du sbyar ro.

gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? phung po la brtag pa’i sbyor ba mi zad pa dang; khams la brtag pa’i sbyor ba mi zad pa dang; skye mched la brtag pa’i sbyor ba mi zad pa dang; rten cing ’brel bar ’byung ba la brtag pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? skandhaparīkṣāprayogākṣayatā, dhātuparīkṣāprayogākṣayatā, āyatanaparīkṣāprayogākṣayatā, pratītyasamutpādaparīkṣāprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in investigating the parts of personality [as being like an illusion (māyopama) ]; 2) the imperishability of practice which consists in investigating the spheres of perception [as being like an empty city (śūnyagrāmopama) ]; 3) the imperishability of practice which consists in investigating the fields of perception [as being like snake poison (yathāśiviṣa) ]; 4) the imperishability of practice which consists in investigating dependent origination [all things arise from causes and conditions (hetupratyaya) ]; these are four imperishable practices.

gzhan yang sbyor ba mi zad pa bzhi ste zhes bya bas rnam grangs gzhan du sbyor ba mi zad pa bzhi bstan te, phung po rnams sgyu ma lta bur mkhas pa la sbyor ba dang, khams rnams grong stong pa lta bur mkhas pa la sbyor ba dang, skye mched rnams sbrul gdug pa’i dug bzhin du ma rungs par byed par mkhas pa la sbyor ba dang, dngos po rnams rkyen las ’byung ba yin par mkhas pa la sbyor ba ste, de la phung po lnga ni sgyu ma dang ’dra, khams bco brgyad ni bdag dang bdag gi dang bral te grong stong pa dang ’dra, mig la sogs pa’i skye mched kyis ni gzugs la sogs pa la dmigs te, ’dod chags la sogs pa skyed pa’i sgo nas rang gi dge ba’i rtsa ba srog dang ’dra ba ma rungs par byed pas skye mched ni sbrul gdug pa lta bu’i dug dang ’dra, phyi nang gi dngos po thams cad ni rgyu dang rkyen las byung ba yin no zhes phung po dang khams dang skye mched dang rten cing ’brel bar ’byung ba’i mtshan nyid de ltar shes na phung po dang, khams dang, skye mched dang, rten cing ’brel bar ’byung ba la brtag pa’i sbyor ba mi zad pa zhes bya ba go rims bzhin du sbyar ro.

gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? ’du byed mi rtag par yongs su bstan pa’i sbyor ba mi zad pa dang; ’du byed sdug bsngal bar yongs su bstan pa’i sbyor ba mi zad pa dang; chos thams cad bdag med par yongs su bstan pa’i sbyor ba mi zad pa dang; mya ngan las ’das pa zhi ba la nye bar spyod pa bstan pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? saṃskārānityatāparidīpanaprayogākṣayatā saṃskāraduḥkhatāparidīpanaprayogākṣayatā sarvadharmanairātmyaparidīpanaprayogākṣayatā nirvāṇaśāntyupabhogaparidīpanaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in explaining that conditions are impermanent; 2) the imperishability of practice which consists in explaining that conditions are suffering; 3) the imperishability of practice which consists in explaining that all moments of existence are selfless; 4) the imperishability of practice which consist in explaining the enjoyment of peace in extinction; these are four imperishable practices.

yang sbyor ba mi zad pa zhes rnam grangs gzhan du ston te, ’du byed mi rtag par yongs su bstan pa’i sbyor ba mi zad pa zhes bya la ji tsam du ’du byed du gyur pa thams cad ni mi rtag pa yin la byang chub sems dpas kyang de ltar bstan pa la sbyor ba mi zad pa’i phyir ’du byed mi rtag par yongs su bstan pa’i sbyor ba mi zad pa zhes bya’o. de bzhin du ’du byed zag pa dang bcas pa thams cad sdug bsngal ba dang, ’dus byas dang ’dus ma byas kyi chos thams cad bdag med pa dang, nyon mongs pa dang bral ba ni mya ngan las ’das pa zhi ba ste, de la dgod pa’i phyir bstan pa’i sbyor ba mi zad pa zhes bya’o.

btsun pa sha ra dva ti’i bu, mdor na byang chub sems dpa’i sbyor ba ji snyed pa, de dag thams cad ni thams cad mkhyen pa nyid la gzhol ba, thams cad mkhyen pa nyid la ’bab pa, thams cad mkhyen pa nyid la bab pa ste, thams cad mkhyen pa nyid dag kyang mi zad pas na, de’i phyir byang chub sems dpa’ rnams kyi sbyor ba thams cad kyang mi zad pa’o.

samāsato, bhadanta śāradvatīputra, ye kecid bodhisattvasya prayogās te sarve sarvajñatānimnāḥ sarvajñatāpravaṇāḥ sarvajñatāprāgbhārāḥ. sarvajñatāpy akṣayā, tatas tasmāt sarve bodhisattvānāṃ prayogā apy akṣayāḥ.

In short, reverend Śāradvatīputra, all the bodhisattva’s practices are inclined towards omniscience, directed towards omniscience, and bent upon omniscience. And since omniscience is imperishable [being like open space (ākāśasama) ], therefore all the practices of the bodhisattvas are also imperishable.

btsun pa sha ra dva ti’i bu mdor na zhes bya ba la sogs pa ni gong du smos pa’i sbyor ba de dag ci’i phyir mi zad pa’i gtan tshigs mdor bsdus nas ston te, thams cad mkhyen pa’i ye shes nam mkha’ dang ’dra bar zad mi shes pa yin la byang chub sems dpa’’i sbyor ba kun kyang de la gzhol zhing ’bab la bab pas mi zad pa ste, sbyor ba dang po rtsom pa dang, bar du sgom pa dang, mthar phyin pa’i bye brag gis tshig gsum smos so. sbyor ba mi zad pa bshad zin to.

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi sbyor ba mi zad pa zhes bya’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānāṃ akṣayaḥ prayogaḥ;

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable practice.

4th akṣaya: Adhyāśaya

4th Imperishable: Determination.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa yin te.

punar aparaṃ bhadanta śāradvatīputra, bodhisattvānām adhyāśayo ’py akṣayaḥ.

Further, reverend Śāradvatīputra, the determination of the bodhisattvas is also imperishable.

khyad par du ’gro ba’i byang chub sems dpa’ ni gong nas gong du khyad par du ’gro ba’i mchog gi gnas mngon par tshol ba’i tshul dang thabs la mang du bstan pa gang yin pa de bstan pa’i phyir – "To demonstrate how the bodhisattva going to a different state (visheṣagāmin) (cf. 2nd Imperishable, note 1) seeks the highest place (agrasthityadhyeṣaṇa) in going higher and higher, and teaching in many ways with expedient means, it is said: ....."
The interpretation of adhyāshaya, determintion, rests upon understanding the word as the distinguished (adhi) intention (āshaya), or the intention developing through the stages; for this cf. also the quotation from Bbh in the next note, fol. 39a4: lhag pa’i bsam pa ni byang chub sems dpa’ sa la gnas pa rnams kyi bsam pa rnam par dag pa la bya’o – "Determination (adhyāshaya) is the pure intention (shuddhāshaya) of the bodhisattvas on the stages (bhūmisthita)", and fol. 54b3f.
btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa yin zhes bya ba la sogs pa gsungs so. de la lhag pa’i bsam pa mi zad pa yang 1) rang bzhin mi zad pa dang, 2) las mi zad pa dang, 3) rgyu mi zad pa rnam pa gsum du blta bar bya ste, de dag gis rim bzhin du 1) mi zad pa gang yin pa dang, 2) ji ltar mi zad pa dang, 3) gang dag gis mi zad pa bstan to.

de ci’i phyir zhe na? dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir ro. tha na byang chub sems dpa’ gang ci sems pa, de dag thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur te; sa nas sar gzhog pa’i phyir, ’pho ba’i lhag pa’i bsam pa’o; bye brag tu ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o; gong nas gong du khyad par du ’phags pas na, rtse mor lhag pa’i bsam pa’o; bye brag gi chos kun ’dzin pas na, khyad par du ’phags pa’i lhag pa’i bsam pa’o; sangs rgyas kyi chos thams cad la mngon sum pa’i lhag pa’i bsam pa’o; khyad par du ’phags pa’i cha dang ’thun pa’i chos rnams la lhag par dmigs pa’i lhag pa’i bsam pa’o; rtsom pa thams cad nyams ’og tu chud par byed pa’i lhag pa’i bsam pa’o; ’bad pas yongs su mi skyo bas na, nges par byas pa’i lhag pa’i bsam pa’o; brtul zhugs thams cad yongs su rdzogs par byed pas na, brtul zhugs grub pa’i lhag pa’i bsam pa’o; grogs bdag yin pas na, go skabs med pa’i lhag pa’i bsam pa’o; dmu rgod ma yin pas na, cang shes kyi sa’i lhag pa’i bsam pa’o; ’phags pas na, dul ba’i sa’i lhag pa’i bsam pa’o; skye bo mi srun pa dang nyon mongs pa dang ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o; yan lag gi dam pa mgo yongs su gtong bas na, sbyin par dka’ ba yongs su gtong ba’i lhag pa’i bsam pa’o;, sems can tshul khrims ’chal pa rnams kyi dpung gnyen pas na, dka’ ba’i tshul khrims kyi lhag pa’i bsam pa’o; sems can mthu chung ba rnams kyi nyes pa dang du len pas na, bya dka’ ba’i bzod pa’i lhag pa’i bsam pa’o; nyan thos dang rang sangs rgyas thams cad kyi byang chub lag mthil du ’ongs par ’dor bas na, bya dka’ ba’i brtson ’grus kyi lhag pa’i bsam pa’o; bsam gtan gyi ro mi myang bas na, bya dka’ ba’i bsam gtan gyi lhag pa’i bsam pa’o; dge ba’i rtsa ba thams cad kyi tshogs la mi smod pas na, bya dka’ ba’i shes rab kyi lhag pa’i bsam pa’o; sems can thams cad kyi bya ba bsgrub pa’i phyir, brtsams pa dang spyod pa nyams ’og tu chud par byed pa’i lhag pa’i bsam pa’o; shes pas rab tu brtags pas na, nga rgyal dang, lhag pa’i nga rgyal dang, nga rgyal las kyang nga rgyal dang, nga’o snyam pa’i nga rgyal dang, mngon pa’i nga rgyal dang, chung zad snyam pa’i nga rgyal dang, log pa’i nga rgyal med pa’i lhag pa’i bsam pa’o; lan re ba med pas na, sems can thams cad sbyin pa’i gnas kyi lhag pa’i bsam pa’o; sangs rgyas kyi chos zab mo la rab tu rtogs pa’i phyir, mi dngang ba’i lhag pa’i bsam pa’o; byin gyi rlabs kyis ’gro bas na, khyad par du ’gro ba’i lhag pa’i bsam pa’o; khur blangs pa sgrol bas na, ma zhum pa’i lhag pa’i bsam pa’o; rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa’o.

No sanskrit tat kasya hetoḥ? sarvakuśalamūlādhyālambanatvāt; yat kiṃcid antamaśo bodhisattvaś cintayati tat sarvam kuśalamūlāny adhyāśayenālambate; saṃkramaṇādhyāśayo bhūmibhūmivyavasthānatayā; uttaraṇādhyāśayo viśeṣagamanatayā; agryādhyāśaya uttarottaraviśiṣṭatayā; viśiṣṭādhyāśayo viśeṣadharmāgrahatayā; sarvabuddhadharmapratyakṣādhyāśayaḥ; viśiṣṭabhāgīyadharmādhyālambanādhyāśyaḥ; sarvārambhasamuttāraṇādhyāśayaḥ; vyavasitādhyāśayo vyavasāyāparikhinnatvāt; siddhavratādhyāśayo vrataparipūritvāt; anavakāśādhyāśayaḥ ātmasahāyatvāt; ājāneyabhūmyadhyāśayo ’khaṭuṅkatvāt; dāntabhūmyadhyāśaya āryatvāt; asaṃsṛṣṭādhyāśayo ’nājāneyajanakleśāsaṃsṛṣṭatvāt; duṣkaradānaparityāgādhyāśaya uttamāṅgaśiraḥparityāgatvāt, duṣkaraśīlādhyāśayo duḥśīlasattvatrāṇatvāt, duṣkarakṣāntyadhyāśayo durbalasattvadoṣādhivāsanatvāt, duṣkaravīryādhyāśayaḥ sarvaśrāvakapratyekabuddhakaratalagatabodhiparityāgatvāt, duṣkaradhyānādhyāśayo dhyānānāsvāditatvāt, duṣkaraprajñādhyāśayaḥ sarvakuśalamūlasaṃbhārākuṃsanatvāt; ārabdhacaryāsamuttāraṇādhyāśayaḥ sattvakṛtyasādhanatayā; nirmānādhimānamānātimānāsmimānābhimānonamānamithyāmānādhyāśayo jñānapratyavekṣitatvāt; sarvasattvadaksiṇīyādhyāśayo niṣpratikāratvāt; asaṃtrastādhyāśayo gaṃbhīrabuddhadharmasuviditatvāt; viśeṣagamanādhyāśayo ’dhiṣṭhānagamanatvāt; alīnādhyāśayo bhārāttottāraṇatvāt; akṣayādhyāśayo nityodyuktatvāt;

[1. To show that determination is essentially imperishable (svabhāvākṣayatādeśanārtham); and in what the imperishability consists (yākṣayatā), it is said:] Why? Because it rests upon all the roots of the good; whatever the bodhisattva thinks ultimately rests upon the roots of good because of his determination. It is the determination to pass on since it is to stay on one stage after another;; the determination to cross over since it is going to a different state [beyond the threefold world (traidhātuka-) ]; the highest determination since it is distinguished [from the determination of disciples and isolated buddhas, as that of the isolated buddhas is distinguished from that of the disciples]; the distinguished determination because of [gradually] grasping [superior qualities (adhikaguṅa) being] different moments of existence; the determination having all the qualities of a Buddha clearly in view; the determination resting upon moments of existence distinguished [from earlier stages of development]; the determination to carry through all undertakings; the persevering determination because of indefatigability in perseverance; the determination of perfected vows because of fulfilling the vows; the unassailable determination since one has only oneself as companion [when realizing incomparable awakening (anuttarabodhi) ]; the determination on the stage of being well trained [like a horse] because of the absence of unruliness; the determination on the stage of being disciplined because of nobility; the unmixed determination because of non-contamination with the vices of untrained beings; the determination of giving gifts hard to give because of giving even the head, the best part of the body, the determination of morality hard to practise because of protection for the immoral, the determination of tolerance hard to endure because of putting up with the faults of weak beings, the determination of vigour hard to practise because of giving up the awakening of disciples and isolated buddhas even while having it at hand, the determination of meditation hard to practise because of not tasting meditation [which is the highest pleasure in the world], the determination of insight hard to practise because of not deriding the accumulation of any root of the good; the determination to carry through any practice undertaken because of completing the duties of all beings; the determination free from conceit, pride, haughtiness, self-conceit, self-esteem, pride of modesty and illusory pride because of discerning with knowledge; the determination of regarding all beings as worthy of gifts because of not hoping for recompense; the determination of fearlessness because of understanding the deep religion of the Buddhas; the determination to go to a different state because of progressing by means of powers [like insight (prajñā) and so on]; the determination to never be fainthearted because of helping those carrying burdens [of four kinds, that of the parts of personality (skandhabhāra), vices (kleśabhāra), promises (pratijñābhāra) or vigour (vīryabhāra) ]; the imperishable determination because of constant alertness [to maturing living beings and the qualities of a Buddha (sattvabuddhadharmaparipākāya) ];

rang bzhin mi zad pa bstan pa’i phyir de ci’i phyir zhe na zhes bya ba la sogs pa gsungs so. (cf. ṭ. fol. 53a6: mi zad pa gang yin pa).
ṭ. here (fol. 53a6-54b2) quotes a long passage on the fifteen kinds of adhyāshaya from the ādhyāshayapaṭala in the Bodhisattvabhūmi (p. 3134-31520) which the author of ṭ in fol. 54b2-3 says bears great similarity to the treatment of the concept in Akṣ:
de la sangs rgyas kyi chos rnams la mos pa dang, so sor rtog pa dang, nges par ’byed pa dad pa sngon du ’gro ba dang, chos rnam par ’byed pa sngon du ’gro ba gang yin pa de ni byang chub sems dpa’i lhag pa’i bsam pa zhes bya’o. byang chub sems dpa’i lhag pa’i bsam pa de dag kyang mdor bsdus na bco lngar rig par bya ste: bco lnga gang zhe na? mchog gi bsam pa dang, tshul ’khrims kyi bsam pa dang, pha rol tu phyin pa’i bsam pa dang, de kho na’i don gyi bsam pa dang, mthu’i bsam pa dang, phan pa’i bsam pa dang, bde ba’i bsam pa dang, lhug pa’i bsam pa dang, brtan pa’i bsam pa dang, mi slu ba’i bsam pa dang, ma dag pa’i bsam pa dang, dag pa’i bsam pa dang, shin tu dag pa’i bsam pa dang, tshar bcad pa’i bsam pa dang, lhan cig skyes pa’i bsam pa’o. de la sangs rgyas dang, chos dang, dge ’dun dkon mchog rnams la byang chub sems dpa’i lhag pa’i bsam pa gang yin pa de ni mchog gi bsam pa zhes bya’o. byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blangs pa la lhag pa’i bsam pa gang yin pa de ni tshul khrims kyi bsam pa zhes bya’o. sbyin pa dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab yang dag par ’grub par bya ba’i lhag pa’i bsam pa gang yin pa de ni pha rol tu phyin pa’i bsam pa zhes bya’o. chos dang gang zag la bdag med pa don dam pa chos kyi de bzhin nyid zab mo la lhag pa’i bsam pa gang yin pa de ni de kho na’i don gyi bsam pa zhes bya’o. sangs rgyas dang byang chub sems dpa’ rnams kyi mngon par shes pa’i mthu bsam gyis mi khyab pa la lhag pa’i bsam pa gang yin pa de ni mthu’i bsam pa zhes bya’o. sems can rnams la dge ba’i sems nye bar sgrub par ’dod pa ni phan pa’i bsam pa zhes bya’o. sems can rnams la zang zing med pa’i sems dang sdug pa’i rnam par smin pa dang ’brel pa med pa’i sems ni lhug pa’i bsam pa zhes bya’o. bla na med pa yang dag par rdzogs pa’i byang chub tu sems gcig tu nges pa ni brtan pa’i bsam pa zhes bya’o. sems can gyi don gyi thabs dang byang chub kyi thabs la phyin ci ma log pa’i shes pa dang ldan pa’i mos pa ni mi slu ba’i bsam pa zhes bya’o. mos pas spyod pa’i sa thams cad la byang chub sems dpa’ rnams kyi lhag pa’i bsam pa gang yin pa de ni ma dag pa’i bsam pa zhes bya’o. bsam pa dag pa’i sa nas bzung ste, spyod pa nges pa’i sa’i bar la byang chub sems dpa’ rnams kyi lhag pa’i bsam pa ni dag pa’i bsam pa zhes bya’o. mthar thug par gyur pa’i sa la byang chub sems dpa’ rnams lhag pa’i bsam pa ni shin tu dag pa’i bsam pa zhes bya’o. de la ma dag pa’i bsam pa gang yin pa de nyid ni tshar bcad pa zhes bya’o; so sor brtag par bya ba yin pa’i phyir ro. dag pa dang shin tu dag pa’i lhag pa’i bsam pa gang yin pa de ni lhan cig skyes pa’i bsam pa zhes bya ste, rang bzhin gyi de’i bdag nyid du gyur pa dang rten la shin tu gnas pa’i phyir ro. byang chub sems dpa’ rnams ni mdor bsdu na lhag pa’i bsam pa dge ba thams cad du rtogs pa bco lnga po ’di dag gis bya ba bcu byed de; bcu gang zhe na? mchog gi bsam pas ni dkon mchog la mchod pa byang chub kyi tshogs thams cad kyi mchog tu gyur pa’i rnam pa thams cad la sbyor bar byed do. tshul khrims kyi bsam pas ni byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blangs pa la srog gi phyir bsams bzhin du nyes par ’byung bar mi byed la, nyes par byung ba na yang myur ba myur bar so sor ’chags par byed do. pha rol tu phyin pa’i bsam pa ni dge ba’i chos rnams bsgom pa rtag tu byed pas bag yod par gnas shing mchog tu bag yod par gnas par byed do. de kho na’i don gyis lhag pa’i bsam pa ni sems can gyi phyir kun nas nyon mongs pa can ma yin pa’i sems kyis ’khor ba na ’khor bar yang byed la, mya ngan las ’das pa’i lhag pa’i bsam pa mi gtong bar yang byed do. mthu’i lhag pa’i bsam pas ni bstan pa la snying thag pa nas dad cing ston par yang byed la, bsgom pa la yang gces par ’dzin te, ’dod pa skyes pas shas cher gnas la, thos pa dang bsam pa tsam gyis chog par mi ’dzin to. phan pa’i bsam pa dang bde ba’i bsam pa dang lhug pa’i bsam pas ni sems can don gyi bya ba rnam pa thams cad la sbyor bar byed do, sbyor ba byas nas yongs su mi skyo’o. brtan pa’i lhag pa’i bsam pas ni brtson ’grus ’bar ba dang, brtson ’grus rgya chen po yang dag par rtsom par gnas te, sbyor ba lhod par mi ’gyur zhing, sbyor ba nyams par mi ’gyur ro. mi slu ba’i lhag pa’i bsam pas ni dge ba’i chos mngon par sgrub pa de dang de dag la mngon par shes pa myur bar ’gyur te, khyad par thob pa dma’ ba dang, chung ngu tsam dang ngan ngon tsam gyis kyang chog par mi ’dzin to. tshar bcad pa’i lhag pa’i bsam pas ni lhan cig skyes pa’i lhag pa’i bsam par ’dren to. lhan cig skyes pa’i lhag pa’i bsam pas ni lha dang mi rnams kyi don dang phan pa dang bde ba’i phyir myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar byed do.
tatra shraddhāpūrvo dharmavicayapūrvakash ca buddhadharmeṣu yo ’dhimokṣaḥ pratyavagamo nishcayo bodhisattvasya. so ’dhyāshaya ity ucyate. te punar adhyāshayā bodhisattvasya samāsataḥ paṃcadasha veditavyāḥ. katame paṃcadasha. agryāshayaḥ vratāshayaḥ pāramitāshayaḥ tattvārthāshayaḥ prabhāvāshayaḥ hitāshayaḥ sukhāshayaḥ vinirmuktāshayaḥ dṛḍhāshayaḥ avisaṃvādanāshayaḥ ashuddhāshayaḥ shuddhāshayaḥ sushuddhāshayaḥ nigṛhītāshayaḥ sahajāshayaḥ. tatra yo buddhadharmasaṃgharatneṣu bodhisattvasyāshayaḥ. so ’gryāshaya ity ucyate. bodhisattvashīlasaṃvarasamādāne yaḥ adhyāshayaḥ. ayaṃ vratāshaya ity ucyate. dānashīlakṣāntivīryadhyānaprajnyāsamudāgamāya yaḥ adhyāshayaḥ. ayaṃ pāramitāshaya ity ucyate. dharmapudgalanairātmye paramārthe dharmatathatāyāṃ gaṃbhīrāyāṃ yaḥ adhyāshayaḥ. ayaṃ tattvārthāshaya ity ucyate. buddhabodhisattvānām aciṃtye ’bhijnyāprabhāve sahaje vā prabhāve yaḥ adhyāshayaḥ. ayaṃ prabhāvāshaya ity ucyate. sattveṣu kushalopasaṃhartukāmatā hitāshaya ity ucyate. sattveṣv anugrahopasaṃhartukāmatā sukhāshaya ity ucyate. sattveṣv eva nirāmiṣacittatā iṣṭe ca vipāke niṣpratibaddhacittatā vinirmuktāshaya ity ucyate. anuttarāyāṃ samyaksaṃbodhau yā cittaikantikatā dṛḍhāshaya ity ucyate. sattvārthopāye bodhyupāye aviparītajnyānasahagatādhimuktir avisaṃvādanāshaya ity ucyate. adhimukticaryābhūmau yo ’dhyāshayo bodhisattvānāṃ. so ’shuddhāshaya ity ucyate. shuddhāshayabhūmim upādāya yāvan niyatacaryābhūmer adhyāshayo bodhisattvānāṃ shuddhāshaya ity ucyate. niṣṭhāgamanabhūmāv adhyāshayo bodhisattvānāṃ sushuddhāshaya ity ucyate. tatra yaḥ ashuddhādhyāshayaḥ. sa eva nigṛhīta ity ucyate pratisaṃkhyānakaraṇīyatayā. yaḥ punaḥ shuddhasushuddhāshayaḥ. sa sahajāshaya ity ucyate prakṛtyātmatayā āshrayasusaṃniviṣṭatayā ca. ity ebhir bodhisattvāḥ paṃcadashabhiḥ kalyāṇair adhyāshayaiḥ sarvabhūmigataiḥ samāsato dasha kṛtyāni kurvaṃti. katamāni dasha. agryāshayena ratnapūjaṃ sarvākārāṃ prayojaṃti sarvabodhisaṃbhārāṇām agryabhūtaṃ. vratāshayena bodhisattvashīlasaṃvarasamādāne jīvitahetor api na saṃciṃtyāpattiṃ āpadyaṃte. āpannāsh ca tvaritatvaritaṃ pratideṣayaṃti. pāramitāshayena kushalānāṃ dharmāṇāṃ bhāvanāsātatyakriyayā apramādavihāriṇo bhavaṃti paramāpramādavihāriṇaḥ. tattvārthādhyāshayenāsaṃkliṣṭāsh ca saṃsāre sattvahetoḥ saṃsaranti. avinirmuktanirvāṇādhyāshayāsh ca bhavanti. prabhāvādhyāshayena ghanarasaṃ ca shāsanaprasādaṃ pravedayaṃti. bhāvanāyāṃ ca sārasaṃjnyinaḥ spṛhājātā bahulaṃ viharaṃti. na shrutamātracintāmātrasaṃtuṣṭāḥ. hitāshayena sukhāshayena vinirmuktāshayena ca sarvākārāsu sattvārthakriyāsu prayujaṃte. prayuktāsh ca na parikhidyaṃte. dṛḍhādhyāshayena uttaptavīryā vipulavīryāḥ samāraṃbhā viharaṃti. na shlathaprayogāḥ. na cchidraprayogāḥ. avisaṃvādanādhyāshayena kṣiprābhijnyā bhavaṃti teṣu teṣu kushaladharmābhinirhāreṣu. na cālpamātrakeṇāvaramātrakeṇa hīnena visheṣādhigamena tuṣṭim āpadyaṃte. nigṛhītenādhyāshayena sahajādhyāshayam ākarṣaṃti. sahajena punar adhyāshayena kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate arthāya hitāya sukhāya devamanuṣyāṇāṃ.
54b2-3: lhag pa’i bsam pa bco lnga de dag dang mdo ’di las gsungs pa’i lhag pa’i bsam pa dang byang chub sems dpa’i spyod pa ’byung ba dag kyang mthun mthun du sbyar ro.
Cf. Lv p. 429,14. byang chub sems dpa’i bsam pa la ci’i phyir lhag pa’i bsam pa zhes bya snyam nas dri ba’i phyir de ci’i phyir zhe na zhes smos te: gong du bshad pa’i bsam pa bas kyang dmigs pa dang yon tan ’og nas ’byung ba’i tshul lta bur ’phags pa’am, yang na byang chub sems dpa’ rnams kyi bsam pa ni rtag tu bdag dang gzhan gyi don du sems pas na lhag pa’i bsam pa zhes bya ste, des na dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir zhes bya ba la sogs pa gsungs so. dge ba’i rtsa ba thams cad la ji ltar lhag par dmigs pa ni tha na byang chub sems dpa’ gang ci sems pa, de thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur zhes bya bas bshad de, sa dang po la gnas pa’i byang chub sems dpa’ rnams ji tsam du sems kyi g.yo ba dang rtog pa ’byung ba thams cad dge ba’i rtsa ba la lhag par dmigs par byed kyi, mi dge ba la ma yin pas lhag pa’i bsam pa zhes bya’o – "To ask why the bodhisattva’s intention (āshaya) is called determination (adhyāshaya) it is said Why? Because it distinguishes itself (vishiṣṭa) from the above-mentioned intention (āshaya) in the way below described both as for its object (ālambana) and its qualities (guṇa), or, because the intention (āshaya) of the bodhisattvas is always reflection on the good of both oneself and others (nityasvaparārthacintā), it is called determination (adhyāshaya). ..." The meaning of adhi, then, is thus also explained through adhyālambana. ṭ numbers the stages mentioned: sa dang po la sogs pa nas gnyis pa la sogs par ’phar zhing de la gnas par bya ba’i phyir sa gong ma’i yon tan thob par sems pa ni ’pho ba’i lhag pa’i bsam pa’o. Cf. Dbh. p. 2027-28: bhūmer bhūmisaṃkramaṇakushalena ca bhūmibhūmivyavasthānakushalena ca... byang chub sems dpa’ rnams khams gsum las bye brag tu ’phags par ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o. ’phags pa nyan thos la ltos nas rang sangs rgyas bye brag tu ’phags pa yin la, byang chub sems dpa’ rnams ni de gnyis ka las bye brag tu ’phags pas na gong dang gong du khyad par du ’phags pa ste, de ltar kun gyi gtso bo’am dam par gyur pas rtse mor lhag pa’i bsam pa’o. Cf. agrādhyāshaya in Bbh. p. 3138, and p. 31312-13, quoted in note supra. sa dang po la sbyin pa’i pha rol tu phyin pa yongs su rdzogs nas skad cig ma gcig la ’jig rten gyi khams brgya g.yo bar byed pa la sogs pa nas, sa re re zhing pha rol tu phyin pa re re rdzogs par byas te, yon tan gong nas gong du lhag par gyur pa la bye brag gis chos kun ’dzin pa zhes bya’o. byang chub sems dpa’ sa brgyad pa la gnas pa rnams kyi shes rab kyi dbang pos bsam gtan la sogs pa byang chub kyi phyogs kyi chos rnams dang, stobs dang, mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad rnam par smin pa’i tshul gyis gsal bar mngon sum du gyur pas na sangs rgyas kyi chos thams cad la mngon sum pa’i lhag pa’i bsam pa zhes bya’o. byang chub sems dpa’i sa gong nas gong du khyad par du thob par byed pa’i rgyu pha rol tu phyin pa dang tshad med pa la sogs pa ni khyad par du ’phags pa’i cha dang mthun pa’i chos rnams te, de dag ’dris par byed pa ni lhag par dmigs pa zhes bya’o – "The causes of the bodhisatva’s advancement from stage to stage are the perfections (pāramitā), the immeasurables (apramāṇa), etc., they are the moments of existence which are distinguished; and to cultivate them (parijaya) is to rest upon them." rtsom pa thams cad ni bdag dang gzhan gyi don bya ba’o; nyams ’og tu chud par byed pa ni mthar ’byin pa ste, bdag dang gzhan gyi don mthar ’byin pa la de skad ces bya’o. byang chub sems dpa’i sa dang po thob pa’i ’og tu sa de nyid las sa bcu pa’i bar gyi mi mthun pa’i phyogs dang gnyen po la sogs pa sangs rgyas dang byang chub sems dpa’ dag dang dge ba’i bshes gnyen rnams las yongs su tshol zhing ’dri bas mi skyo bar byas pa’i phyir sa yongs su sbyang bar bya ba’i khyad par la nges te, de ltar na ’bad pas yongs su mi skyo bas na, nges par byas pa’i lhag pa’i bsam pa zhes bya’o. rgyan dang glu gar la sogs pa dregs pa’i yan lag spangs te, skra dang kha spu bregs pa la sogs pa rab tu byung ba’i cha lugs ’dzin cing brtul zhugs kyi tshogs rdzogs par byed pa ni brtul zhugs thams cad rdzogs par byed pa ste, de lta bu la goms pas cha lugs mdzes pa lhun gyis grub pa la brtul zhugs grub pa’i lhag pa’i bsam pa zhes bya’o. bla na med pa’i byang chub sgrub pa la grogs bdag yin te, gzhan gyi grogs byas shing btang du med pa’i phyir go skabs med pa’i lhag pa’i bsam pa’o. dmu rgod rnam pa bzhi po yang dag pa’i sgrub pa la ’dug tu mi btub pas gnas la dmu rgod dang, yang dag pa’i lam du ’jug tu mi btub pas ’jug pa la dmu rgod pa dang spyod pa nyams bzhin du dad pas byin pa chud gson par byed pas spyod pa dmu rgod dang byang chub sems dpa’ cang shes rnams kyi nang na lta ba dang spyod pa la sogs pa mi mthun par ’grogs pa dmu rgod dang rta dmu rgod dang ’dra ba’i skyon de dag spangs te dmu rgod ma yin pas na, cang shes pa’i lhag pa’i bsam pa zhes bya ste, rta cang shes bzhin no. ājāneya is also thought of as derived from ā-jnyā-, which gives it the meaning "docile". Cf. Edg. s.v. ājanya, etc. bslab pa gsum la gnas te so so’i skye bo’i sa las ’das pas ’phags pa yin la bslab pa gsum gyis dbang po’i sgo bsdams pa la sogs pas sems dul bar gyur pas na dul ba’i sa’i lhag pa’i bsam pa’o. skye bo gang dag mthong na ’dod chags la sogs pa nyon mongs pa skye bar ’gyur ba’i skye bo mi srun pa dang ma ’dres la nyon mongs pa nyid dang ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o. yan lag gi dam pa mgo yongs su gtong ba la sogs pas ni shin tu bya dka’ ba pha rol tu phyin pa drug po ’di lta bu dag ’phags pa nyan thos la sogs pa gzhan gyi bya dka’ ste, kun gyi spyod pa las lhag pas lhag pa’i bsam pa zhes bshad de, sbyin pa ni dngos su zad de; tshul khrims ni gtsug lag khang nas byung ba la sogs pa chad pa bcad par ’os pa dag gi dpung gnyen byed pa dang; sems can mthu chung ba gdol ba la sogs pas spyo ba la sogs pa’i nyes pa dang du len pa dang; ’jig rten las ’das pa’i ’bras bu nyan thos dang rang sangs rgyas thams cad kyi byang chub lag mthil du ’ong ste, thob zin pa yang bor nas bla na med pa’i byang chub btsal dka’ ba tshol ba dang; ’jig rten gyi bde ba thams cad kyi mchog ni bsam gtan gyi ro yin na, de la ma chags pa dang; sbyin pa dang tshul khrims la sogs pa shes rab kyi pha rol tu phyin pas ma zin na ’khor bar skye ba’i rgyu tsam du zad pas shes rab kyis smad pa’i bya ba yin na dge ba’i rtsa ba de dag la yang mi smod pas na pha rol tu phyin pa de dag bsgrub pa ni bya dka’ ba’i lhag pa’i bsam pa zhes bya’o – "... It is called adhyāshaya since it is superior (adhika) to the practice of all. ..." Cf. Kpv 236: jnyānākunsanatā etc. sems can thams cad kyi bya ba ni tshe ’di la bde ba dang tshe phyi ma la phan pa’o. Cf. Msa p. 16625. shes rab kyis khams rab tu dbye ba la sogs par rab tu brtags pas na, nga rgyal rnam pa bdun med pa’i lhag pa’i bsam pa’o. The seven kinds of conceit, etc., are enumerated in Mvy 1946-52 lan re ba ni sbyin pa’i gnas bzang po gdams te, gtong bar byed kyi byang chub sems dpa’ ni lan re ba med pas na, sems can thams cad la ’dra bar sbyin pa’i gnas su sems pa’o. sangs rgyas kyi chos zab mo ni kun gyis ’jug par dka’ ba la bya ste stong pa nyid do; de la byang chub sems dpa’ shes rab kyis rab tu rtogs pa’i phyir, mi dngang, mi skrag ces bya ba’i tha tshig go – ".. hard to penetrate since [concerned with] emptiness (shūnyatā), ." byin gyi rlabs ni byang chub sems dpa’i shes rab la sogs pa gong nas gong du ’bogs pa la bya ste, des sa nas sar ’gro bar khyad par du ’gro ba’i lhag pa’i bsam pa zhes bya’o – "... going from stage (bhūmi) to stage ..." khur ni rnam pa bzhi ste, phung po’i khur dang, nyon mongs pa’i khur dang, dam bcas pa’i khur dang, brtson pa’i khur rnams te; khur dor bar bya ba dang, spang bar bya ba dang, bsgrub par bya ba dang, yongs su rdzogs par bya ba’i phyir go rims bzhin no. de la sdug bsngal yongs su shes pas ni phung po’i khur blangs pa bor te, des phung po med pa’i bde ba thob bo; kun ’byung ba spangs pas ni nyon mongs pa’i khur blangs pa bor te, des rnam par grol ba’i bde ba thob bo; lam bsgoms pas ni dam bcas pa’i khur blangs pa bor te, des rdzogs pa’i byang chub kyi bde ba thob bo; ’gog pa mngon sum du byas pas ni brtson ’grus kyi khur blangs pa bor te, des nye bar zhi ba’i bde ba thob bo; des bas na khur blangs pa sgrol ba zhes bya ste, sgrol ba ni bor ba’i don to. yang na, khur blangs pa ni dam bcas pa la bya ste, bla na med pa’i byang chub bsgrub par dam bcas pa bzhin byed pas na sgrol ba ste, de’i phyir ma zhum pa’i lhag pa’i bsam pa zhes bya’o. sems can dang sangs rgyas kyi chos yongs su smin par bya ba’i phyir rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa zhes bya’o.

. . . . . . . . . . . . . . . . . . . . . . . .

yang lhag pa’i bsam pa zhes bya ba ni: ’byung po rnams la des pa’o; sems can rnams la byams pa’o; ’phags pa rnams la phan par sems pa’o; ’phags pa ma yin pa rnams la snying rje ba’o; bla ma rnams la gus pa’o; dpung gnyen med pa rnams la dpung gnyen no; skyabs med pa rnams la skyabs so; gling med pa rnams la gling ngo; mgon med pa rnams la mgon no; grogs med pa rnams la grogs so; gya gyu can rnams la drang ba’o; dmu rgod rnams la gsal ba’o; g.yon can rnams la g.yo med pa’o; thibs po spyod pa rnams la sgyu med pa’o; byas pa mi gzo ba rnams la byas pa gzo ba’o; ’khu ba rnams la byas pa tshor ba’o; gnod pa byed pa rnams la phan ’dogs pa’o; log par gyur pa rnams la bden pa’o; khengs pa rnams la nga rgyal med pa’o; legs par byas pa rnams la mi spyo ba’o; gzhan gyi ’khrul pa rnams la mi gleng ba’o; log par zhugs pa rnams la kun tu srung ba’o; thabs kyi dge ba spyod pa thams cad la nyes par mi lta ba’o; sbyin pa’i gnas rnams la rim gro byed pa’o; rjes su bstan pa rnams la ’thun par ’dzin pa’o; gdams ngag dang rjes su bstan pa rnams la blo bde ba’o; dgon par gnas pa rnams la phu dud du byed pa’o; rnyed pa dang, bkur sti dang, tshigs su bcad pa dag don du mi gnyer ba’o; lus dang srog la mi lta ba’o; lhag pa’i bsam pa dag pas na, tshul ’chos med pa’o; ngag bsdams pas na, kha gsag med pa’o; bdag gi rnyed pas chog shes pas na, thob kyis ’jal ba med pa’o; sems nyon mongs pa can ma yin pas na, las su rung ba’o; dge ba’i rtsa ba thams cad bsags pas na, ’khor bar gzhol ba’o; sems can thams cad la lta bas na, sdug bsngal thams cad la ci mi snyam pa’o.

api cādhyāśaya ucyate sauratyatā bhūteṣu maitratā sattveṣu hitacittatāryeṣu gauravaṃ guruṣu; trāṇatātrāṇeṣu śaraṇatāśaraṇeṣu dvīpatādvīpeṣu parāyaṇatāparāyaṇeṣu sahāyatāsahāyeṣu; ṛjutā kuṭileṣu spaṣṭatā khaṭuṅkeṣu aśaṭhatā śaṭheṣu amāyavitā gahanacariteṣu; kṛtajñatākṛtajñeṣu kṛtaveditā drohiṣu upakāritānupakāriṣu satyatābhūtagateṣu; nirmānatā stabdheṣu aninditā sukṛteṣu anārocanatā paraskhaliteṣu ārakṣaṇatā vipratipanneṣu adoṣadarśanatā sarvopāyakauśalyacaryāsu śuśruṣaṇatā sarvadakṣiṇīyeṣu; pradakṣiṇagrahitānuśāsanīṣu;
111,15: sukhabuddhitāvavādānuśāsanīṣu; saṃvartanatāraṇyavāseṣu; lābhasatkāraślokānarthikatā; kāyajīvānapekṣatā; akuhanatā śuddhādhyāśayatvāt; alapanatā vāksaṃvṛtatvāt; anaiṣpeṣikatātmalābhasaṃtuṣṭatvāt; karmaṇyatāsaṃkliṣṭacittatvāt; saṃsāranimnatā sarvakuśalamūlopacayatvāt; sarvaduḥkhādhivāsanatā sarvasattvāvekṣatvāt;

[2. To show that its action is imperishable (kāryākṣayatādeśanārtham), and how it is imperishable (yathākṣayatā):] Further, determination is said to be kindness to [non-human] beings, friendliness to living beings, thoughts for the weal of the noble, care for the not noble, respect for the masters; protection for the unprotected, a refuge for those without refuge, an island for the shipwrecked, an ideal for those without ideals, friendship to the friendless; straightness to the crooked, correctness to the unruly, absence of fraud to the fraudulent, absence of trickery to the dissemblers; gratitude to the ungrateful, thankfulness to the harmful, help to the unhelpful, truth to the mistaken; humility to the stubborn, no reproach to the virtuous, not proclaiming the mistakes of others, protection to those who behave wrongly, not seeing faults in any practice of ability in skilful means, homage to all worthy of offerings; adequate obedience to admonitions; happiness in mind at instructions and admonitions; respecting hermits; no desire for gain, honour and fame; no regard for one’s own body or life [in seeking true religion and doing the good for living beings]; no hypocrisy because of pure determination; no boasting because of restraint in speech; no threats [and thus using force (balāt) ] because of contentment with what one has; responsiveness [being freed from grasping for bad places, staying concentrated] because of no impurity of thought; inclination towards existence because of accumulation of all roots of the good; enduring any suffering [giving up thought-constructions (vikalpa) concerned with hard and easy] because of concern for all beings;

las mi zad pa bstan pa’i phyir yang lhag pa’i bsam pa zhes bya ba ni zhes bya ba la sogs pa gsungs so; (cf. fol. 53a6: ji ltar mi zad pa). ’byung po ni mi ma yin pa ste, de dag la gnod pa mi byed pas ni des pa zhes bya’o. sems can rnams ni ’gro ba drug gis bsdus pa’i sems can thams cad la bya ste, de dag kun la bu gcig po bzhin du byams pa’o. ’phags pa ni gang zag chen po brgyad la sogs pa ste, de dag bdag gi dge ba’i bshes gnyen du gyur par shes nas de dag la chos gos dang bsod snyoms dang snyun gyi rkyen sman gyi yo byad la sogs pas phan par byed do. ’phags pa ma yin pa ni so so’i skye bo ste, de dag la las dang nyon mongs pa’i dbang du gyur ces snying rje ba’o. bla ma ni mkhan po dang slob dpon la sogs pa ste, de dag la lus kyis phyag ’tshal ba la sogs pa byed pas na gus pa’o. dpung gnyen med pa ni skye ba dang rga ba la sogs pa’i sdug bsngal gyis nyen pa ste, de dag skye ba la sogs pa’i sdug bsngal las sgrol bar byed pas na dpung gnyen no; skyabs med pa ni lhag mthong dang bral ba ste, de dag la lhag mthong ston par byed pas skyabs so; gling med pa ni chu bo chen po bzhis bdas pa ste, de dag chu bo bzhi las rlon par byed pas na gling ngo; mgon med pa ni zhi gnas dang bral ba ste, de dag la zhi gnas ston pas na mgon no; grogs med pa ni tshe ’di dang phyi ma’i zhing blas dang bsod nams la sogs pa grogs med pa ste, de dag tshe ’di dang phyi ma’i don du gyur pa’i grogs ci rigs par byed pas na grogs so. gya gyu can ni bsam pa mi drang ba’o; dmu rgod ni smra ba’i don gsal bar mi ston pa’o; g.yon can ni bdag gi nyes pa bcab pa’i thabs bzung ste, gtam rlung la bskur ba’o; thibs po spyod pa ni gzhan la slu ba’i phyir bdag nyid gzhan du gnas la gzhan du ston pa’o. byas pa mi gzo ba ni phan btags pa mi dran pa’o; ’khu ba ni byang chub sems dpa’ la rku thabs kyis rgol ba ste, de dag la ’dis bdag la phan btags so snyam du byas pa tshor ba’o; gnod pa byed pa ni tshe phyi ma’i don gyi bgegs byed pa’o; log par gyur pa ni lam log par zhugs pa ste, de dag yang dag pa’i lam la ’god pas bden pa’o.
Not in ṭ. legs par byas pa ni dge ba byas pa’o; gzhan gyi ’khrul pa ni pha rol gyi nyes pa byas pa’o; log par zhugs pa ni mi dge ba la ’jug pa ste, de dag mi dge ba las slar bzlog pas na kun srung ba’o; thabs kyi dge ba spyod pa ni rjes su yi rang ba dang bsngo ba la mkhas pa la sogs pa’i sgo nas dge ba spyod pa ste, de dag la nyes par mi lta ba’o; sbyin pa’i gnas ni gang zag yon tan can te, de dag la rnyed pa dang bkur stis rim gro byed pa’o. rjes su bstan pas ni ’di gyis shig, ’di ni ma byed cig ces ston pa ste, ji skad bstan pa bzhin du byed pas na mthun par ’dzin pa’o; gdams ngag gis gang zag pha rol po’i bsam pa dang bag la nyal la sogs pa rtogs par bya ste, de dag gi gnyen por mi sdug pa’am byams pa la sogs pa bsgom pa la sbyor ba’o, rjes su bstan pa ni ’jig rten las ’das pa’i lam bstan pa ste, ji skad bstan pa bzhin bsgrubs pas na bka’ blo bde ba’o. The text has blo bde ba, while ṭ has bka’ blo bde ba, equivalent to suvacas, etc. dgon par gnas pa la rtag tu byed pa dang gus par byed pa’i phyir phu dud byed pa’o. Cf. Sukh index s. v. phu dud bgyi bar ’tshal ba – saṃvartukāma, and Sukh p. 1512. ST reads gus par byed pa, while T1 p. 189a7 º÷¶b™≈ṃŚ≠◊¶ÊṃΩ™k, º÷ le or yao may be a rendering of saṃvartana in the meaning "stay (gladly with)". chos gos la sogs pa rnyed pa dang, phyag ’tshal ba la sogs pa bkur sti dang, bstod pa’i tshigs su bcad pa dag la ma chags pas na don du mi gnyer ba’o. dam pa’i chos btsal ba dang sems can gyi don bya ba’i phyir lus dang srog la mi lta’o. lhag pa’i bsam pa dag pas na nyon mongs pa can gyi sems kyis yon tan yod par yid ches par bya ba’i phyir spyod lam sgyur ba’i tshul ’chos pa med pa’o. ngag bsdams pas na nyon mongs pa can gyi sems kyis bdag gi yon tan gleng ba’am bstan pa’i tshul gyis tshig gi lam ’jam po kun tu spyod pa’i kha gsag med pa’o. nan gyis slong ba ni thob kyis ’jal ba’o. sems nyon mongs pa can ma yin pa ni gnas ngan len dang bral te rtse gcig tu gnas su btub pas na las su rung ba’o. ye shes kyi mthus ’khor ba la rgyab kyis phyogs par byas kyang ’khor bar skye ba’i bsod nams kyi dge ba’i rtsa ba thams cad bsags pas na, ’khor bar gzhol ba’o. sems can thams cad kyi don bya bar khas blangs pas na sems can gyi don byed pa’i tshe phyi nang gi sdug bsngal thams cad la ji mi snyam ste; ṭ then quotes a verse on the subject, de bas na: dka’ ’am sla ’am snyam pa yi / rnam par rtog pa spangs nas ni / ’gro ba ’di dag nyam thag ces / khyod bdag nyid kyi zhal gyis bzhes / zhes gsungs pa lta bu’o. No source is given.

. . . . . . . . . . . . . . . .

de’i phyir na skyes bu dam pa de dag gi lhag pa’i bsam pa thams cad mi zad pa yin te; bsod nams thams cad kyis nye bar brtan pa dang, sems can thams cad nye bar ’tsho ba dang, ye shes mi zad pa yang dag par bsgrubs pa’i phyir ’khor ba’i nyon mongs pa thams cad kyis zad par mi nus so.

tasmāt sarve teṣāṃ satpuruṣānām adhyāśayā akṣayāḥ, na sarvaiḥ saṃsārasya kleśair api śakyaṃ kṣapayituṃ sarvapuṇyopastabdhatvāt sarvasattvopajīvatvād akṣayajñānasamudāgamatvāt

[3. To show that its cause is imperishable (hetvakṣayatādeśanārtham), and that by which it is imperishable (yair akṣayatā):] Thus the determinations of those good men are all imperishable; all vices of existence cannot make them perish since they are supported by all merit; since they are the nourishment of all beings; since by them one attains imperishable knowledge [or, omniscience (sarvajñajñāna) ];

rgyu mi zad pa bstan pa’i phyir de’i phyir na skyes bu dam pa de dag gi lhag pa’i bsam pa thams cad mi zad pa yin te zhes bya ba la sogs pa gsungs so; (cf. fol. 53a6: gang dag gis mi zad pa).

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayo ’dhyāśayaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable determination.

sbyin pa dang tshul khrims la sogs pa bsod nams so bgrang ngo cog thams cad kyi nye bar brtan te, brtas shing smin par byas pa dang sems can mtha’ yas thams cad nye bar ’tsho ba ste, gsos su gyur pa dang, lhag pa’i bsam pa ’dis thams cad mkhyen pa’i ye shes mi zad pa yang dag par bsgrubs pa rgyu rnam pa ’di gsum gyi phyir ’khor ba’i nyon mongs pa thams cad kyi zad par mi nus zhes gsungs so.
lhag pa’i bsam pa mi zad pa bshad zin to.

V. Svaparārthakriyā

V. Bringing About What is Beneficial to Oneself and Others

5th akṣaya: Dāna

5th Imperishable: Generosity.

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so:
- rigs kyi bu, byang chub sems dpa’ rnams kyi mi zad pa gzhan la la yod dam?

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: asti kācid anyā, kulaputra, bodhisattvānām akṣayatā?

Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akṣayamati: – Is there, son of good family, any other imperishability of the bodhisattvas?

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, yod do; byang chub sems dpa’ rnams kyi sbyin pa yang mi zad pa ste. de ci’i phyir zhe na? tshad med pa’i phyir ro. btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi sbyin pa yongs su spyad pa yang tshad med pa ste;

akṣayamatir āha: asti, bhadanta śāradvatīputra, bodhisattvānāṃ dānam apy akṣayam. tat kasya hetor? apramāṇatvāt. apramāṇo hi, bhadanta śāradvatīputra, bodhisattvānām dānaparibhogaḥ.

Akṣayamati said: – There is, reverend Śāradvatīputra. The generosity of the bodhisattvas is also imperishable. Why? It is immeasurable. Reverend Śāradvatīputra, the bodhisattvas’ enjoyment of generosity is immeasurable.

chos la gnas pa’i byang chub sems dpa’ ni drug ste: phan pa’i chos thams cad byed pa dang, chos bzhin byed pa dang, chos kyi rjes su srung bar byed pa dang, chos la brtson pa dang, chos las mi g.yo ba dang, chos las mi nyams pa ste, de dag bstan pa’i phyir de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, byang chub sems dpa’ rnams kyi mi zad pa gzhan la la yod dam zhes bya ba la sogs pa pha rol tu phyin pa drug rgyas par gsungs so. pha rol tu phyin pa drug gis bdag dang gzhan gyi don byed pa phun sum tshogs pa bstan te: sbyin pa dang, tshul khrims dang, bzod pa gsum gyis ni gzhan gyi don phun sum tshogs pa bstan te; bsam gtan dang shes rab gnyis kyis ni bdag gi don phun sum tshogs pa bstan; brtson ’grus ni gnyi gar ’gro bar bstan to. de dag mi zad pa yang byang chub tu sems bskyed pa dang, bsam pa dang, sbyor ba dang, lhag pa’i bsam pa mi zad pa’i rgyu las byung ba’i phyir mi zad par rig par bya’o. yang na byang chub tu sems bskyed pa la sogs pa byang chub sems dpa’i spyod pa ’di dag ni bla na med pa’i byang chub tu bsngos pa dang, sems can thams cad kyi ched du bsgrubs pa dang, chos rnams kyi de bzhin nyid zad mi shes pa rtogs par bya ba’i rgyur bsgrub pa dang, mi gnas pa’i mya ngan las ’das pa zad mi shes pa thob par bya ba’i rgyur bsgrub pa’i phyir, mdo ’di las gsungs pa’i spyod pa de dag mi zad par shes par bya ste, mi zad pa brgyad cu re re la yang rgya cher sbyar bar bya’o. sbyin pa mi zad pa la gnas pa’i byang chub sems dpa’ ni phan pa’i chos thams cad byed pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir byang chub sems dpa’ rnams kyi sbyin pa yang mi zad pa ste zhes bya ba la sogs pa gsungs so.
"The bodhisattva established in religion (dharmasthita) is of six kinds: 1) the bodhisattva bringing about the beneficial moments of existence (hitadharmakārin), 2) the bodhisattva acting according to religion (yathādharmakārin), 3) the bodhisattva protecting religion (dharmānurakṣaka), 4) the bodhisattva striving for the sake of religion (dharmābhiyukta), 5) the bodhisattva not swerving from religion (dharmācalita), 6) the bodhisattva not forgetting religion (dharmāsaṃpramuṣita). To demonstrate what they are it is said: Then the venerable Sāradvatīputra spoke these words to the bodhisattva Akṣayamati: Is there, son of good family, any other imperishability of the bodhisattvas? and so on to speak extensively of the six perfections (pāramitā).
The six perfections (pāramitā) are taught as the achievement of Bringing about what is beneficial to oneself and others (svaparārthakriyā, the title of this section): The three, generosity (dāna), morality (shīla) and tolerance (kṣānti) are achievements for the sake of others; while the two, meditation (dhyāna) and insight (prajnyā) are achievements for the sake of oneself; and vigour (vīrya) goes for both. These are to be known as imperishable (akṣaya) as they arise from the imperishable causes (hetu) of thought of awakening (bodhicittotpāda), intention (āshaya), practice (prayoga) and determination (adhyāshaya). Or, since these practices (caryā) of the bodhisatvas are transformed into incomparable awakening (anuttarabodhipariṇāmita), performed for the sake of all beings, performed as causes for understanding the imperishable suchness (tathatā) of moments of existence, since they are performed as causes for attaining the imperishable extinction not situated anywhere (apratiṣṭhitanirvāṇa), the practices described in this sūtra should be known as imperishable, and the eighty imperishables will each be treated extensively.
The bodhisattva established in the imperishability of generosity (dānākṣayatāpratiṣṭhita) is the bodhisattva bringing about the beneficial moments of existence (hitadharmakārin); and that is why it is said: The generosity of the bodhisattvas is also imperishable."
ṭ. fol. 58a5: sbyin pa mi zad pa ni rnam pa gsum ste, ’bras bu yongs su bzung ba dang, mi mthun pa’i phyogs dor ba’i rang bzhin rnam par dag pa dang, gnyen po yongs su bzung ba’i rang bzhin rnam par dag pas sbyin pa mi zad par rig par bya’o.

tshe dang, spobs pa dang, bde ba dang, stobs dang, kha dog nye bar bstan pa’i phyir zas ’dod pa rnams la zas sbyin pa’o; nyon mongs pa dang sred pa thams cad bsal ba’i phyir btung ba ’dod pa rnams la btung ba sbyin pa’o; bde ba dang ’byor pa’i dngos po thams cad bsdu ba’i phyir bzhon pa ’dod pa rnams la bzhon pa sbyin pa’o; ngo tsha shes pa dang, khrel yod pa dang, gser gyi kha dog lta bu’i mdog yongs su sbyang ba’i phyir gos ’dod pa rnams la gos sbyin pa’o; de bzhin gshegs pa’i lha’i spyan yongs su gzigs par bya ba’i phyir mar me ’dod pa rnams la mar me sbyin pa’o; de bzhin gshegs pa’i lha’i snyan yongs su dag par bya ba’i phyir rol mo ’dod pa rnams la rol mo’i sgra sbyin pa’o; tshul khrims dang, thos pa dang, ting nge ’dzin gyi spos kyis byug pa’i phyir spos dang byug pa ’dod pa rnams la spos dang byug pa sbyin pa’o; gzungs dang, spobs pa dang, byang chub kyi yan lag gi me tog thob par bya ba’i phyir me tog phreng ’dod pa rnams la me tog phreng sbyin pa’o; lus kyi dri yid du ’ong ba thob par bya ba’i phyir phye ma ’dod pa rnams la phye ma sbyin pa’o; skyes bu chen po’i mtshan ro bro ba’i mchog yongs su rdzogs par bya ba’i phyir bro thams cad ’dod pa rnams la bro thams cad sbyin pa’o; sems can thams cad kyi gnas dang, skyabs dang, mgon dang, dpung gnyen bya ba’i phyir gnas ’dod pa rnams la gnas sbyin pa’o; sgrib pa thams cad rab tu spang ba dang, lha dang tshangs pa’i gnas dang, de bzhin gshegs pa’i gzims cha thob par bya ba’i phyir mal cha ’dod pa rnams la mal cha sbyin pa’o; stong gsum gyi stong chen po’i sa thams cad kyi byang chub kyi snying po rdo rje’i gdan thob par bya ba’i phyir stan ’dod pa rnams la stan sbyin pa’o; byang chub kyi yo byad thams cad yongs su bskang ba’i phyir yo byad ’dod pa rnams la yo byad sbyin pa’o; mi rga mi ’chi ba’i bdud rtsi’i bde ba yongs su bskang ba’i phyir na ba dang sman ’dod pa thams cad la sman sbyin pa’o; rang dbang dang, rang nyam dang, rang ’byung gi ye shes yongs su bskang ba’i phyir byang chub sems dpa’ rnams kyi bran pho dang bran mo yongs su gtong ba’i sbyin pa’o; skyes bu chen po’i mtshan dam pa sum cu rtsa gnyis yongs su bskang ba’i phyir byang chub sems dpa’ rnams kyi gser dang, dngul dang, nor bu dang, mu tig dang, bai dūrya dang, dung dang, man shel dang, byi ru dang, rin po che thams cad yongs su gtong ba’i sbyin pa’o; dpe byad bzang po brgyad cu yongs su rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi rgyan sna tshogs sbyin pa’o; gtsug tor bltar mi mthong ba thob par bya ba’i phyir byang chub sems dpa’ rnams kyi gtsug gi nor bu dang cod pan sbyin pa’o; theg pa chen po yongs su rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi rta dang, bal glang dang, shing rta dang, dpung bu chung dang bzhon pa sbyin pa’o; bsam gtan gyi yan lag dang yan lag gi tshogs yongs su rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi skyed mos tshal dang, gzhal med khang dang, dka’ thub kyi nags tshal dang, gtsug lag khang yongs su gtong ba’i sbyin pa’o; bla na med pa yang dag par rdzogs pa’i byang chub la dga’ bar mngon par rdzogs par ’tshang rgya bar bya ba’i phyir byang chub sems dpa’ rnams kyi bu pho dang, bu mo dang, chung ma dang sdug pa yongs su gtong ba’i sbyin pa’o; dam pa’i chos kyi mdzod dang bang ba yongs su dgang ba’i phyir byang chub sems dpa’ rnams kyi nor dang, ’bru dang, mdzod dang, bang ba yongs su gtong ba’i sbyin pa’o; rnam pa thams cad kyi mchog dang ldan pa’i dam pa’i chos kyi rgyal po byang chub kyi snying por ’gro bar bya ba’i phyir byang chub sems dpa’ rnams kyi grong dang, grong khyer dang, grong rdal dang, yul ’khor dang, rgyal po’i pho brang ’khor dang, ’dzam bu’i gling dang, gling bzhi dang, rgyal srid kyi dbang phyug thams cad yongs su gtong ba’i sbyin pa’o; chos la dga’ zhing mos pa thob par bya ba’i phyir byang chub sems dpa’ rnams kyi bde ba dang, dga’ ba dang, rtsed mo thams cad gtong ba’i sbyin pa’o;

annam annārthibhyo dadāty āyuṣpratibhānasukhabalavarṇopadarśanāya; pānaṃ pānārthibhyo dadāti sarvakleśatṛṣṇāvinodanāya; yānaṃ yānārthibhyo dadāti sukhasamṛddhivastusaṃgrahaṇāya; vastraṃ vastrārthibhyo dadāti hrīrapatrāpyasuvarṇamayavarṇapariśodhanāya; dīpaṃ dīpārthibhyo dadāti tathāgatadivyacakṣuḥparidarśanāya; vādyaṃ vādyārthibhyo dadāti tathāgatadivyaśrotrapariśuddhaye; gandhopalepanaṃ gandhopalepanārthebhyo dadāti śīlaśrutasamādhigandhopalepanāya; mālāṃ mālārthibhyo dadāti dhāraṇīpratibhānabodhyaṅgapuṣpaprāpaṇāya; cūrṇaṃ cūrṇārthibhyo dadāti kāyasya manojñagandhaprāpaṇāya; sarvarasaṃ sarvarasārthibhyo dadāti rasarasāgratāmahāpuruṣalakṣaṇaparipūraye; layanaṃ layanārthibhyo dadāti sarvasattvānāṃ layanaśaraṇaparāyaṇatrāṇakaraṇāya; śayanaṃ śayanārthibhyo dadāti sarvāvaraṇaprahāṇadevabrahmavihāratathāgataśayanaprāpaṇāya; āsanam āsanārthibhyo dadāti sarvatrisahasramahāsahasrabhūmibodhimaṇḍavajrāsanaprāpaṇāya; pariṣkāraṃ pariṣkārārthibhyo dadāti bodhipariṣkāraparipūraye; bhaiṣajyaṃ sarvaglānabhaiṣajyārthibhyo dadāty ajarāmaraṇāmṛtasukhaparipūraye; dāsīdāsaparityāgo bodhisattvānāṃ dānaṃ svatantrasvabalasvayaṃbhūjñānaparipūraye; sarvasuvarṇarajatamaṇimuktāvaiḍūryaśaṅkhaśilāpravāḍaratnaparityāgo bodhisattvānāṃ dānaṃ dvātriṃśanmahāpuruṣalakṣaṇaparipūraye; vicitrabhūṣaṇāni bodhisattvānāṃ dānam aśītyanuvyañjanaparipūraye; cūḍamaṇimukuṭā bodhisattvānāṃ dānam adṛśyoṣṇīṣaprāpaṇāya; aśvahastirathapattivāhanā bodhisattvānāṃ dānaṃ mahāyānaparipūraye; udyānavimānatapovanavihāraparityāgo bodhisattvānāṃ dānaṃ dhyānāṅgāṅgasaṃbhāraparipūraye; priyaputraduhitṛbhāryāparityāgo bodhisattvānāṃ dānam anuttarasamyaksaṃbodhiprītyabhisaṃbodhanāya; dhanadhānyakośakoṣṭāgāraparityāgo bodhisattvānāṃ dānaṃ saddharmakośakoṣṭāgāraparipūraye; grāmanagaranigamarāṣṭrarājadhānījambudvīpacaturdvīparājyaiśvaryaparityāgo bodhisattvānāṃ dānaṃ sarvākāravaropetasaddharmarājabodhimaṇḍagamanāya; sarvasukharatikriḍāparityāgo bodhisattvānāṃ dānaṃ dharmaratyadhimuktiprāpaṇāya.

[1. Generosity comprising the fruit (phalaparigṛhīta): a. outer gifts (bāhyadāna):] He gives food to those desirous of food so as to display [the immeasurable (amita) ] life [of the Tathāgata], eloquence [never interrupted (apratihata) ], pleasure [of concentration and states of meditation (samādhisamāpatti) ], strength [unthinkable (acintya) ] and complexion; he gives drink to those desirous of drink to get rid of the thirst of all vices; he gives vehicles to those desirous of vehicles to collect all kinds of things bringing happiness and welfare; he gives clothes to those desirous of clothes for the sake of modesty and bashfulness, and to purify a golden complexion; he gives lamps to those desirous of lamps so as to see with the divine sight of the Tathāgata; he gives music to those desirous of music to purify the divine hearing of the Tathāgata; he gives perfume and unguents to those desirous of perfume and unguents to be anointed with morality, learning and concentration; he gives garlands to those desirous of garlands to obtain the flowers of remembrance, eloquence, and the limbs of awakening; he gives aromatic powder to those desirous of aromatic powder to attain a pleasant smell of the body; he gives all kinds of taste to those desirous of any [of the six kinds of] taste to bring about the character of the true man which consists in having excellent taste; he gives houses to those desirous of houses to make houses, refuges, places to go to and places of protection; he gives places of rest to those desirous of places of rest [so they will enjoy the pleasure of sleep] to get rid of all hindrances [by the resting-places of the eight liberations (vimokṣa), or of the three gates of liberation (vimokṣamukha) ] and attain the abodes of the gods [that is, the four states of meditation (dhyāna) ] and that of Brahmā [the four immeasurable qualities (apramāṇa) ], and the Tathāgatas’ place of rest; he gives seats to those desirous of seats to attain the adamantine seat, the place of awakening of each of the threefold thousand great thousand worlds; he gives necessities of life to those desirous of the necessities of life to complete the necessities for awakening; he gives medicine to the sick, those desirous of medicine, to complete the happiness which is the ambrosia of agelessness and deathlessness [that is, extinction (nirvāṇa) ]; the bodhisattvas’ gift when letting female and male slaves go is to complete self-originated knowledge which is dependent only on itself, in its own power; the bodhisattvas’ gift when giving away all kinds of riches, gold, silver, jewels, pearls, lapis lazuli, conches, crystals and corals is to complete the thirty-two characteristics of a great man; the bodhisattvas’ gift when giving away different kinds of ornaments is to complete the eighty marks of beauty; head-jewels and diadems are the bodhisattvas’ gift to obtain the invisible crown of the head; (p. 31) vehicles, horses, elephants, carts and foot-men are the bodhisattvas’ gift to complete the great way; the bodhisattvas’ gift when giving away gardens, palaces, meditation-groves and monasteries is to complete the multitude of limbs of meditation; the bodhisattvas’ gift when giving away their dear sons, daughters and wives [namely the highest joy and beauty of the world] is for the sake of waking up to the joy of incomparable complete awakening [which is omniscience]; the bodhisattvas’ gift when giving away riches and grain, treasuries and granaries is to fill the treasuries and granaries of true religion; the bodhisattvas’ gift when giving away sovereignty over villages, towns, market-towns, royal cities, capitals, over the central continents or the four continents, is to go to the place of awakening of the king of religion, which is in all respects excellent; the bodhisattvas’ gift when giving away all pleasure, joy and amusement is to attain joy and confidence in religion.

’bras bu yongs su bzung ba yang phyi dang nang gi sbyin pa’i bye brag gis rnam pa gnyis te, de la phyi’i sbyin pa ni zas ’dod pa rnams la zas sbyin pa nas rtsed mo thams cad gtong ba’i sbyin pa’i bar gyis bstan, nang gi sbyin pa ni rkang pa sbyin pa nas rus pa dang rkang sbyin pa’i bar gyis bstan to. de dag kyang phyi’i rgyal srid yongs su btang ba’i dpes nang gi yon tan gyi rgyal srid phun sum tshogs pa bstan pa’i phyir phyi’i sbyin pa ni bsdus pa’i don nyi shu bzhi’o: 1) longs spyod phun sum tshogs pa dang, 2) yongs su longs spyod pa phun sum tshogs pa dang, 3) yongs su longs spyod pa’i mthu’i bsam pa’i sgo phun sum tshogs pa dang, 4) sems can byams pa dran pas yid bde ba phun sum tshogs pa dang, 5) mdzod dran nas yid bde ba phun sum tshogs pa dang, 6) rol mo phun sum tshogs pa dang, 7) grags pa bstod pa phun sum tshogs pa dang, 8) dri zhim pa rang las byung ba phun sum tshogs pa dang, 9) zas kyi ro phun sum tshogs pa dang, 10) phyogs dang ’khor phun sum tshogs pa dang, 11) mal cha phun sum tshogs pa dang, 12) stan rgya chen po phun sum tshogs pa dang, 13) stan gyi rgyan phun sum tshogs pa dang, 14) stan la reg pa phun sum tshogs pa dang, 15) rang dbang yod pa phun sum tshogs pa dang, 16) skyes bu chen po shes pa phun sum tshogs pa dang, 17) ’khor rgya chen po zil gyis gnon pa phun sum tshogs pa dang, 18) yongs su ’dzin pa chen po phun sum tshogs pa dang, 19) chos phun sum tshogs pa dang, 20) dgon pa bsam pa la mkhas pa phun sum tshogs pa dang, 21) dbang phun sum tshogs pa dang, 22) chung ma phun sum tshogs pa ste, nor dang ’bru dang mdzod dang bang ba yongs su gtong ba dang, grong dang grong khyer la sogs pa gtong ba’i tshig gnyis kyis dbang phun sum tshogs pa bstan, gzhan ni tshig re re dang go rims bzhin sbyar ro. nang gi sbyin pa ni bsdus pa’i don brgyad po: 1) gnas phun sum tshogs pa dang, 2) bgo bshas skye bo bskyang ba phun sum tshogs pa dang, 3) rang rgol ba’i mthu phun sum tshogs pa dang, 4) las kyi mtha’ la rtogs pas bag yod pa phun sum tshogs pa dang, 5) rtsod pa sbyong bas chad pa bcad pa dang 6) phan par bya zhes pa phun sum tshogs pa dang, 7) longs spyod kyi ’bras bus nye bar ’tsho ba phun sum tshogs pa dang, 8) lus phun sum tshogs pa la gnyis te, lus shin tu ’jam pa dang, snying po’i lus su gyur pas bstan te, rkang pa sbyin pa man chad dang go rims bzhin du sbyar ro zhe’o. Cf. Bbh p. 11422ff.
Cf. Mvy. 2857-58. zas kyis ni bya ba lnga byed de, ’di ltar ltogs nas tshe zad par ’gyur ba dang, bkres pas spobs pa zhan pa dang, bru bas gdungs pa sdug bsngal ba dang, nyam chung bas stobs med pa dang, rid pas kha dog mi mdzes pa la zas byin na tshe dang, spobs pa dang, bde ba dang, stobs dang, kha dog nye bar ston par ’gyur bas byang chub sems dpas kyang de bzhin gshegs pa’i tshe dpag tu med pa dang, spobs pa thogs pa med pa dang, ting nge ’dzin dang snyoms par ’jug pa’i bde ba dang, stobs bsam gyis mi khyab pa dang, sku mdog mdzes pa nye bar bstan par bya ba’i phyir zas ’dod pa rnams la zas sbyin pa’o. btung bas ni sems can skom gyis gdungs pa rnams kyis gdung ba’i sred pa sel bar byed pas byang chub sems dpas kyang rang gi nyon mongs pa dang sred pa thams cad bsal bar bya ba’i phyir btung ba ’dod pa rnams la btung ba sbyin pa zhes bya ste, nyon mongs pa ni khong khro la sogs pa la bya’o, sred pa ni yang srid par ’byung bar byed pa dang, dga’ ba’i ’dod chags dang ldan pa dang, de dang de la mngon par dga’ ba ste, khams gsum du sbyor ba’i rgyu’i gtso bo yin pas na nyon mongs pa’i nang nas ming gis bkar te smras so. bzhon pas ni ngal ba la sogs pa’i sdug bsngal med par byed pa dang, bgrod pa’i gnas su phyin pa’i ’byor ba gnyis byed pas byang chub sems dpas kyang de bzhin gshegs pa’i snyun thams cad spangs pa’i bde ba dang, ’jig rten ’jig rten las ’das pa’i ’byor ba thams cad thob par bya ba’i phyir khyogs la sogs pa bzhon pa sbyin pa’o. gos kyis ni lus kyi yan lag dang dri ma la sogs pa mi sdug pa ’gebs pa dang, gzhan gyi mig sngar sdug par byed pas byang chub sems dpas kyang nyes par spyod pa’i skyon mi mdzes pa dgab pa’i phyir bdag gi dbang du byas te ngo tsha zhes pa dang, gzhan gyi dbang du byas te khrel yod pa’i gos gnyis dang, de bzhin gshegs pa’i sku gser gyi kha dog lta bu’i mdog yongs su sbyangs ba’i phyir gos ’dod pa rnams la gos sbyin pa’o. suvarṇavarṇa is the eleventh mahāpuruṣalakṣaṇa. mar mes ni mun pa bsal te, blta bar bya ba’i dngos po thams cad mthong bar byed pas byang chub sems dpas kyang de bzhin gshegs pa’i lha’i spyan stong gsum gyi stong chen po’i ’jig rten gyi khams thams cad na gzugs rags pa dang phra ba dang, nye ba dang ring ba la sogs pa yongs su gzigs par bya ba’i phyir mar me sbyin pa’o. rol mo’i sgras ni sems can rnams kyi rna ba’i dbang po sim par byed pas byang chub sems dpas kyang de bzhin gshegs pa’i lha’i snyan stong gsum gyi stong chen po’i ’jig rten gyi khams na sgra chen po dang chung ngu la sogs pa thogs pa med par gsan pa yongs su dag par bya ba’i phyir rol mo’i sgra sbyin pa’o. spos ni bdug pa rnams so, byug pa ni tsan dan la sogs pa’i lde gu ste, de dag gis ni dri zhim par byed pas de bzhin gsegs pa’i rgyud la mnga ba’i tshul khrims la sogs pas byug pa’i phyir spos dang byug pa sbyin pa’o. me tog phreng ni me tog brgyus pa ste, de ni phan tshun bskyod kyang mi ’brul zhing chud za bar mi ’gyur bas gzungs dang, bshad pa’i don mi brjed pa’i spobs pa dang, byang chub kyi phyogs sum cu rtsa bdun gyi byang chub kyi yan lag gi me tog thob par bya ba’i phyir me tog phreng sbyin pa’o. phye ma ni tsan dan dang gur gum la sogs pa’i phye ma ste, de dag gis ni dri zhim par byed pas byang chub sems dpas kyang de bzhin gsegs pa dang byang chub sems dpa’ dag la rang bzhin gyis mnga’ ba’i lus kyi dri yid du ’ong ba thob par bya ba’i phyir phye ma sbyin pa’o. ro ni kha ba dang, skyur ba dang, tsha ba dang, bska ba dang, lan tshva’i ro dang, mngar ba ste, ro gzhan dang gzhan de dag gis ni lce’i dbang pos tshor bar byed pas byang chub sems dpas kyang skyes bu chen po’i mtshan ro bro ba’i mchog skyes bu chen po’i mid pa na ro bro ba ’tshor bar byed pa’i rtsa bdun stong gyen du lta ba yod de, tha na til gyi ’bras bu tsam gcig gsol na yang sku thams cad du khyab par ’gyur ba thob par bya ba’i phyir bro thams cad sbyin pa’o. The six kinds of taste mentioned are bitter (tikta), sour (āmbla), pungent (kaṭuka), astringent (kaṣāya), salty (lavaṇa) and sweet (madhura). Mvy 1898-1903, cf. Mahāyāna Mahāparinirvāṇasūtra (a) p. 43. Mahāpuruṣalakṣaṇa no. 21. gnas ni khang khyim la sogs pa ste, de dag gis ni bdag gnod byed rnams las skyob par byed pas byang chub sems dpas kyang sems can thams cad kyi gnas la sogs pa’i mthu dang ldan par bya ba’i phyir gnas sbyin pa’o. mal cha ni stan la sogs pa ste, de dag gis ni gnyid kyi bde ba la sogs pa myong bar byed pas byang chub sems dpas kyang sgrib pa thams cad spangs pa’i rnam par thar pa brgyad kyi gzims cha dang, ’phags pa’i gnas rnam par thar pa’i sgo gsum dang, lha’i gnas bsam gtan bzhi dang, tshangs pa’i gnas pa tshad med pa bzhi thob par bya ba’i phyir mal cha sbyin pa’o. For the aṣṭau vimokṣāḥ, v. Mvy. 1510-18. stong gsum gyi stong chen po’i ’jig rten gyi khams re re na po rdo rje’i gdan re re yod pa kun mnan cing thob par bya ba’i phyir stan sbyin pa’o. yo byad ni ming gis smos pa ’di dag la ma gtogs pa kha phyis yan chad tshogs chas rnams la bya ste, de dag gis ni mi brel bar byed pas byang chub sems dpas kyang byang chub kyi yo byad bsod nams dang ye shes kyi tshogs thams cad yongs su bskangs pa’i phyir yo byad sbyin pa’o. mi rga ba ni rga ba med pa’o, mi ’chi ba ni ’chi ba med pa ste, rga ba dang ’chi ba med pa nyid bdud rtsi’i bde ba yin te, mya ngan las ’das pa la bya’o. bran pho dang bran mo la sogs pa ma bkol te, rang nyams su btang ba dang, de dag ’dod pa la bran pho bran mo dga’ bzhin du btang bas ni de dag rang nyams kyi bde ba thob par ’gyur bas byang chub sems dpas kyang de bzhin gsegs pa la mnga’ ba, jo bo med pa’i rang dbang dang, dpon po med pa’i rang nyam dang, mkhan po dang slob dpon gyis bstan pa’i lung med pas rang nyid mngon par ’tshang rgya ba’i rang ’byung gi ye shes yongs su bskang ba’i phyir bran pho dang bran mo sbyin pa’o. rigs dang, bsam pa dang, mos pa dang, smon lam dang, brtson ’grus rtsom pa la sogs pa che bas skyes bu’i byed pa che ba’i phyir byang chub sems dpa’ chen po rnams dang sangs rgyas rnams la skyes bu chen po zhes bya ste, de dag skyes bu chen po yin par ’di dag gis mtshon cing mngon par gsal bar byed pa’i phyir skyes bu chen po’i mtshan no; dam pa smos pa ni ’khor los sgyur ba’i rgyal po’i mtshan las khyad par du bstan pa’i phyir yul na gnas pa dang, gsal ba dang, yongs su rdzogs pa’o; de dag kyang phyag dang zhabs ’khor lo’i mtshan dang ldan pa la sogs pa sum cu rtsa gnyis mdo dag las gsungs te, de dag bskang ba’i phyir gser la sogs pa rin po che thams cad sbyin pa’o. skyes bu chen po’i mtshan sum cu rtsa gnyis po de dag rten gyi tshul gyis ’dzin cing gzugs bzang pos mdzes par byed pas dpe byad bzang po ste, de dag kyang sen mo zangs kyi mdog lta bu la sogs pa brgyad cu mdo dag las gsungs pa de dag yongs su rdzogs par bya ba’i phyir gdu bu dang dpung rgyan la sogs pa rgyan sna tshogs sbyin pa’o. gtsug gi nor bu dang cod pan ni yan lag gi dam pa mgo bo’i rgyan te, de bzhin gsegs pa’i mtshan dbu’i gtsug tor tshangs pa’i ’jig rten nas kyang bltar mi mthong ba thob par bya ba’i phyir mgo’i rgyan sbyin par byed do. Mahāpuruṣalakṣaṇa no. 32. rta la sogs pa bzhon pas ni bgrod par bya ba’i gnas su phyin par byed pas theg pa chen po byang chub sems dpa’i sa bcu ’bras bu dang bcas pa ’dis phyin par byed pa’am, ’dir phyin par bya ba rdzogs par bya ba’i phyir rta dang, ba glang dang, dpung bu chung dang bzhon pa sbyin pa’o. bsam gtan bzhi’i dang po la yan lag lnga, gnyis pa la bzhi la sogs pa dang, yan lag de dag gi tshogs dge ba la ’dun pa dang dbang po sdom pa dang, zas kyi tshod rig pa la sogs pa rdzogs par bya ba’i phyir lus dang sems bde bar ’gyur ba’i gnas skyed mos tshal la sogs pa sbyin pa’o. gang gi gong na byang chub gzhan med pa ni bla na med pa ste, de’ang yang dag pa phyin ci ma log par rdzogs pa ma lus par chos thams cad mngon par rdzogs par ’tshang rgya bar thugs su chud pa’i thams cad mkhyen pa’i ye shes la bya ste, dga’ ba’o cog gi nang na de ni dga’ ba mchog yin pas de thob par bya ba’i phyir ’jig rten pa’i dga’ zhing sdug pa’i mchog bu pho la sogs pa sbyin pa ste, ’bras bu gang ’dod pa’i phyir dngos po gang sbyin pa ’og ma dag la yang ci rigs su sbyar ro. gnas gang du de bzhin gsegs pa’i gsung rab yan lag bcu gnyis rnams gnas shing ’dzin pa’i gnas de ni dam pa’i chos kyi mdzod dang bang ba zhes bya ste, de yang byang chub sems dpa’i shes rab dang dran pa gnyis la bya’o. byang chub nyid snying po yin pas na byang chub kyi snying po ste, de yang ji lta bu zhig yin zhe na? ’jig rten dang ’jig rten las ’das pa’i phun sum tshogs pa thams cad dang ldan pas rnam pa thams cad kyi mchog dang ldan pa yin la, de ltar phun sum tshogs pa thams cad dang ldan pas dam pa’i chos kyi rgyal po zhes bya bar tshig rnam par sbyar ro. gzung ba dang ’dzin pa’i dri ma dang bral ba’i chos bdag med pa rtogs pa’i chos la dga’ zhing mos pa thob par bya ba’i phyir lus kyi bde ba dang, sems kyi dga’ ba dang, rgyud sim par byed pa’i rtsed mo thams cad sbyin pa’o.

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dam pa’i chos kyi rkang pas byang chub kyi snying por ’gro bar bya ba’i phyir byang chub sems dpa’ rnams kyi rkang pa sbyin pa’o; sems can thams cad la dam pa’i chos kyi lag pa sbyin pa’i phyir byang chub sems dpa’ rnams kyi lag mthil sbyin pa’o; dbang po ma nyams pa rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi rna ba dang sna sbyin pa’o; sems can thams cad la sgrib pa med pa’i sangs rgyas kyi spyan dang chos kyi spyan thob par bya ba’i phyir byang chub sems dpa’ rnams kyi mig sbyin pa’o; khams gsum thams cad las khyad par du ’phags pa’i mchog thams cad mkhyen pa’i ye shes thob par bya ba’i phyir byang chub sems dpa’ rnams kyi yan lag gi dam pa mgo sbyin pa’o; snying po med pa’i lus las snying po blang zhing nye bar ’tsho bar bya ba’i phyir byang chub sems dpa’ rnams kyi sha dang khrag yongs su gtong ba’i sbyin pa’o; ’jam pa dang snum pa dang gser gyi kha dog lta bu’i mdog yongs su dag par bya ba’i phyir byang chub sems dpa’ rnams kyi pags pa yongs su gtong ba’i sbyin pa’o; sangs rgyas kyi sku rdo rje ltar mi shigs shing sra ba dang, sred med kyi bu ltar mkhregs pa thob par bya ba’i phyir byang chub sems dpa’ rnams kyi rus pa dang rkang sbyin pa’o.

caraṇe bodhisattvānāṃ dānaṃ saddharmacaraṇabodhimaṇḍagamanāya; karatalo bodhisattvānāṃ dānaṃ sarvasattvasaddharmakaradānāya; karṇanāsā bodhisattvānāṃ dānam anupahatendriyasamāptaye; nayane bodhisattvānāṃ dānaṃ sarvasattvānāvaraṇabuddhacakṣurdharmacakṣuḥprāpaṇāya; uttamāṅgaśiro bodhisattvānāṃ dānaṃ traidhātukaviśiṣṭottamasarvajñajñānaprāpaṇāya; māṃsaśonitaparityāgo bodhisattvānāṃ dānam asāraśarīrādattasāropajīvyatāyai; chaviparityāgo bodhisattvānāṃ dānaṃ mṛdusnigdhasuvarṇamayavarṇapariśodhanāya; asthimajjā bodhisattvānāṃ dānaṃ vajradṛḍhābhedyanārāyāṇakaṭhinabuddhakāyaprāpaṇāya.

[b. Inner gifts (adhyātmadāna):] The feet are the bodhisattvas’ gift so as to go to the place of awakening on the foot of true religion; the palm of the hand is the bodhisattvas’ gift so as to give the hand of true religion to all beings; the ears and nose are the bodhisattvas’ gift so as to attain unimpaired faculties; the eyes are the bodhisattvas’ gift so that he with regard to all beings may attain the unhindered sight of a Buddha, the sight of religion; the head, the best part of the body, is the bodhisattvas’ gift so as to attain the highest knowledge, omniscience, distinct from the threefold world; the bodhisattvas’ gift when giving away flesh and blood is to nourish a body without strength [namely that of the five parts of the personality (skandha) created by action and vices (karmakleśa) ] so it attains strength [as the absolute body (dharmakāya) ]; the bodhisattvas’ gift when giving away the skin is to purify a golden complexion, with the skin soft and shining; bones and marrow are the bodhisattvas’ gift so as to attain the body of a Buddha, unbreakable and firm as adamantine, strong as that of Nārāyāṇa.

dam pa’i (65a) chos kyi rkang pa ni ’phags pa’i lam yan lag brgyad las yang dag pa’i lta ba ma gtogs pa lhag ma bdun nam bslab pa gsum las lhag pa’i shes rab kyi bslab pa ma gtogs pa gnyis la bya’o. dam pa’i chos kyi lag pa ni gdul bya sems can la dam pa’i chos bstan te, de bas na sems can rnams la dam pa’i chos bstan pa’i lag pa byin nas khams gsum gyi ’dam las drang bar bya ba’i phyir zhes bya ba’i tha tshig go. dbang po ni dad pa la sogs pa dang mig la sogs pa’o. sangs rgyas kyi spyan ni don dam pa rtogs pa’o, chos kyi spyan ni gsung rab kyi yan lag rnams rtogs pa’o. khams gsum thams cad las khyad par du ’phags pa ni nyan thos dang rang sangs rgyas yin la, de dag gi mchog ni thams cad mkhyen pa’i ye shes zhes bya’o. snying po med pa’i lus ni las dang nyon mongs pas bskyed pa’i phung po lnga la bya’o, snying po med pa’i lus de la brten nas snying po de chos kyi sku blang zhing mya ngan las ’das pa nye bar ’tsho bar bya ba’i phyir srog gnas pa’i rgyu sha dang khrag yongs su gtong zhes sbyar ro. ’jam pa la sogs pa ni pags pa ’jam pa la sogs pa’o. sangs rgyas kyi sku ni nang gi nyon mongs pa dang phyi’i rlung la sogs pas gnod pa byar med pa’i phyir rdo rje ltar mi shigs shing sra ba dang, sred med kyi bu ltar mkhregs pa zhes bya’o.

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btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams la mi ’thun pa’i longs spyod yongs su tshol ba’i sbyin pa med do; sems can la gnod pa’i sbyin pa med do; nga rgyal skyed cing sbyin pa med do; ’jigs pa dang, skrag pa dang, ’dzem pas sbyin pa med do; ’gron du gnyer te yongs su mi gtong ba’i sbyin pa med do; ji skad smras pa las chung ba’i sbyin pa med do; bzang po yod pa la bzang po ma yin pa’i sbyin pa med do; lhag pa’i bsam pa ma yin pas sbyin pa med do; g.yo dang sgyus sbyin pa med do; bcos pa’i sbyin pa med do; las kyi rnam par smin pa dang rgod pas sbyin pa med do; log pa’i bsam pas sbyin pa med do; gti mug gi bsam pas sbyin pa med do; tshol ba’i bsam pas sbyin pa med do; phyin ci log gi bsam pas sbyin pa med do; ma dad par sbyin pa med do; mi dga’ bar sbyin pa med do; nye bar gnas pa’i sbyin pa med do; ngor bltas te sbyin pa med do; sems can tha dad pa’i sbyin pa med do; sbyin pa’i gnas ’dam zhing sbyin pa med do; sems can thams cad la sbyin pa’i gnas ma yin par brnyas shing sbyin pa med do; tshul khrims dang ldan pa dang, tshul khrims ’chal pa la bstod pa dang smad pa’i sbyin pa med do; lan la re ba’i sbyin pa med do; grags pa dang, sgra dang, tshigs su bcad pa’i phyir sbyin pa med do; bdag la bstod pa dang gzhan la smod pa’i sbyin pa med do; yongs su gdung bar byed pa’i sbyin pa med do; yid la gcags pa’i sbyin pa med do; ’gyod pa’i sbyin pa med do; gnod par sbyin pa med do; gzhan gyi re ba la bab pa’i sbyin pa med do; smad par sbyin pa med do; las kyi rnam par smin pa la re ba’i sbyin pa med do; dpags te sbyin pa med do; khro ba dang, zhe sdang dang, gti mug dang, gnod sems bskyed pa’i sbyin pa med do; slong ba rnams la gnod pa’i sbyin pa med do; ’phya ba dang co ’dri ba’i sbyin pa med do; phyin phyogs su sbyin pa med do; bsgyur te sbyin pa med do; bsti stang du ma byas pa’i sbyin pa med do; bdag gi lag ma dar ba’i sbyin pa med do; mi rtag pa’i sbyin pa med do; shin tu ma sbyangs pa’i sbyin pa med do; gzhan la brnyogs pa’i sbyin pa med do; yongs su chad par byas te sbyin pa med do; ji ltar bstabs pa las chung ba’i sbyin pa med do; spro ba las mi spro bar gyur pa’i sbyin pa med do; sems can zhing ma yin, zhes sbyin pa med do; chung ngu la brnyas shing sbyin pa med do; sbyin pa rgya chen po la bsnyems shing sbyin pa med do; log par sgrub pa’i sbyin pa med do; skye ba ’dod pa’i sbyin pa med do; gzugs dang, longs spyod dang, dbang phyug la mngon par dga’ bas sbyin pa med do; brgya byin dang, tshangs pa dang, ’jig rten skyong ba dang, lha thams cad du skye bar smon cing sbyin pa med do; nyan thos dang rang sangs rgyas kyi theg par bsngo zhing sbyin pa med do; gzhon nu rgyal srid kyi dbang phyug ’dod pas sbyin pa med do; tshe gcig tu zad pa’i sbyin pa med do; phyin chad chog cing mi dgos pa’i sbyin pa med do; thams cad mkhyen pa nyid kyi sems su ma bsngos pa’i sbyin pa med do; rung ba ma yin pa’i sbyin pa med do; dus la ma bab par sbyin pa med do; dug dang mtshon sbyin pa med do; sems can la tho ’tshams shing sbyin pa med do. byang chub sems dpa’ rnams kyi sbyin pa ni mkhas pas smad pa med do.

punar aparaṃ, bhadanta śāradvatīputra, nāsti bodhisattvānāṃ pratikūlabhogaparyeṣṭidānaṃ; nāsti sattvotpīḍanadānaṃ; nāsti mānotpādanadānaṃ; nāsti bhayatrāsalajjādānaṃ; nāsti pravāritāparityāgadānaṃ; nāsti yathokta ūnadānaṃ; nāsti śubhe saty aśubhadānaṃ; nāsty anadhyāśayadānaṃ; nāsti śāṭhyamāyādānaṃ; nāsti kṛtrimadānaṃ; nāsti karmavipākauddhatyadānaṃ; nāsti mithyāśayadānaṃ; nāsti mohāśayadānaṃ; nāsty eṣaṇāśayadānaṃ; nāsti viparītāśayadānaṃ; nāsty āśraddhyadānaṃ; nāsty apriyadānaṃ; nāsti pratyupasthitadānaṃ; nāsty anurodhadānaṃ; nāsti sattvanānātvadānaṃ; nāsti dakṣiṇīyaparimārgaṇadānaṃ; nāsti sarvasattveṣv adakṣiṇīyāvamanyanādānaṃ; nāsti śīlavadutkarṣaṇāduḥśīlapaṃsanādānaṃ; nāsti pratikāradānaṃ; nāsti kīrtiślokaśabdadānaṃ; nāsty ātmotkarṣaparapaṃsanādānaṃ; nāsti paridāhadānaṃ; nāsti pratisāradānaṃ; nāsti kaukṛtyadānaṃ; nāsty pīḍādānaṃ; nāsti nikrandadānaṃ; nāsti karmavipākaspṛhādānaṃ; nāsty anumitadānaṃ; nāsti krodhadveṣamohavyāpādotpādadānaṃ; nāsti yācanakeṣūpataptadānaṃ; nāsty uccagghanollāpanadānaṃ; nāsti parāṅmukhadānaṃ; nāsty apaviddhadānaṃ; nāsty asatkṛtadānaṃ; nāsty asvahastadānaṃ; nāsty anityadānaṃ; nāsty apraśrabdhadānaṃ; nāsti paraluḍitadānaṃ; nāsti paricchinnadānaṃ; nāsti yathāsamarpita ūnadānaṃ; nāsty utsāhe ’nutsāhadānaṃ; nāsti sattvo na kṣetram iti dānaṃ; nāsty alpāvamanyanādānaṃ; nāsty udāragarvitadānaṃ; nāsti vipratipattidānaṃ; nāsti jātyarthikadānaṃ; nāsti rūpabhogaiśvaryābhiratidānaṃ; nāsti śakrabrahmalokapālaviśvadevotpattipraṇidhidānaṃ; nāsti śrāvakapratyekabuddhayānapariṇāmitadānaṃ; nāsti kumārarājyaiśvaryārthikadānaṃ; nāsty ekajanmakṣayadānaṃ; nāsty alam iti bhūyo vaiyarthyadānaṃ; nāsti sarvajñatācittāpariṇāmitadānaṃ; nāsty akalpikadānaṃ; nāsty akāladānaṃ; nāsti viṣaśastradānaṃ; nāsti sattvaviheṭanadānam. na bodhisattvānāṃ dānaṃ paṇḍitair ninditam.

[2. The pure nature (viśuddhasvabhāva) of generosity in rejecting contrary faults (vipakṣahāṇi):] Further, reverend Śāradvatīputra, there is no gift of the bodhisattvas for the sake of seeking perverted pleasure; no gift entailing harm to living beings [like killing someone who is ill to save him from suffering, teaching the way to kill living beings, or offerings (yajña) involving the killing of animals]; no gift producing conceit; no gift accompanied by fear, worries or shame; no gift that is not given once it has been offered; no gift smaller than promised; no gift of bad things when good things are available; no gift without determination; no gift with falsehood or fraud; no artificial gifts; no gift for the sake of getting a certain result, for the sake of frivolity; no gift with intention leading to bad conduct; no gift with deluded intentions [not believing in the action and its maturation (karmavipāka) ]; no gift with the intention of seeking a way [out of dangers]; no gift with perverted intentions [believing in permanence (nityādyabhiniveśa), etc.]; no gift without faith [or attitude of joy]; no gift not given with joy; no gift to which one is attached; no gift because of compliance; no gift recognizing a difference between living beings; no gift seeking out a special recipient [to get the maximum return in merit]; (p. 32) no gift despising any being as unworthy of gifts [as it gives no merit in return]; no gift accompanied by praise of the moral and blame of the immoral; no gift for the sake of retribution; no gift for the sake of renown, fame and praise; no gift to exalt oneself and deprecate others; no gift with subsequent annoyance; no gift with regret; no gift with remorse; no gift which is irksome [to the welcomed supplicant by not giving it to him at once]; no gift with another hope; no gift with deprecatory utterances [asserting that the supplicant has benefitted in this or that way]; no gift with the hope that a good result for oneself should be entailed; no gift measured out; no gift producing rage, aversion, delusion or harmfulness; no gift troublesome to the one asking [because of giving too much to someone desirous of food or someone who is ill]; no gift with mocking and derision; no gift with hostility; no gift [already] thrown away; no gift not treated with respect; no gift not from one’s own hands; no gift not given always; no gift without serenity; no gift prompted by others [thinking: “When this person gives, I must also give”]; no gift with special limitations; no gift less than appointed; no gift not in accordance with the original resolution; no gift thinking: “That being is no worthy receiver”; no gift with contempt for the small; no gift with pride because of the magnificent; no gift with the wrong purpose [not transformed (pariṇāmita) into incomparable awakening (anuttarabodhi) ]; [and thus] no gift wishing [a special kind of] birth; no gift for the sake of enjoyment of beauty, pleasure and power [having been born as a human]; no gift with the wish of being born as the king of the gods, the highest god, a protector of the world or in the group of all the gods; no gift which is transformed into the way of disciples or isolated buddhas; no gift wishing to be a crown-prince and to have the power of a king; no gift [of] which [the result] disappears in one lifetime; no gift [thinking:] “It is enough [with one lifetime], further giving is not needed”; no gift not transformed into the thought of omniscience; no unsuitable gift [as when giving too much food and drink to ascetics, and giving garlic, onion, meat and wine to those who do not eat these things as they think it is not right (pratikūla), thus defiling them]; no gift at the wrong time [as when giving to others without first giving to one’s own retinue]; no gift of poison [even wine] or swords; no gift [of meat, blood, etc.] that involves the injury of living beings [like the killing of sheep, etc.]. [In short], the generosity of the bodhisattvas is not censured by the wise.

mi mthun pa’i phyogs dor ba’i rang bzhin rnam par dag pa yang sbyin pa’i skyon rnam pa bzhi spangs pas rig par bya’o, 1) sbyin par bya ba’i dngos po’i skyon dang, 2) bsam pa’i skyon dang, 3) len pa ’gron du gnyer ba’i skyon dang, 4) len pa la ’bul ba’i skyon no. de dag kyang btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams la mi ’thun pa’i longs spyod yongs su tshol ba’i sbyin pa med do zhes bya ba la sogs pas bstan te, 1) mi mthun pa’i longs spyod dang, sems can la gnod pa’i sbyin pa dang, gzhan yang de dang mthun pa dag ni sbyin par bya ba’i dngos po’i skyon no; 2) nga rgyal bskyed cing sbyin pa la sogs pa ni bsam pa’i skyon no; 3) ’gron du gnyer te yongs su gtong ba la sogs pa ni len pa ’gron du gnyer ba’i skyon no; 4) ji skad smras pa las chung ba’i sbyin pa la sogs pa ni len pa la ’bul ba’i skyon te, mdo’i tshig lhag ma rnams kyang skyon rnam pa ’di bzhi dang mthun mthun du sbyar te, byang chub sems dpa’i sbyin pa la skyon de dag med pas na mi mthun pa’i phyogs dor ba’i rang bzhin rnam par dag pa zhes bya’o. de la mi mthun pa’i longs spyod yongs su tshol ba’i sbyin pa ni bab col ba dang chos bzhin ma yin par longs spyod dag bsgrubs nas gzhan dag la sbyin par byed pa ste, de lta bu’i sbyin pa byang chub sems dpa’ rnams la med do zhes bya bar sbyar te, dngos po’i skyon la sogs pa byang chub sems dpa’i sbyin pa la med par ’og ma dag la yang rgya cher sbyar ro. sems can la gnod pa’i sbyin pa ni nad kyis gdungs pa la sogs pa nad kyi sdug bsngal las thar par bya ba’i phyir gsod par byed pa’am, srog chags bsad pa’i thabs bslab pa sbyin pa’am, mchod sbyin ngan pa yo lang chen po gang du srog chags mang po bsogs nas gsod par ’gyur ba de lta bu’i mchod sbyin la sogs pa byed cing sbyin pa’o. sems khengs pa sngon du byas te, nga rgyal gyi bsam pas gtong ba ni nga rgyal bskyed cing sbyin pa zhes bya’o. sems can dgra bos ’jigs pa dang, sems can mdza’ bshes la skrag pa dang, sems can tha mal pa la ’dzem pas sbyin pa byang chub sems dpa’ la med do. slang ba po sngar ’gron du gnyer la phyis mi gtong ba’i sbyin pa med do. ji skad smras pa dang ji ltar dam bcas pa las bsnyungs te sbyin pa mi byed kyi, mtshungs pa’am, lhag par byed pas ji skad smras pa las chung ba’i sbyin pa med do. dngos po bzang po yod la tha dad dang ngan pa sbyin par mi byed do. bdag dang gzhan gnyi ga la mi mkho ba’i dngos po gtong ba ni lhag pa’i bsam pa ma yin pas sbyin pa zhes bya’o. dngos po dam pa slang ba’i phyir ngan pa gtong ba ni g.yo sgyu’i sbyin pa’o. nor bu dang mu tig dang bai ḍū rya la sogs pa ’dra bar bcos pa sbyin pa ni bcos pa’i sbyin pa’o. rol mo’i rnam par smin pa la chags shing ’phral du yang rtsed mo’i dga’ bas sems g.yengs bzhin rol mo byed pa rol mo mkhan la gtong ba ni las kyi rnam par smin pa dang rgod pas sbyin pa’o. smad ’tshong ma la sogs pa’i yan lag spyad pa’i phyir gtong ba ni log pa’i bsam pas sbyin pa’o. las dang rnam par smin pa la yid mi ches pa’i sbyin pa ni gti mug gi bsam pas sbyin pa’o. dngos po ’di la ma btang na gdon mi za bas chad pas bcad pa dang bsad pa la sogs pa’i gnod pa myong bar ’gyur ro snyam nas gtong ba ni tshol ba’i bsam pas sbyin pa’o. rtag par lta ba la sogs pa la zhen nas gtong ba ni phyin ci log gi bsam pas sbyin pa’o. gtong ba la dga’ ba’i bsam pa mngon du ma gyur bzhin du gtong ba ni ma dad par sbyin pa’o. dngos po gtong bar mi ’dod bzhin du gtong ba ni mi dga’ bar sbyin pa’o. dngos po la chags bzhin du gtong ba ni nye bar gnas pa’i sbyin pa’o. gang zag ’di la ma sbyin na pha ma la sogs pa su yang rung ba bdag la mi dga’ bar ’gyur ro snyam nas gtong ba ni ngor bltas nas sbyin pa’o – "Giving away, thinking: If I do not give to this person, my father, mother or some other person will not like me, ..." ’di la ni sbyin, ’di la ni mi sbyin snyam pa’i bsam pas gtong ba ni sems can tha dad pa’i sbyin pa ste bstan pa’o; tshig lhag ma gsum ni bshad pa ste, ’di la sbyin na ’bras bu dang phan yon che bar ’gyur snyam nas de la gtong ba ni sbyin pa’i gnas ’dam zhing sbyin pa yin la, ’di la byin na ’bras bu dang phan yon chung bar ’gyur snyam nas gtong ba ni sbyin pa’i gnas ma yin par brnyas shing sbyin pa ste, bsam pa’i sgo nas sems can tha dad par dbye ba de lta bu yang med la, tshig gis kyang tshul khrims dang ldan pa la tshul khrims dang ldan pa’o zhes bstod pa dang, tshul khrims ’chal pa la tshul khrims ’chal pa’o zhes smad de mtho dman du phye nas sbyin pa med par sbyar ro. ’di la ’di lta bu zhig sbyin na, phyir yang dngos po ’ga’ zhig sbyin par ’gyur ro snyam nas gtong ba ni lan la re ba’i sbyin pa’o. gang zag ’di ni sbyin pa byed pa gtong phod pa’o zhes grags pa la sogs pa ’dod pa’i phyir gtong ba ni grags pa la sogs pa’i phyir sbyin pa’o; bdag ni gtong phod cing sbyin pa’i bdag po yin gyi, gzhan ni de lta ma yin no zhes smra zhing gtong ba ni bdag la bstod pa dang gzhan la smod pa’i sbyin pa’o. byang chub sems dpa’ ni sbyin pa’i snga rol nyid nas kyang yid dga’ la sbyin pa’i tshe na yang sems dga’ bar byed cing, byin nas kyang ’gyod pa med pa’i phyir yongs su gdung ba dang, yid la gcags pa dang, ’gyod pa’i sbyin pa med par rim bzhin sbyar ro.
Or apakāradāna etc. slong ba po legs par ’ongs na skyen par mi sbyin pa ni gnod par sbyin pa’o. slong ba po’i rigs dang rus la sogs pa’i skyon brjod nas gtong ba ni gzhan gyi re ba la bab pa’i sbyin pa’o – "Giving when proclaiming the faults of the recipient’s family and lineage ...". sbyin pa byin nas slong ba rnams la khyod ’di dang ’di ltar phan btags so zhes spyos te gtong ba ni smad par sbyin pa’o. sbyin pa’i ’bras bu rnam par smin pa la chags bzhin du gtong ba ni las kyi rnam par smin pa la re ba’i sbyin pa’o. ’di tsam cig sbyin no zhes gtong ba ni dpags te sbyin pa’o. dngos po gang thabs ji lta bur btang na slong ba po’i khro ba la sogs pa skyed pa’i sbyin pa ni khro ba la sogs pa skyed pa’i sbyin pa’o. slong ba zas la brkam pa dang nad pa la sogs pa la ha cang bsod pa dang mang du sbyin pa ni slong ba rnams la gnod pa’i sbyin pa’o. slong ba po’i lus gzugs dang chas la sogs pa ’phyas btags nas me tog phreng la sogs pa ltar dngos po de dag mgo dang mgrin pa la sogs par btags shing bcings nas gtong ba ni ’phya ba dang co ’dri ba’i sbyin pa’o. phyin phyogs su byin pa ni sa la sogs pa ni dngos su zad do. The two next items are not in ṭ. ched ’ga’ gtong ched ’ga’ mi gtong ba ni mi rtag pa’i sbyin pa’o. sbyin pa la ma goms pas gang gi tshe slong ba po ’ongs pa de dang de’i tshe sbyin pa’i tshul la ma byang bar gtong ba ni shin tu ma sbyangs pa’i sbyin pa’o. gang zag de yang gtong bar byed na bdag gis ci’i phyir mi gtong zhes gtong ba ni gzhan la snyogs pa’i sbyin pa’o. bdag nyid tshe’i mchod rten dang bran g.yog la sogs pa’i phyir gtong ba ni yongs su chad par byas te sbyin pa’o; mang du gzas pa las nyung du gtong ba ni ji ltar bstabs pa las chung ba’i sbyin pa’o; btang bar bya ba’i dngos po nges par gtong bar bya bar bsams pa las chags pa’i dbang du gyur bzhin du gtong ba ni spro ba las mi spro bar gyur pa’i sbyin pa’o. bkren zhing phongs pa’i slong ba po yod bzhin du zhing ma yin no snyam nas bkren pa ma yin zhing phongs pa ma yin pa la gtong ba ni sems can zhing ma yin zhes sbyin pa’o; byang chub sems dpa’ ni btang bar bya ba’i dngos po che chung ci bdog pa btang bar bya ba yin pas dngos po chung ngu la brnyas shing sbyin par yang mi byed la, dngos po snying po med par rigs pas rgya chen po la snyems shing sbyin par yang mi byed do. sbyin pa’i ’bras bu bla na med pa’i byang chub las gzhan du bsngo ba ni log par bsgrub pa’i sbyin pa ste, de yang skye bar ’dod pa’i sbyin pa zhes bya bas bshad de, sbyin pa’i rnam par sbyin pas skye ba gang yang rung bar smin pa la skye bar ’dod pa zhes bya’o. gang dag tu skye bar ’dod pa ni gzugs dang longs spyod ces bya ba la sogs pa tshig phyi ma rnams kyis bshad de, de la gzugs bzang po dang, longs spyod chen po dang, dbang phyug chen po la mngon par dga’ bas sbyin pa gtong ba ni mi’i nang du skye bar ’dod pa’o; brgya byin la sogs par skye bar smon cing sbyin pa btang ba ni lha’i nang du skye bar ’dod pa’o; gzhon nu ni rgyal srid kyi dbang phyug ma thob pa’o. tshe ’di nyi tshe la sbyin pa gtong ba ni tshe gcig tu zad pa’i sbyin pa ste, byang chub sems dpa’ ni tshe gcig sbyin pa btang ba tsam gyis chog par mi ’dzin pas phyin chad chog cing mi dgos pa’i sbyin pa med ces bya bar sbyar te; byang chub sems dpa’ ni rnam par smin pa la mi lta zhing, sems can thams cad la lta bas sbyin pa la sogs pa bsod nams thams cad tshe rabs gcig nas gcig tu khyad par du ’gyur zhing rgyu mthun pa’i ’bras bu ’byung bar bsngo’o. longs spyod phun sum tshogs pa la sogs pa’i ched du ni mi bsngo la, de ltar sbyin pa’i tshogs bsags pa yang thams cad mkhyen pa las gzhan du mi bsngo bas thams cad mkhyen pa nyid kyi sems su ma bsngos pa’i sbyin pa med do zhes gsungs so. sdom brtson pa rnams la zas dang skom lhag par ’gyur ba’am, sgog btsong dang sha chang mi za zhing mi mthun pa dag la de dag bsres shing ’bags pa gtong ba ni rung ba ma yin pa’i sbyin pa’o. rang gi g.yog ’khor la sogs pa ma byin par dang po gzhan dag la gtong ba ni dus la ma bab par sbyin pa’o. dug dang mtshon sbyin pa’i nang du chang sbyin pa yang bsdu’o. lug la sogs pa bsad de sha khrag la sogs pa ni sems can la tho ’tshams shing sbyin pa’o. de ltar mi mthun pa’i phyogs dor ba’i rab tu dbye ba rgya cher bshad nas, mdor bsdus nas bstan pa’i phyir, byang chub sems dpa’ rnams kyi sbyin pa ni mkhas pas smad pa med do zhes gsungs te, sbyin pa gang tshe ’di la bde yang tshe phyi ma la mi phan par ’gyur ba dang, tshe ’di dang phyi ma gnyis ka la mi bde zhing mi phan par ’gyur ba dang, tshe ’di la kha na ma tho ba dang bcas pa dang, tshe phyi ma la kha na ma tho ba dang bcas pa dang, tshe ’di dang phyi ma la kha na ma tho ba dang bcas pa’i sbyin pa ni mkhas pas smad pa zhes bya ste, de lta bu’i sbyin pa byang chub sems dpa’ la med do

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sbyin pa de ni stong pa nyid kyi rnam pas bsgrubs pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni mtshan ma med pas yongs su bsgoms pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni smon pa med pa la rab tu gnas pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni mngon par ’dus ma byas par yongs su bsngos pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni yang dag par zin pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni khams gsum pa dang ma ’dres pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni ’bras bu rgyu ’thun pa rnam par grol ba ste, de’i phyir de mi zad pa’o; sbyin pa de ni bdud thams cad shin tu tshar gcod pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni nyon mongs pa thams cad dang ma ’dres pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni khyad par du ’gro ba ste, de’i phyir de mi zad pa’o; sbyin pa de ni legs par byas pa nges pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni byang chub kyi lam gyi tshogs bsags pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni yang dag par bsngos pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni byang chub kyi snying po’i rgyan bkod pa rnam par grol ba rgyu ’thun pa’i ’bras bu ste, de’i phyir de mi zad pa’o; sbyin pa de ni sems can thams cad kyi ’tsho ba ste, de’i phyir de mi zad pa’o; sbyin pa de ni mu med pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni yongs su mi ’bri ba ste, de’i phyir de mi zad pa’o; sbyin pa de ni kun tu mi gtogs pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni yongs su ma chad pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni yangs pa ste, de’i phyir mi zad pa’o; sbyin pa de ni mi gnas pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni thug pa med pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni kha na ma tho ba med pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni mi skur ba ste, de’i phyir de mi zad pa’o; sbyin pa de ni mi thul ba ste, de’i phyir de mi zad pa’o; sbyin pa de ni zil gyis mi non pa ste, de’i phyir de mi zad pa’o; sbyin pa de ni thams cad mkhyen pa’i ye shes la btang ba ste, de’i phyir de mi zad pa’o.

śūnyatākāraprasādhitaṃ tad dānaṃ tasmāt tad akṣayam; ānimittaparibhāvitaṃ tad dānaṃ tasmāt tad akṣayam; apraṇidhānapratiṣṭhitaṃ tad dānaṃ tasmāt tad akṣayam; anabhisaṃskṛtapariṇāmitaṃ tad dānaṃ tasmāt tad akṣayam; samāttaṃ tad dānaṃ tasmāt tad akṣayam; traidhātukāsaṃsṛṣṭaṃ tad dānaṃ tasmāt tad akṣayam. vimuktiniṣyandaphalaṃ tad dānaṃ tasmāt tad akṣayam; sarvamārātyantanigrahaṇaṃ tad dānaṃ tasmāt tad akṣayam; sarvakleśāsaṃsṛṣtaṃ tad dānaṃ tasmāt tad akṣayam; viśeṣagamanaṃ tad dānaṃ tasmāt tad akṣayam; sukṛtaniyataṃ tad dānaṃ tasmāt tad akṣayam; bodhimārgasaṃbhāropacayaṃ tad dānaṃ tasmāt tad akṣayam. samyakpariṇāmitaṃ tad dānaṃ tasmāt tad akṣayam; bodhimaṇḍālaṃkāravimuktiniṣyandaphalaṃ tad dānaṃ tasmāt tad akṣayam; sarvasattvopajīvyaṃ tad dānaṃ tasmāt tad akṣayam; aparyantaṃ tad dānaṃ tasmāt tad akṣayam; aparihāṇiṃ tad dānaṃ tasmāt tad akṣayam; aparyāpannaṃ tad dānaṃ tasmāt tad akṣayam; aparicchinnaṃ tad dānaṃ tasmāt tad akṣayam; vipulaṃ tad dānaṃ tasmāt tad akṣayam; aniśritaṃ tad dānaṃ tasmāt tad akṣayam; anavasthaṃ tad dānaṃ tasmāt tad akṣayam; anavadyaṃ tad dānaṃ tasmāt tad akṣayam; anapavāditaṃ tad dānaṃ tasmāt tad akṣayam; adāntaṃ tad dānaṃ tasmāt tad akṣayam; anabhibhūtaṃ tad dānaṃ tasmāt tad akṣayam; sarvajñajñānopanāmitaṃ tad dānaṃ tasmāt tad akṣayam.

[3. Its pure nature (viśuddhasvabhāva) as the adoption of an antidote (pratipakṣaparigraha):] [a) Antidote to the worldly (laukikapratipakṣa):] That generosity is accomplished in the form of emptiness, which is why it is imperishable; that generosity is pervaded by the absence of distinguishing marks, which is why it is imperishable; that generosity is established in the absence of longing for anything, which is why it is imperishable; that generosity is transformed into the unconditioned, which is why it is imperishable; that generosity is [correctly] undertaken, which is why it is imperishable; that generosity is not contaminated by the threefold world, which is why it is imperishable. [b) Antidote of unworldly training (lokottaraśikṣāpratipakṣa):] That generosity has liberation as the outcome, which is why it is imperishable; that generosity is the absolute subjugation of all the Evil Ones, which is why it is imperishable; that generosity is not mixed up with any of the vices [and cannot perish through its contrary, namely meanness and concepts of self and other (mātsaryaparâtmagrahavipakṣa) ], which is why it is imperishable; that generosity is going to a different state, which is why it is imperishable; that generosity is definitely a good deed, which is why it is imperishable; that generosity is accumulation of merit on the way to awakening, which is why it is imperishable. [c) Incomparable (anuttara):] That generosity is rightly transformed, which is why it is imperishable; that generosity has liberation as the outcome, it is an ornament of the place of awakening, which is why it is (p. 33) imperishable; that generosity is nourishing all beings, which is why it is imperishable; that generosity is boundless, which is why it is imperishable; that generosity is beyond decrease, which is why it is imperishable; that generosity is not included in anything [neither the side of existence nor that of extinction (saṃsāranirvāṇapakṣa) ] which is why it is imperishable; that generosity is never interrupted [because it is not the case that what has been given in the past is not to be given in the future], which is why it is imperishable; that generosity is abundant, which is why it is imperishable; that generosity is not dependent [on the fruit (phala) ], which is why it is imperishable; that generosity is without any [future] basis, which is why it is imperishable; that generosity is faultless, which is why it is imperishable; that generosity is blameless, which is why it is imperishable; that generosity is never subdued [never getting into the power of its contrary, meanness (mātsaryavipakṣa) ], which is why it is imperishable; that generosity is unsurpassed, which is why it is imperishable; that generosity is bent on the knowledge of omniscience, which is why it is imperishable.

gnyen po yongs su bzung ba’i rang bzhin rnam par dag pa ni gnyen po rnam pa gsum yongs su bzung bas rig par bya ste: ’jig rten pa’i gnyen po dang, ’jig rten las ’das pa slob pa’i gnyen po dang, bla na med pa’o. de la sbyin pa de ni stong pa nyid kyi rnam pas bsgrubs pa zhes bya ba nas khams gsum pa dang ma ’dres pa ste zhes bya ba’i bar gyis ’jig rten pa’i gnyen po bstan, sbyin pa de ni ’bras bu rgyu mthun pa rnam par grol ba zhes bya ba nas byang chub kyi lam gyi tshogs bsags pa ste zhes bya ba’i bar gyis ’jig rten las ’das pa slob pa’i gnyen po bstan, sbyin pa de ni yang dag par bsngos pa zhes bya ba nas sbyin pa de ni thams cad mkhyen pa’i ye shes la btang ba ste zhes bya ba’i bar gyis bla na med pa bstan to – " ... of three kinds: a) antidote to the worldly (laukikapratipakṣa), b) antidote of unworldly training (lokottarashikṣāpratipakṣa), and c) incomparable (anuttara). ... sbyin pa de ni stong pa nyid kyi rnam pas bsgrubs pa zhes bya ba la sogs pas sbyin pa de dag rnam par thar pa’i sgo gsum gyis bskyed cing de dag dang ma bral bar spyad pas ’jig rten pa’i sbyin pa dngos po dang mtshan mar bzung nas byin pa ltar de dag mi zad de, stong pa nyid la sogs pa ltar na nam yang mi zad ces bya ba’i don to. mngon par ’dus ma byas pa ni rgyu dang rkyen gyis ma bskyed pa’i chos yang dag pa’i mtha’ la bya ste, de thob pa’i phyir bsngos pas na mi zad pa’o – "The moment of existence which is not produced by causes and conditions (hetupratyaya), which is the limit of existence (bhūtakoṭi), is the unconditioned". ... yang dag par zin pas ni phyin ci ma log par zin pa ste, byang chub sems dpa’i tshul bzhin yid la byed pas zin ces bya ba’i tha tshig go. khams gsum pa dang ma ’dres pa ni khams gsum pa de dang de dag gis sred pas bdag gis ma byas pa’o. rnam par grol ba zhes bya ba ni rnam par grol ba’i sku la bya bar ’dod de, de sbyin pa la sogs pa’i tshogs kyis ’grub la, de las kyang sbyin pa rgyun mi ’chad par ’byung bas sbyin pa de ni ’bras bu rgyu mthun pa rnam par grol ba ste, de’i phyir de mi zad pa zhes bya’o. bsod nams dang ye shes kyi tshogs bsags pa ni bdud rnams tshar gcod par ’gyur bas byang chub sems dpa’i sbyin pa ni bsod nams dang ye shes kyi tshogs su gtogs pas lha’i bu’i bdud la sogs pa tshar gcod cing de dag gis med pa’i byar mi nus pas na sbyin pa de ni bdud thams cad shin tu tshar gcod pa ste, de’i phyir de mi zad pa zhes bya’o. ser sna dang bdag dang gzhan du ’dzin pa la sogs pa’i nyon mongs pa thams cad dang lhan cig mi gnas te, mi mthun pa’i phyogs kyis zad par bya bar mi nus pas na mi zad par sbyar ro. sa dang po ni sbyin pa’i pha rol tu phyin pa rdzogs pas thob par ’gyur bas na khyad par du ’gro ba zhes bya’o – "Progressing from the first bhūmi after having completed the perfection of generosity ..." kha cig gi sbyin pa yin yang dug dang mtshon la sogs pa skyon dang bcas pa lta bu ma yin gyi, byang chub sems dpa’i sbyin pa ni gcig tu kha na ma tho ba med pas na legs par byas pa nges pa’o. bla na med pa’i byang chub thob par ’gyur ba’i lam ni bsod nams dang ye shes kyi tshogs yin la sbyin pa nyid bsod nams kyi tshogs su gtogs pas byang chub kyi lam gyi tshogs bsags pa’o. gang du bsngo bar bya ba der bsngos pa ni yang dag par bsngos pa’o. sbyin pa de ni byang chub snying po rgyan bkod pa rnam par grol ba rgyu mthun pa’i ’bras bu ste zhes bya ba, byang chub kyi snying po ni mngon par sangs rgyas pa’o; de’i rgyan bkod pa ni gang gis byang chub de thob pa’i rgyu de sbyin pa la bya’o; de’i phyir rnam par grol ba ’bras bur gyur pa dang mthun pa’i rgyu yin pas na rnam par grol ba rgyu mthun pa’i ’bras bu zhes bya’o. byang chub sems dpa’i sbyin pa ni tshe ’di dang tshe rabs gzhan du sems can thams cad kyi ’tsho ba yin pas de’i phyir de mi zad pa’o. byang chub sems dpa’i sbyin pa ni ’di tsam mo zhes tshad gzung bar mi nus pas na mu med pa’o. nams kyang zad cing ’bri ba med pas na yongs su mi ’bri ba’o. sbyin pa de ’khor ba dang mya ngan las ’das pa’i phyogs su yang ma gyur pas kun tu mi gtogs pa’o. ’das pa’i dus su sbyin la ma ’ongs pa’i dus su mi sbyin pa med pas yongs su ma chad pa’o. phyi dang nang gi dngos po thams cad ’dra bar gtong bas na yangs pa’o. sbyin pa’i ’bras bu la ma chags pas na mi gnas pa’o. ma ’ongs pa’i ’khor ba’i bar du thug pa med pas na thug pa med pa’o. sdig pa mi dge ba’i chos dang ma ’dres pas na kha na ma tho ba med pa’o. sus kyang skyon gdags su med pas na ma skur ba’o. sbyin pa mi mthun pa’i phyogs ser sna’i dbang du mi ’gyur bas na mi thul ba’o. byang chub sems dpa’i sbyin pa ni ’jig rten pa brgya byin dang tshangs pa la sogs pa’i sbyin pa dang, ’jig rten las ’das pa nyan thos dang rang sangs rgyas kyi sbyin pas zil gyis ma non pas na zil gyis mi non pa’o. thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngos pas na thams cad mkhyen pa’i ye shes la btang ba ste rnam pa de dag gi phyir mi zad pa yang mthun mthun du sbyar ro. sbyin pa mi zad pa bshad zin to.
For the expression cf. Aṣṭa p. 228-10.

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btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi sbyin pa mi zad pa zhes bya’o.

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ dānam.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable generosity.

6th akṣaya: Śīla

6th Imperishable: Morality.

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi sbyin pa mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi tshul khrims mi zad pa las brtsams te, ji ltar byang chub sems dpa’ rnams kyi tshul khrims mi zad par ’gyur ba, khyod spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ dānākṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ śīlākṣayatām ārabhya, yathā bodhisattvānāṃ śīlam akṣayaṃ bhavet.

(p. 34) Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ generosity. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ morality, as to how the morality of the bodhisattvas becomes imperishable.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lngas byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no. drug cu rtsa lnga po gang zhe na? ’di lta ste:

akṣayamatir āha: pañcaṣaṣṭyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ. katame pañcaṣaṣṭiḥ? tad yathā:

Akṣayamati said: – In sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable. What are the sixty-five?

tshul khrims mi zad pa la gnas pa’i byang chub sems dpa’ ni chos bzhin byed pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lngas byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no zhes bya ba la sogs pa gsungs so. de la tshul khrims mi zad pa yang rnam pa lnga ste, 1) yang dag par blangs pa’i tshul khrims dang, 2) chos nyid kyi tshul khrims dang, 3) lam gnyis kyi mtshan nyid kyi tshul khrims dang, 4) rnam par thar pa’i sgo gsum gyi mtshan nyid kyi tshul khrims dang, 5) tshul khrims kyi mi mthun pa’i phyogs rnam par dag pas zad pa’i tshul khrims so – "The bodhisattva established in the imperishability of morality (shīlākṣayatāpratiṣṭhita) is the bodhisattva acting according to religion (yathādharmakārin, cf. 5th Imperishable note 1.) ... The imperishability of morality is fivefold: ..."
de la rnam pa drug cu rtsa lngas byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no zhes bya bas ni sems can thams cad la mi gnod pa la sogs pa rnam pa drug cu rtsa lnga lta bu’i tshul gyis yongs su dag pas na sems can gzhan dang nyan thos dang rang sangs rgyas kyi tshul khrims ltar rgyun chad par mi ’gyur ba’i phyir mi zad pa bstan to – "... Because it is pure in the way of the sixty-five forms it is not interrupted like the morality of other beings, disciples and isolated buddhas, that is why it is imperishable."

sems can thams cad la mi gnod pa dang; gzhan gyi longs spyod dag la mi rku ba dang; gzhan gyi chung ma dag la ma chags pa dang; sems can thams cad la mi slu ba dang; bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa dang; tshig drag po bzod pas, mi brlang ba dang; tshig shin tu spong bas, tshig kyal pa mi smra ba dang; gzhan bde ba la dga’ bas, brnab sems med pa dang; ngan du brjod pa dang, ngan du smra ba’i tshig gi lam bzod pas, gnod sems med pa dang; ston pa gzhan gyi bstan pa med pas, yang dag par lta ba dang; sems la rnyog pa med pas, sangs rgyas la dad pa dang; chos nyid kyi chos dam pa’i phyir, chos la dad pa dang; ’phags pa’i tshogs thams cad la dga’ bas, dge ’dun la dad pa dang; bla ma la gus pas sri zhu che ba dang; sangs rgyas dang, chos dang, dge ’dun la yan lag lngas phyag ’tshal bas, lus rab tu ’dud pa dang; kha na ma tho ba chung rab la yang ’jigs par lta bas, tshul khrims mi lhod pa dang; theg pa gzhan la mi brten pas, tshul khrims ma ral ba dang; nyam nga bar skye ba spong bas, tshul khrims ma nyams pa dang; skye bo mi srun pa dang nyon mongs pa dang ma ’dres pas, tshul khrims ma ’dres pa dang; dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba dang; ji ltar ’dod pa bzhin du ’gro bas, ’phags pa’i tshul khrims dang; mkhas pas ma smad pas, rab tu bsngags pa’i tshul khrims dang; dran pa dang shes bzhin rab tu nye bar gnas pas, rnam pa mchog gi tshul khrims dang; thams cad du kha na ma tho ba med pas, ma smad pa’i tshul khrims dang; dbang po bsrungs pas, shin tu sbas pa’i tshul khrims dang; sangs rgyas kyi chos thams cad la sems pas, rnam par grags pa’i tshul khrims dang; rung ba la tshod shes pas, ’dod pa chung ba’i tshul khrims dang; chags pa spong bas, chog shes pa’i tshul khrims dang; lus dang sems dben pas, rang bzhin gyis dben pa’i tshul khrims dang; ’du ’dzi rnam par spong bas, dgon pa la gnas pa’i tshul khrims dang; gzhan gyi ngor mi lta bas, ’phags pa’i rigs kyis chog shes pa’i tshul khrims dang; dge ba’i rtsa ba bdag gi kha na las pas, sbyangs pa’i yon tan dang yo byad bsnyungs pa’i tshul khrims dang; lha dang mi mgu bar byed pas, ji ltar smras pa de ltar spyod pa’i tshul khrims dang; sems can thams cad kyi dpung gnyen du gyur pas, byams pa’i tshul khrims dang; sdug bsngal thams cad bzod pas, snying rje’i tshul khrims dang; sems ma zhum pas, dga’ ba’i tshul khrims dang; rjes su chags pa dang khong khro ba spangs pas, btang snyoms kyi tshul khrims dang; bdag gi sems la nges par sems pas, bdag gi ’khrul pa la rtog pa’i tshul khrims dang; gzhan gyi sems srung bas, gzhan gyi ’khrul pa la nyes par mi lta ba’i tshul khrims dang; sems can yongs su smin par byed pas, sbyin pa’i tshul khrims dang; tshul khrims rab tu bsrungs pas, shin tu bzung ba’i tshul khrims dang; sems can thams cad la zhe ’gras pa’i sems med pas, bzod pa’i tshul khrims dang; phyir mi ldog pas, brtson ’grus kyi tshul khrims dang; bsam gtan gyi yan lag gi tshogs ’phel bar byed pas, bsam gtan gyi tshul khrims dang; thos pa’i dge ba’i rtsa bas mi ngoms pa’i phyir, shes rab kyi tshul khrims dang; thos pa’i snying po len pa’i phyir, thos pa’i tshul khrims dang; byang chub kyi yan lag gi tshogs spel ba’i phyir, dge ba’i bshes gnyen la brten pa’i tshul khrims dang; lam nyam nga ba ’dor ba’i phyir, sdig pa’i grogs po yongs su spong ba’i tshul khrims dang; mi rtag pa’i ’du shes la rtog pas, lus la mi lta ba’i tshul khrims dang; dge ba’i rtsa ba la brtun te byed pas, srog la yid mi rton pa’i tshul khrims dang; bsam pa dag pa’i phyir, yid la gcags pa med pa’i tshul khrims dang; sbyor ba dag pa’i phyir, bcos ma ma yin pa’i tshul khrims dang; lhag pa’i bsam pa dag pa’i phyir, yongs su gdung ba med pa’i tshul khrims dang; las legs par byas pa’i phyir, mi dga’ ba med pa’i tshul khrims dang; khengs pa med pa’i phyir, nga rgyal med pa’i tshul khrims dang; ’dod chags dang bral ba’i phyir, mi rgod pa’i tshul khrims dang; drang ba’i phyir, mi g.yeng ba’i tshul khrims dang; cang shes pa’i phyir, mu cor mi smra ba’i tshul khrims dang; mi ’khrugs pa’i phyir, dul ba’i tshul khrims dang; nye bar zhi ba’i phyir, zhi ba’i tshul khrims dang; ji skad smras pa bzhin byed pas, bka’ blo bde zhing ’thun par ’dzin pa’i tshul khrims dang; bsdu ba’i dngos po mi ’dor bas, sems can yongs su smin par byed pa’i tshul khrims dang; bdag gi nor chud mi gzon pa’i phyir, dam pa’i chos yongs su srung ba’i tshul khrims dang; gzod ma nas shin tu dag pas, bsam pa thams cad yongs su skong ba’i tshul khrims dang; de’i tshul khrims su bsngos pas, de bzhin gshegs pa’i tshul khrims la yang dag par gzhol ba’i tshul khrims dang; sems can thams cad la sems snyoms par sangs rgyas kyi ting nge ’dzin dang snyoms par ’jug pa’i tshul khrims te; btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lnga po de dag gis byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no.

anupataptatā sarvasattveṣu; asteyatā parabhogeṣu; alubdhatā paradareṣu; avisaṃvādanatā sarvasattveṣu; apaiśunyatā svaparivārasaṃtuṣṭyā; apāruṣyatā dāruṇavadakṣāntyā; asaṃbhinnapralāpitā pralāpasuprativiratyā; anabhidhyā parasukharatyā; avyāpādatā duruktadurāgatavacanapathakṣāntyā; samyagdṛṣṭir anyaśāstrupadeśaviratyā; buddhasya śraddhā cittasyānāvilāt; dharmasya śraddhā dharmatāvaradharmatayā; saṃghasya śraddhā sarvāryagaṇaprītyā; śuśrūṣā gurugauravāt; kāyapraṇāmatā buddhadharmasaṃghapañcamaṇḍalanamaskārāt; aśithilaśīlatānumātreṣv anavadyeṣu bhayadarśanāt; acchidraśīlatānyayānānāśrayāt; akhaṇḍaśīlatā vyasanotpattiprahāṇāt; asaṃsṛṣṭaśīlatā durjanakleśāsaṃsṛṣṭyā; avyākulaśīlataikāntaśukladharmavṛddhyā; āryaśīlatā yatheṣṭagamanāt; praśaṃsitaśīlatā paṇḍitair anindāt; paramaśīlatā smṛtisaṃprajanyapratyupasthānāt; aninditaśīlatā sarvatrānavadyāt; suguptaśīlatendriyarakṣaṇāt; viśrutaśīlatā sarvabuddhadharmacintayā; alpecchaśīlatā kalpikamātṛjñatayā; saṃtuṣṭaśīlatā lobhaprahāṇāt; prakṛtiviviktaśīlatā kāyacittaviviktāt; araṇyavāsaśīlatā saṃsargavivarjanāt; āryavaṃsasaṃtuṣṭaśīlatāparānurodhāt; dhutaguṇasaṃlekhaśīlatā sarvakuśalamūlātmavaśāt; yathāvāditatathācaritaśīlatā devamanuṣyārādhanāt; maitrīśīlatā sarvasattvatrāṇāt; karuṇāśīlatā sarvaduḥkhakṣāntyā; muditāśīlatāsaṃkucitacittāt; upekṣaśīlatā pratighānunayaprahāṇāt; ātmaskhaliteṣu gaveṣaṇaśīlatā svacittanidhyaptyā; paraskhaliteṣv adoṣadarśanatā paracittānurakṣayā; dānaśīlatā sattvaparipācanatvena; parigṛhītaśīlatā prarakṣitaśīlāt; kṣāntiśīlatā sarvasattveṣv apratihatacittāt; vīryaśīlatāvinivartanāt; dhyānaśīlatā dhyānāṅgasaṃbhāropabṛṃhaṇāt; prajñāśīlatā śrutakuśalamūlātṛptyā; śrutaśīlatā śrutasaragrahaṇāt; kalyāṇamitrāśrayaśīlatā bodhyaṅgasaṃbhāravardhanatayā; pāpamitraparivarjanaśīlatā vyasanapathatyāgatayā; kāyanirapekṣāśīlatānityasaṃjñāpratyavekṣayā; jīvitāpratisaraṇaśīlatā kuśalamūlātaptakāritayā; avipratisāraśīlatā śuddhāśayatayā; akṛtrimaśīlatā śuddhaprayogatayā; niṣparidāhaśīlatā śuddhādhyāśayatayā; aparikhedaśīlatā sukṛtakarmatayā; nirmāṇaśīlatānunnatatayā; anuddhataśīlatā vigatarāgatayā; avikṣiptaśīlatā rjukatayā; amukharaśīlatājāneyatayā; vinītaśīlatākopyatayā; śāntaśīlatopaśāntyā; suvacaḥpradakṣiṇagrahaśīlatā yathāvāditathākāritayā; sattvaparipācanaśīlatā saṃgrahavastvanutsargāt; saddharmaparirakṣaśīlatā svadhanāvipraṇāśatayā; sarvāśāparipūrakaśīlatādiśuddhyā; tathāgataśīlasamavasaraṇaśīlatā tacchīlapariṇāmanāt; buddhasamādhisamāpattiśīlatā sarvasattveṣu samacittāt; ebhiḥ pañcaṣaṣtyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ.

[1. Morality correctly undertaken (samāttaśīla):] 1) Not harming any living beings; 2) not stealing others’ possessions; 3) no desire for others’ wives; 4) no lies to any being; 5) no slander through being content with one’s own circle of followers; 6) no harsh speech through enduring hard words; 7) no confused chattering through absence of chattering; 8) no cupidity through joy in others’ pleasure; 9) no ill-will through tolerating ways of speech involving accusation and slander; 10) right view through staying away from the teachings of other teachers; 11) trust in the Buddha through no impurity of thought; 12) trust in religion as it is the excellent religion teaching the way things are; 13) trust in the congregation through joy caused by all groups of saints; 14) obedience through respect for teachers; 15) obeisance with the body through honouring the Buddha, his religion and congregation with full prostration; 16) no lax morality through seeing the smallest imperfection as a danger; 17) unbroken morality through not relying on any other way; 18) unimpaired morality through avoiding bad rebirth; 19) unadulterated morality through not being corrupted by the vices of bad people; 20) untroubled morality through increase of only the good moments of existence; 21) morality of the noble through behaving the way one wishes; 22) morality which is praised through not being faulted by the wise; 23) morality of the best kind through its close relation to recollection and awareness; 24) morality which is not derided since it is without imperfections in all respects; 25) morality which is well guarded through guarding the senses; 26) morality of wide renown through having all the religious ways of the Buddha in mind; 27) morality of moderate wishes through knowing due moderation; 28) morality of being content through rejecting covetousness; 29) morality which is essentially aloof through having body and mind detached from the world; 30) morality of staying in the wilderness through shunning crowds of people; 31) morality content with the family of saints through not being for the sake of compliance with others; 32) morality in accordance with the qualities of the pure, and with severe austerity, through having all the potentialities of the good in one’s own power; 33) morality of accordance between words and actions through propitiation of both gods and men; 34) morality of friendliness through protecting all beings; 35) morality of compassion through tolerating all suffering; 36) morality of joy through the absence of despondency; 37) morality of equanimity through giving up aversion and attachment; 38) morality of examining one’s own mistakes through introspection concerning one’s own thoughts; 39) morality of seeing nothing wrong in the mistakes of others through protecting the thoughts of others; 40) morality of generosity through bringing beings to maturity; 41) morality which is well adopted through guarding morality; 42) morality of tolerance through the absence of hostile thoughts towards any being; 43) morality of vigour through never turning back; 44) morality of meditation through increasing the accumulation of the limbs of awakening; 45) morality of insight through never having enough of the potentiality for the good which consists in learning; 46) morality of learning through grasping the essence of learning; 47) morality of reliance on a spiritual friend through increasing the accumulation of the limbs of awakening; 48) morality of avoiding bad friends through rejecting wrong ways; 49) morality without view to [the safety of] the body through understanding the concept of impermanence; 50) morality not seeking safety of life through acting with zeal for the roots of good; 51) morality without regret through pure intention; 52) morality which is not artificial through pure action; 53) morality without great desires through pure determination; 54) indefatigable morality through actions well done; 55) morality without conceit since it is without arrogance; 56) morality without frivolity through absence of cupidity; 57) undistracted morality because of straightness [that is, having thoughts onepointedly (ekāgra) directed towards their objects (ālambana) ]; 58) morality which is not loquacious through being well trained; 59) disciplined morality through being undisturbed; 60) peaceful morality through appeasement [of primary and secondary vices (kleśopakleśa) ]; 61) morality of adequately grasping gentle speech through acting according to instruction; 62) morality of bringing living beings to maturity through not giving up the ways of attracting people; 63) morality of guarding true religion through not wasting [the seven kinds of noble] riches; 64) morality fulfilling all wishes through being originally pure [not adopted initially because of fear of punishment (rājadaṇḍa) or lack of livelihood, but adopted with pure intention (śuddhāśaya) ]; 65) morality to attain the morality of the Tathāgata through being transformed into that morality; 66) morality concerned with the concentrations and states of meditation of the Buddhas through having the same attitude towards all beings; in these sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable.

de la yang dag par blangs pa’i tshul khrims kyang rnam pa gsum ste, 1) sdom pa’i tshul khrims dang, 2) sems can don bya ba’i tshul khrims dang, 3) dge ba’i chos sdud pa’i tshul khrims so. sdom pa’i tshul khrims dbang du byas nas sems can thams cad la mi gnod pa zhes bya ba la sogs pa gsungs so. 1) sdom pa’i tshul khrims kyang mdor bsdus na rnam pa bzhis bstan te, nyes par spyod pa’i phyir log pa dang, 2) bdag nyid ’phags pa’i tshul khrims kyi snod du rung ba dang, 3) mi mthun pa’i phyogs spangs pa dang, 4) gnyen po’i phyogs yongs su bzung bas bstan te; de la byang chub sems dpa’ ni sems can gyi don du rang gi lus dang srog kyang gtong bar byed na bdag gi don du sems can pha rol po’i srog gcod pa lta ga la byed pas sems can thams cad la mi gnod pa dang – "The bodhisattva gives even his body and life for the good of living beings, so how can he kill another being for his own good? ..." rang gi longs spyod kyang gzhan la gtong bar byed na gzhan gyi longs spyod ma byin par lta ga la len pas gzhan gyi longs spyod dag la mi rku ba dang – "He gives even his possessions to others, so how can he take the possessions of others when not given? ..." tshe rabs thams cad du tshangs par spyod pa’i phyir bdag gi chung ma yang sems can ’dod pa la yongs su gtong na gzhan gyi chung ma la lta chags par ga la byed pas gzhan gyi chung ma dag la ma chags pa dang – "He even gives his own wife to covetous beings since he is one practising chastity (brahmacarita) in all his lives, so how can he desire others’ wives? ..." byang chub sems dpa’ ni ji skad smras pa de bzhin du byed, de bzhin du smra zhing gzhan du sgrub pa ma yin pas sems can thams cad la mi slu ba dang – "The bodhisattva acts according to his word, speaking thus he does not complete things otherwise ..." pha rol po’i ’khor bdag gir bya ba’i ched du pha bi la blangs nas tshu bi la snyod pa dang, tshu bi la blangs nas pha bi la snyod par mi byed pa’i phyir bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa dang; pha rol pos ngan du smras shing cho rigs la sogs pa’i sgo nas zher ’debs pa’i tshig mi smra ba’i phyir tshig drag po bzod pas, mi brlang ba dang; rgyal po’i gtam dang rkun po’i gtam la sogs pa’i tshig don med pa mi smra ste tshig shin tu spong bas, tshig kyal pa mi smra ba dang – "He does not speak meaningless words like talk about kings, talk about thieves and so on ...". byang chub sems dpa’ ni pha rol po’i longs spyod kyi bde ba dang ldan par smon cing gzhan bde ba la dga’ bas pha rol po’i longs spyod bdag gir bya bar brnab sems med pa dang; – "The bodhisattva wishes that others should have joy of their pleasure ... he has no cupidity in the way of making the pleasure of others his own." ’phral du ngan du brjod pa dang, lkog nas ngan du smras pa’i tshig gi lam bzod pas, gnod sems med pa dang; mu stegs can la sogs pa ston pa gzhan gyi bstan pa med pas, yang dag par lta ba ste, mi dge ba bcu spangs pa de dag gis ni nyes par spyod pa las phyir ldog pa bstan to. The first ten items refer to the ten good actions (dashakushalāni), the basis of Buddhist morality, e. g. Mvy. 1685-98, and the following three to the three jewels. ji ltar na ston pa gzhan gyi bstan pa med pa ni sems la rnyog pa med pas, sangs rgyas la dad pa dang zhes bya ba la sogs pas bstan te, ’jig rten na de bzhin gsegs pa bzhugs sam mi bzhugs zhes yid mi ches shing the tshom za ba ni chu rnyog pa dang ’dra bas sems la rnyog pa zhes bya ste, de lta bu’i the tshom med de sems la rnyog pa med pas, sangs rgyas la dad pa zhes bya ste, nor bu chu ’dang bzhin du sems la the tshom gyi rnyog pa med pa’i phyir ston pa gzhan gyis bstan pa la yid ches pa med do; ’dus byas dang ’dus ma byas thams cad kyis brjod du med pa chos nyid kyi chos de ni tshad ma thams cad kyis sun mi phyin cing grub pa yin te, dam pa’i phyir chos la dad pa zhes bya’o; ’phags pa’i tshogs thams cad ni rgyun du zhugs pa la sogs pa’i gang zag brgyad dang mos pas spyod pa’i sa la gnas pa la sogs pa’i byang chub sems dpa’ la bya ste, de dag la dga’ zhing dad pas, dge ’dun la dad pa zhes bya’o; bla ma mkhan po dang slob dpon la sogs pa ste, de dag la lus kyis ’dud pa dang, ngag gis gsod por smra ba ni bla ma la gus pas srid zhu che ba ste, ’di dang dkon mchog gsum la yan lag lngas phyag ’tshal bas, lus rab tu ’dud pa gnyis ni dad par ’gyur ba’i sbyor ba ste, tshig de lngas ni bdag nyid ’phags pa’i tshul khrims kyi snod du rung ba bstan to. kha na ma tho ba phra rab la yang ’jigs par lta ba ni bslab pa’i gzhi phran tshegs la yang ngan song gi rgyu yin par mthong ste, ’jigs par lta bas tshul khrims mi lhod pa zhes bya ste, ’phags pa dkon mchog sprin gyi mdo las: dug chung ngus kyang skyes bu chen po ’chi bar byed do; de bzhin du sdig pa chung ngus kyang ngan song du ltung la sdig pa chen pos kyang ngan song du ltung ngo zhes gsungs pa bzhin du sgrub pa’i phyir ro – "... In the holy Ratnameghasūtra it is said: Even a little poison may kill a great man (mahāpuruṣa), and in the same way, even small sins (pāpa) make one fall into bad states of existence (durgati), as also great sins make one fall into bad states of existence"; theg pa gzhan la mi brten pa ni theg pa gzhan du sems ma bskyed cing mi bsngos pa ste, rang bzhin ma bor bas na tshul khrims ma ral ba zhes bya’o; tshul khrims ma nyams pa gang gis ngan song gsum la sogs pa’i gnas su skye ba med pas na nyam nga bar skye ba spong bas, tshul khrims ma nyams pa zhes bya’o; tshul khrims nyams par ’gyur ba’i rgyu skye bo mi srun pa la sogs pa dang ma ’dres pas, tshul khrims ma ’dres pa zhes bya’o; ’chal pa’i tshul khrims kyi dri ma dang ma ’dres shing byang chub kyi phyogs la sogs pa dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba zhes bya ste, tshig de lngas mi mthun pa’i phyogs spangs pa bstan to. so sor rtog pa’i stobs dang bsgom pa’i stobs la ’dris pas tshul khrims nyams par ’gyur ba’i nyon mongs pa dang mi dge ba’i bshes gnyen gyi dbang du mi ’gro zhing ji ltar ’dod pa bzhin du ’gro bas, ’phags pa’i tshul khrims zhes bya’o. āryashīlatā is uncertain, ST has rang dbang ~ aishvaryashīlatā, "lordly morality", possibly confirmed by T1 p. 190a12 ±o¶€¶b de zi zai. mkhas pa ni ’phags pa rnams so; tshul khrims ji ltar blangs pa’i dran pas tshul khrims ma nyams par bsrungs la, nyon mongs pa dang bcas pa’i nyes pa dang nyon mongs pa med pa’i nyes pa la sogs pa shes bzhin gyis rtogs par bya ste, nyes pa byung ngo cog tshul bzhin du ’chos pa ni rnam pa mchog gi tshul khrims zhes bya ste, tshul khrims ji ltar blangs pa bzhin du bsrung ba dang, nyes pa byung ngo cog phyir ’chos pa gnyis kyis tshul khrims yongs su rdzogs pa’i phyir ro; rgyal rigs dang bram ze’i rigs la sogs pa’i ’khor thams cad du kha na ma tho ba med pa ste, gang gi sgo nas kyang skyon gdags su med pas na ma smad pa’i tshul khrims zhes bya’o; mig la sogs pa’i dbang po ’dod chags dang zhe sdang la sogs pa skye bar ’gyur ba’i yul rang dgar mi gtong ste, dbang po bsrungs pas, shin tu sbas pa’i tshul khrims zhes bya’o. nyan thos dang rang sangs rgyas dang byang chub sems dpa’i chos sangs rgyas kyi chos thams cad de, de dag gi rgyu dang ’bras bu ma lus pa la sems pas, rnam par grags pa’i tshul khrims de theg pa kun la rnam par grags zhes bya ba’i tha tshig go. lhung bzed dang chos gos la sogs pas rab tu byung ba la ’os pa ni rung ba ste, de dag mang por rnyed kyang ji tsam dgos pa nyi tshe len te, chog shes pas ’dod pa chung ba’i tshul khrims zhes bya’o; lhung bzed dang chos gos la sogs pa ngan don gyis chog shes shing mang po dang bzang po ma rnyed na yang gdung ba med pa, rnyed na yang zhen pa dang bcas pa med par longs spyod de, de ltar chags pa spong bas, chog shes pa’i tshul khrims zhes bya’o. ’du ’dzi nang na mi gnas pa dang, ’dod pa la ’dun pa la sogs pa la mi rtog pa ni sems dben pa ste, de ltar tshul khrims nyams par ’gyur ba’i rgyu dang bral bas rang bzhin gyis dben pa’i tshul khrims zhes bya ste, gong ma gnyis kyang gang zag ’di lta bus bsgrub par nus so zhes ston to; ji ltar lus dben pa ni ’du ’dzi rnam par spong bas, dgon pa la gnas pa’i tshul khrims zhes bya ba bstan to; ji ltar sems dben pa ni gzhan gyi ngor mi lta bas, ’phags pa’i rigs kyis chog shes pa’i tshul khrims zhes bya bas bstan te, gzhan gyi ngo mi chod pa tsam gyi phyir tshul khrims bsrung ba ma yin gyi, rang gi sems snying thag pa nas ’dod pa la ’dun pa la sogs pa las dben par dga’ ste, tshul khrims srung zhes bya ba’i tha tshig go. dgon pa la gnas pa dang ’phags pa’i rigs kyis tshul khrims de gnyis kyang gang gis bsgrub par par nus she na? dge ba’i rtsa ba bdag gi kha na las pas, sbyangs pa’i yon tan dang yo byad bsnyungs pa’i tshul khrims zhes gsungs te, dge ba’i rtsa ba rnams ni bdag nyid kyis bya ba yin pas sbyangs pa’i yon tan la sogs pa la yang mi gnas su mi rung bar bstan to; dang po slob dpon dang mkhan po la sogs pa la tshul khrims blangs pa bzhin du bsrungs pa ni ji skad smras pa de ltar spyod pa’i tshul khrims zhes bya ba la sogs pa gsungs te, gang ji tsam du sems can rnams la phan pa dang bde ba’i rgyur ’gyur ba byams pa dang snying rje la sogs pa ni sems can gyi don bya ba’i tshul khrims yin na, bla na med pa’i byang chub dang rang gi sangs rgyas kyi chos yongs su smin pa’i rgyur gyur pa rnams ni dge ba’i chos sdud pa’i tshul khrims zhes bya ste, ci rigs par mthun mthun du sbyar ro. sems can rnams srid pa dang ngan song las skyob par byed pas na dpung gnyen du gyur pa ste, de lta bu’i rang bzhin gyis byams pa ni byams pa’i tshul khrims yin te, tshul khrims kyi sgra bzhin yin par rgya cher sbyar ba’o; sems can gyi don du phyi’i sdug bsngal grang ba dang tsha ba la sogs pa dang, nang gi sdug bsngal bkres pa dang skom pa la sogs pa thams cad bzod pa ni sdug bsngal thams cad bzod pa zhes bya’o; sems can gyi don la sems spro ba ni sems ma zhum pa zhes bya’o. bdag gi sems la nges par sems pa ni yan lag lngas bsdus pa’i bag yod pa dang ldan pa yin te, 1) sngon gyi mtha’ dang ldan pa dang, 2) phyi ma’i mtha’ dang ldan pa dang, 3) dbus kyi mtha’ dang ldan pa dang, 4) snga nas bya ba dang 5) lhan cig rjes su spyod pa’o; de la byang chub sems dpa’ 1) ’das pa’i dus la brten nas nyes pa byung ba bcos pa dang, 2) ma ’ongs pa’i dus su nyes pa ’byung bar ’gyur ba ’chos par ’gyur ba dang, 3) da ltar byung ba’i dus su nyes pa byung ba phyir ’chos pa ni dus gsum gyi mtha’ dang ldan pa’i bag yod pa’o; 4) nyes pa ma byung ba’i snga rol nas bdag ji lta ji ltar spyod cing ji lta ji ltar gnas na nyes pa ’byung bar mi ’gyur ba, de lta de ltar spyod cing de lta de ltar gnas kyang ci ma rung snyam du sgrim par byed pa ni snga nas bya ba’i bag yod pa’o; 5) de snga nas bya ba’i bag yod pa de nyid la brten nas ji lta ji ltar spyod cing ji lta ji ltar gnas na nyes pa ’byung bar mi ’gyur ba, de lta de ltar gnas pa, de ni lhan cig rjes su dpyod pa’i bag yod pa de lta bu dag gis nges par sems pa byed do. gzhan gyi sems bsrung ba pha rol po’i ’khrul pa ’di brjod na de dag gdung bar ’gyur ro snyam du sems pa ste, thabs gang yang rung bas pha rol tu chud mi za bar byed pa nyid sems can gyi don bya ba’i tshul khrims yin no. sbyin pa ni bsdu ba’i dngos po dang po ste, des sems can bsdus shing shes rab kyi pha rol tu phyin pa la sogs pa’i nang nas byang chub sems dpa’ sems can ser sna can dag mthong na rigs kyi bu, khyod ci’i phyir sbyin par mi byed ces dris te, de dag yo byad dang mi ldan pa’i phyir ro zhes zer na, nga’i nor ’di dag las ji bder long la sbyin pa byin te, bdag kyang bde bar gyis shig, gzhan yang bde bar gyis shig! ces gsungs pa ltar sems can yongs su smin par byed pas, sbyin pa’i tshul khrims so; shin tu bzung ba ni bslab pa’i gzhi shin tu phra ba las kyang ma ’das pa’i don to; phyir mi ldog pa ni sems can yongs su smin par bya ba dang, rang gi sangs rgyas kyi chos yongs su smin par bya bar go cha bgos pa las so; bsam gtan gyi yan lag gi tshogs sngar bshad par zad do; thos pa tshol bas chog mi shes par byed pa nyid thos pa’i dge ba’i rtsa bas mi ngoms pa’o. thos pa’i snying po ni dang po dam pa’i chos thos pa las bsam pa dang sgom pa dang sgrib pa spong ba’i rim gyis mthar gnyis su med pa’i ye shes thob pa’o – "The essence of learning is to ponder (cintā) true religion after having heard (shruta) it, then to cultivate (bhāvanā) it and to get rid of the hindrances (āvaraṇahāṇi), thus successively at last attaining knowledge beyond duality (advayajnyāna)." byang chub kyi yan lag ni sum cu rtsa bdun la sogs pa’i ste, de dag nyid tshogs kyang yin no; de dag spel ba’i thabs ni dge ba’i bshes gnyen la brten pa las ’byung ste, dge ba dang skyabs dpag tu med par sbyin par byed pa ni dge ba’i bshes gnyen zhes bya’o. lam nyam nga ba ni lam phyin ci log tu zhugs pa ste, de ’dor ba’i phyir sdig pa’i grogs po yongs su spong ba’i tshul khrims te, gnod pa dpag tu med pa stobs par byed pa ni sdig pa’i grogs po’o. ’dus byas thams cad mi rtag pa yin no snyam pa’i ’du shes la rtog pas rang gi lus la yang mi lta ste, phangs par mi ’dzin zhes bya ba’i tha tshig go. thar pa’i cha dang mthun pa la sogs pa dge ba’i rtsa ba brtun te rings par byed pas, srog la yid mi rton pa’i tshul khrims te, mdo las kyang: sang tsam shi yang sus shes kyi / de ring nyid du brtun te bya / ’chi bdag bde chen de dang ni / bdag tu bshes pa ma yin no / zhes gsungs so. Source of the quotation is not known. bsam pa dag ste, ’khrul pa dang mi dge ba’i chos kyi dri ma med pas yid la gcags pa med pa dang sbyor ba dag ste, lus dang ngag dang yid kyi sgo nas log pa’i sbyor ba byed pa’i phyir, bcos ma ma yin pa dang; lhag pa’i bsam pa dag pa ste, bdag dang gzhan gyi don dang, yon tan khyad par can bsgrub par sems pas yongs su gdung ba med pa zhes bya’o. las legs par byas pa ni dge ba byas pa ste, de’i phyir ’chi ba’i dus na yang mi dga’ ba med pa’i tshul khrims zhes bya’o. khengs pa ni gang zag yon tan can nye bar ’ongs nas ldang ba dang bsu ba med pa’o. ’dod chags ni ’dod pa’i khams kyi ’dod chags te, de dang bral bas mi rgod pa’i tshul khrims te, ’dod pa’i yon tan la sems ma g.yengs zhes bya ba’i tha tshig go. drang ba ni dmigs pa la sems rtse gcig tu gnas su btub pa ste, de’i phyir zhum pa dang rgod pa’i g.yeng ba med ces bya ba’i tha tshig go. cang shes pa ni gdul sla ba’am dul bar gyur pa ste, de’i phyir, mu cor mi smra ste, ma brtags par mi smra zhes bya ba’i tha tshig go. yul gyi rlung gi rkyen gyis sems mi ’khrugs pa’i phyir, dul ba ste, sems dang dbang po yul la ma g.yengs zhes bya ba’i tha tshig go. nye bar zhi ba ni ’dod chags la sogs pa nyon mongs pa dang nye ba’i nyon mongs pa rnams so. ji skad smras pa bzhin byed pa ni mkhan po dang slob dpon la sogs pas gdams ngag rjes su bstan pa la sogs pa ji skad bsgo ba bzhin byed pa’o. Alternatively: "Acting in accordance with one’s word"; cf. supra.
Not in ṭ. ’phags pa’i nor bdun ni bdag gi nor te, de dag dang ldan pa’i phyir dam pa’i chos yongs su bsrung ba’i tshul khrims zhes bya’o. saptāryadhana, Mvy 1565-72: shraddhā-, shīla-, hrī-, apatrāpya-, shruta-, tyāga-, and prajnyādhana, cf. CPD s. v. ariyadhana. gzod ma nas shin tu dag pa ni dang po tshul khrims yang dag par len pa’i dus na rgyal po’i chad pa dang ’tsho ba med pas ’jigs pa la sogs pas ’jigs nas blangs pa ma yin gyis, bsam pa dag pas blangs pas na bsam pa thams cad yongs su skong ba’i tshul khrims zhes bya ste, ji ltar bsams pa’i dgos pa ’grub par byed ces bya ba’i tha tshig go. de’i zhes bya ba ni de bzhin gsegs pa dang sbyar te, de bzhin gsegs pa’i tshul khrims thob par bya ba’i phyir bsngos pas da lta nyid kyi tshul khrims ni de bzhin gshegs pa’i tshul khrims la yang dag par gzhol ba ste, de thob pa’i rgyu yin pa’i phyir ro. sems can thams cad la sems snyoms pa ni rjes su chags pa dang khong khro ba la sogs pa dang bral ba’o.
Sixty-six items are listed, but item no. 62 is not in ṭ.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, gzhan yang gang la bdag tu sgro btags pa med pa dang, sems can du ma yin, srog tu ma yin, gso bar ma yin, skyes bur ma yin, gang zag tu ma yin, shed las skyes su ma yin zhing, shed bur sgro btags pa med pa, de ni tshul khrims so. gang la gzugs su sgro btags pa med pa dang, tshor bar ma yin, ’du shes su ma yin, ’du byed du ma yin, rnam par shes par sgro btags pa med pa, de ni tshul khrims so. gang la sa’i khams su sgro btags pa med pa dang, chu’i khams su ma yin, me’i khams su ma yin zhing, rlung gi khams su sgro btags pa med pa, de ni tshul khrims so. gang la mig gi mtshan mar sgro btags pa med pa dang, gzugs kyi mtshan mar sgro btags pa med pa dang, de bzhin du rna bar ma yin, sgrar ma yin, snar ma yin, drir ma yin, lcer ma yin, ror ma yin, lus su ma yin, reg byar ma yin zhing, yid kyi mtshan mar sgro btags pa med pa dang, chos su sgro btags pa med pa, de ni tshul khrims so. gang la lus dang, ngag dang, sems su sgro btags pa med pa, de ni tshul khrims so.

punar aparaṃ, bhadanta śāradvatīputra, yatra nāsty ātmasamāropo na sattva na jīva na poṣa na puruṣa na pudgala na manuja na mānavasamāropas tac chīlam; yatra nāsti rūpasamāropo na vedanā na saṃjñā na saṃskāra na vijñānasamāropas tac chīlam; yatra nāsti pṛthivīdhātusamāropo nābdhātu na tejodhātu na vāyudhātusamāropas tac chīlam; yatra nāsti cakṣurnimittasamāropo nāsti rūpanimittasamāropa evaṃ na śrotra na śabda na ghrāṇa na gandha na jihvā na rasa na kāya na spraṣṭavya cittanimittasamāropo nāsti dharmasamāropas tac chīlam; yatra nāsti kāyavākcittasamāropas tac chīlam.

[2. The morality of the true state of things (dharmatāśīla):] Further, reverend Śāradvatīputra, morality is where there is no attribution of a self, an animated being, a life-principle, a life-sustaining principle, a spirit, a personality, a man, no attribution of a human being; morality is where there is no attribution of form, feeling, perception, formative factors, no attribution of consciousness; morality is where there is no attribution of element of earth, element of water, element of fire, no attribution of element of wind; morality is where there is no attribution of distinguishing marks of the eye, no distinguishing marks of form, nor of hearing or sound, nose or smell, tongue or taste, body or tangibles, no attribution of distinguishing marks of mind, no attribution of distinguishing marks of moments of existence; morality is where there is no attribution of body, speech or mind.

chos nyid kyi tshul khrims dbang cu byas nas btsun pa sha ra dva ti’i bu, gzhan yang zhes bya ba la sogs pa gsungs te, de yang gang zag dang chos la bdag med pa’i mshan nyid la bya’o. de la gang zag la bdag med pa ni gang la bdag tu sgro btags pa med pa zhes bya ba la sogs pas bstan to; chos la bdag med pa ni gang la gzugs su sgro btags pa med pa yang zhes bya ba la sogs pas bstan te, ji tsam du bdag dang chos su tha snyad btags pa rnams ni sgro btags pa ste; brjod du med pa’i chos nyid gang la ming dang brdar btags pa med pa nyid, chos nyid kyi tshul khrims zhes bya ste, chos nyid kyang rang bzhin ni de yin pa’i phyir ro – "Attribution (samāropa) is to conceptualize a self and the moments of existence with conventions (ātmadharmavyavahāra); the ineffable true nature of things (anabhilāpyadharmatā) is where there is absence of names and signs (nāmasaṃketa), it is the morality of the true nature of things (dharmatāshīla), the true nature of things is the essence (svabhāva), that is what [the morality of the true nature of things] is."

. . . . . .

gang rtse gcig pa’i phyir zhi gnas kyi mtshan nyid, de ni tshul khrims so. gang chos rab tu rnam par ’byed pa la mkhas pas lhag mthong gi mtshan nyid, de ni tshul khrims so.

yac chamathalakṣaṇam ekāgratayā tac chīlam; yad vipaśyanālakṣaṇaṃ dharmapravicayakauśalyena tac chīlam.

[3. Morality with the essential characteristic of the two ways (dvimārgalakṣaṇaṃ śīlam):] Morality is that which has the essential character of peaceful meditation through one-pointedness [having one object (ālambana) ]; morality is that which has the essential character of expanded vision through skill in discerning moments of existence [both their general and individual characteristics (svasāmānyalakṣaṇa) ].

69a2 (cf. 65a3: lam gnyis kyi mtshan nyid kyi tshul khrims): lam gnyis kyi tshul khrims kyi dbang du byas nas gang rtse gcig pa’i phyir zhes bya ba la sogs pa gsungs te, rtse gcig pa ni dmigs pa gcig pa ste, zhi gnas thams cad kyi mtshan nyid de yin pas rtse gcig pa’i phyir zhi gnas thams cad kyi mtshan nyid, de ni tshul khrims zhes bya’o. chos rnams kyi rang dang spyi’i mtshan nyid rab tu rnam par ’byed pa la mkhas pa ni lhag mthong thams cad kyi mtshan nyid do.

. . .

gang stong pa nyid rig pa dang, mtshan ma med pa’i mtha’ dang, smon pa med cing khams gsum pa dang ma ’dres pa, de ni tshul khrims so.

yā śūnyatāvidyānimittāntatā traidhātukāsaṃsṛṣṭir apraṇihitatā tac chīlam.

[4. Morality with the essential characteristic of the three gates of liberation (trivimokṣamukhalakṣaṇaṃ śīlam):] Morality is that which is knowledge of emptiness, fully beyond distinguishing marks, not something that can be longed for, not mingled with the threefold world.

(cf. 65a3: rnam par thar pa’i sgo gsum gyi mtshan nyid kyi tshul khrims): rnam par thar pa’i sgo gsum gyi tshul khrims kyi dbang du byas nas stong pa nyid rig pa dang zhes bya ba la sogs pa gsungs te, chos rnams rnam par thar pa’i sgo gsum gyi tshul du rig pa nyid du tshul khrims yin no.

. .

gang mngon par ’dus ma byas pa ma skyes pas rab tu phye ba mi skye ba la bzod pa, de ni tshul khrims so. gang ma byas shing bya ba med pa, de ni tshul khrims so. gang sngon gyi mthar ma byung ba dang, phyi ma’i mthar ma ’phos pa dang, bar du mi gnas pa, de ni tshul khrims so. gang sems dri ma med pa dang, rnam par shes pa la mi gnas pa dang, yid la byed pa dang ma ’dres pa, de ni tshul khrims so. gang ’dod pa’i khams la mi rten pa dang, gzugs kyi khams la mi gnas pa dang, gzugs med pa’i khams na mi ’dug pa, de ni tshul khrims so. gang ’dod chags kyi rdul med pa dang, gnod sems dang, tha ba dang, skyon dang, khong khro ba bsal ba dang, gti mug gi mun pa dang ma rig pa med pa, de ni tshul khrims so. gang rtag pa med pa dang, chad pa med pa dang, rten nas ’byung ba dang mi ’gal ba, de ni tshul khrims so. gang ngar ’dzin pa med pa dang, nga yir ’dzin pa med pa dang, ’jig tshogs la lta ba la mi gnas pa, de ni tshul khrims so. gang ming dang brda la mngon par ma zhen pa dang, gzugs kyi mtshan nyid la mi gnas pa dang, ming dang gzugs dang ma ’dres pa, de ni tshul khrims so. gang rgyu’i bag la nyal ba med pa dang, lta ba’i kun nas ldang ba dang kun nas ma langs pa dang, sgrib pa dang, ’gyod pa la mi gnas pa, de ni tshul khrims so. gang la chags pa mi dge ba’i rtsa ba’i gnas med pa dang, zhe sdang mi dge ba’i rtsa ba’i gnas med pa dang, gti mug mi dge ba’i rtsa ba’i gnas med pa, de ni tshul khrims so. gang mi dga’ ba med pa dang, yongs su gdung ba med pa dang, shin tu sbyangs pa’i mtshan nyid, de ni tshul khrims so. gang chos kyi skus sangs rgyas kyi rigs mi gcod pa dang, chos kyi dbyings dbyer med pa’i phyir chos kyi rigs mi gcod pa dang, ’dus ma byas kyis rab tu phye ba’i phyir dge ’dun gyi rigs mi gcod pa, de ni tshul khrims so.

yānabhisaṃskārānutpannaprabhāvitānutpādakṣāntis tac chīlam; yākṛtakatā niṣkriyatā tac chīlam; yā pūrvāntānupapannatāparāntācyutatāntarāpratiṣṭhitatā tac chīlam; yā vimalacittatā vijñānāniśritatā manasikārāsaṃsṛṣtis tac chīlam; yā kāmalokānāśrayatā rūpalokānavasthārūpyalokāsthitis tac chīlam; yā rāgarajaḥparivarjanatā vyāpadakhiladoṣapratighāpanayanatā mohāndhakārābhāvatā tac chīlam; yānityānucchedatā pratītyasamutpādāvirodhatā tac chīlam; yā nirahaṃkāratāmamakāratā satkāyadṛṣṭyaniśritatā tac chīlam; yā nāmasaṃketānabhiniveśanatā rūpanimittāniśritatā nāmarūpāsaṃsṛṣṭis tac chīlam; yā hetvananuśayatā dṛṣtiparyutthānāparyutthitatā nīvaraṇakaukṛtyāniśritatā tac chīlam; yā lobhākuśalamūlāsthānatā dveṣākuśalamūlāsthānatā mohākuśalamūlāsthānatā tac chīlam; yāparikhedatā niṣparidāhatā praśrabdhilakṣaṇatā tac chīlam; yā buddhavaṃsānupacchedatā dharmakāyāt, dharmavaṃsānupacchedatā dharmadhātvasaṃbhinnatayā, saṃghavaṃsānupacchedatāsaṃskṛtaprabhāvanayā tac chīlam.

[5. The deep morality effected through purification of the contrary to morality (śīlavipakṣaviśuddhigambhīraśīlam):] Morality is that which is tolerance of unbornness, brought about as not conditioned [by vices (kleśa), or by causes and conditions (hetupratyaya) ] and [from understanding moments of existence as] unborn; morality is that which is not made, not active; morality is that which is not born in the beginning, does not perish in the end, does not remain in between; morality is that which is pure thought, not dependent on consciousness, not mingled with mental effort; morality is that which is not dependent on the world of desire [not depending on the the qualities, viz. the objects of desire (kāmaguṇa) ], not remaining in the world of forms [tasting the pleasure of meditation (dhyānāsvāda) ], not staying in the formless world [not being born there though having attained the formless states of meditation (ārūpyasamāpatti) ]; morality is that which is to give up the impurities of passion, which is avoiding malice, harshness, aversion and repugnance, and which is the absence of delusions, darkness and ignorance; morality is that which is neither [belief in] permanence, nor nihilism, it is not in disaccord with the principle of dependent origination; morality is that which is without the principle of an ego, without things related to the ego, not abiding by the view that there is a permanent substance; morality is that which is no attachment to names [that is, informative concepts (prajñāpti) like Devadatta or Yajñadatta] and signs [like “Devadatta has qualities (guṇavān)”], not abiding by distinguishing marks of form [like “form gives resistance (sapratigha)”] , no mingling with names and forms [that is, the parts of personality (skandha) ]; morality is that which is absence of causal bad dispositions, non-arising of doctrinal view-points, (p. 37) not abiding by hindrances like regret; morality is that which does not abide by the root of bad which is covetousness, does not abide by the root of bad which is aversion, does not abide by the root of bad which is delusion; morality is that which is indefatigable, without desires and thus having the essential character of tranquility; morality is that which is the non-interruption of the Buddhas’ lineage because of [attaining] the transcendent body, non-interruption of the lineage of religious teaching because of [attaining] non-separation from total reality, non-interruption of the lineage of the religious community because the unconditioned is revealed.

tshul khrims kyi mi mthun pa’i phyogs rnams rnam par dag pas zab pa’i tshul khrims kyi dbang du byas nas gang mngon par ’dus ma byas pa zhes bya ba la sogs pa gsungs te, tshul khrims gang las dang nyon mongs pas mngon par ’dus ma byas pa dang, chos rnams ma skyes pa khong du chud pa las byung bas na ma skyes par rab tu phye ba ste; de nyid kyang gang zhe na? mi skye ba la bzod pa zhes tshig rnam par sbyar ro. ma byas pa ni tshul khrims kyi mi mthun pa’i phyogs so, bya ba med pa ni tshul khrims rnam par dag pa ni sngon spyad zin pas yang bya ba med pa’i don to. yang na mngon par ’dus ma byas pa ni rgyu dang rkyen gyis so, ma byas shing bya ba med pa ni ’das pa dang ma ’ongs pa’i dus su bdag dang byed pa po la sogs pa’o. sngon gyi mthar ma byung ba la sogs pas ni ’das pa’i dus su ma byung ba dang, ma ’ongs pa’i dus su ma ’phos pa dang, da ltar gyi dus su mi gnas te, dus gsum las ’das pa de ni tshul khrims zhes bya bar bstan to. sems dri ma med pa ni bstan pa’o, ji ltar dri ma med pa ni tshig gnyis kyis bshad de, rnam par shes pa la nyon mongs pa mi gnas pa dang, gzung ba dang ’dzin pa’i yid la byed pa dang ma ’dres pa’i phyir ro. gang ’dod pa’i khams la mi brten pa zhes bya ba la sogs pas ni ’dod pa’i yon tan la mi brten pa dang, gzugs kyi khams kyi bsam gtan gyi ro myong bar mi byed pa dang, gzugs med pa’i snyoms par ’jug pa thob kyang de der mi skye zhing mi ’dug pa ni tshul khrims yin par bshad do. gang ’dod chags kyi rdul med pa zhes bya ba la sogs pas ni dug gsum dang bral ba’i tshul khrims yin par ston te, ’dod chags nyid rdul bzhin du thar pa thob pa la bar du gcod par byed pas ’dod chags kyi rdul to; gnod sems ni las kyi mtshan nyid yin te, de nyid tha ba dang, skyon yang yin pas khong khro ba ni nyon mongs pa ste, gnyi ga bsal bar sbyar ro; dus gsum gyi las dang ’bras bu la rmongs pa ni gti mug gi mun pa dang ma rig pa zhes sbyar ro. dngos po rnams byung nas ’jig pa med pa ni rtag pa’o, byung nas zhig ste mi skye ba ni chad pa ste, de gnyis med pas rten cing ’brel bar ’byung ba dang rjes su mthun par byed pa ni tshul khrims so. ’jig tshogs la lta ba mi gnas pa’i bshad pa ni ngar ’dzin pa med pa dang nga yir ’dzin pa bor ba yin no. ming dang gzugs dang ma ’dres pa’i bshad pa ni go rims bzhin du ming dang brda la mngon par ma zhen pa dang gzugs kyi mtshan nyid la mi gnas pa zhes gsungs pa ste; lha sbyin dang mchod sbyin zhes bya ba la sogs pa’i btags pa ni ming ngo, lha sbyin yon tan dang ldan pa zhes bya ba la sogs pas ni brda’o, gzugs kyi mtshan nyid ni thogs pa dang bcas pa’i gzugs la sogs pa’o, yang na ming dang gzugs ni phung po lnga la bya’o. rgyu’i bag la nyal zhes bya ba ni lta ba la sogs pa’i kun nas dkris pa ’byung ba’i rgyu bag la nyal yin pa’i phyir ro. shin tu sbyangs pa’i bshad pa ni mi dga’ ba med pa dang, yongs su gdung ba med pa zhes bya ba yin te, sems mi dga’ ba med pa dang, lus yongs su gdung ba med cing, las su rung ba nyid shin tu sbyangs pa’i mtshan nyid yin pa’i phyir ro. chos kyi skus sangs rgyas kyi rigs mi gcod pa zhes bya ba ni tshul khrims yongs su dag pa des chos sku ’thob par ’gyur la, de las kyang gzugs kyi sku gnyis rgyun mi ’chad par ’byung ba’i phyir ro. chos kyi dbyings dbyer med pa’i phyir chos kyi rigs mi gcod pa zhes bya ba ni tshul khrims des chos kyi dbyings mnyam pa nyid ’thob par ’gyur la, de la bshad par bya ba’i chos rgyun mi ’chad par ’byung ba’i phyir ro. ’dus ma byas kyis rab tu phye ba’i phyir dge ’dun gyi rigs mi gcod pa zhes bya ba la ’phags pa’i dge ’dun ni ’dus ma byas kyis rab tu phye ba yin la, ji skad du bstan pa’i tshul khrims de dag kyang ’dus ma byas rtogs par ’gyur ba’i thabs yin pas, tshul khrims des dge ’dun gyi rigs mi ’chad par ston to.

. . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, tshul khrims mi zad pa ni rgyun mi zad pa’i phyir blta’o.

śīlam akṣayaṃ draṣṭavyaṃ, bhadanta śāradvatīputra, prabandhākṣayatvāt.

Morality, reverend Śāradvatīputra, should be seen as imperishable because of the imperishability of its continuity.

btsun pa sha ra dva ti’i bu, tshul khrims mi zad pa ni rgyun mi zad pa’i phyir blta’o zhes bya ba la sogs pas ni byang chub sems dpa’i tshul khrims ji ltar mi zad pa 1. rjes su ’gro ba dang, 2. ldog pa’i gtan tshigs kyis ston te, skye ba’i gnas la sogs pa ’og nas smos pa gang gis kyang zad par mi ’gyur te, ’khor ba’i mtha’i bar du rgyun mi zad pas na byang chub sems dpa’i tshul khrims mi zad par bstan pas ni rjes su ’gro ba bstan to.

de ci’i phyir zhe na? so so’i skye bo rnams kyi tshul khrims ni skye ba’i gnas rnams kyis zad par ’gyur ro; phyi rol pa’i lnga mngon par shes pa rnams kyi tshul khrims ni mngon par shes pa nyams pas zad par ’gyur ro; mi rnams kyi tshul khrims ni dge ba bcu’i las kyi lam zad pas zad par ’gyur ro; ’dod pa’i khams kyi lha’i bu rnams kyi tshul khrims ni bsod nams zad pas zad par ’gyur ro; gzugs kyi khams kyi lha’i bu rnams kyi tshul khrims ni tshad med pa dang bsam gtan zad pas zad par ’gyur ro; gzugs med pa’i khams kyi lha’i bu rnams kyi tshul khrims ni ji lta bur snyoms par zhugs pas skyes pa zad nas zad par ’gyur ro; slob pa dang mi slob pa dang nyan thos thams cad kyi tshul khrims ni mya ngan las ’das pa’i mthar zad par ’gyur ro; rang sangs rgyas rnams kyi tshul khrims ni snying rje chen po dang bral bas zad par ’gyur ro. btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi tshul khrims ni mi zad pa ste, de ci’i phyir zhe na? ’di ltar, tshul khrims de las tshul khrims thams cad ’byung ba’i phyir te; btsun pa sha ra dva ti’i bu, dper na, sa bon mi zad pas, ’thob pa mi zad do, btsun pa sha ra dva ti’i bu, de bzhin du byang chub kyi sems kyi sa bon mi zad pas na, de bzhin gshegs pa’i tshul khrims mi zad par rig par bya ste; de’i phyir na skyes bu dam pa de dag ni tshul khrims mi zad pa zhes bya’o.

tat kasya hetoḥ? pṛthagjanānāṃ śīlaṃ kṣīyate upapattyāyatanaiḥ; pañcabāhyābhijñānāṃ śīlaṃ kṣīyate parihīṇābhijñābhiḥ; manuṣyāṇāṃ śīlaṃ kṣīyate kṣīṇadaśakuśalakarmapathaiḥ; kāmalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇapuṇyena; rūpalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇāpramāṇadhyānaiḥ; ārūpyalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇe yathāsamāpannotpāde; sarvaśaikṣāsaikṣaśrāvakānāṃ śīlaṃ kṣīyate nirvāṇānte; pratyekabuddhānāṃ śīlaṃ kṣīyate mahākaruṇāvirahitatvāt. bodhisattvānāṃ tu śīlaṃ, bhadanta śāradvatīputrākṣayam. tat kasya hetoḥ? tathā hi sarvaśīlaṃ tacchīlodayatvāt. tad yathāpi nāma, bhadanta śāradvatīputrākṣayena bījena lābho ’py akṣyaḥ; evam eva, bhadanta śāradvatīputra, bodhicittabījākṣayatvāt tathāgataśīlam akṣayaṃ veditavyaṃ. tasmād ime satpuruṣā akṣayaśīlā ity ucyante.

Why? The morality of ordinary people perishes because of the places they are born; the morality of those possessing the five outer supernormal powers [like the seers (ṛṣi) ] perishes when they are deprived of their supernormal powers; the morality of men perishes when the ten ways of good action perish; the morality of the sons of gods in the world of desire perishes when their merit perishes; the morality of the sons of gods in the world of form perishes when their immeasurable states and meditations perish; the morality of the sons of gods in the formless world perishes when their meditation-produced births perish; the morality of disciples – those still to be trained and those needing no more training – perishes in the end by extinction; the morality of isolated buddhas perishes because of their lack of great compassion. But the morality of the bodhisattvas, reverend Śāradvatīputra, is imperishable. Why? Because all types of morality originate from that morality [which here is to be taken in the same meaning as the thought of awakening (bodhicitta), the essence (svabhāva) of that morality]. Just as, reverend Śāradvatīputra, when the seed is imperishable, the gain is also imperishable, thus, reverend Śāradvatīputra, the morality of the Tathāgatas should be known as imperishable since its seed, the thought of awakening, is imperishable. And that is why these good men are called “those whose morality is imperishable”.

byang chub sems dpa’ ma yin gzhan dag gi tshul khrims la rgyun zad pa yod dam? zhe na, de nyi tshe mi zad par bstan snyam nas de ci’i phyir zhe na zhes dris pa la so so’i skye bo rnams kyi tshul khrims ni skye ba’i gnas rnams kyis zad par ’gyur ro zhes bya ba la sogs pa byang chub sems dpa’i tshul khrims las log pa’i phyogs rgya cher gsungs te, so so’i skye bo rab tu byung ba dang dge bsnyen gyi sdom pa ni deng gi dus ’di nas ji srid ’tsho’i bar du zhes khas blangs pas skye ba’i gnas kyis zad par ’gyur te, ’chi ba’i dus byas pas zad par ’gyur ro zhes bya ba’i don to. phyi rol pa’i mngon par shes pa ni drang srong mngon par shes pa lnga dang ldan pa dag ste, de dag gi tshul khrims ni mngon par shes pa ji srid yod kyi bar du yod la, mngon par shes pa nyams na med do. dge ba bcu’i las kyi lam la spyad par khas blangs pa’o. bsod nams zad pa ni sngon bsags pa’i bsod nams gang gis lha’i bur skyes pa’o. gzugs kyi khams kyi gnas su ni tshad med pa bzhi dang bsam gtan bzhi bsgoms pas skye bar ’gyur la, de dag zad pas bsam gtan gyi sdom pa yang zad par ’gyur ro. ji lta bur snyoms par zhugs pas skyes pa ni ’dir gzugs med pa’i khams kyi ting nge ’dzin la snyoms par zhugs nas gzugs med pa’i khams su skyes pa ste, gang gi tshe skyes pa zad nas ’chi ba’i dus byas pa na gzugs med pa’i lha’i bu’i tshul khrims zad par ’gyur ro. nyan thos thams cad ni slob pa bdun dang mi slob pa gcig ste, gang zag brgyad la bya’o. gang gi tshe rang sangs rgyas rnams sems can gyi don du rdzu ’phrul gyis sems can gyi don byed pa btang ste, phung po lhag ma ma lus pa’i mya ngan las ’das pa la mngon du bltas pa, de’i tshe snying rje chen po dang bral ba zhes bya’o. btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi tshul khrims ni mi zad pa ste zhes bya ba la sogs pas ni byang chub kyi sems mi zad pas byang chub sems dpa’i tshul khrims mi zad pa ston to. byang chub sems dpa’ rnams kyi tshul khrims ni mi zad pa zhes ci’i phyir bya snyam nas de ci’i phyir zhe na zhes dris pa’i lan du ’di ltar, tshul khrims de las tshul khrims thams cad ’byung ba’i phyir te zhes bya ba la sogs pa gsungs so. skabs ’dir tshul khrims ni byang chub kyi sems la bya la de las de bzhin gshegs pa man chad kyi tshul khrims thams cad ’byung ba’i phyir mi zad pa sbyar te, de bas na byang chub kyi sems kyi sa bon mi zad pas na, de bzhin gshegs pa’i tshul khrims mi zad par rig par bya zhes dngos su gsungs te, de bzhin gsegs pa’i tshul khrims mi zad pa de’i sa bon yang byang chub sems dpa’i byang chub kyi sems kyi rang bzhin gyi tshul khrims de yin pas de’i phyir na skyes bu dam pa de dag ni tshul khrims mi zad pa zhes bya’o zhes gsungs so.
tshul khrims mi zad pa bshad zin to.

. . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, de ni byang chub sems dpa’ rnams kyi tshul khrims mi zad pa zhes bya’o.

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ śīlam.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable morality.

7th akṣaya: Kṣānti

7th Imperishable: Tolerance.

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi tshul khrims mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi bzod pa mi zad pa las brtsams te, ji ltar byang chub sems dpa’ rnams bzod pa mi zad par ’gyur ba, khyod spobs par gyis shig!

athāyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ śīlākṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ kṣāntyakṣayatām ārabhya, yathā bodhisattvānāṃ kṣāntir akṣayā bhavet.

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ morality. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ tolerance, as to how the tolerance of the bodhisattvas becomes imperishable.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, rnam pa sum cu rtsa gnyis kyis byang chub sems dpa’ rnams kyi bzod par blta’o. sum cu rtsa gnyis gang zhe na?

akṣayamatir āha: dvātriṃśadākārair, bhadanta śāradvatīputra, bodhisattvānāṃ kṣāntir draṣṭavyā. katamair dvātriṃśatā?

[1. Tolerance enduring pain (duḥkhādhivāsakṣānti):] Akṣayamati said: – Reverend Śāradvatīputra, the bodhisattvas’ tolerance is to be seen through thirty-two forms. Which thirty-two?

bzod pa mi zad pa gnas pa’i byang chub sems dpa’ ni chos kyi rjes su srung ba’i byang chub sem dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu, rnam pa sum cu rtsa gnyis kyis byang chub sems dpa’ rnams kyi bzod par blta’o zhes bya ba la sogs pa gsungs so. bzod pa mi zad pa yang rnam pa gsum ste, 1) sdug bsngal la ji mi snyam pa’i bzod pa dang, 2) gzhan gnod pa byed pa nyams su len pa’i bzod pa dang, 3) chos nges par sems la mos pa’i bzod pa’o – "The bodhisattva established in the imperishability of tolerance (kṣāntyakṣayatāpratiṣṭhita) is the bodhisattva protecting religion (dharmānurakṣaka) ... The imperishability of tolerance is threefold: 1) tolerance enduring pain (duḥkhādhivāsakṣānti), 2) tolerance enduring harm from others (parāpakāramarṣaṇakṣānti), and 3) tolerance based on looking into moments of existence (dharmanidhyānādhimokṣakṣānti)." Cf. Msa p. 10510-11: marṣādhivāsajnyānam iti trividhāyāḥ kṣānteḥ svabhāvaḥ: apakāramarṣaṇakṣānter marṣaṇaṃ marṣa iti kṛtvā, duḥkhādhivāsakṣānter dharmanidhyānakṣāntesh ca yathākramaṃ; and Bbh p. 1899-11: parāpakāramarṣaṇakṣāṃtiḥ duḥkhādhivāsanākṣāṃtiḥ dharmanidhyānādhimokṣakṣāṃtish ca et seq. Cf. also Msa p. 9317.
sdug bsngal la ji mi snyam pa’i bzod pa yang rnam pa bzhis bstan te, a) bzod pa’i mi mthun pa’i phyogs kyi rgyun dang bral ba dang, b) bzod pa’i gnyen po yang dag par ’dzin pa dang, c) bzod pa’i las rnam par dag pa dang, d) bzod pa’i ’bras bu yang dag par ’dzin pa’o.

bag la nyal ba spangs pas bzod par blta’o; mi gnod pas bzod par blta’o; yongs su mi gdung bas bzod par blta’o; gnod sems med pas bzod par blta’o; khon du ’dzin pa med pas bzod par blta’o; mi khro bas bzod par blta’o; thab mo med pas bzod par blta’o; rtsod pa med pas bzod par blta’o; yul gyis rma mi phyin pas bzod par blta’o; bdag dang gzhan srung bas bzod par blta’o; byang chub kyi sems dang ’thun pas bzod par blta’o; tshul bzhin rab tu rtogs pas bzod par blta’o; yid byung zhing ’dod chags dang bral bas bzod par blta’o; las kyi rnam par smin pa la rton pas bzod par blta’o; lus kyi rgyan gyis bzod par blta’o; ngag dang sems yongs su dag pas bzod par blta’o; bsam pa brtan pas bzod par blta’o; yi ge ya ma brla yin pas bzod par blta’o; yongs su rtog pa med pas bzod par blta’o; rang gi sems la nges par sems pas bzod par blta’o; gzhan gyi sems srung bas bzod par blta’o; tshangs pa’i ’jig rten gyi lam du ’gro bas bzod par blta’o; lha dang mi’i phun sum tshogs pa myong ba’i phyir bzod par blta’o; mtshan dang dpe byad bzang po yongs su rdzogs par byed pas bzod par blta’o; tshangs pa’i sgra skad ’byin pa’i dbyangs thob pas bzod par blta’o; nyes pa thams cad bcom pas bzod par blta’o; gnod sems dang, skyon dang, tha ba thams cad bcom pas bzod par blta’o; khong khro ba thams cad spangs pas bzod par blta’o; mi dge ba’i rtsa ba thams cad spangs pas bzod par blta’o; phyir rgol ba thams cad rab tu bcom pas bzod par blta’o; gzhan gyis gnod par bya ba thams cad las shin tu ’das pas bzod par blta’o; sangs rgyas kyi chos thams cad ’thob pas bzod par blta ste; btsun pa sha ra dva ti’i bu, rnam pa sum cu rtsa gnyis po de dag gis byang chub sems dpa’ rnams kyi bzod par blta’o.

anuśayaprahīṇataḥ kṣāntir draṣṭavyā; anupaghātataḥ kṣāntir draṣṭavyā; niṣparidāhataḥ kṣāntir draṣṭavyā; avyāpādataḥ kṣāntir draṣṭavyā; anupanāhataḥ kṣāntir draṣṭavyā; niṣkrodhataḥ kṣāntir draṣṭavyā; niṣkalahataḥ kṣāntir draṣṭavyā; nirvivādataḥ kṣāntir draṣṭavyā. viṣayāvraṇataḥ kṣāntir draṣṭavyā; ātmaparoparakṣaṇataḥ kṣāntir draṣṭavyā; bodhicittānukūlataḥ kṣāntir draṣṭavyā; yoniśaḥ prativedhataḥ kṣāntir draṣṭavyā; udvegavigatarāgataḥ kṣāntir draṣṭavyā; karmavipākapratisaraṇataḥ kṣāntir draṣṭavyā. kāyālaṃkāravibhūṣaṇataḥ kṣāntir draṣṭavyā; vākcittapariśuddhataḥ kṣāntir draṣṭavyā; dṛḍhāśayataḥ kṣāntir draṣṭavyā; akṣaravaśikataḥ kṣāntir draṣṭavyā; aparikalpataḥ kṣāntir draṣṭavyā; svacittanidhyaptitaḥ kṣāntir draṣṭavyā; paracittānurakṣayā kṣāntir draṣṭavyā. brahmalokapathagamanataḥ kṣāntir draṣṭavyā; devamanuṣyasaṃpadanubhavanatayā kṣāntir draṣṭavyā; lakṣaṇānuvyañjanaparipūritaḥ kṣāntir draṣṭavyā; brahmasvararutaghoṣaprāpaṇataḥ kṣāntir draṣṭavyā; sarvāparādhahatataḥ kṣāntir draṣṭavyā; vyāpadakhiladoṣahatataḥ kṣāntir draṣṭavyā; sarvakrodhaprahāṇataḥ kṣāntir draṣṭavyā; sarvākuśalamūlaprahāṇataḥ kṣāntir draṣṭavyā; sarvapratyarthikapramardanataḥ kṣāntir draṣṭavyā; paropakramātikrāntataḥ kṣāntir draṣṭavyā; sarvabuddhadharmaprāpaṇataḥ kṣāntir draṣṭavyā. ebhir dvātriṃśadākārair, bhadanta śāradvatīputra, bodhisattvānāṃ kṣāntir draṣṭavyā.

[a. Being without the causes which are contary to tolerance (kṣāntivipakṣahetu):] 1) Tolerance should be seen in the giving up of bad dispositions [like aversion (pratigha), etc., causes of intolerance (akṣāntihetu) ]; 2) tolerance is to be seen in the absence of inflicting injury; 3) tolerance is to be seen in the absence of anguish; 4) tolerance is to be seen in the absence of malice; 5) tolerance is to be seen in the absence of enmity; 6) tolerance is to be seen in the absence of rage; 7) tolerance is to be seen in the absence of quarreling; 8) tolerance is to be seen in the absence of dispute. [b. Adopting tolerance as the antidote (kṣāntipratipakṣasamādāna):] 9) Tolerance is to be seen in not being injured by the outside world [not falling under the sway of the causes (pratyaya) of anger (krodha) etc. in the outside world]; 10) tolerance is to be seen in guarding oneself and others [so that no-one comes under the sway of intolerance]; 11) tolerance is to be seen as in accordance with the thought of awakening [tolerating all beings with a friendliness as for one’s only son (ekaputramaitrī) ]; 12) tolerance is to be seen in thorough spiritual penetration [which is cultivation of friendliness (maitrībhāvanā), the contrary to aversion (dveṣapratipakṣa) ]; 13) tolerance is to be seen in disgust for worldly things and absence of cupidity [since then there is no intolerance for the disagreeable]; 14) tolerance is to be seen in confidence in the fact that actions mature [knowing that to suffer when harmed by another is to experience the fruit of bad actions done by oneself]. [c. Purity of the actions of tolerance (kṣāntikarmaviśuddhi):] 15) Tolerance is to be seen in the ornamenting of the body [as the person having tolerance is without the ugly features of contracted eyebrows (bhṛkuṭi), changed colour of the face (mukhavarṇa) or bloodshot eyes (lohitākṣa), with tranquil senses (śāntendriya) and good health (ojas) ]; 16) tolerance is to be seen in purity of speech and thought; 17) tolerance is to be seen in firm intention; 18) tolerance is to be seen in [understanding that] syllables [of abusive speech] are void [syllables and words, being empty and selfless, cannot frighten, they should be known as void, thus one should understand their deeper meaning]; 19) tolerance is to be seen in the absence of thought-constructions [concerning who is harming, what harm is done, who is harmed]; 20) tolerance is to be seen in introspection into one’s own thoughts; 21) tolerance is to be seen in protecting the thoughts of others. [d. Attaining the fruit of tolerance (kṣāntiphalasamādāna):] 22) Tolerance is to be seen in going the way to the world of Brahmā [attaining the four immeasurable qualities (caturapramāṇa) ]; 23) tolerance is to be seen in experiencing the good qualities of gods and men; 24) tolerance is to be seen in perfecting the characteristics of a great man and the marks of beauty; 25) tolerance is to be seen in attaining speech with a voice like that of Brahmā; 26) tolerance is to be seen in having done away with all sins; 27) tolerance is to be seen in having done away with malice, harshness and aversion; 28) tolerance is to be seen in rejecting anger; 29) tolerance is to be seen in rejecting all roots of bad; 30) tolerance is to be seen in the crushing of one’s enemies; 31) tolerance is to be seen in aloofness from the harm done by others; 32) tolerance is to be seen as [the cause (hetu) of] attaining all the qualities of a Buddha [as the perfection of tolerance (kṣāntipāramitā) ]. The bodhisattvas’ tolerance, reverend Śāradvatīputra, is to be seen through these thirty-two forms.

bzod pa’i mi mthun pa’i phyogs kyi rgyu dang bral ba’i dbang du byas nas bag la nyal spangs pas bzod par blta’o zhes bya ba la sogs pa tshig brgyad gsungs te, mi bzod pa’i rgyu khong khro ba la sogs pa’i bag la nyal spangs te, gang la yang mi bzod pa’i rgyu med pas bzod par blta’o zhes bya ba’i tha tshig ste, tshig mthun pa rnams ni ’og ma dag la yang ci rigs par sbyar ro. mi gnod pa ni lag pa dang bong ba dang dbyug pa la sogs pas gnod par mi byed pa’o. yongs su mi gdung ba ni gzhan gyis gnod pa byas kyang sdug bsngal dang yid mi bde ba mi ’byung ba’o. gnod sems med pa ni mtshon cha la sogs pa gang yang rung bas sems can pha rol po phung bar sbyor ba ni gnod sems te, de med pa’o. khon du ’dzin pa med pa ni gnod pa byas pa’i ’og tu khon gyi ’dud pa’i bsam pa mi ’dor zhing rgyun du ’byung ba’am, yang na ’dis bdag la gnod pa byas, byed, byed par ’gyur; bdag gi mdza’ bo la gnod pa byas, byed, byed par ’gyur; ’dis bdag gi dgra la phan pa byas, byed, byed par ’gyur zhes kun nas mnar sems kyi dngos po dgu ni khon du ’dzin pa ste, de lta bu med pa’o. mi khro ba ni yid du mi ’ong ba’i dngos po dang phrad nas ’phral du gnod par bya ba’i kun nas mnar sems ni khro ba ste, de med pa’o. ’thab mo ni pha ma’am, mkhan po’am, slob dpon nam, dkon mchog gi phyir phan tshun du tshig gis ’gyed pa ste, de med pa’o. rtsod pa ni rigs dang rus la sogs pa smos nas mtshang ’bru ba ste, de med pa’o. bzod pa’i gnyen po yang dag par ’dzin pa’i dbang du byas nas yul gyis rma mi phyin pas bzod par blta’o zhes bya ba la sogs pa tshig drug gsungs te, khro bar ’gyur ba la sogs pa’i yul gyi rkyen gyi dbang du ma gyur pas rma mi phyin pa zhes bya’o. bdag dang gzhan bsrung ba ni bdag nyid kyang mi bzod pa’i dbang du mi ’gyur ba dang, gzhan yang mi bzod pa’i dbang du mi ’gyur bar bsrung ba’i thabs la mkhas pa’o. byang chub kyi sems dang mthun pa ni bla na med pa’i byang chub tu sems bskyed nas sems can thams cad la bu gcig pa bzhin du byams pa byed pa bzhin du kun la bzod pa’o. tshul bzhin du rab tu rtog pa ni zhe sdang gi gnyen po byams pa bsgom pa’o. yid byung zhing ’dod chags dang bral ba ni khams gsum gyi ’khor ba’i chos rnams la yid byung zhing ’dod chags dang bral ba ste, de ltar byung na mi mthun pa dang yid du mi ’ong ba rnams la mi bzod pa med pa’i phyir bzod par blta’o. las kyi rnam par smin pa la rton pa ni gzhan gnod pa byed pa las byung ba’i sdug bsngal dang phrad na: ’di ni las kyi le lan yin te, des na bdag gis byas pa’i mi dge ba’i las kyis sdug bsngal gyi ’bras bu ’di ’dra ba nyams su myong la, yang sdug bsngal gyi rgyu mi bzod pa ’di yang dag par blangs te ’dug na ni bdag nyid la mi sdug pa gang yin pa de la bdag nyid kyis bdag nyid sbyor bar byed par nges so, snyam nas gnod pa mi byed pa’o. bzod pa’i las rnam par dag pa’i dbang du byas nas lus kyi rgyan gyis bzod par blta’o zhes bya ba la sogs pa tshig bdun gsungs te, bzod pa dang ldan pa’i gang zag ni khro gnyer dang bzhin gyi mdog ’gyur ba dang mig dmar ba la sogs pa mi sdug pa med de, dbang po zhi zhing mdangs bzang ba la lus kyi rgyan ces bya’o. rnam pa gnyis su na bzod pa ni ma ’ongs pa na yang lus mdzes par ’gyur ba’i rgyu ste, da ltar bzod pas ni mdzes par ’gyur ro zhes gsungs pa’i phyir ro. ngag dang sems yongs su dag pa ni ngag rtsub mo mi ’byin pa dang, zhe sdang gi bsam pa med pa ste, de ltar sgo gsum rang bzhin du gnas pa ni bzod pa’i las yin par bstan to. bsam pa brtan pa ni bzod par ’gyur ba’i yul gyi rlung nye bar ’ongs kyang des bskyod par mi nus pa’i phyir ro. yi ge ya ma brla yin pa ni pha rol gyi ngan du smras pa dang ngan du brjod pa ’di dag na yi ge tsam du zad do zhes rtog pa’o, yang na stong pa dang bdag med pa la sogs pa’i yi ge dang sgra tsam gyis ’jigs par mi byed de, de dag ya ma brla yin par shes pa bya ste, de dag gi don zab mo la rtog par byed pa’o. yongs su rtog pa med pa ni gang gis gnod par bya, gang gnod par byas, gang la gnod par byed ces rnam pa gsum la yang yongs su mi rtog pa’o. This is an allusion to the principle of trimaṇḍalaparishuddhi, here called tryākārāparikalpa. rang gi sems la nges par sems pa ni mi bzod par byed pa ’di yang rang gi sems nyid las skyes par zad do zhes rtog pa’o. gzhan gyi sems bsrung ba ni bdag gis gnod pa byas na gzhan gyi sems gdung bar ’gyur ro, snyam du sems pa’o. bzod pa’i ’bras bu yang dag par ’dzin pa’i dbang du byas nas tshangs pa’i ’jig rten gyi lam du ’gro bas bzod par blta’o zhes bya ba la sogs pa gsungs so. ’bras bu de yang rnam pa gsum ste, 1) ’byor pa phun sum tshogs pa dang, 2) spangs pa phun sum tshogs pa dang, 3) ’bras bu phun sum tshogs pa ste, tshig bzhi dang drug dang gcig gis go rims bzhin du bstan to. ’byor pa phun sum tshogs pa yang ’jig rten gyi ’byor pa dang ’jig rten las ’das pa’i ’byor pa gnyis te, dang po’i tshig gnyis kyis go rims gzhin du bstan to. de la tshangs pa’i ’jig rten ni gzugs kyi khams kyi tshangs ris la sogs pa’o, de’i lam ni thob par byed pa’i rgyu ste, tshad med pa bzhi yin la, bzod pa yang zad med pa bzhi po dag dang rjes su mthun pas lam du ’gro ba zhes bya’o. bzod pa la gnas pa’i gang zag gis ni byad gzugs bzang po dang g.yog ’khor mang po la sogs pa ’thob par ’gyur ba’i phyir lha dang mi’i phun sum tshogs pa myong ba zhes bya’o. bzod pa la gnas pa’i gang zag gis de bzhin gsegs pa’i mtshan dang dpe byad bzang po dang tshangs pa’i sgra skad ’byin pa’i dbyangs thob ces bya bar sbyar ro. nyes pa thams cad ni bstan pa’o; gnod sems la sogs pa ni bshad pa ste, gzhan ni sngar bshad par zad do. phyir rgol ba ni bdud dang mu stegs la sogs pa ste, de dag kyang bzod pas pham par byas pas bzod par blta’o. gzhan gyis gnod par bya ba thams cad las shin tu ’das pa ni bzod pa dang ldan pa’i gang zag de la sems can su yang gnod pa mi byed pa’i phyir ro. bzod pa’i pha rol tu phyin pa ni sangs rgyas kyi chos thams cad thob pa’i rgyu yang yin pas zhes tshig rnam par sbyar ro.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

de la bzod pa yongs su dag pa gang zhe na?

tatra katamā viśuddhakṣāntiḥ?

[2. Tolerance enduring harm [from others] (apakāramarṣaṇakṣānti):] What then is purified tolerance?

gnod pa nyams su len pa’i bzod pa’i dbang du byas nas de la bzod pa yongs su dag pa gang zhe na zhes bya ba la sogs pa gsungs te, gong du ni sems can la gnod pa mi byed pas bzod par blta’o zhes bstan pa de ni yongs su ma dag pa yin gyi, gzhan gyis gnod pa byas kyang slar gnod pa mi byed na bzod pa yongs su dag pa yin no zhes bstan pa’i phyir bzod pa yongs su dag pa gang zhe na zhes smos so. (cf. fol. 71a3: gzhan gnod pa byed pa nyams su len pa’i bzod pa).

. .

ngag brag ca’i sgra dang mtshungs par shin tu rtogs pa’i phyir, spyos pa la slar mi spyo ba dang; lus gzugs brnyan dang mtshungs par rab tu rtogs pa’i phyir, brdeg pa la phyir mi rdeg pa dang; sems sgyu ma dang mtshungs par rab tu rtogs pa’i phyir, gshe ba la phyir mi gshe dang; lhag pa’i bsam pa zhi ba’i phyir, khros pa la phyir mi khro ba dang; rang gi yon tan yongs su rdzogs pa’i phyir, bsngags pa ma yin pas khong khro bar mi ’gyur ba dang; mthos par mi sems pa’i phyir, bsngags pas rjes su chags par mi ’gyur ba dang; shin tu dul ba’i phyir, rnyed pas dga’ ba med pa dang; rab tu zhi ba’i phyir, ma rnyed pas khong khro ba med pa dang; shes pas rab tu brtags pa’i phyir, snyan pa la ngo mtshar du mi ’dzin pa dang; blo yangs pa’i phyir, mi snyan pas zhum par mi ’gyur ba dang; legs par gnas pa’i phyir, smad pas dmas par mi sems pa dang; mi g.yo ba’i phyir, bstod pas mthos par mi sems pa dang; sems can la lta ba’i phyir, sdug bsngal gyis yongs su mi skyo ba dang; ’dus byas kyi bde ba mi rtag pa’i phyir, bde bas dga’ bar mi ’gyur ba dang; mi gnas pa’i phyir, ’jig rten gyi chos rnams kyis mi gos pa dang; gzhan la mi gnod pa’i phyir, bdag la gnod pa bzod pa dang; byang chub kyi yan lag gi tshogs yongs su rdzogs par bya ba’i phyir, yan lag dang nying lag gcod pa’ang nyams su len pa dang; sangs rgyas kyi sku ’dod pa’i phyir, bdag gi lus gcod pa yang bzod pa dang; legs par byas pa’i las kyi stobs bskyed pa’i phyir, ngan du byas pa thams cad bzod pa dang; mu stegs can thams cad ’joms pas dpa’ ba’i phyir, gdung ba dang yongs su gdung ba la mi mjed pa dang; brgya byin dang, tshangs pa dang, ’jig rten skyong ba rnams zil gyis gnon pa’i phyir, brtul zhugs thams cad la rtsom pa’o.

paribhāṣito na pratiparibhāṣayati vācaḥ pratiśrutkopamasuprativedhatayā; tāḍito na pratitāḍayati kāyasya pratibimbopamaprativedhatayā; ākruṣṭo na pratyākrośati cittasya māyopamaprativedhatayā; roṣito na pratiroṣayati śāntādhyāśayatayā; avarṇena na pratigham āpadyata ātmaguṇaparipūritayā; varṇena nānunayam āpadyate ’nunmānatayā; lābhena niṣprītikaḥ suvinītatayā; alābhenāpratighaḥ praśāntatayā; yaśasy avismayo jñānaprakalpitatayā; ayaśasā layābhāvo vipulabuddhitayā; nindayā notkṛṣṭacittaḥ susthitatayā; praśaṃsayā na nikṛṣṭacitto ’calanatayā; duḥkhena na parikhidyate sattvāvekṣayā; sukhena nābhiramate saṃskṛtasukhānityatayā; lokadharmair nopalipyate ’niśritatayā; ātmopakramaṃ kṣamate ’paropakramatayā; aṅgapratyaṅgacchedanām apy upādatte bodhyaṅgasaṃbhāraparipūritayā; svakāyacchedanāṃ kṣamate buddhakāyakāmatayā; sarvaduṣkṛtaṃ kṣamate sukṛtakarmabalotpādatayā; dāhaparidāham adhivāsayati sarvatīrthikadhvaṃsanaśūratayā; sarvavratam ārabhate śakrabrahmalokapālābhibhāvanatayā.

One does not respond to insults with more insults through understanding that speech is [unreal] like an echo; one does not respond to beatings with more beatings through understanding that the body is [unreal] like a reflection; one does not respond to abuse with more abuse through understanding that thoughts are [unreal] like an illusion; one does not respond to anger with more anger through having the determination to be peaceful; one does not feel aversion at not being praised through the accomplishment of one’s own qualities; one is not flattered by praise through the absence of conceit; one feels no joy at gain through being well trained; one feels no aversion to loss through utter peace; one does not get perplexed by fame through discerning it with wisdom; one feels no despondency at the absence of fame because of broadmindedness; one is not depressed by blame because one is well established; one is not exalted by praise since one is not unstable; one is not fatigued by suffering through regard for living beings; one does not get excited by pleasure because of the impermanence of conditioned pleasure; one does not get sullied by the ways of the world since one is dependent on nothing; one tolerates violence against oneself through using no violence against others; one accepts the cutting off of limbs and extremities through fulfilling the attainment of the limbs of awakening; one tolerates the destruction of one’s own body through desiring the body of a Buddha; one tolerates every misdeed through developing the power of doing good actions; one endures [bodily] pain and [mental] suffering through having the courage to defeat all other ascetics; one undertakes every kind of asceticism through overpowering the king of the gods, the lord of the universe and the protectors of the world.

gnod pa ’byung ba’i rgyu ni ngag dang, lus dang, sems gsum yin la, de dag kyang brag ca dang, gzugs brnyan dang, sgyu ma dang mtshungs te, rang bzhin med par rtogs pa’i phyir dge sbyong byed pa’i chos gsum dang lhag pa’i bsam pa bzhi ste, gnod sems la sogs pa nye bar zhi ba’i phyir dge sbyong byed pa’i chos gcig dang rim bzhin du sbyar ro. The four items are called the four shramaṇakārakadharma; cf. Mvy. 8708-12; Kpv. 107; Śikṣ. p.1855-6. rang gi yon tan yongs su rdzogs pa ni thos pa dang, gtong ba dang, tshul khrims la sogs pa yongs su rdzogs pa ste, de ltar gyur pas bsngags pa ma yin khro bar mi ’gyur te, zhe sdang yang mi skyed la, nga rgyal gyis bdag nyid chen por mi sems pa ni mthos par mi sems pa ste, de ltar gyur pas bsngags pas rjes su chags par mi ’gyur zhes sbyar ro. shin tu dul ba’i phyir, rnyed pas dga’ ba med pa zhes bya ba la sogs pa’i tshig dgus ni ’jig rten gyi chos brgyad kyis ma gos par rab tu dbye ba dang bcas mdor bsdus pa dang bcas pa bstan to. de la shin tu dul ba ni sbyangs pa’i yon tan rnams kyi sems shin tu dul bar gyur pa yin la, rab tu zhi ba ni zhe sdang spangs pa ste, de bas na chos gos la sogs pa rnyed pas kyang dga’ ba med la ma rnyed pas khong khro ba med do; snyan pa thams cad ni byis pa slu ba phyin ci log yin par shes pas rab tu brtag pa’i phyir dang, bdag gi yon tan ma grags su zin kyang de spa gong ba’am sems zhum pa med do; blo yangs pa’i phyir go rims bzhin du snyan pa la ngo mtshar du mi ’dzin pa dang; mi snyan pas zhum par mi ’gyur ro; legs par gnas pa ni brtan por gnas pa’o; mi g.yo ba ni rang bzhin gyis mi ’dor ba ste, de ltar gyur pas smad pas kyang dmas par mi sems la, bstod pas kyang mthos par mi sems so; sems can rnams kyi don bya bar sems shing lta ba’i phyir dang khams gsum gyi ’dus byas kyi bde ba mi rtag pa’i phyir go rims bzhin du sdug bsngal gyis mi skyo ba dang; bde bas dga’ bar mi ’gyur zhes sbyar ro. rnyed pa dang ma rnyed pa la sogs pa de dag gang la yang ma chags te, mi gnas pa’i phyir, ’jig rten pa’i chos rnams kyis mi gos pa zhes mdor bsdus nas bstan to. pha rol po srog la bab pa’i gnod pa byung la de la mi gnod na bdag la gnod kyang bzod pa ni gzhan la mi gnod pa’i phyir, bdag la gnod par bzod pa zhes bya’o. byang chub kyi yan lag gi tshogs ni bsod nams dang ye shes kyi tshogs rnams so. sangs rgyas kyi sku ni gsum la bya’o. legs par byas pa’i las kyi stobs skyed pa ni sbyin pa dang tshul khrims la sogs pa cher spyad de, mthu dang ldan par byas pas gzhan gyis bdag gi srog bcad pa, ma byin par blangs pa la sogs pa ngan du byas pa thams cad bzod do. mu stegs can thams cad ’joms pas dpa’ ba ni mu stegs can gyi dka’ thub thams cad zil gyis gnon pa’i mthu dang ldan pas dpa’ ba ste, de’i phyir rgya shug gi ’bru dang til ’bru tsam gyis srog zungs byed kyang lus gdung ba dang sems yongs su gdung ba la cis mi ’byed ces bya ba’i tha tshig go; brgya byin la sogs pa ming gis smos pa rnams kyi brtul zhugs kyang zil gyis gnon pa’i phyir ’jig rten dang ’jig rten las ’das pa’i brtul zhugs thams cad la rtsom pa ste; tshig gong mas ni mi’i dka’ thub thams cad zil gyis gnon pa’i bzod pa bstan la, ’og mas ni lha’i dka’ thub thams cad zil gyis gnon pa’i bzod pa bstan to.

. . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, gzhan yang bzod pa zhes bya ba ni, gang ’di shin tu rma mi phyin pa ste. de ci’i phyir zhe na? mi dmigs pa’i phyir ro.

punar aparaṃ bhadanta śāradvatīputra, kṣāntir iti yeyam atyantāvraṇatā. tat kasya hetor? anupalambhatvāt.

[3. Tolerance applied to reflection on the moments of existence (dharmanidhyānādhimokṣakṣānti):] Further, reverend Śāradvatīputra, this tolerance is something absolutely invulnerable. Why? Because it is beyond apprehension.

chos nges par sems pa la mos pa’i bzod pa’i dbang du byas nas btsun pa sha ra dva ti’i bu, gzhan yang bzod pa zhes bya ba ni, gang ’di shin tu rma mi phyin pa ste zhes bya ba la sogs pa gsungs so. Cf. also fol. 71a3 and n. 1 supra p. 130. rma mi phyin pa ni sems kyi rang bzhin ’od gsal ba la gshe’o, ’di la su zhig gshe zhes bya ba la sogs pa rtog pa dang rnam par rtog pa gang gis kyang nyams par mi ’gyur ba’o. de la ci’i phyir bzod pa zhes bya snyam nas de ci’i phyir zhe na zhes dris pa dang mi dmigs pa’i phyir ro zhes gsungs te, ji tsam du ming dang brdar btags pa rnams ni byis pas kun tu brtags pa yin gyi, don dam par mi dmigs pa’i phyir gzung ba dang ’dzin pas rma mi ’phyin pa de la bzod pa zhes bya’o – "It is invulnerable: Thought-constructions and fictions (kalpavikalpa) like "He abuses", "Who abuses here?" cannot injure the true nature of thought which is luminosity (cittaprakṛtiprabhāsvaratā). So thinking: Why is it called tolerance? it is asked Why?, and stated: Because it is beyond apprehension. As for its names and informative concepts (nāmaprajnyapti), they are fancied (parikalpita) by the naive (bāla), but in its highest meaning (paramārthatas) it is not injured by the objects and the subject grasping them (grāhyagrāhaka), thus it is called tolerance."

. . .

gshe’o, zhes bzod pa, de ni gnyi ga la dmigs pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. ’di la su zhig gshe? zhes bzod pa, de ni chos la bgrang zhing rtog pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. ci bdag gi mig la mig gshe’am? zhes bzod pa dang, de bzhin du ci bdag gi rna ba dang, sna dang, lce dang, lus dang, yid la yid gshe’am? zhes bzod pa, de ni skye mched la rtog pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. ’di la gang su yang gshe ba med do zhes bzod pa, de ni bdag med pa la rtog pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. ’di dag ni yi ge’i sgra ’byung ba’o, zhes bzod pa, de ni brag ca’i sgra la bzod pa ste, de ni shin tu bzod pa ma yin no. ’di’ang mi rtag pa’o, bdag kyang mi rtag pa’o, zhes bzod pa, de ni mi rtag pa la ’jug pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. ’di ni phyin ci log yin gyi, bdag ni phyin ci log ma yin, zhes bzod pa, de ni mthon dman gyi bzod pa ste, de ni shin tu bzod pa ma yin no. bdag ni rigs kyi, ’di ni mi rigs pa’o, zhes bzod pa, de ni rigs pa dang mi rigs pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. bdag ni lam bzang po la gnas kyi, ’di ni lam ngan pa la gnas so, zhes bzod pa, de ni lam dang lam ma yin pa’i bzod pa ste, de ni shin tu bzod pa ma yin no. bdag ni mi rtag pa la bzod kyi, rtag pa la bdag mi bzod do, zhes bzod pa, de ni gnyen pos spong ba’i bzod pa ste, de ni shin tu bzod pa ma yin no. bdag ni sdug bsngal la bzod kyi, bde ba la bdag mi bzod do; bdag ni bdag med pa la bzod kyi, bdag la ni bdag mi bzod do; bdag ni mi sdug pa la bzod kyi, sdug pa la bdag mi bzod do, zhes bya ba, de ni gnyen pos spong ba’i bzod pa ste, de ni shin tu bzod pa ma yin no. bdag ni stong pa nyid la bzod kyi, lta ba’i rnam pa la bdag mi bzod do; bdag ni mtshan ma med pa la bzod kyi, mtshan mar rnam par rtog pa la bdag mi bzod do; bdag ni smon pa med pa la bzod kyi, smon pa la bdag mi bzod do; bdag ni mngon par ’du mi byed pa la bzod kyi, mngon par ’du byed pa la bdag mi bzod do; bdag ni nyon mongs pa thams cad zad pa la bzod kyi, nyon mongs pa la bdag mi bzod do; bdag ni dge ba la bzod kyi, mi dge ba la bdag mi bzod do; bdag ni ’jig rten las ’das pa la bzod kyi, ’jig rten pa la bdag mi bzod do; bdag ni kha na ma tho ba med pa la bzod kyi, kha na ma tho ba dang bcas pa la bdag mi bzod do; bdag ni zag pa med pa la bzod kyi, zag pa dang bcas pa la bdag mi bzod do; bdag ni rnam par byang ba la bzod kyi, kun nas nyon mongs pa la bdag mi bzod do; bdag ni mya ngan las ’das pa la bzod kyi, ’khor ba la bdag mi bzod do; zhes bya ba, de ni gnyen pos spong ba’i bzod pa ste, de ni shin tu bzod pa ma yin no.

ākrośatīti kṣāntiḥ sā dvayopalambhakṣāntir, na sātyantakṣāntiḥ; atra ka ākrośatīti kṣāntiḥ sā dharmagaṇanānvavekṣākṣāntir, na sātyantakṣāntiḥ; cakṣuḥ kim ākrośati cakṣur ma iti kṣāntir yathā kiṃ śrotraṃ ghrāṇaṃ jihvāṃ kāyaṃ me manaḥ kim ākrośati mana iti kṣāntiḥ sāyatanānvavekṣākṣāntir, na sātyantakṣāntiḥ; atra na kaścid ākrośatīti kṣāntiḥ sā nairātmyānvavekṣākṣāntir, na sātyantakṣāntiḥ; imā vyañjanasvarakā iti kṣāntiḥ sā pratiśrutkākṣāntir, na sātyantakṣāntiḥ; ayam apy anityo ’ham apy anitya iti kṣāntiḥ sānityāvatārakṣāntir, na sātyantakṣāntiḥ; ayaṃ viparīto ’ham aviparīta iti kṣāntiḥ sā natonnatakṣāntir, na sātyantakṣāntiḥ; ahaṃ yukto ’yam ayukta iti kṣāntiḥ sā yuktāyuktakṣāntir, na sātyantakṣāntiḥ; ahaṃ supathasthito ’yaṃ kupathasthita iti kṣāntiḥ sā mārgāmārgakṣāntir, na sātyantakṣāntiḥ; aham anityatāṃ kṣame nāhaṃ nityatāṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ; ahaṃ duḥkhaṃ kṣame nāhaṃ sukhaṃ kṣame, ’ham anātmatāṃ kṣame nāham ātmatāṃ kṣame, ’ham aśubhaṃ kṣame nāhaṃ śubhaṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ; ahaṃ śūnyatāṃ kṣame nāhaṃ dṛṣṭigataṃ kṣame, ’ham ānimittaṃ kṣame nāhaṃ nimittavikalpaṃ kṣame, ’ham apraṇidhānaṃ kṣame nāhaṃ praṇidhānaṃ kṣame, ’ham anabhisaṃskāraṃ kṣame nāham abhisaṃskāraṃ kṣame, ’haṃ sarvakleśakṣayaṃ kṣame nāhaṃ kleśān kṣame, ’haṃ kuśalaṃ kṣame nāham akuśalaṃ kṣame, ’haṃ lokottaraṃ kṣame nāhaṃ laukikaṃ kṣame, ’ham anavadyaṃ kṣame nāhaṃ sāvadyaṃ kṣame, ’ham anāsravaṃ kṣame nāhaṃ sāsravaṃ kṣame, ’haṃ vyavadātaṃ kṣame nāhaṃ saṃkliṣṭaṃ kṣame, ’haṃ nirvāṇaṃ kṣame nāhaṃ saṃsāraṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ.

Tolerance thinking “He abuses me,” is tolerance apprehending duality, it is not absolute tolerance; tolerance thinking “Who [in the sense of an permanent ego] abuses here?” is tolerance calculating and constructing moments of existence [as reflecting “The element of earth (pṛthivīdhātu) belonging to that person abuses my element of earth”], it is not absolute tolerance; tolerance thinking “How can it be that [his] sight abuses my sight?”, and similarly, tolerance thinking “How can it be concerning my hearing, smelling, tasting and body, and how can it be that [his] mind abuses my mind?”, is tolerance concerning the fields of sense-perception, it is not absolute tolerance; tolerance thinking “No one abuses here,” is tolerance with thought-constructions about egolessness, it is not absolute tolerance; tolerance thinking “These things come from sounds of syllables,” is tolerance as of an echo, it is not absolute tolerance; tolerance thinking “He is impermanent, I am also impermanent,” is tolerance engaged in impermanence, it is not absolute tolerance; tolerance thinking “He is perverted, I am not perverted,” is tolerance concerned with high and low, it is not absolute tolerance; tolerance thinking “I am right, he is wrong,” is tolerance concerned with right and wrong, it is not absolute tolerance; tolerance thinking “I am established on good ways, he is established on bad ways,” is tolerance concerned with good ways and bad ways, it is not absolute tolerance; tolerance thinking “I tolerate impermanence, but I do not tolerate permanence,” is tolerance rejecting [the opposite] by menas of an antidote, it is not absolute tolerance; tolerance thinking “I tolerate suffering, but I do not tolerate pleasure, I tolerate egolessness, but I do not tolerate ego-ness; I tolerate the ugly, but I do not tolerate the beautiful,” is tolerance rejecting [the opposite] by means of an antidote, it is not absolute tolerance; tolerance thinking “I tolerate emptiness, but I do not tolerate doctrinal viewpoints, I tolerate absence of distinguishing marks, but I do not tolerate the thought-constructions consisting in distinguishing marks, I tolerate the absence of longing, but I do not tolerate longing, I tolerate the absence of conditionality, but I do not tolerate conditionality, I tolerate the the cessation of all vices, but I do not tolerate the vices, I tolerate the good, but I do not tolerate the bad, I tolerate the transcendent, but I do not tolerate the worldly, I tolerate the unblamable, but I do not tolerate the blamable, I tolerate the unsullied, but I do not tolerate the sullied, I tolerate the purified, but I do not tolerate the impure, I tolerate extinction, but I do not tolerate existence,” is tolerance rejecting [the opposite] by means of an antidote, it is not absolute tolerance.

gang dag mi dmigs pa’i phyir shin tu rma mi phyin pa la bzod pa zhes bya zhe na, gshe’o zhes bzod pa, de ni gnyi ga la dmigs pa’i bzod pa ste zhes bya ba la sogs pa rgya cher gsungs so. gang zag ’di ni bdag la gshe ste, de bdag gis bzod par bya’o zhes bdag dang pha rol gnyi ga la dmigs pa ni thog ma med pa’i dus nas spros pa la mngon par dga’ ba’i dbang gis bdag dang gzhan du rtog par ’byung bar zad pas mi dmigs pa’i bzod pa ma yin zhes bya ba’i tha tshig ste, ’og ma dag la yang de dang mthun par sbyar ro.
Cf. Gaganaganyja fol. 344a7ff: bdag la gshe’ang bzod do snyam pa de ni nga yin ’dzin pa’i bzod pa ste, ’di ni nam mkha’ dang mtshungs pa’i bzod pa ma yin no. ’di la su zhig gshe zhes bya ba ni bdag gi sa’i khams la gang zag de’i sa’i khams gshe’am zhes bya ba la sogs par brtags na bzod pa ni chos la bgrang ba zhes bya’o.
Cf. Pāramitāsamāsa, 3.21: cakṣuḥ kim ākroshati cakṣur etac chrotrādi vākroshati kiṃ tadādi / yaivaṃ kṣamā sāyatanāvekṣā na kṣāntir eṣā paramārthatas tu // ’di dag ni yi ge’i sgra ’byung ba zhes bya ba ni gshe ba po’i gang zag gi tshig ’di dag ’di ni ka dang a la sogs pa’i yi ge’i sgra tsam du zad na, mi bzod par bya ba ci zhig yod ces bya ba de ni brag ca’i sgra la bzod pa zhes bya’o. ’di yang zhes bya ba ni gshe ba po’o, bdag kyang zhes bya ba ni gshe bar bya ste, gnyi ga skad cig gis ’jig cing mi rtag pa yin na, mi bzod du ci yod ces bzod pa’o. ’di ni phyin ci log yin gyi zhes bya ba ni phyin ci log bzhi’i dbang du gyur ces bya ba’i tha tshig go. bdag ni rigs kyi zhes bya ba ni bdag ni rigs pa dang ldan pa ’di la mi bzod par bya bar mi rigs so zhes bzod pa’o. lam bzang po ni phyin ci ma log pa’i lam mo. bdag ni mi rtag pa la bzod kyi zhes bya ba la sogs pa la mi rtag pa dang sdug bsngal ba la sogs pa ni rtag pa dang bde ba la sogs pa’i gnyen po yin pas, bdag ni chos thams cad mi rtag go zhes bya ba la sogs pa la bzod kyi, rtag go zhes bya ba la sogs pa la mi bzod do snyam nas mi rtag pa la sogs pa la bzod na gnyen pos spong ba zhes bya ba’i bzod pa zhes bya ste, lhag ma rnams la yang de bzhin du sbyar bar bya’o.

. . . . . . . . . . . .

de la shin tu bzod pa gang zhe na?

tatra katamātyantakṣāntiḥ?

What then is absolute tolerance?

de la shin tu bzod pa gang zhe na? zhes bya ba ni dmigs pa thams cad kyis rma mi phyin pa, mi skye ba’i chos la bzod pa gang zhe na? zhes bya ba’i tha tshig go.

gang stong pa nyid rtogs pa, de la lta bar gyur pa yang bsal ba med, stong pa nyid du sgro ’dogs pa yang med de, lta bar gyur pa nyid stong pa’o, zhes gang ’di la bzod pa, de ni shin tu bzod pa’o. gang mtshan ma med par rtogs pa, de la mtshan ma’i rnam pa yang bsal ba med, mtshan ma med par sgro ’dogs pa yang med de, mtshan ma’i rnam par rtog pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang smon pa med par rtogs pa, de la smon pa bsal ba yang med, smon pa med par sgro ’dogs pa yang med de, smon pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang mngon par ’du mi byed par rtogs pa, de la mngon par ’du byed pa bsal ba yang med, mngon par ’du mi byed par sgro ’dogs pa yang med de, mngon par ’du byed pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang nyon mongs pa zad par rtogs pa, de la nyon mongs pa bsal ba yang med, nyon mongs pa zad par sgro ’dogs pa yang med de, nyon mongs pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang dge ba rtogs pa, de la mi dge ba bsal ba yang med, dge bar sgro ’dogs pa yang med de, mi dge ba nyid stong pa ste; gang ’di la bzod pa de ni shin tu bzod pa’o. gang ’jig rten las ’das par rtogs pa, de la ’jig rten pa bsal ba yang med, ’jig rten las ’das par sgro ’dogs pa yang med de, ’jig rten pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang kha na ma tho ba med par rtogs pa, de la kha na ma tho ba dang bcas pa bsal ba yang med, kha na ma tho ba med par sgro ’dogs pa yang med de, kha na ma tho ba dang bcas pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang zag pa med par rtogs pa, de la zag pa bsal ba yang med, zag pa med par sgro ’dogs pa yang med de, zag pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang rnam par byang bar rtogs pa, de la kun nas nyon mongs pa bsal ba yang med, rnam par byang bar sgro ’dogs pa yang med de, kun nas nyon mongs pa nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o. gang mya ngan las ’das par rtogs pa, de la ’khor ba bsal ba yang med, mya ngan las ’das par sgro ’dogs pa yang med de, ’khor ba nyid stong pa ste; gang ’di la bzod pa, de ni shin tu bzod pa’o.

yaḥ śūnyatāprativedhas, tatra na dṛṣṭigatasaṃghātaḥ nāpi śūnyatāsamāropo dṛṣṭigatam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ. ya ānimittaprativedhas, tatra na nimittākārasaṃghāto nāpy ānimittasamāropo nimittākāra eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo ’praṇidhānaprativedhas, tatra na praṇidhānasaṃghāto nāpi praṇidhānasamāropaḥ praṇidhānam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo ’nabhisaṃskāraprativedhas, tatra nābhisaṃskārasaṃghāto nāpy anabhisaṃskārasamāropo ’bhisaṃskāra eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ. yaḥ kleśakṣayaprativedhas, tatra na kleśasaṃghāto nāpi kleśakṣayasamāropaḥ kleśā eva śūnyā iti, yehakṣāntiḥ sātyantakṣāntiḥ. yaḥ kuśalaprativedhas, tatra nākuśalasaṃghāto nāpi kuśalasamāropo ’kuśalam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo lokottaraprativedhas, tatra na laukikasaṃghāto nāpi lokottarasamāropo laukikam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo ’navadyaprativedhas, tatra na sāvadyasaṃghāto nāpy anavadyasamāropaḥ sāvadyam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo ’nāsravaprativedhas, tatra nāsravasaṃghāto nāpy anāsravasamāropa āsravam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo vyavadānaprativedhas, tatra na saṃkleśasaṃghāto nāpi vyavadānasamāropaḥ saṃkleśa eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ. yo nirvāṇaprativedhas, tatra na saṃsārasaṃghāto nāpi nirvāṇasamāropaḥ saṃsāra eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ.

It is understanding emptiness, but not suppressing doctrinal views nor imputing concepts of emptiness; tolerance that “Doctrinal views are empty,” is absolute tolerance. Understanding the absence of distinguishing marks, but not suppressing the form of distinguishing marks nor imputing concepts of no distinguishing marks; tolerance that “The form of distinguishing marks is empty,” is absolute tolerance. Understanding the absence of longing, but not suppressing longing (p. 41) nor imputing concepts of no longing; tolerance that “Longing is empty,” is absolute tolerance. Understanding the absence of conditionality, but not suppressing conditionality nor imputing concepts of no conditionality; tolerance that “The conditioned is empty,” is absolute tolerance. Understanding the cessation of vices, but not suppressing vices nor imputing concepts of vices’ cessation; tolerance that “Vices are empty,” is absolute tolerance. Understanding the good, but not suppressing the bad nor imputing concepts of good; tolerance that “The bad is empty,” is absolute tolerance. Understanding the transcendent, but not suppressing the worldly nor imputing concepts of transcendence; tolerance that “The worldly is empty,” is absolute tolerance. Understanding the unblamable, but not suppressing the blamable nor imputing concepts of being unblamable; tolerance that “The blamable is empty,” is absolute tolerance. Understanding the unsullied, but not suppressing the sullied nor imputing concepts of being unsullied; tolerance that “The sullied is empty,” is absolute tolerance. Understanding the pure, but not suppressing the impure nor imputing concepts of purity; tolerance that “The impure is empty,” is absolute tolerance. Understanding extinction, but not suppressing existence nor imputing concepts of extinction; tolerance that “Existence is empty,” is absolute tolerance.

gang stong pa nyid rtogs pa, de la lta bar gyur pa yang bsal ba med ces bya ba ni byang chub sems dpa’ gang gis gzung ba dang ’dzin pa’i mtshan nyid rang bzhin gyis stong pa yin par khong du chud pa, de la dngos po dang mtshan ma yod par lta ba’i lta bar gyur pa yang bsal ba med de, thog ma nyid nas med pa’i phyir ro; stong pa nyid du sgro ’dogs pa yang med ces bya ba ni de ltar stong pa nyid rtogs kyang sngon med pa’i stong pa nyid gzod rtogs pa yang ma yin te, gzung ba dang ’dzin pa’i lta bar gyur pa nyid rtag pa rtag pa’i dus dang, ther zug ther zug gi dus su stong pa’o zhes gang ’di la bzod pa, de ni shin tu bzod pa yin no. mtshan ma med pa la sogs pa yang de bzhin nyid kyi ming gi rnams grangs te, stong pa nyid rtogs pa dang ’dra bar ci rigs par rig par bya’o.

. . . . . . . . . . .

gang ma skyes pa, mi bskyed pa, ma byung ba, ma phyung ba, de la ’jig pa gang yang med do; ’jig pa med pas na, zad pa med de; gang ’di la bzod pa, de ni shin tu bzod pa’o.

yad anutpannam anutpādam asaṃbhūtaṃ, tasminn asaṃbhūte nāsti vināśaḥ kaścana, avināśatvān nāsti kṣayaḥ, yehakṣāntiḥ sātyantakṣāntiḥ.

What is unoriginated does not originate, is inexistent; in that, being inexistent, there is no destruction whatsoever; and since there is no destruction, there is no decay; tolerance of this is absolute tolerance.

’das pa’i dus ma skyes shing ma byung la, da ltar gyi dus su ma bskyed cing ma byung ba de la ma ’ongs pa’i dus su ’jig pa gang yang med pa, de la zad pa med ces tshig rnam par sbyar ro.

gang ma byas pa, mngon par ’dus ma byas pa, sgro btags pa med pa, rnam par ma brtags pa, ma bsgrubs pa, ma bstan pa, nye bar ma gtugs pa, de la skye ba gang yang med de; gang skye ba med pa, de ni mi skye’o; gang mi skye ba, de ni shin tu bzod pa’o. de gang de ltar bzod pa, de ni mi skye ba la bzod pa’o; gang mi skye ba la bzod pa, de ni skye ba med par bzod pa’o; gang skye ba med par bzod pa de, ni shin tu bzod pa ste. de ltar bzod pa rtogs pa’i byang chub sems dpa’ ni lung bstan pa’i bzod pa thob bo.

yad akṛtam anabhisaṃskṛtam asamāropitam avikalpitam aprasādhitam anupadiṣṭam anupāttaṃ tatra nāsty utpādaḥ kaścana, yad anutpannaṃ tan notpadyate, yan notpadyate sātyantakṣāntiḥ. yā saivaṃkṣāntiḥ sānutpattike kṣāntir, yānutpādakṣāntiḥ sātyantakṣāntiḥ. evaṃkṣāntipratividdho bodhisattvo vyākaraṇakṣāntipratilabdho bhavati.

In what is not made [by any agent (kāraka), etc.], unconditioned [by causes and conditions (hetupratyaya) ], not imputed [and thus taught], unconstructed [as by the intelligence of logicians (tārkikānāṃ matinā) ], not possible to demonstrate [by logical means (pramāṇa) ], not possible to display [and teach to others], beyond limitations [of the fields of perception (viṣaya) to which one is attached (abhiniviṣṭa) giving them the character of subject and object (grāhyagrāhakalakṣaṇa) ], there is no origination; what is beyond origination does not originate; that which does not originate is absolute tolerance. That kind of tolerance is tolerance of the unoriginated, and tolerance that things are unoriginated is absolute tolerance. The bodhisattva who understands that kind of tolerance is one who has achieved tolerance of what is predicted for him.

ma byas pa ni byed pa po la sogs pas so; mngon par ’dus ma byas pa ni rgyu dang rkyen gyis so; sgro btags pa med pa ni bstan pa’o; lhag ma rnams ni bshad pa ste, rnam par ma brtags pa ni rtog ge ba rnams kyi blos so; ma bsgrubs pa ni tshad ma dag gis so; ma bstan pa ni gzhan dag la bstan du med pa’o; nye bar ma gtugs pa ni gzung ba dang ’dzin pa’i mtshan nyid du mngon par chags par bya ba’i yul ma yin pa’o.

. . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi bzod pa mi zad pa zhes bya’o.

iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayā kṣāntiḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable tolerance.

byang chub sems dpa’ blo gros mi zad pas bzod pa mi zad pa’i le’u’i chos kyi rnam grangs ’di bstan pa’i tshe, thams cad dang ldan pa’i ’khor des byang chub sems dpa’ blo gros mi zad pa la: legs so! zhes bya ba byin te; byang chub sems dpa’ blo gros mi zad pa la mchod pa bya ba’i phyir sngon ma mthong ma thos pa’i me tog dang, bdug pa dang, spos dang, me tog phreng dang, byug pa dang, phye ma dang, gos dang, gdugs dang, rgyal mtshan dang, lha’i ba dan dag gis gtor to. sil snyan rnams kyang dkrol te: gang gis bzod pa mi zad pa ’di thos nas mi skrag, mi dngang zhing, dngang bar mi ’gyur ba’i sems can de dag ni de bzhin gshegs pa’i bzod pa can du ’gyur ro, zhes ched du brjod pa yang ched du brjod do. ji tsam du stong gsum gyi stong chen po’i ’jig rten gyi khams ’di byur bur yongs su gang bar gyur pa, de tsam du de dag gi me tog dang, bdug pa dang, spos dang, me tog phreng dang, byug pa dang, phye ma dang, gos dang, gdugs dang, rgyal mtshan dang, lha’i ba dan de dag gtor to.

asminn akṣayamatinā bodhisattvena kṣāntyakṣayatāparivarte nirdiṣṭe sā sarvāvatī parṣad akṣayamater bodhisattvasya sādhukāram adāt; akṣayamater bodhisattvasya pūjanāyādṛṣṭaśrutapūrvaiḥ puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākair avakirati sma. tūryāḥ parāhatā: ya imāṃ kṣāntyakṣayatāṃ śrutvā nottrasyanti na saṃtrasyanti na saṃtrāsam āpadyante te sattvās tathāgatakṣāntaya ity udānam udānayām āsa. tāvat te tān puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākān avakiranti sma yāvat paripūrṇaś cūḍikāvabaddhas trisāhasramahāsāhasralokadhātuḥ.

When the bodhisattva Akṣayamati had taught that discourse on religion, the Chapter on the Imperishability of Tolerance, the whole of that assembly applauded the bodhisattva Akṣayamati, and to honour him (p. 42) they showered him with flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants such as had never been seen or heard of before. They sounded instruments and proclaimed: “Those who do not get frightened [by hearing (śruta) ], alarmed [by pondering on (cintā) ] or scared [by cultivating it (bhāvanā) ] when they hear about this imperishability of tolerance, they have the tolerance of the Tathāgatas.” And they showered him with such an amount of flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants that it filled up the whole system of threefold thousand great thousand worlds to the top.

mi skrag, mi dngang, dngang bar mi ’gyur ba ni thos pa dang, bsam pa dang, sgom pa’i gnas skabs rnams su’o.

de nas bcom ldan ’das kyis byang chub sems dpa’ blo gros mi zad pa la bka’ stsal pa: - rigs kyi bu, khyod kyis me tog dang, bdug pa dang, spos dang, me tog phreng dang, byug pa dang, phye ma dang, gos dang, gdugs dang, rgyal mtshan dang, lha’i ba dan ’di dag gi snod gyis shig!

atha khalu bhagavān akṣayamatiṃ bodhisattvam idam avocat: bhājanaṃ kuru, kulaputraiṣāṃ puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākānām.

Then the Lord addressed himself to the bodhisattva Akṣayamati saying: – Make a vessel, son of good family, for these flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants!

blo gros mi zad pas gsol pa: - bcom ldan ’das, byang chub sems dpa’ rnams kyi snod ni byin gyi rlabs kyi stobs bskyed pa’i slad du bdag gi lus lags te, bdag gis bgyis lags so.

akṣayamatir āha: bhājanaṃ bodhisattvānāṃ, bhagavan, ātmakāyo ’sty adhiṣṭhānabalādānatvād, ahaṃ kariṣyāmi.

Akṣayamati said: – The vessels of bodhisattvas, Lord, are their own bodies by virtue of their assumption of the power of magical transformation – thus I will make one.

byang chub sems dpa’ rnams kyi snod ni byin gyi rlabs kyi stobs bskyed pa’i slad du bdag gi lus lags te, bdag gis bgyis lags so zhes bya ba ni me tog la sogs pa de dag gnas gcig tu shong ba’i snod ni byang chub sems dpa’ rnams kyi bdag nyid kyi lus yin te, des kyang ji ltar shong bar ’gyur zhe na? de’i phyir byin gyi rlabs kyi stobs bskyed pa’i slad du zhes shong ba’i thabs bstan te, de la dngos po’i snod du dngos po shong bar gyur pa’i gzugs rnams la ni skabs ’dir snod ces mi bya’i, mtshan ma dang rnam par rtog pa thams cad dang bral ba’i ye shes gang gi mthus lus gcig gi nang du yang dngos po sna tshogs mang po shong bar ’gyur ba de lta bu’i mthu dang byin gyi rlabs dang ldan pa’i ye shes de la snod ces bya ste, de bdag gis bskyed lags so zhes bya ba’i don to.

de nas byang chub sems dpa’ blo gros mi zad pa de’i tshe gzugs thams cad lus su ’jug pa zhes bya ba’i byang chub sems dpa’i ting nge ’dzin la snyoms par zhugs te. de snyoms par zhugs ma thag tu me tog dang, bdug pa dang, spos dang, me tog phreng dang, byug pa dang, phye ma dang, gos dang, gdugs dang, rgyal mtshan dang, lha’i ba dan de dag thams cad lte ba khung gi nang du song ste; de’i lus la yang bri ba’am, gang bar yang mi mngon no.

atha khalv akṣayamatir bodhisattvas tasyāṃ velāyāṃ sarvarūpakāyapraveśo nāma bodhisattvasamādhiṃ samāpadyate sma. samanantarasamāpanne te puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākās tasya kāyāntarībhūtā, na ca tasya kāye pūrṇatvaṃ vonatvaṃ vā prajñāyate sma.

Then the bodhisattva Akṣayamati entered the bodhisattva-concentration named “Absorption of all forms in the body“. As soon he had done so, those flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants were absorbed into his navel, but his body did not appear to diminish or increase in size.

de nas byang chub sems dpa’ bkod pa chen po zhes bya ba ’khor de nyid du ’dus te ’dug pas byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, khyod ting nge ’dzin gang la gnas pas de snyed kyi me tog dang, bdug pa dang, spos dang, me tog phreng dang, byug pa dang, phye ma dang, gos dang, gdugs dang, rgyal mtshan dang, lha’i ba dan rnams khyod kyi lus su song yang, khyod kyi lus la bri ba’am, gang bar yang mi mngon pa’i ting nge ’dzin de’i ming ci zhes bya?

atha khalu mahāvyūho nāma bodhisattvas tasyām eva parṣadi saṃnipatito niṣaṇṇo ’kṣayamatiṃ bodhisattvam idam avocat: ko nāmāyaṃ, kulaputra, samādhir yasmin sthitas tvaṃ tāvantaḥ puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatakās tava kāyāntargato ’pi na ca tava kāye pūrṇatvaṃ vonatvaṃ vā prajñāyate?

Then a bodhisattva called Mahāvyūha sitting there, having come to that same assembly, addressed himself to the bodhisattva Akṣayamati saying: – What is the name of that concentration, son of good family, in which you stay when so many flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants are absorbed into your body – without your body appearing to diminish or increase in size?

blo gros mi zad pas smras pa: - rigs kyi bu, ting nge ’dzin ’di’i ming gzugs thams cad lus su ’jug pa zhes bya’o.

akṣayamatir āha: sarvarūpakāyapraveśo nāmāyaṃ, kulaputra, samādhiḥ.

Akṣayamati said: – The name of that concentration, son of good familly, is “Absorption of all forms in the body”.

ting nge ’dzin ’di’i yul ci zhes bya ba ni ting nge ’dzin des dmigs par bya ba’i yul ’dri ba’o. stong gsum gyi stong chen po’i ’jig rten gyi khams ’di na zhes bya ba la sogs pas ni ji snyed kyi gzugs kho bo’i lus stong pa nyid du bcug kyang, kho bo’i lus kyi chos nyid stong pa nyid la ’phel ba’am ’bri ba med pa’i lus stong pa nyid de ni ting nge ’dzin des dmigs par bya ba’i yul yin no zhes ston to.

byang chub sems dpa’ bkod pa chen pos smras pa: - rigs kyi bu, ting nge ’dzin ’di’i yul ci?

mahāvyūho bodhisattva āha: kaḥ punaḥ, kulaputrāsya samādher gocaraḥ?

The bodhisattva Mahāvyūha said: – What is the range of this concentration, son of good family?

blo gros mi zad pas smras pa: - rigs kyi bu, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di na gzugs su snang ba ji snyed pa, de dag thams cad kho bo’i lus su bcug kyang, kho bo’i lus kyi chos nyid la ’phel ba’am ’bri ba med do.

akṣayamatir āha: yāvanto rūpāvabhāsāḥ, kulaputrāsmiṃs trisāhasramahāsāhasralokadhātau, te sarve matkāye praviṣṭo ’pi matkāyadharmatāyāṃ na syād upacayo vāpacayo vā.

Akṣayamati said: – Even if all the forms of this system of threefold thousand great thousand worlds, son of good family, were to be absorbed into my body, the condition of my body would undergo no increase or decrease.

de na ’khor de dag las byang chub sems dpa’ dang, lha dang, mi kha cig ’di snyam du sems te: bdag cag gis kyang ting nge ’dzin ’di’i mthu blta’o, snyam pa dang;

atha khalu tasyāḥ parṣadaḥ keṣāṃcid bodhisattvānāṃ keṣāṃcid devamanuṣyānām etad abhavad: vayam apy asya samādher prabhāvaṃ darśayiṣyāma iti.

There, in that assembly, some bodhisattvas, gods and men thought: “We too wish to see the power of that concentration“.

de nas bcom ldan ’das kyis byang chub sems dpa’ de dag dang, lha dang, mi de dag gi bsam pa mkhyen nas, byang chub sems dpa’ blo gros mi zad pa la ’di skad ces bka’ stsal to: - rigs kyi bu, khyod kyis ting nge ’dzin ’di’i mthu ston cig!

atha khalu bhagavāṃs teṣāṃ bodhisattvānāṃ teṣāṃ ca devamanuṣyāṇām āśayam ājñāyākṣayamatiṃ bodhisattvam idam avocat: saṃdarśaya, kulaputrāsya samādher prabhāvam.

Then the Lord realized what those bodhisattvas, gods (p. 43) and men were thinking, and addressed himself to the bodhisattva Akṣayamati saying: – You should demonstrate, son of good family, the power of that concentration.

de nas byang chub sems dpa’ blo gros mi zad pas ting nge ’dzin de la shin tu bsgoms pa’i phyir thams cad dang ldan pa’i ’khor de dang, phyogs bcu nas ’dus pa’i byang chub sems dpa’ de dag dang, bcom ldan ’das kyang dge slong gi tshogs kyis yongs su bskor ba rang gi lus su bcug ste. bcug nas kyang de bzhin gshegs pa rgyan gyi rgyal po’i sangs rgyas kyi zhing ’jig rten gyi khams thams cad bkod pa na byang chub sems dpa’ rnams kyi longs spyod dang, yongs su spyad pa ci ’dra ba de lta bu’i longs spyod dang, yongs su spyad pa bstan to. thams cad dang ldan pa’i ’khor de yang: byang chub sems dpa’ blo gros mi zad pa’i lus kyi nang du bdag nyid song ba, snyam du shes so. de nas byang chub sems dpa’ blo gros mi zad pas cho ’phrul chen po ’di bstan nas, ’khor de dag thams cad dang, phyogs bcu nas ’dus pa’i byang chub sems dpa’ de dag dang, bcom ldan ’das kyang dge slong gi tshogs kyis yongs su bskor ba phyir so so’i gnas su bzhag go.

atha khalv akṣayamatir bodhisattvo ’sya samādher suparibhāvitatvāt tāṃ sarvāvatīṃ parṣadaṃ, tāṃś ca daśadiksaṃnipatitān bodhisattvān, bhagavantaṃ ca bhikṣsaṃghena parivṛtaṃ svakāye praveśayati sma. praveśayitvā ca tādṛśaṃ bhogaparibhogaṃ yādṛśo vibhūṣaṇarājasya tathāgatasya buddhakṣetre sarvalokadhātuvyūhe bodhisattvānāṃ bhogaparibhogaḥ saṃdarśayati sma. sā sarvāvatī paṣac cākṣayamater bodhisattvasya kāyāntarībhūtam ātmānaṃ saṃjānīte sma. atha khalv akṣayamatir bodhisattva idaṃ mahāprātihāryaṃ saṃdṛśya tāṃ sarvāvatīṃ parṣadam, tāṃś ca daśadiksaṃnipatitān bodhisattvān, bhagavantaṃ ca bhikṣusaṃghena parivṛtaṃ punar eva yathāsthāne sthāpayām āsa.

Then the bodhisattva Akṣayamati, by cultivating that concentration, absorbed the whole of that assembly, the bodhisattvas assembled from the ten directions, as well as the Lord attended by his congregation of monks, into his body. And having absorbed them, he showed them such wealth and enjoyment as are found among the bodhisattvas in the multitude of world-spheres in the Buddha-field of the Tathāgata Bhūṣaṇarāja. And everyone in that assembly thought that they had personally entered the body of the bodhisattva Akṣayamati. Then, when the bodhisattva Akṣayamati had displayed this great miracle, he again put the whole of that assembly, all those bodhisattvas coming from the ten directions and the Lord attended by the congregation of monks back in their seats.

de nas byang chub sems dpa’ bkod pa chen pos byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, ting nge ’dzin ’di’i mthu ngo mtshar to.

atha khalu mahāvyūho bodhisattvo ’kṣayamatiṃ bodhisattvam idam avocat: āścaryaḥ, kulaputrāsya samādheḥ prabhāvaḥ.

Then the bodhisattva Mahāvyūha addressed himself to the bodhisattva Akṣayamati saying: – It is miraculous, son of good family, the power of this concentration.

blo gros mi zad pas smras pa: - rigs kyi bu, kho bos stong gsum gyi stong chen po’i ’jig rten gyi khams thams cad kho bo’i lus su bcug kyang, kho bo’i lus kyi chos nyid la bri ba’am gang bar yang mi mngon no.

akṣayamatir āha: sarva trisāhasramahāsāhasralokadhātur mama kāye mayā praveśito ’pi, kulaputra, na matkāyasya dharmatāyāṃ pūrṇatvaṃ vonatvaṃ vā prajñāyeta.

Akṣayamati said: – Even though the whole system of threefold thousand great thousand worlds, son of good family, were to be absorbed into my body, the condition of my body displays no increase or decrease.

bzod pa mi zad pa’i le’u’i chos kyi rnam grangs ’di bstan pa dang, cho ’phrul ’di bstan pa’i tshe, lha dang mi’i skye dgu khrag khrig phrag bdun cu rtsa drug bla na med pa yang dag par rdzogs pa’i byang chub tu sems skyes so; byang chub sems dpa’ khri nyis stong mi skye ba’i chos la bzod pa thob par gyur to.

asmin kṣāntyakṣayatāparivarte dharmaparyāye nirdiśyamāne ’smiṃś ca prātihārye saṃdṛśyamāne ṣaṭsaptatidevamānuṣikaprajānayutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, dvādaśānāṃ ca bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā.

When this discourse on religion, the chapter on the imperishability of tolerance was taught, and when this miracle was displayed, seventy-six million divine and human beings produced the thought of the incomparable absolute awakening, and twenty thousand bodhisattvas attained the tolerance that moments of existence are unborn.

lha dang mi’i skye dgu khrag khrig phrag bdun cu rtsa drug bla na med pa’i byang chub tu sems skyes pa dang, byang chub sems dpa’ khri nyis stong mi skye ba’i chos la bzod pa thob par gyur pa ni chos bshad pa’i phan yon bstan pa’o.
bzod pa mi zad pa bshad zin to.

8th akṣaya: Vīrya

8th Imperishable: Vigour.(p. 45)

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras pa: - rigs kyi bu, byang chub sems dpa’ rnams kyi bzod pa mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi brtson ’grus mi zad pa la brtsams te, ji ltar byang chub sems dpa’ rnams kyi brtson ’grus mi zad par ’gyur ba, khyod spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānām kṣāntyakṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ vīryākṣayatām ārabhya, yathā bodhisattvānāṃ vīryam akṣayaṃ bhavet.

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ tolerance. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ vigour, as to how the vigour of the bodhisattvas becomes imperishable.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, brgyad po ’di dag ni byang chub sems dpa’ rnams kyi brtson ’grus yang dag par blang ba ste. brgyad po gang zhe na? ’di lta ste: go cha mi zad pa dang; rtul ba mi zad pa dang; yang dag par bsgrub pa mi zad pa dang; sems can yongs su smin par byed pa mi zad pa dang; bsod nams kyi tshogs mi zad pa dang; ye shes kyi tshogs mi zad pa dang; shes rab kyi tshogs mi zad pa dang; sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa’o.

akṣayamatir āha: aṣṭāv imāni, bhadanta śāradvatīputra bodhisattvānāṃ vīryasamādānāni. katamāny aṣṭau? tad yathā: akṣayaḥ saṃnāhaḥ; akṣayaḥ parākramaḥ; akṣayaḥ samudānayaḥ; akṣayaḥ sattvaparipākaḥ; akṣayaḥ puṇyasaṃbhāraḥ; akṣayo jñānasaṃbhāraḥ; akṣayaḥ prajñāsaṃbhāraḥ; akṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ.

[1. The variety of vigour (vīryaprabheda):] Akṣayamati said: – These eight, reverend Śāradvatīputra, are the bodhisattvas’ assumptions of vigour. Which eight? They are: 1) Imperishable armour; 2) imperishable courage; 3) imperishable attainment; 4) imperishable maturation of beings; 5) imperishable accumulation of merit; 6) imperishable accumulation of knowledge; 7) imperishable accumulation of insight; 8) imperishable accumulation in the attainment of all the Buddha-qualities.

brtson ’grus mi zad pa la gnas pa’i byang chub sems dpa’ ni chos la brtson pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu brgyad po ’di dag ni byang chub sems dpa’ rnams kyi brtson ’grus yang dag par blang ba ste zhes bya ba la sogs pa gsungs so. brtson ’grus mi zad pa yang rnam pa gsum gyis bstan te; 1) brtson ’grus kyi rab tu dbye ba dang, 2) sgo dang, 3) thabs dang shes rab kyis zin pa’i sems kyis brtson ’grus kyis brtson ’grus thams cad mdor bsdus pa bstan to. de la brtson ’grus yang dag par blang ba brgyad kyis ni rab tu dbye ba bstan to. brtson ’grus brgyad kyang mdor bsdu na, rnam pa gsum ste, 1) brtson ’grus kyi ngo bo nyid dang, 2) chud mi za ba’i thabs kyis zin pa dang, 3) gang gi phyir brtson pa, gnyis dang gcig dang lnga dang rim bzhin sbyar ro. gang gi phyir brtson pa yang sems can yongs su smin par bya ba dang sangs rgyas kyi chos yongs su smin par bya ba gnyis kyi phyir te, sems can yongs su smin par byed pa mi zad pa dang, shes rab kyi tshogs mi zad pa ni sems can yongs su smin par bya ba’i phyir brtson pa’o. lhag ma rnams ni sangs rgyas kyi chos yongs su smin par bya ba’i phyir brtson pa’o. brtson ’grus ’di dag gi yul dang, dus dang, brtson pa dang, ’bras bu la sogs pa mtha’ yas shing mi zad pas na, byang chub sems dpa’i brtson ’grus mi zad pa zhes bya’o. brtson ’grus yang dag par blang ba ni byang chub sems dpa’ spyad par bya’o – "The bodhisattva established in the imperishability of vigour (vīryākṣayatāpratiṣṭhita) is the bodhisattva striving for the sake of religion (dharmābhiyukta) ..."

btsun pa sha ra dva ti’i bu, de la byang chub sems dpa’i go cha mi zad pa gang zhe na?

tatra, bhadanta śāradvatīputra, katamo bodhisattvasyākṣayaḥ saṃnāhaḥ?

1) What then, reverend Śāradvatīputra, is the bodhisattva’s imperishable armour?

gang ’di ’khor ba na yongs su mi skyo ba ste, de: bskal pa ’di snyed cig tu go cha bgo’o, bskal pa ’di snyed cig tu go cha mi bgo’o, zhes bskal pa bgrang bas byang chub mi tshol gyi, go cha bsam gyis mi khyab pa nyid gyon par byed de: gal te ’khor ba’i sngon gyi mtha’ ji snyed pa de snyed kyis nyin zhag gcig tu gyur la, de lta bu’i nyin zhag gis zhag bco lnga zhing zla ba phyed, zhag sum cu la zla ba ste, zla ba bcu gnyis shing lor gyur la, lo’i bgrang ba ’di lta bus lo stong phrag brgya la byang chub kyi sems gcig bskyed cing, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas gcig mthong la; ’jug pa de lta bu dang, bgrang ba de ’dra bas gang gā’i klung gyi bye ma snyed kyi byang chub kyi sems bskyed pa dang, de bzhin gshegs pa mthong bas sems can gcig gi sems kyi spyod pa shes kyang; ’jug pa de lta bu dang, bgrang ba de ’dra bas sems can thams cad la yang de snyed de snyed kyi byang chub tu sems bskyed pa dang, de bzhin gshegs pa mthong bas so so re rer sems can thams cad kyi sems kyi spyod pa shes, kyang mi gong ba’i go cha’o.

yo ’yaṃ saṃsārāparikhinnaḥ sa na kalpagaṇanayā bodhiṃ paryeṣate: iyataḥ kalpān saṃnatsyāmi, iyataḥ kalpān na saṃnatsyāmīti. api tu khalv acintyaṃ saṃnāhaṃ saṃnahyate: yāvatī pūrvākoṭiḥ saṃsārasya yady etāvad ekaṃ rātridivaṃ bhavet, evaṃrūpai rātridivaiḥ pañcadaśadaivasikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena saṃvatsareṇa, anayā varṣagaṇanayā yāvad varṣaśatasahasreṇaikaṃ bodhicittam utpādayeyam ekaṃ ca tathāgatam arhantaṃ samyaksaṃbuddhaṃ paśyeyam; anena praveśenānayā gaṇanayā gaṅgānadīvālikāsamaiś cittotpādais tathāgatadarśanaiś caikasyāpi sattvasya cittacaritaṃ jānīyām; anenaiva praveśenānayā gaṇanayā sarvasattvānām api tāvadbhis tāvadbhiś cittotpādais tathāgatadarśanaiś caikaikasya cittacaritāni prajānīyām ity anavalīnaḥ saṃnāhaḥ.

Not exhausted by existence, he does not seek awakening by counting aeons, thinking: “For so many aeons I will put on armour, for so many aeons I will not put on armour,” but he puts on an inconceivable armour, thinking: “Even if the period from the beginning of existence³ were like the time of one night and day, and even if I were to produce a single thought of awakening and see a single Tathāgata, worthy of offerings and fully awakened, in a half month of fifteen days of that kind of night and day, in a month of thirty such days, in a year of twelve months, or even in, by calculating the years in this way, a hundred thousand years; and even if I were to know the mental behaviour of one being by producing so many thoughts of awakening and by seeing so many Tathāgatas as the river Gaṅgā has grains of sand, according to that kind of calculation, that computation, then I will know the mental behaviour of all sentient beings, each and every one of them, through producing that many thoughts of awakening and seeing that many Tathāgatas according to that calculation and that computation.” This is the armour without fatigue.

3.
"Even though there is no beginning (pūrvânta) of existence (saṃsāra), there is a superimposition (samāropa) of an imaginary beginning for the sake of showing the overwhelming (atiśaya) [period of time]." Tibetan text in the next note, ṭ. fol. 75b4.

gang ’di ’khor ba na yongs su mi skyo ba ni go cha’i don bstan pa ste, ji ltar mi skyo ba ni bskal pa ’di snyed cig tu go cha bgo zhes bya ba la sogs pa bstan te, go cha bsam gyis mi khyab pa gyon par byed pa ni ’khor ba’i sngon gyi mtha’ ji snyed pa de snyed kyis nyin zhag gcig tu gyur la zhes bya ba la sogs pas bstan te, ’khor ba’i sngon gyi mtha’ lta med mod kyi, ’on kyang phul dbyung ba’i phyir ’khor ba’i mtha’ yod pa lta bur sgro btags te, nyin zhag gcig gi tshad de tsam du ring la des zla ba dang lo’i grangs bsgres pa’i yun ring po de tsam gyis byang chub kyi sems gcig bskyed cing de bzhin gshegs pa gcig mthong la de ltar bsgres pa sha stag gis ’jug pa de lta bu dang bgrang ba de ’dra bas ganggā’i klung gyi bye ma snyed kyi byang chub kyi sems bskyed pa dang, de bzhin gshegs pa mthong ba’i ’og tu sems can gcig gi sems kyi spyod pa shes pa la sogs pa mdo las gsungs pa ltar dus yun ring zhing ’bras bu bsgrub dkar zin kyang mi gong ba ni go cha mi zad pa’o.

sbyin pa’i pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; tshul khrims kyi pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; de bzhin du bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab kyi pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; de bzhin du byang chub kyi phyogs kyi chos thams cad yongs su rdzogs par bya ba dang, mtshan dang dpe byad bzang po thams cad yongs su rdzogs par bya ba dang, de bzhin gshegs pa’i stobs dang mi ’jigs pa dang sangs rgyas kyi chos ma ’dres pa thams cad yongs su rdzogs par bya ba’i phyir de bzhin gshegs pa gang gā’i klung gi bye ma snyed la rim gro byed pa dang; ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis de bzhin gshegs pa gang gā’i klung gi bye ma snyed mthong ba dang, byang chub tu sems bskyed pa de dag gis skyes bu chen po’i mtshan gcig mngon par bsgrub cing; rnam grangs ’dis mtshan dang dpe byad thams cad yongs su ’grub pa mngon par sgrub par byed, kyang mi gong ba’i go cha gang yin pa, de ni byang chub sems dpa’i go cha mi zad pa zhes bya’o.

yo dānapāramitāparipūranāyānenaiva praveśenānayā gaṇanayā gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; śīlapāramitāparipūraṇāyānenaiva praveśenānayā gaṇanayā gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; evaṃ kṣāntivīryadhyānaprajñāpāramitāparipūraṇāya sarvalakṣaṇaparipūraṇāya ca sarvatathāgatabalavaiśāradyāveṇikabuddhadharmaparipūraṇāya ca gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; anenaiva praveśenānayā gaṇanayā tair gaṅgānadīvālikāsamānām tathāgatānāṃ darśanair bodhicittaiś caikaṃ mahāpuruṣalakṣaṇam abhinirhareyam, anena paryāyena sarvalakṣaṇānuvyañjanapariniṣpattim abhinirhareyam ity anavalīnaḥ saṃnāho ’yaṃ bodhisattvasyākṣayaḥ saṃnāhaḥ.

“I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfection of generosity; I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfection of morality; and, in the same way, I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfections of tolerance, vigour, meditation and insight; (p. 46) in the same way, I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil all the moments of existence that are wings of awakening, to fulfill all the characteristics and marks of beauty, to fulfil all the powers, intrepidities and special qualities of a Buddha pertaining to a Tathāgata; I will, according to this same calculation, this same computation, by means of seeing so many Tathāgatas as the river Gaṅgā has grains of sand, by those productions of thoughts of awakening bring about one characteristic of a great man; I will, by this procedure bring about the accomplishment of all the characteristics and marks of beauty.” This armour without fatigue is the bodhisattvas’ imperishable armour.

sbyin pa’i pha rol tu phyin pa yongs su rdzogs par bya ba’i phyir ’jug pa ’di nyid dang, bgrang ba ’di nyid kyis zhes bya ba ni gong du bshad pa bzhin du nyin zhag zla bar bsgres, zla ba lor bsgres pa’i stong phrag brgya la byang chub kyi sems gcig bskyed cing de bzhin gshegs pa gcig mthong la, de lta bu sha stag gis byang chub kyi sems kyang kun bskyed, de bzhin gshegs pa kun kyang mthong nas de bzhin gshegs pa ganggā’i klung gi bye ma snyed la rim gro byed pa ’di ’dra bas sbyin pa’i pha rol tu phyin pa rdzogs par gyur pa dang, de bzhin du pha rol tu phyin pa lhag ma rnams nas mtshan dang dpe byad thams cad kyi bar du sngar smos pa lta bu’i dus ring ba dang, bsgrub dka’ bas sgrub par byed kyang mi skyo ba ni go cha mi zad pa zhes bya’o.

bam po gsum pa:
de la byang chub sems dpa’i rtul ba mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ parākramaḥ?

2) What then is the bodhisattva’s imperishable courage?

rtul ba mi zad pa yang rnam pa brgyad kyis bstan te – "The imperishable courage is taught by eight forms (ākāra): ..."

byang chub sems dpa’i rtul ba mi zad pa ni: gang stong gsum gyi stong chen po’i ’jig rten gyi khams mes yongs su gang ba las kyang ’bogs te, de bzhin gshegs pa blta bar spro ba’o; byang chub sems dpa’i rtul ba ni chos mnyan pa’i phyir spro ba’o; byang chub sems dpa’i rtul ba ni sems can yongs su smin par bya ba’i phyir spro ba’o; byang chub sems dpa’i rtul ba ni dge ba’i chos thams cad kyi phyir spro ba’o; byang chub sems dpa’i rtul ba ni thams cad mkhyen pa’i ye shes kyi phyir spro ba’o. byang chub sems dpa’i rtul ba ni pha rol gyi don gyi phyir ’jug pas na, de’i phyir rtul ba zhes bya’o; pha rol zhi bar bya ba’i phyir, pha rol gdul ba’i phyir, pha rol yongs su mya ngan las bzla ba’i phyir ’jug pas na, de’i phyir rtul ba zhes bya’o; mi lhod pa dang, ma zhum pa dang, brtan pa dang, mi zlogs pa dang, dge ba’i bsam pa dang, snying rje chen po la gnas shing rtag tu sems can gyi don la brtson par ’jug pas na, de’i phyir rtul ba zhes bya ba. gom pa ’dor ba dang, gom pa gzhog cing ’gro ba thams cad du byang chub kyi sems mngon du byed do, sems can la lta bar yang lta zhing nyon mongs pa’i phyogs su yang mi ltung ste;

yas trisāhasramahāsāhasram api lokadhātum agninā paripūrṇam avagāhya tathāgatadarśanotsāho bodhisattvasyākṣayaḥ parākramaḥ; dharmaśravaṇotsāho bodhisattvasya parākramaḥ; sattvaparipākotsāho bodhisattvasya parākramaḥ; sarvakuśaladharmotsāho bodhisattvasya parākramaḥ; sarvajñajñānotsāho bodhisattvasya parākramaḥ. parārthāvakramo bodhisattvasya parākramas, tenocyate parākramaḥ parapraśamanaparadamanaparaparinirvāṇāvakramas, tenocyate parākramaḥ; aśithilāsaṃkucitadṛḍhāvivāryakalyāṇāśayamahākaruṇāyāṃ sthitaḥ satatasattvārthānuyuktāvakramas, tenocyate parākramaḥ.

[1. How it is (yathā):] Making himself enter the system of threefold thousand great thousand worlds, even when it is filled up with fire, [2. and for what (yadartham):] in the effort to see the Tathāgata, is the bodhisattva’s imperishable courage; the bodhisattva’s courage is the effort to hear religion; the bodhisattva’s courage is the effort to bring beings to maturity; the bodhisattva’s courage is the effort for the sake of all moments of existence that are roots of the good; the bodhisattva’s courage is the effort for the sake of the knowledge that is omniscience. [3. Explanation of the word (nirukti):] The bodhisattva’s courage is called courage since he enters into the world for the benefit of others, [to appease their vices (kleśapraśamanāya), to discipline their abilities (indriya) and for the sake of the complete extinction of all of existence (sarvasaṃsāraparinirvāṇāya), entering the system of threefold thousand great thousand worlds even when it is filled up with fire], it is called courage since he is entering into the world to give peace to others, to discipline others, for the sake of others’ complete extinction; [4. the essence of that vigour (tasya vīrasya svabhāvaḥ), 5. its cause (hetu) and 6. action (karma):] it is called courage since it is entering into the world always intent on the good of living beings [its action (karma) ], being established in great compassion [the cause (hetu) ] stemming from good intentions, never loose, never narrow, firm and never turning back [the essence (svabhāva) ].

(1) ji ltar rtul ba ni gang stong gsum gyi stong chen po’i ’jig rten gyi khams mes yongs su gang ba las kyang ’bogs te zhes gsungs pa’o. For the expression cf. Sukh p. 7117-721. (2) gang gi phyir brtul ba ni a) gang lta ba dang, b) gang mnyan pa dang, c) gang bsgrub pa’i phyir spro ba ste, a,b) de bzhin gshegs pa lta bar spro ba dang chos mnyan pa’i phyir spro ba gnyis kyis ni gong ma gnyis bstan to; c) gang bsgrub pa’i phyir spro ba yang gzhan gyi dang bdag gi don te sems can yongs su smin par byed pa’i phyir spro ba dang dge ba’i chos thams cad dang thams cad mkhyen pa’i ye shes kyi phyir spro ba gsum gyis bstan to. (3) nges pa’i tshig ni byang chub sems dpa’i brtul ba ni pha rol gyi don gyi phyir ’jug pas na zhes bya ba la sogs pa tshig gi tshar gsum gyis bstan te, ji ltar pha rol gyi don gyi phyir ’jug ce na? pha rol zhi bar bya ba’i phyir zhes bya ba la sogs pa gsungs te, nyon mongs pa zhi bar bya ba’i phyir dang, dbang po gdul ba’i phyir dang, ’khor ba thams cad las yongs su mya ngan las bzla ba’i phyir ’jig rten gyi khams mes yongs su gang ba las kyang ’bogs te, ’jug pas na de’i phyir brtul ba zhes bya’o. (4) brtson ’grus de’i rang bzhin ni mi lhod pa dang zhes bya ba la sogs pa gsungs te, gus pa’i brtson ’grus dang ldan pa mi lhod pa’o, yon tan khyad par can bsgrub pa la mi nus so snyam du mi sems pa ma zhum pa’o, mi mthun pa’i phyogs le los mi bskyod pas na brtan pa’o, grang ba dang tsha ba la sogs pa’i sdug bsngal gyis mi bskyod pas na mi zlogs pa’o, bsam pa ni dge ba’i bsam pa zhes smos pa ste, dus thams cad dge ba gang yin zhes tshol zhing sgrub pa’i bsam pas brtson ’grus rtsom par byed do. (5) rgyu ni snying rje chen po la gnas shing zhes smos te, sems can gyi don du snying rje chen po bskyed pa’i rgyus sgrub par nus so zhes bya ba’i tha tshig go. (6) brtson ’grus kyi las ni rtag tu sems can gyi don la brtson par ’jug pa zhes gsungs so.

. . . . . . . . .

’di ni byang chub sems dpa’i rtul ba mi zad pa zhes bya’o.

kramotkṣepe kramanikṣepe sarvatra gamane bodhicittaṃ sākṣātkaroti, sattvāvekṣayāpy avekṣate, kleśapakṣe na patati; ayaṃ bodhisattvasyākṣayaḥ parākramaḥ.

[Including both 7. insight and 8. expedient means (prajñopāyaparigṛhīta):] Everywhere when going, putting the foot down, raising the foot, he makes the thought of awakening present, and though he has regard for living beings [which is expedient means (upāya) ] he does not fall to the side of vices [which is insight (prajñā) ]; this is the bodhisattva’s imperishable courage.

thabs dang shes rab kyis zin pa ni gom pa ’dor ba dang zhes bya ba la sogs pas bstan te, gom pa ’dor ba la sogs pa thams cad du byang chub kyi sems mngon du byed pa dang, (7) sems can la lta bas na thabs bstan la, (8) nyon mongs pa’i phyogs su yang mi lhung bas na shes rab bstan to. Cf. Dbh p. 9313: kramotkṣepanikṣepakarmāpi; and Vkn Lamotte p. 203 n. 119.

de la byang chub sems dpa’i yang dag par bsgrub pa mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ samudānayaḥ?

3) What then is the bodhisattva’s imperishable attainment?

yang dag par ’grub pa ni chud mi za ba dang phyin ci ma log par ’grub pa’o.

gang ji lta bur dge ba’i sems skyes shing byung ba byang chub kyi phyir yongs su sngo bar byed pa, ’di ni byang chub sems dpa’i yang dag par bsgrub pa mi zad pa’o. de ci’i phyir zhe na? byang chub tu yongs su bsngos pa’i phyir te;

yā yathotpannotpannasya kuśalacittasya bodhipariṇāmanāyaṃ bodhisattvasyākṣayaḥ samudānayaḥ. tat kasya hetor? bodhipariṇāmitatvāt.

The transformation of all good thoughts, as they arise, into awakening is the bodhisattva’s imperishable attainment. Why? Because they have been transformed into awakening.

gang ji lta bur dge ba’i sems skyes shing byung ba ni shes rab rnam pa gsum mam, pha rol tu phyin pa drug la sogs pa, dge ba’i sems skyes shing byung ngo cog byang chub kyi phyir yongs su sngo bar byed pa ni bar ma dor zad par mi ’gyur bas yang dag par ’grub pa mi zad pa zhes bya’o. de ltar bsngos pa ci’i phyir mi zad snyam nas de ci’i phyir zhe na zhes dris pa dang byang chub tu yongs su bsngos pa’i phyir te zhes gsungs te, don de nyid dpes bstan pa’i phyir btsun pa sha ra dva ti’i bu, ’di lta ste dper na: chu’i thigs pa rgya mtsho chen por lhung ba ni zhes bya ba la sogs pa gsungs so.

byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba ni byang chub kyi snying po la ma ’dug gi bar du bar ma dor yongs su zad pa’am, gtugs par ’gyur ba gang yang med do. btsun pa sha ra dva ti’i bu, ’di lta ste dper na: chu’i thigs pa rgya mtsho chen por lhung ba ni bskal pas ma bsregs kyi bar du bar ma dor yongs su zad pa’am, gtugs par mi ’gyur ro. de bzhin du byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba yang byang chub kyi snying po la ma ’dug gi bar du bar ma dor yongs su zad pa’am, gtugs par ’gyur ba gang yang med do.

na hi bodhipariṇāmitasya kuśalamūlasyāntarā kaścit parikṣayaḥ paryavadānaṃ yāvan na bodhimaṇḍaniṣadanam. tad yathāpi nāma, bhadanta śāradvatīputra, mahāsamudrapatitasyodakabindor nāsty antarā parikṣayaḥ paryavadānaṃ yāvan na kalpaparyavasāna, evam eva bodhipariṇāmitasya kuśalamūlasya nāsty antarā kaścit parikṣayaḥ paryavadānaṃ yāvan na bodhimaṇḍaniṣadanam.

There is, namely, no destruction or interruption whatsoever in between, until he is sitting in the place of awakening, of the roots of good transformed into awakening. Just as, reverend Śāradvatīputra, there is no destruction or interruption in between, until the end of the aeon, of a drop of water fallen into the great ocean, in exactly the same way there is no destruction or interruption whatsoever in between of roots of good transformed into awakening, until he is sitting in the place of awakening.

yang dag par bsgrub pa zhes bya ba ni gang ’di yang dag pa’i bsgrub pa ste; yang dag par zhugs pa ni dge ba’i rtsa ba gang dag yang dag par sgrub pa, sems can thams cad bskyab pa dang, sems can thams cad yongs su smin par bya ba dang, sems can thams cad dge ba’i rtsa ba la gzud pa’i phyir dge ba’i rtsa ba de dag yongs su sngo bar byed de, thams cad mkhyen pa’i ye shes mngon par bsgrub pa’i phyir dge ba’i rtsa ba de dag yongs su bsngo’o, sems can thams cad nye bar ’tsho ba’i phyir dge ba’i rtsa ba de dag yongs su bsngo’o, sems can thams cad yongs su mya ngan las bzla ba dang, thams cad mkhyen pa’i ye shes la rab tu dgod pa’i phyir dge ba’i rtsa ba de dag yongs su sngo ba ste; de ni byang chub sems dpa’i yang dag par bsgrub pa mi zad pa zhes bya’o.

samudānaya iti yo ’yaṃ samyag ānayaḥ. saṃprasthito yāni kuśalamūlāni samudānayati, tāni kuśalamūlāni sarvasattvaparitrāṇāya sarvasattvaparipācanāya sarvasattvakuśalamūlāvatāraṇāya pariṇāmayati. tāni kuśalamūlāni sarvajñajñānābhinirhārāya pariṇāmayati. tāni kuśalamūlāni sarvasattvopajīvyāya pariṇāmayati; tāni kuśalamūlāni sarvasattvaparinirvāṇasarvajñajñānapratiṣṭhāpanāya pariṇāmayati. asau bodhisattvasyākṣayaḥ samudānayaḥ.

It is called attainment because it is bringing together in the proper way, (p. 47) and the roots of good he attains setting out on the way he transforms so as to protect all beings, bring all beings to maturity, introduce all beings to the roots of good. [Why does he transform that way?] Those roots of good he transforms to realize the knowledge of omniscience. [What will he do having transformed thus?] Those roots of good he transforms to nourish all beings; those roots of good he transforms to establish all beings in complete extinction, in the knowledge of omniscience. That is the bodhisattva’s imperishable attainment.

dge ba’i rtsa ba rnams byang chub tu bsngos pa de la ci’i phyir yang dag par ’grub ces bya zhe na? de’i phyir yang dag par ’grub pa zhes bya ba ni gang ’di yang dag pa’i sgrub pa ste zhes bya ba gsungs so. ji ltar bsgrubs na yang dag pa’i sgrub pa zhes bya zhe na? yang dag par zhugs pa ni zhes bya ba la sogs pa smos te, dge ba’i rtsa ba gang dag yang dag par sgrub cing brtson ’grus brtsams pa rnams ngan song du lhung ba’i sems can thams cad bskyab pa’i phyir dang, yongs su smin pa’i sems can thams cad nges par ’byed pa’i cha dang mthun pa’i sa gzhir yongs su smin par bya ba’i phyir dang, dge ba’i rtsa ba ma bskrun pa’i sems can thams cad dge ba’i rtsa ba la gzud pa’i phyir dge ba’i rtsa ba de dag yongs su sngo bar byed pa ni yang dag pa’i sgrub pa zhes sbyar ro. ci’i phyir de ltar sngo bar byed ce na? thams cad mkhyen pa’i ye shes mngon par sgrub pa’i phyir zhes gsungs so – kasmād evaṃ pariṇāmayati? ... des bsngos pas kyang ci zhig bya zhe na? sems can thams cad nye bar ’tsho ba’i phyir zhes bya ba la sogs pa smos te, bdag nyid kyis thams cad mkhyen pa’i ye shes thob nas sems can thams cad kyi nye bar ’tsho bar ’gyur ba dang, theg pa gnyis kyis yongs su mya ngan las zlo ba dang, thams cad mkhyen pa’i ye shes la ’god par nus pa’i phyir ro – sa ca pariṇāmayya kiṃ kariṣyati? ...

. . . . . .

de la byang chub sems dpa’i sems can yongs su smin par byed pa mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ sattvaparipākaḥ?

4) What then is the bodhisattva’s imperishable maturing of living beings [or, rather, what is the imperishable vigour (vīrya) in maturing living beings]?

de la byang chub sems dpa’i sems can yongs su smin par byed pa mi zad pa gang zhe na zhes bya ba ni sems can yongs su smin par byed pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

sems can gyi khams ni tshad med de; de la byang chub sems dpas bgrang ba ’di lta bus ’jug par bya’o: gal te bdag gis nyin gcig la stong gsum gyi stong chen po’i ’jig rten gyi khams su gtogs pa’i sems can thams cad yongs su smin par bya ste, tshul ’dis bskal pa dpag tu med, grangs med, bsam gyis mi khyab par sems can gyi khams yongs su smin par bya zhing, sems can gyi khams de snyed du dpag tu med pa, de snyed du grangs med pa, de snyed du bsam gyis mi khyab pa de yongs su smin par bya ste; de lta bur byas kyang sems can rnams kyi brgya’i cha gcig kyang smin par ma byas, stong gi cha dang, brgya stong gi cha dang, bye ba’i cha dang, bye ba brgya’i cha dang, bye ba stong gi cha dang, bye ba brgya stong gi cha dang, grangs dang, cha dang, bgrang ba dang, dpe dang, rgyur yang yongs su smin par ma byas so, zhes, gal te rab tu brjod pa ’di thos nas, byang chub sems dpa’ mi skrag, mi dngang zhing dngang bar mi ’gyur ba, de ni brtson ’grus brtsams pa’i byang chub sems dpar rig par bya ste; ’di ni byang chub sems dpa’i sems can yongs su smin par byed pa mi zad pa’o.

apramāṇaḥ sattvadhātuḥ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: yady aham ekasminn ahni trisāhasramahāsahasralokadhātuparyāpannān api sattvān paripācayeyam, anena nayenāprameyān apy asaṃkhyeyān apy acintyān api kalpān sattvadhātūn paripācayeyam, tāvad aprameyān tāvad asaṃkhyeyān tāvad acintyān sattvadhātūn paripācayeyam, evaṃ kṛtvāpi na sattvānāṃ śatatamīm api kalāṃ paripācayām āsa na sahasratamīm api śatasahasratamīm api koṭitamīm api koṭiśatatamīm api koṭisahasratamīm api koṭiśatasahasratamīm api kalāṃ saṃkhyām api gaṇanām apy upamām apy upaniṣadam api paripācayām āseti prabhāvanām imāṃ śrutvā yadi bodhisattvo nottrasyeta na saṃtrasyet na saṃtrāsam āpadyeta, sa ārabdhavīryo bodhisattvo veditavyaḥ. ayaṃ bodhisattvasyākṣayaḥ sattvaparipākaḥ.

The sphere of living beings is immeasurable, but the bodhisattva should relate to it by this way of calculating: “If I in one day could bring to maturity all the beings included in a system of threefold thousand great thousand worlds, and in this way could mature spheres of living beings for innumerable, countless, unthinkable numbers of aeons, could mature innumerable spheres of living beings for such a long time, countless spheres for such a long time, unthinkable numbers for such a long time, even after I had done this, I would not have matured even one hundredth part of all living beings, even one thousandth part, even one hundredthousandth part, even one millionth part, even one ten-millionth part, even one billionth part, even one ten-billionth part, even any number, even any part, even any counting, even any example, even any comparison,” if the bodhisattva, having heard such a statement, does not get frightened, alarmed or scared, he should be known as a bodhisattva who has exexerted himself with vigour. This is the bodhisattva’s imperishable maturing of living beings.

’di tsam mo zhes gcod par byed pa ni tshad de, de ltar gcod par mi nus pa ni tshad med pa zhes bya’o. gal te bdag gis nyin gcig la zhes bya ba la sogs pas ni gal te bdag gis nyi ma gcig gis stong gsum gyi stong chen po’i ’jig rten gyi khams su gtogs pa’i sems can thams cad yongs su smin par byas, nyi ma gnyis dang gsum la sogs pa las de bzhin du smin par byas pa nas tshul de lta bus bskal pa dpag tu med, grangs med, bsam gyis mi khyab par sems can gyi khams smin par byas kyang da dung smin par byas pa’i gan na smin par byas pa ni brgya’i cha gcig kyang med pa nas rgyu’i bar du yang med do zhes thos kyang mi skrag na sems can yongs su smin par byed pa’i brtson ’grus mi zad pa zhes bya’o. de la brgya’i cha ni grangs brgya’i nang nas gcig blangs pa ste, ’og ma dag la yang de dang ’dra bar sbyar ro; grangs ni mtshungs pa nyid de, dper na gangs can dang cig shog ni ’bigs byed ces bya’o zhes bya ba ni rigs kyi yungs ’bru ni ma yin pa lta bu’o; cha ni cha shas so; de yang rigs ’dra ba’i ngo bo yin te, dper na ri rnams kyi cha ni ri’i rtse mo yin gyi, rtsva’i rtse mo ni ma yin pa bzhin no; bgrang ba ni de yang mtshungs pa yin te, dper na ri rab dang gangs ri zhes bya ba’i yungs ’bru’ang yin zhes mi brjod pa bzhin no, dpe ’di ’dra dag kho na la len te, dper na ba men la ba lang dang ’dra’o zhes bya’i sbrang ma la ma yin pa bzhin no; rgyur yang zhes bya ba ni smin pa des ma smin pa’i rgyu can du’ang mi bzod ces bya bar bstan to.

de la byang chub sems dpa’i bsod nams kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ puṇyasaṃbhāraḥ?

5) What then is the bodhisattva’s imperishable accumulation of merit [or, rather, what is the imperishable vigour (vīrya) in accumulating merit]?

de la byang chub sems dpa’i bsod nams kyi tshogs mi zad pa gang zhe na zhes bya ba na bsod nams kyi tshogs sgrub pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

byang chub sems dpa’i bsod nams ni tshad med de; de la byang chub sems dpas bgrang ba ’di ’dra bas ’jug par bya’o: sems can thams cad dang, ’das pa dang, da ltar byung ba dang, ma ’ongs pa’i slob pa dang mi slob pa thams cad dang, nyan thos dang rang sangs rgyas thams cad kyi bsod nams ji snyed pa, bsod nams de snyed brgyar bsgyur bas de bzhin gshegs pa’i sku la spu’i khung bu gcig ’grub bo; de bzhin du spu’i khung bu thams cad du gtogs pa’i bsod nams kyi phung po ji snyed pa brgyar bsgyur te, gtan pa med pa’i bsod nams kyi phung po gcig yang dag par bsgrubs pa des de bzhin gshegs pa’i sku la dpe byad bzang po gcig ’grub ste, de bzhin du dpe byad bzang po thams cad re re nas yongs su ’grub bo; dpe byad bzang po thams cad du gtogs pa’i tshad bsod nams kyi phung po ji snyed pa stong du bsgyur te, gtan pa med pa’i bsod nams kyi phung po gcig bsgrubs pa des de bzhin gshegs pa’i sku la skyes bu chen po’i mtshan gcig mngon par ’grub ste, de bzhin du sku la skyes bu chen po’i mtshan sum cu re re nas mngon par ’grub bo; skyes bu chen po’i mtshan sum cur gtogs pa’i bsod nams kyi phung po ji snyed pa stong phrag bcur bsgyur te, gtan pa med pa’i bsod nams kyi phung po gcig yang dag par bsgrubs pa des de bzhin gshegs pa’i sku la smin mtshams kyi mdzod spur skyes bu chen po’i mtshan mngon par ’grub bo; mdzod spur gtogs pa’i bsod nams kyi phung po ji snyed pa de las stong phrag brgyar bsgyur ba’i bsod nams kyi phung po yang dag par bsgrubs pas de bzhin gshegs pa’i sku la dbu’i gtsug tor dang spyi gtsug bltar mi mthong ba skyes bu chen po’i mtshan mngon par ’grub bo; gtsug tor du gtogs pa’i bsod nams kyi phung po de las bye ba phrag brgya stong du bsgyur ba de bas kyang lhag pa’i bsod nams kyi phung po yang dag par bsgrubs pa des de bzhin gshegs pa’i chos kyi dung yongs su ’grub par ’gyur te; chos kyi dung des de bzhin gshegs pa bzhed na ’jig rten gyi khams mtha’ yas mu med pa dag dbyangs kyis go bar mdzad cing chos ’dul ba bsam pa dang dad pa ji lta ba bzhin du sems can thams cad kyi dbang po rnams kyang tshim par mdzad do. byang chub sems dpa’i bsod nams kyi tshogs la ’jug pa ’di thos nas mi skrag, mi dngang zhing dngang bar mi ’gyur ba; ’di ni byang chub sems dpa’i bsod nams kyi tshogs mi zad pa zhes bya’o.

bodhisattvasya puṇyam apramāṇaṃ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: yāvat sarvasattvānāṃ cātītānāṃ ca pratyutpannānāṃ cānāgatānāṃ ca sarvaśaikṣāśaikṣāṇāṃ ca śrāvakāṇāṃ pratyekabuddhānāṃ puṇyaṃ tāvatā puṇyena śataguṇitena tathāgatakāyasyaiko romakūpo niṣpadyeta; evaṃ yāvān sarvaromakūpaparyāpannaḥ puṇyaskandhaḥ śataguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatakāyasyaikam anuvyañjanaṃ niṣpadyeta; evaṃ sarvānuvyañjanāny ekaikaśaḥ pariniṣpadyante; evaṃ yāvān sarvavyañjanaparyāpannapramāṇaḥ puṇyaskandhaḥ sahasraguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatasyaikaṃ mahāpuruṣalakṣaṇam abhiniṣpadyeta; evaṃ kāyasya triṃśadmahāpuruṣalakṣaṇāny ekaikaśo ’bhiniṣpadyeran; yāvāṃs triṃśadmahāpuruṣalakṣaṇaparyāpannaḥ puṇyaskandho daśasahasraguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatakāyasyorṇakośo mahāpuruṣalakṣaṇam abhiniṣpadyeta; yāvān kośaparyāpannaḥ puṇyaskandhas tasmāc chatasahasraguṇitena samudānītena puṇyaskandhena tathagatakāyasyoṣṇīṣaśīrsānavalokitamūrdho mahāpuruṣalakṣaṇam abhiniṣpadyeta; tasmād uṣṇīṣaparyāpannaḥ puṇyaskandhāt koṭiśatasahasraguṇitena tadavaśeṣenāpi tena samudānītena puṇyaskandhena tathāgatasya dharmaśaṅkhaḥ pariniṣpadyeta, tena dharmaśaṅkhena tathāgata ākāṅkṣamāṇo ’nantāparyanteṣu lokadhātuṣu śabdam ādāyet yathā dharmavinayāśayaśraddhayā sarvasattvānām indriyāṇi saṃtarpayet; imaṃ bodhisattvasya puṇyasaṃbhārapraveśaṃ śrutvā nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta; ayaṃ bodhisattvasyākṣayaḥ puṇyasaṃbhāraḥ.

The bodhisattva’s merit is immeasurable, and the bodhisattva should apply this sort of calculation to it: “So much as is the merit of all beings, of all disciples, both those to be trained and those having completed their training, and isolated buddhas of the past, present and future, by all this merit multiplied by a hundred one pore of the Tathāgata’s body is accomplished; in the same way, so much as is the mass of merit pertaining to all the pores multiplied by a hundred, by that one mass of attained unhindered merit one mark of beauty on the Tathāgata’s body is accomplished; in the same way all the marks of beauty are accomplished one by one; in the same way, so much as is the mass of merit pertaining to all the marks of beauty multiplied by a thousand, by that one mass of attained unhindered merit one characteristic of a great man is accomplished; in the same way the thirty-two characteristics of a great man are accomplished one by one on the body; and so much as is the mass of merit pertaining to the mark on the forehead, by that the attained mass of merit multiplied by a hundred thousand the characteristic of a great man which is the invisible crown of the head is accomplished on the body of the Tathāgata; (p. 47) and that mass of merit pertaining to the crown, by that mass of attained merit multiplied by a thousand billions or even more the Tathāgata’s conch of religion is accomplished, and by means of that conch of religion the Tathāgata makes a sound in worlds without end and without limit as he wishes, and pleases the senses of all beings according to their faith in and intentions concerned with religion and discipline,” if, having heard this way into the bodhisattva’s accumulation of merit, he does not get frightened, alarmed or scared, then this is the bodhisattva’s imperishable accumulation of merit.

chos kyi dung ni ji lta bur de bzhin gshegs pa ston par mdzad pa na nyan pa’i ’khor nye ba rnams kyis ji ltar thos pa de bzhin du ’jig rten gyi khams brgya stong du ma’i pha rol na gnas pa’i sems can rnams kyis kyang de dang ’dra bar thos par byed pa’i gsung la bya’o.

. .

de la byang chub sems dpa’i ye shes kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayo jñānasaṃbhāraḥ?

6) What then is the bodhisattva’s imperishable accumulation of knowledge [or, rather, what is the imperishable vigour (vīrya) in accumulating knowledge]?

de la byang chub sems dpa’i ye shes kyi tshogs mi zad pa gang zhe na zhes bya ba ni byang chub sems dpa’i ye shes kyi tshogs sgrub pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

byang chub sems dpa’i ye shes kyi tshogs ni tshad med de; de la byang chub sems dpas bgrang ba ’di ’dra bas ’jug par bya’o: stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can gang dag ’khod pa, de dag thams cad dad pas rjes su ’brang ba’i ye shes dang ldan par gyur kyang, de dag gi chos kyi rjes su ’brang ba’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro’o, stong gi cha dang, brgya stong gi cha dang, bye ba’i cha dang, bye ba brgya’i cha dang, bye ba stong gi cha dang, bye ba brgya stong gi cha dang, grangs dang, cha dang, bgrang ba dang, dpe dang, rgyur yang nye bar mi ’gro’o. de bzhin du chos kyi rjes su ’brang ba’i ye shes dang ldan pa rnams ni brgyad pa’i ye shes dang ldan pa la’o; brgyad pa’i ye shes dang ldan pa rnams ni rgyun du zhugs pa’i ye shes dang ldan pa la’o; rgyun du zhugs pa’i ye shes dang ldan pa rnams ni lan cig phyir ’ong ba’i ye shes dang ldan pa la’o; lan cig phyir ’ong ba’i ye shes dang ldan pa rnams ni phyir mi ’ong ba’i ye shes dang ldan pa la’o; phyir mi ’ong ba’i ye shes dang ldan pa rnams ni dgra bcom pa’i ye shes dang ldan pa la’o; dgra bcom pa’i ye shes dang ldan pa rnams ni rang sangs rgyas kyi ye shes dang ldan pa la’o; rang sangs rgyas kyi ye shes dang ldan pa rnams ni bskal pa brgyas nges par byung ba’i byang chub sems dpa’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro ba nas dpe dang rgyu’i bar du yang nye bar mi ’gro’o; bskal pa brgyas nges par byung ba’i byang chub sems dpa’i ye shes dang ldan pa rnams ni bzod pa thob pa’i byang chub sems dpa’i ye shes dang ldan pa la’o; bzod pa thob pa’i byang chub sems dpa’i ye shes dang ldan pa rnams ni phyir mi ldog pa’i byang chub sems dpa’i ye shes dang ldan pa la’o; phyir mi ldog pa’i byang chub sems dpa’i ye shes dang ldan pa rnams ni skye ba gcig gis thogs pa’i byang chub sems dpa’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro ba nas dpe dang rgyu’i bar du nye bar mi ’gro’o. stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can gang dag ’khod pa, de dag thams cad skye ba gcig gis thogs pa’i byang chub sems dpa’i ye shes dang ldan par gyur kyang, byang chub kyi snying po la ’dug pa’i byang chub sems dpa’i ye shes dang ldan pa’i brgya’i char yang nye bar mi ’gro ba nas dpe dang rgyu’i bar du yang nye bar mi ’gro’o. ’jig rten gyi khams mtha’ yas mu med pa dag na sems can gang dag ’khod pa, de dag thams cad byang chub kyi snying po la ’dug pa’i byang chub sems dpa’i ye shes dang ldan par gyur kyang, de dag gis de bzhin gshegs pa’i gnas dang gnas ma yin pa mkhyen pa’i ye shes kyi stobs kyi brgya’i char yang nye bar mi ’gro ba nas rgyu dang dpe’i bar du yang nye bar mi ’gro’o. de bzhin gshegs pa’i stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres pa bco brgyad thams cad yongs su ’grub pa’i rim pa yang de bzhin te, byang chub sems dpa’ gang ye shes kyi tshogs la ’jug pa ’di thos nas mi skrag, mi dngang zhing dngang bar mi ’gyur ba, ’di ni byang chub sems dpa’i ye shes kyi tshogs mi zad pa zhes bya’o.

bodhisattvasya jñānasaṃbhāro ’pramāṇaḥ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: ye sattvās trisāhasramahāsāhasralokadhātau sthitās te cet sarve śraddhānusārijñānānvitā bhaveyus teṣāṃ jñānaṃ dharmānusārijñānasya śatatamīm api kalām nopaiti sahasratamīm api śatasahasratamīm api koṭitamīm api śatakoṭitamīm api sahasrakoṭitamīm api śatasahsrakoṭitamīm api kalāṃ saṃkhyām api kalām apy upamām apy upaniṣadam api nopaiti. evaṃ dharmānusārijñānānvitānām aṣṭamakajñānasya; aṣṭamakajñānānvitānāṃ srotaāpannajñānasya; srotaāpannajñānānvitānāṃ sakṛdāgāmijñānasya; sakṛdāgāmijñānānvitānām anāgāmijñānasya; anāgāmijñānānvitānām arhajjñānasya; arhajjñānānvitānāṃ pratyekabuddhajñānasya; pratyekabuddhajnānānvitānāṃ jñānaṃ kalpaśataniryātabodhisattvajñānasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadaṃ nopaiti; kalpaśataniryātabodhisattvajñānānvitānāṃ kṣāntipratilabdhabodhisattvajñānasya; kṣāntipratilabdhabodhisattvajñānāvitānām avaivartikabodhisattvajñānasya; avaivartikabodhisattvajñānānvitānāṃ jñānam ekajātipratibaddhabodhisattvajñānasya śatatamīm api kalāṃ nopaiti. ye sattvās trisāhasramahāsāhasralokadhātau sthitās te cet sarva ekajātipratibaddhabodhisattvajñānānvitā bhaveyur bodhimaṇḍaniṣaṇṇabodhisattvajñānasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadam api nopaiti. ye sattvā anantāparyanteṣu lokadhātuṣu sthitās te cet sarve bodhimaṇḍaniṣaṇṇabodhisattvajñānānvitā bhaveyus teṣāṃ tathāgatasya sthānāsthānajñānabalasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadam api nopaiti. evaṃ tathāgatasya sarvabalavaiśāradyāṣṭādaśāveṇikabuddhadharmapariniṣpattikramaḥ; yo bodhisattva imaṃ jñānasaṃbhārapraveśaṃ śrutvā nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta; ayaṃ bodhisattvasyākṣayo jñānasaṃbhāraḥ.

The bodhisattva’s accumulation of knowledge is immeasurable, and the bodhisattva should apply this sort of calculation to it: “If all beings in the system of threefold thousand great thousand worlds all had the knowledge of a faith-follower, their knowledge would not amount even to one hundreth part of that of one having the knowledge of a follower of the teaching, it would not amount to one thousandth part, hundred thousandth part, ten millionth part, billionth, ten billionth, thousand billionth part, any number, any part, any example, even any comparison. Thus also with those having knowledge in accordance with religion compared with one with the knowledge of the eighth stage, those with the knowledge of the eighth stage compared with one with the knowledge of one who has entered the stream, those with the knowledge of one who has entered the stream compared with one with the knowledge of the one returning only once, those with the knowledge of one returning only once compared with one with the knowledge of one never returning, those with the knowledge of one never returning compared with one with the knowledge of an arhat, those with the knowledge of an arhat compared with one with the knowledge of an isolated buddha, [the knowledge of] those with the knowledge of an isolated buddha does not amount to one hundredth part of the [knowledge] of one with the knowledge of a bodhisattva, perfected through a hundred aeons, it would not amount to even any example, any comparison; those with the knowledge of a bodhisattva perfected through a hundred aeons compared with one with the knowledge of of a bodhisattva who has attained tolerance, those with the knowledge of a bodhisattva who has attained tolerance compared with one with the knowledge of a bodhisattva who never turns back, [the knowledge of] those with the knowledge of a bodhisattva who never turns back does not amount to a hundredth part of [the knowledge of] a bodhisattva hindered by only one birth, it would not amount to any example, any comparison; even if the beings in this system of threefold thousand great thousand worlds had the knowledge of a bodhisattva hindered by only one birth, it would not amount to even one hundredth part of the knowledge of a bodhisattva sitting in the place of awakening, it would not amount even to any example, any comparison; even if the beings in the endless systems of threefold thousand great thousand worlds (p. 49) had the knowledge of a bodhisattva sitting in the place of awakening, it would not amount even to one hundredth part of the Tathāgata’s power of knowledge of the possible and impossible, it would not amount even to any example, any comparison,” such is the bodhisattva’s gradual accomplishment of all the powers, intrepidities and eighteen special qualities of a Buddha, and when the bodhisattva, having heard this way into the accumulation of merit, does not get frightened, alarmed or scared, then this is the bodhisattva’s imperishable accumulation of knowledge.

stong gsum gyi stong chen po’i ’jig rten gyi khams na zhes bya ba la sogs pas ni stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can ji snyed yod pa, de dag thams cad dad pas rjes su ’brang ba’i ye shes dang ldan par ’gyur la, chos kyis rjes su ’brang ba’i ye shes dang ldan pa gcig cig yod na dad pas rjes su ’brang ba’i gang zag de dag gi ye shes gcig tu bsdoms kyang, chos kyis rjes su ’brang ba’i gang zag gcig po’i ye shes kyi brgya’i char yang nye bar mi ’gro ba nas rgyur yang nye bar mi ’gro ba’i bar du sbyar te, ’og ma dag la yang tshul des bsgre bar bya’o.
de la dad pas rjes su ’brang ba ni bdag nyid kyis shes pas rtogs pa med kyi, gzhan las thos pa bzhin du dad pas ’phags pa’i lam rjes su ’jug pa’o.
chos kyi rjes su ’brang ba ni dbang po rnon po gzhan gyi dring la mi ’jog pa chos kyi tshul dang mthun par rig pa dang sbyor zhing ’jug pa. brgyad pa ni rgyun du ’jug pa ste, dgra bcom pa nas thur du bgrangs na gang zag brgyad kyi dang po yin pa’i phyir ro. rgyun du zhugs pa ni mya ngan las ’das pa’i lam gyi rgyun du zhugs pa la bya’o. lan cig phyir ’ong ba ni ’dod pa’i khams kyi bsgoms pas spang bar bya bar nyon mongs pa drug man chad spangs pa ste, ’dod pa’i khams ’dir yang skye ba len pa’i phyir ro. nyon mongs pa dgu char spangs pa ni phyir ’dod pa’i khams su skye ba’i rgyu med pas phyir mi ’ong ba’o. khams gsum gyi nyon mongs pa’i dgra ma lus par bcom pa’am, ’jig rten gsum gyis mchod pa’i ’os su gyur pas na dga bcom pa’o. sems can mang po’i don mi mdzad kyi, bdag gcig pu byang chub pa dang mya ngan las ’das pa bsgrub pas na rang sangs rgyas so. mos pas spyod pa’i sa bzhi pa bar chad med pa’i ting nge ’dzin thob pa la bskal pa brgyas nges par byung ba’i byang chub sems dpa’ zhes bya ste, bskal pa grangs med pa dang po la bskal pa brgya zhes btags pa’i phyir ro. ’khor ba thog ma med pa gang nas bzung ste grangs med pa brtsams she na? bzang dang smon pa’i stobs can dang/ sems brtan khyad par ’gro ba yi/ byang chub sems dpa’ grangs med gsum/ kun tu rtsom par mdzad ces brjod/ ces bshad de; bzang po ni dge ba’o, smon pa ni smon lam ste, de gnyis su la yod pa ni bzang ba dang smon pa’i stobs can zhes bya’o. de la dge ba’i rtsa ba’i stobs can ni mi mthun pa’i phyogs kyis zil gyis mi non pa’i phyir ro. smon lam gyi stobs can ni rtag tu dge ba’i bshes gnyen dang phrad pa’i phyir ro. sems brtan pa ni mi dge ba’i grogs pos mos pa bzlag kyang byang chub kyi sems yongs su mi gtong ba’i phyir ro. khyad par du ’gro ba ni tshe ’di dang phyi ma la dge ba’i chos ’phel ba dang yongs su mi nyams pa’i phyir ro. de ltar gang gi tshe dge ba’i rtsa ba dang smon lam gyi stobs dang sems brtan pa de bar ma dor mi ldog pa dang khyad par du ’gro ba ste, yon tan cung zad kyis chog par mi ’dzin pa de nas bzung ste, grangs med pa gsum rtsom mo. sa dang po rab tu dga’ ba thob pa ni bzod pa thob pa’i byang chub sems dpa’ zhes bya ste, gang zag dang chos la mngon par zhen pa spangs nas stong pa nyid kyi don la bzod pa rab tu thob pa’i phyir ro. sa brgyad pa mi g.yo ba thob pa ni phyir mi ldog pa’i byang chub sems dpa’ zhes bya ste, mtshan ma dang mtshan ma med pa la sogs pa’i rtog pa thams cad spangs nas der mi ldog pa’i phyir ro. skye ba gcig gis thogs pa ni gleng gzhi’i skabs su bshad zin to; v. fol. 26b7-27a1. byang chub kyi snying po la ’dug pa ni mngon par sangs rgyas pa’i phyir byang chub kyi snying por ’dug la mngon par sangs rgyas pa nyid ni ma yin pa’o. gnas dang gnas ma yin pa mkhyen pa’i ye shes ni dge bas mtho ris su skye ba dang, mi dge bas ngan song du skye ba gnas yin pa dang; dge bas ngan song du skye ba dang, mi dge bas mtho ris su skye ba gnas ma yin pa la sogs pa mkhyen pa’o. sangs rgyas kyi chos gzhan rnams ni yi ge mangs su dogs nas ma bris te, shes rab kyi pha rol tu phyin pa la sogs pa las ’byung ba bzhin du rig par bya’o.

. . . . . . . . . . . . . .

de la byang chub sems dpa’i shes rab kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ prajñāsaṃbhāraḥ?

7) What then is the bodhisattva’s imperishable accumulation of insight [or, rather, what is the imperishable vigour (vīrya) in accumulating insight]?

de la byang chub sems dpa’i shes rab kyi tshogs mi zad pa gang zhe na zhes bya ba ni byang chub sems dpa’i shes rab kyi tshogs bsgrub pa’i brtson ’grus mi zad pa gang zhe na zhes bya ba’i tha tshig go.

gang sems can thams cad kyi sems kyi spyod pa la ’jug pa shes pa, de ni shes rab kyi tshogs mi zad pa’o: sems can thams cad kyi ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems ji snyed pa, de dag sems can gcig gi sems kyi ’jug pa gcig la yod par gyur la, tshul ’dis sems can thams cad de snyed du tshad med pa’i sems kyis gang bar gyur te; ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems can thams cad kyi ’dod chags dang, zhe sdang dang, gti mug gang dag yin pa, de dag thams cad sems can gcig gi sems gcig la yod par gyur la, rnam grangs ’dis sems can thams cad de snyed du tshad med pa’i nyon mongs pas gang ba’i sems su gyur na yang, de la byang chub sems dpas gang shes rab kyi tshogs gcig bsgrubs pas sems can de dag gi sems su gtogs pa’i sems bskyed pa ji snyed pa’i sems bskyed pa de dag thams cad so so’i dmigs pa byung ste, zhig cing zhu ba rnams shes par ’gyur ba, de lta bu’i shes rab kyi tshogs bskyed par bya’o. shes rab des kyang sems can de dag gi sems su snang ba dang nyon mongs par snang ba dus gsum dang ldan pa gang yang mi shes pa med do.

yat sarvasattvacittacaryāpraveśajñānaṃ so ’kṣayaḥ prajñāsaṃbhāraḥ: yāvanti sarvasattvānām atītāny anāgatāni ca pratyutpannāni ca cittāni tāni ced ekasattvasyaikasmiṃś cetasa ābhoge bhaveyur, anena nayena sarvasattvāś cet tāvadbhir apramāṇaiś cittaiḥ paripūrṇā bhaveyur; ye sarvasattvānām atītā anāgatāś ca pratyutpannāś ca rāgā dvesā mohās te cet sarva ekasattvasyaikasmiṃś cetasi bhaveyur, anena paryāyena sarvasattvāś cet tāvadbhir apramāṇaiḥ kleśaiḥ paripūrṇacittā api bhaveyuḥ; tatra bodhisattvo yenaikena saṃbhṛtena prajñāsaṃbhāreṇa yāvantāś cittotpādas teṣāṃ sattvānām cittaparyāpannās te sarve cittotpādāḥ ālaṃbanam praty utpannā bhagnavilīnā jñāyante, tādṛśaṃ prajñāsaṃbhāram utpādayet; na syāt teṣāṃ sattvānāṃ traikālikānāṃ cittābhāsānāṃ kleśābhāsānāṃ ca kiṃcid ajñānam.

The imperishable accumulation of insight is the knowledge of penetrating the mental behaviour of all beings: “Even if the thoughts of all living beings, past, present and future, were found in one mental effort of one living being, and, in this way, even if all living beings were filled with an immense number of such thoughts, even if the cupidity, aversion and bewilderment of all living beings, past, present and future, were all found in one thought of one living being, by this order of things, if all living beings were filled with an immense number of such thoughts, in relation to this the bodhisattva develops such an accumulation of insight, by means of which accumulation, being accumulated, all productions of thought included in the minds of those living beings would be known, each one arisen in connection with its proper object, then broken up and melted away. And by that insight there would be no absence of knowledge whatsoever concerning the manifestations of thoughts and vices in the three times of those living beings.”.

sems can thams cad kyi sems kyi spyod pa ni sems can kha cig ’dod chags spyod pa dang, kha cig zhe sdang spyod pa dang, kha cig gti mug spyod pa dang, kha cig nga rgyal spyod pa dang, kha cig rnam par rtog pa la spyod pa’i ’jug pa shes pa ni sems can gyi spyod pa de dag rtogs pa ste; de yang ji ltar rtogs par byed ce na? sems can thams cad kyi ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems ji snyed pa zhes bya ba la sogs pa gsungs te, dus gsum gyi sems can thams cad gyi sems sems can gcig gi sems kyi ’jug pa gcig la yod par gyur pa, de lta bu’i tshul du sems can gnyis dang gsum la sogs pa sems can thams cad de snyed du tshad med pa’i sems kyis gang bar gyur pa dang ’dod chags dang zhe sdang la sogs pa nyon mongs pas gang ba’i sems su gyur pa yang de dang ’dra bar sbyar te, de lta bur gyur pa’i sems can gyi sems dang nyon mongs pa shes par bya ba’i shes rab kyi tshogs gcig bsgrubs pas ma lus par shes par ’gyur ba de lta bu’i shes rab kyi tshogs bskyed par bya’o zhes bya bar sbyar ro. so so’i dmigs pas byung ba ni gzugs dang sgra la sogs pa la dmigs nas byung ba’o; zhig pa ni sems dang nyon mongs pa byung nas ’das pa’i dus su zhig pa’o; zhu ba ni da ltar byung nas ’jig pa la bltas pa dang ’byung bar ’gyur ba’o. shes rab des kyang zhes bya ba la sogs pas ni da ltar byung ba’i sems dang nyon mongs pa’i gong du smos pa lta bu mang po shes par ma zad kyi, dus gsum dang ldan pa ma lus par shes pa ston to.

btsun pa sha ra dva ti’i bu, ’di lta ste dper na: nam mkha’ ’dis ma khyab pa gang yang med do; de bzhin du byang chub sems dpa’i shes rab ’dis kyang sems can de dag gi sems su snang ba’am, nyon mongs par snang ba dus gsum dang ldan pa, de dag gsal bar ma gyur pa’am, yongs su mi shes pa med de.

tad yathāpi nāma, bhadanta śāradvatīputra, nāsti kiṃcid anenākāśenāvyaptam, evam eva nāsti kaścit teṣāṃ sattvānāṃ traikālikaś cittapratibhāso vā kleśapratibhāso vāprakāśito ’parijñāto ’nayā bodhisattvasya prajñayā.

Reverend Śāradvatīputra, just as there is nothing which is not pervaded by space, just so there is no manifestation of thought or vice of those living beings which is not illumined and thoroughly known by the insight of that bodhisattva.

’di ni byang chub sems dpa’i shes rab kyi tshogs mi zad pa zhes bya’o.

ayaṃ bodhisattvasyākṣayaḥ prajñāsaṃbhāraḥ.

This is the bodhisattva’s imperishable accumulation of insight.

de la byang chub sems dpa’i sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvasyākṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ?

8) What then is the imperishable accumulation of the attainment of all Buddha-qualities [or, rather, what is the imperishable accumulation of vigour (vīrya) in attaining all the Buddha-qualities]?

de la byang chub sems dpa’i sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa gang zhe na zhes bya ba ni sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i brtson ’grus kyi tshogs mi zad pa gang zhe na zhes bya ba’i tha tshig go.

gang dge ba’i rtsa ba’i tshogs thams cad bsags pa dang, pha rol tu phyin pa thams cad kyi tshogs bsags pa dang, byang chub kyi phyogs kyi chos thams cad bsags pa gang yin pa, de ni sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa’o. dang po sems bskyed pa nas bzung ste byang chub kyi snying po la ’dug gi bar du byang chub tu sems bskyed pa’i dmigs pa dang sbyor ba bsags pa gang yin pa, dge ba’i sems bskyed pa’i tshogs gang dag gis sangs rgyas kyi chos thams cad yang dag par bsgrubs pa, ’di ni byang chub sems dpa’i sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs mi zad pa zhes bya ste.

yaḥ sarvakuśalamūlasaṃbhāropacayaḥ sarvapāramitāsaṃbhāropacayaś ca sarvabodhipakṣikadharmasaṃbhāropacayaś ca so ’kṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ. prathamacittotpādaprabhṛti yāvad bodhimaṇḍaniṣadanād yo bodhicittotpādālambanaprayogopacayo, yaiś ca kuśalacittotpādasaṃbhāraiḥ sarvabuddhadharmāḥ samudānītā, ayaṃ bodhisattvasyākṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ.

The imperishable accumulation of attaining all Buddha-qualities is piling up the accumulation of all roots of good, piling up the accumulation of all the perfections, piling up the accumulation of all moments of existence conducive to awakening. Piling up practice with the thought of awakening as the object, from the first production of the thought of awakening to sitting in the place of awakening, the accumulation of good thoughts by means of which all qualities of a Buddha are attained, this is the bodhisattva’s imperishable accumulation of attaining all Buddha-qualities.

dge ba’i rtsa ba ni shes rab rnam pa gsum dang ldan pa la sogs pa ste, de dag dang pha rol tu phyin pa dang byang chub kyi phyogs kyi chos thams cad bsags pas ni stobs dang mi ’jigs pa la sogs pa ’grub par byed pas sangs rgyas kyi chos thams cad yang dag par bsgrub pa’i tshogs zhes bya’o, de nyid mdor bsdus nas gsal bar bstan pa’i phyir dang po sems bskyed pa nas bzung ste zhes bya ba la sogs pa gsungs so. dang po sems bskyed pa nas mngon par byang chub pa’i bar na gang ji tsam du bdag dang gzhan gyi don bya bar sems shing dmigs pa dang, bdag dang gzhan gyi don sgrub par sbyor ba la sogs pa gang dag gis sangs rgyas kyi chos thams cad yang dag par sgrub pa zhes tshig rnam par sbyar ro.

btsun pa sha ra dva ti’i bu, brgyad po de dag ni byang chub sems dpa’ rnams kyi brtson ’grus yang dag par blang ba’o.

aṣṭāv amūni, bhadanta śāradvatīputra, bodhisattvānāṃ vīryasamādānāni.

These eight, reverend Śāradvatīputra, are the bodhisattvas’ eight assumptions of vigour.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi brtson ’grus mi zad pa gang lus kyi dge ba’i las kyi rten dang, ngag gi dge ba’i las kyi rten dang, yid kyi dge ba’i las kyi rten to. de ci’i phyir zhe na? brtson ’grus gang ji snyed pa, de dag thams cad lus dang, ngag dang, sems dang ldan pa’i phyir te,

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ vīryaṃ yā kuśalakāyakarmapratiṣṭhā, kuśalavākkarmapratiṣṭhā, kuśalamanaḥkarmapratiṣṭhā. tat kasya hetoḥ? yad yāvad vīryaṃ tat sarvaṃ kāyavākcittasahagatam.

[2. Teaching all the gates of vigour (vīryamukha):] Further, reverend Śāradvatīputra, (p. 50) the imperishable vigour of bodhisattvas is the basis of the body’s good actions, the basis of speech’s good actions, the basis of mind’s good actions. Why? Because all that is vigour is associated with body, speech and mind.

brtson ’grus thams cad kyi sgo bstan pa’i dbang du byas nas gang lus kyi dge ba’i las kyi rten dang zhes bya ba la sogs pa gsungs te, sgo gsum nas dge spyod do cog gi rten ni brtson ’grus yin pa’i phyir ro. ci’i phyir sgo gsum nas dge spyod do cog gi rten brtson ’grus yin snyam nas de ci’i phyir zhe na zhes dris pa dang brtson ’grus gang ji snyed pa, de dag thams cad lus dang, ngag dang, sems dang ldan pa’i phyir te zhes gsungs so. The "gates" of all vigour (vīryamukha), then, are three: body (kāya), speech (vāk) and mind (citta).

lus dang ngag gi brtson ’grus pas sems kyi brtson ’grus nyid mchog ces bshad do.

kāyavāgvīryābhāṃ cittavīryam evotkṛṣtaṃ smṛtam.

[3. All vigour is subsumed under vigour in thought (cittavīrya) including insight and expedient means (prajñopāyaparigṛhīta):] But vigour in thought is according to tradition superior to vigour in body and speech.

sgo gsum dang ldan pa’i brtson ’grus rnam pa thams cad du ’dra yang zhe na? thabs dang shes rab kyis zin pa’i sems kyi brtson ’grus kyis brtson ’grus thams cad mdor bsdus pa’i dbang du byas nas lus dang ngag gi brtson ’grus pas sems kyi brtson ’grus nyid mchog ces bshad do zhes bya ba la sogs pa gsungs te, lus dang ngag gi sgo nas brtson ’grus ’byung ngo cog kyang sems kyis kun nas bslangs pa yin pas na sems kyi brtson ’grus mchog ces bshad do – ... prajnyopāyaparigṛhītena cittavīryeṇa sarvavīryaṃ saṃkṣiptam ...
de bas na mdo las kyang: ’jig rten ni sems kyis khrid do, sems kyis drangs so. de bzhin du: sems kyis sangs rgyas byed pa ste, sems nyid kyis mthong ba’o; sems nyid nga yi sangs rgyas te, sems nyid de bzhin gshegs pa’o, zhes bya ba la sogs pa gsungs so. "Thus it is also stated in the sūtra: The world is lead by thought, the world is ruled by thought..." The first sūtra-quotation is the same as in Msa. p. 1516-7: yathoktaṃ bhagavatā: cittenāyaṃ loko nīyate, cittena parikṛṣyate, cittasyotpannasyotpannasya vashe vartate iti. (ṭ seems not to have read the ayam included in Msa, thereby giving correct metre). Saṃyutta I, p. 39 reads: cittena nīyati loko, cittena parikissati, cittassa ekadhammassa sabbeva vasam anvagu. Cf. also Msa tr. p. 252 n. 6.

de la sems kyi brtson ’grus gang zhe na?

tatra katamac cittavīryam?

What then is vigour of thought?

sems kyi ’jug pa dang sems gnas pa ste.

cittapravṛttiś cittasthitiś ca.

Activity of thought [which is expedient means (upāya), under which embarking upon the different practices of the bodhisattva is subsumed] and stillness of thought [which is insight (prajñā), completing those practices].

de la sems kyi ’jug pa ni byang chub sems dpa’i spyod pa gang yang rung ba la thog ma ’jug cing rtsom pa ste thabs kyis bsdus pa’o. gnas pa ni spyod pa de dag mthar phyin cing grub pa ste shes rab kyis bsdus pa’o. de yang rab tu dbye ba dang mdor bsdus pas bstan te, sems kyi ’jug pa dang gnas pa’i tshig phrugs nyi shu rtsa dgus ni dbye ba bstan, tha ma’i tshig phrugs gsum gyis ni mdor bsdus te bstan to.
On the word cittasthiti cf. Panycaviṃshati p. 2014, Bbh. p. 432 and 2074, Msa index s.v., and Mavbh p. 515-6: sthitir atra cittasthitiḥ samādhir veditavyaḥ. The equivalent of sems kyi ’jug pa may also be cittapravesha instead of cittapravṛtti, cf. Bbh. p. 21023: praveshasthitivyutthāna.

de la sems kyi ’jug pa gang zhe na? gang byang chub kyi sems kyi rtsom pa’o. de la sems gnas pa gang zhe na? gang byang chub kyi sems nye bar zhi ba’o.

tatra katamā cittapravṛttiḥ? yā bodhicittārambhatā. tatra katamā cittasthitiḥ? yā bodhicittopaśāntiḥ.

[The divisions (prabheda):] What then is activity of thought? It is undertaking the thought of awakening [from the first time on, which is expedient means (upāya) ]. What then is stillness of thought? It is the peacefulness of the thought of awakening [without any undertaking (anārambha) or effort (anābhoga), which is insight (prajñā) ].

byang chub sems kyi rtsom pa ni dang po byang chub tu sems bskyed pa la sogs pa’o. byang chub kyi sems nye bar zhi ba ni rtsom pa med cing lhun gyis grub pa ste, thabs dang shes rab dang go rims bzhin du kun la yang rgya cher sbyar ro.

de la ’jug pa gang zhe na? gang sems can rnams la snying rje che ba’o. sems gnas pa gang zhe na? gang bdag med pa la bzod pa’o.

tatra katamā pravṛttiḥ? yā sattveṣu mahākaruṇā. tatra katamā sthitiḥ? yā nairātmyakṣāntiḥ.

What then is activity? Great compassion for living beings. What then is stillness? Tolerance of ego-lessness.

sems can rnams la snying rje chen pos lta yang shes rab kyis sems can du dmigs pa med pa’i phyir bdag med pa la bzod pa zhes bya bar sbyar ro.

de la ’jug pa gang zhe na? gang sems can thams cad sdud pa’o. gnas pa gang zhe na? gang chos thams cad mi ’dzin pa’o.

tatra katamā pravṛttiḥ? yā sattvasaṃgrahatā. tatra katamā sthitiḥ? sarvadharmāgrahaṇatā.

What then is activity? Bringing living beings together [with the four means (or, “substances”) for bringing them together (saṃgrahavastu) ]. What then is stillness? Not grasping any moment of existence [in not grasping for substance (vastu) in any moment of existence through insight (prajñā) ].

bsdu ba’i dngos po bzhis sems can thams cad sdud kyang, shes rab kyis chos gang la yang dngos por mi ’dzin pas chos thams cad mi ’dzin pa zhes bya bar sbyar ro.

de la ’jug pa gang zhe na? gang ’khor ba na mi skyo ba’o. gnas pa gang zhe na? khams gsum pa mi dmigs so.

tatra katamā pravṛttiḥ? yā saṃsārāparikhedatā. tatra katamā sthitiḥ? yā traidhātukānupalambhatā.

What then is activity? Never getting tired of existence. What then is stillness? Not apprehending the threefold world.

’khor ba ni khams gsum ste, thabs kyis sems can gyi don gyi phyir ’khor ba’i sdug bsngal gyis mi skyo bar sems can gyi don kyang spyod la, shes rab kyis khams gsum du yang mi dmigs zhes bya bar sbyar ro.

de la ’jug pa gang zhe na? bdog pa thams cad yongs su gtong ba’o. gnas pa gang zhe na? gang sbyin pas rlom sems su mi byed pa’o.

tatra katamā pravṛttiḥ? yā sarvāstiparityāgatā. tatra katamā sthitiḥ? yā dānāmanyanā.

What then is activity? Giving away all belongings. What then is stillness? No conceit because of generosity.

pha rol tu phyin pa drug la sogs pa ’og ma sla ba dag ni ma bshad de, de dag dang ’dra bar mthun mthun du sbyar ro.

de la ’jug pa gang zhe na? gang bslab pa yang dag par len pa’o. gnas pa gang zhe na? gang bslab pas rlom sems su mi byed pa’o.

tatra katamā pravṛttiḥ? yā śikṣāsamādānatā. tatra katamā sthitiḥ? yā śikṣāmanyanā.

What then is activity? Taking training upon oneself. What then is stillness? No conceit because of training.

de la ’jug pa gang zhe na? bzod cing mi mjed pa’o. gnas pa gang zhe na? gang sems la rma mi phyin pa’o.

tatra katamā pravṛttiḥ? yā kṣāntyadhivāsanatā. tatra katamā sthitiḥ? yā cittāvraṇatā.

What then is activity? Tolerance and endurance. What then is stillness? Invulnerability in thought.

sems la rma mi phyin pa ni bdag ni bzod pa dang ldan pa’o zhes bya ba la sogs pa’i rtog pa rnams kyis rma mi phyin pa ste, bzod pa mi zad pa’i skabs su bshad pa lta bu’o, cf. supra in the chapter on kṣānti, p. 3627, 386ff.

de la ’jug pa gang zhe na? gang dge ba’i rtsa ba thams cad rtsom pa’o. gnas pa gang zhe na? gang sems dben pa’o.

tatra katamā pravṛttiḥ? yā sarvakuśalamūlārambhatā. tatra katamā sthitiḥ? yā cittavivekatā.

What then is activity? Undertaking all roots of good. What then is stillness? Aloofness of thought [giving up the bad and construing no undertakings of good].

sems dben pa ni mi dge ba spangs pa dang dge ba rtsom pa gang la yang mi rtog pa’o.

de la ’jug pa gang zhe na? gang bsam gtan yang dag par sgrub pa’o. gnas pa gang zhe na? gang sems la nges par sems pa’o.

tatra katamā pravṛttiḥ? yā dhyānasamudānayatā. tatra katamā sthitiḥ? yā cittanidhyaptiḥ.

What then is activity? Attainment of meditation. What then is stillness? Introspection into thought [beyond discursive thinking (prapañcâtīta) ].

sems la nges par sems pa ni spros pa thams cad las dben pa’i sems la rtog pa’o.
Reading tshul bzhin yid la byed pa, yonishomanasikāra for tshul bzhin sbyor ba, yonishaḥprayoga, as does T1 p. 193c19: ṃΩ´‰±©shan si wei. Also, however, ṭ. fol. 80a4: tshul bzhin sbyor ba ni thos pas btsal ba’i chos de dag shes rab mi zad pa’i skabs na tshul bzhin sbyor ba sum cu rtsa gnyis la sogs pa ’byung ba lta bur sbyor ro, has yonishomanasikāra, and refers to the treatment of prajnyāpāramitā where thirty-two kinds of yonishomanasikāra are described infra.

de la ’jug pa gang zhe na? gang thos pa la chog mi shes pa’o. gnas pa gang zhe na? gang tshul bzhin sbyor ba’o.

tatra katamā pravṛttiḥ? yā śrutātṛptatā. tatra katamā sthitiḥ? yā yoniśomanasikāratā.

What then is activity? Never getting tired of learning. What then is stillness? Thorough mental effort.

dge ba’i bshes gnyen la sogs pa las ji skad thos pa bzhin du ming dang tshig dang yi ge’i tshogs kyi chos ston pa ni sems kyi ’jug pa yin la, ming la sogs pas tha snyad btags te brjod kyang chos nyid ni brjod par mi nus pas chos nyid brjod du med par rig pa ni sems gnas pa ste, de bas na: ming ni gang dang gang gis su / chos rnams gang dang gang brjod pa / de la de ni yod ma yin / de ni chos rnams chos nyid do / zhes gsungs so. The verse is a quotation from the Bhavasaṃkrāntisūtra p. 5 v. 9, also quoted in Bbh p. 4812-15: yena yena hi nāmnā vai yo yo dharmo ’bhilapyate / na sa saṃvidyate tatra dharmāṇāṃ sā hi dharmatā. Cf. also Sastri ed. p. 5, note 4.

de la ’jug pa gang zhe na? gang ji skad thos pa bzhin du chos ston pa’o. gnas pa gang zhe na? gang brjod du med pa’i chos nyid do.

tatra katamā pravṛttiḥ? yā yathāśrutadharmadeśanā. tatra katamā sthitiḥ? yā nirabhilāpyadharmatā.

What then is activity? Teaching religion according to tradition. What then is stillness? The inexpressible state of things.

spros pa shin tu chad pa ni shes rab kyi tshogs thos pa dang bsam pa la sogs pa’i rtog pa spangs pa’o.

de la ’jug pa gang zhe na? gang shes rab kyi tshogs yongs su tshol ba’o. gnas pa gang zhe na? gang spros pa shin tu chad pa’o.

tatra katamā pravṛttiḥ? yā jñānasaṃbhāraparyeṣṭiḥ. tatra katamā sthitiḥ? yā prapañcātyantsamucchedatā.

What then is activity? Seeking the accumulation of knowledge. What then is stillness? Complete excision of discursive thought.

yang dag pa’i shes pas btang snyoms pa ni sems can la byams pa la sogs par mi rtog pa’o.

de la ’jug pa gang zhe na? gang tshangs pa’i gnas pa rnams sogs pa’o. gnas pa gang zhe na? gang yang dag pa’i shes pas btang snyoms pa’o.

tatra katamā pravṛttiḥ? yā brahmavihāropacayatā. tatra katamā sthitiḥ? yā samyagjñānopekṣā.

What then is activity? Accumulating the pure ways of behaviour. What then is stillness? Equanimity by right knowledge [no thought-constructions (akalpanā) concerning friendliness (maitrī) and so on towards living beings].

zag pa zad pa ni mngon par shes pa drug ste, de la mngon sum du byed pa ni ’dris par byed pa’o.

de la ’jug pa gang zhe na? gang mngon par shes pa lnga yongs su rdzogs par byed pa’o. gnas pa gang zhe na? gang zag pa med pa la ’dris par byed pa’o.

tatra katamā pravṛttiḥ? yā pañcābhijñāparipūriḥ. tatra katamā sthitiḥ? yānāsravaparijayatā.

What then is activity? Fulfilling the five supernormal powers. What then is stillness? Cultivating absence of impurity [the sixth supernormal power].

de la ’jug pa gang zhe na? gang dran pa nye bar gzhag pa skyed pa’o. gnas pa gang zhe na? gang dran pa yid la byed pa med pa’o.

tatra katamā pravṛttiḥ? yā smṛtyupasthānotpādatā. tatra katamā sthitiḥ? yāsmṛtimanasikāratā.

What then is activity? Practice of recollection. What then is stillness? No mental effort in recollection [not apprehending (upalabh-) distinct characteristics (lakṣaṇa) of the body, etc.].

dran pa yid la byed pa med pas ni dran pa nye bar gzhag pas lus la sogs pa’i mtshan nyid so sor yid la byed pa de dag mi dmigs pa’o.

de la ’jug pa gang zhe na? gang yang dag par spong ba la sbyor ba’o. gnas pa gang zhe na? gang dge ba dang mi dge ba’i sems dang bral ba’o.

tatra katamā pravṛttiḥ? yā samyakprahāṇaprayogatā. tatra katamā sthitiḥ? yā kuśalākuśalacittaprahāṇatā.

What then is activity? Right exertion and practice. What then is stillness? Giving up good and bad thoughts.

de la ’jug pa gang zhe na? gang rdzu ’phrul gyi rkang pa mngon par sgrub pa’o. gnas pa gang zhe na? gang lhun gyis grub par bya ba la ’jug pa’o.

tatra katamā pravṛttiḥ? yā rddhipādābhinirhāratā. tatra katamā sthitiḥ? yānābhogakriyābhogatā.

What then is activity? Realizing the bases of magical power. What then is stillness? Effort in effortless action.

de la ’jug pa gang zhe na? gang dbang po la mkhas pa’o. gnas pa gang zhe na? gang dbang po med pa’i chos la rtog pa’o.

tatra katamā pravṛttiḥ? yendriyakuśalatā. tatra katamā sthitiḥ? yānindriyadharmapratyavekṣā.

What then is activity? Expertness with the senses. What then is stillness? Seeing the moments of existence beyond the senses [the pure sphere of all moments of existence (viśuddhadharmadhātu) ].

dbang po med pa’i chos ni chos kyi dbyings rnam par dag pa ste, dbang po rnams kyi spyod yul las ’das pa’i phyir ro.

de la ’jug pa gang zhe na? gang stobs yang dag par sgrub pa’o. gnas pa gang zhe na? gang mi rdzi ba’i ye shes so.

tatra katamā pravṛttiḥ? yā balasamudānayatā. tatra katamā sthitiḥ? yānavamardanīyajñānatā.

(p. 51) What then is activity? Attainment of power. What then is stillness? Uncrushable knowledge.

mi rdzi ba’i ye shes ni stobs nyid du gyur pa ste, ma dad pa la sogs pa mi mthun pa’i phyogs kyis zil gyis mi non pa la bya’o.

de la ’jug pa gang zhe na? gang byang chub kyi yan lag yang dag par ’byung ba’o. gnas pa gang zhe na? gang chos rab tu rnam par ’byed pa la mkhas pa’i ye shes so.

tatra katamā pravṛttiḥ? yā bodhyaṅgasamudānayatā. tatra katamā sthitiḥ? yā dharmapravicayajñānakauśalyajñānatā.

What then is activity? Attainment of the limbs of awakening. What then is stillness? Knowledge of skill in knowing the way to discern moments of existence.

byang chub kyi yan lag yang dag par byung ba ni byang chub kyi yan lag bdun skyed par byed pa’i don to, chos rab tu rnam par ’byed pa la mkhas pa’i ye shes ni chos kyi de bzhin nyid phyin ci ma log par sa dang po la rtogs pa’i ye shes so.

de la ’jug pa gang zhe na? gang lam gyi tshogs tshol ba’o. gnas pa gang zhe na? gang gar yang mi ’gro ba’o.

tatra katamā pravṛttiḥ? yā mārgasaṃbhāraparyeṣtiḥ. tatra katamā sthitiḥ? yā na kvacidgamanatā.

What then is activity? Seeking the accumulations on the way. What then is stillness? Not going anywhere.

gar yang mi ’gro ba zhes bya ba la lam gyi don ni tshol ba’i don yin pas gar yang mi ’gro ba ni gnas su phyin zin pas lam tshol ba dang bral zhes bya ba’i tha tshig go.

de la ’jug pa gang zhe na? gang zhi gnas tshol ba’o. gnas pa gang zhe na? gang zhi gnas kyi sems zhi ba’o.

tatra katamā pravṛttiḥ? yā śamathaparyeṣṭiḥ. tatra katamā sthitiḥ? yā śamathaśāntacittatā.

What then is activity? Seeking peaceful meditation. What then is stillness? Thoughts appeased with peaceful meditation.

zhi gnas kyi sems zhi ba ni zhi gnas tshol ba’i dbang gis sems rtse gcig tu gyur zin pa la bya’o.

de la ’jug pa gang zhe na? gang lhag mthong spyod pa’o. gnas pa gang zhe na? gang chos nyid shes pa’o.

tatra katamā pravṛttiḥ? yā vipaśyanācaryā. tatra katamā sthitiḥ? yā dharmatājñānatā.

What then is activity? The practice of expanded vision. What then is stillness? Knowledge of the state of things.

de la ’jug pa gang zhe na? gang rgyu rtogs pa’o. gnas pa gang zhe na? gang rgyu kun shes pa’o.

tatra katamā pravṛttiḥ? yā hetvavabodhatā. tatra katamā sthitiḥ? yā hetuparijñānatā.

What then is activity? Understanding causes [that is, the causes of impurity (saṃkleśahetu) and ignorance (avidyā), etc., and the causes of purity (vyavadānahetu), cessation of ignorance (avidyānirodha), etc.] What then is stillness? Knowledge of causes [not apprehending (anupalabh-) them].

rgyu rtogs pa ni kun nas nyon mongs pa’i phyogs kyis rgyu ma rig pa la sogs pa yin pa dang, rnam par byang ba’i rgyu ma rig pa ’gag pa la sogs pa yin par rtogs pa’o. rgyu kun shes pa ni rgyu de dag mi dmigs pa’o.

de la ’jug pa gang zhe na? gang gzhan gyi sgra thos pa’o. gnas pa gang zhe na? gang chos la nan tan byed pa’o.

tatra katamā pravṛttiḥ? yā parato ghoṣaśravaṇatā. tatra katamā sthitiḥ? yā dharmapratipattiḥ.

What then is activity? Listening to the words of others. What then is stillness? Realizing the moments of existence.

chos la nan tan byed pa ni gzhan gyi sgra las ji skad thos pa bzhin du sgrub par byed pa’o.

de la ’jug pa gang zhe na? gang lus kyi rgyan to. gnas pa gang zhe na? gang lus kyi chos nyid do.

tatra katamā pravṛttiḥ? yā kāyālaṃkāratā. tatra katamā sthitiḥ? yā kāyadharmatā.

What then is activity? Embellishing the body. What then is stillness? The real nature of the body.

lus kyi rgyan ni mtshan dang dpe byad la sogs pa thob par rtsom pa’o, lus kyi chos nyid ni lus dang rgyan de dag mi dmigs pa’o.

de la ’jug pa gang zhe na? gang ngag gi rgyan to. gnas pa gang zhe na? gang ’phags pa’i mi smra ba’o.

tatra katamā pravṛttiḥ? yā vāgalaṃkāratā. tatra katamā sthitiḥ? ya āryatuṣnībhāvaḥ.

What then is activity? Embellishing speech. What then is stillness? Silence of the saints [giving up the discursiveness (prapañca) of speech and staying concentrated inside thought].

ngag gi rgyan ni de bzhin gsegs pa’i gsung yan lag lnga’am, drug cu’am, stong phrag grangs med pa dang ldan pa thob par rtsom pa’o; ’phags pa’i mi smra ba ni smra ba’i spros pa spangs te, sems nang du yang dag par ’jog pa la gnas pa’o.
Cf. Bbh. p. 432 adhyātmasthitacittash ca bhavati susamāhitaḥ.

de la ’jug pa gang zhe na? gang rnam par thar pa gsum la mos pa’o. gnas pa gang zhe na? gang byed pa med pa’o.

tatra katamā sthitiḥ? yā triṣu vimokṣeṣv adhimuktiḥ. tatra katamā sthitiḥ? yākriyā.

What then is activity? Confidence in the three gates of freedom. What then is stillness? No action.

byed pa med pa ni rnam par thar pa’i sgo sgrub pa dang bral ba’o.

de la ’jug pa gang zhe na? gang bdud bzhi yongs su spong ba’o. gnas pa gang zhe na? gang bag chags dang nyon mongs pa’i mtshams sbyor ba thams cad bsal ba’o.

tatra katamā pravṛttiḥ? yā caturmāraparihāratā. tatra katamā sthitiḥ? yā kleśavāsanāpratisaṃdhyudghātatā.

What then is activity? Avoiding the four Evil Ones. What then is stillness? Getting rid of all habits of vice, being connections to new births.

de la ’jug pa gang zhe na? gang thabs su lta ba’o. gnas pa gang zhe na? gang shes rab tu lta ba’o.

tatra katamā pravṛttiḥ? yopāyadarśanatā. tatra katamā sthitiḥ? yā prajñādarśanatā.

[Then, to summarize:] What then is activity? Seeing through expedient means [producing the thought of awakening (bodhicittotpāda), maturing living beings (sattvaparipāka) and so on]. What then is stillness? Seeing with insight [not apprehending (upalabh-) the thought of awakening, living beings, etc.].

de la ’jug pa gang zhe na? gang rtsom par lta ba’o. gnas pa gang zhe na? gang nyams su lon par byed pa’o.

tatra katamā pravṛttiḥ? yārambhadarśanatā. tatra katamā sthitiḥ? yāsthitikriyā.

What then is activity? Seeing through undertaking [the practices of a bodhisattva (bodhisattvacaryā) ]. What then is stillness? Perseverance [completing this practice].

de la ’jug pa gang zhe na? gang brdar lta ba’o. gnas pa gang zhe na? gang don dam par lta ba ste:

tatra katamā pravṛttiḥ? yā saṃketadarśanatā. tatra katamā sthitiḥ? yā paramārthadarśanatā.

What then is activity? Seeing the conventions. What then is stillness? Seeing the highest truth [the ineffable (anabhilāpya) true state of things (dharmatā) beyond words and conventions (nāmasaṃketātīta) ].

’jug pa dang gnas pa bsdus te bstan pa’i phyir: de la ’jug pa gang zhe na, gang thabs su lta ba’o zhes bya ba la sogs pa gsungs te: byang chub tu sems bskyed pa dang, sems can yongs su smin par byed pa la sogs pa’i thabs rnams dang, byang chub sems dpa’i spyod pa rnams la rtsom pa dang, ming dang brda la sogs pa la brten te, tha snyad kyi ’jug pa rnams ni sems kyi ’jug pa zhes bya’o. shes rab kyis byang chub kyi sems dang sems can la sogs pa mi dmigs pa dang, byang chub sems dpa’i spyod pa mthar phyin te nyams su lon pa dang, ming dang brda las ’das pa’i chos nyid brjod du med pa la sogs pa don dam pa rtogs pa ni sems gnas pa zhes bya’o.

’di ni sems kyi brtson ’grus shes bya’o. de la sems kyi brtson ’grus mi zad pa de yongs su rdzogs par bya ba’i phyir gang ’jug pa thams cad gnas pa dang, mtshan ma thams cad dang bral ba dang, de mtshan ma’i las thams cad du yang ’jug la ye shes kyi las la yang gnas pa ste, de las thams cad kyang ye shes kyis bya ba byed do.

idam ucyate cittavīryam. tatra yas tasyāś cittavīryākṣayatāyāḥ paripūraṇāya sarvapravṛttisthitaḥ sarvanimittāpagataḥ sa sarvanimittakarmeṣu sthito ’pi jñānakarmani sthitaḥ, sa sarvakarmāṇi jñānakāryāṇi kuryāt.

This is called vigour in thought. And the one who is established in all activity to fulfil the imperishability of vigour in thought and is far from distinguishing marks, he is established in action through knowledge even though he is engaged in every action of distinguishing marks, he will make every action into action through knowledge.

de la sems kyi brtson ’grus mi zad pa de yongs su rdzogs par bya ba’i phyir zhes bya ba la sogs pas ni byang chub sems dpa’ rnams sems kyi brtson ’grus de dag rdzogs par bya ba’i ched du thabs ji lta bus ’jug pa ston to. ’jug pa thams cad dang gnas pa dang, mtshan ma thams cad dang bral ba zhes bya ba ni ’jug pa thams cad dang gnas pa thams cad la yang gnas la, gzung ba dang ’dzin pa’i mtshan nyid lus dang ngag dang yid kyi las kyi mtshan ma thams cad dang yang dag par bral bar byed do zhes bya ba’i tha tshig go. ’o na dge ba’i rtsa ba dang bsgrub pa dang sems can gyi don gyi bya ba la sogs pa yang mi byed dam zhe na? de mtshan ma’i las thams cad du yang ’jug pa zhes gsungs te, lus dang ngag dang yid kyi sgo nas sems can yongs su smin par bya ba dang sangs rgyas kyi zhing yongs su sbyangs pa la sogs pa la ’jug ces bya ba’i tha tshig go.

de la byang chub sems dpa’i ye shes kyi las gang zhe na?

tatra katamad bodhisattvasya jñānakarma?

What then is the bodhisattva’s action through knowledge?

gang dge ba’i rtsa ba’i rgyu dang, sems can thams cad la snying rje chen po’i rgyur ’dus byas su yang mi gtong zhing, sangs rgyas kyi ye shes kyi rgyur ’dus ma byas su mi ltung ba ste.

yat kuśalamūlahetoḥ sarvasattveṣu mahākaruṇāhetoś ca saṃskṛtam notsṛjati, buddhajñānahetor asaṃskṛte na patati.

It is when he does not reject the conditioned – for the sake of the roots of good and for the sake of great compassion for living beings – but he does not fall into the unconditioned, so that he will attain the knowledge of a Buddha.

ye shes kyi las la yang gnas pa zhes bya ba ni gang dge ba’i rtsa ba’i rgyu dang zhes bya ba la sogs pas bstan te, ye shes gang gi mthus ’dus byas su yang mi gtong, ’dus ma byas su mi ltung ba ni ye shes kyi las zhes bya’o. de la dge ba’i rtsa ba’i rgyu dang, sems can thams cad la snying rje chen po’i rgyur ’dus byas su yang mi gtong ba ni ’dus byas su mi gtong ba’i ye shes kyi las te, de gnyis ni khams gsum du sbyor ba ’dus byas kyi rgyu yin pa’i phyir ro; sangs rgyas kyi ye shes ni rnam par mi rtog pa’i ye shes te, de ’ba’ zhig la mi gnas pas na ’dus ma byas su mi ltung ba zhes bya’o.
brtson ’grus mi zad pa bshad zin to.

’di ni byang chub sems dpa’ rnams kyi brtson ’grus kyi pha rol tu phyin pa mi zad pa zhes bya’o.

iyam ucyate bodhisattvānāṃ vīryapāramitā.

This is called the bodhisattvas’ imperishable perfection of vigour.

brtson ’grus kyi pha rol tu phyin pa mi zad pa bstan pa na, lha dang mi’i skye dgu khrag khrig bdun cu rtsa drug bla na med pa yang dag par rdzogs pa’i byang chub tu sems skyes so; byang chub sems dpa’ stong phrag sum cu rtsa gnyis kyang mi skye ba’i chos la bzod pa thob par gyur to.

asyām akṣayāyāṃ vīryapāramitāyāṃ nirdiśyamāṇāyāṃ ṣaṭsaptatīnāṃ devamānuṣikaprajānayutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, dvātriṃśatīnāṃ ca bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā.

When this imperishable perfection of vigour was taught, seventy-six hundred billion divine and human creatures produced the thought of awakening, and thirty-two thousand bodhisattvas attained the tolerance that moments of existence are unborn.

9th akṣaya: Dhyāna

9th Imperishable: Meditation.(p. 54)

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi brtson ’grus mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi bsam gtan mi zad pa la brtsams te, ji ltar byang chub sems dpa’ rnams bsam gtan mi zad par ’gyur ba, khyod spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ vīryākṣayatā. pratibhātu te, kulaputra, dhyānākṣayatām ārabhya, yathā bodhisattvānāṃ dhyānam akṣayaṃ bhavet.

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ vigour. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ meditation, as to how the meditation of the bodhisattvas becomes imperishable.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam gtan gyi pha rol tu phyin pa mi zad pa ni rnam pa bcu drug ste; de ni nyan thos dang rang sangs rgyas thams cad la med do.

akṣayamatir āha: ṣoḍaśākārā, bhadanta śāradvatīputra, bodhisattvānāṃ dhyānapāramitākṣayatā, sā śrāvakapratyekabuddhānāṃ na saṃvidyate.

Akṣayamati said: [1. The state of pure excellence of the forms of meditation (dhyānâkāraviśuddhaviśeṣasthiti):] The bodhisattvas’ imperishability of the perfection of meditation has sixteen forms, reverend Śāradvatīputra, but it is not found among disciples and isolated buddhas.

de la rnam pa bcu drug po dag gang zhe na? ’di lta ste: de bzhin gshegs pa’i bsam gtan yongs su rdzogs par bya ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni de la ma chags pa’o; bdag bde ba la ma chags pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni ro myang ba med pa’o; sems can thams cad kyi nyon mongs pa spang ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni snying rje chen po la dmigs pa’o; ’dod pa’i khams su dmigs pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni ting nge ’dzin ldog pa’o; sems can thams cad kyi sems kyi spyod pa kun shes pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni mngon par shes pa yongs su sbyang ba byas pa’o; sems kyi dbang phyug shes pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni sems las su rung ba’o; gzugs dang gzugs med pa’i khams zil gyis gnon pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa dang, ldang ba thams cad shes pa’o; nyan thos dang rang sangs rgyas thams cad kyi snyoms par ’jug pa zil gyis gnon pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni zhi ba dang rab tu zhi ba’o; shin tu mthar thug pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni mi ’khrugs pa’o; nyon mongs pa dang bag chags kyi mtshams sbyor ba thams cad legs par ’joms pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni log par bsgrub pa’i gnyen po’o; ’jig rten thams cad las bsgral ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni shes rab la ’jug pa’o; sems can thams cad bsgral ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni sems can thams cad kyi bsam pa sngon du ’gro ba’o; de bzhin gshegs pa’i bsam gtan mi zad pa yongs su rdzogs par bya ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni dkon mchog gsum gyi rigs mi gcod pa’o; rtag tu mnyam par gzhag pa’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni ma nyams pa’o; sangs rgyas kyi chos thams cad yongs su rdzogs par bya ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni chos thams cad la dbang byed pa’i ye shes so; ye shes kyi bdag nyid che ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni nam mkha’ khyab pa ste.

tatra katame ṣoḍaśākārāḥ? tad yathā: atanmayaṃ bodhisattvānāṃ dhyānaṃ tathāgatadhyānaparipūritayā; anāsvāditaṃ bodhisattvānāṃ dhyānam ātmasaukhyāsaktatayā; mahākaruṇālambanaṃ bodhisattvānāṃ dhyānaṃ sarvasattvakleśaprahāṇatayā; samādhivyāvartanaṃ bodhisattvānāṃ dhyānaṃ kāmadhātvālambanatayā; kṛtābhijñāparikarmaṃ bodhisattvānāṃ dhyānaṃ sarvasattvacittacaryājñātayā; cittakarmaṇyaṃ bodhisattvānāṃ dhyānaṃ cittaiśvaryajñānatayā; dhyānavimokṣasamādhisamāpattivyutthānajñānaṃ bodhisattvānāṃ dhyānaṃ rūpārūpyadhātvabhibhāvanatayā; śāntapraśāntaṃ bodhisattvānāṃ dhyānaṃ sarvaśrāvakapratyekabuddhasamāpattyabhibhāvanatayā; akopyam bodhisattvānāṃ dhyānam atyantaniṣṭhatayā; vipratipattipratipakṣaṃ bodhisattvānāṃ dhyānaṃ sarvakleśavāsanāpratisaṃdhisamudghātatayā; prajñāvatāraṃ bodhisattvānāṃ dhyānaṃ sarvalokottīrṇatayā; sarvasattvāśayapūrvaṃgamaṃ bodhisattvānāṃ dhyānaṃ sarvasattvottāraṇatayā; triratnavaṃśānupacchedaṃ bodhisattvānāṃ dhyānaṃ tathāgatadhyānākṣayatāparipūritayā; acyutaṃ bodhisattvānāṃ dhyānaṃ nityasamādhānatayā; sarvadharmādhipatijñānaṃ bodhisattvānāṃ dhyānaṃ sarvabuddhadharmaparipūritayā; ākāśaspharaṇaṃ bodhisattvānāṃ dhyānaṃ jñānamahātmatayā.

What then are the sixteen forms? 1) [It is hard to practise (duṣkaraviśeṣa):] The meditation of the bodhisattvas is not attached to anything [to reflecting (vitarka) and pondering (vicāra) related to the parts of the four states of meditation (dhyāna) and the four states of concentration (samāpatti), etc.], since it is to fulfil the meditation of the Tathāgatas; 2) the meditation of the bodhisattvas is not tasted since there is no attachment to one’s own pleasure; 3) the meditation of the bodhisattvas has great compassion as its object [on entering the first state of meditation (prathamadhyāna) ] since it practised to take away the vices of all living beings; 4) the meditation of the bodhisattvas is returning from concentration [on higher stages] since it has the world of desire as its object; 5) [pure by power of supernormal knowledge and great magic (abhijñāvikurvāṇavaśitāviśuddha):] the meditation of the bodhisattvas has completed the preparations for supernormal knowledge since it knows the mental behaviour of all beings; 6) [the pure excellence of power to attain power of thought (cittavaśitāprāptivaśitāviśuddhaviśeṣa):] the meditation of the bodhisattvas is fitness of thought since it is knowledge of the power of thought; 7) [the excellence of power of how to enter, stay in and emerge from (praveśasthitivyutthānaviśeṣa):] the meditation of the bodhisattvas is knowledge of all meditations, liberations, concentrations, attaining the states of meditation and emerging from them, since it conquers both the world of forms and the world without forms; 8) [the excellence of power distinguished in being supramundane (lokottaraviśiṣṭavaśitāviśeṣa):] the meditation of the bodhisattvas is peaceful, absolutely peaceful, since it conquers the states of meditation of the disciples and the isolated buddhas; 9) [the excellence of power not to lose meditation (acyutivaśitāviśeṣa) though getting out of meditation:] the meditation of the bodhisattvas is undisturbed since its certitude is infinite; 10) [the excellence of power of no (hindrances concerning) objects to be known and vices (jñeyaniṣkleśavaśitāviśeṣa):] the meditation of the bodhisattvas is contrary to wrong practice since it obliterates all habits of vice which are connections to new births; 11) [the pure excellence of views grasping neither for a living being nor for moments of existence (sattvadharmagrāhâpagatadṛṣṭiviśuddhaviśeṣa):] the meditation of the bodhisattvas is penetration into insight since it is transcending all worlds [which are attachment resulting from grasping for a living being or moments of existence (sattvadharmagrāhâbhiniveśa) ]; 12) [the pure excellence of doing good (anugrahaviśuddhaviśeṣa) with help to living beings in every way (sarvatra sattvânugraha):] the meditation of the bodhisattvas is (p. 55) preceded by intentions regarding all living beings since it is saving all living beings [from the suffering of lower existence and existence generally (durgatibhāvaduḥkha) ]; 13) [the pure excellence of power not to interrupt the tradition of the three jewels (triratnavaṃśânupacchedavaśitāviśuddhaviśeṣa):] the meditation of the bodhisattvas is the unbrokenness of the tradition of the three jewels since it is the fulfilment of the imperishability of the Tathāgata’s meditation; 14) [the pure excellence of not losing it (acyutiviśuddhaviśeṣa):] the meditation of the bodhisattvas does not perish since they are always concentrated [in every situation, going, sitting, etc.]; 15) [the state of excellence of knowledge (jñānaviśeṣasthiti):] the meditation of the bodhisattvas is knowledge which is mastery of all moments of existence since it is the fulfilment of all the qualities of the Buddha; 16) [with greatness of completion (niṣṭhāgamanamahātmyasaṃpanna):] the meditation of the bodhisattvas pervades all space because of the greatness of its knowledge.

bsam gtan mi zad pa la gnas pa’i byang chub sems dpa’ ni chos las mi g.yo ba’i byang chub sems dpa’ zhes bya’o. de bstan pa’i phyir btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam gtan gyi pha rol tu phyin pa mi zad pa ni rnam pa bcu drug ste zhes bya ba la sogs pa gsungs so – "The bodhisattva established in the imperishability of meditation (dhyānākṣayatāpratiṣṭhita) is called a bodhisattva not swerving from religion (dharmācalita). To teach what he is it is said: ...".
bsam gtan mi zad pa yang rnam pa lngasa bstan te, 1) bsam gtan gyi rnam pa’i khyad par rnam par dag pa la gnas pa dang, 2) bsam gtan shin tu sbyangs pa’i ’bras bu la gnas pa dang, 3) mi mthun pa’i phyogs dpag tu med pa’i gnyen por gyur pas gnyen po tshad med pa dang ldan pa dang, 4) nges pa’i tshig gis dmigs pa tha dad pa la gnas pa dang, 5) mi mthun pa’i phyogs yid la byed pa spangs pa dang, 6) gnyen po rnam par dag pa la gnas pas bstan to.
de la byang chub sems dpa’i bsam gtan ni ’jig rten pa’i bsam gtan dang, snyoms par ’jug pa la sogs pa dang nyan thos dang rang sangs rgyas kyi bsam gtan las khyad par du ’phags te, de dag zil gyis non pa’i phyir dang, nyi ma’i sgron ma zhes bya ba la sogs pa’i ting nge ’dzin dpag tu med pa rnams dang ldan pas na mi zad pa yin no. For the expression cf. Aṣṭādasha (ii) p. 3725.
de la bsam gtan gyi rnam pa’i khyad par rnam par dag pa la gnas pa’i dbang du byas nas btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam gtan gyi pha rol tu phyin pa mi zad pa ni rnam pa bcu drug ste zhes bya ba la sogs pa gsungs so.
The ṭīkā understands this paragraph partly through the Dhyānapaṭala of Bbh. p. 207-11, especially the part on vishuddhaṃ dhyānam p. 21018-2118: bsam gtan gyi rnam pa’i khyad par rnam par dag pa la gnas pa yang rnam pa bcu gnyis kyis bstan te: 1) dka’ bar spyod pa’i khyad par dang, 2) mngon par shes pa dang cho ’phrul chen po la dbang rnam par dag pa’i khyad par dang, 3) sems la dbang thob pa’i dbang gi khyad par rnam par dag pa dang, 4) ’jug pa dang gnas pa dang ldang ba la dbang ba’i khyad par dang, 5) ’jig rten las ’das pa las kyang ’phags pa’i dbang gi khyad par dang, 6) phyir nyams pa med pa’i dbang gi khyad par dang, 7) shes bya dang nyon mongs pa med pa’i dbang gi khyad par dang, 8) sems can dang chos su ’dzin pa dang bral bas lta ba rnam par dag pa’i khyad par dang, 9) rnam par thams cad du sems can la phan ’dogs pas phan ’dogs pa rnam par dag pa’i khyad par dang, 10) dkon mchog gsum gyi rigs mi gcod pa la dbang rnam par dag pa’i khyad par dang, 11) nyams pa med par rnam par dag pa’i khyad par dang, 12) ye shes kyi khyad par la gnas pa dang, 13) mthar phyin pa’i bdag nyid chen po dang ldan pa’o. de dag las kyang dka’ bar spyod pa’i khyad par ni mdo’i tshig dang po zhes bstan, lhag ma rnams ni mdo’i tshig re res bstan to – "The state of pure excellence of the forms of meditation is taught by twelve forms [thirteen are, however, listed]: 1) The excellence of hard to practise (corresponding to Bbh. p. 20810ff: duṣkaraṃ dhyānam), 2) the pure excellence of power of supernormal knowledge and great magic (corresponding to Bbh. p. 2111-2: abhijnyāvikurvaṇavashitāvishuddhyā vishuddhaṃ dhyānam), 3) the pure excellence of power to attain power of thought (cittavashitā, not in the Dhyānapaṭala, but mentioned in connection with the dhyānavimokṣa p. 38726), 4) the excellence of power of how to enter, stay in and emerge from (corresponding to Bbh. p. 21023-24: praveshasthitivyutthānavashitāvishuddhyā vishuddhaṃ dhyānam), 5) the excellence of power distinguished in being supramundane (corresponding to Bbh. p. 21020-21: akliṣṭaṃ lokottarayā shuddhyā vishuddhaṃ dhyānam), 6) the excellence of the power not to lose [meditation] again (corresponding to Bbh. p. 21024-25: dhyānavyāvartane punaḥsamāpadanavashitāvishuddhyā vishuddhaṃ dhyānam), 7) the excellence of power of no [hindrances concerning] objects to be known and vices (corresponding to Bbh. p. 2113-4: kleshajnyeyāvaraṇaprahāṇavishuddhyā vishuddhaṃ dhyānam), 8) the pure excellence of pure views through grasping neither for a living being nor for moments of existence (corresponding to Bbh. p. 2112-3: sarvadṛṣṭigatāpagamavishuddhyā vishuddhaṃ dhyānam), 9) the pure excellence of doing good (anugrahavishuddhavisheṣa) with help to living beings in every way (sarvatrasattvānugraha, not in Bbh.), 10) the pure excellence of power not to interrupt the tradition of the three jewels (triratnavaṃshānupacchedavashitāvishuddhavisheṣa, not in Bbh.), 11) the pure excellence of not losing it (acyutivishuddhavisheṣa, not in Bbh), 12) the state of excellence of knowledge (jnyānavisheṣasthiti, not in Bbh.), 13) with greatness of completion (niṣṭhāgamanamahātmyasaṃpanna, not in Bbh.). The excellence of Hard to practise corresponds to the first [four] items of the sūtra, the rest to each of the following items." de bzhin gshegs pa’i bsam gtan ni skyon thams cad dang bral ba ste, de yongs su rdzogs par bya ba’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni ’jig rten pa’i bsam gtan bzhi dang snyoms par ’jug pa bzhi’i yan lag rtog pa dang dpyod pa la sogs pa de la ma chags pa’o. snying rje chen po la dmigs pa’o zhes bya ba ni dang po bsam gtan la ’jug pa’i tshe sems can thams cad kyi nyon mongs pa spang bar bya ba’i phyir ro. bsam gtan la mnyam par bzhag go snyam du dmigs nas ’jug pa’i phyir ro. ’dod pa’i khams su dmigs pa ni ’dod pa’i khams kyi sems can la lta ba ste, de’i phyir, byang chub sems dpa’ rnams kyi bsam gtan ni ting nge ’dzin ldog pa yin te, ’jig rten la sogs pas ni khams gong ma’i ting nge ’dzin la gnas pa de las ldog cing khams gong mar gnas par mi nus kyi byang chub sems dpa’ rnams kyi bsam gtan ni shin tu dbang du gyur pas khams gong ma las ’dod pa’i khams su dmigs shing skyes kyang nyams par mi ’gyur zhes bya ba’i tha tshig ste, tshig de dag gis dka’ bar spyod pa bstan to.
Cf. Bbh. p. 21024: dhyānavyāvartane, and ibid. p. 20813-16: dhyānasukhaṃ vyāvartya pratisaṃkhyāya sattvānukaṃpayā prabhūtāṃ sattvārthakriyāṃ sattvaparipākaṃ samanupashyaṃtaḥ kāmadhātāv upapadyaṃte – "They return from the happiness of meditation and are deliberately born in the sphere of passion with a view to the maturation of living beings and to great action for the sake of living beings, out of compassion for living beings." sems can thams cad kyi sems kyi spyod pa kun shes pa’i phyir zhes pa la sogs pas mngon par shes pa dang cho ’phrul chen po la dbang rnam par dag pa (2) bstan te, sems kyi spyod pa yang sngar bstan la, phyis kyang ston par ’gyur ro. mngon par shes pa yongs su sbyang ba byas pa ni byang chub sems dpa’i bsam gtan sems kyi spyod pa kun shes pa des mngon par shes pa lnga las su rung bar byas so zhes bya ba’i don to. sems kyi dbang phyug shes pa’i phyir zhes bya ba la sogs pas sems la dbang thob pa’i dbang gi khyad par rnam par dag pa (3) bstan te, ting nge ’dzin rtse gcig pa’i mtshan nyid kyis dbang sgyur ba ni sems kyi dbang phyug shes pa’o. de’i phyir sems las su rung ba ste, ’dod chags la sogs pa nyon mongs pa’i dbang du mi ’gro zhing ji ltar ’dod pa bzhin du gnas su btub ces bya ba’i tha tshig go. gzugs dang gzugs med pa’i khams zil gyis gnon pa’i phyir zhes bya ba la sogs pas ’jug pa dang gnas pa dang ldang ba la dbang ba’i khyad par (4) bstan te, byang chub sems dpa’ rnams kyi bsam gtan ni bsam gtan la sogs pa la dang po yang ci dgar snyoms par ’jug la, bar du yang ji tsam ’dod pa’i bar du gnas shing tha mar yang nam dga’ ba na ldang bar byed kyi, ’jig rten pa’i snyoms par ’jug pa dag ni dang po snyoms par ’jug pa’i shugs ma zad kyi bar du ldang bar yang mi nus la, nam ’dod pa na bsam gtan gang yang rung ba la snyoms par ’jug pa yang mi nus pas zil gyis gnon pa zhes bya’o. nyan thos dang rang sangs rgyas thams cad kyi snyoms par ’jug pa zil gyis gnon pa’i phyir zhes bya ba la sogs pas ni ’jig rten las ’das pa las kyang ’phags pa’i dbang gi khyad par (5) bstan te, zhi ba dang rab tu zhi ba ni gzung ba dang ’dzin pa’i rtog pa zhi ba dang rab tu zhi ba’am, yang nyon mongs pa dang shes bya’i sgrib pa gnyis spong ba’i phyir zhi ba dang rab tu zhi ba zhes bya’o. shin tu mthar thug pa’i phyir zhes bya ba la sogs pas nyams pa med pa’i dbang gi khyad par (6) bstan te, mi ’khrugs pa ni mthar thug par gyur pa mi mthun pa’i phyogs kyis nyams par byar med pa’i tha tshig go. Cf. also Msa XIX, 38: samādhānācyuti, and p. 16624-25.
Cf. Lv p. 42217: akopyaṃ tac cakraṃ atyantaniṣṭhatvāt. nyon mongs pa dang bag chags kyi mtshams sbyor ba thams cad legs par ’joms pa’i phyir zhes bya ba la sogs pas shes bya dang nyon mongs pa med pa’i dbang gi khyad par (7) bstan te, log par sgrub pa ni las dang nyon mongs pa gang gis tshe rabs gzhan du nyid mtshams sbyor ba’i rgyu kun nas dkris pa dang bag la nyal yin te, de’i gnyen po zhes bya ba’i tha tshig go. ’jig rten thams cad las bsgral ba’i phyir zhes bya ba la sogs pas sems can dang chos su ’dzin pa dang bral bas lta ba rnam par dag pa’i khyad par (8) bstan te, ’jig rten thams cad ni sems can dang chos su ’dzin pa las mngon par zhen pa bstan te, de dag las bsgral ba’i phyir byang chub sems dpa’ rnams kyi bsam gtan ni shes rab la ’jug pa ste, bsam gtan ’dis sems can dang chos su ’dzin pa dang bral ba rnam par mi rtog pa’i ye shes la ’jug par byed ces bya ba’i tha tshig go. sems can thams cad bsgral ba’i phyir zhes bya ba la sogs pas ni rnam pa thams cad du sems can la phan ’dogs pas phan ’dogs pa rnam par dag pa’i khyad par (9) bstan te, bsgral ba ni ngan song dang srid pa’i sdug bsngal las bsgral ba’i phyir ro. sems can thams cad kyi bsam pa sngon du ’gro ba ni sems can thams cad la phan pa dang bde bar bya ba sngon du gtong ba’o. de bzhin gshegs pa’i bsam gtan mi zad pa yongs su rdzogs par bya ba’i phyir zhes bya ba la sogs pas dkon mchog gsum gyi rigs mi gcod pa la dbang rnam par dag pa’i khyad par (10) bstan te, de bzhin gsegs pa’i bsam gtan ni gong du bshad pa’o. bsam gtan des ’jig rten gyi khams gang du dkon mchog gsum gyi mtshan mi grag pa ni grag par byed, gang du grag par ni dkon mchog gsum gyi rigs rgyun mi chad par byed de, de ltar byed pa’i bsam gtan de yongs su rdzogs par bya ba’i phyir ’jug pas na byang chub sems dpa’ rnams kyi bsam gtan ni dkon mchog gsum gyi rigs mi gcod pa’o. rtag tu mnyam par gzhag pa’i phyir zhes bya ba la sogs pas nyams pa med pa rnam par dag pa’i khyad par (11) bstan te, ’gro ba dang ’dug pa la sogs pa’i gnas skabs thams cad du mnyam par gzhag pas ma nyams pa zhes bya ste, spyod lam thams cad du nyams pa med pa’i phyir ro. Cf. item no. 9 of the mūla-text, and no. 6 of ṭ sangs rgyas kyi chos thams cad yongs su rdzogs par bya ba’i phyir zhes bya ba la sogs pas ye shes kyi khyad par la gnas pa (12) bstan te, stobs dang mi ’jigs pa la sogs pa rdzogs par bya ba’i phyir ’jug pas na byang chub sems dpa’ rnams kyi bsam gtan ni chos thams cad la dbang byed pa’i ye shes zhes bya ste, sangs rgyas kyi chos rnams la dbang sgyur ba’i ye shes dang ldan zhes bya ba’i tha tshig go. ye shes kyi bdag nyid che ba’i phyir zhes bya ba la sogs pas mthar phyin pa’i bdag nyid chen po dang ldan pa (13) bstan te, ye shes kyi bdag nyid che ba ni ye shes kyi mthu che ba’o. de lta bu dang ldan pa’i phyir byang chub sems dpa’ rnams kyi bsam gtan ni nam mkha’ khyab ces bya ste, nam mkha’ bzhin thogs pa dang chags pa med pa zhes bya ba’i tha tshig go.

. . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi bsam gtan gyi pha rol tu phyin pa rnam pa bcu drug ste, gang nyan thos dang rang sangs rgyas rnams la med pa’o.

iyaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ ṣoḍaśākārā dhyānapāramitā yā śrāvakapratyekabuddhānāṃ na saṃvidyate.

This, reverend Śāradvatīputra, is the bodhisattvas’ perfection of meditation in sixteen forms, which does not belong to the disciples and isolated buddhas.

bsam gtan rnam par dag pa bcu drug po de dag ni nyan thos dang rang sangs rgyas rnams la yang med na ’jig rten pa rnams la lta ga la yod ces bstan pas ni byang chub sems dpa’i bsam gtan gyi bdag nyid che ba brjod do.

de la bsam gtan yongs su sbyang ba gang zhe na? gang mngon par shes pa dang ye shes yongs su rdzogs pa’o. de la mngon par shes pa ni gang, ye shes ni gang zhe na?

tatra katamad dhyānaparikarma? yābhijñājñānaparipūriḥ. tatra katamābhijñā, katamaj jñānaṃ?

[2. The pure fruit resulting from the tranquility of meditation (dhyānapraśrabdhiviśuddhaphala):] What then has meditation as its preparation? Fulfilment of supernormal knowledge and wisdom. What then is supernormal knowledge, what is wisdom?

bsam gtan shin tu sbyangs pa’i ’bras bu rnam par dag pa’i dbang du byas nas de la bsam gtan yongs su sbyangs pa gang zhe na? zhes bya ba la sogs pa gsungs so. bsam gtan yongs su sbyangs pa zhes bya ba ni bsam gtan gyi yongs su sbyangs pa ste, sems las su rung ba’i ’bras bu gang sbyang ba la bya’o. de nyid kyang gang zhe na? gang mngon par shes pa dang ye shes yongs su rdzogs pa’o zhes bya ba gsungs te, ’og nas smos pa lta bu’i mngon par shes pa dang ye shes yongs su rdzogs pa rnams ni sems las su rung ba’i ’bras bu yin pa’i phyir ro. gang gis gzugs su snang ba thams cad mthong ba zhes bya ba la sogs pa tshig gi tshar phrugs lngas ni 1) lha’i mig dang, 2) lha’i rna ba dang, 3) pha rol gyi sems shes pa dang, 4) sngon gyi gnas rjes su dran pa dang, 5) rdzu ’phrul gyi mngon par shes pa rnams go rims bzhin du bstan to. de man chad tshig gi tshar phrugs gsum gyis ni 6) zag pa zad pa mngon par shes pa bstan te, dngos gsal ba rnams ni ma bshad do. The six supernormal powers (ṣaḍabhijnyāḥ) are the basis for the following paragraphs.

. .

gang gis gzugs su snang ba thams cad mthong ba, ’di ni mngon par shes pa zhes bya’o; gang gis gzugs thams cad kyi chos nyid mi zad par shes kyang mi zad pa’i chos mngon sum du mi byed pa, ’di ni ye shes shes bya’o.

yaḥ sarvarūpapratibhāsān paśyatīyam ucyate ’bhijñā; yaḥ sarvarūpadharmatām akṣayāṃ jānann api nākṣayadharmatāṃ sākṣātkarotīdam ucyate jñānam.

When he sees the appearance of all forms [with divine sight (divyacakṣur) ], it is called supernormal knowledge; when he knows the essence of all forms to be imperishable, but does not realize this imperishable essence [viz. extinction (nirvāṇa), as the disciples do], it is called wisdom.

gang gis gzugs thams cad kyi chos nyid mi zad par shes kyang zhes bya ba byang chub sems dpa’ gang gis gzugs bzang po dang ngan pa la sogs pa lha’i mig gis mthong ngo cog thams cad kyi chos nyid chos kyi dbyings stong pa nyid shes kyang mi zad pa’i chos mngon sum du mi byed de, ’phags pa’i nyan thos dag ltar mya ngan las ’das pa mngon sum du mi byed pa ni ye shes zhes bya’o. For this kind of expression where the relative pronoun is related to an implied correlative in the genitive, cf. ṭ. fol. 129a7 and the quotation from Rkp.

gang gis sgrar grag pa thams cad thos pa, de ni mngon par shes pa zhes bya’o; gang sgra thams cad sngon gyi mtha’ dang phyi ma’i mtha’ brjod du med par shes pa, ’di ni ye shes shes bya’o.

yaḥ sarvarutānuravitāni śṛṇotīyam ucyate ’bhijñā; yat sarvapūrvāntāparāntaśabdānabhilāpyajñānam idam ucyate jñānam.

When he hears all words [with divine hearing (divyaśrotra) ], it is called supernormal knowledge; the knowledge that cannot be expressed by any words from endless past into the endless future [that is, knowledge without object (anālambana) ], is called wisdom.

gang sgra thams cad sngon gyi mtha’ dang phyi ma’i mthar brjod du med par shes pa ni sgra chen po’am chung ngu la sogs pa lha’i rna bas thos so cog ’das pa dang ma ’ongs pa’i mthar brjod du med pa ste, dmigs su med par shes pa ni ye shes zhes bya’o.

gang gis sems can thams cad kyi sems kyi spyod pa rnams shes pa, ’di ni mngon par shes pa zhes bya’o; gang sems ’gog par shes la, sems ’gog pa mngon sum du yang mi byed pa, ’di ni ye shes shes bya’o.

yena sarvasattvānāṃ cittacaritāni jñātānīyam ucyate ’bhijñā; yo na cittanirodhajñāne cittanirodhaṃ sākṣātkarotīdam ucyate jñānam.

When he knows the mental behaviour of all living beings, it is called supernormal knowledge; when he does not realize the cessation of thought when experiencing the cessation of thought, it is called wisdom.

sems ’gog par shes pa ni sems kyi chos nyid gzung ba dang ’dzin pa gnyis dang bral bar shes pa ste, de ltar shes kyang sems kyi chos nyid sems ’gog pa mngon sum du yang mi byed pa, ’di ni ye shes zhes bya’o. ṭ interprets the cessation of thought as "the real nature of thought (cittadharmatā), freed from the duality of subject and object (grāhyagrāhaka)".

gang sngon gyi mtha’ dang phyi ma’i mtha’ rjes su dran pa, ’di ni mngon par shes pa zhes bya’o; gang dus gsum la ma chags par shes pa, ’di ni ye shes shes bya’o.

yā pūrvāntāparāntānusmṛtir iyam ucyate ’bhijñā; yat traikālyāsaktajñānam idam ucyate jñānam.

Recollection concerning all past and future is called supernormal knowledge; knowledge not attached to any of the three times [knowing their sameness] is called wisdom.

sngon gyi mtha’ dang phyi ma’i mtha’ rjes su dran pa ni bdag dang pha rol rnams ’das pa’i dus ni ji lta bur gyur cing byed pa dang, ma ’ongs pa’i dus na bdag dang pha rol rnams ji ltar ’gyur ba shes pa’o; gang dus gsum la ma chags par shes pa zhes bya ba ni dus gsum gyi dngos po rnams la mtshan ma dang dngos po nyid du mi ’dzin cing, dus gsum mnyam pa nyid du shes pa’o.

gang sangs rgyas thams cad kyi zhing du ’gro ba, ’di ni mngon par shes pa zhes bya’o; gang gis zhing nam mkha’ dang mtshungs par shes pa, ’di ni ye shes shes bya’o.

yat sarvabuddhakṣetragamanam iyam ucyate ’bhijñā; yaḥ kṣetram ākāśasadṛśaṃ jānātīdam ucyate jñānam.

Going to all Buddha-fields is called supernormal knowledge; when he knows the Buddha-fields to be like empty space, it is called wisdom.

zhing nam mkha’ dang mtshungs par shes pa ni ji ltar nam mkha’ gser dang bai ḍū rya la sogs pa gang gi rang bzhin yang ma yin pa ltar sangs rgyas kyi zhing rnams kyang stong pa nyid du shes pa’o – "... As open space does not have the essence of gold and lapis lazuli, in the same way the buddha-fields are to be known as emptiness."

gang dbyer med pa’i chos ’dod pa, ’di ni mngon par shes pa zhes bya’o; gang chos thams cad mnyam par mthong ba’i shes pa, ’di ni ye shes shes bya’o.

yāsaṃbhinnadharmakāmateyam ucyate ’bhijñā; yat sarvadharmasamadarśanajñānam idam ucyate jñānam.

Seeking the unadulterated moments of existence is called supernormal knowledge; knowledge of seeing all moments of existence as the same is called wisdom.

dbyer med pa’i chos ni nyan thos dang rang sangs rgyas dang sangs rgyas bcom ldan ’das kyi zag pa med pa’i chos rnams rnam par grol bar ro gcig pa ste, de lta bu thob par ’dod pa ’di ni mngon par shes pa yin la de’i ’og tu zag pa med pa’i chos de dag kyang mnyam par mthong ste, rnam par grol ba’i rang bzhin du yang mi dmigs pa’i ye shes lhun gyis grub pa la ye shes zhes bya’o.

gang ’jig rten thams cad dbyer med pa’i mtshan nyid, ’di ni mngon par shes pa zhes bya’o; gang ’jig rten gyi chos thams cad dang ma ’dres par shes pa, ’di ni ye shes shes bya’o.

yat sarvalokāsaṃbhinnalakṣaṇam iyam ucyate ’bhijñā; yat sarvalokāsaṃsṛṣṭajñānam idam ucyate jñānam.

That which has the essential characteristic of not being adulterated in any world is called supernormal knowledge; knowledge of that which is not mingled with any world is called wisdom.

’jig rten thams cad dbyer med pa’i mtshan nyid ces bya ba ni bzo dang gso ba rig pa la sogs pa ’jig rten thams cad dbyer med cing thun mong du gyur pa’i shes pa ni mngon par shes pa zhes bya la rnam par mi rtog pa’i ye shes ’jig rten gyi chos thams cad dang ma ’dres par shes pa ni ye shes yin par sbyar ro.

gang brgya byin dang, tshangs pa dang, ’jig rten skyong ba rnams zil gyis gnon pa, ’di ni mngon par shes pa zhes bya’o; gang nyan thos dang rang sangs rgyas thams cad kyi spyi bor shes pa, ’di ni ye shes shes bya ste.

yaḥ śakrabrahmalokapālānām abhibhava iyam ucyate ’bhijñā; yat sarvaśrāvakapratyekabuddhamūrdhajñānam idam ucyate jñānam.

That which triumphs over the king of gods, the lord of the world and the world-protectors [by the power of the end of the sullied states (āsravakṣayaprabhāvena) ] is called supernormal knowledge; knowledge higher than that of disciples and isolated buddhas is called wisdom.

zag pa zad pa’i mthus brgya byin la sogs pa mthu dang rdzu ’phrul la sogs pa zil gyis gnon pa, ’di ni mngon par shes pa yin la, ’jig rten las ’das pa nyan thos dang rang sangs rgyas thams cad las kyang khyad par du ’phags te, spyi bor shes pa, ’di ni ye shes zhes bya bar sbyar te, mdor na gang ji tsam du mtshan ma dang rtsol ba dang bcas pa thams cad la ni mngon par shes pa zhes bya, mtshan ma med cing lhun gyis grub par shes pa thams cad ni ye shes zhes bya’o – "... In short, what is concerned with all kinds of distinguishing marks (nimitta) and effort (vyāyāma) is supernormal knowledge, while wisdom is all spontaneous (anābhoga) knowledge beyond distinguishing marks (animitta)."

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi bsam gtan yongs su sbyang ba zhes bya’o.

ima ucyete, bhadanta śāradvatīputra, bodhisattvānāṃ dhyānaparikarme.

These two, reverend Śāradvatīputra, are said to have the bodhisattvas’ meditation as preparation.

yang sems can thams cad kyi nyon mongs pa dang sems g.yeng ba ji snyed par, byang chub sems dpa’ rnams kyi bsam gtan gyi tshogs dang sems gzhag pa shes pa yang de snyed de; sems can thams cad kyi nyon mongs pa dang sems g.yeng ba ji snyed pa, de snyed du byang chub sems dpas kyang bsam gtan gyi tshogs yang dag par bsgrub par bya’o.

punar yāvantaḥ sarvasattvānāṃ kleśā vikṣiptacittāni ca tāvān bodhisattvānāṃ dhyānasaṃbhāraś cittasthāpanājñānaṃ ca; yāvantaḥ sarvasattvānāṃ kleśā vikṣiptacittāni ca tāvad bodhisattvānāṃ dhyānasaṃbhārasamudānayanam.

[3. Since it is the antidote of an immeasurable contrary, it is an immeasurable antidote (apramāṇaḥ pratipakṣo ’pramāṇasya vipakṣasya pratipakṣabhūtatvāt):] Further, as many as are the vices and unconcentrated thoughts of all living beings, so great is the bodhisattvas’ accumulation of meditation [that is, the cause of meditation (dhyānahetu) ] and his knowledge of arresting thoughts [the fruit (phala) ]; as many as are the vices and unconcentrated thoughts of all living beings, so great is the bodhisattvas’ gathering of the accumulation of meditation.

mi mthun pa’i phyogs dpag tu med pa’i gnyen por gyur pas gnyen po tshad med pa’i dbang du mdzad nas yang sems can thams cad kyi nyon mongs pa dang sems g.yeng ba ji snyed par zhes bya ba la sogs pa gsungs so. sems can thams cad kyi nyon mongs pa’i tshogs ji snyed yod pa dang dmigs pa de dang de dag la brten nas skad cig kyang mi gnas pa’i sems g.yeng ba ji snyed yod pa dang spong bar byed pa’i gnyen po byang chub sems dpa’ rnams kyi bsam gtan gyi tshogs dang sems gzhag pa shes pa yang de snyed cig yod do zhes bya ba’i tha tshig ste, de ni ’di skad du sems can gyi nyon mongs pa dang sems g.yeng ba dpag tu med de, de bzhin du byang chub sems dpa’i bsam gtan gyi tshogs dang, sems mnyam par gzhag pa shes pa yang dpag tu med do zhes ston to. de la bsam gtan gyi tshogs ni bsam gtan gyi rgyu la bya’o, sems gzhag pa shes pa ni ’bras bu la bya’o. sems can thams cad kyi nyon mongs pa dang sems g.yeng ba ji snyed pa, de snyed du byang chub sems dpas kyang bsam gtan gyi tshogs yang dag par bsgrub par bya’o zhes bya bas ni sems can gyi nyon mongs pa dang sems g.yeng ba de ltar dpag tu med pas na byang chub sems dpa’ bsam gtan gyi tshogs bsgrub par ’dod pas kyang, sems can gyi nyon mongs pa dang sems g.yeng ba dpag tu med pa’i gnyen po bsam gtan gyi tshogs kyang dpag tu med pa bsgrub par bya’o zhes ston to.

. . .

mnyam pa nyid de la gnas pas na, de’i phyir mnyam par gzhag pa zhes bya’o. sems can mnyam pa nyid dang, sems mnyam pa nyid dang, bsam pa mnyam pa nyid dang, lhag pa’i bsam pa mnyam pa nyid dang, sbyor ba mnyam pa nyid dang, sbyin pa dang, tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab mnyam pa nyid dang, sangs rgyas kyi chos thams cad mnyam pa nyid du gnas pas na, de’i phyir mnyam par gzhag pa zhes bya’o.

tatsamatāyāṃ sthitas, tenocyate samāhita iti. sattvasamatāyāṃ cittasamatāyām āśayasamatāyām adhyāśayasamatāyāṃ prayogasamatāyāṃ dānaśīlakṣāntivīryadhyānaprajñāsamatāyāṃ sarvabuddhadharmasamatāyāṃ sthitas, tenocyate samāhita iti.

[4. By the etymology (nirukti) is shown the purity of being established in the undifferentiatedness of objects (ālambanâprabhinnatva):] He is established in that sameness, and thus he is called concentrated. (p. 56) He is established in the sameness of all living beings, in the sameness of thoughts, in the sameness of intention, in the sameness of determination, in the sameness of action, in the sameness of generosity, morality, tolerance, vigour, meditation and insight, in the sameness of all the teachings of the Buddhas, and thus he is called concentrated.

nges pa’i tshig gis dmigs pa tha dad pa med pa la gnas pa rnam par dag pa’i dbang du byas nas mnyam pa nyid de la gnas pas na, de’i phyir mnyam par gzhag pa zhes bya’o zhes bya ba la sogs pa gsungs te, gang du smos pa sems gzhag pa shes pa ni bsam gtan gyi tshogs kyi ’bras bu zhum pa dang rgod pa spangs pa yin pas mnyam pa nyid ces bya ste, de la gnas pas na sems mnyam par gzhag pa zhes bya’o; yang na sngar smos pa lta bu’i chos rnams kyi mnyam pa nyid la sems rtse gcig tu gzhag pas na mnyam par gzhag pa zhes bya’o; yang na mnyam pa nyid de ni ’og nas smos pa ste, gang dang gang dag mnyam pa zhe na? sems can mnyam pa nyid dang zhes bya ba la sogs pa gsungs pa dang sbyar ro; sems can las nyon mongs pa ming gis smos pa de dag ni yang dag par na ji skad du brjod pa bzhin grub pa med de thams cad ro gcig cing mnyam pa yin te, mnyam pa nyid de la gnas pas na, de’i phyir mnyam par gzhag pa zhes bya’o.

. .

ting nge ’dzin gang dang mnyam pa, byang chub kyang de dang mnyam mo; byang chub gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

samādhir yatsamo bodhir api tatsamā; bodhir yatsamā sarvasattvā api tatsamāḥ; sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ. tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What concentration is the same as, awakening is also the same as that [both being empty]; what awakening is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

ting nge ’dzin sems rtse gcig pa’i mtshan nyid gang dang mnyam pa, gnyis su med pa’i ye shes byang chub kyang de dang mnyam ste, stong pa nyid du ’dra zhes bya ba’i tha tshig go. de bzhin du tshig ’og ma rnams la yang rgya cher sbyar bar bya’o. byang chub gang dang mnyam pa stong pa nyid kyang de dang mnyam mo zhes bya ni byang chub dang stong pa nyid kyi ting nge ’dzin rang bzhin gcig ste, yang dag par na tha mi dad de zhes bya ba’i tha tshig go.

. . . .

stong pa nyid gang dang mnyam pa, mtshan ma med pa yang de dang mnyam mo; mtshan ma med pa gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

śūnyatā yatsamānimittam api tatsamam, ānimittaṃ yatsamaṃ sarvasattvā api tatsamāḥ, sarvasattvā yatsamā sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What emptiness is the same as, absence of distinguishing marks is also the same as that; what absence of distinguishing marks is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

mtshan ma med pa gang dang mnyam pa, smon pa med pa yang de dang mnyam mo; smon pa med pa gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

ānimittaṃ yatsamam apraṇidhānam api tatsamam, praṇidhānaṃ yatsamaṃ sarvasattvā api tatsamāḥ, sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What absence of distinguishing marks is the same as, no longing is also the same as that; what no longing is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

smon pa med pa gang dang mnyam pa, mngon par ’du mi byed pa yang de dang mnyam mo; mngon par ’du mi byed pa gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

apraṇidhānaṃ yatsamam anabhisaṃskāro ’pi tatsamaḥ, anabhisaṃskāro yatsamaḥ sarvasattvā api tatsamāḥ, sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What no longing is the same as, the unconditioned is also the same as that; what the unconditioned is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

mngon par ’du mi byed pa gang dang mnyam pa, mi skye ba yang de dang mnyam mo; mi skye ba gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

anabhisaṃskāro yatsamo ’nutpādo ’pi tatsamaḥ, anutpādo yatsamaḥ sarvasattvā api tatsamāḥ, sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What the unconditioned is the same as, the unoriginated is also the same as that; what the unoriginated is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

mngon par ’du mi byed pa gang dang mnyam pa, mi skye ba yang de dang mnyam mo zhes bya ba ni dge ba dang mi dge ba la sogs pa’i mngon par ’du byed pa dang bral ba’i chos nyid dang mi skye ba don gcig pa’i phyir ro. de bzhin du mi ’byung ba dang, gzung ba dang ’dzin pa’i dngos po med par yang rang bzhin gcig ces bya bar sbyar ro.

mi skye ba gang dang mnyam pa, mi ’byung ba yang de dang mnyam mo; mi ’byung ba gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

anutpādo yatsamo ’saṃbhavo ’pi tatsamaḥ, asaṃbhāvo yatsamaḥ sarvasattvā api tatsamāḥ, sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What the unoriginated is the same as, the unproduced is also the same as that; what the unproduced is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

mi ’byung ba gang dang mnyam pa, dngos po med pa yang de dang mnyam mo; dngos po med pa gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

asaṃbhavo yatsamo ’bhāvo ’pi tatsamaḥ, abhāvo yatsamaḥ sarvasattvā api tatsamāḥ, sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What the unproduced is the same as, the inexistent is also the same as that; what the inexistent is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

dngos po med pa gang dang mnyam pa, rnam par dag pa yang de dang mnyam mo; rnam par dag pa gang dang mnyam pa, sems can thams cad kyang de dang mnyam mo; sems can thams cad gang dang mnyam pa, chos thams cad kyang de dang mnyam ste; mnyam pa nyid de la snyoms par zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

abhāvo yatsamo viśuddhir api tatsamā, viśuddhir yatsamā sarvasattvā api tatsamāḥ, sarvasattvā yatsamāḥ sarvadharmā api tatsamāḥ; tatsamatāṃ samāpannas, tenocyate samāpanna iti.

What the inexistent is the same as, purity is also the same as that; what purity is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

gzung ba dang ’dzin pa rtog pa’i dri ma’i dngos po med de de dang bral ba nyid rnam par dag pa yin te, glo bur gyi dri ma dang bral ba’i phyir ro.

rang gi sems mnyam pa sems can thams cad kyi sems mnyam pa nyid de la zhugs pas na, de’i phyir snyoms par zhugs pa zhes bya’o.

tāṃ svacittasamasarvasattvacittasamatām āpannas, tenocyate samāpanna iti.

(p. 57) [For a long time cultivating it] he has entered the sameness of all beings’ thoughts which are the same as one’s own thoughts [in being essentially and originally pure], thus he is called concentrated.

rang gi sems kyi rang bzhin ni de ltar gzod ma nas rnam par dag pa’i rang bzhin du mnyam pa dang sems can thams cad kyi sems kyi rang bzhin yang ’dra bar yun ring po nas bsgom zhing mnyam pa nyid de zhugs pas na de’i phyir snyoms par bzhugs pa zhes bya’o.

phan par byed pa dang phan par mi byed pa thams cad la snyoms shing, sa dang mnyam pa’i sems, chu dang mnyam pa’i sems, me dang mnyam pa’i sems, rlung dang mnyam pa’i sems, nam mkha’ dang mnyam pa’i sems te, mi mtho mi dma’ bar gnas shing mi g.yo bar gyur pa, spyod lam thams cad du mnyam par gzhag pa, spyod lam ma bcos pa, rang bzhin gyis snyoms par zhugs pa, mi rgod pa dang, mi g.yeng ba, mu cor mi smra ba, tshig ma ’chal pa, don shes pa, chos shes pa, dus shes pa, tshod shes pa, dus min shes pa, ’jig rten thams cad kyi rjes su snyegs shing ’jig rten dang ma ’dres pa, ’jig rten gyi chos brgyad las ’das pa, nyon mongs pa thams cad dang ma ’dres pa, ’du ’dzi’i nang na yang spyod lam dben pa ste; de lta bu’i chos la gnas pa’i byang chub sems dpa’ ni mnyam par gzhag pa’i gnas kyang mi ’dor la, ’jig rten gyi bya ba thams cad du yang snang ste:

sarvopakārāpakārasamatā, pṛthivīsamacittatā, apsamacittatā, tejaḥsamacittatā, vāyusamacittatā, ākāśasamacittatā, anunnāmāvanāmavihāritā, aniñjyabhūtatā; sarveryāpathasamāhitatā, īryāpathākṛtrimatā, prakṛtisamāpannatā anuddhatatā acapalatā, amukharatā, adaurvacasyatā; arthajñatā dharmajñatā; kālajñatā velājñatā asamayajñatā; sarvalokasamanubandhalokāsaṃsṛṣṭatā, aṣṭalokadharmātikramatā, sarvakleśāsaṃsṛṣṭatā, saṃgaṇikāyām apy īryāpathavivekatā; evaṃrūpeṣu dharmeṣv api viharan bodhisattvaḥ samāhitasthānam na vijahāti, sarvalokakriyāyāṃ tv āvirbhavati.

[5. Giving up mental effort concerned with being an antidote (pratipakṣamanasikāraprahāṇa), meditation is] sameness in any benefit and injury, [that is,] to have thoughts the same as earth, thoughts the same as water, thoughts the same as fire, thoughts the same as wind, thoughts the same as space, [to illustrate it with examples]; not to behave so as to be conceited [when succeeding] or depressed [when failing in bodhisattva-meditation], being undisturbed; to be concentrated in all bodily movement, not artificial in bodily movement [being concentrated in construing each movement (pratyekaṃ parikalpayitvā samāhitaḥ) ], [but] naturally in a state of concentration,(prakṛtisamāpannatā), not agitated or wavering, moderation in speech, and no bad speech; knowing the meaning [of the teachings that things are empty, selfless, etc.] and knowing the [words, letters, etc., of the] teachings [both teaching the knowledge of the things on which to meditate (bhāvayitavyajñāna) ]; knowing the time [that is, the seasons when to meditate], knowing [which] time [of the day to meditate], knowing the inopportune [and thus the time to get up, eat, walk about, etc., three items teaching the knowledge of the time of meditation (bhāvanākālajñāna) ]; not to be mingled with the world though connected with all worlds, [combining in the bodhisattvas’ meditation (dhyāna) insight and expedient means yoked in a team (prajñopāyayuganaddhaparigṛhīta), in the way that he is] beyond the eight ways of the world, not mingled with any of the vices, aloofness of behaviour even in crowds; the bodhisattva stays within these moments of existence and does not give up the state of being concentrated [by insight (prajñā) ], but even so he manifests himself in every worldly matter [through expedient means (upāya) ].

mi mthun pa’i phyogs yid la byed pa spangs pa’i dbang du byas nas phan par byed pa dang phan par mi byed pa thams cad la snyoms shing zhes bya ba la sogs pa gsungs so. phan bar byed pa ni phan ’dogs pa’o; phan par mi byed pa ni gnod pa byed pa ste, de gnyis la ’dra bar sems pas na snyoms pa zhes bya’o. snyoms pa’i dpes bstan pa’i phyir sa dang mnyam pa’i sems zhes bya ba la sogs pa gsungs so. mi mtho ba ni ting nge ’dzin gyi khyad par thob pas rlom sems su mi byed par gnas pa’o, mi dma’ ba ni byang chub sems dpa’i ting nge ’dzin mang zhing rgya che ba dag thos nas bsgrub mi nus so snyam du sems zhum pa med pa ste, de ltar mi mtho mi dma’ bar gnas pas mi g.yo bar gyur pa yin te, gang gis kyang bskyod mi nus par gyur ces bya ba’i don to.
Cf. Lv p. 337: anunayapratighaprahāṇaṃ dharmālokamukham anunnāmāvanāmatāyai saṃvartate; and Sdhmp p. 16110: cittaṃ pi te shāntagataṃ susaṃsthitam aninyjyabhūtaṃ sadā aprakampyam. spyod lam thams cad du mnyam par gzhag pa zhes bya ba la sogs pas ni lus dang, sems dang, ngag yongs su dag pa bstan te, ’gro ba dang ’dug pa la sogs pa’i spyod lam thams cad du mnyam par gzhag pa dang, de yang so sor kun brtags nas mnyam par gzhag pa ltar bcos pa ma yin pas spyod lam ma bcos pa ste, tshig de gnyis kyis ni lus yongs su dag par bstan te – "... By these two words purity of body (kāyaparishuddhi) is taught". so sor kun tu brtags nas snyoms par zhugs pa ma yin gyi, dus thams cad du rang bzhin gyis snyoms par zhugs pa dang, rgyu ba’i tshe mig la sogs pa’i dbang po’i yul la mi rgod pa dang, gnas pa’i tshe ’dod pa la ’dun pa dang gnod sems la sogs pa la mi g.yeng ba’i tshig de gsum gyis sems yongs su dag pa bstan to – "... By these three words purity of thought (cittaparishuddhi) is taught". ran par smra zhing mang du mi smra bas mu cor mi smra ba dang, chos smra ba dang bden par smra bas tshig ma ’chal pa de gnyis kyis ni ngag yongs su dag pa bstan to – "... By these two words purity of speech (vākparishuddhi) is taught". don shes pa la sogs pas ni bsgom par bya ba’i don dang chos dang sgom pa’i dus shes pa bstan te: stong pa dang bdag med pa la sogs pa chos rnams kyi don shes pa dang, ming dang tshig dang yi ges bsdus pa gsung rab kyi yan lag gi chos shes pa gnyis kyis ni gang bsgom par bya ba shes pa bstan to. dbyar dang ston dang dgun dang dgun smad dang dpyid dang sos ka’i dus gang gi tshe ji ltar bsgom pa shes pas dus shes pa dang, de la yang nam gyi cha stod dang cha smad la sogs pa gang gi tshe bsgom pa shes pas tshod shes pa dang, ’di ni ldang ba’i dus so, ’di zas kyi dus so, ’di ni ’chags pa’i dus so zhes bya ba la sogs pa shes pa ni dus min shes pa ste. tshig de dag gis ni bsgom pa’i dus shes pa bstan to. ’jig rten thams cad kyi rjes su snyegs shing zhes bya ba la sogs pas ni byang chub sems dpa’i bsam gtan thabs dang shes rab zung du ’brel bas zin pa ston te, sngar bstan pa ltar spyod lam thams cad du mnyam par gzhag pa yin yang sems can yongs su smin par bya ba’i ched du rgyal rigs dang rje’u rigs la sogs pa ’jig rten thams cad kyi rjes su snyegs te, de dag mthun par spyod pa’i thabs mkhas pa dang yang ldan la, shes rab kyis zin pas de dag gi nang na gnas kyang ’jig rten dang ma ’dres pa yin no. ji ltar ma ’dres she na? ’jig rten gyi chos brgyad las ’das pa, nyon mongs pa thams cad dang ma ’dres pa zhes gsungs so. On the concept prajnyopāyayuganaddhavāhī mārgaḥ cf. the introduction. ’du ’dzi’i nang na yang spyod lam dben pa ni sems can gyi don la ’jig rten gyi rjes su snyegs shing ’du ’dzi mang po’i nang na gnas na yang sems dben cing rtse gcig tu gnas shes bya ba’i tha tshig go. de lta bu’i chos la gnas pa ni bstan ma thag pa’i chos la gnas pa ste, byang chub sems dpa’ de ni shes rab kyis yongs su zin pas nyon mongs pa dang ’jig rten gyi chos dag gi dbang du mi ’gyur ba’i phyir mnyam par bzhag pa’i gnas kyang mi ’dor la, thabs kyis yongs su zin pas ’jig rten gyi bya ba thams cad du yang snang ngo. On sarvalokakriyā cf. Dbh. pp. 144, 628 and 9718.

. . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’i thabs dang shes rab kyis mngon par bsgrubs pa’i bsam gtan gyi pha rol tu phyin pa zhes bya’o.

iyam ucyate, bhadanta śāradvatīputra, bodhisattvasya prajñopāyābhinirhṛtā dhyānapāramitā.

This, reverend Śāradvatīputra, is called the bodhisattva’s perfection of meditation brought about through insight and expedient means.

de la byang chub sems dpa’i thabs ni gang, shes rab ni gang zhe na?

tatra katamo bodhisattvasyopāyaḥ katamā prajñā?

What then is the bodhisattva’s expedient means, what is his insight?

[6. Staying with the purified antidote (viśuddhapratipakṣasthiti), by which is explained fully how insight and expedient means yoked in a team are combined (prajñopāyayuganaddhaparigṛhīta) in the bodhisattva’s meditation (dhyāna):]

thabs dang shes rab kyis mngon par bsgrubs pa’i bsam gtan zhes bshad na, thabs dang shes rab gang yin snyam nas de la byang chub sems dpa’i thabs ni gang shes rab ni gang zhe na zhes dris pa dang, gnyen po rnam par dag pa la gnas pa’i dbang du byas nas gang byang chub sems dpa’ mnyam par gzhog pa na sems can la blta ba’i phyir zhes bya ba la sogs pa byang chub sems dpa’i bsam gtan thabs dang shes rab kyis zin pa rgya cher gsungs so.

gang byang chub sems dpa’ mnyam par gzhog pa na sems can la lta ba’i phyir snying rje chen po’i dmigs pa la sems ’dogs pa, ’di ni byang chub sems dpa’i thabs shes bya’o; gang zhi ba dang rab tu zhi bar bsam gtan du byed pa, ’di ni de’i shes rab bo.

yo bodhisattvaḥ samāpattau sattvāvekṣayā mahākaruṇārambaṇaṃ cittaṃ prajñapayaty ayaṃ bodhisattvasyopāyaḥ; yo śāntapraśāntaṃ dhyānaṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva in a state of concentration with regard for living beings produces thoughts with great compassion as the object, it is the bodhisattva’s expedient means; when he practises meditation which is peace [and thus beyond thought-constructions and action], it is his insight.

mnyam par gzhog pa na zhes bya ba ni dang po rnal ’byor du snyoms par ’jug pa’i tshe’o. snying rje chen po’i dmigs pa la sems ’dogs pa ni khams dang ’gro ba dang skye gnas kyis bsdus pa’i sems can thams cad ni sdug bsngal rnam pa gsum gyis ji ltar mthun pa bzhin du sdug bsngal ba yin no snyam du sems mngon par ’du byed pa ste, de ni thabs so. de’i ’og tu sems can sdug bsngal la sogs pa’i mtshan ma yang rab tu spangs te, rtog pa zhi ba dang spyod pa rab tu zhi bar bsam gtan du byed pa ’di ni de’i shes rab ste, tshig mthun pa rnams ni ’og ma dag la yang mthun mthun du sbyar ro. Sūtrasamuccaya fol. 208a5-b1, quoting Akṣ, reads snyoms par ’jug pa na – samāpattau for Akṣ mnyam par gzhog pa na. ’dogs does not seem to have any other possible equivalent apart from prajnyapayati, ṭ glosses cittam abhisaṃskaroti. For the expression dhyānaṃ dhyāyati cf. Mv ii, p. 2082: yaṃ bodhisatvo āsphanakaṃ dhyānam dhyāyati, and Edg s. v. āsphānaka. On case and gender of the relative pronoun cf. ṭ. fol. 129a7, 130b2, etc.

gang byang chub sems dpa’ mnyam par gzhog pa na sangs rgyas kyi ye shes la rton pa, ’di ni de’i thabs so; gang chos gang la yang mi gnas par bsam gtan byed pa, ’di ni de’i shes rab bo.

yo bodhisattvaḥ samāpattau buddhajñānaṃ pratisaraty ayaṃ tasyopāyaḥ; yo na kaṃcid dharmam āśritaṃ dhyānaṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva in a state of concentration has confidence that he will attain the knowledge of a Buddha, it is his expedient means; when he practises meditation not dependent on any moment of existence whatsoever, it is his insight.

sangs rgyas kyi ye shes ni ye shes bzhi ste, de dag thob par bya’o snyam nas bsam gtan la ’jug pa ni ye shes la rton pa’o; chos gang la yang mi gnas pa ni sangs rgyas kyi ye shes la sogs pa gang la yang ma chags par bsam gtan byed pa’o.

gang byang chub sems dpa’ mnyam par gzhog pa na dam pa’i chos yongs su bzung ba la lta ba, ’di ni de’i thabs so; gang chos kyi dbyings dbyer med par bsam gtan byed pa, ’di ni de’i shes rab bo.

yo bodhisattvaḥ samāpattau saddharmaparigraham avekṣate ’yaṃ tasyopāyaḥ; yo dharmadhātvasaṃbhinnaṃ dhyānaṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva in a state of concentration has grasping true religion in view, it is his expedient means; when he practises meditation inseparable from absolute reality, it is his insight.

dam pa’i chos ni gsung rab kyi yan lag bcu gnyis po ste, de dag gi don dang tshig rnams gzung bar bya ba’i phyir bsam gtan la ’jug pa ni dam pa’i chos yongs su gzung ba la lta ba’o; gsung rab kyi yan lag de dag thams cad kyang de bzhin nyid la gzhol ba, de bzhin nyid la ’bab pa, de bzhin nyid la bab pa’i don du ’dra bar ’dris pa’i chos la dmigs pa’i bsam gtan ni chos dbyer med par bsam gtan byed pa’o.

gang byang chub sems dpa’ mnyam par gzhog pa’i tshe sangs rgyas kyi sku’i rgyan mngon du byed pa, ’di ni de’i thabs so; gang chos kyi sku dbyer med par bsam gtan byed pa, ’di ni de’i shes rab bo.

yo bodhisattvaḥ samāpattikāle buddhakāyālaṃkāratāṃ sākṣātkaroty ayaṃ tasyopāyaḥ; yo dharmakāyāsaṃbhinnaṃ dhyānaṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva during his states of concentration realizes the embellishment of a Buddha’s body [with the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) ], it is his expedient means; when he practises meditation inseparable from the body of absolute reality, it is his insight.

sangs rgyas kyi sku’i rgyan ni mtshan dang dpe byad dag ste, de dag re re nas yid la byed pa ni mngon du byed pa’o; chos kyi sku dbyer med pa ni mtshan dang dpe byad dag gis mtshan nyid du dbyer med pa’o.

gang byang chub sems dpa’ mnyam par gzhog pa na sangs rgyas kyi gsung tshangs pa’i sgra dbyangs la sems pa, de ni de’i thabs so; gang chos nyid brjod du med par bsam gtan byed pa, ’di ni de’i shes rab bo.

yo bodhisattvaḥ samāpattau brahmasvarabuddhavacanaṃ cintayaty ayaṃ tasyopāyaḥ; yo dharmatānabhilāpyatāṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva in a state of concentration thinks about the Buddha’s speech being like the voice of Brahmā, it is his expedient means; when he meditates on the ineffability of the true nature of things, it is his insight.

chos nyid brjod du med pa ni sangs rgyas kyi gsung tshangs pa’i sgra dbyangs kyis btags te, brjod pa yang ’dul ba’i skye bo’i ngor brjod par zad kyi, chos nyid ni des kyang brjod du med par shes pa’o.

gang byang chub sems dpa’ mnyam par gzhog pa na sems rdo rje lta bur byin gyis rlob pa, ’di ni de’i thabs so; gang rang bzhin gyis g.yeng ba med par bsam gtan byed pa, ’di ni de’i shes rab bo.

yo bodhisattvaḥ samāpattau cittaṃ vajropamam adhitṣṭhaty ayaṃ tasyopāyaḥ; yaḥ prakṛtyavikṣiptatāṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva in a state of concentration masters thought in a way that it becomes [invulnerable (avraṇita) to the vices and able to crush the vices] like diamond, it is his expedient means; when he meditates on the originally undistracted [the essence of thought beyond subject and object], it is his insight.

sems rdo rje lta bur byin gyis rlob pa ni sems la nyon mongs pa rnams kyis rma mi phyin pa dang sems kyi nyon mongs pa rnams ’bigs par mthu skyed pa’o; rang bzhin gyis g.yeng ba med par bsam gtan byed pa ni sems kyi ngo bo nyid ni gzung ba dang ’dzin pa dang zhum pa dang rgod pa la sogs pa dang bral ba ste, de kho na bzhin du bsam gtan byed pa’o.

gang mnyam par gzhog pa na sngon gyi smon lam gyis sems can yongs su smin par byin gyis rlob pa, ’di ni de’i thabs so; gang sems can thams cad la bdag med par bsam gtan byed pa, ’di ni de’i shes rab bo.

yaḥ samāpattau pūrvapraṇidhānena sattvaparipākam adhitiṣṭhaty ayaṃ tasyopāyaḥ; yaḥ sarvasattvānātmatāṃ dhyāyatīyaṃ tasya prajñā.

When the bodhisattva in a state of concentration masters maturing living beings through his earlier vows [from the time when he first produced the thought of awakening (prathamacittotpāda) ], it is his expedient means; when he meditates on the selflessness of all beings, it is his insight.

sngon gyi smon lam ni dang po byang chub tu sems bskyed pa na: "sems can rnams yongs su smin par bya’o," zhes smon lam btab pa ste, des: "da yang bsam gtan la brten nas rdzu ’phrul la sogs pas sems can yongs su smin par bya’o," zhes sems kyi mthu bskyed cing byin gyis rlob pa ni thabs so.

gang mnyam par gzhog pa na dge ba’i rtsa ba thams cad la lhag par dmigs te bsam gtan byed pa, ’di ni de’i thabs so; gang dge ba’i rtsa ba’i gnas nam mkha’ dang mtshungs par bsam gtan byed pa, ’di ni de’i shes rab bo.

yaḥ samāpattau sarvakuśalamūlāny adhyālambamāno dhyāyaty ayaṃ tasyopāyaḥ; yaḥ kuśalamūlasthānam ākāśasamaṃ dhyāyatīyaṃ tasya prajñā.

When he in a state of concentration meditates reaching for all roots of the good, it is his expedient means; when he meditates on the location of the roots of good as similar to empty space [seeing that meditation and roots of good are without essence (niḥsvabhāva) ], it is his insight.

dge ba’i rtsa ba thams cad la lhag par dmigs pa ni bsam gtan ’dis ’dod chags med pa1 la sogs pa’i dge ba’i rtsa ba bskyed do snyam du dmigs pa’o. dge ba’i rtsa ba’i gnas nam mkha’ dang mtshungs pa ni bsam gtan dang dge ba’i rtsa ba gnyis ka yang rang bzhin med par mthong ba’o.

gang mnyam par gzhog pa na sangs rgyas kyi zhing yongs su dag pa mngon du byed pa, ’di ni de’i thabs so; gang zhing nam mkha’ dang mtshungs par bsam gtan byed pa, ’di ni de’i shes rab bo.

yaḥ samāpattau buddhakṣetrapariśuddhiṃ sākṣātkaroty ayaṃ tasyopāyaḥ; yaḥ kṣetrasyākāśasamatāṃ dhyāyatīyaṃ tasya prajñā.

When he in a state of concentration realizes the purity of his Buddha-field, it is his expedient means; when he meditates on the Buddha-field’s likeness to empty space, it is his insight.

sangs rgyas kyi zhing yongs su dag pa ni bai ḍū rya dang shel la sogs pa’i rang bzhin las grub pa, tha gru che zhing mnyam pa la sogs pa mdo dag las gsungs pa lta bu ste, de lta bu dag gzung bar sems pa ni mngon du byed pa’o.

gang mnyam par gzhog pa na byang chub kyi snying po’i rgyan bkod pa dmigs pa mngon du byed pa, ’di ni de’i thabs so; gang nyon mongs pa thams cad zhi bar bya ba’i phyir bsam gtan byed pa, ’di ni de’i shes rab bo.

yaḥ samāpattau bodhimaṇḍālaṃkāravyūhālambanaṃ sākṣātkaroty ayaṃ tasyopāyaḥ; yaḥ sarvakleśaśamanāya dhyāyatīyaṃ tasya prajñā.

(p. 58)When he in a state of concentration realizes as an object the splendour of the embellishment of the place of awakening, it is his expedient means; when he meditates to calm all vices, it is his insight.

byang chub kyi snying po’i rgyan bkod pa ni mngon par byang chub pa’i tshe bskal pa du mar bsod nams dang ye shes kyi tshogs bsags pa’i rgyus byang chub kyi shing dang rdo rje’i gdan la sogs pa phun sum tshogs pa mdo dag las gsungs pa ste, de lta bu thob par bya ba’i bsam pa sngon du gtong ba ni mngon du byed pa’o; nyon mongs pa thams cad ni mthong ba dang bsgom pas spang bar bya ba’i nyon mongs pa bag la nyal ba dang bcas pa ste, de dag zhi bar bya ba’i phyir zhes sbyar ro.

gang mnyam par gzhog pa na chos kyi ’khor lo rab tu bskor bar ’dod pa, ’di ni de’i thabs so; gang bskor ba’ang med, mi bskor ba’ang med par bsam gtan byed pa, ’di ni de’i shes rab bo.

yaḥ samāpattau dharmacakrapravartanam ākāṃkṣaty ayaṃ tasyopāyaḥ; yo na pravartanaṃ nāpravartanaṃ dhyāyatīyaṃ tasya prajñā.

When he in a state of concentration wishes to turn the wheel of religion, it is his expedient means; when he meditates on neither turning nor not turning, it is his insight.

chos kyi ’khor lo rab tu bskor bar ’dod pa ni mngon par rdzogs par byang chub pa’i ’og tu ’phags pa’i bden pa bzhi la sogs pa bshad par bya ba’i bsam pa sngon du gtong ba’o; bskor ba yang med pa ni chos rnams brjod du med pa’i phyir ’phags pa’i bden pa la sogs pa bshad du med pa’o, mi bskor ba yang med pa ni ji ltar brjod du med kyang de rtogs par bya ba’i thabs tsam du ming dang brdar btags te bshad pa’o.

gang byang chub sems dpa’ mnyam par gzhog pa na byang chub kyi yan lag gi tshogs la rnam par mi g.yeng ba mngon du byed pa, ’di ni de’i thabs so; gang nyon mongs pa dang nye ba’i nyon mongs pa’i gdung ba, de bzhin gshegs pa’i ye shes kyis mkhyen pa, sems dang ldan pa dang sems dang mi ldan pa dang, ’du shes med pa dang ’du shes dang bcas pa ji snyed pa, de dag yongs su bsal ba’i phyir byang chub sems dpa’ thams cad kyi nges par gyur pa dang ’thun par bsam gtan byed pa, ’di ni de’i shes rab ste.

yo bodhisattvaḥ samāpattau bodhyaṅgasaṃbhārāvikṣiptatāṃ sākṣātkaroty ayaṃ tasyopāyaḥ; yo yāvantaḥ kleśopakleśasaṃtāpās tathāgatajñānajñātāś cittasaṃprayuktāś cittaviprayuktāś cāsaṃjñinaś ca saṃjñāinaś ca teṣāṃ sarveṣāṃ parihārāya sarvabodhisattvaniyatānulomaṃ dhyānaṃ dhyāyatîyaṃ tasya prajñā.

When the bodhisattva in a state of concentration realizes the absence of distraction in the accumulation of the members of awakening, it is his expedient means; when he practises meditation in accordance with all that is determined for the bodhisattva to get rid of all the burning pains of vices and impurities [that torment the train of thoughts (cittasaṃtāna) ] known by the Tathāgatas, mental or not mental, beyond perception or through perception, it is his insight.

byang chub kyi yan lag gi tshogs ni zhi gnas dang lhag mthong ste, de gnyis la sems rtse gcig tu bsgom pa’i bsam pa mngon du gtong ba ni rnam par mi g.yeng ba mngon du byed pa’o; nyon mongs pa dang nye ba’i nyon mongs pa’i gdung ba ni ’dod chags la sogs pa ste, de dag nyid sems kyi rgyud gdung bar byed pa’i phyir ro; de dag su’i spyod yul zhe na? de bzhin gshegs pa’i ye shes kyis mkhyen pa zhes gsungs so; nyon mongs pa dang nye ba’i nyon mongs pa de dag thams cad las kyang kha cig ni sems dang ldan pa, kha cig ni sems dang mi ldan pa yin la, de dag gi nang nas kyang kha cig ni ’du shes med pa, kha cig ni ’du shes dang bcas pa ste, de dag bsal ba’i phyir zhes bya bar sbyar ro, nges par gyur pa ni sa dang po la chos kyi dbyings rnam par dag pa mngon sum du rtogs pa ste, de las gzhan du ’gyur ba mi srid pa’i phyir ro, de dang mthun pa ni sa dang po rtogs pa dang rjes su mthun pa mos pa dang spyod pa’i sa bzhi po rnams kyi shes pa bskyed pa la bya’o.
ṭ. fol. 87b5-88a1: mdor na ji tsam du sems can yongs su smin par bya ba dang, sangs rgyas kyi chos yongs su smin par bya ba dang, sangs rgyas kyi zhing yongs su dag par bya ba’i phyir mtshan ma dang bcas pa’i smon pa dang re ba sngon du gtong ba ni thabs su shes par bya la; ji tsam du de dag gi rang bzhin mi dmigs pa ni shes rab tu shes par bya’o. de lta mod kyi, sems rab tu sbyangs pa’i mthus byang chub sems dpa’ mnyam par ’jog pa’i tshe na dus gcig tu thabs dang shes rab gnyis la spyod kyang, thabs kyi dbang du gyur nas mtshan ma ’ba’ zhig la dmigs pa’am, shes rab kyi dbang du gyur nas thabs dang bral na mtshan ma med pa nyi tshe sgom pa yang ma yin te, gnyis ka la lhun gyis grub par spyod pa, de ni thabs dang shes rab zung du ’brel ba’i bsam gtan zhes bya’o – "In short, expedient means (upāya) should be known as that which is concerned with vows and wishes characterized by distinguishing marks (sanimitta) and formerly undertaken for the sake of maturing living beings, maturing the qualities of a Buddha and purifying a buddha-land; while insight (prajnyā) amounts to not apprehending an essence (svabhāvānupalambha) of those things. But even so, the bodhisattva at the time of concentration (samāpattikāle) – by the power of tranquility of thought (cittaprashrabdhibalena) – practises both insight and expedient means at the same time: If he focusses on expedient means (upāyam adhikṛtya), it is not in the way that he apprehends (upalabhate) only distinguishing marks (nimitta), and, if he focusses on insight (prajnyām adhikṛtya), it is not in the way that he only cultivates meditation without distinguishing marks (kevalam ānimittabhāvanā) as if being without expedient means (anupāya). He practises both spontaneously (anābhogena), and that is called meditation uniting insight and expedient means (idam ucyate prajnyopāyayuganaddhaṃ dhyānam)."

. .

de lta bu dang ldan pa’i byang chub sems dpa’ ni bsam gtan gyi pha rol tu phyin pa mi zad pa yin no. bdud thams cad kyis kyang de la glags mi rnyed cing, de la sangs rgyas kyi chos thams cad kyi snod kyang nye bar gnas pa yin te, thams cad mkhyen pa’i ye shes kyang ’thob bo.

tatsamanvāgato bodhisattvo dhyānapāramitākṣayaḥ, na cāsya sarvamārā avatāraṃ labhante, tatra ca sarvabuddhadharmabhājanaṃ pratyupasthito bhavati, sarvajñajñānaṃ prāpnoti.

The bodhisattva provided with such qualities is imperishable through the perfection of meditation, and none of the Evil Ones are able to get at him; he is near to the vessel filled with all the qualities of the Buddha, and he attains the wisdom of omniscience.

bdud thams cad kyis kyang de la glags mi rnyed ces bya ba ni bstan ma thag pa lta bu’i bsam gtan gyi pha rol tu phyin pa la gnas pa’i byang chub sems dpa’ de la ni bdud rnams kyis bar chad bya bar yang mi nus la, bdud rnams kyi dbang du mi ’gyur zhes bya ba’i tha tshig go; de la sangs rgyas kyi chos thams cad kyi snod kyang nye bar gnas pa yin zhes bya ba ni gsung rab thams cad kyi snod du ’gyur zhes bya ba’i tha tshig go.

bsam gtan mi zad pa zhi ba ’di bstan pa na, byang chub sems dpa’ sum khri nyis stong nyi ma’i sgron ma’i ting nge ’dzin thob par gyur to.

asyāṃ praśāntadhyānākṣayatāyāṃ nirdiśyamānāyāṃ dvātriṃśatyā bodhisattvasahasrāṇāṃ sūryapradīpaḥ samādhiḥ pratilabdhaḥ.

When this imperishability of peaceful meditation was taught, the concentration named “Light of the sun” was attained by thirty-two thousand bodhisattvas.

ci’i phyir ting nge ’dzin de nyi ma’i sgron ma zhes bya zhe na?

tat kasya hetor asau samādhiḥ sūryapradīpa iti nāma?

Why is that concentration called “Light of the sun“?

’di lta ste dper na: nyi ma ’char ba na, zla ba dang skar ma’i sgron ma dang, mar me’i sgron ma dang, rtsva’i me’i sgron ma thams cad mog mog por ’gyur ro. de bzhin du byang chub sems dpa’ nyi ma’i sgron ma’i ting nge ’dzin thob na, ma rabs dang nyi tshe ba’i shes rab thams cad shes rab kyi snang bas zil gyis mnan te, slob pa dang mi slob pa thams cad kyi shes rab dang, rang sangs rgyas kyi shes rab dang, de ma yin pa gzhan sems can phal pa thams cad kyi shes rab kyang shes rab kyi snang bas zil gyis gnon pas na, de’i phyir nyi ma’i sgron ma zhes bya’o.

tad yathāpi nāma sūryodaye sarve candrajyotiḥpradīpās tailapradīpāś ca tṛṇāgnipradīpāś ca dhyāmībhavanti, evam eva bodhisattvena sūryapradīpe samādhau pratilabdhe sarvanīcaprādeśikaprajñā prajñālokena jihmīkṛtā, sarvaśaikṣāśaikṣāṇāṃ ca prajnā pratyekabuddhānāṃ ca prajñā sarveṣāṃ ca tadanyānāṃ prākṛtakānāṃ sattvānām prajñā prajñālokena jihmībhavati, tenocyate sūryapradīpaḥ.

Just as all the lights of the moon and the stars, the light of oil-lamps, and the light of grass on fire is eclipsed when the sun rises, in the same way, when the bodhisattva has attained the concentration “Light of the sun”, all inferior and limited insight is eclipsed by the light of his insight, the insight of those still to be trained and the trained, the insight of the isolated buddhas and the insight of all ordinary beings besides is eclipsed by the light of his insight; and that is why it is called “Light of the sun“.

bsam gtan gyi pha rol tu phyin pa la gnas pa’i byang chub sems dpa’ ni ting nge ’dzin rnam pa mang po bye ba khrag khrig brgya stong du ma mngon par bsgrubs te, de dag la phyogs tsam zhig bstan to:

dhyānapārimitāyāṃ sthito bodhisattvo ’nekakoṭinayutāni vividhasamādhyākāraśatasahasrāṇy abhinirharati, teṣāṃ tu diṅmātram upadiṣṭam:

The bodhisattva abiding in the perfection of meditation attains different forms of concentration in a number amounting to several billion times a million times a hundred thousand, so only a small fraction of them is taught here:

glog gi sgron mas brgyan dang zla ba’i ’od /
dge bkod rnam snang de bzhin bsam mi khyab /
’phags par snang dang dri ma med pa dang /
chos rnams kun la dbang byed yon tan ’od /
mya ngan med dang brtul zhugs grub pa dang /
grags pa brtan dang kun nas ’phags pa dang /
chos kyi sgron ma chos dpal lhun po che /
chos kyi dbang phyug chos shes dbang byed dang /
chos kyi phung po rnam par ’thor ba dang /
chos rnams ’dzin pa rnam par dag pa dang /
pha rol sems kyi spyod par spyod pa dang /
rgyal mtshan rtse mo’i dpung rgyan nyon mongs sel /
bdud bzhi’i stobs rnams rab tu ’joms pa dang /
stobs bcu ’phags pa stobs dang ldan pa dang /
chags med chags pa shin tu gcod pa dang /
lag na sgron ma shin tu sgra bsgrags dang /
sa ’dzin dang ni brtan pa’i rang bzhin dang /
lhun po sgron ma mi pham rgyal ba dang /
shes rab skyed dang ye shes ta la la /
bsam gtan ’byung gnas mtha’ yas dbang byed dang /
sems rnams las su rung bar byed pa dang /
byed dang byas dang tshor byed med pa dang /
chu yi zla ba nyi ma’i dbyangs dag dang /
ting ’dzin mi gtong bdud rnams ’joms pa dang /
rnam pa sna tshogs ’du shes med pa dang /
stag dang glang po shin tu dul ba dang /
rgyal ba kun gyi rjes su dran pa dang /
chos dran dge ’dun ye shes dbang byed dang /
mi ldog pa dang ldog pa med pa dang /
mig mi ’dzums dang bdag med rab dag dang /
rtag tu stong pa’i rnam par ’jug pa dang /
rtag tu mtshan med rtag tu mi smon dang /
gnas par bsam gtan byed pa mi chags dang /
rdo rje lta bu’i ting ’dzin ces bya’o /
mngon par ’phags dang nges par bcom pa dang /
kun nas ’khyil dang rnam par dag pa dang /
nges par sems dang nyon mongs bral ba dang /
yangs pa nam mkha’ lta bu zhes kyang bya /
gzud pa dang ni yon tan ’jug pa dang /
dran rtogs blo gros shes rab sgrub pa dang /
spobs pa dag ni mi zad byed pa dang /
sgra ston pa dang bden pa mthong ba dang /
’dzin pa zhes kyang bya ba’i ting nge ’dzin /
chud mi za dang legs byas sbyin pa dang /
’gro ba tshim par byed dang bltar mi mthong /
rab tu rtogs dang dga’ mgu skyed pa dang /
byams pa ’phags pa’i ting nge ’dzin dag dang /
snying rje chen po’i rtsa ba bsam dag pa /
dga’ ba’i rnam pa dag la ’jug pa dang /
btang snyoms gnyis la chags las grol ba dang /
chos don chos byed ye shes ta la la /
mi ’khrugs pa dang ye shes rgya mtsho dang /
’gro ba tshim byed rnam par dul ba dang /
rnam par grol ba’i ye shes dbang byed dang /
rdo rje’i rgyal mtshan snying po’i pad ma dang /
pad ma ’das dang ’jig rten chos bral dang /
mi g.yo ba zhes bya ba’i ting ’dzin dang /
rdo rje lta bu’i ting nge ’dzin dag dang /
dpa’ bar ’gro zhes bya ba’i ting nge ’dzin /
sangs rgyas dgongs dang de bzhin mi ’khrugs dang /
gzi brjid can dang gzi brjid ’od zer dang /
rnam par grol ba’i ye shes mchog sbyin dang /
sangs rgyas rgyan rnams shin tu bkod pa dang /
kun tu snang dang sangs rgyas zhing dag dang /
sems can bsam pa rab tu ’jug pa dang /
mgu byed shin tu mgu byed ting ’dzin dang /
byang chub lam gyi rjes su ’thun pa dang /
pha rol phyin brgyan gtsug na rin po che /
byang chub yan lag me tog sbyin pa dang /
rnam par grol ba’i ’bras bu sbyin pa ste /
mi ’chi dbyangs dang dmigs med rlung bzhin ’gro /
rin chen mtha’ dang rgya mtsho’i shugs ’dzin dang /
ri dang brag rnams rdob par byed pa dang /
rdzu ’phrul don chen yang dag skyed pa dang /
sangs rgyas dpag tu med pa mthong ba dang /
thos pa thams cad ’dzin dang mi g.yeng dang /
skad cig gcig la ye shes sbyin pa dang /
yon tan mtha’ yas rgya mtsho rnam par dag /

1) vidyutpradīpālaṃkāra, 2) candraprabha, 3) śubhavyūhapratibhāsa, 4) acintya, 5) udgataprabha, 6) vimala, 7) sarvadharmavaśavartin, 8) guṇaprabha, 9) aśoka, 10) siddhavrata, 11) dṛḍhakīrti, 12) samudgata, 13) dharmapradīpa, 14) dharmaśrīmahāmeru, 15) dharmeśvara, 16) dharmajñānavaśavartin, 17) dharmaskandha, 18) vikiraṇa, 19) dharmadharaviśuddhi, 20) paracittacaritacaryā, 21) dhvajāgrakeyūra, 22) kleśāpaha, 23) caturmārabalapramardin, (p. 59) 24) daśabalodgatabalin, 25) asaṅgasaṅgātyantasamuccheda, 26) hastadīpa, 27) atyantaśabdita, 28) nimiṃdhara, 29) dṛḍhasvabhāva, 30) merupradīpa, 31) ajitaṃjaya, 32) prajñotpāda, 33) jñānolka, 34) dhyānākara, 35) anantavaśavartin, 36) cittakarmaṇyatākāra, 37) akārakakṛtakavedaka, 38) udakacandra, 39) sūryaghoṣa, 40) samādhyanutsarga, 41) mārapramardaka, 42) avicitrasaṃjñin, 43) suvinītahastivyāghra, 44) sudāntahastivyāghra, 45) sarvajinvānusmṛti, 46) dharmānusmṛtisaṃghajñānavaśavartin, 47) avivarta, 48) avinivartanīya, 49) animiṣa, 50) nairātmyapraśuddhi, 51) nityaśūnyākārapraveśa, 52) nityānimitta, 53) nityāpraṇihita, 54) saṃsthitāsaktadhyāyin, 55) vajropamasamādhi, 56) abhyudgata, 57) nirghāta, 58) samāvarta, 59) viśuddha, 60) nidhyapti, 61) apagatakleśa, 62) ākāśasamavipula, 63) avatāraṇa, 64) guṇāvatāra, 65) smṛtigatimatiprajñāsādhaka, 66) pratibhānākṣayakārin, 67) śabdaśāsana, 68) satyadarśana, 69) dhāraṇa, 70) avipraṇāśa, 71) sukṛtadāna, 72) jagatsaṃtarpaṇa, 73) adṛśya, 74) prativedha, 75) susthityutpāda, 76) maitryudgata, 77) mahākaruṇāmūlaśuddhāśaya, 78) muditākārapraveśa, 79) dvayasaṅgavimuktopekṣa, 80) dharmārthadharmakāryajñānolka, 81) avikopita, 82) jñānasāgara, 83) vinītajagatsaṃtarpaṇa, 84) vimuktijñānavaśavartin, 85) vajradhvaja, 86) hṛdayakamala, 87) atikrāntakamala, 88) lokadharmavirahita, 89) aniñjya, 90) vajra, 91) śūraṃgama, (p. 60) 92) buddhābhiprāya, 93) aprakampya, 94) tejovatī, 95) tejoraśmi, 96) vimuktijñānavarada, 97) buddhālaṃkārātyantavyūha, 98) samantāloka, 99) viśuddhabuddhakṣetra, 100) sattvāśayapraveśa, 101) ārādhana, 102) atyantārādhana, 103) bodhipathānulomika, 104) pāramitālaṃkāracūḍamaṇi, 105) bodhyaṅgapuṣpadāna, 106) vimuktiphaladāna, 107) amṛtasvara, 108) yathāvāyvanālambanagamana, 109) ratnakoṭi, 110) arṇavavegadhārin, 111) giriśailāsphalana, 112) maharddhyarthasamutpāda, 113) aprameyabuddhadarśana, 114) sarvaśrutadhāra, 115) avikṣipta, 116) atandrita, 117) ekakṣaṇajñānadātṛ, 118) anantaguṇaviśuddhārṇava.

de ltar ting ’dzin ’di dag mtha’ yas dpag med de /
bsam gtan bye ba khrag khrig dag gi pha rol song /
byang chub sems dpa’ dam pa mchog rab ’jigs med pa /
brtan mchog sems dpa’ chen po ting ’dzin rnam dag rtogs /

Thus, these concentrations (samādhi) are infinite (ananta) and immeasurable (aprameya), and the excellent (pravarottama) and fearless (nirbhaya) bodhisattvas who have perfected these ten million times a thousand billion meditations (dhyānakoṭinayutapāramiṃgata), these very steadfast (dṛḍhavara) great beings (mahāsattva) understand pure concentration (viśuddhasamādhi).

de ltar ting ’dzin ’di dag mtha’ yas dpag med de zhes bya ba ni gong du ming gis smos pa’i ting nge ’dzin de dag dang ting nge ’dzin de dag lta bu gzhan yang mtha’ yas te, ’di snyed cig yod do zhes dpag par mi nus pa’i don to; bsam gtan bye ba khrag khrig dag gi pha rol song zhes bya ba ni gong du bshad pa’i bsam gtan gyi pha rol tu phyin pa la gnas pa, byang chub sems dpa’ rnams kyi ting nge ’dzin de ltar mtha’ yas shing dpag tu med pa rnam par dag par rtogs so zhes bya ba’i tha tshig go.
bsam gtan mi zad pa bshad zin to.

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi bsam gtan mi zad pa zhes bya’o.

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ dhyānam.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable meditation.

10th akṣaya: Prajñā

(p. 61) 10th Imperishable: Insight.

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi bsam gtan mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi shes rab mi zad pa la brtsams te, ji ltar byang chub sems dpa’ rnams shes rab mi zad par ’gyur ba khyod spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ dhyānākṣayatā; pratibhātu te, kulaputra, bodhisattvānāṃ prajñākṣayatām ārabhya, yathā bodhisattvānāṃ prajñākṣayā bhavet.

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ meditation. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ insight, as to how the insight of the bodhisattvas becomes imperishable.

shes rab mi zad pa la gnas pa’i byang chub sems dpa’ ni chos la mi nyams pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu byang chub sems dpa’ rnams kyi shes rab kyang mi zad pa yin te zhes bya ba la sogs pa gsungs so – "The bodhisattva established in the imperishability of insight is the bodhisattva not forgetting religion (prajnyākṣayatāpratiṣṭhito bodhisattvo dharmāpramuṣito bodhisattvaḥ)...".
ṭ. fol. 88a6-7: de mi zad pa yang ’og nas sems can thams cad kyi sems kyi spyod pa ji snyed pa shes rab dang ye shes kyi las kyang de snyed do zhes bya ba la sogs pa gsungs pas bstan te, sems can thams cad kyi sems dang spyod pa nam mkha’ bzhin mtha’ thug pa med pa la dmigs pas zad mi shes pa’i phyir ro; yang na snying rje chen po’i rgyu las byung ba dang, sems can thams cad kyi phyir bsgrub pa dang, shes bya mtha’ med pa’i yul la dmigs pa dang, rnam par mi rtog pa’i ye shes kyis zin pa’i phyir shes rab mi zad pa zhes bya’o. The imperishability of insight is explained by the fact that its object (ālambana), the thoughts and practices (cittacarita) of all beings, is endless like space, and thus it must itself also be imperishable, quoting Akṣ p. 8324-25 to support this argument. Also, it is imperishable because it has great compassion as its cause (mahākaruṇāhetuka), because it is attained for the sake of all beings, because its range is endless, and because it is "embraced by knowledge beyond thought-constructions (nirvikalpajnyānaparigṛhīta)".
ṭ. fol. 88a7-b3: shes rab mi zad pa de yang rnam pa bdun lta ste: shes rab kyi a) rnam pa dang, b) ’jug pa dang, c) nges pa’i tshig dang, d) ’bras bu dang, e) rang bzhin dang, f) yul dang, g) las (94b) rnams so. de las a) rnam pa ni thos pa’i rnam pa brgyad cu rtsa bzhis bstan, b) ’jug pa ni tshul bzhin yid la byed pa la ’jug pa sum cu rtsa gcig gis bstan, c) nges pa’i tshig ni rigs pa’i tshig go zhes bya ba la sogs pa’i tshig gi tshar gyis bstan, d) ’bras bu ni tshul bzhin zhes bya ba ni chos thams cad do zhes bya ba la sogs pas bstan, e) rang bzhin ni ’grogs pa bcu drug dang lhan cig mi gnas pas bstan, f) yul ni chos brgyad la mkhas pas bstan, g) las ni gzhan yang dge ba dang mi dge ba’i chos rnams rab tu shes pa ni shes rab bo zhes bya ba ni de la byang chub sems dpas bslab par bya’o zhes bya ba yan chad kyis bstan to.
These are the divisions on which our edition is based. An alternative division is, however, given at fol. 88b3-89a1: yang na shes rab mi zad pa de yang 1) shes rab kyi rang bzhin dang, 2) shes rab kyi ’jug pa dang, 3) shes rab kyi rgyu dang, 4) shes rab de shes rab kyi mi mthun pa’i phyogs dang ma ’dres pa dang, 5) shes rab kyi yul dang, 6) shes rab kyi nges pa’i tshig dang, 7) shes rab kyi ’bras bu dang, 8) bstan pa’i bdag nyid chen po brjod pas bstan to; de la 1) thos pa’i rnam pa brgyad cu rtsa bzhi ni shes rab kyi rang bzhin no, 2) tshul bzhin yid la byed pa la ’jug pa sum cu rtsa gnyis ni shes rab kyi ’jug pa’o, 3) gzhan yang btsun pa sha ra dva ti’i bu tshul bzhin zhes bya ba ni chos thams cad do zhes bya ba la sogs pa ni shes rab kyi rgyu’o, 4) de la shes rab ni ’grogs pa bcu drug dang lhan cig mi gnas so zhes bya ba la sogs pa ni shes rab de shes rab kyi mi mthun pa’i phyogs dang ma ’dres pa’o, 5) phung po la sogs pa chos brgyad ni shes rab kyi yul lo, 6) gzhan yang dge ba dang mi dge ba’i chos rnams rab tu shes pa zhes bya ba la sogs pa ni shes rab kyi nges pa’i tshig go, 7) btsun pa sha ra dva ti’i bu de ni byang chub sems dpa’ rnams kyi shes rab mi zad pa ste, shes rab mi zad pa ’dis ye shes mi zad pa thob par ’gyur ro zhes bya ba ni shes rab kyi ’bras bu’o, 8) shes rab mi zad pa bstan pa’i chos kyi le’u ’di zhes bya ba la sogs pas ni bstan pa’i bdag nyid chen po brjod pa bstan to – 1) Essence of insight (prajnyāsvabhāva), 2) entrance into insight (prajnyāpravesha), 3) cause of insight (prajnyāhetu), 4) that insight is not mixed up with its contrary (tasyāḥ prajnyāyā vipakṣāsaṃsṛṣṭatā), 5) range of insight (prajnyāviṣaya), 6) etymology of insight (prajnyānirukti), 7) fruit of insight (prajnyāphala), 8) praising the greatness of the teaching (nirdeshamahātmyānushaṃsānirdesha); 1) corresponds to a), 2) corresponds to b), 3) corresponds to d), 4) corresponds to e), 5) corresponds to f), 6) corresponds to g) except for the last few lines, 7) is p. 8332-34 and 8) p. 8335-37. Item c) is for some reason left out in this scheme, possibly because this paragraph deals with nirukti according to the first scheme, while g) deals with nirukti according to the second.

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi shes rab kyang mi zad pa yin te. shes rab de’i rnam pa ni ji lta bu, ’jug pa ni ci zhe na?

akṣayamatir āha: bodhisattvānāṃ prajñāpi, bhadanta śāradvatīputrākṣayā. tasyāḥ prajñāyāḥ kīdṛśa ākāraḥ, kaḥ praveśaḥ? p. 62

Akṣayamati said: – The bodhisattvas’ insight, reverend Śāradvatīputra, is also imperishable. What is the form [or essence (svabhāva) ] of that insight, what is the entrance into it [or, rather, the understanding of the essential character of moments of existence (dharmalakṣaṇa) through that insight]?

shes rab de’i rnam pa ji lta bu zhes bya ba ni shes rab de’i rang bzhin ji lta bu zhes bya ba’i tshig go. ’jug pa ni ci zhes bya ba ni shes rab des chos rnams kyi mtshan nyid la ji ltar rtog ces bya ba’i tha tshig ste, ’jug pa’i sgra ni rtog par byed pa la bya’o.

thos pa ni rnam pa’o, tshul bzhin yid la byed pa ni ’jug pa’o.

śrutam ākāro yoniśomanasikāraḥ praveśah.

Learning is the form, and thorough mental effort is the entrance to it.

thos pa’i yang rnam pa ni ji lta bu, ’jug pa ni ci zhe na?

kīdṛśaś ca śrutākāraḥ, kaḥ praveśaḥ?

So, of what kind then is the form [of insight] consisting in learning, what is the entrance to it,

de skad dris pa dang lan du thos pa ni rnam pa’o, tshul bzhin yid la byed pa ni ’jug pa’o zhes gsungs te, thos pa ni shes rab kyi rang bzhin yin la, tshul bzhin yid la byed pa’i sgo nas chos rnams kyi mtshan nyid rtogs par ’gyur bas tshul bzhin yid la byed pa ni ’jug pa zhes bya’o. yang na, rnam pa ni shes rab kyi rang bzhin ji lta bu bye brag tu ’byed pa’o, de yang thos pa las shes rab kyi bye brag phyed par ’gyur te, de bas na thos pa’i rnam pa brgyad cu rtsa bzhi po de dag las shes rab ’byung ba’i phyir, brgyad cu rtsa bzhi po dag ni shes rab kyi bye brag gam rnam grangs zhes bya’o. yang na, shes rab de’i rnam pa ji lta bu zhes bya ba ni rgyu ’dri ba’i tshig ste, shes rab de’i rgyu gang yin zhes bya ba’i don to. The form (ākāra), namely learning (shruta), is explained as the essence (svabhāva) of prajnyā, but alternatively as eighty-four forms of prajnyā originating from shruta; and again, alternatively, ākāra is glossed with hetu, "What is the cause of insight?" being the meaning of the question "What is the form of insight?". In the Sanskrit text -ākāraṃ is clearly a bahuvrīhi in apposition to shruta, not withstanding the yang in the Tibetan text p. 622 between thos pa’i and rnam pa.

byang chub sems dpa’ rnams kyi thos pa’i rnam pa ni ci zhe na? brgyad cu rtsa bzhi ste, ’di lta ste: ’dun pa’i rnam pa dang; bsam pa’i rnam pa dang; lhag pa’i bsam pa’i rnam pa dang; sbyor ba’i rnam pa dang; dge ba’i bshes gnyen gyi rnam pa dang; nga rgyal med pa’i rnam pa dang; bag yod pa’i rnam pa dang; gus par byed pa’i rnam pa dang; ’thun par ’dzin pa’i rnam pa dang; bka’ blo bde ba’i rnam pa dang; bsnyen bkur byed pa’i rnam pa dang; rna ba blags te nyan pa’i rnam pa dang; yid la byed pa’i rnam pa dang; rnam par mi g.yeng ba’i rnam pa dang; gnas kyi rnam pa dang; rin po cher ’du shes pa’i rnam pa dang; sman du ’du shes pa’i rnam pa dang; nyon mongs pa’i nad thams cad zhi bar byed pa’i rnam pa dang; dran pa’i snod kyi rnam pa dang; rtogs pa shes pa’i rnam pa dang; blo gros ’dod pa’i rnam pa dang; blo la ’jug pa’i rnam pa dang; sangs rgyas kyi chos la mi ngoms par nyan pa’i rnam pa dang; gtong ba spel ba’i rnam pa dang; dul zhing cang shes pa’i rnam pa dang; mang du thos pa la bsten pa’i rnam pa dang; bsti stang du byas te dga’ ba myong bar byed pa’i rnam pa dang; lus bde ba’i rnam pa dang; sems rab tu dga’ ba’i rnam pa dang; mi skyo bar nyan pa’i rnam pa dang; don nyan pa’i rnam pa dang; chos nyan pa’i rnam pa dang; nan tan nyan pa’i rnam pa dang; gzhan gyis bstan pa nyan pa’i rnam pa dang; chos ma thos pa nyan pa’i rnam pa dang; mngon par shes pa nyan pa’i rnam pa dang; theg pa gzhan la ’dod pa med pa’i rnam pa dang; pha rol tu phyin pa nyan pa’i rnam pa dang; byang chub sems dpa’i sde snod nyan pa’i rnam pa dang; bsdu ba’i dngos po nyan pa’i rnam pa dang; thabs mkhas pa nyan pa’i rnam pa dang; tshangs pa’i gnas nyan pa’i rnam pa dang; dran pa dang shes bzhin nyan pa’i rnam pa dang; skye ba la mkhas pa nyan pa’i rnam pa dang; mi skye ba la mkhas pa nyan pa’i rnam pa dang; mi sdug pa’i rnam pa dang; byams pa’i rnam pa dang; rten cing ’brel bar ’byung ba’i rnam pa dang; mi rtag pa’i rnam pa dang; sdug bsngal ba’i rnam pa dang; bdag med pa’i rnam pa dang; zhi ba’i rnam pa dang; stong pa nyid kyi rnam pa dang; mtshan ma med pa’i rnam pa dang; smon pa med pa’i rnam pa dang; mngon par ’du mi byed pa’i rnam pa dang; dge ba mngon par ’du byed pa’i rnam pa dang; bden pas byin gyis brlabs pa’i rnam pa dang; chud mi gzon pa’i rnam pa dang; rang gi kha na las pa’i rnam pa dang; rang gi sems srung ba’i rnam pa dang; brtson ’grus mi gtong ba’i rnam pa dang; chos la nges par sems pa’i rnam pa dang; nyon mongs pa’i gnyen po’i rnam pa dang; rang gi phyogs srung ba’i rnam pa dang; pha rol gyi phyogs dang nyon mongs pa tshar gcod pa’i rnam pa dang; nor bdun yang dag par ’du ba’i rnam pa dang; dbul ba thams cad tshar gcod pa’i rnam pa dang; mdzangs pas bsngags pa’i rnam pa dang; mkhas pa mngon par dga’ ba’i rnam pa dang; ’phags pas kun shes pa’i rnam pa dang; ’phags pa ma yin pa dad par byed pa’i rnam pa dang; bden pa mthong ba’i rnam pa dang; phung po’i skyon rnam par spang ba’i rnam pa dang; ’dus byas kyi skyon yongs su ’jal ba’i rnam pa dang; don la rton pa’i rnam pa dang; chos la rton pa’i rnam pa dang; ye shes la rton pa’i rnam pa dang; nges pa’i don gyi mdo sde la rton pa’i rnam pa dang; sdig pa thams cad mi bya ba’i rnam pa dang; bdag dang gzhan la phan pa’i rnam pa dang; legs par byas pa’i las kyi rnam pa dang, mi ’gyod pa’i rnam pa dang; khyad par du ’gro ba’i rnam pa dang; sangs rgyas kyi chos thams cad ’thob pa’i rnam pa ste;

ko bodhisattvānāṃ śrutākāraḥ? caturaśītis tad yathā chandākāram; āśayākāram; adhyāśayākāraṃ; prayogākāraṃ; kalyāṇamitrākāraṃ; nirmāṇākāram; apramādākāraṃ; gauravākāraṃ; pradakṣiṇākāraṃ; suvacanākāraṃ; paryupāsanākāram; avahitaśrotrākāraṃ; manasikārākāram; avikṣepākāram; avasthānākāraṃ; ratnasaṃjñākāraṃ; bhaiṣajyasaṃjñākāraṃ; kleśavyādhiśamanākāraṃ; smṛtibhājanākāraṃ; gatibodhanākāraṃ; matirocanākāraṃ; buddhipraveśākāram; atṛptabuddhadharmaśravaṇākāraṃ; tyāgavṛṃhaṇākāraṃ; dāntājāneyākāraṃ; bahuśrutasevanākāraṃ; satkṛtyaprītyanubhavanākāraṃ; kāyaudbilyākāraṃ; cittaprahlādanākāram; aparikhedaśravaṇākāram; arthaśravaṇākāraṃ; dharmaśravaṇākāraṃ; pratipattiśravaṇākāraṃ; paradeśanāśravaṇākāram; aśrutaśravaṇākāram; abhijñāśravaṇākāram; ananyayānāspṛhaṇākāraṃ; pāramitāśravaṇākāraṃ; bodhisattvapiṭakaśravaṇākāraṃ; saṃgrahavastuśravaṇākāram; upāyakauśalyaśravaṇākāraṃ; brahmavihāraśravaṇākāraṃ; smṛtisaṃprajanyaśravaṇākāram; utpādakauśalyaśravaṇākāram; anutpādakauśalyaśravaṇākāram; aśubhākāraṃ; maitryākāraṃ; pratītyasamutpādākāraṃ; anityākāraṃ; duḥkhākāram; anātmākāraṃ; śāntākāraṃ; śūnyatākāram; animittākāram; apraṇihitākāram; anabhisaṃskārākāraṃ; kuśalābhisaṃskārākāraṃ; satyādhiṣṭhānākāram; avipraṇāśākāraṃ; svādhīnākāraṃ; svacittārakṣaṇākāraṃ; vīryasyāśraṃsanākāraṃ; dharmanidhyaptyākāraṃ; kleśavipakṣākāraṃ; svapakṣaparirakṣaṇākāraṃ; parapakṣakleśanigrahākāraṃ; saptadhanasamavasaraṇākāraṃ; sarvadāridryopacchedākāraṃ; sarvavidvatpraśastākāraṃ; pāṇḍitābhinandanākāram; āryasaṃmatākāram; anāryaprasādanākāraṃ; satyadarśanākāraṃ; skandhadoṣavivarjanākāraṃ; saṃskṛtadoṣaparitulanākāram; arthapratiśaraṇākāraṃ; dharmapratiśaraṇākāraṃ; jñānapratiśaraṇākāraṃ; nītārthapratiśaraṇākāraṃ; sarvapāpākaraṇākāram; ātmaparahitākāraṃ; sukṛtakarmānanutapyanākāraṃ; viśeṣagamanākāraṃ; sarvabuddhadharmapratilābhākāram.

a) [The essence (svabhāva), form (ākāra) or cause (hetu) of insight (prajñā):] What is the form of learning of the bodhisattvas? It has eighty-four, namely, 1) the form of eagerness; 2) the form of intention; 3) the form of determination; 4) the form of practice; 5) the form of spiritual friends; 6) the form of no pride; 7) the form of no carelessness; 8) the form of respect; 9) the form of accordance with instruction; 10) the form of good speech; 11) the form of serving; 12) the form of attentive hearing; 13) the form of mental effort; 14) the form of no divertedness; 15) the form of stability; 16) the form of having the concept of [learning (śruta), or hearing the true religion (saddharma), as] a jewel; 17) the form of having the concept of [learning (śruta) as] a medicine [since learning takes away the three kinds of poison (= rāga, dveṣa, moha) ]; 18) [and thus it is] the form of appeasement of the sickness of vices; 19) the form of vessel of remembrance; 20) the form of comprehension through understanding; 21) the form of desire for intelligence; 22) the form of entering into consciousness; 23) the form of never getting tired of listening to the religion of the Buddha; 24) the form of increasing renunciation; 25) the form of being disciplined and well trained; 26) the form of serving those with great learning; 27) the form of feeling joy when paying respect; 28) the form of feeling well in body; 29) the form of happiness in thought; 30) the form of indefatigable listening; 31) the form of listening to the meaning [which is extinction (nirvāṇa), the fruit of the holy path (āryamārga) ]; 32) the form of listening to the religious teachings; 33) the form of listening to the way of progress [the holy eightfold path (āryâṣṭâṅgamārga), etc.]; 34) the form of listening to the teachings of others [giving up holding on to one’s own views (svadṛṣṭiparāmarṣa), being thus without conceitedness (nirmāṇa) ]; 35) the form of listening to what has not been heard before; 36) the form of listening to [the teachings on] supernormal powers; 37) the form of having no wish for other religious ways; 38) the form of listening to [the teachings on] the perfections; 39) the form of listening to the collected teachings of the bodhisattvas; 40) the form of listening to the [teachings on] ways of attracting beings; 41) the form of listening to [teachings on] skill in expedient means; 42) the form of listening to [teachings on] pure behaviour; 43) the form of listening to [the teachings on] recollection and awareness; 44) the form of listening to skill concerning origination; 45) the form of listening to skill concerning the unoriginated; 46) the form of [meditation on] the ugly; 47) the form of friendliness; 48) the form of dependent origination [the antidotes of cupidity, aversion and bewilderment (rāgadveṣamohapratipakṣa), which originate from learning (śruta) ]; 49) the form of impermanence [in the way that all conditioned things are momentary (kṣaṇikaṃ sarve saṃskārāḥ) ]; 50) the form of suffering; 51) the form of egolessness; 52) the form of peace; 53) the form of emptiness; 54) the form of no distinguishing marks; 55) the form of nothing to be longed for; 56) the form of the unconditioned; 57) the form of bringing the good about; 58) the form of the magical power of truth; 59) the form of non-disappearance [of action and its maturing fruit (karmaphalavipāka) ]; 60) the form of being self-contained; 61) the form of protecting one’s own thoughts [by not doing things not to be done]; 62) the form of not losing vigour; 63) the form of introspection into the moments of existence; 64) the form of contrast to vices; 65) the form of protecting one’s own position [the position of the bodhisattva, to wit, the pure moments of existence (vaiyavadānikadharma) and the beings belonging to his retinue; (tatparivāraparyāpanna); protecting the position so it will not be attacked by others in the way that it will get into the power of the vices (kleśavaśa) ]; 66) the form of suppressing the vices and the other positions [of the Evil Ones and the heretics, etc. (māratīrthikâdi) ]; 67) the form of attaining the seven kinds of [religious] riches; 68) [and thus] the form of abolition of all poverty; 69) the form of being praised by all the learned; 70) the form of being a joy to the wise; (p. 63) 71) the form of being approved by the holy; 72) the form of giving faith to the unholy; 73) the form of seeing the truth; 74) the form of avoiding the imperfections in the parts of the personality; 75) the form of considering the imperfections of the conditioned; 76) the form of reliance on the meaning; 77) the form of reliance on religion; 78) the form of reliance on knowledge; 79) the form of reliance on explicit meaning; 80) the form of not doing any sin; 81) the form of doing good both to oneself and the others; 82) the form of a good deed [since learning itself is the essence of the good (śrutam eva kuśalasvabhāvaḥ) and thus], also no regret; 83) the form of being [gradually] distinguished; [and to conclude] 84) the form of attaining all the qualities of a buddha [as they are all based upon learning (śruta) ].

’di lta ste ’dun pa’i rnam pa dang zhes bya ba la sogs pas thos pa’i rnam pa brgyad cu rtsa bzhi po de dag gang yin pa ston te, ’dun pa ni chos nyan par ’dod pa la bya ste, nyan par ’dod pa las thos pa dang shes rab ’byung gi ’dod pa med na mi ’byung bas de’i phyir ’dun pa ni shes rab ’byung ba’i rgyur rig par bya’o. yang na thos pa las ’dun pa’i rnam pa ’byung gi ma thos pa las ma yin pas thos pa ni ’dun pa ’byung ba’i rgyu yin te; ’dun pa dang thos pa gnyis gcig gi rgyu gcig yin par blta’o. yang na shes rab kyi rang bzhin ji lta bu zhes dris pa na, ’dun pa’i rnam pa zhes bya ba ni shes rab de ’dun pa’i rang bzhin zhes bya ba’i don to. de bzhin du rnam pa’i sgra ni bsam pa’i rnam pa la sogs pa lhag pa rnams la yang sbyar ro – "Eagerness (chanda) is "the wish to listen to religious teachings (dharmashravaṇakāma)". (1) From the wish to listen (shravaṇakāma) learning (shruta) and insight (prajnyā) arise, without the wish they do not; thus eagerness is to be understood as the cause (hetu) by which insight arises. Or (atha vā), (2) from learning (shruta) eagerness (chanda) arises, from no learning it does not; thus learning is the cause (hetu) by which eagerness (chanda) arises; and thus eagerness and learning (namely insight, prajnyā) are the cause of each other (chandashrutayor itaritarahetutvaṃ draṣṭavyam). Or (atha vā), (3) if asking what the essence (svabhāva) of insight (prajnyā) is: "It has the form of eagerness" should be taken in the meaning "that insight has the essence of eagerness" (chandākāram iti sā prajnyā chandasvabhāvety arthaḥ). In the following items, the form of intention etc., the word form should be understood accordingly." The alternatives are: 1. chanda cause of shruta and prajnyā; chanda cause of prajnyā; 2. shruta cause of chanda; chanda and shruta (=prajnyā) cause of each other; 3. chanda essence of prajnyā. bsam pa’i rnam pa ni gong du bsam pa mi zad pa’i skabs su rgya cher bshad pa la bya’o. de yang mdor bsdu na bsam pa rnam pa gnyis te, phan par bya ba’i bsam pa dang, bde bar bya ba’i bsam pa’o. de la phan par bya ba’i bsam pa ni mi dge ba’i gnas nas bton nas dge ba’i gnas su ’god par ’dod pa gang yin pa’o; bde bar bya ba’i bsam pa ni sems can phongs pa dang, mgon med pa dang, rten med pa rnams la nyon mongs pa can spangs te phan pa’i dngos po bsgrub par ’dod pa gang yin pa’o. Besides referring to the section on āshaya, this short definition is given by quoting from Bbh p. 1817-21: hitādhyāshayash ca sukhādhyāshayash ca. tatra hitādhyāshayaḥ yā akushalāt sthānād vyutthāpya kushale sthāne pratiṣṭhāpanakāmatā. sukhādhyāshayo yā vighātinām anāthānām apratisaraṇānāṃ sattvānāṃ kliṣṭavarjitānugrāhakavastūpasaṃharaṇakāmatā. Note that the definition from Bbh is that of adhyāshaya, not that of āshaya as in ṭ, showing the close connection between the two concepts. lhag pa’i bsam pa’i rnam pa ni gong du lhag pa’i bsam pa mi zad pa’i skabs su rgya cher bshad pa la bya’o. 89b2-90a2 refers to the section on the topic, but gives besides a shorter definition: sbyor ba’i rnam pa ni sbyor ba mi zad pa’i skabs su rgya cher bshad pa la bya’o. de yang mdor bsdus na rnam pa drug ste: 1) phongs pa sel ba’i sbyor ba dang, 2) mos pa la sbyor ba dang, 3) bsgrub pa la sbyor ba dang, 4) shes bzhin du srid par skye ba la sbyor ba dang, 5) tshogs yongs su rdzogs par sbyor ba dang, 6) dka’ bar spyod pa bzod pa la sbyor ba’o. 1) sems can dngos po gang gis phongs pa de la de gtong ba ni phongs pa sel ba la sbyor ba zhes bya ste, de yang sbyin pa mi zad pa’i skabs su zas ’dod pa la zas sbyin par byed pa dang btung ba ’dod pa la btung ba sbyin par byed pa zhes bya ba la sogs pa gsungs pa’o. 2) mos pa la sbyor bar byed pa ni gang zag la bdag med pa dang chos la bdag med pa’i mtshan nyid de bzhin nyid la mos par byed pa’o. 3) sgrub pa la sbyor bar byed pa ni rtag tu gzhan gyi don sgrub par byed pa ste, gang sbyor ba mi zad pa’i skabs su dge ba’i rtsa ba la rab tu gzud pa’i phyir sems can byang chub kyi sems ’dzin du ’jug pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya ba la sogs pa gsungs pa’o. 4) shes bzhin du srid par skye ba la sbyor ba ni las dang nyon mongs pa’i dbang gis khams gsum du skye ba ni ma yin gyi, smon lam gyis shes bzhin du ’khor bar skye ba’o. 5) tshogs yongs su rdzogs par bya ba la sbyor ba ni bsod nams dang ye shes kyi tshogs rdzogs par bya ba’i phyir pha rol tu phyin pa drug la sbyod pa ste, gang gong du sbyin pa mi zad pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya ba la sogs pa gsungs so. 6) dka’ bar spyod pa bzod pa la sbyor ba ni sems can yongs su smin par bya ba dang sangs rgyas kyi chos yongs su smin par bya ba’i phyir nang gi sdug bsngal mgo dang rkang lag la sogs pa btang ba dang, phyi’i sdug bsngal grang ba dang tsha ba la sogs pa bzod pa ste, de yang gong du btsun pa sha ra dva ti’i bu bzhi po ’di dag ni byang chub sems dpa’ rnams kyi sbyor ba mi zad pa ste, bzhi gang zhe na? byang chub kyi sems kyi sbyor ba mi zad pa dang, chos sbyin pa ston pa’i sbyor ba mi zad pa dang, sems can yongs su smin par byed pa’i sbyor ba mi zad pa la sogs pas bstan to. The six items refer to important loci on the subject supra. dge ba’i bshes gnyen gyi rnam pa zhes bya ba la 1) bskyod par byed pa dang, 2) ’jog par byed pa dang, 3) stobs par byed pa dang, 4) skyabs dpag tu med par byed pa ni dge ba’i bshes gnyen zhes bya’o. de la 1) bskyod par byed pa ni srog gcod pa la sogs pa mi dge ba bcu spyod pa las bskyod par byed pa ste, las ngan pa spong du ’dzud ces bya ba’i don to. 2) ’jog par byed pa ni srog gcod pa las ldog pa la sogs pa dge ba bcu la ’god par byed pa’o. 3) stobs par byed pa ni lha dang mi’i bde ba sbyin par byed pa nas bla na med pa’i byang chub kyi ’bras bu’i bar du sbyin pa dang ’thob pa byed pa’o. 4) skyabs dpag tu med par byed pa ni mu stegs can la sogs pa’i lta ba ngan par mi ltung bar skyob pa dang, nyan thos la sogs pa’i theg pa dman par mi ltung bar skyob pa dang, ’khor ba’i lam ngan par mi ltung ba skyob pa dang, sdug bsngal gyi gnas ngan song du mi ltung bar skyob pa’o. chos thos pa las sems can thams cad 1) mi dge ba las bskyod par byed pa dang, 2) dge ba la ’jog par byed pa dang, 3) ’bras bu stobs par byed pa dang, 4) sdug bsngal dpag tu med pa las skyob par byed pas na dge ba’i bshes gnyen gyi rnam pa zhes bya’o. No exact counterpart has been found, but cf. Bbh p. 23713ff: tatra katibhir ākāraiḥ samanvāgataṃ bodhisattvasya kalyāṇamitraṃ veditavyam ... nga rgyal med pa ni cho rigs dang shes nyen la sogs pas mi snyems pa’o. bag yod pa ni bag med pa’i gnyen po ste, bag med pa yang gzhan las ’byung ba dang, bdag las ’byung ba rnam pa gnyis yod de; gzhan las ’byung ba yang rnam pa gnyis te, byur las byung ba dang, sems can las byung ba’o: de la byur las byung ba ni tshe rabs snga ma’i mi dge ba’i las kyi ’dod chags la sogs pa mi dge ba’i rtsa ba ’byung ba dang, srog gcod pa la sogs pa mi dge ba’i las byed pa’o. sems can las byung ba ni ’dod chags dang zhe sdang skye bar ’gyur ba’i yul nye bar ’ongs pas ’dod chags la sogs pa nyon mongs pa ’byung ba’o. bdag las ’byung ba yang rnam pa gnyis te, lus kyi ’du ’dzi las ’byung ba dang, log pa’i rnam par rtog pa las ’byung ba’o: de la lus kyi ’du ’dzi las ’byung ba ni bdag nyid khye’u dang, bu mo dang, ’gro ba bzang mo dang, rgyal rigs dang, bram ze’i rigs la sogs pa dang ’dra bar mos pas nyon mongs pa ’byung ba’o. log pa’i rnam par rtog pa las ’byung ba ni ’dod pa dang ’dun pa dang gnod sems la sogs pa la rtog pa’i rgyus nyon mongs pa ’byung ba ste, thos pa las de dag sngon ’byung ba yang, spong bar byed la, phyis kyang mi ’byung bar byed pas na bag yod pa’i rnam pa zhes bya’o. gus par byed pa ni chos dang chos smra ba la brnyas pa med pa ste, mdo las: dge slong dag, ri dags kyi rgyal po seng ge ni ri bong la mchong na yang bsgrims te, mchong gi ma bsgrims par ma yin no. rta dang glang po la mchong na yang bsgrims te, mchong gi ma bsgrims par ma yin no zhes rgyas par gsungs pa bzhin du chos dang chos smras pa la brnyas pa med par byas nas gus par nyan pa’o. ’thun par ’dzin pa ni mkhan po dang slob dpon la sogs pas ji skad bstan pa bzhin du sgrub par byed pa’o. bka’ blo bde ba ni phyir mi ldog pa nyan pa dang spyod lam gus pa bstan pa’o. bsnyen bkur byed pa ni chos dang chos smra ba la ci rigs par phyag ’tshal ba la sogs pa lus dang ngag gis rim gro byed pa’o. yang na bsnyen bkur mi byed pa’i gnyen po ni bsnyen bkur byed pa ste, bsnyen bkur med pa ni nyan pa khri mtho la, ’chad pa khri dma’ ba la bzhag cing, rkang lag brkyang ba dang kha glal ba la sogs pas ngan ngon nyan pa ste, thos pa dang ldan pa rnams ni chos bla mar byed pa de lta bu med de, de bas na bsnyen bkur byed pa’i rnam pa zhes bya’o. rna ba blags te nyan pa ni phyi rol du g.yeng ba dang nang du gnyid dang rmugs pas sems bsdus pa chos nyan pa’i dri ma gnyis med par nyan pa ste, mdo las kyang: dge slong dag gnyis po ’di dag ni chos nyan pa’i dri ma ste, de khyed rnams kyis spang bar bya’o. gnyis gang zhe na? sems rgod pa dang zhum pa’o, zhes gsungs pa’i phyir ro. yid la byed pa ni ji skad bstan pa bzhin du chos nyid phyin ci ma log pa dang, dgongs pa phyin ci ma log par ’dzin pa ste, de la chos nyid phyin ci ma log par ’dzin pa ni ma rig pa’i rkyen gyis ’du byed la sogs pa ’byung gi rgyu med pa dang mi mthun pa’i rgyu las skye bar mi rtog pa’o; dgongs pa phyin ci ma log pa ’dzin pa ni tshor ba thams cad sdug bsngal ba zhes gsungs pa la, bde ba’i tshor ba dang gnyis ka ma yin pa’i tshor ba rang bzhin gyis sdug bsngal ba ni ma yin gyi, ’gyur ba dang ’du byed kyi ’du byed la dgongs pa la sogs pa rtogs pa’o. rnam par mi g.yeng ba ni g.yeng ba rnam pa gsum po rang bzhin gyis g.yeng ba dang, phyi rol du g.yeng ba dang, nang du g.yeng ba med pa ste, de la rang bzhin gyis g.yeng ba ni chos nyan pa’i tshe mig la sogs pa’i rnam par shes pa rnams rnam pa sna tshogs su rtog pa ’jug pa’o; phyi rol du g.yeng ba ni chos nyan pa’i tshe nyan par mi ’dod cing skyo ba skye la gzugs la sogs pa la rtog pa ’byung ba’o; nang du g.yeng ba ni chos nyan pa’i tshe zhum pa’am rgod pa’i dbang du gyur pa’o. gnas ni lus kyi spyod lam mi rgod pa ste, gnas gcig na ’dug cing nyan pa’o. rin po cher ’du shes pa ni thos pa de nyid rin po che dang ’dra bar dkon pas ’du shes nas nyan pa la bya’o; yang na dam pa’i chos nyan pa ni phan pa dang bde ba’i rgyur ’gyur ba dang shin tu dkon pa dang, bsgrub dka’ bar ’du shes bskyed nas nyan pa ni rin po cher ’du shes pa’i rnam pa zhes bya’o; de la phan pa’i rgyur ’gyur ba ni lha dang mi’i bde ba nas mya ngan las ’das pa’i bar gyi bde ba ’thob pa’i rgyu yin pa’i phyir ro, bde ba’i rgyur ’gyur ba ni mu stegs can gyi dka’ thub bdag nyid ngal bar byed pa’i mtha’ dang ’dod pa la longs spyod pa rnams kyi ’dod pa’i bsod nams kyi mtha’ gnyis spangs pa dbu ma’i lam bde ba la ’jug pa’i rgyu yin pa’i phyir ro; shin tu dkon pa ni de bzhin gshegs pa brgya lam na ’jig rten du ’byung zhing dam pa’i chos bshad pa yang brgya lam na ’byung ba’i phyir ro; bsgrub par dka’ ba ni de bzhin gshegs pa’i gsung rab kyi tshig bzhi pa’i tshigs su bcad pa gcig tsam mnyan pa yang bsod nams dang ye shes kyi tshogs dpag tu med pas bsgrub dgos pa’i phyir ro. sman du ’du shes pa ni thos pas dug gsum gyi nad sel bar ’gyur ba’i phyir te, de bas na nyon mongs pa’i nad thams cad zhi bar byed pa’i rnam pa zhes tshig gong ma gsal bar bshad do. dran pa’i snod ces bya ba la, dran pa nyid snod yin pas na dran pa’i snod de, dran pa’i sgras ni thos pa’i shes rab la bya’o, snod kyi sgras ni mi brjed pa’i gzhi la bya ste, thos pa las yid gzhungs pa ’byung ste, mi brjed pa’i gzhi byed pas na thos pa ni dran pa’i snod kyi rnam pa zhes bya’o. rtogs pa shes pa ni bsam pa’i shes rab la bya ste, bsam pa’i shes rab kyang mnyam par bzhag pa dang ma bzhag pa’i bye brag gis rnam pa gnyis te, de la rtogs pa des shes pas na rtogs pa shes pa zhes bya ste, rtogs pa shes pa’i sgras ni mnyam par bzhag pa’i shes rab la bya’o. blo gros ’dod pa zhes bya ba la blo gros kyi sgra ni mnyam par bzhag pa’i shes rab la bya ste, ’di ltar thos pa dang ldan pa blo che ba la dga’ bar ’gyur ba’am, yang na ’dod pa zhes bya ba ’bar ba’am gsal ba lta bu la bya ste, thos pa la blo gros gsal bar ’gyur bas na blo gros ’dod pa’i rnam pa zhes bya’o. blo bsgoms pa las byung ba’i shes rab la bya la, ’jug pa ni goms par byed pa la bya ste, ’di ltar thos pa las blo la ’dris shing goms pa ’byung ba na thos pa ni blo la ’jug pa’i rnam pa zhes bya’o. yang na dran pa de’i snod yin pas na dran pa’i snod de, dran pa zhes bya ba ni sngon ji ltar bzung ba’i chos dang don mi brjed pa’o, dran pa de’i snod ni thos pa’i shes rab ste, sngon thos pa’i gzhi las dran pa ’byung gi ma thos pa las ni ma yin pa’i phyir ro. blo de la ’jug pas na blo la ’jug pa ste, blo ni thogs pa dang chags pa med pa’i ye shes la bya’o, ’jug pa ni mngon sum du byed pa ste, thos pa las de bzhin rtogs pa’i ye shes mngon sum du ’gyur pas na thos pa ni blo la ’jug pa’i rnam pa zhes bya’o. yang na blo ’dis ’jug pas na blo la ’jug pa ste, blo ni bsgom pa’i shes rab la ’jug pa ni brjod du med pa’i bdag nyid chos bdag med pa rtogs pa la bya ste, bsgom pa’i shes rab kyis de bzhin rtogs par ’gyur ba’i phyir ro, de’i rgyu yang thos pa’i shes rab yin te, de bas na skabs ’dir yang thos pa ni blo la ’jug pa’i rnam pa yin par sbyar ro. sangs rgyas kyi chos ni nyan thos dang rang sangs rgyas kyi theg pa dang theg pa bla na med pa ste, mi ngoms par nyan pa ni de dag nyan pa la chog mi shes pa’o. gtong ba ni ji skad du thos pa’i chos rnams ’chad pa’o, spel ba ni gang zag ’ga’ tsam la phyogs gcig tsam du bar ’ga’ ’chad pa ma yin zhing, sems can thams cad la phyogs kun tu rtag tu ’chad pa’o. yang na gtong ba spel ba ni sems kyi rgyan dang, sems kyi yo byad dang, rnal ’byor gyi tshogs dang, don gyi mchog thob par bya ba’i phyir kha na ma tho ba med pa’i sbyin pa sbyin par byed pa’o. de la 1) sus sbyin par byed, 2) su la sbyin par byed, 3) ci zhig sbyin par byed, 4) cis sbyin par byed, 5) ji ltar sbyin par byed, 6) ci’i phyir sbyin par byed ce na? smras pa: 1) sus sbyin par byed pa ni thos pa dang ldan pa gtong ba po’i gang zag gis so. 2) su la sbyin par byed pa ni bzhi la ste, sdug bsngal ba dang, phan ’dogs pa dang, sdug pa dang, khyad par can la sbyin par byed do; de la sdug bsngal ba ni bza’ ba dang bgo ba la sogs pas phongs pa mgon dang skyabs med pa’i bram ze dang tshong pa dang gdol ba la sogs pa’o; phan ’dogs pa ni pha ma dang sdug bsngal dpag tu med par zhugs pa las ’byin pa’i gang zag rnams so; sdug pa ni smos ’drin gang dag de la byams pa’am gtam ’dres pa dang, phebs par smra ba dang, ’grogs bshes rnams so. khyad par can ni gang nyon mongs pa gdul ba la zhugs pa’am, nyon mongs pa btul ba’i ’bras bu la gnas pa rnams so, yang na byang chub sems dpa’i sbyin pa’i gnas ni sems can thams cad de su la sbyin pa ni sems can thams cad la’o. 3) ci zhig sbyin pa ni phyi dang nang gi dngos po’o. 4) cis sbyin pa ni sems mngon par ’du byed pa yid kyi las chags med pa dang gtong ba’i lus dang ngag gi las kyis so. 5) ji ltar sbyin pa ni ma ’ongs pa la blta ba dang ’bras bu mthong ba’i dad pas sbyin par byed pa dang, brnyas pa med par rang gi lag nas sbyin par byed pa’o. 6) ci’i phyir sbyin pa ni sems can thams cad la snying rje’i rgyus sbyin pa ste, sbyin pa de lta bu yang sems can thams cad la snying brtse ba dang ldan pa, longs spyod thams cad rmi lam dang ’dra bar snying po med par ’dzin pa, gzhan gyi don la gtso bor byed pa’i gang zag thos pa dang ldan pa rnams la ’byung gi gzhan las ma yin pas na thos pa ni gtong ba spel ba’i rnam pa zhes bya’o. ’dis ni chos dang zang zing gi sbyin pa rgya cher byed pa bstan te, dul ba ni gnyen po bsgom pa ’phel ba dang ldan pas mig la sogs pa’i dbang po rnams yul la mi ’jug pas dul ba dang, ’dod chags la sogs pa nyon mongs pa rnams dul ba ste, de ni rgyu’o. de lta bu dul bas na cang shes pa zhes bya ste, cang shes pa ni lam drang po nas ji srid bgrod par bya bar phyin par ’gro ba’i phyir te, ’di ni ’bras bu’o. de la lam drang po ni thabs dang shes rab zung du ’brel ba dang, ’phags pa’i lam yan lag brgyad pa dang, ’phags pa’i bden pa bzhi la sogs pa’o. bgrod par bya ba ni mya ngan las ’das pa la bya ste, de lta bu ’phags pa’i lam rgyu dang ’bras bu’i mtshan nyid kyang thos pa las byung bas na thos pa ni dul zhing cang shes pa’i rnam pa zhes bya’o. mang du thos pa la bsten pa ni mang po las rnam pa mang du chos gang thog mar dge ba, bar du dge ba, tha mar dge ba, don bzang po, tshig ’bru bzang po, ma ’dres pa, yongs su rdzogs pa, yongs su dag pa, yongs su byang ba zhes bya ba la sogs pa’i mdo sde phal cher thos pa la bya’o. de la mang po la zhes bya ba ni dge ba’i bshes gnyen mang po la thos pa’o, rnam pa mang du zhes bya ba ni chos de nyid la lan grangs mang du thos pa ste, de yang thos pa las ’byung gi, ma thos pa las ma yin pas ni thos pa ni mang du thos pa la bsten pa’i rnam pa zhes bya’o. bsti stang du byas te dga’ ba myong bar byed pa zhes bya ba la, bsti stang du byas pa ni chos dang chos smra ba’i gang zag la lus dang ngag dang yid kyi bsti stang du byas nas nyan pa ste, de ltar bsti stang du byas te mnyan na dga’ zhing yid du ’ong ba bzang po dang ldan par ’byung bas na thos pa ni bsti stang du byas te dga’ ba myong bar byed pa’i rnam pa zhes bya’o. de la lus kyi bsti stang du byas te, nyan pa ni dus thams cad du lus kyi spyod lam mi mdzes pa mi ston cing ’dud pa dang, thal mo sbyar ba la sogs pa byed pa’o. sems kyi gus par byas te nyan pa ni chos dang chos smra ba la gnod pa’i bsam pa dang, ’phyas gdags pa’i bsam pa dang, klan ka’i bsam pa med cing, chos don du gnyer ba’i bsam pas bla na med pa’i lam stobs par byed pa’i snyam du bsams nas nyan pa’o. ngag gis gus par byed de nyan pa ni chos smra ba’i gang zag la nams kyang zher ’debs pa’i tshig mi smra zhing rtag tu de’i yon tan brjod par byed pa’o. thos pa las sems ma ’khrugs shing zhi gnas kyi mtshan nyid ting nge ’dzin thob par ’gyur la, zhi gnas dang ldan pas mig la sogs pa dbang po’i yul la mi ’jug cing sems rnam par rtog pa mang pos g.yen spyo ba med pas sems bde bar ’gyur la sems bde na lus bde bar ’gyur bas lus bde ba’i rnam pa zhes bya’o. thos pa las shes rab kyi mtshan nyid lhag mthong thob par ’gyur la, lhag mthong gis the tshom dang yid gnyis sel bar byed pas sems rab tu dga’ ba’i rnam pa zhes bya’o. brtson ’grus kyi skyon gnyis so, ha cang brtun drags pa dang, g.yel ba las phyis chos nyan pa mi ’dod pa’am, ched ’ga’ nyan ched ’ga’ mi nyan pa ni skyo ba ste, de lta bu med pas mi skyo bar nyan pa zhes bya’o. don dang chos dang nan tan nyan pa’i rnam pa gsum gyis thob par bya ba dang, bshad par bya ba dang, bsgrub par bya ba nyan par rim bzhin du bstan to.
de la don ni mya ngan las ’das pa la bya ste, ’phags pa’i lam gyis bsgrubs pa’i ’bras bu yin pa’i phyir ro.
ṭ then explains the twelvefold structure of the canonical scriptures: chos ni gsung rab kyi yan lag bcu gnyis te: 1) mdo’i sde dang, 2) dbyangs kyis bsnyad pa’i sde dang, 3) lung du bstan pa’i sde dang, 4) tshigs su bcad pa’i sde dang, 5) ched du brjod pa’i sde dang, 6) gleng gzhi’i sde dang, 7) rtogs pa brjod pa’i sde dang, 8) de lta bu byung ba’i sde dang, 9) skyes pa rabs kyi sde dang, 10) shin tu rgyas pa’i sde dang, 11) rmad du byung ba’i chos kyi sde dang, 12) gtan la phab par bstan pa’i sde dag go. [1) de la mdo sde gang zhe na? bcom ldan ’das kyis de dang de dag tu gdula ba de dang de dag dang gdula ba’i spyod pa rnams las brtsams te, phung po dang ldan pa’i gtam dang, skye mched dang ldan pa dang, rten cing ’brel bar ’byung ba dang ldan pa dang, zas dang bden pa dang khams dang ldan pa dang, nyan thos dang rang sangs rgyas dang de bzhin gshegs pa dang ldan pa dang, dran pa nye bar gzhag pa dang, yang dag par spong ba dang rdzu ’phrul gyi rkang pa dang dbang po dang stobs dang byang chub kyi yan lag dang ldan pa dang, mi sdug pa dang dbugs rdub pa dang dbyung ba dang bslab pa dang shes nas dad pa dang ldan pa’i gtam gsungs pa gang yin pa dag yang dag par sdud par byed pa rnams kyis yongs su bzung nas bstan pa yun ring du gnas par bya ba’i don du ming dang tshig dang yi ge’i tshogs mthun pa dag gis ci rigs par rim gyis bkod cing sbyar ba gang yin pa’o. 2) dbyangs kyis bsnyad pa’i sde ni gang gi tha ma’i mjug tu tshigs su bcad pa mngon par brjod pa dang, bkri ba’i don gyi mdo sde gang yin pa’o. 3) lung du bstan pa’i sde ni gang las nyan thos shi ’phos pa dang, dus byas pa dang, skye ba lung ston pa dang, nges pa’i don gyi mdo sde gang yin pa’o. 4) tshigs su bcad pa’i sde ni rkyang pas bshad pa ma yin pa ste, ’di ltar rtsa ba gnyis pa’am, gsum pa’am, bzhi pa’am, lnga pa’am, rtsa ba drug par rtsa bsdebs te bshad pa gang yin pa’o. 5) ched du brjod pa’i sde ni gang zag gi ming dang rigs yongs su ma brjod ma bstan par phyis dam pa’i chos yun ring du gnas par bya ba’i phyir bshad pa’o. 6) gleng gzhi’i sde ni gang zag gi ming dang rigs yongs su brjod cing bstan te bshad pa dang, gang dang ’dul ba dang ldan pa’i byung ba dang bcas, gleng gzhi dang bcas pa so sor thar pa’i mdo sde gang yin pa’o. 7) rtogs par brjod pa’i sde ni dpe dang bcas par bstan pa ste, dpe des don gyi rang bzhin de rnam par gsal bar ’gyur ba gang yin pa’o. 8) de lta bu byung ba’i sde ni cung zad sngon gyi sbyor ba dang ldan pa gang yin pa’o. 9) skyes pa rabs kyi sde ni ’das pa’i dus la brten te, bcom ldan ’das kyis ’chi ’pho dang skye ba de dang de dag tu byang chub sems dpa’i spyod pa dang dka’ bar spyod pa bstan pa gang yin pa’o. 10) shin tu rgyas pa’i sde ni gang las bla na med pa yang dag par rdzogs pa’i byang chub dang stobs bcu dang, sgrib pa med pa’i ye shes yang dag par sgrub pa’i phyir byang chub sems dpa’ rnams kyi lam bstan pa gang yin pa’o. 11) rmad du byung ba’i chos kyi sde ni gang las sangs rgyas rnams dang sangs rgyas kyi nyan thos rnams kyi thun mong dang, thun mong ma yin pa dang, de las gzhan khyad par du ’phags pa’i yon tan khyad par can ngo mtshar rmad du byung bar grags pa dag bstan pa gang yin pa’o. 12) gtan la phab par bstan pa’i sde ni mdo sde ’dren par byed cing, mdo sde rnam par ’chad par byed pa, ma lta bu’i chos mngon pa thams cad la bya’o. gsung rab yan lag bcu gnyis po de dag la mdo sde yang yod, ’dul ba yang yod, chos mngon pa yang yod de, de la re zhig mdo sde dang, dbyangs kyis bsnyad pa’i sde dang, lung du bstan pa’i sde dang, tshigs su bcad pa’i sde dang, ched du brjod pa’i sde dang, rtogs pa brjod pa’i sde dang, de lta bu byung ba’i sde dang, skyes pa rabs kyi sde dang, shin tu rgyas pa’i sde dang, rmad du byung ba’i chos kyi sde gang yin pa ni mdo sde’o. gleng gzhi’i sde gang yin pa ni ’dul ba’o. gtan la phab par bstan pa’i sde gang yin pa ni chos mngon pa’o.] de la sde snod gsum pa de dag las mdo sde’i mtshan nyid ni chos rnams mdor bsdus nas ston pa’o. ’dul ba’i mtshan nyid ni chos dang don mngon du byed pa ste, nyon mongs pa btul na chos dang don mngon du ’gyur ba’i phyir ro. chos mngon pa’i mtshan nyid ni nges pa’i gtam gtan la ’bebs pas chos kyi longs spyod la rig par byed pa’o. de dag gi las ni mdo sde’i sde snod kyis the tshom nye ba’i nyon mongs pa sel bar byed do, ’dul ba’i sde snod kyis mtha’ gnyis la sbyor ba’i nye ba’i nyon mongs pa sel bar byed do, chos mngon pa’i sde snod kyis rang gi lta ba mchog tu ’dzin pa’i kun nas nyon mongs pa sel bar byed pa’o.
The part in brackets is a quotation from Śbh fol. 7A23-7B25, S p. 1361-13915, W p. 75-78, D fol. 55b6-57a1: tatra sūtraṃ katamat / yat tatra tatra bhagavatā tāṃs tān vineyān vineyacaritāni cārabhya skandhapratisaṃyuktā vā kathā kṛtā dhātupratisaṃyuktā (4) vā kathā kṛtā āyatanapratisaṃyuktā vā pratītyasamutpādapratisaṃyuktā vā āhārasatyadhātupratisaṃyuktā vā shrāvakapratyekabuddhatathāgatapratisaṃyuktā vā smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṃgamārgāṃgapratisaṃyuktā vā ashubhānāpānasmṛtishikṣāvetyaprasādapra(5)tisaṃyuktā kathā kṛtā sā ca kathā saṃgītikāraiḥ parigṛhya shāsanacirasthitaye yathāyogam anupūrvveṇa racitā anupūrvveṇa samāyuktā / pratirūpair nāmakāyapadakāyavyaṃjanakāyair [yad uta teṣāṃ teṣām arthānāṃ sūcanāyai kushalānām arthopasaṃhitānāṃ brahmacaryopasaṃhitānām idam ucyate sūtram] / geyaṃ [katamat /] (6) yasyānte paryavasāne gāthā abhigītā / yac ca sūtraṃ neyārtham [idam ucyate geyaṃ] / vyākaraṇaṃ [katamat |] yasmiṃ chrāvako ’bhyatītakālagata upapattau vyākriyate / yac ca sūtraṃ nītārtham [idam ucyate vyākaraṇaṃ] / gāthā [katamā /] yā na gadyena bhāṣitā / api tu pādopanibandhena dvipadā vā tripadā vā catuṣpadā vā paṃcapadā vā ṣaṭpadā vā [iyam ucyate gāthā] / udānā [katamā /] yat pudgalasya nāmagotram aparikīrtayitvā uddishya bhāṣitam āyatyāṃ vā saddharmasthitaye [shāsanasthitaye ca / iyam ucyate udānā] / nidānaṃ [katamat /] yat pudgalasya nāmagotraṃ parikīrtayitvā uddishya bhāṣitam / (7B2) yac ca vinayapratisaṃyuktaṃ sotpattikaṃ sanidānaṃ prātimokṣasūtram [idam ucyate nidānaṃ] / avadānaṃ [katamat /] yat sadṛṣṭāntakam udāhṛtaṃ / yena dṛṣṭāntena yasya prakṛtasyārthasya vyavadānaṃ bhavat[īdam ucyate avadānaṃ] / vṛttakaṃ [katamat /] yat kiṃcit pūrvvayogapratisaṃyuktam [idam ucyate vṛttakaṃ] / jātakaṃ (2) [katamat /] yad atītam adhvānam upādāya tatra tatra bhagavataḥ cyutyupapādeṣu bodhisatvacaryā duṣkaracaryā ākhyātā [idam ucyate jātakaṃ] / vaipulyaṃ [katamat /] yatra bodhisatvānāṃ mārgo deshyate anuttarāyai samyaksaṃbodhaye dashabalānāvaraṇajnyānasamudāgamāya [idam ucyate vaipulyaṃ] / adbhutā dharmāḥ [katame /] yatra bu(3)ddhānāny ca buddhashrāvakāṇāny ca [bhikṣūṇāny ca bhikṣūṇīnāny ca shikṣamāṇānāṃ shrāmaṇerāṇāṃ shrāmaṇerīṇām upāsakānām upāsikānāṃ] sādhāraṇāsādhāraṇāsh ca tadanyaprativishiṣṭāsh cāshcaryādbhutasammatā guṇavisheṣā ākhyātā [ime ucyante adbhutā dharmāḥ] / upadeshāḥ [katame /] sarvvamātṛkā abhidharmaḥ sūtrāntaniṣkarṣaḥ / sūtrāntavyākhyāna(4)m [upadesha ity ucyate] / tac caitad dvādashāṃgavacogatam asti sūtram asti vinayaḥ asty abhidharmaḥ / tatra yat tāvad āha sūtraṃ geyaṃ vyākaraṇaṃ gāthodānāvadānavṛttakajātakavaipulyādbhutadharmā iti / idaṃ tāvat sūtraṃ / yat punar āha nidānam ity / ayam ucyate vinayaḥ / yat punar āha upadeshā iti / ayam ucyate (5) abhidharmaḥ /
nan tan ’phags pa’i lam yan lag brgyad pa la sogs pa bsgrub par bya ba’i chos rnams la bya’o.
Notes to the Sanskrit text: 1...1) In accordance with D and ṭ gdul ba de dang de dag dang gdul ba’i spyod pa MS tāṃs tān vineyā caritāni W tāṃs tān vineyā[ṃsh] caritāni S tāṃs tān (tāni tāni) vineyācaritāni 2...2) D, ṭ, W om. MS and S also ins. dhātusaṃgaṇasaṃyuktā vā after kṛtā W read saṃgala for saṃgaṇa in note. 3) MS, S sthiti for dhātu as khams in D, ṭ. 4) MS, W om. vā 5) MS, W daṇḍa for vā S vā / 6) MS dhi for ṛddhi ṭ om. mārgāṃga 7) MS, S, W daṇḍa for vā 8) MS, S ashubhā an... W ashubhā-ān... 9) S ins. daṇḍa, MS has a small point. 10) W ...giti... 11) W ...pūrveṇa 12) W ...anyjana... 13) Parts in brackets not in ṭ 14) S buddhacar... 15) MS om. daṇḍa 16) W yat 17) MS geyaṃ / in footnote 18) W ...ny 19) W chrāvakebhyo ’bhyatītakālagatāv MS chrāvakebhyo ’bhyatītakālagato 20) MS, S ins. daṇḍa 21) MS om. daṇḍa 22) W ...ddh... for ...ddh... 23) W panyca... 24) W saṭ... 25) MS, S // for / 26) anuddishya with D, ṭ yongs su ma brjod ma bstan par ? 27) MS, S, W vṛttaṃ, ka omitted wrongly by MS possibly because of the ka in the next word 28) W pūrva... 29) W, S ...satvva... 30) MS, S, W ins. daṇḍa 31) MS, S // for / W om. the item on vaipulya 32) W ...ṃ 33) MS, S, W ...ṃ 34) As D dge tshul rnams dang MS, S, W om. shrāmaṇerāṇāṃ 35) S shrāmaṇekī(rī)ṇām W shrāmaṇerāṇām For the form cf. Kosha index 36) As D dge bsnyen rnams dang MS, S om. upāsakānām W ...ṃ 37) W om. upāsikānāṃ 38) S double daṇḍa 39) W sarva... 40) W ...nas 41) W ...āngga... 42) W sutram 43) MS, S, W om. daṇḍa 44) MS, S, W ins. daṇḍa gzhan ni mkhan po dang slob dpon la sogs pa dge ba’i bshes gnyen rnams so; de dag gis bstan pa ni de dag gis bshad pa ste, rang gi lta ba mchog tu ’dzin pa btang nas nga rgyal med par byas te, ji skad bstan pa bzhin du nyan pa ni gzhan gyis bstan pa nyan pa zhes bya’o. chos ma thos pa ni mu stegs can la sogs pa ’di las phyi rol ba’i bstan pa la med pa, phung po dang skye mched la sogs pa mdo’i sde las gsungs par bstan pa gang yin pa, ’khor ba thog ma med pa nas lan ’ga’ yang ma thos pa de dang thos par gyur pas na thos pa ni chos ma thos pa nyan pa’i rnam pa zhes bya’o. mngon par shes pa ni drug ste, de dag ni de dag nyid kyi skabs nas ’chad do. theg pa gzhan nyan thos kyi theg pa dang, rang sangs rgyas kyi theg pa dang, lha’i theg pa dang, mi’i theg pa dag ste, de dag nyan kyang chags par mi byed pas na ’dod pa med pa zhes bya’o. pha rol tu phyin pa ni sbyin pa mi zad pa la sogs pa drug po ’di dag go. de la pha rol tu phyin pa’i sgra ni mchog gi don te, rgyu mchog dang las mchog dang ’bras bu mchog gi phyir pha rol tu phyin pa zhes bya’o. de la rgyu mchog ni pha rol tu phyin pa de dag nyid gong nas gong du khyad zhugs pa’i ye shes kyi rgyur ’gyur ba’i phyir ro; las mchog ni bdag dang gzhan la phan ’dogs par byed pa’i phyir ro; ’bras bu mchog ni bla na med pa’i byang chub yin pa’i phyir ro. yang na, rgyu mchog ni snying rje chen po’i rgyu las byung ba’i phyir ro. byang chub sems dpa’i sde snod ni gong du gsung rab yan lag bcu gnyis smos pa’i nang nas shin tu rgyas pa’i sde gang yin pa’o. According to ṭ, the word bodhisattvapiṭaka refers to the whole canon of scriptures as described supra, to the teachings of the bodhisattvas generally. On the connection, however, of Akṣ and the individual sūtra named Bodhisattvapiṭaka, v. introduction. bsdu ba’i dngos po zhes bya ba ni sems can dga’ bar byed pa’i dngos po zhes bya ba’i tha tshig ste, de yang sbyin pa la sogs pa bsdu ba’i dngos po bzhi nyid kyi skabs nas ’chad do. thabs mkhas pa ni dge ba’i rtsa ba chung ngu yang dpag tu med par ’gyur bar byed pa dang, sems can bstan pa ’di la ma zhugs pa rnams bstan pa la gzud pa dang, zhugs pa rnams dge ba’i rtsa ba ’phel bar bya ba dang, dge ba’i rtsa ba ’phel ba rnams yongs su smin par bya ba dang, yongs su smin pa rnams rnam par grol bar bya ste, de nyan par byed pas na thabs la mkhas pa nyan pa’i rnam pa zhes bya’o. tshangs pa ni sdig pa thams cad spangs pa’i mya ngan las ’das pa la bya ste, mdo las kyang: tshangs par gyur bsil bar gyur, ces gsungs pa’i phyir ro. de’i gnas pa ni thob par byed pa’i rgyu la bya ste, de yang byams pa la sogs pa tshad med pa bzhi nyid kyi skabs nas ’chad do. dran pa ni sems can gyi don bya ba la brtson pa’i byang chub sems dpa’ bya ba dang mi bya bar shes shing dran pa’o, shes bzhin ni chos thams cad sgyu ma dang smig rgyu lta bur dngos po med par shes pa’o. skye ba la mkhas pa ni phyi dang nang gi rten cing ’brel bar ’byung ba’i chos rnams rgyu gang las ’bras bu gang skye ba shes pa ste, ’di ltar phyi’i rten cing ’brel bar ’byung ba ni sa bon gyi rkyen gyis myu gu zhes bya ba nas me tog gi rkyen gyis ’bras bu zhes bya ba’i bar dang, nang gi rten cing ’brel bar ’byung ba yang ma rig pa’i rkyen gyis ’du byed rnams shes bya ba nas skye ba’i rkyen gyis rga shi zhes bya ba’i bar du phyi dang nang gi chos rnams rgyu dang rkyen las skye’i, bdag dang byed pa po las skye ba ma yin par rtogs pa’o. mi skye ba la mkhas pa ni gzung ba dang ’dzin pa las dben pa’i don dam pa yongs su grub pa’i mtshan nyid ji lta ba bzhin du shes pa ste, de nyan pa’o – "Skill concerning the unoriginated is knowledge of the highest meaning (paramārtha) beyond subject and object (grāhyagrāhakavivikta) characterized as completed (pariniṣpannalakṣaṇa) as it really is (yathābhūtajnyāna), it is listening to that." mi sdug pa dang, byams pa dang, rten cing ’brel bar ’byung ba’i rnam pa zhes bya ba’i tshig gsum gyis ’dod chags dang zhe sdang dang gti mug gsum gyi gnyen po mi sdug pa bsgom pa la sogs pa rnam pa gsum yang thos pa las ’byung bar ston to. de la mi sdug pa ni ’dod chags kyi gnyen po ste, de bas na mdo las kyang: dge slong rnal ’byor bas shi nas dur khrod du bor ba’i ro zhag gcig lon pa zhes bya ba nas khyi dang bya rgod dang ’phar ba la sogs pas zos pa yid la gzung bar bya ste, zhes gsungs pa’i phyir ro. byams pa ni zhe sdang gi gnyen po ste, de bas na mdo sde las kyang: byams pa dang ldan pa’i sems khon med pa, ’gran zla med pa, gnod pa med pas phyogs bcur mos te, khyab par byas te bsgrubs te gnas so, zhes gsungs pa’i phyir ro. rten cing ’brel bar ’byung ba ni gti mug gi gnyen po ste, de bas na mdo las kyang: rten cing ’brel bar ’byung ba gang zhe na? gang dus gsum gyi chos rnams la ’du byed tsam dang, chos tsam dang, dngos po tsam dang, rgyu tsam dang, ’bras bu tsam ste, byed pa po med pa de ni rten cing ’brel bar ’byung ba zhes bya ste, gang gi tshe de yid la byas na gti mug shas6 che ba’i gang zag rnams gti mug bsrabs par ’gyur ro, zhes gsungs pa’i phyir ro. mi rtag pa ni dus gsum gyi ’dus byas thams cad skad cig ma re rer ’jig pas gnas pa med pa ste, de la ’di ltar ’das pa’i ’dus byas rnams ni skyes nas ’gag par snang la, da ltar byung ba’i ’dus byas rnams ni skyes pa’i skad cig phan chad du gnas pa’i mthu med la, ma ’ongs pa’i ’dus byas rnams ni ma skyes la ’gag pa med par snang ba’i phyir ro. de ltar ’dus byas mi rtag pa’i rang bzhin de yang sdug bsngal rnam pa gsum gyi rten byed pas na sdug bsngal ba zhes bya ste, sdug bsngal rnam pa gsum ni: 1) ’du byed kyi sdug bsngal dang, 2) ’gyur ba’i sdug bsngal dang, 3) sdug bsngal gyi sdug bsngal te; de la 1) ’du byed kyi sdug bsngal rgyu dang rkyen gyis bskyed pa’i ’du byed thams cad ni mi rtag pa yin pa’i phyir ro; 2) ’gyur ba’i sdug bsngal ni ’byor ba’i longs spyod dang bde ba’i tshor ba yang phyis med par ’gyur zhing ma ’ongs pa na rnam par smin pa’i yid du mi ’ong ba’i rgyu byed pa’i phyir ro. 3) sdug bsngal gyi sdug bsngal ni skye ba dang rga ba dang ’chi ba dang ’dod pa mi rnyed pa dang sdug bsngal gyi tshor ba rnams rang bzhin gyis sdug bsngal ba’i steng du nad la sogs pa sdug bsngal gzhan dang yang ’brel ba’i phyir ro. bdag med pa ni ’dus byas dang ’dus ma byas kyi chos thams cad med pa ste, de dag kyang thos pa dang ldan pas khong du chud par byed pa’i phyir mi rtag pa’i rnam pa la sogs pa zhes bya’o. zhi ba ni nyon mongs pa thams cad dang sdug bsngal thams cad zhi ba’i phyir mya ngan las ’das pa la bya’o. stong pa nyid dang, mtshan ma med pa dang, smon pa med pa zhes bya ba rnam par thar pa’i sgo gsum po de dag gi don ni sngar bshad zin te, de dag khong du chud pa yang thos pa las ’byung ngo zhes bya bar sbyar ro. mngon par ’du mi byed pa dang dge ba mngon par ’du byed pa tshig gnyis kyis ni srog gcod pa la sogs pa mi dge ba’i las spong ba dang, dad pa dang brtson ’grus la sogs pa dge ba mngon par ’du byed pa yang thos pa las ’byung zhes ston to. bden pas byin gyis brlabs pa ni ’phags pa’i bden pa bzhi mthong ba’i mthu dang ldan par byed pa ste, bden pa mthong ba’i mthu dang ldan par yang thos pa las ’byung bas na thos pa ni bden pas byin gyis brlabs pa’i rnam pa zhes bya’o. yang na, mdo dag las byang chub sems dpa’ la sogs pas rang gis dam bcas pa’i bden pa’i tshig gis byin gyis brlabs na de bzhin du ’gyur ba ste, de yang thos pa las ’byung zhes bya bar sbyar ro. The concept satyavacana is explained by J. Burlingame in JRAS 1917 pp. 429-67. chud mi gzon pa ni las dang las kyi ’bras bu rnam par smin pa yod par lta ba’o. rang gi kha na las pa ni gzhan la rag ma lus pa ste, gzhan la shes pa ni rag ma lus par bya ba yang thos pa las ’byung ba’i phyir ro; rang gi sems srung ba ni bya ba ma yin pa la mi ’jug par byed pa’o. brtson ’grus ni dge ba mngon par ’du byed pa la sems spro ba yin la, de mi gtong ba ni rtag tu byed pa dang gus par byed pa’o. chos nges par sems pa ni phung po dang khams dang skye mched la sogs pa kun nas nyon mongs pa dang rnam par byang ba’i chos rnams blos gtan la ’bebs pa’o. ji ltar bshad pa’i chos rnams mnyan nas rig pas bsams te, bsgoms na nyon mongs pa spong bar ’gyur bas nyon mongs pa’i gnyen po’i rnam pa zhes bya’o. One would have expected pratipakṣa for vipakṣa; the two are, however, sometimes confused. rang gi phyogs ni byang chub sems dpa’i phyogs te, rnam par byang ba’i chos rnams dang, de’i ’khor du gtogs pa’i sems can rnams so. bsrung ba ni phyogs de dag gzhan gyis mi ’phrogs shing nyon mongs pa’i dbang du mi ’gyur bar byed pa’o. pha rol gyi phyogs bdud dang mu stegs can la sogs pa ste, de dag dang nyon mongs pa tshar gcod pa ni de dag mthu med cing nyams smod par byed pa’o. nor bdun ni 1) dad pa dang, 2) tshul khrims dang, 3) ngo tsha shes pa dang, 4) khrel yod pa dang, 5) thos pa dang, 6) gtong ba dang, 7) shes rab kyi nor te, thos pa la de dag ’du bar ’gyur bas yang dag par ’du ba’i rnam pa zhes bya’o. de ltar ’phags pa’i nor bdun po ’phags pa’i nor ma yin pa’i nor las shin tu khyad zhugs pa de dag thos pa la yang dag par ’du ba’i phyir dbul ba thams cad gcod pa zhes bya ste, thos pa ’dis dbul ba thams cad gcod ces bya ba’i tha tshig go. mdzangs pa ni rig pa’i gnas lnga khong du chud pa’i gang zag ste, thos pa ni nyes pa thams cad spong ba’i gnyen po yin pa dang, yon tan mchog rnams thob pa’i rgyu yin pa’i phyir mdzangs pa de dag gis bsngags pa’i rnam pa zhes bya’o. The five vidyāsthāna are shabda-, hetu-, adhyātma-, cikitsā-, and shilpakarmasthānavidyā, for ref. v. Edg s. v.
mkhas pa ni legs par bsams pa sems pa dang, legs par smra ba brjod pa dang, legs par bya ba’i las byed pa dang, legs par smras pa dang nyes par smras pa’i don khong du chud par nus pa ste, de lta bu dag thos pa la mos par byed pas mkhas pa la mngon par dga’ ba’i rnam pa zhes bya’o. ’phags pa nyan thos dang, rang sangs rgyas dang, de bzhin gsegs pa bdag gis kyang thos pa de lta bu thugs su chud pa’am, thos pa la ’phags pa rnams dgyes pas na thos pa ni ’phags pas kun shes pa’i rnam pa zhes bya’o.
’phags pa ma yin pa ni so so’i skye bo ste, thos pa’i shes rab de dag kyang dam pa’i chos la mos shing dad par byed nus pa’i phyir ’phags pa ma yin pa dad par byed pa’i rnam pa zhes bya’o. thos pa’i shes rab las ’phags pa’i bden pa bzhi mthong ba ’byung ba’i phyir bden pa mthong ba’i rnam pa zhes bya’o. zag pa dang bcas pa’i phung po’i skyon skye ba dang, rga ba la sogs pa rnam par spangs pa’i thabs kyang thos pa las ’byung bas na ’di skad ces bya’o. thos pa’i shes rab kyis ’khor ba’i chos rnams kyi skyon khong du chud par byed pas na ’dus byas kyi skyon la yongs su ’jal ba’i rnam pa zhes bya’o. don la rton pa la sogs pa rton pa bzhi po yang thos pa las ’byung zhes bya bar sbyar te, de dag gi don ni rton pa bzhi’i skabs nas ’chad do. thos pa dang ldan na sdig pa mi dge ba’i chos rnams mi byed pas sdig pa thams cad mi bya ba’i rnam pa zhes bya’o. bdag dang gzhan la phan pa ni bdag dang gzhan mi dge ba’i gnas nas bton te, dge ba la ’jog pa’am shes pa’i mthar phyin par byed pa ste, de yang thos pa las byung zhes sbyar ro. thos pa nyid dge ba’i rang bzhin yin pas legs par byas pa’i las kyi rnam pa zhes bya’o; de ltar legs par byas pas na mi ’gyod pa’i rnam pa ste, dge ba byas pa ni phyis: ’di lta bu ’gyur ro, snyam du sems la gdung ba med pa’i phyir ro. Reading these two items as one ākāra as in T1 p. 196a2-3 and as the Sanskrit version, and thus making up the right number 84 ākāras altogether, not as in all Tibetan versions, where the two are separate as two ākāras. khyad par du ’gro ba ni yon tan khyad par can ma thob pa las thob par bya’am; yang na, mos pa spyod pa’i sa yan chad gong nas gong du sa rnams gnon pa la bya ste, de yang thos pa las ’byung bar sbyar ro. sangs rgyas kyi chos thams cad ni stobs dang mi ’jigs pa la sogs pa ste, mdor na sangs rgyas kyi chos de dag thams cad kyang thos pa la brten nas ’thob par ’gyur gyi, de las thabs gzhan med pas na sangs rgyas kyi chos thams cad ’thob pa’i rnam pa zhes bya’o.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

de dag ni byang chub sems dpa’ rnams kyi thos pa rnam pa brgyad cu rtsa bzhi zhes bya’o.

eta ucyante bodhisattvānāṃ caturaśītiḥ śrutākārāḥ.

Those are called the eighty-four forms of learning of the bodhisattvas.

b) btsun pa sha ra dva ti’i bu, de la byang chub sems dpa’ rnams kyi tshul bzhin yid la byed pa la ’jug pa ni sum cu rtsa gnyis te.

tatra, bhadanta śāradvatīputra, dvātriṃśad bodhisattvānāṃ yoniśomanasikārapravesāḥ.

b) [The entrance into insight (prajñāpraveśa), or, rather, how to understand the essential character of moments of existence (dharmalakṣaṇa) through that insight:] And, reverend Śāradvatīputra, the entrances [into the meaning of things as they are (tattvârtha) ] by thorough mental effort are thirty-two.

shes rab kyi ’jug pa bstan pa’i dbang du byas nas btsun pa sha ra dva ti’i bu, de la byang chub sems dpa’ rnams kyi tshul bzhin yid la byed pa la ’jug pa ni sum cu rtsa gnyis te zhes bya ba la sogs pas gsungs so. V. also ṭ. fol. 89a1-2.
ṭ. fol. 97a7-b4: de la tshul ni ’phags pa’i lam dang mya ngan las ’das pa la bya’o. de dang mthun par sems shing bsgom pa ni tshul bzhin yid la byed pa zhes bya ste. tshul bzhin yid la byed pa des de kho na nyid kyi don la ’jug cing, tshul bzhin yid la byed pa la ’jug pa zhes bya’o. de ltar don la ’jug pa de yang bsam pa’i shes rab kyis gtan la phab pa’i chos de la bsgom pa’i shes rab kyis goms par byas nas don rtogs par ’gyur te. de bas na ’di ni bsam pa dang bsgom pa’i shes rab yin par rig par bya’o. yang na, tshul ’di ’phags pa’i lam dang mya ngan las ’das pa’am, mngon sum dang rjes su dpag pa la sogs pa’i rigs pa’am, ma nor bar ston pa’i mkhan po dang slob dpon gyi man ngag la bya ste, de dang mi ’gal bar yid la byed pa ni tshul bzhin yid la byed pa zhes bya’o. tshul bzhin yid la byed pa de la ’jug pas na tshul bzhin yid la byed pa la ’jug pa ste. ’jug pa ni tshul bzhin yid la byed pa la gnas pa’am, tshul bzhin yid la byed pa de dag gis rang bzhin dang rab tu dbye ba rtogs pa’o – "There reasonable (yukta) means the holy way (āryamārga) and extinction (nirvāṇa). (1) Reflecting on (cint-) and cultivating (bhāvaya-) in accordance with that is thorough mental effort (yonishomanasikāra). By that thorough mental effort one penetrates the reality of things as they are, so it is called entrance through thorough mental effort (tena yonishomanasikāreṇa tattvārthaṃ pravishati yonishomanasikārapravesha iti). Thus that entrance into the meaning [or thing pointed at by a word, cf. infra] (arthapravesha) entails that the meaning is understood (artham adhigamyate) after having cultivated (bhāvayitvā) with the insight of cultivation (bhāvanā) the moments of existence discerned (vinishcita) by the insight of reflection (cintā). So this is to be known as being the insight concerned with reflection and cultivation (cintābhāvanāprajnyā).
Or (atha vā), (2) reasonable (yukta) is the holy path and extinction, but also logical arguments based on sense-perception, inference, etc. (pratyakṣānumānādinyāya), and the instructions of teachers and preceptors who are not imparting wrong instructions (abhrāntadeshikācāryopādhyāyopadesha); and mental effort not in opposition to that is thorough mental effort (tadaviruddhamanasikāro manasikāra iti). One enters that mental effort, so it is called entrance into thorough mental effort (taṃ yonishomanasikāraṃ pravishati yonishomanasikāra iti).
Entrance (pravesha) is (2) to stay within thorough mental effort, or (1) to understand essence (svabhāva) and distinctions (prabheda) through those thorough mental efforts."
This section then is interpreted as cintāmayī and bhāvanāmayī prajnyā while section a) on shrutākāra is of course shrutamayī prajnyā "insight consisting of learning (or the teachings one has heard)". Cf. ṭ. fol. 89a3: de yang thos pa las shes rab kyi bye brag phyed par gyur te...; and Bhāvanākrama I paragraph 9-12, p. 19821-22: tasmāc cintāmayyā prajnyayā yuktyāgamābhyāṃ pratyavekṣya bhūtam eva vastusvarūpaṃ bhāvanīyam, vastūnāṃ svarūpaṃ ca paramārthato ’nutpāda evāgamato yuktitash ca nishcitam etc.
[The word artha primarily means "aim", "what is aimed at", possibly from the root ṛ- "to go, move, reach, obtain", see MMW s. v., then "thing" or "object" aimed at by a word, the "meaning" aimed at by a word. yonishas is taken as equivalent to yukta and yukti and also to yoni, cf. the beginning of the next paragraph c) with notes].

sum cu rtsa gnyis gang zhe na? ’di lta ste:

katame dvātriṃśat?

What thirty-two?

zhi gnas kyi gnas la ’jug pa dang; lhag mthong rnam par dpyod pa’i ’jug pa dang; sems las su rung ba’i ’jug pa dang; lus dben pa la ’jug pa dang; sems dben pa la ’jug pa dang; rten cing ’brel bar ’byung ba la ’jug pa dang; bden pa’i rjes su ’thun pa la ’jug pa dang; chad pa med pa la ’jug pa dang; rtag pa med pa la ’jug pa dang; rgyu dang rkyen la ’jug pa dang; bdag med pa dang, sems can med pa dang, srog med pa dang, gang zag med pa la ’jug pa dang; ’ong ba dang, ’gro ba dang, gnas med pa la ’jug pa dang; mi ’pho zhing rgyu dang ’bras bu chud mi za ba la ’jug pa dang; stong pa nyid dang, mtshan ma med pa dang, smon pa med pa la ’dris par byed pa la ’jug pa dang; stong pa nyid dang, mtshan ma med pa dang, smon pa med pa la mngon sum du mi byed pa la ’jug pa dang; bsam gtan dang, ting nge ’dzin dang, snyoms par ’jug pa skyed pa’i tshul la ’jug pa dang; bsam gtan dang, ting nge ’dzin la snyoms par ’jug pa’i dbang gis mi skye ba la ’jug pa dang; mngon par shes pa’i ye shes la ’jug pa dang; zag pa zad pa mngon sum du byed pa ma yin pa la ’jug pa dang; nang du rtog pa la ’jug pa dang; nges par gyur par mi ’jug pa la ’jug pa dang; ’dus byas kyi skyon yongs su ’jal ba la ’jug pa dang; ’dus ma byas kyi chos mngon sum du mi byed par ’jug pa dang; sems can thams cad la bdag med par so sor rtog pa la ’jug pa dang; snying rje chen po mi gtong ba la ’jug pa dang; skye ba thams cad ’jigs par lta ba la ’jug pa dang; rtag tu bsams bzhin du shes pas srid pa thams cad yongs su ’dzin par ’jug pa dang; yid byung zhing ’dod chags dang bral bar ’jug pa dang; ’dod chags dang bral ba’i chos kyang mngon sum du mi byed par ’jug pa dang; ’dod pa’i dga’ ba’i yon tan yal bar ’dor ba la ’jug pa dang; chos kyi dga’ ba mi gtong ba la ’jug pa dang; spros pa dang rnam par rtog pa thams cad spong ba la ’jug pa dang; thabs mkhas pa’i spros pa dang rnam par rtog pa mi spong bar ’jug pa ste.

tad yathā śamathasthānapraveśaḥ; vipaśyanāvyavacārapraveśaḥ; cittakarmaṇyatāpraveśaḥ; kāyavivekapraveśaḥ; cittavivekapraveśaḥ; pratītyasamutpādapraveśaḥ; satyānulomikapraveśaḥ; anucchedapraveśaḥ; aśāśvatapraveśaḥ; hetupratyayapraveśaḥ; nirātmaniḥsattvanirjīvaniḥpudgalapraveśaḥ; nirāgatigatisthitipraveśaḥ; asaṃkrāntihetuphalāvipraṇāśapraveśaḥ; śūnyatānimittāpraṇihitaparijayapraveśaḥ, śūnyatānimittāpraṇihitāsākṣātkaraṇapraveśaḥ; dhyānasamādhisamāpattyutpādanayapraveśo, dhyānasamādhisamāpattivaśānutpādapraveśaḥ; abhijñājñānapraveśaḥ, āsravakṣayāsākṣātkaraṇapraveśaḥ; adhyātmāvekṣāpraveśaḥ, aniyatāvatārapraveśaḥ; saṃskṛtadoṣaparitulanapraveśaḥ, asaṃskṛtāsākṣātkaraṇapraveśaḥ; sarvasattvanairātmyapratyavekṣaṇapraveśaḥ, mahākaruṇānutsargapraveśaḥ; sarvopapattibhayadarśanapraveśaḥ, saṃcintyanityasarvabhavaparigrahapraveśo; udvegavairāgyapraveśaḥ, vairāgyadharmāsākṣātkaraṇapraveśaḥ; kāmaratiguṇopekṣāpraveśaḥ, dharmaratyanutsargapraveśaḥ; sarvaprapañcavikalpaviratipraveśa, upāyakauśalyaprapañcavikalpāviratipraveśaḥ.

1) The entrance of the state of peaceful meditation; 2) the entrance of discernment of expanded vision; 3) [peaceful meditation and expanded vision is] the entrance of fitness of thought [being the ability to stay according to one’s wish (yathā kāmatayā) with any object concerned (adhyālambanârtha) ]; 4) the entrance of aloofness of the body [staying in a place conducive to renunciation like a mountain cave (śailaguhā) or in a forest (vana) ]; and 5) the entrance of aloofness of thought [without the thought-constructions of cupidity, etc. (rāgābhilāṣākalpanā) ] [the two items designating the practice of cultivating peaceful meditation and expanded vision (śamathavipaśyanābhāvanāprayogadeśanā) ]; 6) the entrance of dependent origination; 7) the entrance of accordance with truth; 8) the entrance of no discontinuity; 9) the entrance of no permanence; 10) the entrance of causes and conditions; 11) the entrance of no self, no animated being, no life-principle, no personality; 12) the entrance of no going, coming or remaining; 13) the entrance of the non-perishing of [the connection between] causes and effects [that is, actions and their fruits], though there is no transmigration [of any moment of existence whatsoever]; 14) the entrance of making oneself acquainted with emptiness, no distinguishing marks and absence of anything to long for, but 15) the entrance of not realizing emptiness, absence of distinguishing marks and absence of something to long for; 16) the entrance of the way of producing [through insight (prajñā) ] meditation, concentration and states of concentration, but 17) the entrance of not being born by the power of meditation, concentration and states of concentration [but by the power of compassion (karuṇā), having the beings in the sphere of passion (kāmadhātu) in view]; 18) the entrance into knowledge of supernatural powers [through insight (prajñā) ], but 19) the entrance into not realizing the cessation of the sullied states [through compassion (karuṇā) ]; 20) the entrance of reflection on inner things, but 21) the entrance of not going into the secure [that is, extinction (nirvāṇa) ]; 22) the entrance of considering the imperfections of the conditioned, but 23) the entrance of not realizing the unconditioned; (p. 64) 24) the entrance of reflecting on the egolessness of all beings, but 25) the entrance of never giving up great compassion; 26) the entrance of looking with fear upon any birth, but 27) the entrance of always assuming any form of being in accordance with intention; 28) the entrance of disgust and no cupidity, but 29) the entrance of not realizing the moment of existence which is absence of cupidity [namely extinction (nirvāṇa) ]; 30) the entrance of equanimity when confronted with the qualities of joy in pleasure, but 31) the entrance of not giving up the joy in true religion; 32) [to summarize the way of insight and compassion (prajñākaruṇāmārga) it is taught:] the entrance of appeasement of all discursive thinking and thought-constructions, but 33) the entrance of no appeasement of discursive thinking and thought-constructions as expedient means.

zhi gnas kyi gnas zhes bya ba la zhi gnas nyid gnas yin pas zhi gnas kyi gnas te, zhi gnas de la ’jug pa ni zhi gnas kyi rang bzhin rtogs par byed pa’am, ting nge ’dzin de la gnas par byed pa’o – "Peaceful meditation is a state, thus it is said "the state of peaceful meditation" (shamatha eva sthānam shamathasthānam iti) (karmadhāraya-compound). Entering that peaceful meditation means "one understands the essence of peaceful meditation" or "one stays in that concentration" (tasminy shamathe pravesha iti shamathasvabhāvam adhigacchati vā tasmin samādhau tiṣṭhati vā)." lhag mthong gis ’dus byas dang ’dus ma byas kyi chos rnams kyi rang dang spyi’i mtshan nyid rab tu rnam par ’byed pas na lhag mthong rnam par dpyod pa zhes bya la, de ltar rnam par dpyad pa las de kho na nyid kyi don rtogs par ’gyur bas ’jug pa zhes kyang bya’o – "By expanded vision one discerns the special and general characteristics of the conditioned and unconditioned moments of existence, thus it is called discernment of expanded vision (vipashyanayā saṃskṛtāsaṃskṛtānāṃ dharmāṇāṃ svasāmanyalakṣaṇāni pravicinotīti vipashyanāvyavacāraḥ); and by such discernment the reality of things as they are is understood, thus it is called entrance (evaṃvyavacārāt tattvārtho ’dhigamyate ceti praveshaḥ)." zhi gnas dang lhag mthong de nyid kyang sems las su rung ba la ’jug pa bshad de, dmigs par bya ba’i don la ci dgar gnas su btub pa ni zhi gnas dang lhag mthong yin pa’i phyir ro. lus dben pa dang sems dben pa la ’jug pa gnyis kyis ni zhi gnas dang lhag mthong bsgom pa la sbyor ba bstan te, spong ba dang mthun pa’i gnas lam brag phug dang nags tshal la sogs pa la gnas na chags par ’gyur ba’i yul ’gro ba bzang mo la sogs pa med pa dang, ’dod pa la ’dun pa la sogs pa rtog pa med pa na zhi gnas dang lhag mthong la ’jug par ’gyur ba’i phyir ro. rten cing ’brel bar ’byung ba ni phyi dang nang gi bye brag gis rnam pa gnyis te, sngar bshad par zad do, de la ’jug pa ni de dag gi mtshan nyid rtogs par byed ces bya ba’i tha tshig go. bden pa’i rjes su mthun pa ni ’phags pa’i bden pa bzhi tshul bzhin du yid la byed pa’o, yang na khams gsum la yid byung ba dang, nyon mongs pa’i tshogs rnams dang bral bar dga’ ba dang, mya ngan las ’das pa la gcig tu phyogs pa dang, ’phags pa’i lam sgrub par mos pa ni bden pa bzhi rtogs pa’i rgyu yin pas bden pa’i rjes su mthun pa zhes bya’o. yang na bden pa bzhi ni mthong ba’i lam gyis rtogs par bya ba yin pas de dang mthun pa ni nges par ’byed pa’i cha bzhi yin no; bden pa’i rjes su ’jug pa’i chos des ’jug pas na bden pa’i rjes su mthun par ’jug pa zhes kyang bya ste, chos des de kho na’i don rtogs par byed ces bya ba’i tha tshig go. yang na bden pa’i rjes su mthun pa’i rtogs par bya ba’i phyir ’jug ces bya bar yang bshad do. chad pa med pa dang rtag pa med pa tshig gnyis ni rten cing ’brel bar ’byung ba’i don phyin ci ma log par rtogs pa bstan te, phyi dang nang gi rten cing ’brel bar ’byung ba rgyu dang rkyen la brten nas skad cig ma’i tshul gyis skye ba rgyun mi ’chad pa dang, de dag nyid kyang mi rtag pa yin par rtogs na chad pa med pa dang rtag pa med pa la ’jug pa zhes bya’o. de nyid kyi don gsal bar bstan pa’i phyir rgyu dang rkyen la ’jug pa zhes gsungs so, ma rig pa dang sa bon lta bu ni rgyu yin la, sa dang chu la sogs pa ni rkyen yin par shes pa’o. bdag la sogs pa mu stegs can gyis bdag tu btags pa’i ming gi rnam grangs ni sngar bshad par zad de, de dag med par rtogs par byed pas na bdag med pa nas gang zag gi bar du med pa la ’jug pa zhes bya’o, cf. fol. 25a5-b3. ’ong ba dang, ’gro ba dang, gnas med ces bya ba ni skye ba dang ’gag pa dang ’jug pa med pa ste, de ltar rtogs pa la ’jug pa zhes bya’o. mi ’pho zhing rgyu dang ’bras bu chud mi za ba la ’jug pa ni ’di nas pha rol tu chos rdul tsam yang ’phos pa med pa la, las dge ba dang mi dge ba’i ’bras bu yang chud mi za bar shes pa’o. stong pa nyid dang, mtshan ma med pa dang, smon pa med pa ’dris par byed pa la ’jug pa zhes bya ba la sogs pa ’di man chad kyis mi gnas pa’i mya ngan las ’das pa’i lam shes rab dang snying rjes zin par ston te, ’khor ba na gnas kyang shes rab kyis ’khor ba’i dngos po thams cad stong pa nyid la sogs par khong du chud pas ’khor ba’i skyon gyis kyang ma gos la, de ltar khong du chud kyang snying rjes sems can gyi don du ’khor bar ’jug pas na stong pa nyid dang mtshan ma med pa dang smon pa med pa mngon sum du mi byed pa la ’jug par yang byed ces bya bar sbyar te. ’og ma dag la yang lam gnyis kyis zin par de bzhin du sbyar ro – "... This and the following teaches the way to extinction not founded anywhere (apratiṣṭhitanirvāṇamārga) including both insight (prajnyā) and compassion (karuṇā). (The bodhisattva) is not sullied by any of the imperfections of existence (saṃsāradoṣair nopalipyate) even though he stays in existence, because he with insight (prajnyā) has penetrated the emptiness and so on of all things in existence. But even so, by compassion (karuṇā) for the sake of all beings he enters existence (saṃsāra), so it is said "entrance into not realizing....". This applies also for the following pairs of items."
On the connection between the concepts of parijaya and asākṣātkaraṇa cf. Āloka p. 6817: tatphalāsākṣadkaraṇād dhyānaparijayaṃ karoti, and the introduction supra. bsam gtan bzhi dang, nam mkha’ mdzod dang, dpa’ bar ’gro ba la sogs pa’i ting nge ’dzin dang mthar gyis gnas pa’i snyoms par ’jug pa rnams shes rab kyis bskyed pa’i tshul la ’jug ste, dbang byed kyang snying rje’i dbang gis ’dod pa’i khams kyi sems can rnams la lta ba’i phyir bsam gtan la sogs pa de dag gi dbang gis mi skye ba la ’jug go. mngon par shes pa nyid ye shes yin pas mngon par shes pa’i ye shes yin pa’am, yang na bsam gtan mi zad pa’i skabs su bshad pa ltar mngon par shes pa dang ye shes zhes phye ste, shes rab kyis de lta bu dag bskyed pa la ’jug kyang, snying rjes zag pa zad pa mngon sum du byed pa ma yin pa la ’jug go. shes rab kyis kyang kun tu brtags pa’i chos rnams rang bzhin med cing sems tsam du shes pa ni nang du rtog pa la ’jug pa yin la, de ltar shes kyang snying rje’i dbang gis mya ngan las ’das pa nges par gyur par mi ’jug go. shes rab kyis ’dus byas kyi skyon mi rtag pa la sogs pa la yongs su ’jal yang, snying rjes ’dus ma byas kyi chos mya ngan las ’das pa mngon sum du mi byed par ’jug go. shes rab kyis sems can thams cad la bdag med par so sor rtogs te, don bya ba’i gnas rang bzhin med par shes kyang, snying rje chen pos mi gtong ste, sems can gyi don yang byed do. de la rnam pa bdun gyis na snying rje las snying rje chen po khyad par du ’phags te, 1) rang bzhin ni zhe mi sdang ba dang gti mi mug pa’i rang bzhin yin pa’i phyir ro; 2) rnam pa ni sdug bsngal gcig dang gnyis nas sdug bsngal brgya stong mang po’i bar la rtog pa’i phyir ro; 3) dmigs pa ni ’jig rten gyi khams thams cad la dmigs pa’i phyir ro; 4) sa ni bsam gtan bzhi pa’i sar gtogs pa’i phyir ro; 5) rgyud ni byang chub sems dpa’i rgyud la ’byung ba’i phyir ro; 6) ’dod chags dang bral ba thob pa ni ’dod pa’i khams thams cad kyi ’dod chags dang bral ba thob pa’i phyir ro; 7) snying rje’i skye mched mi mnyam pa ni sems can thams cad la skyob par byed pa’i phyir ro. skye ba thams cad ni ’gro ba rgyud lnga’i skye ba rnams te, so so’i skye bo dag ltar skye ba de dag tu nyon mongs pa’i dbang du gyur nas yang dang yang du skye bas ’jigs par lta ba ni shes rab ste, de ltar rtogs kyang snying rje chen po’i smon lam gyi dbang gis rtag tu bsams bzhin du shes pas srid pa thams cad kyang yongs su ’dzin to. shes rab kyis khams gsum gyi chos rnams la yid byung zhing ’dod chags dang bral bar ’jug kyang, snying rjes ’dod chags dang bral ba’i chos mya ngan las ’das pa yang mngon sum du mi byed do. ’dod pa nyid dga’ ba yin la, de dag so so’i skye bos bsten par bya ba yin pas yon tan yang yin te, shes rab kyis de dag rang bzhin med par rtogs pas ’dod pa’i yon tan lnga po gang la yang chags pa dang sdang ba med de, yal bar ’dor ba la ’jug pa yin yang, chos rnams kyi don rtogs nas yid sim par ’gyur ba’i chos kyi dga’ ba yang mi gtong ba la ’jug go. shes rab dang snying rje’i lam mdor bsdus te bstan pa’i phyir spros pa dang rnam par rtog pa thams cad spong ba la ’jug pa dang, thabs mkhas pa’i spros pa dang rnam par rtog pa mi spong bar ’jug pa zhes gsungs te, shes rab kyis lus dang ngag gi las kyi spros pa dang sems kyi rnam par rtog pa thams cad spong yang, dga’ ldan nas ’bab pa dang yum gyi lhums su gshegs pa la sogs pa sku’i phrin las dang chos ston pa’i gsung gi phrin las kyi thabs mkhas pa’i spros pa dang thugs kyi chos rnams kyi mtshan nyid rab tu ’byed pa’i rnam par rtog pa yang mi spong zhes sbyar ro.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi tshul bzhin yid la byed pa la ’jug pa sum cu rtsa gnyis shes bya’o.

eta ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ dvātriṃśad yoniśomanasikārapraveśāḥ.

Those are called, reverend Śāradvatīputra, the bodhisattvas’ thirty-two entrances of thorough mental effort.

c) btsun pa sha ra dva ti’i bu, gzhan yang tshul bzhin zhes bya ba, de ni rigs pa’i tshig go; de ni tshul gyi tshig go; de ni sgo’i tshig go; de ni kha’i tshig go; de ni rgyu’i tshig go; de ni rkyen gyi tshig go; de ni mi ’gog pa’i tshig go; de ni mi ’gal ba’i tshig go; de ni btang snyoms kyi tshig go; de ni len pa med pa’i tshig go; de ni dor ba med pa’i tshig go; de ni rkyen med pa’i tshig go; de ni rten pa med pa’i tshig go; de ni mi gnas pa’i tshig go; de ni ma g.yos pa’i tshig go; de ni rnam par ma g.yos pa’i tshig go; de ni sgro btags pa med pa’i tshig go; de ni mnyam pa nyid kyi tshig go; de ni mi mnyam pa med pa’i tshig go; de ni bden pa’i tshig go; de ni yang dag pa’i tshig go; de ni mi ’gyur ba’i tshig go; de ni phyir bya ba med pa’i tshig go; de ni zhi ba’i tshig go; de ni rab tu zhi ba’i tshig go; de ni nye bar zhi ba’i tshig go; de ni spros pa med pa’i tshig go; de ni ’degs pa med pa’i tshig go; de ni gzhag pa med pa’i tshig go; de ni ma tshang ba med pa’i tshig go; de ni lhag pa med pa’i tshig go; de ni phyir dbyung du med pa’i tshig go; de ni gnyen po med pa’i tshig go; de ni dam pa’i tshig go; de ni de kho na’i tshig go; de ni de bzhin nyid kyi tshig go; de ni ma nor ba de bzhin nyid kyi tshig go; de ni gzhan ma yin pa de bzhin nyid kyi tshig go; de ni ji lta ba bzhin gyi tshig go; de ni chud mi za ba’i tshig go; de ni yang dag pa’i mtha’i tshig go; de ni dus gsum mnyam pa nyid kyi tshig go; de ni dus gsum yongs su ma chad pa’i tshig go; de ni gzugs la rnam par shes pa mi gnas pa’i tshig go, de ni tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pa la rnam par shes pa mi gnas pa’i tshig go; de ni sa’i khams la rnam par shes pa mi gnas pa’i tshig go; de bzhin du de ni chu’i khams dang, me’i khams dang, rlung gi khams la rnam par shes pa mi gnas pa’i tshig go; de ni mig dang gzugs dang mig gi rnam par shes pa’i khams la mi gnas pa’i tshig go; de bzhin du de ni rna ba dang sgra dang rna ba’i rnam par shes pa’i khams dang, sna dang dri dang sna’i rnam par shes pa’i khams dang, lce dang ro dang lce’i rnam par shes pa’i khams dang, lus dang reg bya dang lus kyi rnam par shes pa’i khams dang, yid dang chos dang yid kyi rnam par shes pa’i khams la mi gnas pa’i tshig go; de ni don la rton pa’i tshig go; de ni chos la rton pa’i tshig go; de ni ye shes la rton pa’i tshig go; de ni nges pa’i don gyi mdo sde la rton pa’i tshig go.

punar aparaṃ, bhadanta śāradvatīputra, yonir iti yuktipadam etat, yuktapadam etat, dvārapadam etat, mukhapadam etat, hetupadam etat, pratyayapadam etat, anirodhapadam etat, avirodhapadam etat, upekṣāpadam etat, anupādānapadam etat, ahānapadam etat, apratyayapadam etat, anāśrayapadam etat, anāśritapadam etat, acalitapadam etat, avicalitapadam etat, asamāropapadam etat, samatāpadam etat, aviṣamatāpadam etat, satyapadam etat, samyakpadam etat, nirvikārapadam etat, apunaḥkāryapadam etat, śāntapadam etat, praśāntapadam etat, upaśāntapadam etat, niṣprapañcapadam etat, anutkṣepapadam etat, aprakṣepapadam etat, avikalapadam etat, anadhikapadam etat, aniṣkāsanapadam etat, niṣpratipakṣapadam etat, paramapadam etat, tattvapadam etat, tathatāpadam etat, avitathāpadam etat, ananyatathatāpadam etat yathābhūtapadam etat, avipraṇāśapadam etat, bhūtakoṭipadam etat, trikālasamatāpadam etat, trikālāparicchedapadam etat, rūpavijñānāniśrayapadam etat, vedanāsaṃjñāsaṃskāravijñānavijñānāniśrayapadam etat, pṛthivīdhātuvijñānāniśrayapadam etat, evam abdhātutejodhātuvāyudhātuvijñānāniśrayapadam etat, cakṣūrūpacakṣurvijñānadhātvaniśrayapadam etat, evam śrotraśabdaśrotravijñānadhātughrāṇagandhaghrāṇavijñānadhātujihvārasajihvāvijñānadhātukāyaspraṣṭavyakāyavijñānadhātumanodharmamanovijñānadhātvaniśrayapadam etat, arthapratisaraṇapadam etat, dharmapratisaraṇapadam etat, jñānapratisaraṇapadam etat, nitārthapratisaraṇapadam etat.

c) [The entrance of insight (prajñāpraveśa) is called “thorough” (yoni), and now its meaning (artha) is explained, its “etymology” (nirukti):] Further, reverend Śāradvatīputra, thorough, this is a word for reasoning, a word for reasonable [the true essence (aviparītasvabhāva) of moments of existence, or, as explained in the preceding paragraph, the holy way or extinction (āryamārganirvāṇa) ], a word for gate into [the meditations (dhyāna), supernormal knowledges (abhijñā), powers (bala) and intrepidities (vaiśāradya) and so on, endless qualities], a word for door into, a word for causes, a word for conditions [by which two the qualities of a Buddha are attained], a word for no cessation, a word for no conflict, a word for equanimity, a word for no grasping, a word for no rejection, a word for no conditions, a word for not leaning on, a word for not being established anywhere, a word for being unchangeable, a word for being unperturbed, a word for being beyond attribution, a word for sameness, a word for never not the same, a word for truth, a word for right, a word for unchanging, a word for not having to be repeated, a word for peaceful, a word for absolutely peaceful, a word for calm, a word for no discursive thinking, [and thus also] a word for not doing away with [the adventitious vices (āgantukakleśa) ], a word for not adding [anything to the originally pure thought (prakṛtiprabhāsvaracitta) because of thorough (yoniśaḥ) understanding], a word for the unimpaired, a word for having no superior, a word for no getting out of, a word for having no contrary, a word for the highest, a word for the real, a word for things being such as they are, a word for not being apart from things such as they are, a word for things being nothing else but what they are, (p. 65) a word for being qua being, a word for never breaking the contact [with awakening (bodhi) ], a word for the limit of being, a word for sameness of the three times, a word for not breaking up into [categories of] three times, a word for consciousness not being attached to forms [which are imagined (parikalpita) by ordinary people (pṛthagjana) ], a word for consciousness not being attached to feeling, perception, formative factors or consciousness, a word for consciousness not being attached to the element of earth, and thus a word for consciousness not being attached to the element of water, the element of fire or the element of wind, a word for not being attached to the sphere of eye, form or eye-consciousness, and thus a word for not being attached to the sphere of ear, sound or ear-consciousness, the sphere of nose, smell or nose-consciousness, the sphere of tongue, taste or tongue-consciousness, the sphere of body, tangibles or body consciousness or to the sphere of mind, moments of existence or mind-consciousness, a word for reliance on meaning, a word for reliance on religion, a word for reliance on knowledge, a word for reliance on the explicit meaning.

shes rab kyi ’jug pa tshul bzhin zhes bya ba de’i don yang bstan cing, nges pa’i tshig gi dbang du byas nas btsun pa sha ra dva ti’i bu, gzhan yang tshul bzhin zhes bya ba, de ni rigs pa’i tshig go zhes bya ba la sogs pa gsungs so. (107a)
yoni means "uterus" "the female generative organ", then "place of birth", "origin", and adverbially "fundamentally", "thoroughly". The translation "thorough" is kept to connect it with yonishomanasikāra, "thorough mental activity", notwithstanding the play on the other meanings.
Cf. Buddhasaṃgītisūtra as quoted in Bhāvanākrama I p. 19914-16: katamā yonishaḥ pṛcchā? katamā yoniḥ? āha: anutpādo yoniḥ, tasya pṛcchā yonishaḥ pṛcchā. Tib. (ibid. p. 2469-12): tshul bzhin ’dri ba ni gang lags? tshul bzhin ni gang lags? bka’ stsal pa: skye ba med pa ni tshul bzhin no, de ’dri ba ni tshul bzhin ’dri ba’o. slu bar mi byed pa ni rigs pa ste, rigs pa bzhi dang ldan pa’i shes pa la tshul bzhin bya’o. rigs pa bzhi ni 1) ltos pa’i rigs pa dang, 2) bya ba byed pa’i rigs pa dang, 3) ’thad par bsgrub pa’i rigs pa dang, 4) chos nyid kyi rigs pa’o. [de la 1) ltos pa’i rigs pa ni: rgyu gang dang rkyen gang dag la ltos te chos gang skye ba’o; 2) bya ba byed pa’i rigs pa ni: chos skyes pa rnams rang gi bya ba byed pa ste, ’di lta ste dper na mig gis gzugs rnams la lta bar byed pa dang, rna bas sgra rnams nyan pa byed la sogs pa lta bu’o; 3) ’thad par bsgrub pa’i rigs pa ni: chos rnams mi rtag pa’am, rten cing ’brel bar ’byung ba’am, sdug bsngal ba’am, stong pa’am, bdag med pa’o, zhes tshad ma gsum po yid ches pa’i lung dang mngon sum dang rjes su dpag pa dag gis nye bar rtog par byed cing mi rtag pa la sogs par sgrub par byed pa’o; 4) chos nyid kyi rigs pa ni: ci’i phyir ’jig rten gnas pa de lta bur gyur pa yin, ci’i phyir sa’i mtshan nyid sra ba yin zhes bya ba nas chos thams cad la yang sbyar te ci’i phyir de lta bu yin zhe na? de ni chos nyid yin te, chos de dag gi rang bzhin de yin zhing, de dag gi ngo bo nyid de lta bu yin pas, chos nyid de gang kho na yin pa de nyid ’dir rigs pa yin no.] rigs pa de lta bu dag tshul bzhin yid la byed pas shes shing rtogs par byed pas na, tshul bzhin zhes bya ba de ni rigs pa’i tshig ces bya ste. ’og ma rnams la yang tshul de bzhin du sbyar ro – "It does not cheat, thus it is reasoning (yukti), thorough should be taken in the meaning ’knowledge furnished with four kinds of reasoning’ (caturyuktiyuktajnyāne yonir iti). The four kinds of reasoning are 1) reasoning concerned with dependence on (apekṣāyukti), 2) reasoning concerned with cause and effect (kāryakāraṇayukti), 3) reasoning by presenting proof (upapattisādhanayukti), and 4) reasoning concerned with the true nature of things (dharmatāyukti). [There, 1) reasoning concerned with dependence on [is concerned with] the causes and conditions by which moments of existence arise; 2) reasoning concerned with cause and effect [is concerned with] the appropriate effects that arisen moments of existence cause, as when the eye sees form and the ear hears sound; 3) reasoning by presenting proof investigates the moments of existence as impermanent, originated in dependence, as suffering, empty, and selfless by the three standards of knowledge, viz. canonical scripture, sense-perception and inference, and it establishes impermanence, etc.; and 4) reasoning concerned with the true nature of things [is concerned with questions like] "Why has the state of the world become like this?", "Why does the element earth have the essential character of hardness?", etc., with regard to all things [it asks the question] "Why is it like that?" [and answers like] "This is the nature (prakṛti) of those moments of existence, such is their essence (svabhāva), this is the true nature of things (dharmatā)". That reasoning is concerned with that very true nature of things.] That reasoning knows and understands by thorough mental effort, thus one says ’Thorough is a word for reasoning’. The following should be understood accordingly."
The part in brackets is a quotation from Śbh with some changes – mainly the substitution of dharma for skandha – and abbreviations: 1. (fol. 7A33, S p. 14112-13, D fol. 57b3-4) tatrotpattyapekṣā yair hetubhir yaiḥ pratyayaiḥ skandhānāṃ prādurbhāvo bhavati / 2. (7A34-5, S p. 1423-6, D fol. 57b6-7) kāryakāraṇayuktiḥ katamā / yeṣām utpannānāṃ skandhānāṃ svena hetunā svena pratyayena tasmiṃs tasmin svakāryakaraṇe viniyogas tad yathā / cakṣuṣā rūpāṇi draṣṭavyāni / shrotre(5)ṇa sabdāḥ shrotavyāḥ / 3) (fol. 7A35-6, 14212-1431, D fol. 58a1-4) upapattisādhanayuktiḥ [(5) katamā /] anityāḥ skandhāḥ pratītyasamutpannā duḥkhāḥ shūnyā anātmāna iti tribhiḥ pramāṇair upaparīkṣate [yad uta] āptāgamena pratyakṣeṇānumānena ca / [ebhis tribhiḥ pramāṇairupapattiyuktaiḥ satāṃ hṛdayagrāhakair vyavasthāpanā] sādhanā kriyate [/ yad uta skandha-]anityatāyā vā .... 4) ( fol. 7A37-7B31, S p. 1434-13, D fol. 58a4-7) dharmatāyuktiḥ katamā / kena kāraṇena .... tathābhūto lokasanniveshaḥ kena kāraṇena kharalakṣaṇā pṛthivī ..(7B3).. prakṛtir eṣāṃ dharmāṇām iyaṃ svabhāva eṣām īdṛshaḥ / dharmataiṣā / yaiva cāsau dharmatā / saivātra yuktir [yoga upāyaḥ /]
Msa. p. 1685-11 treats the four ways of reasoning by relating them to the three vehicles, but also to thorough mental effort (yonishomanasikāra), which indeed is also the the basis of the treatment in ṭ. Differing somewhat from ṭ and Śbh, the fourth reasoning is concerned with the unthinkable (acintya) nature of things. yuktiprajnyaptivyavasthānaṃ caturvidhaṃ / apekṣāyuktiḥ / kāryakāraṇayuktiḥ / upapattisādhanayuktiḥ / dharmatāyuktish ca / yānaprajnyaptivyavasthānaṃ trividhaṃ / shrāvakayānaṃ / pratyekabuddhayānaṃ / mahāyānaṃ ca / tatrāpekṣāyuktis triṣv api yāneṣu yonishomanaskāraḥ / tam apekṣya tena pratyayena lokottarāyāḥ samyagdṛṣṭer utpādāt / kāryakāraṇayuktiḥ samyagdṛṣṭiḥ saphalā / upapattisādhanayuktiḥ / pratyakṣādibhiḥ pramāṇaiḥ parīkṣā / dharmatāyuktir acintyaṃ sthānaṃ / siddhā hi dharmatā na punash cintyā / kasmāt / yonishomanaskārāt samyagdṛṣṭir bhavati / tato vā kleshaprahāṇaṃ phalam ity evam ādi /
Saṃdhinirmocana X, 7,4,7 treats the four in great detail. Cf. also Mavbh III, 12; Bbh p. 37 and 29317-18; Śbh p. 3698ff.
Notes to the Sanskrit text: 1) S yair hetupratyayaiḥ for yair hetubhir yaiḥ pratyayaiḥ 2) ṭ probably read tatrāpekṣāyuktir yān hetūn yān pratyayān apekṣya ye ’pi dharmā prādurbhavanti 3) As tib. bya ba byed pa’i rigs pa gang zhe na / ...gang yin pa rnams MS ...yuktir yād and no daṇḍa 4) MS tasmims 5) MS shabdā 6) ṭ probably abbreviated as kāryakāraṇayuktir utpannānāṃ dharmāṇāṃ svakāryakaraṇas tad yathā / cakṣuṣā rūpāṇi draṣṭavyāni / shrotreṇa sabdāḥ shrotavyāḥ / 7) Bracketed part not in ṭ 8) ṭ has dharmāḥ for skandhāḥ MS, S has iti, which probably is a misreading for the visarga and has no equivalent in tib. 9) MS om. visarga 10) MS yad uta tāptāgamena 11) W ...saṃni... 12) ṭ abbreviates * ity ādi yāvat kena kāraṇena tathābhūtāḥ sarvadharmāḥ 13) W idaṃ 14) As tib. and ṭ de dag gi MS,S,W eṣa 15) W om. daṇḍa 16) W ...ṣā(ṃ); daṇḍa as in tib. and ṭ, MS,S,W om. 17) As tib. and ṭ gang kho na yin pa S,W caiva MS ambiguous. tshul ni chos rnams kyi rang bzhin phyin ci ma log pa’am, yang na tshul bzhin yid la byed pa sum cu rtsa gnyis kyi skabs su (ṭ. 97b1, v. supra) tshul gyi sgra bshad pa de la bya’o. sgo ni tshul bzhin te, bsam gtan dang, mngon par shes pa dang, stobs dang mi ’jigs pa la sogs pa yon tan dpag tu med pa rnams sgrub pa’i sgo yin pa’i phyir ro, yang na de’i sgo nas chos yangs shing rgya che ba rtogs par byed pa’i phyir ro. kha ni rten la bya ste, tshul bzhin la brten nas chos phra zhing zab pa rnams rtogs par byed pa’i phyir ro. rgyu dang rkyen zhes bya ba ni tshul bzhin te, sangs rgyas kyi chos rnams kyi rgyu dang rkyen yin pa’i phyir ro. mi ’gog pa zhes bya ba la tshul bzhin dang mi mthun pa’i rgyu dang rkyen rnams kyis de med par ’gyur ba ni ’gog pa zhes bya na, tshul bzhin yid la byed pa las byung ba’i shes rab dkar po’i chos kyi mthu dang ldan pas rang dang mi mthun pa’i rkyen gyis med par mi ’gyur bas mi ’gog pa’i tshig ces bya’o. mi ’gal ba ni chos rnams kyi rang bzhin ji ltar gnas pa las mi ’gal bar rtogs pa’i phyir ro. tshul bzhin gyi dngos po thams cad bdag med par rtogs te, gang la yang chags pa dang sdang ba med par btang snyoms kyi tshig ces bya’o. The last two mentiond items refer to not being dependent upon ālayavijnyāna: kun gzhi rnam par shes pa la mi gnas pas na mi rten pa’i tshig ces bya’o. mi gnas pa ni rten smos ma thag pa de gnyis la mi gnas pa’i phyir ro. yang na gang zag gi dngos por chags pa med pas na rten pa med pa’o, chos kyi dngos por chags pa med pas na mi rten pa’o, kun gzhi rnam par shes pa’i gnas la gnas pa med pas na mi gnas pa zhes bya’o. The last paragraph seems to have read three items in the sūtra, the two and, in addition, rten pa med pa – *anishraya (?) ST has mi rten pa for DLNQ rten pa med pa, and the respective editions may have lost one of the two items. The text read by ṭ may originally have had anishrayapadam etad, anāshrayapadam etad, anāshritapadam etat, and the three have been interpreted respectively as freedom from grasping for substance in a) the pudgala and b) the dharmas, and from being dependent on the ālayavijnyāna. ma g.yos pa ni rang bzhin gzhan du mi ’gyur ba ste, tshul bzhin de ngo bo nyid kyis dag pas nams kyang rang bzhin gzhan du mi ’gyur ba la bya’o; rnam par ma g.yos pa zhes bya ba la mi mthun pa’i phyogs kyi dbang du gyur pa ni rnam par g.yos pa ste, tshul bzhin des mi mthun pa’i phyogs spangs pas mi rtag pa la rtag par ’dzin pa la sogs pa mi mthun pa’i phyogs kyi chos rnams kyi dbang du mi ’gyur ba’i phyir rnam par ma g.yos pa zhes bya’o, yang na ’dod chags la sogs pa kun nas nyon mongs pa dang phyin ci log bzhi’i rlung gis bskyod par mi nus pas na ma g.yos pa zhes bya la, phung po dang khams dang skye mched la mngon par chags pa’i rlung gis bskyod par mi nus pas na rnam par ma g.yos pa zhes bya’o. kun brtags pa’i ngo bo la yod par mi ’dzin pas na sgro btags pa med pa’o. ".... not apprehending the imagined essence (parikalpitasvabhāva) as existent". rtag pa dang chad pa la sogs pa’i mthar ma lhung ba na mnyam pa nyid do, gzugs dang sgra la sogs pa’i mtshan ma rnam pa sna tshogs su ’byed pa ni mnyam pa ste, chos thams cad brjod du med pa’i rang bzhin du tshul bzhin gyis khong du chud pa la de lta bur ’byed pa med pas mi mnyam pa med pa’o. ji ltar bsgrubs pa bzhin du ’bras bu ’thob ste, mi slu bas na bden pa’i tshig go, ’phags pa rnams kyi spyod yul yin pa’am, tshad ma gsum dang mi ’gal bas yang dag pa’i tshig go. ’jig rten gyi chos brgyad kyis mi ’gyur ba’am, yang na chos rnams kyi rang bzhin don dam pa skye ba dang ’jig pa dang bral ba rtogs par byed pa’i tshul bzhin yang mi ’gyur ba’i tshig ces bya’o. phyir bya ba ni gnyen po’i chos kyis sbyang zhing gtang dgos pa ste, tshul bzhin de nyid kun nas nyon mongs pa’i chos gzhan sbyong ba’i gnyen po yin te, de la gzhan gang gis kyang sbyang zhing gtang mi dgos pas na phyir bya ba med pa’i tshig go. Cf. Dbh p. 7115. ’jig rten pa’i lam dang, ’jig rten las ’das pa’i lam dang, de gnyis ka’i gong ma theg pa chen po’i lam gyis spangs par bya ba’i skyon spangs pas zhi ba dang rab tu zhi ba dang nye bar zhi ba’i tshig go. mi mthun pa’i phyogs dang gnyen po’i chos rnam pa sna tshogs su rtog pa’i spros pa med pas spros pa med pa’i tshig ste; ji ltar mi rtog ce na? ’degs pa med pa dang gzhag pa med pa zhes smos te, kun nas nyon mongs pa’i chos glo bur ba bdegs shing bsal du yang med la, rnam par byang ba’i chos sems kyi rang bzhin ’od gsal ba gsar du bsnan cing gzhag tu yang med par tshul bzhin gyis rtogs pa’i phyir ro. phung po lnga dang, khams bco brgyad dang, skye mched bcu gnyis la sogs pa ji snyed yod pa dang, de dag nyid kyang mi rtag pa dang, sdug bsngal ba la sogs pa ji lta ba bzhin du yod pa ma lus pa dang, phyin ci ma log par tshul bzhin gyis rtogs pas na ma tshang ba med pa’i tshig go; bdag la sogs pa dngos po med pa’i rnams yod par sgro btags nas shes pa’i yul du ’jal ba ni lhag pa ste, tshul bzhin de ltar mi ’jal bas lhag pa med pa’o. ... of saṃsāra? Cf. Śikṣ p. 354-5: kalyāṇamitrā .... niṣkāsayitāraḥ saṃsārapurāt. bsal zhing bsnyigs pa ni phyir dbyung ba ste, tshul bzhin shes pa thams cad kyi snying po yin pas de ltar byar med pa’i phyir dbyung du med pa’o. tshul bzhin dang mi mthun pa mi rtag pa la rtag par ’dzin pa la sogs pa ni gnyen po ste, de dag ’dis spangs pas na gnyen po med pa’o. theg pa mchog gi lam du zhugs pa’i tshul bzhin gyis gang zag dang chos la bdag med pa khong du chud de, nyan thos dang rang sangs rgyas la sogs pa mchog rnams las kyang dam par gyur pas na dam pa’i tshig go. de kho na’i tshig ces bya ba ni bstan pa’o. lhag ma bzhi ni bshad pa ste: rtag du de bzhin du gnas shing rnam par mi ’jig pas de bzhin nyid dang ma nor ba dang phyin ci log tu gyur pa med pas ma nor ba de bzhin nyid dang gzhan du ’gyur ba med pas gzhan ma yin pa’i de bzhin nyid dang chos rnams kyi rang bzhin yin pas ji lta ba bzhin zhes bya ste, chos rnams kyi yongs su grub pa’i mtshan nyid de lta bur shes par byed pa’i tshul bzhin yid la byed pa la yang de skad ces bya’o – "This is said in connection with thorough mental effort (yonishomanasikāra) that knows the absolute character (pariniṣpannalakṣaṇa) of moments of existence."
ṭ. fol. 101a5: yang na de kho na la sogs pa ni chos kyi dbyings kyi rnam grangs kyi tshig yin te – "Or, ’the real (tattva)’ and the following words are synonyms of total reality (dharmadhātuparyāyapada)".
To elucidate this a quotation from the Ratnameghasūtra on the topic then follows, ṭ. fol. 101a5-b4: de bas na dkon mchog sprin gyi mdo las byang chub sems dpa’ sgrib pa thams cad rnam par sel bas gsol pa: bcom ldan ’das, de kho na zhes bgyi ba ci lags? bcom ldan ’das kyis bka’ stsal pa: rigs kyi bu, ’di lta ste, de kho na zhes bya ba ni yang dag pa’i don gyi tshig bla dags so. gsol pa: bcom ldan ’das, yang dag pa zhes bgyi ba ci lags? bcom ldan ’das kyis bka’ stsal pa: gang de bzhin nyid dang ma nor ba de bzhin nyid dang gzhan ma yin pa de bzhin nyid do. gsol pa: bcom ldan ’das, de bzhin nyid zhes bgyi ba ji lta bu lags? bcom ldan ’das kyis bka’ stsal pa: rigs kyi bu, chos ’di dag ni so so rang gis rig pa ste, de dag la yi ges gdags par mi nus so. ci’i phyir zhe na? chos de dag ni yi ge thams cad las shin tu ’das pa, brjod pa thams cad las shin tu ’das pa, tshig gi spyod yul thams cad las shin tu ’das pa, tshig gi lam thams cad las shin tu ’das pa, spros pa thams cad dang bral ba, phye ba dang btsums pa thams cad dang rtog ge thams cad dang bral ba, rtog ge thams cad kyis brtag pa’i spyod yul ma yin pa, mtshan ma med pas mtshan ma’i spyod yul thams cad las yongs su ’das pa, byis pa’i spyod yul las shin tu ’das pa, bdud thams cad kyi spyod yul las shin tu ’das pa, nyon mongs pa’i spyod yul thams cad las shin tu ’das pa, rnam par shes pa’i spyod yul las shin tu ’das pa, mi gnas pa, gnas ma yin pa, zhi ba ’phags pa’i ye shes kyi spyod yul, de dag nyid kyis so sor rang gis rig par bya ba, dri ma med pa, dang ba, dag pa, gya nom pa rtag pa, brtan pa, rgyun du gnas pa, ’jig par mi ’gyur ba’i chos de, de bzhin gshegs pa rnams byung yang rung, ma byung yang rung, chos kyi dbyings ni gnas pa’o, zhes gsungs pa’i phyir ro. byang chub nges par thob pa ni chud mi za ba ste, tshul bzhin gyis byang chub thob par byed pas chud mi za ba’i tshig go. yang dag pa nyid de kho na nyid phyin ci ma log pa’i mthar thug pas yang dag pa’i mtha’i tshig go. sngon gyi mtha’ dang, phyi ma’i mtha’ dang, da ltar byung ba dus gsum bdag nyid thams cad du mi dmigs pas dus gsum yang dag par rjes su mthong ba ni dus gsum mnyam pa’i tshig ces bya’o. de ji ltar mnyam zhe na? dus yongs su ma chad pa zhes smos te, ’dus byas kyi chos kyi phung po la sogs pa skye ba dang, gnas pa dang ’jig pa’i sgo nas dus gsum du gdags par zad kyi, yongs su grub pa’i mtshan nyid la ni de lta bu dbye ba med pa’i phyir ro – ".... since this kind of classification is not existent in what has the absolute character (pariniṣpannalakṣaṇa)". gzugs la rnam par shes pa mi gnas pa la sogs pas dus gsum gyi chos ’dus byas rnams la ma chags pa’am, de dag la ming dang mtshan ma’i bdag nyid du mngon par zhen pa med pa ni tshul bzhin yin par ston te, ji ltar so so’i skye bo dag kun brtags pa’i gzugs la rnam par shes pas rnam pa sna tshogs su rtog cing de’i bdag nyid du mngon par zhen pa de ltar mi byed pas gzugs la rnam par shes pa mi gnas pa zhes bya ste, tshor ba la sogs pa lhag ma rnams la yang de dang ’dra bar bshad do. de ni don la rton pa’i tshig ces bya ba la sogs pas tshul bzhin de tshig ’bru dang, gang zag dang, rnam par shes pa dang, bkri ba’i don gyi mdo sde la mi rton gyi, so sor rton pa bzhi la brten ces bya ba’i tha tshig go.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

d) btsun pa sha ra dva ti’i bu, gzhan yang tshul bzhin zhes bya ba ni chos thams cad do.

punar aparaṃ, bhadanta śāradavatīputra, yonir iti sarvadharmāḥ.

d) Further, reverend Śāradvatīputra, “thorough” is [concerned with] all moments of existence.

de ci’i phyir zhe na?

tat kasya hetoḥ?

[To teach the causes of insight (prajñāhetu), and the fruit which is insight (prajñāphala), it is said:] Why?

See ṭ. fol. 88b4, b5: shes rab kyi rgyu, and cf. ṭ. fol. 103a4-7, infra. rnam pa gcig tu na tshul bzhin zhes bya ba de ni rigs pa’i tshig go zhes bya ba la nges pa’i tshig smos pa thams cad tshul bzhin yid la byed pa dang mi sbyar bar chos rnams kyi de bzhin nyid yongs su grub pa’i nges pa’i tshig gi rnam grangs yin par sbyar zhing bshad de, de bas na mjug thogs su tshul bzhin zhes bya ba ni chos thams cad do zhes gsungs pa’i phyir te; gang zag la bdag med pa dang chos la bdag med pa ni tshul bzhin zhes bya ba ste, de chos thams cad la ma khyab pa med pa’i phyir tshul bzhin zhes bya ba ni chos thams cad do zhes bshad do. ’bras bu bstan pa’i dbang du byas nas: ci’i phyir zhes bya ba la sogs pa gsungs te, ci’i phyir zhes bya ba ni chos thams cad la ci’i phyir tshul bzhin zhes bya ba’i gtan tshigs ’dri ba’o – "And further, the etymology (nirukti) saying: ’Thorough is a word for reasoning’ (in the preceding paragraph: yonir iti yuktipadam etat) does not apply for thorough mental effort (yonishomanasikāra) concerned with everything, so then one goes on referring to the etymology concerned with things as they really are, to the perfected state of things (tathatāpariniṣpannanirukti). Thus follows ’Thorough is [concerned with] all moments of existence’: The fact of selflessness of the person (pudgalanairātmya) and selflessness of all things (dharmanairātmya) is thorough [or fundamental], and because this fact applies for all moments of existence (sarvadharmāvyāpyabhāvatvāt), it is said ’Thorough is [concerned with] all moments of existence’. To demonstrate the fruit (phala) of this it is said ’Why’ etc." Cf. ṭ. fol. 88b1-2.
The "etymology" is made in treating yonishas and yuktitas as the same word; cf. the two preceding paragraphs b) and c), especially notes in the beginning of these paragraphs.

ji ltar bdag la bdag med pa, de bzhin du chos thams cad rigs pas mthong zhing; ji ltar sems can la bdag med pa, de bzhin du chos thams cad rigs pas mthong na, de ltar mthong ba ni tshul bzhin mthong ba’o.

yathātmanairātmyaṃ tathā sarvadharmān yuktitaḥ paśyet, yathā sattvanairātmyaṃ tathā sarvadharmān yuktitaḥ paśyet. evaṃdarśanaṃ yoniśodarśanam.

As one looks upon selflessness in oneself [that is, in one’s own parts of personality (svôpādānaskandha) ], one should look upon all moments of existence in accordance with reason, as one looks upon selflessness in living beings one should look upon all moments of existence in accordance with reason. Seeing that way is the thorough way of seeing.

ji ltar bdag la bdag med pa, de bzhin du zhes bya ba la sogs pas ni tshul bzhin mthong ba dang sbyor ba bstan pa’i sgo nas chos thams cad la tshul bzhin zhes bya ba ston te, bdag ces bya ba ni rang gi nye bar len pa’i phung po ste, de la gang zag dang chos kyi rang bzhin bdag med pa bzhin du phung po dang khams dang skye mched la sogs pa chos thams cad kyang tshad ma gsum mam, shes rab rnam pa gsum gyi rigs pas mthong ba’am, ji ltar sems can la bdag med pa bzhin du phung po dang khams dang skye mched la sogs pa chos thams cad kyang bdag med par mthong na tshul bzhin mthong ba zhes bya bas chos thams cad tshul bzhin zhes bya bar grub bo.

. . .

’khor ba’i khams kyi tshul bzhin gang yin pa, mya ngan las ’das pa’i dbyings kyi tshul bzhin yang de yin no, zhes gang gis de ltar mtshungs shing bye brag med par mthong ba, de ni tshul bzhin rab tu sbyor ba zhes bya’o; gang gis kun nas nyon mongs pa’i rang bzhin dang rnam par byang ba’i rang bzhin mtshungs shing bye brag med par mthong ba, de ni tshul bzhin rab tu sbyor ba zhes bya’o; gang rigs pa dang mi rigs par mi sems pa, de ni tshul bzhin rab tu sbyor ba yin te;

yā saṃsāradhātor yoniḥ sā nirvāṇadhātor api yonir iti ya evaṃ samanirviśeṣataḥ paśyati sa ucyate yoniśaḥprayogaḥ; yaḥ saṃkleśasvabhāvaṃ vyavadānasvabhāvaṃ samanirviśeṣataḥ paśyati sa ucyate yoniśaḥprayogaḥ; yo na yuktyayuktitaś cintayati sa ucyate yoniśaḥprayogaḥ.

“That which is thorough [namely the nature (prakṛti) ] of the sphere of existence is also what is thorough [namely the nature (prakṛti) ] of the sphere of extinction”, as one sees in this way according to sameness and no distinction it is called thorough practice; as one sees the essence of impurity and the essence of purity in this way according to sameness and no distinction it is called thorough practice; as one does not see things in the way of reason and non-reason it is thorough practice.

’khor ba’i khams kyi tshul bzhin ni ’khor ba’i rang bzhin te, ji ltar mya ngan las ’das pa’i dbyings kyi tshul bzhin yongs su dag pa bzhin ’khor ba’i rang bzhin yang yongs su dag par mthong na zhes bya ba’i tha tshig go. Cf. Kpv 52: yonishodharmaprayogaḥ, and Rāṣṭrapālaparipṛcchā p. 129: āshayena shrutvā dhīra yonishaḥ prayujyate/. kun nas nyon mongs pa’i rang bzhin ni ’dod chags la sogs pa ste, lus dang sems la gnod pa sna tshogs skyed par byed pa’i phyir ro, rnam par byang ba ni byang chub kyi phyogs dang, pha rol du phyin pa ste, nyon mongs pa rnams ’joms pa’i gnyen po yin pa’i phyir ro, mi mthun pa’i phyogs dang gnyen po de gnyi ga yang brjod du med pa’i rang bzhin du mtshungs shing mi mthun pa’i phyogs dang gnyen po zhes brjod pa ltar don dam par bye brag med par mthong ba, de ni tshul bzhin rab tu sbyor ba zhes bya’o. de ltar gnyi ga yang brjod du med par ’dra bas rnam par byang ba’i chos la yon tan can du rigs par yang mi sems, kun nas nyon mongs pa’i chos la skyon can du mi rigs par yang mi sems pa, de ni tshul bzhin rab tu sbyor ba zhes bya’o.

. . .

btsun pa sha ra dva ti’i bu, mdor na, byang chub sems dpa’i tshul bzhin sbyor ba ji snyed pa, de dag thams cad kyi gnas ni sems can no. de sems can gyi gnas kyang mi spong la chos kyi gnas kyang ’khrugs par mi byed de. de ni byang chub sems dpa’i tshul bzhin la ’jug pa’i sbyor ba zhes bya’o.

saṃkṣepato, bhadanta śāradvatīputra, yāvanto bodhisattvānāṃ yoniśoyogās teṣāṃ sarveṣāṃ sthitis tu sattvāḥ. sa na sattvasthitiṃ tyajati nāpi dharmasthitiṃ vikopayati. sa ucyate bodhisattvānāṃ yoniśaḥpraveśayogaḥ.

In short, reverend Śāradvatīputra, the place [or object] of all thorough efforts of the bodhisattvas is living beings. He should not give up [being born in] the places of living beings, nor [think that he by that will] disturb the place [or state] of the [totality of] moments of existence [even though making living beings the object of his great compasssion]. That is called the bodhisattvas’ effort of thorough entrance.

btsun pa sha ra dva ti’i bu, mdor na zhes bya ba la sogs pas ni byang chub sems dpa’ de ltar tshul bzhin sbyor ba de dag thams cad gang la dmigs shing gang la brten nas sbyor ba’i gnas ston te, tshul bzhin sbyor ba ji snyed pa zhes bya ba ni tshul bzhin gyi ’jug pa grangs ji snyed yod pa’am, ji snyed byed pa zhes bya ba’i don to. de dag thams cad kyi gnas ni sems can no zhes bya ba ni tshul bzhin de dag gi rten dang dmigs par bya ba’i yul sems can yin te, ’di ltar byang chub sems dpa’ sems can la thugs brtse bas de dag yongs su gzung ba’i phyir tshul bzhin yid la byed pa de dag la sbyor ba mdzad pa’am, yang na ji ltar sems can la bdag med pa de bzhin du chos thams cad rigs pas mthong zhes bya ba la sogs pa’i tshul gyis sems can gyi yul la tshul bzhin gyi sbyor ba mdzad do zhes bya ba’i tha tshig go. de ltar thugs rje chen po’i dbang gis sems can la dmigs nas dmigs pa dang bcas pas: chos kyi dbyings dkrugs par mi ’gyur ram? snyam pa la de sems can gyi gnas kyang mi spong la chos kyi gnas kyang ’khrugs par mi byed do zhes gsungs te, byang chub sems dpa’ de sems can gyi gnas ’khor bar skye ba yang mi gtong la, chos kyi gnas stobs dang mi ’jigs pa la sogs pa yon tan gyi chos rnams kyi ’byung gnas kyi chos kyi dbyings rnam par dag pa dang rnam par mi rtog pa’i ye shes ’khrugs par mi byed de, sems can kyi don du ’khor bar gnas kyang de gnyis las nyams par mi ’gyur zhes bya ba’i tha tshig go.
Cf. also Aṣṭādasha (71), p. 824ff: tad bodhisattvo mahāsattva prakṛtishūnyatāpāramitāsu caran rūpaṃ na vikopayati. shūnyaṃ vā nāshūnyam iti. ... na rūpaṃ shūnyatāṃ vikopayati ... na shūnyatā bodhiṃ vikopayati. tat kasya hetoḥ? na hy eṣāṃ svabhāvo ’sti ya evaṃ vikopayed.

. . .

btsun pa sha ra dva ti’i bu, de ltar de’i chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba rgyu ’thun pa, de ni shes rab ces bya’o.

evaṃ, bhadanta śāradvatīputra, tasya dharmākāraśrutākārayoniśaḥpraveśaniṣyandaḥ socyate prajñā.

[Then, to summarize the above-mentioned form of insight (prajñâkāra), etc., to demonstrate that the fruit of the above-mentioned moments of existence is insight, it is said:] Thus, reverend Śāradvatīputra, the outcome for him [the bodhisattva trained in the above-mentioned imperishabilities] of those forms of religion, forms of learning and efforts of thorough entrance is called insight.

shes rab kyi rnam pa la sogs pa gong du bshad pa rnams bsdus te bstan pa dang, gong du bshad pa’i chos rnams kyi ’bras bu shes rab yin par bstan pa’i phyir btsun pa sha ra dva ti’i bu, de ltar de’i chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba rgyu mthun pa, de ni shes rab ces bya’o zhes smras te; de’i zhes bya ba ni sems bskyed pa dang bsam pa mi zad pa la sogs pa nas shes rab mi zad pa’i bar la gnas pa’i byang chub sems dpa’ ’di’i zhes bya ba’i don to; chos kyi rnam pa ni phung po dang khams dang skye mched la sogs pa’o, yang na, chos kyi rnam pa ni sems bskyed pa dang, bsam pa dang, sbyor ba dang, lhag pa’i bsam pa dang, sbyin pa dang, tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan la sogs pa gong du bshad pa’i chos rnams so; thos pa’i rnam pa ni gong du thos pa’i rnam pa brgyad cu rtsa bzhi smos pa’o; tshul bzhin la ’jug pa’i sbyor ba ni gong du tshul bzhin la ’jug pa sum cu rtsa gnyis smos pa’o; chos de rnams nyid rgyu bas na chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba’i rgyu zhes bya ste, rgyu de dang mthun pa’i ’bras bu ni rgyu mthun pa ste, dngos su shes rab mi zad pa’o; don du na rgyu mthun pa zhes bya ba ni rgyu ci ’dra bar mthun par ’gyur ba’i ’bras bu la bya ste, chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba’i rgyu de dag las ’bras bu shes rab mi zad pa ’byung bar ’os kyi, gzhan ni ma yin pa’i phyir ro.

e) de la shes rab ni ’grogs pa bcu drug dang lhan cig mi gnas te. bcu drug po dag gang zhe na?

tatra prajñā na ṣoḍaśadharmaiḥ sārdhaṃ saṃvasati. katame ṣoḍaśa?

(p. 66)e) [The essence of insight (prajñāsvabhāva), the fact that insight is not polluted by the contraries of insight (prajñāvipakṣa):] Insight, then, does not stay with these sixteen things. What sixteen?

shes rab kyi rang bzhin bstan pa’i dbang du byas nas de la shes rab ni ’grogs pa dang lhan cig mi gnas te zhes bya ba la sogs pas gsungs so. Cf. 88b4, b5-6: shes rab de shes rab kyi mi mthun pa’i phyogs dang ma ’dres pa. ’grogs pa bcu drug dang lhan cig mi gnas zhes bya bas ni shes rab kyang skabs ’dir rnam par mi rtog pa’i ye shes dmigs pa dang, spros pa thams cad las ’das pa, mtshan ma thams cad ma ’dres pa’i rang bzhin la bya bar ’dod de, de bas na dmigs pa dang, mtshan ma’i skyon rnams dang ma ’dres pa’i phyir ’grogs pa bcu drug dang lhan cig mi gnas so zhes bshad do.
The expression ’grogs pa dang lhan cig mi gnas is somewhat problematic, and the Tibetan text is possibly corrupt. Dbh p. 5226-27: na ca saṃskṛtasaṃvāsena saṃvasati, and Aṣṭa p. 79326.: na ca tena vānyena vā nimittena sārdhaṃ saṃvasati (cf. also Aṣṭādasha (55) p. 211-2; Suvkr p. 524-7; Aṣṭa p. 76020) seem to be expressions very close to Akṣ, but both ’grogs pa ~ saṃvāsa and lhan cig ~ sārdham cannot be in the same sentence. Thus it seems that either the expression from Dbh or the one from Aṣṭa has to be chosen. From item no. 8 the ’grogs pa has been left out, and suggests the Aṣṭa variant of the expression, while in the case of no. 1 to no. 7 the Dbh variant is the basis for the reconstruction. There are no variants in the available Tibetan material. The §£¶Ì of T1 (p. 196b19ff) and the §£ªP(¶X)¶P, with variants, of T2 (p. 5964ff) also give no clue to the original Sanskrit. The introduction is based on T1 p. 196b19,: ṃ–¬ƒºz™Ã¶≥§Q§ª™k§£©Û§§¶Ì which seems to have read dharma, the probability of this reconstruction being strengthened by T2 (p. 5964) which has ṛ∆ for ™k, also a common equivalent for dharma: ¶≥§Q§ªṛ∆§£ªPºz¶X.

. . .

’di lta ste: ma rig pa’i ’grogs pa dang lhan cig mi gnas so, de bzhin du ’du byed dang, rnam par shes pa dang, ming dang gzugs dang, skye mched drug dang, reg pa dang, tshor ba dang, sred pa dang, len pa dang, srid pa dang, skye ba dang, rga shi’i ’grogs pa dang lhan cig mi gnas so;

tad yathā nāvidyāsaṃvāsena saṃvasati, evaṃ na saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhāvajātijarāmaraṇasaṃvāsena saṃvasati.

1) It does not stay in the company of ignorance, nor does it stay in the company of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death.

de la ma rig pa’i ’grogs pa dang lhan cig mi gnas so zhes bya ba la sogs pas ’khor ba’i rgyu srid pa’i yan lag bcu gnyis rnams dang lhan cig mi gnas par bstan te: de la ma rig pa ni yang dag pa’i mtha’ khong du ma chud pa’o; ma rig pa de nyid ’grogs pa yin pas na ma rig pa’i ’grogs pa ste, ma rig pa’i dbang du gyur pa’am, ma rig pa dang ’dres par gyur pa’o. mi gnas so zhes bya ba ni de dang ma ’dres pa’am, ma ’bags pa zhes bya ba’i don to. gal te rnam par mi rtog pa’i ye shes de ma rig pa dang ’dres na ni gzhan gyi dbang gi mtshan nyid bzhin du ’khor bar lhung ba’i skyon du ’gyur ro. de bzhin du zhes bya ba ni de dang ’dra ba zhes bya ba’i don to. ’du byed rnams dang lhan cig mi gnas so zhes bya ba nas yan lag lhag ma rnams la yang de dang ’dra bar sbyar ro. de la ’du byed ni rnam pa gsum ste, bsod nams ma yin par nye bar ’gro ba’i ’du byed dang, bsod nams su nye bar ’gro ba’i ’du byed dang, mi g.yo bar nye bar ’gro ba’i ’du byed do. rnam par shes pa ni sa bon thams cad kyi rten rnam par smin pa’i rang bzhin kun gzhi rnam par shes pa’o. ming ni tshor ba dang ’du shes dang ’du byed dang rnam par shes pa rnams so. gzugs ni bstan du yod la thogs pa dang bcas pa’am, bstan du med la thogs pa dang bcas pa dang, bstan du yang med la thogs pa yang med pa ste, de gnyis gcig tu bsdus na ming dang gzugs zhes bya’o. skye mched drug ni mig gi skye mched nas yid kyi skye mched kyi bar du’o. reg pa ni yul dang dbang po dang rnam par shes pa rnams rgyu dang ’bras bu’i mtshan nyīd du dus mnyam du tshogs pa’o. tshor ba ni bde ba dang sdug bsngal ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba rnams so. sred pa ni yul dang longs spyod la rgyun du spyod kyang tshva chu ’thung ba dang ’dra bar ngoms pa dang tshim pa med pa’o. len pa ni ’dod pa len pa dang, tshul khrims dang brtul zhugs len pa dang, lta ba len pa dang, bdag tu smra ba len pa dang. srid pa ni ’dod pa’i srid pa dang, gzugs kyi srid pa dang, gzugs med pa’i srid pa’o. skye ba ni las kyi bag chags rnam pa sna tshogs bags pa’i khyad par las nying mtshams sbyor ba de dang de dag tu phung po dang khams dang skye mched la sogs pa mngon par grub pa’o. rga ba ni mer mer po dang, nur nur po dang, mkhrang gyur pa dang, rkang lag ’gyus pa nas gzhon nu dang lang tsho dang dar la bab pa’i stobs dang mthu dang gzi brjid dang mdangs la sogs pa rab tu gzhan du gyur te nyams pa’o. shi ba ni tshe dang drod dang rnam par shes pa med par gyur pa’o.

ma rig pa ’gog pa’i ’grogs pa dang lhan cig mi gnas so, de bzhin du ’du byed dang, rnam par shes pa dang, ming dang gzugs dang, skye mched drug dang, reg pa dang, tshor ba dang, sred pa dang, len pa dang, srid pa dang, skye ba dang, rga shi ’gog pa’i ’grogs pa dang lhan cig mi gnas so;

na cāvidyānirodhasaṃvāsena saṃvasati, evaṃ na saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhāvajātijarāmaraṇanirodhasaṃvāsena saṃvasati.

2) It does not stay in the company of cessation of ignorance, nor does it stay in the company of cessation of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death.

ma rig pa ’gog pa’i ’grogs pa dang lhan cig mi gnas so zhes bya ba la sogs pas ma rig pa ’gags pa la sogs pa ’khor ba las ldog pa’i rgyu rnam par byang ba’i chos rnams dang yang ma ’dres pa bstan te, ma rig pa ’gags pa ni ma rig pa spang ba’am, ma rig pa med par gyur nas de dang mi mthun pa’i rig pa skyes pa la bya’o.

’jig tshogs la lta ba’i ’grogs pa dang lhan cig mi gnas pa nas ’jig tshogs la lta ba’i rtsa ba las byung bar lta bar gyur pa drug cu rtsa gnyis po’i bar dag gi ’grogs pa dang lhan cig mi gnas so;

na ca satkāyadṛṣṭisaṃvāsena saṃvasati, yāvan na satkāyadṛṣṭimūlotpannadvāṣaṣṭidṛṣṭigatasaṃvāsena saṃvasati.

3) It does not stay in the company of the view that a true substance [a self] is found [which is the root of all views], nor does it stay in the company of the sixty-two view-points which originate from the root view that a true substance is found.

’jig tshogs la lta ba’i ’grogs pa dang lhan cig mi gnas pa zhes bya ba la sogs pas log pa’i lta ba rnams dang ma ’dres pa bstan te, de la ’jig tshogs zhes bya ba ni gzugs la sogs pa phung po lnga ’jig pa’i rang bzhin can rnams phung po dang tshogs su gyur pa la bya ste, de la bdag yod par lta ba ni ’jig tshogs la lta ba’o. ’jig tshogs la lta ba de nyid rtsa ba yin pas na ’jig tshogs la lta ba’i rtsa ba ste, lta bar gyur pa thams cad kyi rgyu yin pa’i phyir ro – tatrātmadṛṣṭiḥ satkāyadṛṣṭiḥ, saiva satkāyadṛṣṭir mūlam iti satkāyadṛṣṭimūlam, sarvadṛṣṭigatahetutvāt.
lta ba de’i rtsa ba las byung ba ni lta bar gyur pa drug cu rtsa gnyis po’i bar dag ste, lta bar gyur pa drug cu rtsa gnyis ni rtag par lta ba dang, mtha’ dang mtha’ med par smra ba la sogs pa tshangs pa’i dra ba dang lnga gsum pa la sogs pa las gsungs pa bzhin du rig par bya’o. bar dag ces smos pas ni bdag tu lta ba’i ri’i rtse mo nyi shu po gzugs la bdag tu lta ba dang, bdag gzugs dang ldan pa dang, gzugs bdag gi yin pa dang, gzugs la bdag gnas par lta ba dang, de bzhin du tshor ba la sogs pa phung po lhag ma bzhi la yang mthun mthun du sbyar te, de dag la sogs pa lta bur gyur pa thams cad dang lhan cig mi gnas pa zhes bya ba’i tha tshig go.
Cf. Mvy 4684-4704: viṃshatishikharasamudgataḥ satkāyadṛṣṭishailaḥ ...; Brahmajālasūtra; lnga gsum pa?; Aṣṭādasha (57) p. 4426: satkāyadṛṣṭau dvāṣaṣṭidṛṣṭigatāny antargatāni bhavanti.

mthon dman gyi ’grogs pa dang lhan cig mi gnas pa nas ’jig rten gyi chos rnyed pa dang ma rnyed pa dang, snyan pa dang mi snyan pa dang, smad pa dang bstod pa dang, bde ba dang sdug bsngal gyi bar gyi ’grogs pa dang lhan cig mi gnas so;

na ca natonnatasaṃvāsena saṃvasati, yāvan na lābhālābhayaśo’yaśonindāpraśaṃsāsukhaduḥkhalokadharmasaṃvāsena saṃvasati.

4) It does not stay in the company of [thinking in categories of] high and low [the result (phala) of the ways of the world mentioned in the following], nor does it stay in the company of the ways of the world, gain and loss, fame and absence of fame, disgrace and praise, pleasure and pain [being the cause (hetu) ].

mthon dman ni ’bras bu yin la, ’jig rten gyi chos ni rgyu yin te, ’di ltar rnyed pa la sogs pas ni mtho bar sems pa ’byung la, ma rnyed pa la sogs pa las mi dma’ bar sems pa ’byung ba’i phyir te, ’jig rten gyi chos brgyad po de dag gis sems khengs pa dang zhum par mi ’gyur bas na mthon dman gyi ’grogs pa dang lhan cig mi gnas pa nas ’jig rten gyi chos brgyad kyi bar gyi ’grogs pa dang lhan cig mi gnas zhes gsungs so. de la rnyed pa dang ma rnyed pa ni chos gos dang lhung bzed la sogs pa’o, snyan pa dang mi snyan pa ni yon tan dang skyon rnams so, smad pa dang bstod pa ni skyon smos pa dang yon tan tshigs su bcad pas brjod pa’o, bde ba dang sdug bsngal ni lus dang sems la phan ’dogs pa dang gnod pa bskyed pa’o.

khro ba dang, khon du ’dzin pa dang, ’chab pa dang, yongs su gdung ba dang, phrag dog dang, ser sna dang, sgyu dang, g.yo dang, ngo tsha med pa dang, khrel med pa dang, khengs pa dang, rtsod pa dang, rgyags pa dang, bag med pa dang, nga rgyal dang, lhag pa’i nga rgyal dang, nga rgyal las kyang nga rgyal dang, nga’o snyam pa’i nga rgyal dang, chung zad snyam pa’i nga rgyal dang, mngon pa’i nga rgyal dang, log pa’i nga rgyal rnams kyi ’grogs pa dang lhan cig mi gnas pa nas nye ba’i nyon mongs pa thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas so;

na ca krodhopanāhamrakṣaparidāherṣyāmātsaryamāyāśāṭhyāhrīkyānapatrāpyonnativivādamadapramādamānātimānamānātimānāsmimānonamānābhimānamithyāmānasaṃvāsena saṃvasati, yāvan na sarvopakleśasaṃvāsena saṃvasati.

5) It does not stay in the company of anger, subsequent annoyance, concealing [wrongdoings though reprehended with good will], vexation, grudging [because of others’ good qualities], enviously wishing [something without yielding anything], deception, guile, shamelessness, indecency, swagger, quarreling, infatuation, intoxication [with vices], conceit, pride, arrogance, self-conceit, pride of modesty, conceitedness and pride of being wrong [about one’s own qualities], as it does not stay in the company of any of the mental impurities.

The different mental impurities (upaklesha) are explained in detail: khro ba dang khon du ’dzin zhes bya ba nas nye ba’i nyon mongs pa thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas zhes bya ba nye ba’i nyon mongs pa dang ma ’dres par bstan te: nga rgyal yang sems nye bar nyon mongs par byed pa’i sgo nas nye ba’i nyon mongs pa zhes gdags so; cf. Kosha p. 3121-5: tatra ye yāvat kleshā upakleshā api te, cittopakleshanāt.
The following are abbreviated quotations from Panycaskandhaprakaraṇavaibhāṣya fol. 222a4ff and/or Triṃshikābhāṣya p. 303ff, on the basis of which the present reconstructions of the ṭ text are made, but cf. the introduction. Abhidharmasamuccaya p. 813ff, tib. 50b2ff treats the same concepts, but does not have the same text.
de la khro ba ni ’phral du gnod par byed pa la gnas te, sems kyi kun nas mnar sems pa’o – tatra krodho vartamānam apakāram āgamya cetasa āghātaḥ. [For the equivalents āgam- and gnas cf. Dbh index s.v.]. Triṃshikābhāṣya p. 303, tib. fol. 159a4-5; Panycaskandhaprakaraṇa fol. 14a4, Dantinne p. 139; cf. Panycaskandhaprakaraṇavaibhāṣya fol. 222a4.
khon du ’dzin pa ni khros pa’i ’og tu ’dis bdag la gnod pa ’di byas so zhes shar gnyer ba’i mdud par ’dzin pa mi gtong ba’o – upanāhaḥ krodhād ūrdhvaṃ mamānenedam apakṛtam iti vairānubandhasyānutsargaḥ. Triṃsh p. 306-8, tib. fol. 159a6-b1 = Pskvai fol. 222b1-2.
’chab pa ni ’dun pa dang zhe sdang dang ’jigs pa la sogs pa bsal te, phan par ’dod pa’i gleng ba pos: khyod ’di lta bu byed pa’o, zhes bsnyad pa na kha na ma tho ba mkhyud pa’o – mrakṣash chandadveṣabhayādīn nirākṛtya taddhitaiṣiṇā codakena tat tvam evaṃkārīty anuyuktasyāvadyapracchādanā. Triṃsh p. 3010-12, tib. fol. 159b1-3 = Pskvai fol. 222b2-4.
yongs su gdung ba ni tshig brlang pos gzhan gyi sems gdung bar bskyed pa’o – paridāhash caṇḍena vacasā parapradāshitā. Triṃsh p. 3015ff, tib. fol. 159b3ff = Pskvai fol. 222b3ff. The words paridāha (ṭ) and pradāsa (-sha) are given the same meaning, cf. Edg s. v. pradāsa; Triṃsh and Pskvai have tshig brlang po.
phrag dog ni pha rol po’i rnyed pa dang, bkur sti dang, rigs dang, tshul khrims dang, thos pa la sogs pa’i yon tan mthong nas zhe sdang gi char gtogs pa’i sems khong nas ’khrug pa’o – īrṣyā lābhasatkārakulashīlashrutādīn guṇān parasyopalabhya dveṣāṃshiko cetaso vyāroṣaḥ. Triṃsh p. 3020ff, tib. fol. 159b6ff ~ Pskvai fol. 222b7f.
ser sna ni rnyed pa dang bkur sti la zhen nas ’dod chags kyi sems kyis phyi dang nang gi dngos po mi gtong ba’o – mātsaryaṃ lābhasatkārādhyavasitasya rāgacetasā bāhyādhyātmavastvaparityāgaḥ. Triṃsh p. 3024ff, tib. fol. 160a1ff = Pskvai fol. 223a1ff.
sgyu ni rnyed pa dang bkur sti la lhag par chags pas gzhan la bslu ba’i bsama pas tshul khrims la sogs pa’i don gzhan du gnas la gzhan du ston pa’o – māyā lābhasatkārādhyavasitasya paravanycanābhiprāyeṇānyavasthitasya shīlāder arthasyānyathā prakāshanā. Triṃsh p. 3029ff, tib. fol. 160a3ff = Pskvai fol. 223a3ff.
g.yo ni bdag gi nyes pa bcab pa’i thabs bzung ste, gzhan nas gzhan du sgyur zhing gtam rlung la bskur pa dang, gsal bar mi byed pa’o – shāṭhyaṃ svadoṣapracchādanopāyasaṃgṛhītaṃ, anyenānyat pratisaran vikṣipati, aparisphuṭaṃ vā pratipadyate. Triṃsh p. 313ff, tib. fol. 160a3ff = Pskvai fol. 223a5ff.
ngo tsha med pa ni las de bdag gi cha ma yin par shes kyang kha na ma tho bas mi ’dzems pa’o – āhrīkyaṃ tasmin karmaṇy ātmānam ayogyaṃ manyamānasyāpy avadyenālajjā. Triṃsh p. 3117f, tib. fol. 160b5f = Pskvai fol. 224a1ff.
khrel med pa ni gzhan la kha na ma tho bas mi ’dzems pa’o – anapatrāpyaṃ parato ’vadyenālajjā. Triṃsh p. 3118f, tib. fol. 160b6f treated also in Pskvai fol. 224a2, but in even shorter form, just noting it is the opposite of the former upaklesha. The section on upaklesha ends after this item in both Triṃsh and Pskvai.
ṭ fol. 105a5-b6:
khengs pa ni ’dod chags shas che ba’i dbang gis lus kyi ’gyur ba rkang lag brkyang ba dang, mgo ’phang bstod pa dang, smin ma bsdus pa dang, so gtsigs pa la sogs pa ’gying bar snang ba ste, mkhan po dang slob dpon dang bla ma la sogs pa la thal mo sbyar ba dang, ’dud pa la sogs pa’i las mi byed pa’o – unnati, not identified as quotation.
rtsod pa ni de dag gi rgyu las lus dang ngag gi las rdeg pa dang, ’ching ba dang, skyon smos pa dang, mtshang ’dru ba la sogs pa byed pa’o – vivāda, not identified as quotation.
rgyags pa ni bdag gi rigs dang, nad med pa dang, gzugs dang lang tsho la sogs pa rang gi phun sum tshogs pa la dga’ ba’i bye brag dang ldan pa’i sred pas sems rang dbang med par byed pa’o – madaḥ svakulārogyarūpayauvanasvasaṃpattiharṣavisheṣā tṛṣṇā cittam asvatantrīkriyate. Triṃsh p. 319ff, tib. fol. 160b1ff ~ Pskvai fol. 224a1-4. This paragraph is quoted from Pskvai, as this work includes a short sentence on sred pa (fol. 224a4: dga’ ba’i bye brag dang ldan pa’i sred pa’i rnam pa), which Triṃsh does not have.
bag med pa ni ’dod chags dang zhe sdang dang gti mug gi dbang gis dge ba mi sgom zhing mi dge ba byed pa’o – pramādo lobhadveṣamohavashāt kushalaṃ na bhāvayaty akushalaṃ karoti; similar to Psk fol. 14b2 (Dantinne p. 140 §17) but quotes, rather, and abbreviates Triṃshikābhāṣya p. 323-5. Triṃsh 324-5 ~ Pskvai fol. 224b1-2, but this piece is not in ṭ.
The following passages on the seven kinds of conceit are quoted with minor differences from Triṃshikābhāṣya p. 2828ff; the text given is the reconstruction of the text in ṭ. sapta mānāḥ are treated otherwise in Kosha p. 28423ff; Abhidharmasamuccaya rec. p. 457-13, tib. fol. 79b4-80a1, tr. p. 72 = Panycaskandhaprakaraṇa fol. 13a7-b4 (Dantinne p. 137); Ybh p. 505-6;
Mvy 1946-1952.
nga rgyal ni rigs dang shes rgya dang nor la sogs pas dma’ ba bas de dag gis bdag che’o snyam du sems khengs pa’am, rigs la sogs pa mtshungs pa nyid la de dag dang bdag mtshungs so snyam du sems khengs pa’o – hīnāt kulavijnyānavittādibhiḥ shreyān āsmi tair iti cittasyonnatir, sadṛshena vā kulādibhir eva sadṛsho ’smīti cittasyonnatir mānaḥ. From Triṃsh p. 294-6, tib. fol. 158a5-6 = Pskvai fol. 217a7-b2.
lhag pa’i nga rgyal ni rigs dang shes rgya la sogs pas mtshungs pa bas gtong ba dang tshul khrims dang nyams rtsal la sogs pas bdag che’o snyam pa’am, rigs dang nor la sogs pas che ba la bdag dang mtshungs so snyam du sems khengs pa’o – kulavijnyānādibhiḥ sadṛshāt tyāgashīlapauruṣādibhir shreyān asmi, shreyasā vā kulavittādibhir sadṛsho ’smīti cittasyonnatir atimānaḥ. From Triṃsh p. 296-8, tib. fol. 158a6-7 = Pskvai fol. 217b1-2.
nga rgyal las kyang nga rgyal ni rigs la sogs pa che ba bas kyang bdag che’o snyam du sems khengs pa’o – shreyasaḥ kulādibhir aham eva shreyān iti cittasyonnatir mānātimānaḥ. From Triṃsh p. 299-10, tib. fol. 158a7 = Pskvai fol. 217b2-3.
nga’o snyam pa’i nga rgyal ni nye bar len pa’i phung po la bdag dang bdag gi dang bral ba de dag la bdag dang bdag gir mngon par zhen nas sems khengs pa’o – teṣūpādānaskandheṣv ātmātmīyarahiteṣv ātmātmīyābhiniveshash cittasyonnatir asmimānaḥ. From Triṃsh p. 2910-11, tib. fol. 158a7-b1 ~ Pskvai fol. 217b3-6, which expands Triṃsh.
cung zad snyam pa’i nga rgyal ni rigs dang shes rgya dang nor la sogs pas khyad ches ’phags pa la bdag cung zad cig gis chung ngo snyam du sems khengs pa’o – bahvantaravishiṣṭāt kulavijnyānavittādibhir alpāntarahīno ’smīti cittasyonnatir ūnamānaḥ. From Triṃsh p. 2913-14, tib. fol. 158b2-3 ~ Pskvai, which expands Triṃsh in fol. 218a1-4.
mngon pa’i nga rgyal ni yon tan khyad par can ’bras bu dang bsam gtan la sogs pa ma thob pa thob bo snyam du sems khengs pa’o – aprāpteṣu visheṣaguṇeṣu phaladhyānādiṣu prāptā [mayeti] cittasyonnatir abhimānaḥ. From Triṃsh p. 2911-12, tib. fol. 158b1-2 ~ Pskvai, which expands Triṃsh in fol. 217b6-218a1.
log pa’i nga rgyal ni yon tan ma yin pa dang ldan pa la bdag yon tan dang ldan no snyam du sems khengs pa’o – aguṇavato guṇavān asmīti cittasyonnatir mithyāmānaḥ. From Triṃsh p. 2914-15, tib. fol. 158b3 ~ Pskvai, which expands Triṃsh in fol. 218a4-6.
nye ba’i nyon mongs pa thams cad kyi zhes bya bas ni gong du ming gis smos pa’i nye ba’i nyon mongs pa rnams dang mi ’grogs par ma zad kyi, gzhan yang nye ba’i nyon mongs pa rnam par g.yeng ba dang, shes bzhin med pa dang, ’gyod pa dang, gnyid la sogs pa dang yang mi ’grogs so zhes bya ba’i tha tshig go.

’dod chags dang, zhe sdang dang, gti mug gi kun nas ldang ba phra mo dang, sbom po dang, chung ngu dang, ’bring dang, chen po’i ’grogs pa dang lhan cig mi gnas pa nas nyon mongs pa’i kun nas ldang ba thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas so;

na ca sūkṣmasthūlamṛdumadhyamādhimātrarāgadveṣamohaparyutthānasaṃvāsena saṃvasati, yāvan na sarvakleśaparyutthānasaṃvāsena saṃvasati.

6) It does not stay in the company of the manifestation of subtle or coarse, trifling, average or significant cupidity, aversion or delusion, as it does not stay in the company of any vices.

’dod chags dang, zhe sdang dang, gti mug gi kun nas ldang ba zhes bya ba la sogs pa nyon mongs pa rnams dang lhan (114a) cig mi gnas par bstan te,
ṭ. fol. 105b7-106a2 seems quoted from Triṃshikābhāṣya p. 2813ff:
’dod chags ni srid pa dang srid pa’i longs spyod la chags shing smon pa’o – rāgo bhavabhogayor adhyavasānaṃ prārthanā. Triṃsh p. 2813-14, tib. fol. 157b2 = Pskvai fol. 214a2;
zhe sdang ni sems can rnams la kun nas mnar sems pa ste, gang gi dbang gis sems can rnams la gsod pa dang ’ching ba la sogs pa byed pa’o – dveṣaḥ sattveṣv āghāto yadvashāt sattvānāṃ vadhabandhanādikarmakaḥ. Quotes from Triṃsh p. 2816-23, tib. fol. 157b2-7 = Pskvai fol. 216b7-217a4;
gti mug gis ngan song dang, mtho ris dang, mya ngan las ’das pa dang, de dag thob par byed pa’i rgyu dang, de dag gi rgyu dang ’bras bu ’brel pa phyin ci ma log par mi shes pa’o – moho ’pāyeṣu svarge nirvāṇe tatpratiṣṭhāpakeṣu hetuṣu teṣāṃ cāviparīte hetuphalasaṃbandhe ’jnyānam. Triṃsh p. 2823-24, tib. fol. 157b7.
Cf. Abhidharmasamuccaya p. 71-5, tib. fol. 49a6-7 is not the same.
ṭ. fol. 106a2-7: kun nas ldang ba ni de dag skye ba’i rgyu dang rkyen phrad nas mngon du ’byung ba ste, de yang yul nye bar gyur la, tshul bzhin ma yin pa yid la byed pa dang ldan zhes gsungs pa’i phyir ro. nyon mongs pa de dag kyang mthong ba’i lam gyis spang bar dka’ ba dang sla ba’i bye brag gis phra mo dang sbom po zhes bya ba la, bsgom pa’i lam gyis spang bar sla ba dang, dka’ ba dang, shin tu dka’ ba’i bye brag gis chung ngu dang, ’bring dang, chen po zhes bya ste, bsgom pa’i lam chen po’i chen po la sogs pa dgus spangs pa’i nyon mongs pa rnams la bya’o; yang na ’jig rten las ’das pa’i lam gyis spang bar bya ba ni bag chags dang bcas te, spang bar bya ba yin pas spang dka’ ba’i phyir phra mo zhes bya la, ’jig rten pa’i lam gyis spang bar bya ba ni spang sla bas sbom po zhes bya’o; yang na gang zag nyon mongs pa’i shas chung ba rnams kyis ni phra mo yin la, gang zag nyon mongs pa shas che ba rnams kyis ni sbom po zhes bya’o; yang na gzugs dang gzugs med pa’i khams su gtogs pa’i nyon mongs pa rnams ni kha nang du bltas pa yin pas phra mo zhes bya la, ’dod pa’i khams kyi nyon mongs pa rnams kyis ni ’dod pa’i yon tan lnga la chags te, kha phyir bltas pa yin pas sbom po zhes bya’o. nyon mongs pa’i kun nas ldang ba thams cad kyi bar zhes bya ba ni nyon mongs pa de dag gsum dang yang mi ’grogs par yang ma zad kyi, gzhan yang the tshom dang, mdud pa dang, ’ching ba la sogs pa dang mi ’grogs par ston to.
Notes to the Sanskrit: 1) Triṃsh, Pskvai pratighaḥ 2) Triṃsh, Pskvai yenāviṣṭaḥ 3) Triṃsh vadhabandhanādikam anarthaṃ cintayati, but Triṃsh tib. has gsod pa dang ’ching ba la sogs pa’i gnod pa bya bar sems so which suggests vadhabandhanādikaraṇaṃ (-kāryaṃ?) cintayati, -karmaka is by analogy with the use of this word in Triṃsh p. 2818 et passim. 4) As ṭ mtho ris for Triṃsh sugatau tib. bde ’gro 5) Triṃsh ins. yad

gti mug gi mun pa dang, rab rib kyi ling tog dang, sgrib pa dang, chod pa’i ’grogs pa dang lhan cig mi gnas pa nas nyams par ’gyur ba’i cha dang ’thun pa’i chos kun nas ldang ba thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas so;

na ca mohāndhakāratimirapaṭalāvaraṇanīvaraṇasaṃvāsena saṃvasati, yāvan na sarvahānibhāgīyadharmaparyutthānasaṃvāsena saṃvasati.

7) It does not stay in the company of the hindrances and obstructions, darkness of delusion [as basis of all vices], obscurations of clear sight, as it does not stay in the company of any manifestation of moments of existence to be done away with.

gti mug gi mun pa dang, rab rib kyi ling tog dang zhes bya ba la sogs pas nyams par ’gyur ba’i chos rnams dang lhan cig mi gnas par bstan te, gong du nyon mongs pa’i nang du yang gti mug smos mod kyi, mdo las: rmongs pa med pa la gzhan mi ’byung ngo, zhes gsungs te, nyon mongs pa thams cad ’byung ba’i gzhi gti mug yin pas ’dir logs shig tu yang smos so. gti mug nyid mun pa yin pas na gti mug gi mun pa ste, dper na mun pas dngos (Q 130a) po rnams mi mthong zhing log par mthong ba, de bzhin du gti mug gis kyang sdug bsngal la bde bar mthong bas na gti mug gi mun pa zhes bya’o; rab rib nyid ling tog yin pas na rab rib kyi ling tog ste, ling tog dang ’dra bar tshe rabs gzhan gyi nyes dmigs yod, yang dag pa yang mi mthong ba’i phyir ro; gang gi phyir sgrib par gyur pa, de’i phyir chod pa zhes bya ste, rtsig pas chod pa’i pha rol na dngos po yod pa ma mthong ba bzhin du tshe ’di’i nyes dmigs yod, yang dag pa yang shin tu mi mthong ba’i phyir ro. yang na tshe rabs gzhan gyi las dang nyon mongs pa’i mtshan nyid mi shes pa ni gti mug pa’o, las dang nyon mongs pa de’i ’bras bu sdug bsngal gyi bdag nyid gnod pa du ma’i rang bzhin can gyi mtshan nyid mi shes pa ni mun pa’o; tshe ’di’i las dang nyon mongs pa rnams mi shes pa ni rab rib bo, nyon mongs pa de’i rgyus tshe ’di la gnod pa sna tshogs ’byung ba dang phung po nyid kyang sdug bsngal sna tshogs kyi rang bzhin can du mi shes pa ni ling tog go; las gang byas pas tshe rabs gzhan du ’bras bu gang thob par mi shes pa ni sgrib pa’o, ’bras bu de dag kyang tshe ’di nas ma ’phos pa dang rang bzhin med par mi shes pa ni chod pa’o. nyams par ’gyur ba’i cha dang mthun pa’i chos kun nas ldang ba thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas zhes bya ba ni nyams par ’gyur ba’i chos de rnams dang lhan cig mi gnas par yang ma zad kyi, gzhan yang nyon mongs pa’i phyogs su gtogs pa’i chos yon tan dang sa rim pa gong ma la sogs pa ’thob pa las kyang nyams par ’gyur, (Q 130b) ma thob pa yang thob par mi ’gyur ba rnams dang lhan cig mi ’grogs so zhes bya ba’i don to.

’dod pa dang thab mo’i rnyog pa dang, phung po dang, nyon mongs pa dang, ’chi bdag dang, lha’i bu’i bdud rnams dang lhan cig mi gnas pa nas bdud kyi las thams cad kyi bar dang lhan cig mi gnas so;

na ca kāmakalahāvilaskandhakleśamṛtyudevaputramāraiḥ sārdhaṃ saṃvasati, yāvan na sarvamārakarmabhiḥ sārdhaṃ saṃvasati.

8) It does not stay with the impurities of cupidity, quarreling and the Evil Ones consisting in the parts of personality, the vices, in death or in sons of gods, as it does not stay with any actions of the Evil One.

’dod pa dang ’thab mo’i rnyog pa dang zhes bya ba la sogs pas bdud kyi phyogs su gtogs pa’i skyon rnams dang, bdud dang bdud kyi las rnams spangs pa bstan te, ’dod pa ni gzugs la sogs pa ’dod pa lnga’i yon tan la bya’o, ’thab mo’i don ni sngar smras pa bzhin te, ’dod pa dang ’thab mo de dag nyid rnyog pa dang ’dra bas na rnyog pa zhes bya’o.
The commentary on māra and mārakarma is based upon quotations from Śbh:
ṭ. fol. 107a2-b4: bdud bzhi la gzugs la sogs pas nye bar len pa’i phung po lnga ni phung po’i bdud do. khams gsum spyod pa’i nyon mongs pa thams cad ni nyon mongs pa’i bdud do. sems can de dang de dag sems can gyi ris mthun pa de dang de dag nas shi ’phos pa ni ’chi bdag gi bdud do. gang dag dge ba’i phyogs la rab tu zhugs nas phung po dang, nyon mongs pa dang, ’chi bdag gi bdud las ’da’ bar ’dod pa’i khams su skyes pa’i lha’i bu dbang phyug chen po rnyed pa bar chad bya ba’i phyir nye bar lhags pa rnams ni lha’i bu’i bdud do.
Śbh fol. 11B15-6, S p. 3444-454, D fol. 126a3-5, not in W: paṃcopādānaskandhāḥ skandhamāraḥ / traidhātukāvacārāḥ kleshāḥ kle(6)shamāraḥ / teṣāṃ teṣāṃ satvānāṃ tasmāt tasmāt sattvanikāyāt yan maraṇaṃ kālakriyā maraṇamāraḥ / yo ’sya kushalapakṣaprayuktasya skandhakleshamṛtyusamatikramāya kāmadhātūpapanno devaputra aishvaryaprāpto ’ntarāyam upasaṃharati vyākṣepakaraṇe / ayam ucyate devaputramāraḥ / Śbh goes into further details on devaputramāra fol. 11B16ff, S p. 3454-21, D fol.126a5ff.
ṭ. fol. 107a4-5: bdud kyi las thams cad kyi bar dang lhan cig mi gnas so zhes bya ba ni gang ’dod pa lnga’i yon tan la chags pa dang, srog gcod pa la sogs pa sdig pa mi dge ba’i las rnams dang, gzhan yang de kho na rtogs pa’i bar du gcod pa rtog pa dang rnam par rtog pa la sogs pa bdud kyi glags rnyed par ’gyur ba’i las thams cad bdud kyi las su shes par bya’o ; not in Śbh: – "’It (prajnyā) does not stay with any of the actions of the Evil One’ it is said in the text; actions of the Evil One are attachment to the five kinds of desired sense objects (panycakāmaguṇa), the sinful (pāpaka) and bad actions (akushalakarma) like killing (prāṇātipāta), etc., but further it is the thought-constructions and fictions (kalpavikalpa) which hinder the understanding of the things themselves (tattvāvabodha), it is all the actions where the Evil One finds weak points to attack (avatāra)".
ṭ. fol. 107a5-6: de yang mdor bstan na gang a la la zhig thar bar ’gyur bas mngon par bsdus (Q 130b8, N 115b) pa mya ngan las ’das pa dang rjes su mthun pa’i dge ba’i chos la dad pa yang dag par skyes pa na ’dod pa la chags pa’i dbang du gyur nas ldog pa ni bdud kyi las so – Śbh fol. 11B19-11A23, S p. 34522-34620, D fol. 126b2-127a2: tatra mārakarmāṇi / yasya kasyacit kushaladharmacchandaḥ samutpanno naiṣkramyopasaṃhitaḥ / kāmagredham adhipatiṃ kṛtvāpavarttate / veditavyaṃ mārakarmai(11A2)tad iti /
ṭ. fol. 107a6-7: dbang po’i sgo bsdams te gnas pa na gang chags par ’gyur ba’i gzugs dang, sgra dang, dri dang, ro dang, reg bya dang, chos rnams la mtshan mar ’dzin cing mngon rtogs su ’dzin pa ni bdud kyi las so – indriyair guptadvārasya viharataḥ / yasya raṃjanīyeṣu rūpeṣu shabdagandharasaspraṣṭavyadharmeṣu nimittagrāhitāyām abhisamayagrāhitāyāṃ cittaṃ praskandati / veditavyaṃ mārakarmaitad iti /
ṭ. fol. 107a7-b1: de bzhin du zas kyi tshod rig par gnas pa na ro’i khyad par la sems chags pa dang, nam gyi cha stod dang cha smad la mi nyal bar rjes su sbyor ba na gnyid kyi bde ba dang, nyal ba’i bde ba dang, glos ’bebs pa’i bde ba la chags shing sems ’jug pa ni bdud kyi las su rigs par bya’o – evaṃ bhojaneṣu mātrajnyasya viharataḥ praṇīteṣu raseṣu [chandarāgam] anunayena cittaṃ praskandati / [bhaktavaiṣamye evaṃ] pūrvvarātrāpararātraṃ jāgarikāyo(2)gam anuyuktasya viharataḥ / nidrāsukhe shayanasukhe pārshvasukhe cittaṃ praskandhati / veditavyaṃ mārakarmaitad iti /
ṭ. fol. 107b1-3: shes bzhin dang bcas par gnas pa ni byis pa’am ’gro ba bzang mo kha dog mchog dang ldan pa’i rnams mthong nas tshul bzhin ma yin pa yid la byed cing der sems ’jug pa dang, ’jig rten gyi ’phral gyi bya ba mang po la sems ’jug pa dang, ’du ’dzi mang po’i nang du ’drea zhing sdig pa’i grogs po mi dge ba’i las byed pa rnams mthong nas sems la mos pa skye ba ni bdud kyi las so – tathā saṃprajānadvihāriṇo viharataḥ / abhikramapratikramādiṣu shishum udāravarṇṇaṃ raṃjanīyaṃ mātṛgrāmaṃ dṛṣṭvā ayonisho nimittagrāheṇa cittaṃ praskandati / lokacitrāṇi vā dṛṣṭvā cittaṃ praskandati / bahvarthatāyāṃ bahu(3)kṛtyatāyāṃ cittaṃ prakandati / tad yathā gṛhasthapravrajitaiḥ saṃsargarāmatāyāṃ pāpamitraiḥ saha ekasya vāsitāyāṃ dṛṣṭyanumataye cittaṃ praskandati / veditavyaṃ mārakarmaitad iti //
ṭ. fol. 107b3: de bzhin du sangs rgyas dang, chos dang, dge ’dun dang, sdug bsngal dang, kun ’byung dang, ’gog pa dang, lam dang, tshe ’di dang, tshe rabs pha rol rnams la the tshom dang yid gnyis skye ba ni bdud kyi las so – tathā buddhe dharme saṃghe duḥkhe samudaye nirodhe mārge / ihaloke paraloke kāṃkṣāvimataya utpadyante / veditavyaṃ mārakarmaitad iti /
ṭ. fol. 107b3-4: gang gi tshe rnyed pa dang bkur sti la sems chags pa dang, ser sna dang, ’dod chen dang, chog mi shes pa dang, khro ba dang, khon du ’dzin pa dang, tshul ’chos pa dang, kha gsag la sems ’jug na bdud kyi las su rig par bya’o – Śbh fol. 11A22-4, S p. 3473-6, D fol. 127a4-5: yadā lābhasatkāre cittaṃ pra(5)skandati / mātsarye mahecchatāyāṃ asaṃtuṣṭau / krodhopanāhakuhanālapanādiṣu [shramaṇālaṃkāravipakṣeṣu dharmeṣu] cittaṃ praskandati / veditavyaṃ mārakarmaitad iti /
After the statement in ṭ. fol. 107b4-5: gzhan yang rgyas par bshad na, de la sogs pa bdud kyi las tshad med par yod de, ’jam dpal rnam par ’phrul ba las kyang: "Further, if speaking extensively, these and the other works of the Evil One are immeasurable (apramāṇa) ...", ṭ. then fol. 107b5-109a5 quotes a long passage from Manyjushrīvikurvāṇaparivarta on the topic of Works of the Evil One, which enumerates twenty kinds: lha’i bu ji tsam du las rnams ’byung ba de tsam du bdud kyi las so. ji tsam du smon pa dang, ji tsam du log par ’dzin pa dang, ji tsam du mchog tu ’dzin pa, de tsam du bdud kyi las so. ji tsam du ’dod pa dang, ji tsam du ’du shes pa dang, ji tsam du rlom sems pa dang, ji tsam du yongs su rtog pa, de tsam du bdud kyi las so. lha’i bu, gzhan yang byang chub kyi sems la mngon par zhen pa yang bdud kyi las so, sbyin pa’i sems la mngon par zhen pa yang bdud kyi las so, tshul khrims dang bzod pa dang brtson ’grus dang bsam gtan dang shes rab kyi sems la mngon par zhen pa yang bdud kyi las so. sbyin pa’i rlom sems su byed pa, dang tshul khrims mchog tu ’dzin pa dang, bzod pa ’dzin pa dang, brtson ’grus len pa dang, bsam gtan la mtshan ma dang, shes rab rgyu ba yang bdud kyi las so. dgon pa la dga’ zhing mos pa’i sems dang, btang snyoms su ltung ba yang bdud kyi las so. ’dod pa nyung ba dang, chog shes pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa rlom sems su byed pa yang bdud kyi las so. bdag ni stong pa nyid la gnas pa, bdag ni mtshan ma med pa la gnas pa, bdag ni smon pa med pa la gnas pa, bdag ni spros pa med pa la gnas pa, bdag ni de bzhin gshegs pa’i bka’ sgrub cing gnas pa’o, snyam du rlom sems su byed cing rnam par rtog pa yang bdud kyi las so. lha’i bu, rtog pa dang, rnam par rtog pa dang, yongs su rtog pa dang, mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par shes pa’i gnas ji tsam pa, de tsam du bdud kyi las so. lha’i bus smras pa: ’jam dpal, bdud kyi las ga las byung? ’jam dpal gyis smras pa: lha’i bu, bdud kyi las ni brtson ’grus las byung ngo. de ci’i phyir zhe na? lha’i bu, brtson pa la bdud glags tshol gyi, mi brtson pa la bdud kyis ci zhig bya bar ’gyur , de nyid bdud kyi las yin no. lha’i bus smras pa: ’jam dpal, byang chub sems dpa’ ji ltar na brtson pa yin, ji ltar na mi brtson pa yin? ’jam dpal gyis smras pa: lha’i bu, ji tsam du gnyis la sbyor ba, de tsam du brtson pa ma yin no. de ci’i phyir zhe na? ’jig rten gnas pa ni gnyis la sbyor ba dang ldan no. lha’i bu, brtson pa zhes bya ba ’di ni sbyor ba yang dag pa’i tshig bla dags so. sbyor ba yang dag pa zhes bya ba ’di ni sbyor ba med pa’i tshig bla dags so. sbyor ba med pa zhes bya ba ’di ni spros pa med pa’i tshig bla dags so. spros pa med pa zhes bya ba ’di ni sbyor ba yang dag pa’i tshig bla dvags so. lha’i bu, gang na mig la mi sbyor ba dang, gzugs la mi sbyor ba ’di ni byang chub sems dpa’i sbyor ba yang dag pa zhes bya, gang na rna ba la mi sbyor ba dang, sgra la mi sbyor ba dang, sna la mi sbyor ba dang, dri la mi sbyor ba dang, lce la mi sbyor ba dang, ro la mi sbyor ba dang, lus la mi sbyor ba dang, reg bya la mi sbyor ba dang, yid la mi sbyor ba dang, chos la mi sbyor ba ’di ni byang chub sems dpa’i sbyor ba yang dag pa zhes bya’o. yang de bzhin du lha’i bu, nyi shu po ’di dag ni byang chub sems dpa’ rnams kyi bdud kyi las yang dag phul yin no. nyi shu gang zhe na? ’di lta ste: 1) rnal ’byor spyod pa rnam par grol ba ’dod cing ’khor bas skrag pa rnams la bsnyen pa dang, bsten pa dang, bsnyen bkur byed pa ni bdud kyi las so. 2) stong pa nyid la so sor rtog cing sems can yal bar ’dor ba yang bdud kyi las so. 3) ’dus ma byas la so sor rtog cing ’dus byas kyi dge ba’i rtsa bas yongs su skyo ba yang bdud kyi las so. 4) bsam gtan bskyed cing bsam gtan las rnam par mi ldog pa tshol ba yang bdud kyi las so. 5) chos ston kyang chos nyan pa rnams la snying rje chen po mi skyed pa yang bdud kyi las so. 6) yon tan dang ldan pa dang sbyin gnas tshol bzhin du tshul khrims ’chal pa rnams la khro ba yang bdud kyi las so. 7) nyan thos dang rang sangs rgyas kyi gtam ston cing theg pa chen po’i gtam ’chab pa yang bdud kyi las so. 8) zab mo’i gtam ’chab cing gtam sna tshogs ston pa yang bdud kyi las so. 9) byang chub sems dpa’i lam shes kyang pha rol tu phyin pa’i lam yongs su mi tshol ba yang bdud kyi las so. 10) rab tu brtson pa’i bsngags pa thob kyang sems can mi brtson pa rnams mngon par mi sbyor ba yang bdud kyi las so. 11) dge ba’i rtsa ba stsogs kyang byang chub kyi sems mngon du mi byed pa yang bdud kyi las so. 12) lhag mthong gi rnal ’byor dang ldan par gnas kyang sems can rnams lhag mthong dag par ’dzin du mi ’jug pa yang bdud kyi las so. 13) nyon mongs pa ma lus par zad pa tshol zhing ’khor ba’i rgyun gyi nyon mongs pa rnams la smod pa yang bdud kyi las so. 14) shes rab kyis rnam par dpyod cing snying rje chen po la dmigs pa mi ’dzin pa yang bdud kyi las so. 15) thabs dang mi ldan par dge ba spyod pa thams cad kyang bdud kyi las so. 16) byang chub sems dpa’i sde snod mi tshol gyi ’jig rten rgyang phan pa’i gsang tshig ’dzin pa yang bdud kyi las so. 17) mang du thos kyang gzhan gyi shes kyis dogs te, chos la slob dpon gyi dpe mkhyud byed pa yang bdud kyi las so. 18) ’jig rten pa’i dgos pa’i zhal ta byed cing mang du thos pa mi tshol ba yang bdud kyi las so. 19) byang chub sems dpa’ chos smra ba theg pa chen po la yang dag par zhugs pa skal pa mnyam pa rnams la mi bsten, mi bsnyen, bsnyen bkur mi byed kyi, nyan thos dang rang sangs rgyas kyi theg pa la yang dag par zhugs pa skal pa mi mnyām pa la dga’ ba yang bdud kyi las so. 20) gang gi tshe brgya byin nam, tshangs pa’am, ’jig rten skyong ba’am, rgyal po’am, tshong dpon nam, khyim bdag gi longs spyod dang, nor dang, rin po che dang, dbang phyug gi che ba nyid du gyur pa, de’i tshe chos kyi che ba nyid dang ldan pa rnams la mi bsten, mi bsnyen, bsnyen bkur mi byed pa, ’di dag ni, lha’i bu, byang chub sems dpa’ rnams kyi bdud kyi las yang dag phul nyi shu’o zhes bya ba la sogs pa gsungs te . The quotation also has special relevance to the concept of yuganaddha as described in Akṣ.
For further information one is refered to Śata and other sūtras: shes rab kyi pha rol tu phyin pa stong phrag brgya ba la sogs pa mdo de dang de dag gi nang nas gsungs pa’i bdud kyi las rnams la yang bya bar rig par bya’o.
The Lokottaraparivarta quoted in Śikṣ. p. 1511ff mentions ten kinds of mārakarma. Śbh gives a bibliography on p. 343 n. 2.
Notes to the Sanskrit text: 1) S om. kleshamāraḥ 2) S satv... MS, S ins. daṇḍa 3) As D and ṭ .. nas MS, S ...āḥ for ...āt 4) S ya(yādya)n 5) S yopyakushala... 6) MS, S ...aḥ / 7) MS ..prāptaḥ / an... S nishcayaprāptaḥ an... 8) MS, S ins. daṇḍa. Both D (fol. 126a4 bar chad bya ba [dang rnam par g.yeng bar bya ba]’i phyir .... nye bar logs so) and ṭ seem to have read antarāya - upasaṃkramati for ’ntarāyam upasaṃharati 9) As D dge ba’i chos la ’dun pa MS kushalo dharma.. S karmaṇo dharmacch... 10) S kṛtvā pravarttante 11) S sahagatvarasampraṣṭavyadharmeṣu 12) As D, ṭ mngon rtogs su ’dzin pa MS, S anuvyaṃjanagrāhitāyāṃ 13) D mi mthun pa dag la seems to read pratikūleṣu, but ṭ khyad par la suits praṇīteṣu 14) Bracketed part not in ṭ 15) D reads veditavyaṃ mārakarmaitad iti / for bhaktavaîṣamye D should be preferred in accordance with the structure of the text, but ṭ om. both, which may imply that the reading of MS is a very old one. 16) S ...rva... for ...rvva... 17) S ananuyuktasya 18) MS ....īṣāṃ for īyāṃ 19) MS bahvarthatāṃ 20) S ...sargārāma... 21...21) S saha ekavyavasitāyāṃ MS ins. daṇḍa after ...tāyāṃ. ekasya has no counterpart in D lhan cig gnas shing, which is a possible translation of sahavāsitāyāṃ. The syllable interpreted as sya is blurred. 22) S ...mate for ...mataye 23) MS, S ins. daṇḍa. 24) S asant... MS, S om. daṇḍa. 25) MS, S ins. daṇḍa after ...ādiṣu MS ins. daṇḍa after ...nāha

bdag dang, sems can dang, srog dang, gso ba dang, skyes bu dang, gang zag dang, shed las skyes dang, shed bur ’dzin pa la mngon par zhen pa dang lhan cig mi gnas pa nas ’dzin pa la mngon par zhen pa thams cad kyi bar dang lhan cig mi gnas so;

na cātmasattvajīvapoṣapuruṣapudgalamānavamānujagrāhābhiniveśena sārdhaṃ saṃvasati, yāvan na sarvagrāhābhiniveśena sārdhaṃ saṃvasati.

9) It does not stay with attachment of grasping for a self, an animated being, a life-principle, a life-sustaining principle, a spirit, personality, a man or human, as it does not stay with attachment to any grasping.

bdag dang, sems can dang, srog dang, gso ba zhes bya ba la sogs pas bdag tu ’dzin pa la mngon par chags pa dang ma ’dres pa bstan te, bdag la sogs pa thams cad kyang bdag tu ’dod pa’i rnam grangs te, de dag kyang bdag can rtag par smra ba dang, gzhung gcig mod kyi, grub pa’i mtha’ tha dad pa las mtshan nyid mi mthun pa tsam gyis phye ste, ming so sor btags nas gzhag pa’o. ’dzin pa la mngon par zhen ces bya ba’i sgra bdag dang sems can la sogs pa’i tshig re re dang yang sbyar te, bdag tu ’dzin pa la mngon par zhen ces bya ba dang, sems can du ’dzin pa la mngon par zhen ces bya ba la sogs par sbyar ro. bdag la sogs pa ’di dag gi khyad par ni sngar bshad par zad do. ’dzin pa la mngon par zhen pa thams cad kyi bar dang lhan cig mi gnas so zhes bya ba’i bdag tu ’dzin pa gong du smos pa rnams dang lhan cig mi gnas par yang ma zad kyi, gzhan yang bdag tu ’dzin pa dbang phyug dang, gtso bo dang, dus la sogs pa yod par sems pa rnams dang lhan cig mi gnas so zhes bya ba’i don to.

las kyi sgrib pa dang, chos kyi sgrib pa dang, nyon mongs pa’i sgrib pa dang, lta ba’i sgrib pa dang, ’gro ba’i sgrib pa dang, rnam par smin pa’i sgrib pa dang, shes pa’i sgrib pa dang lhan cig mi gnas pa nas bag chags kyi mtshams sbyor ba thams cad kyi bar dang lhan cig mi gnas so;

na ca karmāvaraṇadharmāvaraṇakleśāvaraṇadṛṣṭyāvaraṇagatyāvaraṇavipākāvaraṇajñānāvaraṇaiḥ sārdhaṃ saṃvasati, yāvan na sarvavāsanāpratisaṃdhibhiḥ sārdhaṃ saṃvasati.

10) It does not stay with the hindrances of actions [that is, obstacles to seeing truth (satyadarśanântarāya) in one life caused by bad actions in another life], the hindrances to [obtain] religion, the hindrances of vices, the hindrances of viewpoints, the hindrances to [seeing truth because born in bad] states of existence, the hindrances [to seeing truth when born in good states of existence, that because] of maturation [of previous bad actions] or the hindrances to knowledge, as it does not stay with any connections to rebirth caused by bad habits.

las kyi sgrib pa dang chos kyi sgrib pa dang zhes bya ba la sogs pas bag chags kyi mtshams sbyor ba sgrib pa rnams dang ma ’dres pa bstan te, las kyi sgrib pa ni tshe ’di nyid la mtshams med pa lnga’i las byas pas las des tshe de la bden pa mthong ba la bar du gcod pa ni las kyi sgrib pa’o. chos la ser sna byed cing mos pa bzlog pa la sogs pa chos thos pa’i bar du gcod pa’i las rnams byas pas tshe rabs de dang de dag tu dge ba’i bshes gnyen la sogs pa dang mi ldan zhing chos thos par mi ’gyur ba ni chos kyi sgrib pa zhes bya’o. ’dod chags la sogs pa nyon mongs pa shas che bas ’phags pa’i lam bsgrub par mi nus pa ni nyon mongs pa’i sgrib pa’o. ’jig tshogs dang mthar ’dzin par lta ba la sogs pa lta ba lnga rnams ni lta ba’i sgrib pa zhes bya’o. sems can dmyal ba dang dud ’gro’i skye gnas la sogs pa ngan song gsum gyi ’gro ba dag tu skyes nas bden pa mthong bar mi ’gyur ba ni ’gro ba’i sgrib pa zhes bya’o. tshe snga ma la sdig pa mi dge ba’i las byas pa’i rnam par smin pas lha dang mir skyes kyang rnam par smin pa des bsgribs pas bden pa mi mthong ba ni rnam par smin pa’i sgrib pa zhes bya’o. ji tsam du shes par bya ba la bar du gcod pa phung po dang, khams dang skye mched la sogs pa la mngon par chags pa’i bag chags nyon mongs pa can ma yin pa’i ma rig pa ni shes pa’i sgrib pa’o. bag chags de dag gi mtshams sbyor bas na, bag chags dang mtshams sbyor ba ste, de’i dbang gis gcig nas gcig tu tshe len par byed pas so.

rtog pa dang, rnam par rtog pa dang, yongs su rtog pa dang, mtshan ma dang, dmigs pa dang, mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pa rnams dang lhan cig mi gnas pa nas mdud pa dang sgro btags pa thams cad kyi bar dang lhan cig mi gnas so;

na ca kalpavikalpaparikalpanimittārambaṇadṛṣṭaśrutamatavijñaptaiḥ sārdhaṃ saṃvasati, yāvan na sarvagranthasamāropaiḥ sārdhaṃ saṃvasati.

11) It does not stay with thought-constructions, fictions, imaginations, distinguishing marks, objects, whatever is seen, heard, thought or known, as it does not stay with any ties [the three first mentioned] or imputations [the rest].

rtog pa dang rnam par rtog pa dang yongs su rtog pa zhes bya ba la sogs pas mdud dang sgro btags pa rnams dang ma ’dres pa bstan te, rtog pa dang rnam par rtog pa dang yongs su rtog pa gsum ni mdud pa zhes bya ste, byang chub sems dpa’i ’ching ba ni rnam par rtog pa sna tshogs yin pa’i phyir ro. mtshan ma dang dmigs pa la sogs te, lhag ma rnams ni sgro btags pa zhes bya ste, mtshan ma la sogs pa’i rnam par chos rnams bskyed pa’i phyir ro.
de la mig dang rna ba la sogs pa nang gi dngos po rnams la yod pa’am med par ’dzin pa ni rtog pa’o, gzugs dang sgra la sogs pa phyi’i yul rnams la yod pa dang med par ’dzin pa ni rnam par rtog pa’o, phyi dang nang gi dngos po gnyi ga la yod pa dang med par ’dzin pa ni yongs su rtog pa’o. yang na, nyan thos kyi theg pa la mngon par chags shing rtog pa ni rtog pa zhes bya’o, rang sangs rgyas kyi theg pa la mngon par chags pa ni rnam par rtog pa’o, theg pa bla na med pa la mngon par chags pa ni yongs su rtog pa’o. yang na, rtog ge ba rnams ni dngos po la tshad ma rnam pa gsum gyis ’jal te, mngon sum dang, rjes su dpag dang, lung gi tshad ma’o; de la mngon sum gyi tshad mas dngos po la ’jal ba ni rtog pa’o, rjes su dpag pa’i tshad mas dngos po ’jal ba ni rnam par rtog pa’o, lung gi tshad mas dngos po ’jal ba ni yongs su rtog pa’o.
sngon po dang ser po dang mya ngan las ’das pa dang ’khor ba zhes bya ba dag ni mtshan ma’o, gzugs dang sgra dang dri dang ro la sogs pa yul rnams ni dmigs pa’o, mthong ba ni mig gis so, thos pa ni rna bas so, bye brag phyed pa ni yid kyis so, rnam par rig pa ni rnam par shes pa lhag ma rnams kyis so. yang na, mthong ba la sogs pas ni sngar bshad pa bzhin no.
mdud dang sgro btags pa thams cad kyi bar dang lhan cig mi gnas zhes bya ba ni mdud dang sgro btags pa gong ma rnams dang lhan cig mi gnas par yang ma zad kyi, gzhan yang byang chub sems dpa’i ’ching bar ’gyur ba dang dngos po la sgro ’dogs pa gzhan dag dang yang lhan cig mi gnas par ston to.
The commentary is unfortunately not very enlightening from an epistemological point of view.

bdag dang, rtag pa dang, gtsang ba dang, bde ba’i ’grogs pa dang lhan cig mi gnas pa nas phyin ci log thams cad kyi bar dang lhan cig mi gnas so;

na cātmanityaśucisukhaiḥ sārdhaṃ saṃvasati, yāvan na sarvaviparyāsaiḥ sārdhaṃ saṃvasati.

(p. 67) 12) It does not stay with self, permanence, purity or happiness, as it does not stay with any wrong understanding.

No. 12 is omitted by T1 p. 196c4, the number of items then mentioned rightly becoming 16, not 17, which is one too many according to the text. ṭ. has only a very short commentary, a fact which also indicates the late insertion of this item: bdag dang rtag ces bya ba la sogs pas ni phyin ci ma log dang ma ’dres par bstan to.

sems can gyi sems kyi spyod pa brgyad khri bzhi stong dang lhan cig mi gnas pa nas chos kyi phung po brgyad khri bzhi stong gi bar dang lhan cig mi gnas so;

na ca caturaśītisahasrasattvacittacaritaiḥ sārdhaṃ saṃvasati, yāvan na caturaśītisahasradharmaskandhaiḥ sārdhaṃ saṃvasati.

13) It does not stay with the eighty-four thousand kinds of mental behaviour in living beings [the contrary (vipakṣa) ], as it does not stay [with the antidote (pratipakṣa), namely] the eighty-four thousand multitudes of religious teachings.

sems can gyi sems kyi spyod pa brgyad khri bzhi stong dang lhan cig mi gnas pa zhes bya ba la sogs pa mi mthun pa’i phyogs dang gnyen po dang ma ’dres pa bstan te; sems can gyi sems kyi spyod pa brgyad khri bzhi stong ni mi mthun pa’i phyogs so, chos kyi phung po brgyad khri bzhi stong ni gnyen po’i phyogs te, lhag ma rnams la yang de bzhin du sbyar ro. de la sems can ’dod chags la spyod pa nyi khri chig stong dang, zhe sdang la spyod pa nyi khri chig stong dang, gti mug la spyod pa nyi khri chig stong dang, cha mnyam pa la spyod pa nyi khri chig stong ste, de ltar brgyad khri bzhi stong ngo. de la ’dod chags kyi gnyen po chos kyi phung po nyi khri chig stong, zhe sdang gi gnyen po chos kyi phung po nyi khri chig stong, gti mug gi gnyen po chos kyi phung po nyi khri chig stong, cha mnyam pa’i gnyen po chos kyi phung po nyi khri chig stong ste, de ltar na chos kyi phung po brgyad khri bzhi stong ngo.

ser sna dang gtong ba dang, ’chal pa’i tshul khrims dang tshul khrims dang, gnod sems dang bzod pa dang, le lo dang brtson ’grus dang, rnam par g.yeng ba dang bsam gtan dang, ’chal pa’i shes rab dang shes rab dang lhan cig mi gnas pa nas pha rol tu phyin pa’i phyogs dang mi ’thun pa’i phyogs sems pa dang lhan cig mi gnas so;

na ca mātsaryatyāgadauḥśīlyaśīlavyāpādakṣāntikausīdyavīryavikṣepadhyānadauṣprajñāprajñābhiḥ sārdhaṃ saṃvasati, yāvan na pāramitāpakṣacintyatāvipakṣābhyāṃ sārdhaṃ saṃvasati.

14) It does not stay with stinginess or generosity, bad or good morality, malice or tolerance, laziness or vigour, distraction or meditation, wrong or right insight, as it does not stay with either the side of perfections, or the contrary of mental activity.

de la nye bar blangs pa’i dngos po gter dang ’bru la sogs pa mi gtong ba ni ser sna’o, de las bzlog na gtong ba’o; srog gcod pa dang, ma byin par len pa dang, ’dod pas log par g.yem pa la sogs pa mi dge ba’i las la zhugs pa ni ’chal pa’i tshul khrims can yin la, srog gcod pa la sogs pa las phyir log pa ni tshul khrims so; sems can rnams la rdeg pa dang ’ching ba la sogs pas ’tshe bar sems pa ni gnod sems so, rdeg pa dang ’ching ba la sogs pas sems can la mi ’tshe zhing gnod par byas kyang slar gnod par mi byed pa ni bzod pa’o; dge ba’i phyogs la sems mi spro zhing mi ’jug pa ni le lo ste, de las bzlog na brtson ’grus so, phyi’i yul rnams la sems ’phros pa ni rnam par g.yeng ba’o, dmigs pa’i dngos po la sems rtse gcig pa ni bsam gtan no, chos kyi mtshan nyid la phyin ci log tu chags shing ’dzin pa ni ’chal pa’i shes rab bo, chos kyi mtshan nyid la phyin ci ma log par ’byed par byed ni shes rab bo.

nges pa dang ma nges pa dang, yang dag pa dang log pa dang, dge ba dang mi dge ba dang, kha na ma tho ba dang bcas pa dang kha na ma tho ba med pa dang, zag pa dang bcas pa dang zag pa med pa dang, ’dus byas dang ’dus ma byas dang, ’jig rten pa dang ’jig rten las ’das pa dang, bzang po dang ngan pa dang, kun nas nyon mongs pa dang rnam par byang ba dang, ’khor ba dang mya ngan las ’das pa dang lhan cig mi gnas pa nas chos thams cad kyi mi ’thun pa’i phyogs dang gnyen po’i bar dang lhan cig mi gnas so;

na ca nityānityasamyagmithyākuśalākuśalasāvadyānavadyasāsravānāsravasaṃskṛtāsaṃskṛtalaukikalokottarapraṇītahīnakliṣṭavyavadātasaṃsāranirvāṇaiḥ sārdhaṃ saṃvasati, yāvan na sarvadharmavipakṣapratipakṣaiḥ sārdhaṃ saṃvasati.

15) It does not stay with the decided or the undecided [when it concerns religious development], nor with the true or false, good or bad, blameworthy or blameless, sullied or unsullied, conditioned or unconditioned, worldly or unworldly, excellent or insignificant, pure or impure, existence or extinction, as it does not stay with contraries or antidotes to any moments of existence.

nges pa dang ma nges pa zhes bya ba la sogs pa rigs rnam pa lnga ste: nyan thos kyi rigs can dang, rang sangs rgyas kyi rigs can dang, theg pa chen po’i rigs can dang, rigs ma nges pa dang, rigs med pa’o. de la rigs med pa’i gang zag rnams ni nges pa ste, de dag tu thams cad du ’khor bar gnas par gdon mi za ba’i phyir ro. theg pa gsum du nges pa’i rigs can ni ma nges pa ste, dge ba’i bshes gnyen gyi rkyen gyis mya ngan las ’das par yang ’gyur bas na, khams gsum du gnas par nges pa med pa’i phyir ro. yang na rigs can rnam pa gsum ni nges pa ste, rang rang gi theg pa la brten nas ’bras bu thob par gdon mi za ba’i phyir ro. ma nges pa’i rigs can ni ma nges pa ste, dge ba’i bshes gnyen gyi rkyen gyis theg pa gar btsud par ’jug cing, dge ba’i bshes gnyen dang ma phrad na mya ngan las ’das par ’gyur bar chad pa med pa’i phyir ro.
yang dag pa’i lta ba la zhugs pa’i gang zag rnams ni yang dag pa zhes bya ste, las dang las kyi ’bras bu dang, dkon mchog dang bden pa la sogs pa yod par lta bas so. log par lta ba la zhen pa’i gang zag ni log pa zhes bya ste, las dang las kyi ’bras bu dang, bden pa dang dkon mchog la sogs pa med par ’dod pa’i phyir ro. yang na, bcom ldan ’das kyis tshogs rnam pa gsum gsungs te, yang dag pa nyid du nges pa’i tshogs dang, log pa nyid du nges pa’i tshogs dang, ma nges pa’i tshogs so. de la yang dag pa nyid du nges pa’i tshogs ni gang ’phags pa rnams te, ’dod chags ma lus par spangs pa dang, zhe sdang ma lus par spangs pa dang, gti mug ma lus par spangs pa ste, de dag ni nyon mongs pa zad par nges pas na, yang dag par nges pa zhes bya’o; de la log par nges pa ni mtshams med pa byed pa’i gang zag rnams te, de dag ni ngan song gsum du skye bar nges pa’i phyir log par nges pa zhes bya’o; nges pa las gzhan pa rnams ni ma nges pa zhes bya ste, rkyen la ltos nas gal te na nyon mongs pa spong bar byed la, gal te mtshams med pa’i las kyang byed pa’i phyir ro.
chos de dag nyid ’bras bu yid du ’ong ba dang yid du mi ’ong ba skyed pa’i bye brag gis rnam pa gnyis su gzhag ste, dge ba dang mi dge ba’o. de la ’bras bu yid du ’ong ba ni lha dang mi la sogs pa bde ’gro rnams so; de skyed pa ni dge ba zhes bya ste, srog mi gcod pa dang, ma byin par mi len pa la sogs pa dge ba bcu’i las kyi lam rnams so. ’bras bu yid du mi ’ong ba ni sems can dmyal ba dang dud ’gro la sogs pa’o; de skyed par byed pa ni mi dge ba zhes bya ste, srog gcod pa la sogs pa mi dge ba bcu’i las kyi lam rnams so.
chos de kyang dag gleng du mi rung ba dang gleng du rung ba’i sgo nas gnyis su gzhag ste, kha na ma tho ba dang bcas pa dang kha na ma tho ba med pa’o. de la dam pa rnams kyi gleng zhing bsnyad du mi rung ba ni kha na ma tho ba dang bcas pa zhes bya ste, srog gcod pa la sogs pa mi dge ba’i las nyid do; dam pa rnams kyi nang du gleng zhing bsnyad du rung ba ni kha na ma tho ba med pa ste, srog gcod pa las phyir log pa la sogs pa dge ba bcu’i las kyi lam dang, dad pa dang, tshul khrims la sogs pa’o.
chos de dag kyang khams gsum du ’byung bar byed pa dang mi byed pa’i bye brag gis rnam pa gnyis su gzhag ste, zag pa dang bcas pa dang zag pa med pa’o. de la khams gsum du ’byung bar byed pa’i chos rnams ni zag pa dang bcas pa zhes bya ste, khams gsum du skye ba’i rgyu byed pa’o; de la zag pa ni ’dod chags la sogs pa’i nyon mongs pa la bya ste, de dang bcas pas zag pa dang bcas pa’o. khams gsum du ’byung bar mi byed pa’i chos de dag ni zag pa med pa ste, ’phags pa’i lam la sogs pa’o.
chos de dag nyid rgyu rkyen gyis bskyed pa dang ma bskyed pa’i bye brag gis rnam pa gnyis su gzhag ste, ’dus byas dang ’dus ma byas so. de la gang rgyu dang rkyen gyis bskyed pa rnams ni ’dus byas zhes bya’o; gang rgyu dang rkyen gyis ma bskyed pa ni ’dus ma byas zhes bya ste, de bzhin nyid dang mya ngan las ’das pa la sogs pa’o.
chos de dag nyid ’jig rten gyis ’dris par byas pa dang ma byas pa’i bye brag gis rnam pa gnyis su gzhag ste, ’jig rten pa dang ’jig rten las ’das pa’o. de la ’jig rten pa rnams kyis ’dris par byas pa ni ’jig rten pa ste, nye bar len pa’i phung po lnga la sogs pa ’khor bar gtogs pa’i chos thams cad do. ’jig rten pa rnams kyis ’dris par ma byas pa ni ’jig rten las ’das pa zhes bya ste, gang zag dang chos la bdag med pa’i de bzhin nyid rnam par dag pa dang, rnam par mi rtog pa’i ye shes dang, dag pa’i ’jig rten pa’i ye shes la sogs pa’o.
chos de dag nyid dam pa dang dam pa ma yin pa’i sgo nas rnam pa gnyis su gzhag ste, bzang po dang ngan pa’o. de la gang dam pa rnams ni bzang po zhes bya ste, nyon mongs pa’i phyogs su gyur pa spangs pas na ’jig rten las ’das pa’i chos rnams la bya’o. de la chos gang dam pa ma yin pa rnams ni ngan pa zhes bya ste, ’jig rten par gtogs pa’i chos rnams so.
chos de dag nyid nag po’i phyogs dang dkar po’i phyogs kyi bye brag gis rnam pa gnyis su gzhag ste, kun nas nyon mongs pa dang rnam par byang ba’o. de la nag po’i phyogs ni kun nas nyon mongs pa zhes bya ste, ’dod chags la sogs pa’o; dkar po’i phyogs ni rnam par byang ba ste, byang chub kyi phyogs dang sa dang pha rol tu phyin pa la sogs pa’o.
chos de dag nyid sdug bsngal gyi gzhi dang bde ba’i gzhi’i bye brag gis rnam pa gnyis su gzhag ste, ’khor ba dang mya ngan las ’das pa’o. de la chos gang sdug bsngal gyi gzhir gyur pa rnams ni ’khor ba zhes bya ste, ’di ltar ’khor ba zhes bya ba ni sdug bsngal gsum dang brgyad la sogs pa sdug bsngal dpag tu med pa’i rten du gyur pa’i phyir ro. bde ba’i gzhir gyur pa ni mya ngan las ’das pa ste, mya ngan las ’das pa ni ’jig rten dang ’jig rten las ’das pa’i bde ba thams cad dang ldan pa’i phyir ro.

theg pa tha dad pa dang, sems can tha dad pa dang, zhing tha dad pa dang, sangs rgyas tha dad pa dang, chos tha dad pa dang, dge ’dun tha dad pa dang lhan cig mi gnas pa nas tha dad pa thams cad kyi bar dang lhan cig mi gnas so;

na ca yānanānātvasattvanānātvakṣetranānātvabuddhanānātvadharmanānātvasaṃghanānātvena sārdhaṃ saṃvasati, yāvan na sarvanānātvena sārdhaṃ saṃvasati.

16) It does not stay with difference in religious ways, difference of living beings, difference of buddha-lands, difference of Buddhas, difference of teachings or difference of congregations, as it does not stay with difference of anything.

theg pa tha dad pa dang, sems can tha dad pa dang zhes bya ba la sogs pas tha dad pa thams cad dang ma ’dres pa bstan te, de la nyan thos kyi theg pa zhe’am, rang sangs rgyas kyi theg pa zhe’am, theg pa chen po zhes bya ba la sogs pa ni theg pa tha dad pa’o; lha zhe’am, mi zhe’am, bud med ces bya ba la sogs pa ni sems can tha dad pa’o; dga’ ba can gyi sangs rgyas kyi zhing zhe’am, padmo can gyi sangs rgyas kyi zhing zhes bya ba la sogs pa ni zhing tha dad pa’o; ’od dpag med ce’am, mi ’khrugs pa zhe’am, shākya thub pa zhes bya ba la sogs pa ni sangs rgyas tha dad pa’o; sa bcu zhe’am, sdong po brgyan pa zhe’am, lang kar gshegs pa zhes bya ba ni chos tha dad pa’o; ’di ni nyan thos kyi dge ’dun, ’di ni rang sangs rgyas kyi dge ’dun, ’di ni byang chub sems dpa’i dge ’dun zhe’am, ’di ni sems dang po bskyed pa’i byang chub sems dpa’, ’di ni mos pas spyod pa’i byang chub sems dpa’, ’di ni mthong ba’i lam la zhugs pa’i byang chub sems dpa’ zhes bya ba la sogs pa ni dge ’dun tha dad pa’o.

mi shes pa dang shes pa dang rnam par shes pa dang, kun rdzob dang don dam pa dang lhan cig mi gnas pa nas mtshan ma yid la byed pa thams cad kyi bar dang lhan cig mi gnas so.

na cājñānajñānavijñānasaṃvṛtiparamārthena sārdhaṃ saṃvasati, yāvan na sarvanimittamanasikāreṇa sārdhaṃ saṃvasati.

17) It does not stay with ignorance or knowledge, consciousness, concealed truth or the highest truth, as it does not stay with mental effort concerned with any distinguishing marks.

mi shes pa dang shes pa dang zhes bya ba la sogs pas mtshan ma yid la byed pa rnams dang ma ’dres pa bstan te; de la mi shes pa ni ma rig pa ste, rtag pa dang, gtsang ba dang, bdag dang, bde bar ’dzin pa’o; shes pa ni rig pa ste, mi rtag pa dang, bdag med pa dang, mi gtsang ba dang, sdug bsngal bar ’dzin pa’o; rnam pa sna tshogs su shes pa ni rnam par shes pa ste, gzugs su shes pa dang, sgrar shes pa nas chos su shes pa’i bar du yin pas mig la sogs pa’i rnam par shes pa rnams so; brjod du yod cing bsam du yod pa rnams ni kun rdzob bo; de las bzlog pa ni don dam pa ste, brjod pa dang bsam pas thog tu mi phebs pa’o; mtshan ma yid la byed pa thams cad kyi bar dang lhan cig mi gnas zhes bya ba ni mtshan ma yid la byed pa gong du bshad pa de rnams dang lhan cig mi gnas par ma zad kyi, gzhan yang yod pa dang med pa zhes bya ba dang, rtag pa dang mi rtag pa la sogs pa’i mtshan ma rnams yid la byed pa dang yang lhan cig mi gnas so zhes bya ba’i don to.

shes rab ni rgyu ba med pa, lus med pa, mtshan nyid med pa, mtshan ma med pa, ’dus ma byas pa ste; de ni mtshan ma dang yid la byed pa thams cad dang, sems dang, yid dang, rnam par shes pa dang, gnas dang, ming dang, mtshan ma dang, gcig pa dang, tha dad pa dang lhan cig mi gnas te; btsun pa sha ra dva ti’i bu, shes rab ni ’grogs pa bcu drug po de dag dang lhan cig mi gnas so.

prajñā tv apracārāśarīrālakṣaṇānaimittāsaṃskṛtā, sā tu na sarvanimittamanasikāreṇa cittena manasā vijñānena cāśrayena ca namnā ca nimittena caikatvena nānātvena ca sārdhaṃ saṃvasati; prajñā, bhadanta śāradavatīputra, na taiḥ ṣoḍaśadharmaiḥ sārdhaṃ saṃvasati.

Insight is beyond roaming about [among the objects of perception], it has no body [as basis], no characteristics, no distinguishing marks, it is unconditioned, [and, to summarize what is the essence of insight (prajñāsvabhāva), after having explained it extensively: That insight giving up all distinguishing marks (nimitta) being beyond thought-constructions (nirvikalpa) ] does not stay with either mental effort concerned with distinguishing marks, or with thought, mind or consciousness, with bases [or sense-organs (indriya) ], names or distinguishing marks, or with oneness or plurality; insight, reverend Śāradvatīputra, does not stay in the company of those sixteen things.

shes rab ni rgyu ba med pa, lus med pa zhes bya ba la sogs pas gong du smos pa lta bu’i tshul gyis mtshan ma thams cad spangs pa’i rang bzhin cis kyang ma gos par rnam par mi rtog pa’i rang bzhin nyid bstan te, gong du smos pa’i shes rab ni zhes bya ba’i tha tshig go. gang rgyu ba med pa’i zhes bya ba la gzung ba dang ’dzin pa’i mtshan mar ’du shes pa ni rgyu ba’o; shes rab des gzung ba dang ’dzin par ’du shes thams cad spangs pas gzung ba dang ’dzin pa’i mtshan mar ’du shes pa’i rgyu med pas na rgyu ba med pa zhes bya’o; chos gzhan gyi gzhi dang rten kyang ma yin la, gzhan la yang mi rten pas na lus med pa’o; kun rdzob tu shes rab kyi mtshan nyid chos rab tu rnam par ’byed pa lta bu yang ma yin zhing, de lta bur yang mi gnas pas na mtshan nyid med pa’o; shes rab kyi yul rnam pa brgyad po ’og nas bshad la sogs pa gang la yang mtshan mar mi ’dzin pas na mtshan ma med pa’o. shes rab kyi rang bzhin rgyas par bshad nas bsdus te bstan pa’i phyir de ni mtshan ma dang yid la byed pa thams cad dang zhes bya ba la sogs pa smos te, mtshan ma thams cad spangs pa rnam par mi rtog pa’i rang bzhin gyi shes rab de ni zhes bya ba’i don to, lhan cig mi gnas pa’i sgra thams cad dang yang sbyar te, mtshan ma yid la byed pa thams cad dang lhan cig mi gnas, sems dang lhan cig mi gnas, yid dang lhan cig mi gnas zhes bya ba’i don to; de la zag pa dang bcas pa dang zag pa med pa’i mtshan nyid du yid la byed pa thams cad dang ma ’dres pas na mtshan ma yid la byed pa thams cad dang lhan cig mi gnas pa zhes bya’o.
dge ba dang mi dge ba’i bag chags rnam pa sna tshogs bsags pa rnam par smin pa’i ’bras bu len par byed pa’i kun gzhi rnam par shes pa dang ma ’dres pas na sems dang lhan cig mi gnas pa zhes bya’o; nga dang nga’i zhes rlom sems pa bdag rgyal ba dang bdag la chags pa la sogs pa nyon mongs pa bzhi dang lhan cig pa’i nyon mongs pa’i yid dang ma ’bags pas na yid dang lhan cig mi gnas pa zhes bya’o; gzugs la sogs pa’i yul rnams la dmigs par byed pa, kun gzhi rnam par shes pa la brten pa’i mig la sogs pa ’jug pa’i rnam par shes pa dang ma ’dres pas na rnam par shes pa dang lhan cig mi gnas pa zhes bya’o. citta (1), manas (2) and vijnyāna (3) are thus defined according to Yogācāra doctrine as ālayavijnyāna (1); kliṣṭamanas, the mind full of vices, of conceit concerned with me and mine (ahaṃ mameti mānaḥ) (2); and the six vijnyāna resulting from sense-perception (3).
gnas ni mig gi rnam par shes pa’i rten mig gi dbang po nas yid kyi rnam par shes pa’i rten yid kyi dbang po’i bar du dbang po rnams so. dbang po de rnams la mi brten pas na gnas dang lhan cig mi gnas pa’o.
ming ni gzugs dang sgra dang dri dang ro zhes bya ba dang, mig dang rna ba zhes bya ba dang, ’khor ba dang mya ngan las ’das pa zhes bya ba dang, lha sbyin dang mchod sbyin la sogs pa tha snyad du btags pa ste, de dag dang ma ’bags pas na ming dang lhan cig mi gnas pa’o. gzugs dang sgra la sogs pa dmigs pa’i yul rnams ni mtshan ma zhes bya ste, de dag dang ma ’dres pas na mtshan ma dang lhan cig mi gnas pa’o.
chos can dang chos nyid dang, kun rdzob dang don dam pa dang, zag pa dang bcas pa dang zag pa med pa dang, ’dus byas dang ’dus ma byas rnams, de bzhin nyid dang gzhan par ’dod pa ni gcig pa dang tha dad pa ste, de lta bu’i spros pa dang ma ’dres pas na gcig pa dang tha dad pa dang lhan cig mi gnas pa zhes bya’o – "Characterized by moments of existence (dharmin) and the real nature of things (dharmatā), concealed truth (saṃvṛtisatya) and the highest truth (paramārtha), sullied (sāsrava) and unsullied (anāsrava), conditioned (saṃskṛta) and unconditioned (asaṃskṛta), things thus as they really are (tathatā) and wishing them to be otherwise (anyakāmatā) is oneness and plurality. Since (insight) is not polluted by such discursive thinking (prapanyca) it is said ’it does not stay with oneness or plurality’."

. .

bam po bzhi pa:
f) de la shes rab kyi yul gang zhe na? ’di lta ste: chos brgyad la mkhas pa’o. de la chos brgyad la mkhas pa gang zhe na?

tatra katamaḥ prajñāyā viṣayaḥ? tad yathāṣṭau dharmakauśalyāni. tatra katamāny aṣṭau dharmakauśalyāni?

(p. 68)f) [Thus the essence of insight (prajñāsvabhāva) has been explained, then comes the range of its action:] What then is the range of insight [viz. the objects (ālambana) of, or things (vastu) to be understood by insight]? Skills with eight things. What then are the skills with eight things?

de ltar shes rab kyi rang bzhin bshad nas, de’i yul bstan pa’i phyir de la shes rab kyi yul gang zhe na zhes bya ba la sogs pa smos so. de la zhes bya ba’i don ni gzhan las dgar ba’am mgo drang bar lta’o. shes rab kyi yul gang zhe na zhes bya ba ni dris pa ste, shes rab kyis dmigs par bya ba’am, shes rab kyis khong du chud par bya ba’i dngos po gang zhe na zhes bya ba’i don to.

. . . .

’di lta ste: phung po la mkhas pa dang; khams la mkhas pa dang; skye mched la mkhas pa dang; bden pa la mkhas pa dang; rten cing ’brel bar ’byung ba la mkhas pa dang; dus gsum la mkhas pa dang; theg pa thams cad la mkhas pa dang; chos thams cad la mkhas pa’o.

tad yathā skandhakauśalyaṃ; dhātukauśalyam; āyatanakauśalyaṃ; satyakauśalyaṃ; pratītyasamutpādakauśalyaṃ; trikālakauśalyaṃ; sarvayānakauśalyaṃ; sarvadharmakauśalyam.

1) Skill with the parts of personality; 2) skill with spheres; 3) skill with fields; 4) skill with truth; 5) skill with dependent origination; 6) skill with the three times; 7) skill with all ways of religious development; 8) skill with all moments of existence.

dris pa la lan gdab pa’i phyir ’di lta ste: chos brgyad la mkhas pa’o zhes bya ba smos te, ’di lta ste zhes bya ba ni tshig mgo drang ba dang tshig gi rgyan du bya ba’o; chos brgyad khong du chud cing rtogs pa ni chos brgyad la mkhas pa ste, de bas na chos brgyad ni shes rab kyi yul lo, de’ang bstan pa dang bshad pa lta bur rig par bya’o. de la bstan pa las brtsams na chos brgyad la mkhas pa gang zhe na? ’di lta ste: phung po la mkhas pa dang, khams la mkhas pa dang zhes bya ba la sogs pa smos so, bshad pa las brtsams nas gsungs pa de la byang chub sems dpa’i phung po la mkhas pa gang zhe na zhes bya ba la sogs pa’o. yang na grangs dang, ming dang, dpe dang, rab tu dbye ba bstan pa’i phyir de la shes rab kyi yul gang zhe na zhes bya ba la sogs pa smos so, ’di lta ste: chos brgyad la mkhas pa’o zhes bya bas ni grangs bstan te, chos brgyad la mkhas pa gang zhe na? ’di lta ste: phung po la mkhas pa zhes bya ba la sogs pas ming bstan to.
Cf. Bbh. p. 3311-13: prajnyāyāṃ yogaṃ karoti skandhakaushalyaṃ vā karoti dhātukaushalyam āyatanakaushalyaṃ pratītyasamutpādakaushalyam ...; Śbh p. 194,2-4 et seq., e. g. p. 2481 and note 1; Pratyekabuddhabhūmi p. 3317-19, 24-26, 341-2.

. . . . . . . .

de la byang chub sems dpa’i phung po la mkhas pa gang zhe na?

tatra katamad bodhisattvasya skandhakauślyam?

1) What then is the bodhisattva’s skill with the parts of personality [that is, understanding their essential characteristics (lakṣaṇa) and essence (svabhāva) ]?

de la byang chub sems dpa’i phung po la mkhas pa gang zhe na? ’di phung po rnams kyi dper bya ba bstan pa ste, dbu ba rdos pa bstan pa dang zhes bya ba la sogs pas dpe bstan to; de ci’i phyir zhe na? gzugs ni dbu ba rdos pa lta bu ste zhes bya ba la sogs pas ni rab tu dbye ba bstan to. de la zhes bya ba ni dgar ba’i tshig ste, mkhas pa rnam pa brgyad pos bkar te, phung po la mkhas pa de bstan par ’dod pa’o. de la phung po’i don ni gang cung zad gzugs ’das pa dang, ma ’ongs pa dang, da ltar gyi dang, nang gi dang, phyi’i dang, rags pa dang, phra ba dang, ngan pa dang, bzang po dang, nye ba dang, ring ba de dag thams cad gcig tu bsdus nas bstan pa ni phung po zhes bya’o, phung po de la mkhas pa ni phung po la mkhas pa ste, phung po’i mtshan nyid dang rang bzhin gang yin pa rtogs pa’o. ji ltar phung po’i mtshan nyid rtogs par ’gyur zhe na? de bstan pa’i phyir gsungs pa gang phung po rnams kyi dper bya ba bstan pa ste, dbu ba rdos pa bstan pa dang zhes bya ba la sogs pa’o. ’di zhes bya ni dpe rnams la snyegs so. phung po’i rang bzhin gang yin pa de dang mthun pa’i dper gzhag pa ni phung po rnams kyi dper bya ba bstan pa zhes bya ste, dpe yang dbu ba rdos pa bstan pa la sogs pa rnam pa bcu’o. dpe rnam pa bcu po de rnams kyang don rnam pa bcu’i dbang du byas nas gsungs par rig par bya ste, 1) bdag rtag pa med pa’i don dang, 2) bdag med cing gtsang ba’i don spangs pa’i don dang, 3) bdag med cing mnog chung ba’i don dang, 4) snying po med pa’i don dang, 5) mi brtan pa’i don dang, 6) don med pa dag kyang spyod yul du gyur zhing yid du ’ong ba dang yid du mi ’ong ba’i kun tu longs spyod pa med pa’i don dang, 7) dngos po med kyang tha snyad dang smra ba sna tshogs byed pa’i don dang, 8) don med kyang rnam par shes pa sna tshogs su ’jug pa’i don dang, 9) don med par yang dag pa ’dzin pa rnams kyi ting nge ’dzin gyi spyod yul du gyur pa’i don dang, 10) don med kyang byang chub sems dpa’ rnams bsam pa phyin ci ma log pas sems can thams cad kyi bya ba bsgrub pa’i phyir skye ba len pa’i don to. The ten similes are treated in Mppsh pp. 357-87, where also much comparative material is given by Lamotte.

gang ’di phung po rnams kyi dper bya bar bstan pa ste: dbu ba rdos par bstan pa dang, chu’i chu bur du bstan pa dang, smig rgyur bstan pa dang, chu shing gi sdong por bstan pa dang, sgyu mar bstan pa dang, rmi lam du bstan pa dang, brag car bstan pa dang, mig yor du bstan pa dang, gzugs brnyan du bstan pa dang, sprul par bstan pa’o.

yad idaṃ skandhānām udāharaṇanidarśanaṃ phenapiṇḍanidarśanaṃ; budbudanidarśanaṃ; marīcinidarśanaṃ; kadalīdrumanidarśanaṃ; māyānidarśanaṃ; svapnanidarśanaṃ; pratiśrutkānidarśanaṃ; pratibhāsanidarśanaṃ; pratibimbanidarśanaṃ; nirmitanidarśanaṃ.

Pointing them out with allegories; pointing them out with [the allegory of] lumps of foam; pointing them out with bubbles; pointing them out with a mirage; pointing them out with the trunk of the plantain tree; pointing them out with illusion; pointing them out with a dream; pointing them out with an echo; pointing them out with a shadow figure; pointing them out with a reflected image; pointing them out with a magical creation.

. . . . . . . . . . .

de ci’i phyir zhe na?

tat kasya hetoḥ?

Why?

dper gzhag pa de dag gi don bstan pa’i phyir de ci’i phyir zhe na zhes bya ba la sogs pa smos so, de ci’i phyir zhe na zhes bya ba ni dpe bcu po de dag ji ltar na phung po’i dper ’gyur zhe’am, phung po rnams ci’i phyir dpe de dang ’dra bar bstan ces bya ba’i don to.

gzugs ni dbu ba rdos pa lta bu ste; dbu ba rdos pa lta bu ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. dbu ba rdos pa’i rang bzhin gang yin pa, gzugs kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni phung po la mkhas pa zhes bya’o.

rūpaṃ phenapiṇḍopamaṃ, phenapiṇḍopamaṃ tu nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ phenapiṇḍasya svabhāvaḥ so rūpasyāpi svabhāvaḥ, yad atra kauśalyaṃ tat skandhakauśalyam.

Form is like a lump of foam, and what is like a lump of foam cannot be a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a lump of foam is also the essence of form. Skill in this is skill with the parts of personality.

phung po rnams dpe dang mtshan nyid ’dra bar bstan pa’i phyir gzugs ni dbu ba rdos pa lta bu ste zhes bya ba la sogs pa smos so. ’dir phung po’i sgra ma smos su zin kyang phung po nyid bshad pa gleng ba’i skabs yin pas gzugs kyang phung po zhes bya bar drangs te, gzugs la sogs pa’i yul lnga dang, mig la sogs pa’i dbang po lnga la sogs pa ni gzugs kyi phung po zhes bya’o. gzugs kyi phung po de ni dbu ba rdos pa dang ’dra ste, ci’i phyir zhe na? bdag rtag pa med pa’i phyir ro, don de nyid bstan pa’i phyir dbu ba rdos pa ni bdag ma yin, sems can ma yin zhes bya ba la sogs pa smos te, ’di lta ste, skyes bu la la zhig gis chu bo chen po la shel lta bu kha dog dang dbyibs su ldan pa’i dbu ba rdos pa mang po rgyu ba mang po mthong ba dang, de dag la snying po dang rang bzhin yod du re nas lag pa gnyis kyis ’dzin cing, blang bar brgal na med par gyur pa dang: kye ma ’di go dbu ba rdos pa ste, gsog gsob ngo bo nyid med do, snyam mo – "... In this way: In the great sea some people see the foam tossed about with form and colour like crystals (yathāsphaṭikavarṇasaṃsthāna). Thinking that it has substance (sāra) and essence (svabhāva) they grasp for it with the hands, but it flies away and comes to nought: ‘Oh, this is only foam, it is worthless (tucchaka), vain (riktaka) without essence (niḥsvabhāva),’ they say."
de bas na dbu ba rdos pa ni bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin ma yin par shes so, dbu ba rdos pa’i rang bzhin gang yin pa, gzugs kyi rang bzhin yang de yin te zhes bya ba ni dbu ba rdos pa’i rang bzhin bdag med cing dngos po med pa gsog dang gsob tu gyur pa gang yin pa gzugs kyi phung po’i rang bzhin yang de yin te, gzugs kyi phung po la ye shes kyi mig dang ldan pas bltas shing brtags te, zhib mor gzhigs na bdag dang rang bzhin med cing gsog gsob stong pa’i mtshan nyid du gnas pa’i phyir ro.

tshor ba ni chu’i chu bur lta bu’o; ’du shes ni smig rgyu lta bu’o; ’du byed rnams ni chu shing lta bu’o; rnam par shes pa ni sgyu ma lta bu ste; sgyu ma yang bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. sgyu ma’i rang bzhin gang yin pa, rnam par shes pa’i rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. phung po rnams ni rmi lam lta bu ste; rmi lam yang bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. rmi lam gyi rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.

vedanā budbudopamā, saṃjñā marīcyupamā, saṃskāraḥ kadalyupamo, vijñānaṃ māyopamaṃ, māyā ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yo māyāyāḥ svabhāvaḥ so vijñānasyāpi svabhāvaḥ. yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. skandhāḥ svapnopamāḥ svapnaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ svapnasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.

Feelings are like bubbles, perception like a mirage, formative factors like the plantain tree, consciousness like an illusion, and an illusion cannot be a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of an illusion is also the essence of consciousness. Skill in this is the bodhisattva’s skill with the parts of personality. The parts of personality are like a dream, and a dream cannot be a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a dream is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality.

tshor ba ni chu’i chu bur lta bu zhes bya ba la bde ba dang, sdug bsngal dang, bde ba yang ma yin sdug bsngal ba yang ma yin par rnam pa gsum myong ba ni tshor ba ste, ’dir yang phung po zhes bya bar sbyar ro; tshor ba’i phung po ni chu’i chu bur dang ’dra ste. de ci’i phyir zhe na? bdag med cing gtsang ba spangs pa’i phyir ro.
’di ltar sems can la la zhig gis chu’i nang du char bab ste, chu’i chu bur shel gyi nor bu dang ’dra bar rnam pa sna tshogs su ’byung ba mthong ba dang, de dag rdzas su rung zhing rgyan du rung de re nas lag pa gnyis kyis ’dzin cing blang bar bshams na med par gyur cing, ma bzung ba’i rnams kyang skyes ma thag tu ’gag ste. rdzas su rung bar ma mthong nas: kye ma ’di go chu’i chu bur te, bdag med pa rang bzhin med par gsog gsob yin par shes so. de bzhin du bde ba dang sdug bsngal la sogs pa’i tshor ba’i phung po la ye shes kyi mig dang lag pas bltas shing yod pa dang med pa la sogs pa rnam par dpyod na chu’i chu bur dang ’dra bar bdag dang rang bzhin med cing gsog dang gsob yin pa dang, thams cad kyang sdug bsngal gyi mtshan nyid ’gyur ba dang skyes ma thag tu ’jig pa’i rang bzhin yin par mthong ngo – "When rain falls into the water, some people see the bubbles as if different kinds of crystal-gems (sphaṭikamaṇi) were originating. Thinking they are substances (dravya) and fit for ornaments they grasp for them with their hands to arrange them, they come to nought, even the ones which are not grasped for burst as soon as they originate. Seeing that they are not substances they learn: ‘Oh, these are bubbles, without self (anātma), without essence (niḥsvabhāva), worthless and vain.’ Thus also the part of personality of feeling, pleasant and unpleasant, etc., is without self and without essence, worthless and vain just like bubbles; grasped with the eyes and hands of wisdom, examined if existent or non-existent, one sees that they are all characterized by suffering (duḥkhalakṣaṇa), having the essence of perishing as soon as they originate." ’du shes ni smig rgyu lta bu’o zhes bya ba la yul na mtshan mar ’dzin pa ni ’du shes te, yul ni gzugs dang sgra la sogs pa’o; mtshan ma ni dkar po dang dmar po la sogs pa’o; ’dzin pa ni de ni dkar po nyid yin gyi dmar po ma yin no, zhes gcod pa ste. ’du shes kyi phung po ni smig rgyu dang ’dra ste, ci’i phyir zhe na? bdag med cing mnog chung ba’i phyir ro. ’di lta ste: chu ’dod pa’i skyes bu la la zhig dpyid kyi dus na nyi ma’i ’od kyis gdungs te, smig rgyu ba sna tshogs chu rlabs lta bu mig gis mthong ba dang: de dag la chu yin, snyam nas btung bar bya ba’i phyir drung du brgyags te btags na chu ma yin par mthong nas: kye ma’o, ’di go smyig rgyu ba ste, bdag med pa gsog gsob ngo bo nyid med pa zhes sems pa, de bzhin du log pa sna tshogs kyi rnam par rtog pa mang po’i ’du shes kyi phung po la ye shes kyi mig gis bltas te – "... Perception is grasping the distinguishing marks of objects (viṣaye nimittodgrahaṇaṃ saṃjnyā), objects are form, sound, etc., distinguishing marks (nimitta) are white and red and so on, grasping is deciding: ‘This is white, not red’. The part of personality perception is like a mirage – why? It is without self and trifling. Thirsty people tormented by the sunlight in summertime see mirages as billows of water with their eyes, and thinking it is water they run to drink. Having discovered it is not, they think: ‘Oh, this is a mirage, without self, worthless and vain, without essence.’ Thus, with the eyes of wisdom (jnyānacakṣur) they also see perception, full of thought-constructions (vikalpa) concerned with misunderstandings."
yod pa dang med pa la sogs par yang dag par brtags na bdag med pa dang dngos po med par mthong ste, de bas na ’du shes kyang smig rgyu ba bzhin du bdag gi rang bzhin ma yin pas na gang zag gi rang bzhin ma yin pa’i bar du’o. ’du byed rnams ni chu shing lta bu’o zhes bya ba la las dge ba dang mi dge ba dang lung du ma bstan pa rnams sna tshogs byed pa ni ’du byed de, de yang ’du byed kyi tshogs rnam pa mang po rnams so. ’du byed kyi phung po rnams ni chu shing dang ’dra ste, ci’i phyir zhe na? snying po med pa’i phyir ro. ’di lta ste: shing gi snying po sra ba ’dod pa’i skyes bu la la zhig gis chu shing bcad de ’dab ma nas mthar gyis rnam par bshus nas de la mig gis bltas te snying po yod dam zhes brtags na, snying po yod par ma mthong nas: kye ma’o, ’di go chu shing gi snying po ste, stong pa dngos po dang rang bzhin med pa’o, zhes sems pa, de bzhin du dge ba dang mi dge ba dang lung du mi bstan pa la sogs pa ’du byed kyi phung po rnam pa sna tshogs pa la dam pa dang snying po yod du re ste, shes rab kyi mig gis kun tu bltas nas yod pa dang med pa dang, gcig dang du ma dang, bdag dang pha rol dang gnyis ka’i sbyor bas yang dag par brtags na sems tsam dang ma skyes pa dang yod pa dang med pa las ’das pa snying po med pa chu shing bzhin du bdag gi rang bzhin dang bral ba mthong ngo – "... Formative factors create the different kinds of good, bad and neutral, the multitudes of formative factors are many. The part of personality of formative factors is like the plantain tree. Why? It is without a core (asāra). People who want a hard (dṛḍhasāra) tree and cut down a plantain tree, stripping the bark off it from top to bottom, see that there is no core (sāra) when examining it in this respect: ‘Oh, this has the core of a plantain tree (kadalīsāra), empty, no substance, no essence.’ Thus also the part of personality of different formative factors, concerned with good, bad, neutral, etc.: reflecting on the existence of a principle or a core (sāra), one sees, having viewed it with the eyes of insight (prajnyācakṣur), that it is only thought (cittamātra), unborn (anutpanna), beyond being and non-being (bhavābhavasamatikrānta), without a core (asāra) just like the plantain tree, and without the essence of a self (ātmasvabhāvarahita), having thus reflected with effort concerned with the duality of existence and non-existence, one and many, self and others." rnam par shes pa ni sgyu ma lta bu zhes bya ba la gzugs la sogs pa’i yul rnams shes pa ni rnam par shes pa ste, de’ang mig la sogs pa’i rnam par shes pa brgyad do. rnam par shes pa’i phung po ni sgyu ma dang ’dra ste; ci’i phyir zhe na? mi brtan pa’i phyir ro. ’di lta ste: skyes bu sgrin po zhig gis sgyu ma’i cha lugs kyi bzo bos lha dang, mi dang gnod sbyin dang, dud ’gro’i gzugs sna tshogs kyi sgyu ma rnams sprul pa de dag la mig gis kyang kun du lta zhing, rang bzhin dang rgyun du gnas par re nas brtags na, rang bzhin med cing de ma thag tu ’jig pa yin par mthong nas: kye ma, ’di go sgyu ma ste, stong pa rang bzhin med pa’o, zhes sems pa, de bzhin du las kyi bag chags sna tshogs kyis bsgyur ba’i rnam par shes pa’i phung po la shes rab kyi mig gis rang bzhin dang rgyun du gnas par re nas, gcig dang du ma’i ngo bos brtags na, sgyu ma bzhin du stong pa ngo bo nyid med pa skad cig ma re re la ’jig par mthong ngo – "... Knowing the objects, form, etc., is consciousness (rūpādiviṣaye jnyānaṃ vijnyānam), it is the eight consciousnesses pertaining to the eye, etc., (cakṣurādivijnyānāny aṣṭavijnyānāni). The part of personality of consciousness is like a magical creation (vijnyānaskandho māyopamaḥ). Why? It is not substantial (adṛḍhatvāt). A cunning man may create various illusory forms of gods, men, demons and animals with the art of magic of illusions. But though they are seen with the eyes, if one examines them hoping they have own being (svabhāva) and continued existence (prabandhasthiti), you see that they have no own being (niḥsvabhāva), they perish at once: ‘Oh, this is only an illusion (māyā), empty (shūnya), without own being (niḥsvabhāva),’ one thinks. In the same way, if one examines with the eye of insight, with a view to the individual and general own-being, the part of personality of consciousness (vijnyānaskandha), which is created by the different habits of action (karmavāsanā), hoping it has own being and continued existence, one sees that it perishes each moment (kṣaṇa) like an illusion (māyopama), empty (shūnya) and without own being (niḥsvabhāva)." phung po rnams ni rmi lam lta bu ste zhes bya ba la gong du bshad pa’i phung po de dag nyid ni yang rmi lam dang ’dra ste, ci’i phyir zhe na? don med pa dag kyang spyod yul du ’gyur zhing yid du ’ong ba dang yid du mi ’ong ba kun du longs spyod par byed pa’i phyir ro. ’di ltar rnam par shes pa rnams yul la ’jug par mi nus te, gnyid kyis log pas na rtog pa sna tshogs kyi rgyu ba ’byung ba ni rmi lam mo. dper na rmi lam bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med kyang dga’ ba dang mi dga’ bar ’gyur ba’i yul mthong ba’i tshe dga’ ba dang mi dga’ ba’i sems rnam pa sna tshogs skye bar ’gyur ro. de bzhin du phung po rnams kyang bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin ma yin te, dngos po med mod kyi las dge ba dang mi dge ba rnam pa sna tshogs kyi rgyus mtho ris dang ngan song gi bde ba dang sdug bsngal rnams skye bar ’gyur ro – "... The parts of personality mentioned above are like a dream (svapna). Why? Even though it is without real meaning (or objective counterpart, anartha), it becomes a sphere of objects (viṣaya) causing all kinds of pleasant and unpleasant experience. Consciousness (vijnyāna) is not able to enter the [outer] sphere of objects (viṣaya), dream is the appearance of activity of different kinds of thought-constructions (vividhakalpanāpracāra) because of sleep (suptatvāt). Dream has no own being as a self (ātmasvabhāva), as it has no own being as a person (pudgalasvabhāva), but even though it is inexistent (abhāva), it creates different kinds of happy and unhappy thoughts (citta) when it sees the happy or unhappy spheres (viṣaya). In the same way the parts of personality (skandha) have no own being as a self (ātmasvabhāva), as they have no own being as a person (pudgalasvabhāva), but even though they are inexistent (abhāva), one is born in the states of happiness and suffering of heaven (svarga) and hell (apāya) by the causes of the different good and bad actions (vividhakushalākushalakarmahetubhiḥ)."

. . . . . . .

phung po rnams ni brag ca lta bu ste; brag ca ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. brag ca’i rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.

skandhāḥ pratiśrutkopamāh pratiśrutkā ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ pratiśrutkāyāḥ svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.

The parts of personality are like an echo, and an echo is not a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of an echo is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality.

phung po rnams ni brag ca lta bu ste zhes bya ba ni phung po rnams ni brag ca dang ’dra ste, ci’i phyir zhe na? dngos po med kyang tha snyad dang smra ba sna tshogs byed pa’i phyir ro. dper na sgra la brag ca’i sgra brnyan bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin yang ma yin te, dngos po med cing don med kyang sgra rnam pa sna tshogs ’byung ba. de bzhin du chos thams cad bdag med de, rang bzhin gyis zhi ba yin mod kyi, ’on kyang sgra brnyan dang ’dra ba’i ming dang tshig dang tha snyad du brjod pa mang po yang yod do – "... The parts of personality are like an echo (pratishrutkā). Why? Even though it is immaterial (avastuka) it causes different kinds of expressions (vyavahāra) and speech. The resounding (pratishabda) in the echo has no own being as a self (ātmasvabhāva), as it has no own being as a person (pudgalasvabhāva), but even though it is immaterial (avastuka) and meaningless (anartha), different kinds of sound (shabda) appear. In the same way, though all moments of existence are without a self (anātma) and essentially peaceful (svabhāvena shāntāḥ), they have all kinds of names, words and expressions in utterances which are like the resounding [echo] (pratishabda)."

phung po rnams ni mig yor lta bu ste; mig yor kyang bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. mig yor gyi rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.

skandhāḥ pratibhāsopamāḥ pratibhāsaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ pratibhāsasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.

The parts of personality are like shadow figures, and a shadow figure is not a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a shadow figure is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality.

phung po rnams ni mig yor lta bu ste zhes bya ba la shog shog gam dar ram ras la ri mo sna tshogs bris nas brgyangs te, phub la de’i nang du mtshan mo’i me mar bus na gzugs rnam pa sna tshogs snang ba ni mig yor zhes bya’o. yang na snang brnyan zhes bya ste, khang pa’i nang gi nyi zer ’od la brten nas gzugs gcig dang gnyis la sogs par snang ba’o. yang na gzhan gnas pa las gzhan du snang ba ni mig yor te, dper na sdong po las mi lta bur ’khrul pa’o. phung po rnams ni mig yor dang ’dra ste, ci’i phyir zhe na? don med kyang mig yor gyi dus na gzugs rnam pa sna tshogs snang ba, de bzhin du don med par yang khams gsum gyi sems dang sems las byung ba rnam pa sna tshogs skye zhing ’byung ngo – "... A shadow figure is the following: If one draws some figures on a piece of cotton, silk or paper and stretches it out, and then places a lamp behind it in the night, different kinds of forms (rūpa) appear. Or, as a reflection, dependent on the light in a ray of sun in a house, one, two or many forms (rūpa) appear. Or, it is when something appears as something else in another place, as when one mistakes a post for a man. The parts of personality are like a shadow picture. Why? Though without real meaning (or objective counterpart, anartha), different kinds of forms appear at the time the shadow-picture [is produced], in the same way, though without real meaning (or objective counterpart, anartha), the thoughts and mental events (cittacaitta) of the threefold world (traidhātuka) are born."

phung po rnams ni gzugs brnyan lta bu ste; gzugs brnyan ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. gzugs brnyan gyi rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.

skandhāḥ pratibimbopamāḥ pratibimbaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ pratibimbasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.

The parts of personality are like a reflected image, and a reflected image is not a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a reflected image is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality.

phung po rnams ni gzugs brnyan lta bu ste zhes bya ba la phung po rnams ni gzugs brnyan dang ’dra ste, ci’i phyir zhe na? don med kyang yang dag par ’dzin pa rnams kyi ting nge ’dzin gyi spyod yul du ’gyur ba’i phyir ro. dper na chu’i zla ba dang me long dag pa’i nang du bzhin gyi gzugs brnyan du snang ba bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med du zin yang bltar snang ba tsam yang yod pa, de bzhin du ting nge ’dzin la sogs pa’i rang bzhin dang rnal ’byor ba’i phung po rnams kyang bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin ma yin te, dngos po med cing rang bzhin mi dmigs mod kyi, ’on kyang rgya mtsho dang ’dra ba’i sems mnyam par gnas pa las gzugs brnyan snang ba bzhin rnam par thar pa dang, gzugs dang, sprul pa la sogs pa rnam pa sna tshogs ’byung zhing snang bar yang byed do – "... The parts of personality are like a reflected image (pratibimba). Why? Even though they are without real meaning [or objective counterpart,] they are a field of concentrations (samādhigocara) for those who practise. As the moon reflected in the water (udakacandra) and the reflected image of the face in a pure mirror have no own being as a self (ātmasvabhāva), they have no own being as a person (pudgalasvbhāva), but even though they are not a real thing (avastuka), they are still reflections to be seen; in the same way with the own being of concentration, etc. (samādhyādisvabhāva), the parts of religious effort (yogaskandha) have no own being as a self (ātmasvabhāva), as they have no own being as a person (pudgalasvbhāva), but even though they are not real things (avastuka) and their own being is not apprehended (nopalabhyate), liberation (vimokṣa), form (rūpa) and magical appearances (nirmita) of different kinds come into being and appear like reflected images (pratibimba) from thought (citta) ever the same (samastha) like the sea (samudra)."

phung po rnams ni sprul pa lta bu ste; sprul pa ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. sprul pa’i rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.

skandhā nirmitopamāḥ nirmitaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yo nirmitasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.

The parts of personality are like a magical creation, and a magical creation is not a self, an animated being, (p. 69) a life-principle, a life-sustaining principle, a spirit or personality; the essence of a magical creation is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality [understanding the essential characteristics (lakṣaṇa) of the parts of personality according to the mentioned similes].

phung po rnams ni sprul pa lta bu ste zhes bya ba la phung po rnams ni sprul pa dang ’dra ste, ci’i phyir zhe na? don med kyang byang chub sems dpa’ rnams bsam pa phyin ci ma log par sems can thams cad kyi bya ba bsgrub pa’i phyir skye ba len par snang bas so. dper na lha dang mi la sogs pa’i sprul pa sna tshogs bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med mod kyi, ’on kyang gzugs dang dbyibs rnam pa sna tshogs snang ba, de bzhin du sems can gyi don du byang chub sems dpa’ ’khor bar ’jug pa yang bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med mod kyi, ’on kyang skye ba rnam pa sna tshogs ’byung zhing skye bar snang ngo – "... The parts of personality are like a magical creation (nirmita). Why? Even though [the magical creation] is no objective entity (anartha), the bodhisattvas appear [by means of it] seeking birth with good intentions (aviparītāshaya) to complete what all beings have to do. Although the magical apparitions of gods and men have no own being as selves (ātmasvabhāva), etc., and no own being as persons (pudgalasvabhāva), and accordingly are [really] inexistent (abhāva), they appear with colour and form. In the same way the bodhisattvas enter existence (saṃsāra) for the sake of beings, though they have no own being as selves (ātmasvabhāva), etc., and no own being as persons (pudgalasvabhāva), and accordingly are [really] inexistent (abhāva), but they appear as being born in different states of existence.
gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o zhes bya ba la gong du phung po dpe bstan pa’i tshul du phung po’i mtshan nyid la mkhas pa’i byang chub sems dpa’ de ni phung po la mkhas pa yin no zhes bya ba’i don to.

phung po zhes bya ba, de ni ’jig rten te; ’jig rten kyang ’jig pa’i mtshan nyid do. ’jig rten gyi rang bzhin gang yin pa, de rang bzhin gyis mi rtag pa’o, rang bzhin gyis sdug bsngal ba’o, rang bzhin gyis stong pa’o, rang bzhin gyis bdag med pa’o, rang bzhin gyis zhi ba ste; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.

skandha iti sa lokaḥ; loko ’pi luglakṣanaḥ, yo lokasvabhāvaḥ, sa svabhāvenānityaḥ, svabhāvena duḥkhaḥ, svabhāvena śūnyaḥ, svabhāvenānātmā, svabhāvena śāntaḥ; yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.

The parts of personality are the world, and the world has the essential characteristic of destruction [as related to the root luj-, the world is characterized by destruction in each moment (kṣaṇa) ], [and thus] the essence [namely the essential characteristic (lakṣaṇa)] of the world is essentially impermanent, essentially suffering, essentially empty, essentially selfless, essentially in peace. Skill in this is the bodhisattva’s skill with the parts of personality.

phung po zhes bya ba, de ni ’jig rten te zhes bya ba la phung po zhes bya ba ni ’jig rten la bya ste, ’jig rten gyi mtshan nyid gang kyang yin zhe na? de’i phyir ’jig rten kyang ’jig pa’i mtshan nyid do zhes smras te, ’jig rten gyi mtshan nyid ni skad cig ma re re la ’jig pa’i mtshan nyid do.
Cf. Mvy 3061: lujyata iti lokaḥ; Kosha 518-19: lujyata iti lokaḥ (read lujyata for lakṣyata in the text of Kosha, tib. ’jig); Koshavyākhyā 235-10, and PTSD s. v. lujjati, lujjana. Cf. also Aṣṭa p. 53720-53814; Mppsh vol. V, p. IX. don de nyid gsal bar bstan pa’i phyir ’jig rten gyi rang bzhin gang yin pa, de rang bzhin gyis mi rtag pa’o zhes bya ba smos te, rang bzhin zhes bya ba dang mtshan nyid ces bya ba ni don gcig go.
de la med pa’i don ni mi rtag pa’i don te, kun brtags kyi mtshan nyid ri bong gi rva bzhin dus thams cad du med pas kun brtags rang bzhin med pa gang yin pa, de ni mi rtag pa’o zhes bya’o. rang bzhin gyis sdug bsngal ba’o zhes bya ba la yang dag pa ma yin par kun rtog pa’i don ni rang bzhin gyis sdug bsngal ba’i don to. de’ang gzhan gyi dbang gi mtshan nyid do. de bas na gzhan gyi dbang gis ji ltar ji ltar gzung ba dang ’dzin par kun rtog par byed pa, de tsam du sdug bsngal ba’i rang bzhin du ’gyur te, sdug bsngal rnam pa sna tshogs ’byung ba’i rgyur ’gyur ro. rang bzhin gyis stong pa, rang bzhin gyis bdag med pa’o zhes bya ba la, yongs su rtog pa tsam nyid yod pa’i don ni bdag med pa’i don te, des na sems tsam yod kyi dngos po gzhan med par ston to. des bas na yongs su rtog gzhan gyi dbang tsam ni yod kyang, chos su brtags pa’i dngos po ni med pas na rang bzhin gyis stong pa zhes bya’o. gang zag tu brtags pa’i dngos po med pas na rang bzhin gyis bdag med pa’o zhes bya’o. rang bzhin gyis zhi ba ste zhes bya ba la gang zag dang chos su rnam par rtog pa nye bar zhi ba’i don tam, de dag spangs pa’i don ni rang bzhin gyis zhi ba zhes bya ste, de yang dngos su na yongs su grub pa’i mtshan nyid don dam pa’i chos kyi dbyings rnam par dag pa’o. de la phyin ci log tu snang ba’i sems ni gnyen pos zhi bar byas pa med kyi, rang bzhin gyis skye ba med pa dang, ’byung ba med par gnas pa’i phyir ro. de ltar mi rtag pa’i rang bzhin gang yin pa nas zhi ba’i bar gyi rang bzhin gang yin pa, ’jig rten gyi rang bzhin yang de yin te, de dag gi rang bzhin tha dad pa med par shes na byang chub sems dpa’i phung po la mkhas pa zhes bya’o – "The meaning of impermanent is the meaning of non-existent (asadartho ’nityārthaḥ): the imagined character (parikalpitalakṣaṇa) is entirely (sarvatra) non-existent (asad) like a hare’s horn (shashaviṣāṇa) and thus imagined (parikalpita), and without own being (niḥsvabhāva), this is [the meaning of] ‘impermanent’ (tad anityam iti). The sūtra says ’essentially suffering’: the meaning of imagining the inexistent is the meaning of ‘essentially suffering’ (svabhāvena duḥkha ity abhūtaparikalpārthaḥ svabhāvena duḥkhārthaḥ), and that is the dependent character (paratantralakṣaṇam). Thus, to the extent the dependent imagines object and subject, to that extent it appears as having the essence of suffering (tasmāt paratantro yathā yathā grāhyaṃ grāhakaṃ parikalpayati tāvad duḥkhasvabhāvo bhavati), that is, it becomes the cause of various [kinds of] suffering (nānāduḥkhahetur bhavati). The sūtra says ’essentially empty, essentially selfless’: the meaning of ’nothing but imagination’ is the meaning of ’selfless’, thus it teaches ’nothing but thought’, no other being (svabhāvena shūnyaḥ svabhāvenānātmeti parikalpamātrasyaiva bhāvārtho ’nātmārthas, tena cittamātraṃ nānyabhāvaṃ deshayati). Thus, though imagination, as dependent, exists, a thing constructed as a moment of existence do not exist: hence the sūtra says ’essentially empty’; a thing constructed as a person does not exist: hence the sūtra says ’essentially selfless’ (tasmāt parikalpaḥ paratantro ’sti, dharme kalpito bhāvas tu nāsti, svabhāvena shūnya iti, pudgale kalpito bhāvo nāsti, svabhāvenānātmeti). The sūtra says ’essentially in peace’, meaning appeasement of thought-constructions concerning persons and moments of existence, or, ’essentially in peace’ means giving them up (svabhāvena shānta iti pudgaladharmavikalpopashamārtho vā teṣāṃ prahāṇārtho vā svabhāvena shānta iti); and further, it really means the absolute characteristic, the highest meaning, the pure sphere of all moments of existence (tat punar vastutaḥ pariniṣpannalakṣaṇaṃ paramārtho vishuddhadharmadhātuḥ). There thought appearing as false is not appeased by an antidote, as it is essentially unoriginated, staying unborn (tatra na viparītāvabhāsaṃ cittaṃ pratipakṣeṇa shamitam, svabhāvenānutpādam ajātam avasthitam); and thus the essence of impermanence and so on, up to the essence of peace, is also the essence of the world (evaṃ yo ’nityasvabhāvo yāvac chāntasvabhāvaḥ so ’pi lokasvabhavaḥ). Knowledge of the undivided essence of these things is the bodhisattva’s skill with the parts of personality (teṣām abhinnasvabhāvajnyānaṃ bodhisattvasya skandhakaushalyam).
Cf. Msa. p. 1493-12:
kaḥ punar anityārtho yāvac chāntārthaḥ ity āha /
asadartho vikalpārthaḥ parikalpārtha eva ca/
vikalpopashamārthash ca dhīmatāṃ tac catuṣṭayaṃ//
bodhisatvānām asadartho ’nityārthaḥ / yan nityaṃ nāsti tad anityaṃ teṣāṃ yat parikalpitalakṣaṇaṃ / abhūtavikalpārtho duḥkhārtho yat paratantralakṣaṇaṃ / parikalpamātrārtho ’nātmārthaḥ / evashabdenāvadhāraṇaṃ / parikalpita ātmā nāsti parikalpamātraṃ tv astīti parikalpitalakṣaṇasyābhāvārtho ’nātmārtha ity uktaṃ bhavati / vikalpopashamārthaḥ shāntārthaḥ pariniṣpannalakṣaṇaṃ nirvāṇaṃ / kṣaṇabhanggārtho ’py anityārtho veditavyaḥ paratantralakṣaṇasya /
Cf. also Sūtrālaṃkāravṛttibhāṣya tsi fol. 132a3ff ji ltar na mi rtag pa’i don zhes bya ba la sogs pa la .... which commentary on Msa also refers to Akṣ on the topic (cf. introduction, quotations o’, p’, q’ and r’ to Akṣ in Sūtrālaṃkāravṛttibhāṣya). The content of Sūtrālaṃkāravṛttibhāṣya is similar to ṭ, but cannot be regarded as a quotation.

. .

de la byang chub sems dpa’i khams la mkhas pa gang zhe na?

tatra katamad bodhisattvasya dhātukauśalyam?

2) What then is the bodhisattva’s skill with the spheres?

phung po la mkhas pa bstan pa’i ’og tu khams la mkhas pa bstan pas na ji ltar bstan pa de bzhin du bshad par ’dod nas de la byang chub sems dpa’i khams la mkhas pa gang zhe na zhes dris so. de la khams kyi don ni mtshan nyid ’dzin pa’i don to; yang na rgyu’i don te, khams dang sa bon dang rigs ni rgyu’i ming gi rnam grangs te, gang la dmigs nas de bzhin gshegs pa’i stobs dang mi ’jigs pa la sogs pa ’byung ba’i rgyu ni khams zhes bya la; de rtogs pa’i ye shes ni khams la mkhas pa zhes bya ba’i phyir ro – "The meaning of sphere is the meaning of holding essential characteristics (tatra dhātvartho lakṣaṇadhāraṇārthaḥ); or, it has the meaning of cause; sphere, seed and type are synonyms of the word cause (atha vā hetvarthaḥ, dhātur bījaṃ gotraṃ hetuparyāyāḥ), depending on which cause the powers and intrepidities of the tathāgata arise (yaṃ hetum ālambya tathāgatabalavaishāradyādyutpāda iti dhātuḥ). The knowledge which consists in the understanding of that is skill with the spheres (tadadhigamajnyānaṃ dhātukaushalyam iti)." Cf. Śbh p. 38514-16.

gang chos kyi dbyings la ’jug pa’i ye shes so.

yad dharmadhātupraveśajñānam.

The knowledge [beyond thought-constructions (nirvikalpajñāna) ] of entering the sphere of total reality [which is the cause that produces the qualities (dharma) of disciples, isolated buddhas and Buddhas, the powers and intrepidities, etc., having the essential characteristic of being the highest meaning (paramārthalakṣaṇa) ].

de la byang chub sems dpa’i khams la mkhas pa gang zhe na? gang chos kyi dbyings la ’jug pa’i ye shes so zhes bya ba smos te, chos ni nyan thos dang rang sangs rgyas dang sangs rgyas kyi chos stobs dang mi ’jigs pa la sogs pa’o. chos de dag skyed pa’i rgyu ni chos kyi dbyings zhes bya ste, don dam pa stong pa’i mtshan nyid do. chos kyi dbyings de rtogs pa’i ye shes ni chos kyi dbyings la ’jug pa’i ye shes zhes bya ste, chos kyi dbyings kyang rnam par mi rtog pa’i ye shes kyis rtogs pas na ye shes kyi sgra ni ’dir rnam par mi rtog pa’i ye shes nyid la bya’o. de ni ’di skad du bstan pa yin te, mig la sogs pa khams so so’i mtshan nyid dmigs pa dang rten lta bus khong du chud pa ni khams la mkhas par mi ’gyur gyi, gang chos rnams kyi chos kyi dbyings don dam pa’i mtshan nyid de rnam par mi rtog pa’i ye shes kyis rtogs na khams la mkhas pa yin no zhes ston to.

chos kyi dbyings ni sa’i khams yin mod kyi, chos kyi dbyings sra ba’i mtshan nyid ni ma yin no; chos kyi dbyings chu’i khams yin mod kyi, chos kyi dbyings rlan pa’i mtshan nyid ni ma yin no; chos kyi dbyings me’i khams yin mod kyi, chos kyi dbyings yongs su smin par byed pa’i mtshan nyid ni ma yin no; chos kyi dbyings rlung gi khams yin mod kyi, chos kyi dbyings g.yo ba’i mtshan nyid ni ma yin no.

dharmadhātuḥ pṛthivīdhātur api na tu dharmadhātuḥ kaṭhinalakṣaṇaḥ; dharmadhātur abdhātur api na tu dharmadhātuḥ snehalakṣaṇaḥ; dharmadhātus tejodhātur api na tu dharmadhātuḥ paripācanalakṣaṇaḥ; dharmadhātur vāyudhātur api na tu dharmadhātuḥ samudīraṇalakṣaṇaḥ.

Even though the sphere of total reality is [the same as] the element of earth [since the element of earth is not different from total reality because it is, in the highest meaning (paramārthatas), essentially empty], the sphere of total reality does not have the essential characteristic of hardness [as this only exists in the wrong (viparīta) understanding of the naive (pṛthagjana) ]; even though the sphere of total reality is the element of water, the sphere of total reality does not have the essential characteristic of moistness; even though the sphere of total reality is the element of fire, the sphere of total reality does not have the essential characteristic of ripening; even though the sphere of total reality is the element of wind, the sphere of total reality does not have the essential characteristic of motility.

chos kyi dbyings gang yin pa dang ji ltar na chos kyi dbyings la ’jug par ’gyur ba bstan pa’i phyir chos kyi dbyings sa’i khams yin mod kyi, chos kyi dbyings sra ba’i mtshan nyid ni ma yin no zhes bya ba smos te, don dam par sa’i khams kyang ngo bo nyid kyis stong pas chos kyi dbyings dang tha mi dad pa’i phyir chos kyi dbyings sa’i khams yin no; gal te chos kyi dbyings sa’i khams yin na, sa’i khams sra ba’i mtshan nyid yin pa bzhin du chos kyi dbyings kyang sra ba’i mtshan nyid yin nam? snyam pa la chos kyi dbyings sra ba’i mtshan nyid ni ma yin no zhes bya ba smos te, sa’i khams ni sa’i rang bzhin te, de’i rang bzhin ni rang bzhin gyis stong pa dben pa yin pas sra ba ni byis pa so so’i skye bo rnams kyis phyin ci log tu rtogs pa ste, de’i mtshan nyid ma yin pas na chos kyi dbyings sra ba’i mtshan nyid ni ma yin no zhes gsungs so. de bzhin du chu’i khams la sogs pa la yang ci rigs par sbyar bar bya’o.
The contents of this section, and the next, are related to the idea of kṛtsnāyatana and the exercise of meditation to see the whole of reality in the particular elements. Cf. Dasha § 42: sarvadhātūn pṛthivīdhātāv adhimucya sarvam api pṛthivīdhātur evaikadhātur bhavati, etc., and further references in Edg. s. v.

. . . .

chos kyi dbyings mig gi khams yin mod kyi, chos kyi dbyings lta ba’i mtshan nyid ni ma yin no; chos kyi dbyings rna ba’i khams yin mod kyi, chos kyi dbyings nyan pa’i mtshan nyid ni ma yin no; chos kyi dbyings sna’i khams yin mod kyi, chos kyi dbyings snom pa’i mtshan nyid ni ma yin no; chos kyi dbyings lce’i khams yin mod kyi, chos kyi dbyings myang bar byed pa’i mtshan nyid ni ma yin no; chos kyi dbyings lus kyi khams yin mod kyi, chos kyi dbyings nom pa’i mtshan nyid ni ma yin no; chos kyi dbyings yid kyi khams yin mod kyi, chos kyi dbyings rnam par rig pa’i mtshan nyid ni ma yin no.

dharmadhātuś cakṣurdhātur api na tu dharmadhātur darśanalakṣaṇaḥ; dharmadhātuḥ śrotradhātur api na tu dharmadhātuḥ śravaṇalakṣaṇaḥ; dharmadhātur ghrāṇadhātur api na tu dharmadhātur ghrāṇalakṣaṇaḥ; dharmadhātur jihvādhātur api na tu dharmadhātū rasanalakṣaṇaḥ; dharmadhātuḥ kāyadhātur api na tu dharmadhātur āmarśalakṣaṇaḥ; dharmadhātur manodhātur api na tu dharmadhātur vijñaptilakṣaṇaḥ.

Even though the sphere of total reality is the sphere of the eye, the sphere of total reality does not have the essential characteristic of seeing; even though the sphere of total reality is the sphere of the ear, the sphere of total reality does not have the essential characteristic of hearing; even though the sphere of total reality is the sphere of the nose, the sphere of total reality does not have the essential characteristic of smelling; even though the sphere of total reality is the sphere of tongue, the sphere of total reality does not have the essential characteristic of tasting; even though the sphere of total reality is the sphere of body, the sphere of total reality does not have the essential characteristic of touch; even though the sphere of total reality is the sphere of mind, the sphere of total reality does not have the essential characteristic of cognition.

. . . . . .

chos kyi dbyings mig gi rnam par shes pa’i khams yin mod kyi, chos kyi dbyings gzugs so sor rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings rna ba’i rnam par shes pa’i khams yin mod kyi, chos kyi dbyings sgra so sor rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings sna’i rnam par shes pa’i khams yin mod kyi, chos kyi dbyings dri so sor rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings lce’i rnam par shes pa’i khams yin mod kyi, chos kyi dbyings ro so sor rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings lus kyi rnam par shes pa’i khams yin mod kyi, chos kyi dbyings reg bya so sor rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings yid kyi rnam par shes pa’i khams yin mod kyi, chos kyi dbyings chos so sor rnam par rig pa’i mtshan nyid ni ma yin no.

dharmadhātuś cakṣurvijñānadhātur api na tu dharmadhātū rūpaprativijñaptilakṣaṇaḥ; dharmadhātuḥ śrotravijñānadhātur api na tu dharmadhātuḥ śabdaprativijñaptilakṣaṇaḥ; dharmadhātur ghrāṇavijñānadhātur api na tu dharmadhātur gandhaprativijñaptilakṣaṇaḥ; dharmadhātur jihvāvijñānadhātur api na tu dharmadhātū rasaprativijñaptilakṣaṇaḥ; dharmadhātuḥ kāyavijñānadhātur api na tu dharmadhātuḥ spraṣtavyaprativijñaptilakṣaṇaḥ; dharmadhātur manovijñānadhātur api na tu dharmadhātur dharmaprativijñaptilakṣaṇaḥ.

Even though the sphere of total reality is the sphere of eye-consciousness, the sphere of total reality does not have the essential characteristic of recognition of form; even though the sphere of total reality is the sphere of ear-consciousness, the sphere of total reality does not have the essential characteristic of recognition of sound; even though the sphere of total reality is the sphere of nose-consciousness, the sphere of total reality does not have the essential characteristic of recognition of smell; even though the sphere of total reality is the sphere of tongue-consciousness, the sphere of total reality does not have the essential characteristic of recognition of taste; even though the sphere of total reality is the sphere of body-consciousness, the sphere of total reality does not have the essential characteristic of recognition of tangibles; even (p. 70) though the sphere of total reality is the sphere of mind-consciousness, the sphere of total reality does not have the essential characteristic of recognition of moments of existence.

. . . . . .

chos kyi dbyings gzugs kyi khams yin mod kyi, chos kyi dbyings mig gi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi dbyings sgra’i khams yin mod kyi, chos kyi dbyings rna ba’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi dbyings dri’i khams yin mod kyi, chos kyi dbyings sna’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi dbyings ro’i khams yin mod kyi, chos kyi dbyings lce’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi dbyings reg bya’i khams yin mod kyi, chos kyi dbyings lus kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi dbyings chos kyi khams yin mod kyi, chos kyi dbyings yid kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no. chos kyi dbyings gzugs kyi khams yin mod kyi, chos kyi dbyings gzugs su rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings sgra’i khams yin mod kyi, chos kyi dbyings sgrar rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings dri’i khams yin mod kyi, chos kyi dbyings drir rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings ro’i khams yin mod kyi, chos kyi dbyings ror rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings reg bya’i khams yin mod kyi, chos kyi dbyings reg byar rnam par rig pa’i mtshan nyid ni ma yin no; chos kyi dbyings chos kyi khams yin mod kyi, chos kyi dbyings chos su rnam par rig pa’i mtshan nyid ni ma yin no. chos kyi dbyings dang bdag gi khams, de ni mtshungs so; chos kyi dbyings dang ’dod pa’i khams dang, gzugs kyi khams dang, gzugs med pa’i khams, de ni mtshungs so; chos kyi dbyings dang ’khor ba’i khams dang, mya ngan las ’das pa’i dbyings, de ni mtshungs so; chos kyi dbyings dang sems can gyi khams dang, nam mkha’i khams dang, chos thams cad kyi khams, de ni mtshungs so.

dharmadhātuḥ rūpadhātur api na tu dharmadhātuḥ cakṣurvijñānavijñeyalakṣaṇaḥ; dharmadhātuḥ śabdadhātur api na tu dharmadhātuḥ śrotravijñānavijñeyalakṣaṇaḥ; dharmadhātur gandhadhātur api na tu dharmadhātur ghrāṇavijñānavijñeyalakṣaṇaḥ; dharmadhātū rasadhātur api na tu dharmadhātur jihvāvijñānavijñeyalakṣaṇaḥ; dharmadhātuḥ spraṣṭavyadhātur api na tu dharmadhātur kāyavijñānavijñeyalakṣaṇaḥ; dharmadhātur dharmadhātur api na tu dharmadhātur manovijñānavijñeyalakṣaṇaḥ. dharmadhātū rūpadhātur api na tu dharmadhātū rūpavijñātalakṣaṇaḥ; dharmadhātuḥ śabdadhātur api na tu dharmadhātuḥ śabdavijñātalakṣaṇaḥ; dharmadhātur gandhadhātur api na tu dharmadhātur gandhavijñātalakṣaṇaḥ; dharmadhātū rasadhātur api na tu dharmadhātū rasavijñātalakṣaṇaḥ; dharmadhātuḥ spraṣṭavyadhātur api na tu dharmadhātuḥ spraṣṭavyavijñātalakṣaṇaḥ; dharmadhātur dharmadhātur api na tu dharmadhātur dharmavijñātalakṣaṇaḥ. dharmadhātur ātmadhātuś ca tau samau; dharmadhātuḥ kāmadhātū rūpadhātur ārūpyadhātuś ca te samāḥ; dharmadhātuḥ kāmadhātur nirvāṇadhātuś ca te samāh; dharmadhātuḥ sattvadhātur ākāśadhātuḥ sarvadharmadhātuś ca te samāḥ.

Even though the sphere of total reality is the sphere of form, the sphere of total reality does not have the essential characteristic of being something to be known by eye-consciousness; even though the sphere of total reality is the sphere of sound, the sphere of total reality does not have the essential characteristic of being something to be known by ear-consciousness; even though the sphere of total reality is the sphere of smell, the sphere of total reality does not have the essential characteristic of being something to be known by nose-consciousness; even though the sphere of total reality is the sphere of taste, the sphere of total reality does not have the essential characteristic of being something to be known by tongue-consciousness; even though the sphere of total reality is the sphere of tangibles, the sphere of total reality does not have the essential characteristic of being something to be known by body-consciousness; even though the sphere of total reality is the sphere of moments of existence, the sphere of total reality does not have the essential characteristic of being something to be known by mind-consciousness. Even though the sphere of total reality is the sphere of form, the sphere of total reality does not have the essential characteristic of what is cognized as form; even though the sphere of total reality is the sphere of sound, the sphere of total reality does not have the essential characteristic of what is cognized as sound; even though the sphere of total reality is the sphere of smell, the sphere of total reality does not have the essential characteristic of what is cognized as smell; even though the sphere of total reality is the sphere of taste, the sphere of total reality does not have the essential characteristic of what is cognized as taste; even though the sphere of total reality is the sphere of tangibles, the sphere of total reality does not have the essential characteristic of what is cognized as tangibles; even though the sphere of total reality is the sphere of moments of existence, the sphere of total reality does not have the essential characteristic of what is cognized as moments of existence. The sphere of total reality and the sphere of the self are the same; the sphere of total reality and the world of passion, the world of form and the world of no form are the same; the sphere of total reality and the sphere of existence and the sphere of extinction are the same; the sphere of total reality, the sphere of beings, the sphere of space and the sphere of all moments of existence are the same.

chos kyi dbyings gzugs kyi khams yin mod kyi, chos kyi dbyings mig gi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no zhes bya ba dang ’og nas chos kyi dbyings gzugs kyi khams yin mod kyi, gzugs su rnam par rig pa’i mtshan nyid ma yin no zhes bya ba gnyis la gong mas ni mig gi yul gyi bya ba mi byed pa ston te, ’og mas ni gzugs kyi mtshan nyid mi ’dzin pa bstan te, de bzhin du sgra la sogs par yang ci rigs par sbyar ro.
V. the preceding note.

. . . . . . . . . . . . . . . .

ci’i phyir de mtshungs she na?

kasya hetos te samāḥ?

Why are they the same?

ci’i phyir de mtshungs she na zhes bya ba ni bdag gi khams nas chos thams cad kyi khams kyi bar rnam pa sna tshogs su gnas na ci’i phyir de dag mtshungs she na zhes bya ba’i tha tshig go.

stong pa nyid du mtshungs pas na, de ni mtshungs pa’o; mtshan ma med par mtshungs pa dang, smon pa med par mtshungs pa dang, mngon par ’du mi byed par mtshungs pa dang, skye ba med par mtshungs pa dang, ’byung ba med par mtshungs pa dang, dngos po med par mtshungs pa dang, chos thams cad tha dad pa med par mtshungs pa dang, sgrib pa med par mtshungs pa dang, nam mkha’i khams su mtshungs pa dang, mya ngan las ’das pa’i dbyings su mtshungs pas de dag mtshungs pa’o.

te śūnyatāsamatvāt samā, animittasamatvād, apraṇihitasamatvād, asaṃskārasamatvād, ajātasamatvād, anutpādasamatvāt, abhāvasamatvād, sarvadharmāsaṃbhedasamatvād, anāvaraṇasamatvād, ākāśadhātusamatvāt, te nirvāṇadhātusamatvāt samāh.

They are the same because of their same emptiness, because of their same absence of distinguishing marks, because of their same absence of longing, because of their same absence of formative factors, because of their same absence of birth, because of their same absence of origination, because of their same absence of existence, because of their same homogeneity of all moments of existence, because of their same absence of obscurations, because of their sameness with the sphere of empty space, because of their sameness with the sphere of extinction they are the same.

stong pa nyid du mtshungs pas na de ni mtshungs pa’o zhes bya ba la gang zag gi dngos po dang chos kyi dngos po rang bzhin med pa ni stong pa nyid de, ji ltar bdag gi khams la gang zag gi dngos po med pa dang chos kyi dngos po med pas stong pa yin pa, de bzhin du nam mkha’i khams dang chos kyi khams de dag kyang gang zag gi dngos po med pa dang chos kyi dngos po med de stong pa yin par ’dra bas na chos de dag mtshungs pa zhes bya’o.
mtshan ma med par mtshungs pa zhes bya ba la de ltar gang zag dang chos kyi dngos po med pas na sa dang, chu dang, me dang, rlung dang, zla ba dang, nyi ma dang, ri dang, rgya mtsho dang, chu klung dang, mtsho dang, dgon pa dang, phyogs dang, yul la sogs pa’i dngos po mtshan ma so sor chad pa’i dngos po rnams yod pa ma yin pas na mtshan ma med pa zhes bya’o.
de ltar na mtshan ma med pas na khams gsum thams cad khams gsum gyi rnam par mi snang ba dang, mya ngan las ’das pa yang mya ngan las ’das pa’i rnam par mi snang ste, de dag gnyi ga la yang cung zad kyang ’dod pa med pa ni smon pa med pa’o. las dge ba dang mi dge bas ma bskyed cing, las dge ba dang mi dge ba la spyod pa med pa ni mngon par ’du mi byed pa’o, ’das pa’i dus su ma skyes pa ni skye ba med pa’o, ma ’ongs pa’i dus su skye bar ’gyur ba med pa ni ’byung ba med pa’o, da ltar gyi dus na gang zag dang chos kyi dngos por yod pa ma yin pa ni dngos po med pa’o. bdag gi khams nas chos thams cad kyi khams kyi bar dag smos pa rnams don dam pa’i chos kyi dbyings stong pa nyid du ro gcig pa’i rang bzhin te, mtshan nyid so sor mi ’dra ba med pas na chos thams cad tha dad pa med par mtshungs pa zhes bya’o.
de dag thams cad kyang shes bya dang nyon mongs pa’i sgrib pa dang bral ba rang bzhin gyis ’od gsal zhing dri ma med pa dag par ’dra bas na sgrib pa med par mtshungs pa zhes bya’o.
nam mkha’i khams ni dmigs pa med pa, rang bzhin med pa, thogs pa med pa, thams cad du khyab pa yin pa ltar, chos de dag kyang dmigs par bya ba dang byed pa dang bral ba, gzung ba dang ’dzin pa’i rang bzhin dang bral ba, thogs pa med cing thams cad du khyab pa yin pas nam mkha’i khams su mtshungs pa zhes bya’o.
mya ngan las ’das pa ni nyon mongs pa thams cad spangs pa, phung po rnams nye bar zhi ba, tshe’i rgyun chad pa, dngos po’i rang bzhin thams cad las ’das pa, stong pa nyid kyi rang bzhin yin pa, de bzhin du chos thams cad kyang de’i rang bzhin yin pas na mya ngan las ’das pa’i dbyings su mtshungs pas de dag mtshungs pa zhes bya’o.

. . . . . . . . . . .

’dus byas kyi khams la ’jug pa dang ’dus ma byas kyi khams la ’jug pa tshad med de; gang bstan pa de la chos kyi dbyings kyi tshul gyi sgo nas ’jug pa, ’di ni byang chub sems dpa’i khams la mkhas pa zhes bya’o.

apramāṇaḥ saṃskṛtadhātupraveśo ’saṃskṛtadhātupraveśaś ca; yas tasmin nirdeśe dharmadhātusthitidvāreṇa praveśa idam ucyate bodhisattvasya dhātukauśalyam.

[To summarize:] Immeasurable is the entrance into the sphere of the conditioned, and also the entrance into the sphere of the unconditioned; entering that teaching through the gate that is the state [or essence, pure and all-pervading] of the sphere of total reality is the bodhisattva’s skill with the spheres.

khams la mkhas par rgya cher bstan pa rnams bsdus te bshad pa’i phyir ’dus byas kyi khams la ’jug pa dang ’dus ma byas kyi khams la ’jug pa tshad med de zhes bya ba la sogs pa smos te, gong du bshad pa’i tshul gyis ’dus byas dang ’dus ma byas kyi chos zab cing rgya che ba ’di tsam mo zhes dpag tu mi rung zhing, tshad med pa de dag thams cad stong pa nyid du ro gcig par chud pa de la ’dus byas dang ’dus ma byas la ’jug pa zhes bya’o. de bas na gang bstan pa de la chos kyi dbyings kyi tshul gyi sgo nas ’jug pa, ’di ni byang chub sems dpa’i khams la mkhas pa zhes dngos su gsungs te, gang ’dus byas dang ’dus ma byas kyi chos bstan pa de dag thams cad kyi chos kyi dbyings kyi rang bzhin du rtogs pa’i khams la mkhas pa’o zhes bstan pa’o. sgo nas ’jug ces bya ba ni chos kyi dbyings rtogs par bya ba’i sgo gzugs la sogs pa’i khams rnams la bya ste, khams de dag gi rang bzhin mi dmigs pa nyid chos kyi dbyings kyi tshul rtogs par byed pa’i sgor dgongs pa ste, tshul ni rang bzhin la bya’o. yang na ’dus byas kyi chos kyang tshad med pas de dag so so’i rang bzhin rtogs par bya ba yang tshad med pa la, ’dus ma byas kyi khams kyang tshad med de, de dag so so’i rang bzhin rtogs par bya ba la yang tshad med pas na ’dus byas kyi khams la ’jug pa dang ’dus ma byas kyi khams la ’jug pa tshad med pa zhes bya’o. gang bstan pa de la chos kyi dbyings kyi tshul gyi sgo nas ’jug pa, ’di ni byang chub sems dpa’i khams la mkhas pa zhes bya ba la gang bstan pa ni ’dus byas kyi khams dang ’dus ma byas kyi khams tshad med pa bstan pa’o, chos kyi dbyings kyi tshul ni chos kyi dbyings kyi rang bzhin te, dri ma med cing thams cad la khyab pa’o, chos kyi dbyings kyi tshul de nyid chos rnams thams cad rtogs par bya ba’i thabs yin pas na chos kyi dbyings kyi tshul gyi sgo zhes bya ste, sgo de nas chos thams cad stong pa nyid du ro gcig par khong du chud pa ni chos kyi dbyings kyi tshul gyi sgo nas ’jug pa ste, de ltar zhugs na byang chub sems dpa’i khams la mkhas pa zhes bya’o. Cf. Mvy 1720 for dharmadhātusthiti.

. . .

de la byang chub sems dpa’i skye mched la mkhas pa gang zhe na?

tatra katamad bodhisattvasyāyatanakauśalyam?

3) What then is the bodhisattva’s skill with the fields?

gang chos kyi skye mched la ’jug pa’i ye shes te.

yad dharmāyatanapraveśajñānam.

The knowledge of entering the field of total reality.

khams la mkhas pa’i ’og tu skye mched la mkhas pa bstan te, ji ltar bstan pa bzhin du bshad par ’dod nas de la byang chub sems dpa’i skye mched la mkhas pa gang zhe na zhes bya ba dris so. sems dang sems las byung ba rnams skye zhing ’phel ba’i sgo ni skye mched de, skye mched la mkhas pa ni skye mched la mkhas pa ste, mkhas pa’i sgra ni skye mched kyi rang bzhin dang mtshan nyid rtogs pa’o. skye mched gang yin pa dang ’jig rten na skye mched la mkhas par ’gyur ba bstan pa’i phyir gang chos kyi skye mched la ’jug pa’i ye shes te zhes smos te, skye mched ces bya ba’i sgra bshad pa dang sbyar na skye ba’i gnas ’ba’ zhig la mi bya’i, ’du ba’i gnas la yang bya ste; ’dir yang chos thams cad chos kyi dbyings su ro gcig par ’dus pas na chos kyi dbyings la chos kyi skye mched ces gsungs so. ’jug pa ni rtogs pa la bya ste, chos kyi dbyings rnam par dag pa ye shes kyis rtogs na skye mched la mkhas pa zhes bya’o.

chos kyi skye mched ni mig gi skye mched yin mod kyi, chos kyi skye mched lta ba’i mtshan nyid ni ma yin no; chos kyi skye mched rna ba’i skye mched yin mod kyi, chos kyi skye mched nyan pa’i mtshan nyid ni ma yin no; chos kyi skye mched sna’i skye mched yin mod kyi, chos kyi skye mched snom pa’i mtshan nyid ni ma yin no; chos kyi skye mched lce’i skye mched yin mod kyi, chos kyi skye mched myang ba’i mtshan nyid ni ma yin no; chos kyi skye mched lus kyi skye mched yin mod kyi, chos kyi skye mched nom pa’i mtshan nyid ni ma yin no; chos kyi skye mched yid kyi skye mched yin mod kyi, chos kyi skye mched chos rnam par rig pa’i mtshan nyid ni ma yin no. chos kyi skye mched gzugs kyi skye mched yin mod kyi, chos kyi skye mched mig gi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi skye mched sgra’i skye mched yin mod kyi, chos kyi skye mched rna ba’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi skye mched dri’i skye mched yin mod kyi, chos kyi skye mched sna’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi skye mched ro’i skye mched yin mod kyi, chos kyi skye mched lce’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi skye mched reg bya’i skye mched yin mod kyi, chos kyi skye mched lus kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no; chos kyi skye mched chos kyi skye mched yin mod kyi, chos kyi skye mched yid kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin te;

dharmāyatanaṃ cakṣurāyatanam api na tu dharmāyatanaṃ darśanalakṣaṇam; dharmāyatanaṃ śrotrāyatanam api na tu dharmāyatanaṃ śravaṇalakṣaṇam; dharmāyatanaṃ ghrāṇāyatanam api na tu dharmāyatanaṃ ghrāṇalakṣaṇam; dharmāyatanaṃ jihvāyatanam api na tu dharmāyatanaṃ rasanalakṣaṇam; dharmāyatanaṃ kāyāyatanam api na tu dharmāyatanam āmarśalakṣaṇam; dharmāyatanaṃ manaāyatanam api na tu dharmāyatanaṃ dharmavijñaptilakṣaṇam. dharmāyatanaṃ rūpāyatanam api na tu dharmāyatanaṃ caksurvijñānavijñeyalakṣaṇam; dharmāyatanaṃ śabdāyatanam api na tu dharmāyatanaṃ śrotravijñānavijñeyalakṣaṇam; dharmāyatanaṃ gandhāyatanam api na tu dharmāyatanaṃ ghrāṇavijñānavijñeyalakṣaṇam; dharmāyatanaṃ rasāyatanam api na tu dharmāyatanaṃ jihvāvijñānavijñeyalakṣaṇam; dharmāyatanaṃ spraṣṭavyāyatanam api na tu dharmāyatanaṃ kāyavijñānavijñeyalakṣaṇam; dharmāyatanaṃ dharmāyatanam api na tu dharmāyatanaṃ manovijñānavijñeyalakṣaṇam.

Even though the field of total reality is [the same as] the field of the eye [in that they are both empty, or, the empty essence (śūnyasvabhāva) of the field of the eye is the sphere of total reality (dharmadhātu) ], the field of total reality does not have the essential characteristic of seeing [since, as mentioned in the preceding paragraph, this exists only in the wrong understanding of the naive]; even though the field of total reality is the field of the ear, the field of total reality does not have the essential characteristic of hearing; even though the field of total reality is the field of the nose, the field of total reality does not have the essential characteristic of smelling; even though the field of total reality is the field of the tongue, the field of total reality does not have the essential characteristic of tasting; even though the field of total reality is the field of the body, the field of total reality does not have the essential characteristic of touch; even though the field of total reality is the field of mind, the field of total reality does not have the essential characteristic of cognition of moments of existence. Even though the field of total reality is the field of form, the field of total reality does not have the essential characteristic of being something to be known by eye-consciousness; even though the field of total reality is the field of sound, the field of total reality does not have the essential characteristic of being something to be known by ear-consciousness; even though the field of total reality is the field of smell, the field of total reality does not have the essential characteristic of being something to be known by nose-consciousness; even though the field of total reality is the field of taste, the field of total reality does not have the essential characteristic of being something to be known by tongue-consciousness; even though the field of total reality is the field of tangibles, the field of total reality does not have the essential characteristic of being something to be known by body-consciousness; even though the field of total reality is the field of moments of existence, the field of total reality does not have the essential characteristic of being something to be known by mind-consciousness.

chos kyi skye mched ni mig gi skye mched yin mod kyi, chos kyi skye mched lta ba’i mtshan nyid ni ma yin zhes bya ba la sogs pa’ang, mig dang chos kyi dbyings gnyis stong pa nyid kyi mtshan nyid du tha mi dad pas na de skad ces bya ste, gzhan ni gang du khams bshad pa dang ’dra bar rig par bya’o. yang na mig gi skye mched kyi rang bzhin stong pa gang yin pa, de nyid chos kyi dbyings yin te, chos kyi dbyings zhes bya ba yang de las gzhan med pas na chos kyi skye mched ni mig gi skye mched yin mod kyi zhes bya ba smos so.
As an authority on the topic ṭ quotes the Prajnyāpāramitāhṛdayasūtra, fol. 120a3: de bas na shes rab kyi pha rol tu phyin pa las kyang: gzugs gang yin pa de ni stong pa’o, stong pa gang yin pa de ni gzugs te zhes bya ba la sogs pa gsungs so – "Form is emptiness, emtiness is form", Hṛdaya p. 35: yad rūpaṃ sā shūnyatā, yā shūnyatā tad rūpam.

. . . . . . . . . . . .

’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o.

idaṃ bodhisattvasyāyatanakauśalyam.

This is the bodhisattva’s skill with the fields.

gzhan yang skye mched la mkhas pa ni:

punar aparam āyatanakauśalyam:

Further concerning skill with the fields:

mig gi skye mched ni bdag dang bdag gis stong ngo; de bzhin du rna ba’i skye mched dang, sna’i skye mched dang, lce’i skye mched dang, lus kyi skye mched dang, yid kyi skye mched dang, gzugs kyi skye mched dang, sgra’i skye mched dang, dri’i skye mched dang, ro’i skye mched dang, reg bya’i skye mched dang, chos kyi skye mched kyang bdag dang bdag gis stong ngo.

cakṣurāyatanaṃ śūnyam ātmanā cātmīyena ca, evaṃ śrotrāyatanaṃ, ghrāṇāyatanaṃ, jihvāyatanaṃ, kāyāyatanaṃ, manaāyatanaṃ, rūpāyatanaṃ śabsāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ spraṣṭavyāyatanaṃ, dharmāyatanam api śūnyam ātmanā cātmīyena ca.

The field of the eye is empty of self and of anything belonging to a self, thus with the field of the ear, the field of the nose, the field of the tongue, the field of the body, the field of mind, the field of forms, the field of sound, the field of smell, the field of taste, the field of tangibles, the field of moments of existence is empty of self and of anything belonging to a self.

skye mched la mkhas pa’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang skye mched la mkhas pa ni: mig gi skye mched ni bdag dang bdag gis stong ngo zhes bya ba smos te, mig gi skye mched la sogs pa de dag nyid kyang bdag ma yin la, bdag ces bya ba dbang byed pa gzhan gyis yang ma yin pas bdag gis stong pa bya’o. yang na, gang na med pa de la des stong ste, lang kar gshegs pa las kyang: ri dvags dgra’i mo’i khang bzangs ’di phag dang lug la sogs pa med pas stong ngo, zhes gsungs te – "... The fields of the eye, etc., themselves are not the self (ātman), and they are empty of anything belonging to a self (ātmīya) since they do not belong to some other dominating power being a self (na cātmeti parādhipatyasya). Or, ’That which is not in a place, of that it is empty’, the Langkavatāra says, ’as, for example, there are no pigs or sheep (Skt. version reads ’elephants, cows or sheep’) in the mansion of Mṛgāramātar’, in this way there is no self or anything belonging to a self in the field of eye, thus it is empty."
The quotation from Langkā p. 7510-12 is: yad yatra nāsti tat tena shūnyam ity ucyate, tad yathā mahāmate mṛgāramātuḥ prāsāde hastigavaiḍakādyā na santi.
’dir yang mig gi skye mched la bdag dang bdag gi med pas na stong pa zhes bya ste de bzhin du rna ba la sogs pa’i skye mched la yang sbyar ro.

bcom ldan ’das kyis ji skad du: mig ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no; de bzhin du rna ba dang, sna dang, lce dang, lus dang, yid ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no; de bzhin du gzugs dang, sgra dang, dri dang, ro dang, reg bya dang, chos rnams ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no; zhes gsungs so.

yathoktaṃ bhagavatā: “cakṣuḥ śūnyam ātmanā cātmīyena ca, tat tasya svabhāvaḥ; evaṃ śrotraṃ ghrāṇo jihvā kāyo manaḥ śūnyam ātmanā cātmīyena ca, tat tasya svabhāvaḥ; evaṃ rūpaṃ śabdo gandho rasaḥ spraṣṭavyaṃ dharmaḥ śūnya ātmanā cātmīyena ca, tat tasya svabhāva” iti.

[Not only has the noble Akṣayamati examined this emptiness with reasoning (yukti), but also] as the Lord [who really has understood it (adhigamya) ] has said: “The eye is empty of self and anything belonging to a self, that is its essence; and thus with the ear, the nose, the tongue, the body, the mind is empty of self and anything belonging to a self, that is its essence; thus with forms, sound, smell, taste, tangibles, a moment of existence is empty of self and anything belonging to a self, that is its essence”.

mig gi skye mched la sogs pa bdag dang bdag gis stong par ji ltar khong du chud snyam pa la, ’phags pa blo gros mi zad pas rigs pas brtags na mig gi skye mched la bdag dang bdag gis stong par yang ma zad kyi, bcom ldan ’das kyis kyang thugs su chud nas gsungs pa bstan pa’i phyir bcom ldan ’das kyis ji skad du: mig ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no zhes bya ba la sogs pa gsungs so; ’di ni zhes bya ba’i sgra bdag dang bdag gis zhes bya ba’i tshig dang sbyar te, bdag dang bdag gis stong pa ’di ni mig gi skye mched de’i rang bzhin no zhes bya ba tha tshig go.
Saṃyutta IV p. 54: cakkhuṃ kho ānanda sunynyaṃ attena vā attaniyena vā..., the expression is found in Pāli ibid. p. 296-7; Majjhima I p. 279, II p. 263; Paṭisaṃbhidāmagga I p. 109, II p. 36; Cullaniddesa p. 279; Kathāvatthu p. 67, p. 579; Mahāniddesa p. 222, p. 439.
Panycaviṃshati p. 25820 has cakṣuḥ kulaputra shūnyam ātmanā cātmīyena ca, evaṃ shrotraṃ
Cf. also the expression in Pras. p. 26212: ātmīyaṃ rūpaṃ tat tasya svabhāva iti.

’di ltar gang skye mched rnams ’bri bar mi byed cing, mi dge ba’i chos kyang mi sogs, dge ba’i chos kyang ’bri bar mi byed la, dge ba dang mi dge ba la ’du shes gnyis su mi ’gyur ba, ’di ni byang chub sems dpa’i skye mched la mkhas pa’o.

evaṃ yad āyatanānām apacayaṃ na karoty akuśaladharmāṇām apy upacayaṃ kuśaladharmānām apacayaṃ na kurvan kuśalākuśaladvayasaṃjñāṃ nāpadyata, idaṃ bodhisattvasyāyatanakauśalyam.

Thus, he does not bring about any decrease of the fields, neither making the bad moments of existence increase nor the good moments of existence decrease he does not fall into conflicting concepts of good and bad, this is the bodhisattva’s skill with the fields.

’di ltar gang skye mched rnams ’bri bar mi byed cing zhes bya ba la sogs pa ni gong du bshad pa ltar na mig gi skye mched la sogs pa bdag dang bdag gis stong ste, rang bzhin med pa’i phyir mig gi skye mched la sogs pa’i sgo nas sems dang sems las byung ba rnams mi skye bar dgag cing dbyer med ces bya ba’i don to; mi dge ba’i chos kyang mi sogs, dge ba’i chos kyang bri ba med pa zhes bya ba ni skye mched rang bzhin gyis stong pas skye mched kyi sgo nas ’dod chags dang zhe sdang la sogs pa mi dge ba’i chos blang bar mi bya la, mi dge ba’i chos rnams ’phel bar mi byed ces te, dge ba’i chos rnams kyang ’dor bar byed pa ma yin pas na dge ba’i chos kyang bri bar mi byed pa zhes bya’o, de ltar mi dge ba’i chos mi sogs la, dge ba’i chos kyang bri bar mi byed na, spong ba dang spel bar ’gyur bas gnyis su ’du shes par mi ’gyur snyam la dge ba dang mi dge ba la ’du shes gnyis su mi ’gyur ba, ’di ni zhes bya ba la sogs pa smos te, las dang rnam par smin pa chud mi gson pas mi dge ba mi sogs shing dge ba’i chos kyang bri bar mi byed mod kyi, don dam par dge ba dang mi dge ba gnyi ga rang bzhin med par rtogs pas ’di ni dge ba ’di ni mi dge ba zhes ’du shes gnyis su mi ’gyur ba ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o.

gzhan yang skye mched la mkhas pa ni:

punar aparam āyatanakauśalyam:

Further concerning skill with the fields:

mig gi skye mched kyi ’dod chags kyi gnas dang rten ni gzugs kyi skye mched de; gang mig gzugs la ’dod chags dang bral bar mthong la, ’dod chags dang bral ba’i chos kyang mngon sum du mi byed pa, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o. de bzhin du rna ba’i skye mched kyi sgra’i skye mched dang, sna’i skye mched kyi dri’i skye mched dang, lce’i skye mched kyi ro’i skye mched dang, lus kyi skye mched kyi reg bya’i skye mched dang, yid kyi skye mched kyi ’dod chags kyi gnas dang rten ni chos kyi skye mched de; gang yid chos la ’dod chags dang bral bar mthong la, ’dod chags dang bral ba’i chos kyang mngon sum du mi byed pa, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o.

rūpāyatanaṃ cakṣurāyatanarāgasya sthānaṃ niśrayaś ca; yac cakṣū rūpe vigatarāgaṃ paśyati na ca vigatarāgadharmaṃ sākṣātkarotīdam ucyate bodhisattvasyāyatanakauśalyam. evaṃ śabdāyatanaṃ śrotrāyatanasya, gandhāyatanaṃ ghrāṇāyatanasya, rasāyatanaṃ jihvāyatanasya, spraṣṭavyāyatanaṃ kāyāyatanasya; dharmāyatanaṃ manaāyatanarāgasya sthānaṃ niśrayaś ca. yan mano dharme vigatarāgaṃ paśyati, na ca vigatarāgadharmaṃ sākṣātkarotīdam ucyate bodhisattvasyāyatanakauśalyam.

The basis and support of greed in the eye-field is the field of form; whenever the eye sees without greed for form, and one does not realize the moment of existence without greed, this is called the bodhisattva’s skill with the fields. Thus [the basis and support of greed] in the ear-field (p. 72) is the field of sound, in the nose-field the field of smell, in the tongue-field the field of taste, in the body-field the field of tangibles. The basis and support of greed in the mind-field is the field of moments of existence; whenever the mind sees without greed for moments of existence and one does not realize the moment of existence without greed, this is called the bodhisattva’s skill with the fields.

yang skye mched kyi rnam pa gzhan bstan par ’dod nas gzhan yang skye mched la mkhas pa ni: mig gi skye mched kyi ’dod chags kyi gnas dang rten ni gzugs kyi skye mched de; gang mig gzugs la ’dod chags dang bral bar mthong la, ’dod chags dang bral ba’i chos kyang mngon sum du mi byed pa, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o zhes bya ba la sogs pa gsungs so. gzugs kha dog mdzes pa dbyibs dang ldan pa mthong nas ’dod chags skye bas na mig gi skye mched kyi ’dod chags kyi gnas dang rten ni gzugs kyi skye mched do, mig gis gzugs mthong nas gzugs la ’dod chags la sogs pa skye bar ’dod chags kyi rgyu nang gi dngos po dang phyi’i dngos po rnams ngo bo nyid kyis med pas gzugs la ’dod chags dang bral du zin kyang, ’dod chags dang bral ba’i chos zhi ba phyogs gcig pa yang mngon du mi len la gzugs la sogs pa ’khor ba’i chos kyang mi spong ba ’di ni byang chub sems dpa’i skye mched la mkhas pa’o zhes bya ba’i don te, sgra la sogs pa la yang ci rigs par sbyar ro.

. . . .

skye mched ces bya ba ni, ’phags pa’i skye mched dang, ’phags pa ma yin pa’i skye mched do. de la ’phags pa’i skye mched ni gang lam yang dag par bsgrub pa’o; ’phags pa ma yin pa’i skye mched ni gang lam dang mi ’thun pa’o.

āyatanam ity āryāyatanam anāryāyatanaṃ ca. tatrāryāyatanaṃ yā mārgasamyakpratipattih; anāryāyatanaṃ yā mārgapratikūlatā.

Fields are the fields of the holy and the fields of the unholy. There, the field of the holy is right progress on the way; the field of the unholy is what is in opposition to the way.

skye mched kyi don rgyas par bshad pa bsdus te bstan pa’i phyir ’phags pa’i skye mched dang ’phags pa ma yin pa’i skye mched do zhes bya ba smos te, mdor na skye mched ni rnam pa gnyis te, ’phags pa’i skye mched dang ’phags pa ma yin pa’i skye mched do. de la nyon mongs pa rnams las ring du song zhing nyon mongs pa spangs pa ni ’phags pa ste, de rnams skye zhing ’byung ba’i sgo la ’phags pa’i skye mched ces bya’o. de bas na mdo las kyang: ’phags pa gang zhe na? gang ’dod chags ma lus par spangs pa dang, zhe sdang ma lus par spangs pa dang, gti mug ma lus par spangs pa’o, zhes gsungs so. gang nyon mongs pa rnams ma spangs pa ni ’phags pa ma yin pa ste, de dag skye zhing ’byung ba’i sgo ni ’phags pa ma yin pa’i skye mched ces bya’o. de bas na mdo las: so so’i skye bo gang zhe na? gang ’phags pa’i chos rnams ma thob pa ste: nye bar bsams pas sems pa dang, nyes par bya ba’i las byed pa dang, nyes par smra ba brjod pa’o, zhes gsungs so. de la ’phags pa rnams skye zhing ’byung ba’i sgo gang yin pa bstan pa’i phyir ’phags pa’i skye mched ni gang lam yang dag par bsgrub pa’o zhes bya ba smos te, dge ba’i bshes gnyen la brten nas dam pa’i chos nyan pa dang, mnyan pa rnams gtan la ’bebs shing sems pa dang, bsams pa rnams zhi gnas lhag mthong gi sgo nas brten te; dang po dran pa nye bar gzhag pa bzhi sgom pa dang, de nas dro bar gyur pa’i dus na yang dag pa’i spong ba bzhi sgom pa dang, de nas spyi bo’i tshe rdzu ’phrul gyi rkang pa bzhi sgom pa dang, de nas bzod pa’i dus na dbang po lnga sgom pa dang, de nas ’jig rten pa’i chos kyi mchog gi dus na stobs lnga sgom pa dang; de nas mthong ba’i lam la byang chub kyi yan lag bdun sgom pa dang, de nas bsgom pa’i lam na ’phags pa’i lam yan lag brgyad pa sgom pa ni lam sgrub pa zhes bya ste, lam bsgrub pa las ’phags pa rnams skye zhing ’byung bas na lam bsgrub pa ni ’phags pa’i skye mched do. ’phags pa ma yin pa skye zhing ’byung ba’i sgo bstan pa’i phyir ’phags pa ma yin pa’i skye mched ni gang lam dang mi mthun pa’o zhes gsungs te, dge ba’i bshes gnyen las dam pa’i chos nyan pa dang, bsam pa’am, sgom pa la mi ’jug pa ni lam dang mi mthun pa zhes bya’am; yang na zhi gnas dang lhag mthong phyin ci log tu sgom pa rnams ni ’phags par ’gyur ba med pas na ’phags pa ma yin pa’i skye mched ces bya’o.
yang na, sems can rnam pa bcu ni lam dang mi mthun pa ste, bcu gang zhe na?
1) rab tu ’bar ba’i sems can dang, 2) dgra’i dbang du song ba’i sems can dang, 3) sdug bsngal gyis gzir ba’i sems can dang, 4) mun pas sgrib pa’i sems can dang, 5) lam ngan par zhugs pa’i sems can dang, 6) ’ching ba chen po dang ldan pa’i sems can dang, 7) zas mchog dug dang ’dres pa la zhen pa’i sems can dang, 8) lam rab tu stor ba’i sems can dang, 9) lam log par zhugs pa’i sems can dang, 10) nyam chung ba’i sems can no. de la 1) rab tu ’bar ba’i sems can ni gang ’dod pa’i bde ba la chags pa rnams so; 2) dgra’i dbang du song ba’i sems can ni dge ba la zhugs pa bdud kyis bar chad byas nas dge ba btang ba rnams so; 3) sdug bsngal gyis gzir ba’i sems can ni gang sems can dmyal ba rnams so; 4) mun pas sgrib pa ni rngon pa la sogs pa log par spyod pa la shin tu zhugs pa rnams te, las kyi rnam par smin pa la myos pa’i phyir ro; 5) lam ngan par zhugs pa’i sems can ni yongs su mya ngan las mi ’da’ ba’i chos can rnams te, ’khor ba’i lam rgyun mi ’chad pa’i phyir ro; 6) ’ching ba chen po dang ldan pa’i sems can ni lta ba sna tshogs kyi bcing ba dam pos bcings pa’i mu stegs can thar pa’i lam log par zhugs pa rnams so; 7) zas mchog dug dang ’dres pa la zhen pa’i sems can ni snyoms par ’jug pa’i bde ba la chags te, ji ltar kha zas zhim po dug dang ’dres pa ’phral du bde ba yang ’chi ba’i rgyur ’gyur ba, de bzhin du ting nge ’dzin gyi ro la chags pa yang phyis de las nyams par ’gyur ba’i phyir ro; 8) lam stor ba’i sems can ni mngon pa’i nga rgyal can rnams te, thar pa’i lam nor ba’i phyir ro; 9) lam log par zhugs pa’i sems can ni ma nges pa’i rigs can rnams theg pa chung ngu’i lam du zhugs pa’o; 10) nyam chung ba’i sems can tshogs gnyis rdzogs par mi btub pa’i byang chub sems dpa’ rnams te.
This paragraph is quoted from Msa XVII 29-30, p. 1243-15:
pradīptān shatruvashagān duḥkhākrāntāṃs tamovṛtān /
durgamārgasamārūḍān mahābandhanasaṃyutān //29//
mahāshanaviṣākrāntalolān mārgapranaṣṭakān /
utpathaprasthitān satvān durbalān karuṇāyate //30//
tatra (1) pradīptāḥ kāmarāgeṇa kāmasukhabhaktāḥ / (2) shatruvashagā mārakṛtāntarāyāḥ kushale ’prayuktāḥ / (3) duḥkhākrāntāḥ duḥkhābhūtā narakādiṣu / (4) tamovṛtā aurabhrikādayo dushcaritaikāntikāḥ karmavipākasaṃmūḍhatvāt / (5) durgamārgasamārūḍhā aparinirvāṇadharmāṇaḥ saṃsāravartmātyantānupacchedāt / (6) mahābandhanasaṃyutā anyatīrthyāḥ mokṣasaṃprasthitā nānākudṛṣṭigāḍhabandhanabaddhatvāt / (7) mahāshanaviṣākrāntalolāḥ samāpattisukhasaktāḥ / teṣāṃ hi tat kliṣṭaṃ samāpattisukham / yathā mṛṣṭam ashanaṃ viṣākrāntaṃ / tataḥ pracyāvanāt / (8) mārgapraṇaṣṭakā abhimānikā mokṣamārgabhrāntatvāt / (9) utpathaprasthitā hīnayānaprayuktā aniyatā / (10) durbalā aparipūrṇasaṃbhārā bodhisatvāḥ / [ity ete dashavidhāḥ satvā bodhisatvakaruṇāyā ālambanaṃ] /
de ni lam dang mi mthun pa zhes bya’o. lam dang mi mthun pas na de dag la ’phral du ’phags par ’gyur ba med pa’i phyir, ’phags pa ma yin pa’i skye mched do.

. . .

de la byang chub sems dpa’ lam la gnas nas, lam dang mi ’thun pa la spyod pa’i sems can rnams la snying rje chen po skyed cing, lam gyi skye mched kyang mi ’dor ba, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o.

tatra bodhisattvamārge sthito mārgapratikūlacariteṣu sattveṣu mahākaruṇām utpādayati mārgāyatanaṃ ca notsṛjatīdam ucyate bodhisattvasyāyatanakauśalyam.

Established on the way of the bodhisattvas he produces great compassion towards beings practising things in opposition to the way, and yet he does not give up the field of the way; this is called the bodhisattva’s skill with the fields.

de la byang chub sems dpa’ lam la gnas nas zhes bya ba ni gong du bshad pa’i lam de la gnas pa’o. lam dang mi mthun pa la spyod pa’i sems can rnams la snying rje chen po bskyed cing zhes bya ba la, lam dang mi mthun pa la gnas pa’i sems can bcu ba rnams te, sems can de dag la snying rje chen po bskyed pa’o. lam gyi skye mched kyang mi ’dor ba zhes bya ba ni lam gyi skye mched las nyams par yang mi ’gyur zhes bya ba’i tha tshig ste, de ltar shes pa de ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o.

de la byang chub sems dpa’i bden pa la mkhas pa gang zhe na?

tatra katamad bodhisattvasya satyakauśalyam?

4) What then is the bodhisattva’s skill with truths?

skye mched la mkhas pa bshad pa’i ’og tu bden pa la mkhas pa bstan te, ji ltar bstan pa bzhin du bshad par ’dod nas de la byang chub sems dpa’i bden pa la mkhas pa gang zhe na, de la zhes bya ba’i don ni sngar bshad pa bzhin no. gang de bzhin gshegs pas gsungs shing bshad pa rnams ni phyin ci ma log pa, ma nor ba de kho na nyid mi slu ba yin pas na bden pa zhes bya’o, bden pa de la mkhas pa bden pa la mkhas pa ste, bden pa’i rang bzhin dang mtshan nyid phyin ci ma log par rtogs pa’o.
Cf. Bbh. p. 29217ff: punar anekavidham avitathārthena tāvad ekam eva satyaṃ. na dvitīyam asti. dvividham satyam. saṃvṛtisatyaṃ parmārthasatyaṃ ca. trividhaṃ satyaṃ. lakṣaṇasatyaṃ vāksatyaṃ kriyāsatyaṃ ca. caturvidhaṃ duḥkhasatyaṃ yāvan mārgasatyaṃ.

’jug pa bzhi ni byang chub sems dpa’i bden pa la mkhas pa yin te. ’jug pa bzhi gang zhe na?

catuṣpraveśaṃ bodhisattvasya satyakauśalyam. katame catvāraḥ praveśāḥ?

The bodhisattva’s skill with truths consists in four entrances [of understanding or knowledge]. Which four entrances?

’jug pa bzhi ni byang chub sems dpa’i bden pa la mkhas pa yin te zhes bya ba la rtogs pa bzhi’am, shes pa bzhi ni byang chub sems dpa’i bden pa la mkhas pa zhes bya ba ste, ’phags pa’i bden pa bzhi rtogs pa la bya bar dgongs so. bstan pa dang bshad pa’i tshul du khong du chud par bya ba’i phyir ’jug pa bzhi gang zhe na zhes bya ba la sogs pa smos te, rtogs pa bzhi gang zhe na zhes bya ba’i tha tshig go, gang ’di sdug bsngal shes pa dang zhes bya ba la sogs pas ni bstan pa’i tshul bshad do.

. .

gang ’di: a) sdug bsngal shes pa dang; 72 ::: b) kun ’byung ba shes pa dang; c) ’gog pa shes pa dang; d) lam shes pa’o. de la sdug bsngal shes pa zhes bya ba ni gang phung po rnams kyi mi skye bar shes pa’o; kun ’byung ba shes pa zhes bya ba ni gang sred pa legs par ’joms pa’i shes pa’o; ’gog pa shes pa zhes bya ba ni ma rig pa dang bag la nyal ba rnams mi ’byung ba’o; lam shes pa zhes bya ba ni mnyam pa nyid du gyur pa’i chos thams cad la sgro mi ’dogs pa ste; de ni byang chub sems dpa’i bden pa shes pa’o.

yad idam duḥkhajñānaṃ samudayajñānaṃ nirodhajñānaṃ mārgajñānam. tatra duḥkhajñānam iti yat skandheṣv anutpādajñānam, samudayajñānam iti yat tṛṣṇāyāṃ sunihatajñānam, nirodhajñānam ity avidyānuśayāpravṛttiḥ, mārgajñānam iti sarveṣu samatābhūteṣu dharmeṣv asamāropaḥ, tad bodhisattvasya satyajñānam.

Knowledge of suffering, knowledge of origin, knowledge of cessation and knowledge of the way. There, knowledge of suffering is the knowledge that the parts of personality are unborn, knowledge of origin is the knowledge that thirst has been vanquished, knowledge of cessation is the non-activity of ignorance and propensities, while knowledge of the way is when one does not impute anything to any moments of existence in that they are the same, that is the bodhisattva’s knowledge of the truths.

Interpretations of the Four Truths are presented in ṭ.: de la sdug bsngal shes pa zhes bya ba ni zhes bya ba la sogs pas bshad pa’i tshul bstan to. ci’i phyir ’phags pa’i bden pa bzhi bshad ce na? kun nas nyon mongs pa dang rnam par byang ba’i phyogs kyi ’bras bu dang rgyu mdor phyin ci ma log par bstan pa’i phyir ’phags pa’i bden pa bzhi bshad do. de la kun nas nyon mongs pa’i ’bras bu mdor phyin ci ma log par bstan pa ni sdug bsngal gyi bden pa’o; kun nas nyon mongs pa’i phyogs kyi rgyu mdor phyin ci ma log par bstan pa ni kun ’byung ba’i bden pa’o; rnam par byang ba’i phyogs kyi ’bras bu mdor phyin ci ma log par bstan pa ni ’gog pa’i bden pa’o, rnam par byang ba’i phyogs kyi rgyu mdor phyin ci ma log par bstan pa ni lam gyi bden pa’o. yang na nad dang, nad kyi gzhi dang, nad med pa dang, sman lta bur bstan pa’i phyir bden pa bzhi nyid du bshad de, mi mang mi nyung zhes bya ba sbyar ro. de la nad lta bu ni sdug bsngal gyi bden pa’o, nad kyi gzhi lta bu ni kun ’byung gyi bden pa’o, nad med pa lta bu ni ’gog pa’i bden pa’o, sman lta bu ni lam gyi bden pa’o. yang na me dang, shing dang, me zhi ba dang, me ’gog pa’i rgyu lta bu yin pas ’phags pa’i bden pa bstan te, me lta bu ni sdug bsngal gyi bden pa ste, me’i gdung ba dang ’dra bar sdug bsngal gyi gdung ba dang ldan pa’i phyir ro, shing lta bu ni kun ’byung ba’i bden pa ste, shing me skye ba’i rgyu byed pa bzhin du kun ’byung ba yang sdug bsngal skyed pa’i rgyu byed pa’i phyir ro, me zhi ba lta bu ni ’gog pa’i bden pa ste, me’i gdung ba zhi ba dang ’dra bar sdug bsngal gyi gdung ba zhi ba’i phyir ro, me zhi ba’i rgyu lta bu ni lam gyi bden pa ste, ’gog pa thob pa’i rgyur gyur pa’i phyir ro. yang na bu lon dang, dbul ba dang, bu lon sbyangs pa dang, gter lta bu yin pas bden pa bzhi’o, bu lon lta bu ni sdug bsngal gyi bden pa ste, rtag tu yid mi bde ba’i gdung ba dang ldan pas so, dbul ba lta bu ni kun ’byung ba’i bden pa ste, dbul ba’i rgyus bu lon chags pa dang ’dra bar kun ’byung ba’i rgyus sdug bsngal skyed pa’i phyir ro, bu lon sbyangs pa lta bu ni ’gog pa’i bden pa ste, bu lon sbyangs na bu lon gyi mi bde ba med pa bzhin du sdug bsngal rnams med pa’i phyir ro, gter lta bu ni lam gyi bden pa ste, gter bu lon sbyong ba’i rgyur gyur pa dang ’dra bar lam ni ’gog pa ’thob pa’i rgyur gyur pa’i phyir ro. sdug bsngal shes pa gang yin pa bstan pa’i phyir de la sdug bsngal shes pa zhes bya ba ni gang phung po rnams mi skye bar shes pa’o zhes bya ba gsungs te, spungs shing tshogs su gyur pa’i phyir phung po ste, de’ang gzugs dang, tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pa’i phung pa’o, phung po de dag sgyu ma dang gzugs brnyan tsam du snang mod kyi, ngo bo nyid kyi skye ba med pas na mi skye ba’o, ’di ltar phung po lnga rnams las ’phags pa’i nyan thos dag sdug bsngal ba dang mi rtag pa la sogs par rtogs pa ni ma yin gyi, thog ma nas ngo bo nyid kyis ma skyes par shes pa ni sdug bsngal shes pa’o; kun ’byung ba shes pa bstan pa’i phyir gang sred pa legs par ’joms pa’i shes pa’o zhes bya ba smos te, de la sred pa gang zhe na? gang mdo las bcom ldan ’das kyis: yang srid pa ’byung bar byed pa dang, dga’ ba’i ’dod chags dang ldan pa dang, de dag de dag la mngon par dga’ ba’i sred pa’o zhes gsungs pa’o; de la sred pa ni sgo gsum gyis zhugs pa yin te, yang ’byung ba’i srid pa ’dod pa dang, yul ’dod pa’o, de la yang ’byung ba’i srid pa ’dod pa ’di yang srid pa ’dod pa ’byung ba byed pa yin no, yul ’dod pa ni rnam pa gnyis te, yul thob pa rnams la yid bde zhing lhag par chags pa dang ldan pa dang, yul ma thob pa rnams la kun tu sbyor bar ’dod pa dang ldan pa’o, de la yul thob pa rnams la yid bde zhing lhag par chags pa dang ldan pa gang yin pa de ni dga’ ba’i ’dod chags dang ldan pa zhes bya’o, yul ma thob pa rnams la kun tu sbyor bar ’dod pa dang ldan pa gang yin pa de ni de dag la mngon par dga’ ba zhes bya’o; legs pa ’joms pa’i shes pa ni srid pa de dag ma lus par spang ba’i thabs shes pa ste, ’joms pa zhes bya ba ni spong ba’i don to; nyan thos dag ltar kun ’byung ba’i bden pa la rgyu dang rkyen la sogs par rtogs pa ni ma yin gyi, sdug bsngal gyi phung po ’byung ba’i rgyu ’dod chags kyi rang bzhin sred pa zhes bya ba rab tu spang ba’i thabs shes pa ni kun ’byung ba shes pa zhes bya’o. ’gog pa shes pa bstan pa’i phyir ’gog pa shes pa zhes bya ba ni ma rig pa dang bag la nyal rnams mi ’byung ba’o zhes gsungs te, de yang ma rig pa mi ’byung ba dang, bag la nyal rnams mi ’byung ba’o zhes bya bar sbyar ro; de la ma rig pa ni de kho na la kun tu gti mug pa ste, ma rig pa ma lus par spangs nas phyis de’i rgyud la mi skye bar ’gyur ba ni ma rig pa mi ’byung ba’o; bag la nyal gyi sgras ’dod chags la sogs pa nyon mongs pa gzhan gyi bag la nyal la bya ste, de dag ma lus par spangs nas phyis de’i rgyud la mi skye ba ni bag la nyal rnams mi ’byung ba’o; bag la nyal smos pas ma rig pa yang smras pa yin mod kyi, ma rig pa ni nyon mongs pa thams cad ’byung ba’i rgyu ste, gtso bo yin par bstan pa’i phyir ming gis bkar te smos te; yang na ma rig pa bag la nyal bas na ma rig pas bag la nyal te, ma rig pa la sogs pa’i bag la nyal rnams thog ma nas ma skyes pas mtha’ ’gag pa yang med pa ni ma rig pa dang bag la nyal rnams mi ’byung ba zhes bya’o; ’gog pa’i bden pa la ’phags pa nyan thos dag ltar zhi ba dang gya nom pa la sogs pa rtog pa ni ma yin gyi, ma rig pa la sogs pa bag la nyal rnams thog ma nas ma skyes pas mtha’ ’gag pa yang med par shes pa ni ’gog pa zhes bya’o. lam shes pa bstan pa’i phyir lam shes pa zhes bya ba ni mnyam pa nyid du gyur pa’i chos thams cad la sgro mi ’dogs pa ste zhes bya ba smos te, lam gyi bden pa la yang ’phags pa nyan thos pa dag ltar nyon mongs pa’i phyogs spong ba dang rnam par byang ba’i phyogs sgrub par rtogs pa ni ma yin gyi, nyon mongs pa dang rnam par byang ba’i phyogs gnyi ga yang mnyam pa nyid du rtogs pas de nyid la sgro ’dogs pa med pa ni lam shes pa zhes bya’o; yang na chos thams cad ni nam mkha’ dang ’dra bar ro gcig pas mnyam pa nyid du gyur pa’o, mnyam pa nyid du gyur pa’i chos de dag las spang ba dang, blang ba dang, rtag pa dang, mi rtag pa dang, yod pa dang, med pa dang, skye ba dang, mi skye ba la sogs par sgro mi ’dogs pa ni lam shes pa’o. de ni byang chub sems dpa’i bden pa shes pa’o zhes bya ba la bden pa bzhi po gong du bshad pa lta bu’i tshul du shes pa ni byang chub sems dpa’i bden pa shes pa zhes bya’o.

. . . . . .

de la byang chub sems dpa’ ’phags pa’i bden pa bzhi po de dag la de lta bus shes rab dang ye shes kyis rab tu shes kyang, sems can la lta ba’i phyir mngon sum du mi byed cing, sems can rnams kyang yongs su smin par byed de. ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

tatra bodhisattvas tāni catvāri satyāni evaṃ prajñayā jñānena ca prajānann api sattvāvekṣayā na sākṣātkaroti, sattvān paripācayati, idam ucyate bodhisattvasya satyakauśalyam.

When, even though he understands those four truths with that kind of insight and knowledge, he does not realize them – for the sake of living beings – but matures living beings, it is called the bodhisattva’s skill with truths [including both insight and expedient means (prajñopāyaparigṛhīta) ].

byang chub sems dpa’i bden pa shes pa de dag kyang shes rab dang thabs kyis yongs su zin pa yin par bstan pa’i phyir de la byang chub sems dpa’ ’phags pa’i bden pa bzhi po de dag la de lta bur shes rab dang ye shes kyis rab tu shes kyang zhes bya ba la sogs pa smos te, ’phags par ’gyur ba’i bden pa yin pas na ’phags pa’i bden pa’am, ’phags pa rnams kyis bden pa de dag de kho na lta bu yin par bden pa’i sgo nas yang dag pa ji lta ba bzhin mkhyen cing gzigs kyi, byis pa rnams kyis yang dag pa ji lta ba bzhin du mi shes mi mthong bas na, de’i phyir ’phags pa bden pa rnams zhes bya’o. yang na ’phags pa sangs rgyas dang sangs rgyas kyi nyan thos rnams kyis bshad pa’i bden pa yin pas na ’phags pa’i bden pa ste, ’phags pa ma yin pas bshad rnams kyang de bzhin gshegs pa rnams kyi byin gyi rlabs kyis ’chad pa dang, bcom ldan ’das kyi bstan pa ’dzin pa dang, ’phags par ’gyur ba’i rgyu byed pas na ’phags pa’i bden pa zhes bya’o. de lta bur zhes bya ba ni gong du bstan pa lta bur ro. rang gi mtshan nyid rtogs pa ni shes rab yin la, spyi’i mtshan nyid rtogs pa ni ye shes so, yang na skabs ’dir shes rab bshad pas shes rab nyid, gong du bshad pa lta bu’i tshul du stong par rtogs pa la ye shes zhes bya ste, ’di ni shes rab kyis zin pa bstan to. sems can la lta ba’i phyir mngon sum du mi byed cing sems can rnams kyang yongs su smin par byed de zhes bya ba ni de ltar bden pa bzhi rtogs kyang snying rje chen pos sems can gyi don gyi phyir nyan thos bzhin du zhi ba phyogs gcig pa’i mya ngan las ’das pa mngon du mi byed cing thabs rnam pa sna tshogs kyis sems can smin par yang byed do, ’di ni thabs kyis zin par bstan to. ’di ni byang chub sems dpa’i bden pa la mkhas pa’o zhes bya ba la thabs dang shes rab kyis yongs su zin pa gong du bshad pa lta bur bden pa bzhi po shes pa ’di ni byang chub sems dpa’i bden pa la mkhas pa’o – "... Understanding the individual characteristics (svalakṣaṇa) is insight (prajnyā), while understanding the general characteristics (sāmānyalakṣaṇa) is knowledge (jnyāna). In this case, however, the insight mentioned is just insight, and knowledge is the understanding of emptiness (shūnyatādhigama) in the way explained above; it is taught that this [viz. the bodhisattva’s way of behaviour] is included in insight (prajnyāparigṛhīta). He does not realize them – for the sake of living beings - but matures living beings, the sūtra says; though understanding the four truths he does not realize extinction (nirvāṇa) – exclusively (ekāntika) peaceful (shānta) – like the disciples (shrāvaka), so that, with great compassion for the sake of living beings, he may mature living beings with expedient means; it is taught that this [viz. the bodhisattva’s way of behaviour] is included in expedient means (upāyaparigṛhīta). This is called the bodhisattva’s skill with truths, it says, the knowledge of the four truths as described above is included in insight and expedient means (prajnyopāyaparigṛhīta)."

gzhan yang byang chub sems dpa’i bden pa rnam pa gsum ste;

punar aparaṃ trividhaṃ bodhisattvasya satyam.

Further, the bodhisattva’s truth is of three kinds.

rnam pa gsum gang zhe na? gang ’di: a) kun rdzob kyi bden pa dang; b) don dam pa’i bden pa dang; c) mtshan nyid kyi bden pa’o.

katamat traividhyam? yad idaṃ saṃvṛtisatyaṃ paramārthasatyaṃ lakṣaṇasatyam.

What three? Concealed truth, the highest truth and the truth of essential characteristics.

bden pa’i mtshan nyid gzhan yang bstan par bzhed nas gzhan yang byang chub sems dpa’i bden pa rnam pa gsum ste zhes bya ba la sogs pa gsungs te, gzhan yang zhes bya ba ni gong du bden pa bzhi bshad pa tsam du yang ma zad kyi, bden pa rnam pa gsum yang yod de zhes bya bar dgongs pa’o. ’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, gang ’di kun rdzob kyi bden pa dang zhes bya ba la sogs pa ni bstan pa’i tshul lo, de la kun rdzob kyi bden pa gang zhe na zhes bya ba la sogs pa ni bshad pa’i tshul lo. kun rdzob nyid bden pa yin pas kun rdzob kyi bden pa ste, sgyu ma dang smyig rgyu tsam ji ltar snang ba rnams de bzhin du bya ba byed pa’i phyir ro. don dam pa nyid bden pa yin pas don dam pa’i bden pa ste, mi slu ba’i bdag nyid du pyin ci ma log pa’i phyir ro. mtshan nyid bden pa yin pas na mtshan nyid kyi bden pa yin pa ste, chos thams cad ro gcig par ma nor ba’i phyir ro.
ci’i phyir bden pa rnam pa gsum bshad ce na? sems can rnam pa gsum gyi don du dgongs nas bden pa rnam pa gsum bshad de, sems can rnam pa gsum ni yongs su ma smin pa’i sems can dang, yongs su smin pa’i sems can dang, chos nyid zab mo la kun tu mgo rmongs pa’i sems can no. de la yongs su ma smin pa’i sems can gyi don kun rdzob kyi bden pa bstan to; yongs su smin pa’i sems can gyi don du don dam pa’i bden pa bstan to; chos nyid zab mo la kun tu mgo rmongs pa’i sems can gyi don du mtshan nyid kyi bden pa bstan to – "Why are the truths explained as being of three kinds? Having in mind the good of three kinds of beings (trividhasattvārthaṃ saṃdhāya) the truths are explained as being of three kinds, and those three kinds of beings are (1) the beings who are not matured (aparipācita), (2) those who are matured (paripācita), and (3) those who are deluded as to the deep nature of the moments of existence (gaṃbhīradharmatā)......
de bas na ’phags pa sa bcu’i mdo las kyang: sems can gzhan gyi bsam pa ji lta ba bzhin du tshim par byed pas kyang kun rdzob kyi bden pa rab tu shes so, bgrod pa gcig pu la yang dag par gzhol bas don dam pa’i bden pa rab tu shes so, rang dang spyi’i mtshan nyid rtogs pas mtshan nyid kyi bden pa rab tu shes so zhes gsungs so – "Thus it is also said in the noble Dashabhūmikasūtra: ’He knows the concealed truth to please other beings according to their intentions, he knows the highest truth to attain the one principle, he knows the truth of essential characteristics to understand individual and general characteristics’."
The quotation is from Dbh. p. 4223-26: sa parasatvānāṃ yathāshayasaṃtoṣaṇāt saṃvṛtisatyam prajānāti, ekanayasamavasaraṇāt paramārthasatyam prajānāti, svasāmānyalakṣaṇānubodhāl lakṣaṇasatyam prajānāti. Dbh., in the sections 5c-d, also deals with satyakaushalya.

. .

de la kun rdzob kyi bden pa gang zhe na? ’jig rten gyi tha snyad dang, yi ge dang, sgra dang, brdas bstan pa ji snyed pa’o. don dam pa’i bden pa ni: gang la sems kyi rgyu ba med pa ste, yi ge lta ci smos. mtshan nyid kyi bden pa ni: gang ’di mtshan nyid thams cad mtshan nyid gcig pa ste; mtshan nyid gcig po yang mtshan nyid med pa’o.

tatra katamat saṃvṛtisatyam? lokavyavahāro yāvad akṣaraśabdasaṃketanirdiṣṭam. paramārthasatyaṃ yatra cittasyāpy apracāraḥ, kaḥ punar vādo ’kṣarāṇām? lakṣaṇasatyaṃ yad idaṃ sarvalakṣaṇam ekalakṣaṇam, ekalakṣaṇam alakṣaṇam.

(p. 73) What is concealed truth? Worldly conventions, all that is expressed with syllables, words and designations. The highest truth is where there is no activity even of thoughts, so how can one speak of that of syllables? The truth of characteristics [which really is the same as the highest truth, a way to understand the highest truth] is that all characteristics have one characteristic, and that one characteristic is the absence of characteristics.

de la kun rdzob kyi bden pa bshad par bzhed nas ’jig rten gyi tha snyad dang, yi ge dang, sgra dang, brdas bstan pa ji snyed pa zhes gsungs te, ji snyed pa zhes bya ba’i sgra thams cad dang sbyar te, ’jig rten gyi tha snyad ji snyed pa dang, yi ges bstan pa ji snyed pa dang, sgras bstan pa ji snyed pa dang, brdas bstan pa ji snyed pa zhes bya bar sbyar ro. ji snyed kyi sgra ni ji tsam yod pa’i don drangs te, ’jig rten gyi tha snyad ji tsam yod pa zhes bya ba’i tha tshig go. de la ’jig rten gyi tha snyad ni bstan pa’o; lhag ma rnams ni bshad pa ste: yi ge a dang ka la sogs pa gsung rab kyi lung dang ’brel pa rnams so; sgra ni gsung rab kyi lung dang ’brel pa ’du byed mi rtag ces bya ba la sogs pa’i tshig gi rkang pa rnams so; brda ni don ston par nus shing khong du chud par nus pa’i tshig gi rkang pa rnams so. ji snyed ces bya ba’i tshig gi lung ’ba’ zhig gi ma yin gyi, ’jig rten gyi yig ge dang sgra la sogs pa ci tsam yod pa rnams kyang sdud de, de yang yid kyi dang ngag gi sgo nas ston pa rnam pa gnyis so; de la yid kyis ston pa ni ji ltar brgya byin la yid kyis chos mngon par bshad pa dang, de dag gis kyang rang gi the tshom yid la btags pa dang, lan kyang yid kyis tshigs su bcad pas glan no, mdo de dang de dag las ’byung ba lta bu’o; ngag gis bstan pa ni tshig gi rig byed rnam pa sna tshogs nyan pa’i gang zag rnams kyi rna bar song ba rnams so, de dag gis ni mdor na ’di skad du: gdul bar bya ba’i sems can rnams kyi dbang du ji tsam du tha snyad brjod pa thams cad kun rdzob kyi bden pa yin no, zhes bstan te, de ltar dkon mchog sprin gyi mdo las kyang: rigs kyi bu, chos bcu dang ldan na byang chub sems dpa’ kun rdzob la mkhas pa rnams yin no, bcu gang zhe na? ’di lta ste, gzug su’ang ’dogs la, don dam par na gzugs su’ang mi dmigs shing mi chags so; de bzhin du tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes par kyang ’dogs la, don dam par na rnam par shes par kyang mi dmigs shing mngon par mi chags so zhes bya ba nas sangs rgyas kyi chos rnams su’ang ’dogs la, don dam par na sangs rgyas kyi chos su yang mi dmigs shing mngon par mi chags so; byang chub tu’ang ’dogs la, byang chub sems dpar yang mi dmigs shing de la mngon par mi chags so; rigs kyi bu, de lta bas na ming dang, ’dogs pa dang, tha snyad de ni kun rdzob ces bya ste, kun rdzob kyi chos rnams la don dam pa med kyi, kun rdzob kyi chos med par yang don dam pa bstan par mi nus so zhes gsungs so. 125b4-126a2: de las bzog pa ni don dam pa ste, de bstan par bzhed nas don dam pa’i bden pa ni gang la sems kyi rgyu ba yang med pa ste, yi ge lta ci smos zhes bya ba gsung so. don dam pa ni skye ba dang, mi skye ba dang, bsam du yod pa dang, bsam du med pa dang, rtag pa dang, mi rtag pa dang, brjod du yod pa dang, brjod du med pa dang, ’gog pa dang, mi ’gog pa dang, shes par rung ba dang, shes par mi rung ba dang, rtag pa dang, mi rtag pa zhes bya ba la sogs pa’i spros pa thams cad las ’das pa yin pas sems kyi rgyu ba med pa zhes bya ste, sems dang sems las byung ba’i spyod yul las ’das te, don dam pa dang de’i rig pa’i ye shes gnyis su med pa’i phyir sems kyi yul du yang mi ’gyur na yi ge lta ci smos zhes bya ba’i tha tshig go. de bas na dkon mchog sprin gyi mdo las kyang: rigs kyi bu, chos bcu dang ldan na byang chub sems dpa’ don dam pa la mkhas pa rnams yin no, bcu gang zhe na? ’di lta ste, mi skye ba’i chos nyid dang ldan pa rnams yin, mi ’gog pa’i chos nyid dang, mi ’jig pa’i chos nyid dang, mi len mi ’dor ba’i chos nyid dang, tshig gi spyod yul las yang dag par ’das pa’i chos nyid dang, smrar med pa’i chos nyid dang, spros pa med pa’i chos nyid dang, brjod du med pa’i chos nyid dang, zhes bya ba la sogs pa gsung so.
The Sanskrit fragment in Pras. p. 3742 reads jnyānasya; cittasya is, however, confirmed by T1 p. 197b9 心行 xin xing, and also by Satyadvayavibhanggavṛtti (cf. Masamichi Ichigo in Taishūkyō no sōgōteki kenkyū p. 107): gang la sems rgyu ba yang med na).

. . . .

de la byang chub sems dpa’ kun rdzob kyi bden pa bstan pas kyang yongs su mi skyo; don dam pa’i bden pa mngon sum du byed par yang mi ltung; mtshan nyid kyi bden pas bden pa gcig tu rtogs kyang, sems can rnams kyang yongs su smin par byed de; ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

tatra bodhisattvaḥ saṃvṛtisatyanirdeśena na parikhidyate, paramārthasatyasākṣātkaraṇe ’pi na patati; lakṣaṇasatyenaikasatyam adhigacchann api sattvān paripācayati; idam ucyate bodhisattvasya satyakauśalyam.

There the bodhisattva does not get tired of teachings of concealed truth [understanding things by insight (prajñā) to be non-existent (abhāva) like an illusion, a dream or a reflection], does not fall into realizing the highest truth [not being concerned, like the disciples, only with the peace of extinction and suchness (tathatā) ]; even though understanding the one truth by means of the truth of characteristics he matures living beings; this called the bodhisattva’s skill with truths [including both insight and expedient means (prajñopāyaparigṛhīta) ].

de la mtshan nyid kyi bden pa bshad par bzhed nas mtshan nyid kyi bden pa gang zhe na zhes khong nas dris pa dang mtshan nyid kyi bden pa ni: gang ’di mtshan nyid thams cad mtshan nyid gcig pa ste zhes bya ba gsungs te, ’di ltar sa’i mtshan nyid sra ba dang, chu’i mtshan nyid gsher ba dang, zhes bya ba nas gzugs kyi mtshan nyid thogs pa dang bcas pa dang, tshor ba’i mtshan nyid myong bar byed pa zhes bya ba la sogs pa thams cad ni mtshan nyid gcig pa ste, de bzhin nyid kyi mtshan nyid du ’dra ba’i phyir ro. mtshan nyid gcig po de’i mtshan nyid kyang gang zhe na? de’i phyir mtshan nyid gcig po yang mtshan nyid med pa’o zhes bya ba gsungs te, de bzhin nyid de ni mtshan nyid du bgrang ba thams cad las ’das pa ste, skye ba dang, ’gag pa dang, yod pa dang, med pa dang, rtag pa dang, mi rtag pa la sogs pa gang gi mtshan nyid kyang ma yin pas na mtshan nyid med pa’o. mtshan nyid med pa’i bden pa ’di yang don dam pa’i bden pa nyid de, de la gzhan ma yin na ci’i phyir don dam pa’i bden pa zhes bya ba dang mtshan nyid kyi bden pa zhes bya ba gnyis su bshad? de ni bden te, de las gzhan ma yin mod kyi, ’dis don dam pa mtshon par byed, khong du chud par byed pas na mtshan nyid kyi bden pa ste. de bas na mtshan nyid kyi bden pa ni don dam pa la ’jug pa’i sgo lta bur gzhag go. yang na sems can rnam pa gsum gyi don gyi phyir bden pa rnam pa gsum bshad de, nyes pa med do. byang chub sems dpa’i bden pa rnam pa gsum yang thabs dang shes rab kyis yongs su zin pa yin te, de bstan pa’i phyir de la byang chub sems dpa’ kun rdzob kyi bden pa bstan pas kyang yongs su mi skyo ba zhes bya ba la sogs pa gsungs te, sems can gyi don du byang chub sems dpa’ kun rdzob kyi bden pa tha snyad dang, yi ge dang, brda la sogs pa gzhan la bstan kyang kun rdzob kyi bden pa la yid ’byung zhing skyo ba med de, shes rab kyis zin pas de dag sgyu ma dang, rmi lam dang, gzugs brnyan lta bur dngos po med par khong du chud pa’i phyir ro. don dam pa’i bden pa mngon sum du byed par yang mi ltung zhes bya ba ni thabs kyis yongs su zin pas ji ltar ’phags pa nyan thos rnams zhi ba phyogs gcig pa’i mya ngan las ’das pa la gnas pa lta bur de bzhin nyid ’ba’ zhig gi phyogs su yang gnas par mi byed ces bya ba’i don to. mtshan nyid kyi bden pa gcig tu rtogs kyang sems can rnams yongs su smin par byed de zhes bya ba ni mtshan nyid kyi bden pa khong du chud pas don dam pa dang, kun rdzob kyi bden pa dang, sdug bsngal dang, kun ’byung ba dang, ’gog pa dang, lam la sogs pa’i bden pa rnams de bzhin nyid kyi mtshan nyid du ro gcig par rtogs kyang thabs rnam pa sna tshogs kyis theg pa rnam pa gsum du gar rigs rigs su sems can rnams yongs su smin par byed de, de lta bur thabs dang shes rab kyis yongs su zin pa’i bden pa rtogs pa ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.
ṭ. fol. 126b5-127a6 then quotes in an abridged form Paripākapaṭala in Bbh p. 78ff, on paripāka: de la yongs su smin pa gang zhe na? de yang mdor rnam pa gsum ste: 1) yongs su smin pa’i rang bzhin dang, 2) yongs su smin par bya ba’i gang zag dang, 3) yongs su smin pa’i rnam pa rab tu dbye ba’o. 1) yongs su smin pa’i rang bzhin ni dper na ’bras bu smin par gyur na rdol par ’os pa dang ’bras bu smin nas nam kun tu bza’ bar ’os pa’i dus na yongs su smin pa zhes bya ba, de bzhin du dge ba’i chos rnams kyi sa bon yang nas yang du bsten pa dang ldan pas nyon mongs pa dang shes bya’i sgrib pa spong bar nus pa dang rjes su mthun pa’i lus dang sems las su rung ba rnyed nas nyon mongs pa dang shes bya’i sgrib pa spong ba’i mthu dang ldan pa ni yongs su smin pa’i rang bzhin zhes bya’o. 2) yongs su smin par bya ba’i gang zag ni rnam pa bzhi ste, nyan thos kyi rigs can dang, rang sangs rgyas kyi rigs can dang, sangs rgyas kyi rigs can dang, rigs med pa’i gang zag go. de la rigs can gsum ni theg pa gsum du yongs su smin par bya’o, rigs med pa’i gang zag kyang lha dang mi’i bde ’gror yongs su smin par bya’o. 3) yongs su smin pa’i rnam pa rab tu dbye ba yang mdor na gsum ste, a) dbang po yongs su smin pa dang, b) dge ba’i rtsa ba yongs su smin pa dang, c) shes pa yongs su smin pa’o. de la a) dbang po yongs su smin pa ni tshe dang, mdog dang, rigs dang, dbang phyug phun sum tshogs pa dang, tshig btsun pa dang, dbang che bar grags pa dang, mir gyur pa dang, rig pa’i gnas rnams la mkhas pa’o. b) dge ba’i rtsa ba yongs su smin pa ni gang rang bzhin gyis nyon mongs pa shas chung ba las na rang bzhin gyis sdig pa mi dge ba’i chos la sems mi ’jug cing sgrib pa chung ba dang, rtog pa nyung ba dang, drang zhing mthun par ’dzin pa yin no. c) shes pa yongs su smin pa ni dran pa dang ldan pa, yid gzhungs pa dang ldan pa, legs par smras pa dang nyes par smras pa’i chos rnams kyi don kun shes par nus shing lhan cig skyes pa’i shes rab kyis rang gi sems la yod pa’i nyon mongs pa sel nus pa’i mthu dang ldan pa’o.
Bbh. p. 781-7922: tatra paripākaḥ katamaḥ. paripākaḥ samāsataḥ ṣaḍbhir ākārair veditavyaḥ. svabhāvato ’pi paripācyapudgalato ’pi paripākaprabhedato ’pi [paripākopāyato ’pi paripācakapudgalato ’pi paripakvapudgalalakṣaṇato ’pi] ca.
1) tatrāyaṃ paripākasvabhāvaḥ kushaladharmabīje sati kushalānāṃ dharmāṇām āsevanānvayād yā kleshajnyeyāvaraṇaprahāṇavishuddhyanukūlā kāyacittakarmaṇyatā kalyatā samyakprayoganiṣṭhā [yatra sthitāḥ shāstāraṃ vā āgamyānāgamya vā shāstāraṃ bhavyo bhavati pratibalo ’nantaraṃ kleshāvaraṇaprahāṇaṃ vā sākṣātkartuṃ jnyeyāvaraṇaprahāṇaṃ vā]. tad yathā vraṇo yadā paripāṭanāya niṣṭhāgato bhavaty anaṃtaraṃ pāṭanārhaḥ. sa paripakva ity ucyate. [ghaṭaghaṭīsharāvādi ca mṛnmayaṃ bhāṇḍaṃ yadā paribhogāya bhavaty anantaraṃ paribhogārhaṃ. tadā paripakva ity ucyate]. phalāni vā āmrapanasādīni yadā paribhogāya niṣṭhāgatāni bhavaṃty anantaraṃ paribhogārhāṇi. tadā paripakvānīty ucyaṃte. evam eva kushalānāṃ dharmāṇām āsevanānvayād yāsau samyakprayoganiṣṭhā anantaraṃ vishuddhaye saṃvartate. sa paripākasvabhāvaḥ.
2) tatra paripācyāḥ pudgalāḥ samāsatash catvāraḥ. shrāvakagotraḥ shrāvakayāne. pratyekabuddhagotraḥ pratyekabuddhayāne. buddhagotro mahāyāne paripācayitavyaḥ. agotrastho ’pi pudgalaḥ sugatigamanāya paripācayitavyo bhavati. [bodhisattvānāṃ buddhānāṃ ca bhagavatāṃ ity ete catvāraḥ pudgalāḥ eṣu caturṣu vastuṣu paripācayitavyāḥ. evaṃ paripācyapudgalataḥ paripāko veditavyaḥ.]
3) tatra paripākaprabhedaḥ katamaḥ. samāsataḥ ṣaḍvidhaḥ. indriyaparipākaḥ. kushalamūlaparipākaḥ. jnyānaparipākash ca [mṛdumadhyādhimātrash ca paripākaḥ].
a) tatrendriyaparipāko yā āyurvarṇakulaishvaryasaṃpad ādeyavacanatā maheshākhyatā manuṣyatvaṃ [mahotsāhatā yām āshrayaparipākaphalasaṃpadam āgamya bhavyo bhavaty ātaptānuyogāyāparikhinnamānasash ca] sarvavidyāsthānasamudāgamābhiyogeṣu.
b) kushalamūlaparipākaḥ katamaḥ. yā prakṛtyā mandarajaskatāyām āgamya prakṛtyaivāsya pāpakeṣv akushaleṣu cittaṃ na krāmati. mandanivaraṇash ca bhavati mandavitarkaḥ ṛjupradakṣiṇagrāhī.
c) jnyānaparipākaḥ katamaḥ. smṛtimāṃ bhavati medhāvī [pratibalash] ca bhavati subhāṣitadurbhāṣitānāṃ dharmāṇām arthasya ājnyānāya [udgrahaṇāya dhāraṇāya prativedhāya]. sahajayā prajnyayā samanvāgato bhavati yāṃ prajnyām āgamya bhavyo bhavati pratibalaḥ sarvato ’tayaṃtaṃ sarvasaṃkleshāc cittaṃ vimocayituṃ.
yongs su smin par byed pa ni theg pa gsum gyi rigs can gyi gang zag rnams so so’i theg pa’i chos rnams dang po bstan pa dang, de nas bsam pa dang, bsgom pa la sogs pa’i rim pas khad kyis nyon mongs pa dang shes bya’i sgrib pa spongs su btsud de, rang rang gi ’bras bu la ’god pa’o. The last paragraph of ṭ summarizes the rest of the Bbh-chapter.
Notes to the Sanskrit text: 1) ṭ tribhir 2) Bracketed parts, here and in the following, are not found in ṭ 3) The vraṇa and phala examples are confounded in ṭ, and the text is also further abridged. 4) ṭ trividhaḥ

. . . .

gzhan yang bden pa rnam pa gnyis te. rnam pa gnyis po gang zhe na? gang ’di: a) tha snyad kyi bden pa dang; b) don dam pa’i bden pa’o.

punar aparaṃ dvividhaṃ satyaṃ. katamad dvaividhyam? yad idaṃ vyavahārasatyaṃ paramārthasatyaṃ ca.

Further, truth is of two kinds. What two? Truth of conventions [to teach the holy way (āryamārga), or things known through worldly knowledge (laukikajñāna) ], and the highest truth [to teach the fruit of the way, (mārgaphala), or things known through supramundane knowledge (lokottarajñāna) ].

bden pa’i rnam pa gzhan yang bstan par bzhed na gzhan yang bden pa rnam pa gnyis te zhes bya ba la sogs pa gsungs te, gzhan yang zhes bya ba ni sngar bshad pa’i don du blta’o. ’dir yang bstan pa dang bshad pa’i tshul khong du chud par bya ba’i phyir rnam pa gnyis po gang zhe na? gang ’di tha snyad kyi bden pa dang don dam pa’i bden pa zhes bya ba bstan pa’i tshul bshad do. de la tha snyad kyi bden pa ni gang dus su zhes bya ba la sogs pas bshad pa’i tshul bstan to. ’jig rten gyi tha snyad rnams bden pas na tha snyad kyi bden pa ste, ji ltar snang ba tsam du bden pa’i phyir ro. de bas na mdo las kyang: ’jig rten rnams las gang yod par bden pa la yang de bden no zhes gsungs so. don dam pa nyid bden pas na don dam pa’i bden pa ste, ji ltar gnas pa las gzhan du mi ’gyur ba’i phyir ro. de bas na mdo las kyang: ’dus byas rnams ni bslu bas na brdzun pa yin gyi, ’dus ma byas ni bden pa’o zhes gsungs so. ci’i phyir bden pa gnyis bshad ce na? ’phags pa’i lam dang lam gyi ’bras bu bstan par bya ba’i phyir bden pa gnyis bshad de: ’phags pa’i lam bstan pa’i phyir tha snyad kyi bden pa bshad do, lam de’i ’bras bu bstan par bya ba’i phyir don dam pa’i bden pa bshad do. yang na ’jig rten pa’i shes pa’i yul dang ’jig rten las ’das pa’i shes pa’i yul la dgongs nas bden gnyis bshad de: ’jig rten pa’i shes pa’i yul la dgongs nas tha snyad kyi bden pa bshad do, ’jig rten las ’das pa’i shes pa’i yul la dgongs nas don dam pa’i bden pa bshad do.

. . .

de la tha snyad kyi bden pa ni: gang dus su bden par smra ba ste; gang ’di sdug bsngal gyi bden pa dang, kun ’byung ba’i bden pa dang, ’gog pa’i bden pa dang, lam gyi bden pa dang, ’jig rten gyi tha snyad dang, yi ge dang, sgra dang, brdas bstan pa ji snyed pa’o. don dam pa’i bden pa gang ’di brjed pa med pa’i chos can mya ngan las ’das pa ste. de ci’i phyir zhe na? rtag tu chos kyi de bzhin nyid kyi phyir, de’i rigs ni rtag pa’i phyir ro.

tatra vyavahārasatyaṃ yā kāle satyavāditā yad idaṃ duḥkhasatyaṃ samudayasatyaṃ nirodhasatyaṃ mārgasatyaṃ; lokavyavahārasatyaṃ yāvad akṣaraśabdasaṃketanirdiṣṭam. paramārthasatyaṃ yad idam asaṃmoṣadharma nirvāṇam. tat kasya hetoḥ? nityadharmatathatātvāt, tadgotranityatvāt.

[Non-confused (abhrānta) and pure worldly knowledge attained after the experience (pṛṣṭhalabdhaṃ laukikaṃ jñānam):] The truth of conventions is speaking the truth at the time [one comes back from concentration beyond thought-constructions (nirvikalpasamādhi), explaining the truths as experienced to mature those to be educated], the truth of suffering, the truth of origin, the truth of cessation and the truth of the way; [and confused (bhrānta) worldly knowledge:] the conventions of the world, all that is expressed with syllables, sounds and designations. The highest truth is the moment of existence never lost, extinction. Why? Because it is always the state of things such as they are, because the essence of that [state of things] is always there.

de la tha snyad kyi bden pa bstan pa’i phyir tha snyad kyi bden pa ni zhes bya ba la sogs pa gsungs te, tshig gis mngon par brjod pa mang po ni tha snyad do, brjod pa des khong du chud par ’gyur ba’i bden pa ni tha snyad kyi bden pa’o. tha snyad kyi bden pa de’ang rnam pa gnyis te, ma ’khrul pa’i ’jig rten pa’i shes pa’i yul dang, ’khrul pa’i ’jig rten pa’i shes pa’i yul lo. de la ma ’khrul pa’i ’jig rten pa’i shes pa ni rjes las thob pa dag pa ’jig rten pa’i ye shes te, de’i yul bstan pa’i phyir gang dus su bden pa smra ba ste, gang ’di sdug bsngal gyi bden pa dang zhes bya ba la sogs pa gsungs pa’o. de la gang dus su bden par smra ba zhes bya ba ni de bzhin khong du chud pa dang ldan pa’i gang zag rnam par mi rtog pa’i ting nge ’dzin las langs nas bdag gis ji ltar myong ba’i don ’dul ba rnams yongs su smin pa’i dus dang sbyar te, rjes las thob pa dag pa ’jig rten pa’i ye shes kyis ’di ni sdug bsngal gyi bden pa ’di ni kun ’byung ba’i bden pa’o zhes phyin ci ma log par ’chad cing ston pa ni dus su bden par smra ba zhes bya’o. ’khrul pa’i ’jig rten pa’i shes pa’i yul bstan pa’i phyir ’jig rten gyi tha snyad dang zhes bya ba la sogs pa smras te, ’jig rten gyi tha snyad yi ge dang ’brel pa’i sgras bstan pa’i brda ni ’jig rten gyi tha snyad dang yi ge dang sgra dang brdas bstan pa zhes bya ste, ’jig rten gyi tha snyad thams cad ni brdzun pa yin pas na ’khrul pa’o. yang na gdul ba’i dus su bden par smra ba ni tha snyad kyi bden pa zhes bya ste, de la bden pa gang zhe na? gang sdug bsngal gyi bden pa dang zhes bya ba la sogs pa gsungs pa’o. smra ba gang zhe na? ’jig rten gyi tha snyad dang zhes bya ba la sogs pa gsungs te, don du na ’jig rten gyi tha snyad dang mthun pa’i yi ge dang sgra dang brdas sdug bsngal la sogs pa bden pa bzhi bstan pa ni tha snyad kyi bden pa zhes bya’o. don dam pa’i bden pa bstan par bya ba’i phyir don dam pa’i bden pa ni gang ’di brjed pa med pa’i chos can mya ngan las ’das pa zhes bya ba gsungs te, ’jig rten las ’das pa’i ye shes dam pa’i yul lam ’bras bu yin pas na don dam pa’o. gang brjed pa med pa’i chos dang ldan pa ni brjed pa med pa’i chos can te, skye ba dang ’jig pa med pa’i rang bzhin thog ma nas ngo bo nyid kyis ’od gsal ba de bzhin nyid bslu ba med pa’i chos can de ni don dam pa’i bden pa zhes bya’o – "... The essentially unborn and undestroyed, originally brilliant, true suchness is the highest truth (anudayavyayādiprakṛtiprabhāsvarāvitathatathatādharma tad paramārthasatyam iti)."
de ci’i phyir zhe na zhes bya ba ni de bzhin nyid de ci’i phyir bslu ba med pa’i chos can zhes bya ba zhe na zhes bya ba’i tha tshig go; bslu ba med pa’i chos can gyi rgyu bstan pa’i phyir rtag tu chos kyi de bzhin nyid kyi phyir, de’i rigs ni rtag pa’i phyir ro zhes bya ba gsungs te, de’i rigs zhes bya ba ni de bzhin nyid de’i rang bzhin no. de bzhin nyid de’i rang bzhin ni skye ba dang ’jig pa med pa’i rang bzhin las gzhan du mi ’gyur bas rtag pa ste, de bas na mi bslu ba zhes bya ba, ji ltar rtag ce na? rtag tu chos kyi de bzhin nyid kyi phyir te, chos kyi de bzhin nyid kyi ngo bo la ni so so’i skye bo dang, ’phags pa’i dus na yang de la mtshan nyid tha dad du gyur pa med pa’i phyir ro. de la mi bslu ba’i don ci rang bzhin gzhan du gnas la gzhan du mi ston pa ni mi bslu ba ste, ji ltar ’dus byas ’dus byas kyi ngo bo nyid du med na, de ni de’i ngo bo nyid du snang bas na bslu ba zhes bya ba’i don dam pa ni rang bzhin gzhan du mi ’gyur te, de la de bzhin du ston par byed pas na mi bslu ba zhes bya’o. de bas na mdo las kyang: mi bslu ba’i chos can mya ngan las ’das pa ni bden pa gcig pu’o, ’du byed thams cad dang snod kyi ’jig rten ni brdzun pa bslu ba’i chos can no zhes gsungs so.

. . . . . .

de la byang chub sems dpa’ tha snyad kyi bden pa bstan pas kyang yongs su mi skyo; don dam pa’i bden pa mngon sum du byed par yang mi ltung la sems can rnams kyang yongs su smin par byed pa; ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

tatra bodhisattvo vyavahārasatyena na parikhidyate, paramārthasatyasākṣātkaraṇe ’pi na patati, sattvān paripācayati, idam ucyate bodhisattvasya satyakauśalyam.

[Including both insight and expedient means (prajñopāyaparigṛhīta):] There the bodhisattva does not get tired of conventional truth, and does not fall into realizing the highest truth, but matures living beings; this is called the bodhisattva’s skill with truths.

’dir yang thabs dang shes rab kyis yongs su zin pa bstan pa’i phyir ro: de la byang chub sems dpa’ tha snyad kyi bden pa bstan pas kyang yongs su mi skyo zhes bya ba la sogs pa gsungs te, tha snyad kyi bden pa bstan pa ni sdug bsngal dang kun ’byung ba la sogs pa bdag gis gzhan la bshad pa’am, gzhan gyis bdag la bstan pa ste, yongs su mi skyo ba ni shes rab kyi tha snyad kyi bden pa thams cad don dam par dngos po med par khong du chud pas de dag las yid byung zhing skrag pa dang dngos por ’dzin par mi ’gyur zhes bya ba’i don to. don dam pa’i bden pa mngon sum du byed par yang mi ltung la zhes bya ba ni chos thams cad sgyu ma dang rmi lam lta bur khong du chud de, de yang ma brtags na gcig tu dga’ ba tsam med pa ma yin zhes rig pa’i thabs kyis yongs su zin pas na, de kho na nyid ’ba’ zhig la yang gnas par mi byed la, thabs dang shes rab kyis sems can rnams yongs su smin par byed pa ni byang chub sems dpa’i bden pa la mkhas pa zhes bya ba’i don to.

gzhan yang bden pa ni gcig ste, gnyis su med do. de la bden pa gcig ni: gang ’di chos thams cad la sgro ’dogs pa med cing, sgro ’dogs par ltung ba’i sems can rnams kyang bden pa la rab tu ’dzud pa’o.

punar aparam ekam eva satyaṃ na dvitīyam asti. tatraikasatyaṃ yo ’yaṃ sarvadharmeṣv asamāropaḥ, samāropapatitānāṃ sattvānāṃ satyāvatāraṇatā.

Further, truth is one, there is no second. The one truth is not to impute anything to any moment of existence, but to bring living beings who have fallen into such imputation to truth.

chos ’di pa dang phyi rol pa rnams lta ba rnam pa sna tshogs la mngon par zhen pa’i gnyen por gzhan yang bden pa ni gcig ste, gnyis su med do zhes bya ba gsungs so. gnyis su med do zhes bya bas ni ’dir bden pa gcig bstan pa las ma gtogs pa rnams yang dag pa ma yin par ston pa’o. Cf. Bbh. p. 29217-18; quoted supra ad ṭ fol. 122a5-7. bden pa gcig po gang zhe na zhes khong nas dris pa dang de la bden pa gcig ni gang ’di chos thams cad la sgro ’dogs pa med cing, sgro ’dogs par ltung ba’i sems can rnams kyang bden pa la rab tu gzud pa’o zhes bya ba gsungs te, chos thams cad brjod pa med pa’i rang bzhin yin pa la, gal te ming dang tshig dang yi ge dag gis gang zag dang chos kyi ngo bo nyid dam bye brag tu ’dogs na de ni sgro ’dogs pa yin te, chos rnams kyi rang bzhin ji skad du btags pa de dag ma yin pa’i phyir ro. de ltar chos rnams la sgro mi ’dogs shing, de bzhin nyid kyi rang bzhin du yang shes par byed la, sgro ’dogs par ltung ba spros pas tshogs la mngon par zhen pa’i sems can rnams kyang brjod du med pa’i bden pa de la rab tu ’dzud pa ni bden pa gcig ces bya’o.
Cf. infra.

. .

de la byang chub sems dpa’ sgro ’dogs pa’i bden pa bstan pas kyang mi skyo la, sgro ’dogs pa med pa’i bden pa gcig bstan pa yang mngon sum du mi byed cing, sems can rnams kyang yongs su smin par byed pa; ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

tatra bodhisattvaḥ samāropasatyanirdeśena na parikhidyate, asamāropaikasatyanirdeśam api na sākṣātkaroti, sattvān paripācayati; idam ucyate bodhisattvasya satyakauśalyam.

[Insight and expedient means (prajñopāya):] There the bodhisattva does not get tired of teachings imputed [with existence and non-existence], and does not realize the one truth of non-imputation, but matures living beings; this is called the bodhisattva’s skill with truths.

’dir yang thabs dang shes rab kyis bstan pa’i phyir de la byang chub sems dpa’ sgro ’dogs pa’i bden pa bstan pas kyang mi skyo la zhes bya ba la sogs pa gsungs te, de ltar bden pa gcig po de ni tshig gi spyod yul ma yin yang, sems can de la gzud pa’i thabs gzhan med pas ’dus byas dang ’dus ma byas zhes bya ba la sogs pa’i tshig gis sgro btags nas ston pa ni sgro ’dogs pa’i bden pa ste, de dag bstan pas kyang mi skyo zhes bya ba’i don to. bshad pa gzhan ni snga ma bzhin du blta’o.

. .

gzhan yang phung po lnga ni sdug bsngal ba ste, gang phung po lnga rnams kyi mtshan nyid, ’di ni sdug bsngal zhes bya’o; gang gis sdug bsngal gyi mtshan nyid de stong par rtogs pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa’o.

punar aparaṃ pañcaskandhā duḥkhāḥ, yat pañcaskandhānāṃ lakṣaṇam idaṃ duḥkham iti. yas tad duḥkhalakṣaṇaṃ śūnyam adhigacchatīdaṃ duḥkhe duḥkhajñānam āryasatyam.

Further [to elucidate the four truths mentioned above], the five parts of personality are filled with suffering; the essential character of the five parts of personality is suffering. When one understands that essential character of suffering to be empty [and not like a substance (sadbhāva) as the disciples believe], this is the holy truth of knowledge of suffering as suffering.

gong du bden pa bzhi bshad pa’i rnam grangs bstan par bzhed de, sdug bsngal gang yin pa bstan pa’i phyir gzhan yang phung po lnga ni sdug bsngal ba ste, gang phung po lnga rnams kyi mtshan nyid, ’di ni sdug bsngal zhes bya’o zhes gsungs te, de la dang po dang bar ma dang tha ma’i sdug bsngal rnams bsdus pa’i don gyis ni gzugs la sogs pa’i phung po lnga ni sdug bsngal ba zhes bya ste, de la dang po’i sdug bsngal ni skye ba’o, bar gyi sdug bsngal ni na ba dang rga ba dang ’dod pa mi rnyed pa la sogs pa’o, tha ma’i sdug bsngal ni ’chi ba ste, sdug bsngal de dag nye bar len pa’i phung po lnga’i gnas der ’dus pas na phung po lnga ni sdug bsngal ba zhes bya ste, de la phung po lnga rnams kyi sdug bsngal gyi mtshan nyid gang yin pa sdug bsngal yin par ston to. ji ltar sdug bsngal shes pa bstan pa’i phyir gang gis sdug bsngal gyi mtshan nyid de stong par rtogs pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa’o zhes gsungs te, ’phags pa nyan thos dag ltar sdug bsngal gyi dngos po yod par lta ba ma yin gyi, gang zag gang gis gong du bshad pa’i sdug bsngal nyid kyang rang bzhin med cing mi dmigs par rtogs pa, de ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o.
For this kind of expression where the relative pronoun is related to an implied correlative in the genitive cf. Rkp p. 2713-303, e. g. ... dhāraṇīmatir bodhisattva āha / yo bhagavan na traidhātukaṃ na trīṇi saṃyojanāni na traividyatāṃ na tṛyānatāṃ na skandhadhātvāyatanāni na kalpayati na vikalpayati na hāniṃ na vṛddhiṃ na sāmīcīkaroty eṣa evābhisaṃbodhaḥ // ... akṣayamatir bodhisattva āha / yas trimaṇḍalaparishuddhyā pāramitāsv abhyāsaṃ karoty anupalaṃbhayogena na rajyate na virajyata eṣa evābhisaṃbodhaḥ // ...
T1 p. 197b23 reads ṛD qiu – spṛhayati (?)

. .

gang phung po lnga’i sred pa’i rgyu dang lta ba’i rgyu bag la nyal ba, ’di ni kun ’byung ba zhes bya’o; gang gis sred pa’i rgyu dang lta ba’i rgyu de dag mi len pa dang, sgro mi ’dogs pa dang, reg par mi byed pa, ’di ni kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o.

yaḥ pañcaskandhānāṃ tṛṣṇāhetudṛṣtihetvanuśayo ’yaṃ samudaya iti. yas tau tṛṣṇāhetudṛṣṭihetū nopādatte na samāropayati na spṛśatīdaṃ samudaye samudayajñānam āryasatyam.

The proclivity of thirst as a cause and view-points as a cause for the five parts of personality is the origin in question. When one does not grasp, impute [existence or non-existence] to, or touch the cause of thirst and the cause of view-points, this is the holy truth of knowledge of origin as origin.

kun ’byung ba gang yin pa bstan pa’i phyir gang phung po lnga’i sred pa’i rgyu dang lta ba’i rgyu bag la nyal ’di ni kun ’byung ba zhes gsungs te, phung po lnga po de dag skyed pa’i rgyu ni phung po lnga’i rgyu ste, de yang sred pa’i rgyu dang lta ba’i rgyu las phung po lnga la skye’o. de la sred pa dang lta ba ni sngar bshad par zad do, sred pa dang lta ba de dag nyid rgyu yin pas sred pa’i rgyu dang lta ba’i rgyu zhes bya ste, bag la nyal yang de gnyis la bya’o. ji ltar kun ’byung ba shes pa bstan pa’i phyir gang gis sred pa’i rgyu dang lta ba’i rgyu de dag mi len pa dang zhes bya ba la sogs pa gsungs te, mi len pa ni sred pa dang lta ba la mtshan mar mi ’dzin pa’o, sgro mi ’dogs pa ni de dag la med pa dang yod par mi lta ba’o, reg par mi byed pa ni de dag gi rang bzhin la rtog par mi byed pa’am, sred pa dang lta ba la spyod par mi byed pa’o; des ni ’di skad bstan te, phung po lnga’i rgyu sred pa dang lta ba rnams rang bzhin gyis mi dmigs shing dngos po med par rtogs na kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o.

. .

gang phung po lnga rnams shin tu zad de ’gags nas, sngon gyi mthar mi ’byung ba dang, phyi ma’i mthar mi ’pho ba dang, da ltar byung bar phyin pa med pa, ’di ni ’gog pa ’phags pa’i bden pa ste, de la gang gis de ltar shes pa, ’di ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o.

yat pañcaskandhā atyantakṣīṇaniruddhāḥ pūrvāntāsaṃbhūtā aparāntācyutāḥ pratyutpannāsaṃprāptā idaṃ nirodha āryasatyam iti. tatra ya evaṃ jānātīdaṃ nirodhe nirodhajñānam āryasatyam.

That the five parts of personality have completely perished and ceased, not being born in the beginning, not dying in the end and not possible to reach in the present, this is the holy truth of cessation. When one knows it in this way, this is the holy truth of knowledge of cessation as cessation.

’gog pa’i bden pa’i rang bzhin gang yin pa bstan pa’i phyir gang phung po lnga rnams shin tu zad de ’gags nas, sngon gyi mthar mi ’byung ba dang zhes bya ba la sogs pa gsungs so, shin tu zad pa ni phung po lnga bskyed pa’i rgyu sred pa’i bag la nyal dang lta ba’i bag la nyal spangs pas skyed ba’i rgyun chad pa’o, ’gags pa ni skye ba gzhan dang mtshams mi sbyor zhing ma ’ongs pa’i phung po skyed pa’i rgyu mi byed pa’o; yang na skad cig ma re re la skye ba med pas na shin tu zad pa zhes bya’o, tshe’i nying mtshams gcig nas gcig tu mtshams sbyor zhing skye ba med pas na ’gag pa’o; yang na skye ba’i mtshan nyid dang bral ba’i phyir shin tu zad pa’o, ’jig pa’i chos dang bral ba’i phyir shin tu ’gag pa’o; de nyid kyi don gsal bar bstan pa’i phyir sngon gyi mthar mi ’byung ba dang phyi ma’i mthar mi ’pho ba dang, da ltar byung bar phyin pa med pa zhes bya ba gsungs te, sngon gyi mthar mi ’byung ba ni ’das pa’i dus su yang ma skyes pa’o, phyi ma’i mthar mi ’pho ba ni da ltar gyi dus nas phung po lnga’i rgyu las dang nyon mongs pa ma lus par spangs shing, phung po lnga yang rang bzhin med pas ma ’ongs pa’i dus kyi tshe dang mtshams sbyor ba med pa’o, da ltar byung bar phyin pa med pa ni ’das pa’i las dang nyon mongs pas da ltar gyi dus su’ang skyes pa med pa ste, de ltar dus sum du yang phung po lnga ma skyes pa de ni ’gog pa’i bden pa’i rang bzhin no. ji ltar na ’gog pa’i bden pa shes pa bstan pa’i phyir de la gang gis de ltar shes pa, ’di ni zhes bya ba la sogs pa gsungs te, phung po lnga po skye ba med pa’i mtshan nyid la gang zag gang gis gong du bshad pa lta bur ’gog pa’i bden pa ngo bo nyid kyis stong ste, skye ba dang ’gag pa med par khong du chud cing mi dmigs par shes pa ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o.

. .

lam gang la brten te, sdug bsngal shes pa dang, kun ’byung ba shes pa dang, ’gog pa shes pa la reg cing gnyis su med pa’i ye shes su ’jog pa, de ni sdug bsngal ’gog par ’gro ba’i lam ’phags pa’i bden pa zhes bya ste; gang ’di la stong pa nyid du shes pa, ’di ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o.

yan mārgam āśritya duḥkhajñānaṃ samudayajñānaṃ nirodhajñānaṃ spṛśann advayajñānam bhāvayati tad duḥkhanirodhagaminī pratipad āryasatyam. yad iha śūnyatājñānam idaṃ mārge mārgajñānam āryasatyam.

The way relying on which one touches the knowledge of suffering, the knowledge of origin and the knowledge of cessation [that is, one does not see suffering and origin as the negative side (kṛṣṇapakṣa) and cessation as the positive side (śuklapakṣa) ], but cultivates knowledge without conflicts, this is (p. 74) the holy truth of the way to cessation of suffering. Knowledge of emptiness in this is the holy truth of knowledge of the way as the way.

lam gyi bden pa’i rang bzhin bstan pa’i phyir lam gang la brten te, sdug bsngal shes pa dang, kun ’byung ba shes pa dang, ’gog pa shes pa la reg cing zhes bya ba la sogs pa gsungs so, lam gang la brten te zhes bya ba ni sdug bsngal dang kun ’byung ba dang, ’gog pa gsum rang bzhin gyis stong par khong du chud pa’i lam gang la gnas te zhes bya ba’i tha tshig go, reg cing zhes bya ba ni sdug bsngal dang kun ’byung ba gnyis la nag po’i phyogs su’ang mi lta, ’gog pa la dkar po’i phyogs su’ang mi lta zhes bya ba’i don to, gnyis su med pa’i ye shes su ’jog ces bya ba ni de gnyis dbyer med par khong du chud ces bya ba’i don to. de ltar ’jog pa’i ye shes de ni lam ’phags pa’i bden pa zhes bya ste, sdug bsngal ’gog par ’gro ba zhes bya ba ni sdug bsngal ’gog pa ’thob pa’am, chud par byed pa’i lam zhes bya ba’i don to. ji ltar na lam gyi bden pa shes par gyur pa bstan pa’i phyir ro. gang ’di la stong pa nyid du shes pa, ’di ni lam la lam du shes pa ’phags pa’i bden pa’o zhes bya ba gsungs te, de lta bu’i lam gyi bden pa de yang stong pa nyid du rtogs te, mi dmigs par khong du chud pa de ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o.

. .

gang gis ’phags pa’i bden pa bzhi po ’di dag la de ltar ye shes kyis rtog cing, bden pa’i rtog pas mi rtog pa, ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

ya imāni catvāry āryasatyāny evaṃjñānena pratyavekṣate na satyakalpanayā pratyavekṣata idam ucyate bodhisattvasya satyakauśalyam.

[To summarize:] When he sees the four holy truths with such knowledge, and does not see them through thought-constructions regarding truths, this is called the bodhisattva’s skill with truths.

bden pa rgya cher bshad pa rnams bsdus te bstan pa’i phyir gang gis ’phags pa’i bden pa bzhi po ’di dag la de ltar ye shes kyis rtog cing, bden pa’i rtog pas mi rtog pa, ’di ni zhes bya ba la sogs pa gsungs te, gang gis zhes bya ba ni gang zag gang gis so, ’phags pa’i bden pa bzhi po ’di dag la zhes bya ba ni sdug bsngal la sogs pa pa bden pa bzhi gong du bshad pa rnams la’o, de ltar ye shes rtog cing zhes bya ba ni gong du bshad pa’i tshul du bden pa bzhi po de dag ngo bo nyid kyis stong par khong du chud pa’o, bden pa’i rtog pas mi rtog pa zhes bya ba ni ’phags pa’i bden pa de dag nyid ngo bo nyid kyis med par khong du chud pas bden pa de dag la bden par yang mi ’dzin ces bya ba’i don to, de lta bu ni ’phags pa’i bden pa la mkhas pa zhes bya’o.

gzhan yang tshor ba thams cad sdug bsngal te, ’di ni sdug bsngal zhes bya’o; tshor ba de la rnam par ’byed cing rig par shes pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o. tshor ba de rgyu gang gis kun ’byung ba, ’di ni kun ’byung ba zhes bya ste; gang gis rgyu de yang dag pa ji lta ba bzhin du rab tu shes pa, ’di ni kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o. gang tshor ba thams cad rgyun chad de, tshor ba med pa yang tshor zhing, tshor ba ’gog pa la yang rtog la sems can la lta ba’i phyir tshor ba ’gog pa mngon sum du yang mi byed pa, ’di ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o. tshor ba gang gis bsgrubs pa’i lam, de ni gzings lta bu ste; gang tshor ba ’dod pa, de ni lam ’dod pa ma yin no. ’di ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o.

punar aparam sarvavedanā duḥkhā idaṃ duḥkham iti. tāṃ vedanāṃ vicinoti vidyayā jānātīdam duḥkhe duḥkhajñānam āryasatyam. sā vedanā hetunā yena samudetīdaṃ samudaya iti, yena sa hetur yathābhūtaṃ prajñāyata idaṃ samudaye samudayajñānam āryasatyam. yaḥ sarvavedanāṃ vicchinatty avedanāṃ ca vedayati, vedanānirodhaṃ pratyavekṣate sattvāvekṣayā ca vedanānirodhaṃ na sākṣātkarotīdaṃ nirodhe nirodhajñānam āryasatyam. yayā vedanayā pratipanno mārgaḥ sā kolopamā, yā vedanākāmatā sā na mārgakāmatā, idam mārge mārgajñānam āryasatyam.

Further, [to teach the four truths in other aspects:] all feelings are suffering, this is the suffering in question. One discerns feeling and knows it through knowledge, this is the holy truth of knowledge of suffering as suffering. The cause by which that feeling arises is called origin, and that [insight (prajñā) ] by which this cause is known as it is, this is the holy truth of knowledge of origin as origin. When one interrupts every feeling and experiences non-feeling, and, though regarding the cessation of feeling, one does not realize the cessation of feeling, for the sake of living beings, this is the holy truth of knowledge of cessation as cessation. The feeling by which the way is realized is like a raft, while desire for feeling is not desire for the way. This is the holy truth of knowledge of the way as the way.

’phags pa’i bden pa bzhi’i rnam pa gzhan yang bshad par bzhed de, sdug bsngal gyi bden pa’i rang bzhin bstan pa’i phyir gzhan yang tshor ba thams cad sdug bsngal te zhes bya ba gsungs so, de la tshor ba thams cad ni sdug bsngal gyi tshor ba dang, bde ba’i tshor ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba’o; de la sdug bsngal gyi tshor ba ni rang bzhin gyis sdug bsngal bas sdug bsngal ba’o, bde ba’i tshor ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba ni mthar sdug bsngal du ’gyur ba dang, ’du byed kyi sdug bsngal gyis khyab pas sdug bsngal ba ste, tshor ba thams cad sdug bsngal ba ’di ni sdug bsngal gyi bden pa’i rang bzhin no. ji ltar na sdug bsngal gyi rang bzhin shes par ’gyur ba bstan pa’i phyir tshor ba de la rnam par ’byed cing rig par shes pa zhes bya ba la sogs pa gsung so, tshor ba de la zhes bya ba ni gong du bshad pa’i tshor ba rnam pa gsum la’o, rnam par ’byed ces bya ba ni sdug bsngal gyi tshor ba ni rang bzhin gyis sdug bsngal bas khyab pa dang bde ba’i tshor ba ni ’gyur ba’i sdug bsngal bas khyab pa dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba ni ’du byed kyi sdug bsngal gyis khyab par bye brag phyed cing zhes bya ba’i don to, rig par shes pa zhes bya ba ni tshor ba de dag kyang mi dmigs par khong du chud ces bya ba’i don te, gong du bshad pa lta bur tshor ba thams cad sdug bsngal yin par bye brag phyed cing mi dmigs pa shes pa de ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o. kun ’byung ba’i rang bzhin bstan pa’i phyir tshor ba de rgyu gang gis kun ’byung ba, de ni kun ’byung ba zhes bya ste zhes bya ba la sogs pa gsungs te, gong du bshad pa’i tshor ba de dag rgyu gang gis bskyed cing phyung ba’i rgyu de ni kun ’byung ba zhes bya ste, tshor ba kun ’byung ba’i rgyu ni reg pa ste, reg pa las tshor ba ’byung bas na reg pa la kun ’byung ba zhes bya’o. de bas na mdo las reg pa’i rkyen gyis tshor ba, tshor ba’i rkyen gyis sred pa la sogs pa gsungs so. ji ltar na kun ’byung ba shes par ’gyur ba bstan pa’i phyir gang gis rgyu de yang dag pa ji lta ba bzhin du rab tu shes pa zhes bya ba la sogs pa gsungs te,
gang gis shes bya ba ni gang zag gang gis sam shes rab gang gis shes bya ba’i don to: alternatively "that [person (pudgala)] by which this cause is known as it is, this is [his] holy truth of knowledge of origin as origin".
rgyu de zhes bya ba ni tshor ba’i rgyu reg pa ste zhes bya ba’i tha tshig go. yang dag pa ji lta ba bzhin du rab tu shes zhes bya ba’i tshor ba ’byung ba’i rgyu de stong pa nyid du phyin ci ma log par khong du chud ces bya ba’i don to. ’gog pa’i bden pa’i rang bzhin gang yin pa dang, ji ltar na ’gog pa’i bden pa shes par ’gyur ba bstan pa’i phyir gang tshor ba thams cad rgyun chad de, tshor ba med pa yang tshor zhing zhes bya ba la sogs pa gsungs te, gong du smos pa lta bu’i tshor ba rnam pa thams cad du rgyun chad de med par gyur pa de ni ’gog pa’i bden pa’i rang bzhin no, de lta bu’i tshor ba med pa ’gog pa’i bden pa phyin ci ma log par shes te, rnam par mi rtog pa’i ye shes la yang gnas la sems can la lta ba’i phyir ’gog pa’i bden pa yang mngon du mi byed pa, de ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o. lam gyi bden pa’i rang bzhin bstan pa’i phyir tshor ba gang gis bsgrubs pa’i lam, de ni gzings lta bu zhes bya ba la sogs pa gsungs te, ’phags pa’i lam la gnas na tshor ba’i rang bzhin gong du bshad pa lta bur tshor ba thams cad sdug bsngal ba’am, tshor ba de nyid ngo bo nyid kyis stong par rtogs par byed pa’i lam de la tshor bas bsgrubs pa’i lam zhes bya ste, lam de yang bsgrubs par bya ba’i chos rnams grub nas dor dgos pa’i phyir gzings lta bu zhes bya’o; yang na ’phags pa’i lam la brten nas sdug bsngal gyi rang bzhin du gyur pa’i tshor ba de las sgrol zhing de dag spong bar byed pas na lam ni rgya mtsho las sgrol ba’i gzings dang ’dra’o. ji ltar lam gyi rang bzhin shes par ’gyur ba bstan pa’i phyir gang tshor bar ’dod pa, de ni lam ’dod pa ma yin no zhes bya ba ni gang tshor ba rnam pa gsum la chags pa de ni phyin ci log la mngon par zhen pa yin pas, ’phags pa’i lam la gnas pa ma yin zhes bya ba’i tha tshig go.

. . . . .

gang de ltar bden pa bzhi po ’di mthong ba dang, rnam par dag pas mnyam par rtog pa, ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

ya imāni catvāry āryasatyāny evaṃ paśyati, viśuddhyā samāni pratyavekṣata idam ucyate bodhisattvasya satyakauśalyam.

[To summarize:] When he sees the four holy truths in this way and sees them as the same because of purity, it is called the bodhisattva’s skill with truths.

bden pa rgya cher bstan pa’i don rnams bsdus te bstan pa’i phyir de ltar bden pa bzhi po ’di mthong ba dang zhes bya ba la sogs pa gsungs te, gang zhes bya ba ni gang zhag gang ngo, de ltar bden pa bzhi po ’di mthong zhes bya ba ni gong du bshad pa’i tshul ltar bden pa bzhi mthong ba la rnam par dag pas mnyam par rtogs pa zhes bya ba ni ye shes rnam par dag pas zhe’am, bden pa bzhi po nyid rang bzhin gyis rnam par dag pas bden pa thams cad mtshan nyid gcig cing rang bzhin gcig par rtogs pa zhes bya ba’i don to.

gzhan yang, mdor na, skye ba ni sdug bsngal ba ste, ’di ni sdug bsngal zhes bya’o; gang mi skye ba la rtog pa’i shes pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o. srid pa’i rkyen gyis skye ba ste, srid pa gang yin pa, de kun ’byung ba’o; gang srid pa ’jig pa shes pa, ’di ni kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o. skye ba thams cad ni skye ba med pa ste, mi skye ba ni ’gog pa’o; gang ma skyes pa, de la ’gog pa gang yang med de; gang ’gog pa med par shes pa, ’di ni zad pa’i ’gog pa shes pa ’phags pa’i bden pa zhes bya’o. gang de ltar bgrang ba dang, ’jal ba dang, tshol ba dang, rtogs pa dang, ’jug pa’i shes pa, ’di ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o.

punar aparaṃ saṃkṣepato jātir duḥkhā, idaṃ duḥkham iti yad ajātipratyavekṣanajñānam idaṃ duḥkhe duḥkhajñānam āryasatyam. jātir bhavapratyayena, yo bhavaḥ sa samudayaḥ, yad bhavavibhavajnānam, idaṃ samudaye samudayajñānam āryasatyam. sarvajātir ajātir, ajātir nirodham, yad ajātaṃ tatra na kiṃcin nirodham, yad anirodhajñānam idaṃ kṣayanirodhajñānam āryasatyam. yad evaṃrūpaṃ gaṇanātulanaiṣaṇāprativedhapraveśajñānam idaṃ mārge mārgajñānam āryasatyam.

Further, [to teach yet another repetition of the four truths, to teach in brief what is the essence (svabhāva) of suffering, etc.:] In short, birth is suffering, this is the suffering in question, while knowledge of seeing non-birth is the holy truth of knowledge of suffering as suffering. Because of the condition of existence, there is birth, existence is the origin; knowledge of the inexistence of existence is the holy truth of knowledge of the origin as the origin. All birth is without birth, non-birth is cessation, but in what is unborn there is no cessation; knowledge of no cessation is the holy truth of disappearance and cessation. The knowledge which consists in that kind of calculating, considering, seeking, penetrating and entering, this is the holy truth of knowledge of the way as the way.

bden pa’i rnam grangs gzhan bstan par bzhed de, sdug bsngal la sogs pa’i rang bzhin mdor bsdus nas bstan pa’i phyir gzhan yang, mdor na, skye ba ni sdug bsngal ba ste zhes bya ba la sogs pa gsungs so. phung po lnga mngon par smin te, skye ba sdug bsngal sna tshogs dang ldan pas na skye ba sdug bsngal ba zhes bya’o.
yang na, nying mtshams sbyor bar byed pa’i las kyi bag chags bsags pa’i khyad par de dang de dag gis lha dang mi la sogs pa’i ’gro ba de dang de dag tu phung po dang, khams dang, skye mched blangs par gyur pa ni skye ba zhes bya’o.
yang na, skye ba rnam pa lnga ste: 1) chos rtogs pa’i skye ba dang; 2) mngal du gnas pa’i skye ba dang; 3) rigs kyi gnas phun sum tshogs pa’i skye ba dang; 4) sems can gyi ris mthun pa’i ngo bo mthun par gyur pa’i skye ba dang; 5) so sor byung ba’i skye ba’o. 1) de la chos rtogs pa’i skye ba ni de bzhin gshegs pas bshad pa’i gsung rab kyi don rtogs nas sras su gyur pa ste, de bas na mdo las kyang zhal nas skyes pa, ’phags pa’i chos ’dul ba las skyes zhes bya ba la sogs pa gsungs so; 2) mngal du gnas pa’i skye ba ni sa bon las myu gu, myu gu las ’dab ma bzhin du mer mer po dang nur nur po la sogs pa’i rim pas skyes pa’o; 3) rigs kyi gnas phun sum tshogs pa’i skye ba ni nor bu rin po che indranīla’i rigs dang indranīla chen po’i rigs shes bya ba bzhin du rgyal rigs su gyur pa dang, bram ze’i rigs su gyur pa’o; 4) sems can gyi ris mthun par ngo bo mthun par skye ba ni dper na shing rnam pa sna tshogs la ta la ta lar ris mthun pa dang, seng ldeng seng ldeng du ris mthun pa bzhin du sems can rnams la mi dang mir ris mthun pa la sogs pa’o; 5) so sor byung ba’i skye ba ni me tog dang ’bras bu ’byung ba bzhin du phung po dang khams dang skye mched rnams byung bar gyur pa ste; de ltar skye ba rnam pa lnga las kyang ’dir 1) mngal du gnas pa’i skye ba dang 5) so sor ’byung ba’i skye ba la bya bar dgongs so. skye ba de dag rnam pa gnyis kyi phyir sdug bsngal ba ste, gnod pa’i rang bzhin gyis sdug bsngal ba dang, sdug bsngal gzhan gyi rten du gyur pa’i phyir ro. de la gnod pa’i rang bzhin gyis sdug bsngal ba ni mi’i mngal na zhu ba’i gnas dang ma zhu ba’i gnas kyi bar na gnas pa dang, mngal nas phyir byung ba’i tshe mi gtsang ba’i rdzas rnam pa sna tshogs kyis btsir ba na ri’i thim par bcug pa bzhin du yan lag la dpag tu med pa’i sdug bsngal ’byung bas na skye ba sdug bsngal ba’o. sdug bsngal gzhan gyi rten du gyur pa ni skye bar gyur na rga ba la sogs pa’i sdug bsngal rnams zhar la ’byung bas na skye ba sdug bsngal ba zhes bya ste, ’di ni sdug bsngal gyi bden pa’i rang bzhin no. ji ltar na sdug bsngal gyi bden pa shes par ’gyur ba bstan pa’i phyir gang mi skye ba la rtog pa’i shes pa ’di ni zhes bya ba la sogs pa gsungs te, skye ba de ni don dam par skye ba med cing mi dmigs par rtogs pa de ni sdug bsngal la sdug bsngal du shes pa bden pa zhes bya’o zhes bya ba’i tha tshig go. kun ’byung ba’i bden pa’i rang bzhin bstan pa’i phyir srid pa’i rkyen gyis skye ba ste, srid pa gang yin pa kun ’byung ba’o zhes bya ba gsungs te, nying mtshams sbyor ba’i rgyur gyur pa las rnam pa sna tshogs kyi bag chags bsags pa ni srid pa zhes bya’o, rten cing ’brel bar ’byung ba’i yan lag bcu gnyis las srid pa’i rkyen gyis skye ba zhes ’byung ste, srid pa de las skye ba kun tu ’byung ba’i phyir srid pa la kun tu ’byung ba zhes bya’o; ji ltar kun ’byung ba shes pa bstan pa’i phyir gang srid pa ’jig pa shes pa zhes bya ba la sogs pa gsungs te, srid pa ’jig pa shes pa zhes bya ba ni srid pa’i rang bzhin med par shes pa zhes bya ba’i don to. ’gog pa’i bden pa’i rang bzhin bstan pa’i phyir skye ba thams cad ni skye ba med pa ste, mi skye ba ni ’gog pa’o zhes gsungs te, skye ba rnam pa lnga bshad pa la sogs pa phyi dang nang gi dngos po skye ba thams cad ni don dam par na skye ba med pa ste, gang skye ba med pa mi skye ba de ni ’gog pa’i bden pa’o. ji ltar na ’gog pa’i bden pa shes pa bstan pa’i phyir gang mi skye ba de la ’gog pa gang yang med de zhes bya ba la sogs pa gsungs te, ’gog pa ni skye ba la brten pa ste, skyes par gyur na ’jig par ’gyur ba’i phyir ro, ’di ltar ma skyes na ’jig pa med pas na ma skyes pa de la ’gog pa gang yang med pa zhes bya’o, gang ’gog pa med par shes pa, ’di ni zad pa’i ’gog pa shes pa zhes bya la, skye ba thams cad skye ba med cing mi skye ba’i mtshan nyid kyi ’gog pa gang yin pa de nyid kyang rang bzhin gyis med par shes pa ni mi skye ba’i mtshan nyid mi ’gog pa zhes bya’o. lam gyi bden pa’i rang bzhin dang ji ltar lam gyi bden pa shes pa bstan pa’i phyir gang de ltar bgrang ba’am, ’jal ba zhes bya ba la sogs pa gsungs te, gong du bshad pa ltar sdug bsngal ci ’dra ba dang, kun ’byung ba dang ’gog pa ci ’dra ba nges par rtog cing gtan la ’bebs la lam gyi bden pa zhes bya ste, de dag phyin ci ma log par shes pa ni lam gyi bden pa shes pa’o. bgrang ba dang ’jal ba zhes bya ba ni gtan la ’bebs shing shes par byed ces bya ba’i tha tshig go. yang na, gang gis ’phags pa’i bden pa bzhi ston pa’i mdo sde la sogs pa’i ming dang tshig dang yi ge rnams kyi grangs ji snyed ’byung ba la rtog pa ni bgrang ba shes pa zhes bya’o; gang gis gnyis bzung nas gnyis kun tu rtog pa ste, ming kun tu bzung nas don kun rtogs pa dang, don kun tu bzung nas ming kun rtogs pa ni ’jal ba shes pa’o; gang gis ’phags pa’i bden pa’i ming kun ’dzin pa sngon du byas nas don rtogs pa ’jug pa ni tshol ba shes pa zhes bya’o;
ṭ. fol.133a4-b7 enumerates eleven kinds of spiritual penetration to paraphrase prativedha: rab tu rtogs pa’i sbyor ba bcu gcig ni rtogs pa shes pa ste, bcu gcig po shes pa gang zhe na? 1) glo bur du byung ba rab tu rtogs pa dang, 2) yang dag par snang ba’i rgyu mtshan rab tu rtogs pa dang, 3) don mi dmigs pa rab tu rtogs pa dang, 4) dmigs pa mi dmigs pa rab tu rtogs pa dang, 5) chos kyi dbyings rab tu rtogs pa dang, 6) gang zag la bdag med pa rab tu rtogs pa dang, 7) chos la bdag med pa rab tu rtogs pa dang, 8) bsam pa chung ngu rab tu rtogs pa dang, 9) rgya chen po’i bdag nyid chen po’i bsam pa rab tu rtogs pa dang, 10) ji ltar chos khong du chud pa’i chos rnam par gzhag pa rab tu rtogs pa dang, 11) rnam par gzhag pa’i chos rab tu rtogs pa’o.
1) ’phags pa’i bden pa bzhi ming dang don du btags pa de dag thams cad ni yang dag pa ma yin pa la glo bur du btags pa yin no zhes khong du chud pa ni glo bur du byung ba rab tu rtogs pa zhes bya’o; de ni drod kyi dus na’o. 2) dngos po thams cad yod pa ma yin pa la gzung ba dang ’dzin pa lta bur snang ba ni yang dag par snang ba’o, snang ba de dag gi rgyu yang sems dang sems las byung ba yin pas na sems dang sems las byung ba ni snang ba’i rgyu mtshan no, gzung ba dang ’dzin pa de dag snang ba ni sems dang sems las byung ba la snang ste zhes rtogs pa ni yang dag par snang ba’i rgyu mtshan rab tu rtogs pa ste; ’di ni spyi bo’i tshe na’o. 3) don ni gzugs la sogs pa phyi’i yul rnams te, de dag med par rtogs pa ni don med dmigs par rtogs pa ste; ’di ni bzod pa’i dus so. 4) de ltar gzung ba med na ’dzin pa yang mi ’jug pas phyi’i yul la ’dzin pa’i sems med par rtogs pa ni dmigs pa mi dmigs pa rab tu rtogs pa zhes bya ste; de ni ’jig rten pa’i chos kyi mchog gi dus na’o. 5) de ltar gzung ba dang ’dzin pa gnyis mi dmigs par gyur nas thams cad du ’gro ba’i don gyi de bzhin nyid rtogs pa ni chos kyi dbyings rab tu rtogs pa ste; ’di ni mthong ba’i lam gyi tshe’o. 6) de ltar mthong ba’i lam gyi tshe ’phags pa nyan thos rnams kyis ni mthong bas spang bar bya ba’i nyon mongs pa’i sgrib pa spangs nas gang zag la bdag med par rab tu rtogs so. 7) byang chub sems dpa’ rnams kyis ni mthong bas spang bar bya ba’i nyon mongs pa dang shes bya’i sgrib pa che long spangs nas gang zag dang chos la bdag med pa gnyis rtogs so. 8) de lta bas na ’phags pa nyan thos rnams kyis ni gang zag la bdag med tsam rtogs pa dang, bdag gi don gyi phyir zhugs pas na bsam pa chung ngu rab tu rtogs pa zhes bya’o. 9) byang chub sems dpa’ rnams kyis ni gang zag dang chos la bdag med pa rtogs la bdag dang gzhan gyi don gyi phyir zhugs pas na de dag gi rtogs pa ni rgya chen po’i bdag nyid kyi bsam pa rab tu rtogs pa zhes bya’o. 10) sa dang po’i tshe chos rnams kyi de bzhin nyid khong du chud pa ni ji ltar chos khong du chud pa’o. de ltar khong du chud nas khong du chud pa’i chos kyi yon tan rnams rtogs pa ni ji ltar khong du chud pa’i chos rnam par gzhag pa rab tu rtogs pa zhes bya’o. 11) de nas bsgom pa’i chos rnams sems la yang dag par ’jog cing, bsgom pa’i lam gyi dus na bsgom pa’i chos dang yon tan rnams rtogs pa ni rnam par gzhag pa’i chos rab tu rtogs pa zhes bya’o.
The same enumeration is found in Msa. p. 588-13: prativedhaprāyogikash ca / sa punar ekādashavidho veditavya 1) āgantukatvaprativedhataḥ, 2) saṃkhyānanimittaprativedhato, 3) ’rthānupalambhaprativedhata, 4) upalambhānupalambhaprativedhato, 5) dharmadhātuprativedhataḥ, 6) pudgalanairātmyaprativedhato, 7) dharmanairātmyaprativedhato, 8) hīnāshayaprativedhata, 9) udāramahātmyāshayaprativedhato, 10) yathādhigamadharmavyavasthānaprativedhato, 11) vyavasthāpitadharmaprativedhatash ca /
The explanations are an abbreviated form of the commentary in Sūtrālaṃkāravṛttibhāṣya mi fol. 172a5-173a5 on Msa.
ṭ. 133b7-134a2: gang gis rnam pa gnyis la nye bar ’jug ste, yi ge rnams tshad yod pa la ’jug pa dang, ming dang tshig gi tshad med pa la ’jug ste, de ltar ’jug pa ni ’jug pa shes pa’o. ’di ltar bgrang ba dang, ’jal ba dang, tshol ba dang, rtogs pa dang, ’jug pa rnam pa lnga ni ’phags pa lam ste, de ltar shes na lam la lam du shes pa ’phags pa’i bden pa zhes bya’o.

. . . . .

gang bden pa’i shes pa ’di la ’jug cing, bden pa’i shes pa la yang mi gnas pa, ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.

ya idaṃ satyajñānaṃ praviśann api satyajñāne na tiṣṭhatīdam ucyate bodhisattvasya satyakauśalyam.

[To summarize:] When he enters this knowledge of truths, but does not remain in the knowledge of truths, it is called the bodhisattva’s skill with truths.

ji ltar bshad pa’i don rnams bsdus te bstan pa’i phyir gang bden pa’i shes pa ’di la ’jug cing zhes bya ba la sogs pa gsungs te, bden pa’i shes pa la ’jug pa ni bden pa bzhi po gong du bshad pa rnams stong par rtogs pa’o; bden pa’i shes pa la yang mi gnas zhes bya ba ni sems can gyi don du lta bas ji ltar stong par rtogs pa de ’ba’ zhig gi phyogs la yang gnas par mi byed ces bya ba’i don to.

de la byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa gang zhe na?

tatra katamad bodhisattvasya pratītyasamutpādakauśalyam?

(p. 75) 5) What then is the bodhisattva’s skill with dependent origination?

bden pa la mkhas pa bshad pa’i ’og tu rten cing ’brel bar ’byung ba la mkhas pa bstan pas ji ltar bstan pa bzhin du bshad par bzhed nas de la byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa gang zhe na zhes dris so. de la zhes bya ba’i don ni gong du smos pa dang ’dra’o.
rgyu dang rkyen la brten nas dus mnyam du ’bras bu ’byung ba ni rten cing ’brel bar ’byung ba ste, de la mkhas pa ni rten cing ’brel bar ’byung ba la mkhas pa’o – "Origination of the fruit in the same moment depending on causes and conditions is dependent origination (hetupratyayān āshritya samānakālaphalotpādaḥ pratītyasamutpādaḥ), skill with this is skill with dependent origination (tatra kaushalyaṃ pratītyasamutpādakaushalyam)."
On samānakāla cf. Kosha p. 9616 and 1451ff.
de ni de skad du rten cing ’brel bar ’byung ba’i mtshan nyid phyin ci ma log par rtogs pa ni rten cing ’brel bar ’byung ba la mkhas pa yin par ston to. de bas na rten zhes bya ba dang, ’brel zhes bya ba dang, ’byung zhes bya ba’i tshig gsum gyis rnam pa gsum ’gog par byed de; rnam pa gsum ni 1) rgyu med par smra ba dang, 2) rgyu mi ’dra bar smra ba dang, 3) med par smra ba’o. de la 1) rten ces bya ba ni rgyu dang rkyen la brten te ’byung ba yin pas na, ’dis ni rgyu med par smra ba ’gog par byed do. 2) ’brel ces bya ba’i sgra ni mthun pa la bya ste, rgyu dang ’bras bu mthun pa las skye’i, mi mthun pa las ma yin te, dper na ma rig pa las ’du byed ’byung gi, dbang phyug dang byed pa po las mi ’byung ba; ’dis ni mi mthun pa’i rgyur smra ba ’gog par byed do. 3) ’byung ba’i sgra ni rgyu dang ’bras bu bar chad med par skye ba la bya ste, ’dis ni med par smra ba ’gog par byed do.
Cf. Abhidharmasamuccaya p. 2615-16: ahetuviṣamahetukātmābhiniveshatyājanārtham, p. 1008-9: balaiḥ kiṃ karma karoti / ahetuviṣamahetuvādaṃ pratyākhyāyākṛtābhyāgamavāde
ca samyagabhyudayamārgaṃ deshayati ..., and Pras p. 1011: ahetvekahetuviṣamahetusaṃbhūtatvaṃ.
ci’i phyir rten cing ’brel te ’byung ba bshad ce na? ’gro ba ’di dag ma rig pa’i rkyen las skye’o. mi mthun pa’i rgyu dang rgyu med pa las mi skye’o, zhes bstan pa’i phyir bshad do – "Why is origination in dependence taught? It is taught because these states of existence (gati) originate from the condition of ignorance (avidyāpratyaya), not from some inappropriate cause (viṣamahetu) or without cause (ahetuka)".

’di lta ste: tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ngo; ma rig pa kun ’byung ba las ’du byed kun ’byung ngo; ’du byed kun ’byung ba las rnam par shes pa kun ’byung ngo; rnam par shes pa kun ’byung ba las ming dang gzugs kun ’byung ngo; ming dang gzugs kun ’byung ba las skye mched drug kun ’byung ngo; skye mched drug kun ’byung ba las reg pa kun ’byung ngo; reg pa kun ’byung ba las tshor ba kun ’byung ngo; tshor ba kun ’byung ba las sred pa kun ’byung ngo; sred pa kun ’byung ba las len pa kun ’byung ngo; len pa kun ’byung ba las srid pa kun ’byung ngo; srid pa kun ’byung ba las skye ba kun ’byung ngo; skye ba kun ’byung ba las rga shi dang, mya ngan dang, smre sngags ’don pa dang, sdug bsngal ba dang, yid mi bde ba dang, ’khrug pa rnams ’byung ste, de ltar na sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’byung bar ’gyur ro.

yad idam ayoniśaḥsamudayād avidyā samudeti, avidyāsamudayāt saṃskārāḥ samudyanti, saṃskārasamudayād vijñānaṃ samudeti, vijñānasamudayān nāmarūpaṃ samudeti, nāmarūpasamudayāt ṣaḍāyatanaṃ samudeti, ṣaḍāyatanasamudayāt sparśaḥ samudeti, sparśasamudayād vedanā samudeti, vedanāsamudayāt tṛṣṇā samudeti, tṛṣṇāsamudayād upādānaṃ samudeti, upādānasamudayād bhavaḥ samudeti, bhavasamudayāj jātiḥ samudeti, jātisamudayāj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ samudyanti, evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati.

[Dependent origination in the regular way (anuloma), to teach the bewilderment (moha) in entering existence; (saṃsāra); it should be known through the character of its division into members (aṅgavibhāgalakṣaṇatas):] From the origin of being superficial [having concepts of permanence with regard to the impermanent (anitye nityasaṃjñā), pleasure with regard to suffering (duḥkhe sukhasaṃjñā), purity with regard to the impure (aśubhe śubhasaṃjñā), self with regard to the selfless (anātmīye ātmasaṃjñā) ] ignorance originates, from the origin of ignorance formative factors originate, from the origin of formative factors consciousness originates, from the origin of consciousness name and form originate, from the origin of name and form the six senses originate, from the origin of the six senses touch originates, from the origin of touch feeling originates, from the origin of feeling thirst originates, from the origin of thirst grasping originates, from the origin of grasping existence originates, from the origin of existence birth originates, from the origin of birth ageing, death, sorrow, lamentation, suffering, depression and despair originate. thus this great mass of utter suffering originates.

yang na, 1) ’khor bar ’jug pa la rmongs pa dang, 2) ’khor ba las ldog pa la rmongs pa bsal ba’i phyir rten cing ’brel bar ’byung ba lugs dang mthun par ’byung ba dang, lugs las bzlog pa’i mtshan nyid rnam pa gnyis bshad do. de la 1) ’khor bar ’jug pa la rmongs pa ni rgyu gang gis ’khor bar skye bar ’gyur ba’i rgyu mi shes pa ste, mi shes pa de bsal ba’i phyir tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ngo zhes bya ba gsungs so. 2) ’khor ba las ldog pa ni mya ngan las ’das pa ste, rgyu gang gis ’khor ba las ’grol zhing mya ngan las ’da’ bar ’gyur ba mi shes pa de bsal ba’i phyir tshul bzhin ma yin pa ’gags pas ma rig pa ’gag ces bya ba la sogs pa gsungs so.
In accordance with Abhidharmasamuccaya p. 283-5: katham anulomapratilomataḥ / saṃkleshānulomapratilomato ’pi vyavadānānulomapratilomato ’pi pratītyasamutpādasyānulomapratilomanirdesho draṣṭavyaḥ // Cf. next note. de la rten cing ’brel bar ’byung ba lugs dang mthun par ’byung ba yang mtshan nyid rnam pa bzhir rig par bya ste: 1) yan lag rnam par dbye ba’i mtshan nyid dang, 2) yan lag bsdu ba’i mtshan nyid dang, 3) yan lag gi kun nas nyon mongs pa bsdu ba’i mtshan nyid dang, 4) bdag med pa rkyen las ’byung ba’i mtshan nyid do.
yan lag rnam par dbye ba’i mtshan nyid (1) las brtsams te gsungs pa ’di lta ste, tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ngo zhes bya ba la sogs pa’o.
The divisions 1, 2 and 3 are based on divisions 2, 3 and 6 in the treatment of pratītyasamutpāda in Abhidharmasamuccaya, p. 2612-16: 1) lakṣaṇato ’py 2) anggavibhāgato ’py 3) anggasamāsato ’py 4) anggapratyayatvavyavasthānato ’py 5) anggakarmavyavasthānato ’py 6) anggasaṃkleshasaṃgrahato ’pi 7) arthato ’pi 8) gambhīryato ’pi 9) prabhedato ’py 10) anulomapratilomato ’pi pratītyasamutpannaṃ draṣṭavyam / No. 4 is not in Abhidharmasamuccaya.
Abhidharmasamuccaya p. 2617-18: katham anggavibhāgataḥ / dvādashānggāni / dvādashānggaḥ pratītyasamutpādaḥ avidyā saṃskārā vijnyānaṃ nāmarūpaṃ ṣaḍāyatanaṃ sparsho vedanā tṛṣṇopādānaṃ bhavo jātir jarāmaraṇaṃ ca //
The paragraphs corresponding to the divisions 2 and 3 of ṭ do not apply to the mūla, but only to the commentary in ṭ itself. Paragraph 4, however, is again concerned with the mūla. Cf. infra.
’di lta ste zhes bya ba ni tshig gi mgo drang ba’am, tshig gi rkyen du bzhag pa’o. de la mi rtag pa la rtag par ’du shes pa dang, sdug bsngal ba la bde bar ’du shes pa dang, mi gtsang ba la gtsang bar ’du shes pa dang, bdag med pa la bdag tu ’du shes pa ni tshul bzhin ma yin pa ste, kun ’byung ba las shes bya ba ni tshul bzhin ma yin pa kun tu skyes par ’gyur ba las ma rig pa kun ’byung bar ’gyur te, ma rig pa kun du skye bar ’gyur ro, zhes bya ba’i don to. ’dir tshul bzhin ma yin pa smos pa ni ma rig pa’i rgyu bstan pa’i phyir smos pa yin te, ’byung ba’i don ni lhag ma rnams la yang de bzhin du sbyar bar bya’o. de la 1) gcig pur ’du shes pa dang, 2) ril por ’du shes pa dang, 3) rtag par ’du shes pa dang, 4) brtan par ’du shes pa dang, 5) ther zug tu ’du shes pa dang, 6) bde bar ’du shes pa ni ma rig pa zhes bya’o. 1) sa dang chu dang me dang rlung dang nam mkha’ la sogs pa tha dad pa mi ’dra ba du ma ’dus pas bskyed na ’di la gcig pur sems pa ni gcig pur ’du shes pa’o. 2) sa la sogs pa de dag kyang rdul phra rab tha dad pa las ’byung ba yin na, de la gcig pur sems pa ni ril por ’du shes pa’o. 3) skad cig ma re re la yang mi rtag par gyur nas gzhan dang gzhan du gyur na, gnas nas kyang bdag ces ’dzin, phyis kyang bdag nyid ’dug go snyam du sems pa ni rtag par ’du shes pa’o. 4) med pa las ’byung ba la gang yod pa las skye bar ’dzin pa ni brtan par ’du shes pa’o. yang na ’di dag thams cad dngos po med pa sgyu ma lta bu yin na, bdag nyid can du dngos por sems pa ni brtan par ’du shes pa’o. 5) byung nas med par ’gyur ba la yang rdza ma’i byi ru ltar bdag ma ’ongs pa’i dus su ’pho bar ’dzin pa ni ther zug tu ’du shes pa’o. 6) ’jig rten gsum dang ’dus byas thams cad ni sdug bsngal gsum gyi mes gdungs pas sdug bsngal dang ldan pa yin na, gang gcig pu bzang po’i ngo bor ’dzin pa de ni bde bar ’du shes pa’o.
Cf. Śālistamba p. 912-15: tatrāvidyā katamā / yaiṣām eva ṣaṇṇāṃ dhātūnām ekasaṃjnyā piṇḍasaṃjnyā nityasaṃjnyā dhruvasaṃjnyā shāshvatasaṃjnyā sukhasaṃjnyā ātmasaṃjnyā sattvajīvajantupoṣapuruṣapudgalasaṃjnyā manujamānavasaṃjnyā ahaṃkāramamakārasaṃjnyā / evamādi vividham ajnyānam iyam ucyate ’vidyeti / de ltar kun tu gti mug pa’i rgyus lus dang ngag dang yid kyi las rnam pa sna tshogs byed pa ni ’du byed do. yang na, ’du byed rnam pa gsum ste, 1) bsod nams ma yin par nye bar ’gro ba’i ’du byed dang, 2) bsod nams su nye bar ’gro ba’i ’du byed dang, 3) mi g.yo bar nye bar ’gro ba’i ’du byed do. 1) de la sdig pa’i las byed pa la mngon par chags pa tshe rabs gzhan dang las kyi ’bras bu la kun tu gti mug pas med par lta ba rnams ni bsod nams ma yin pa’i las mngon par ’du byed do. 2) ma rig pas rmongs par gyur pa srid pa dang srid pa’i longs spyod la yon tan du lta zhing bde bar ’du shes pa rnams ni bsod nams kyi las mngon par ’du byed do. 3) ma rig pa’i rkyen gyis snyoms par ’jug pa’i ro la chags par lta bas sred pa dang lta ba dang nga rgyal gyi shas che ba’i bsam gtan rnams ni mi g.yo ba’i las mngon par ’du byed de, de bas na ma rig pa kun ’byung ba las ’du byed kun ’byung ba zhes bya’o.
Cf. Abhidharmasamuccaya p. 2626-272: avidyā kiṃkarmakā / bhave sattvān saṃmohayati pratyayash ca bhavati saṃskārāṇām // saṃskārāḥ kiṃkarmakāḥ / gatiṣu ca sattvān vibhajanti pratyayāsh ca bhavanti vijnyānavāsanāyāḥ // Bhāṣya p. 3211-17: avidyā bhave sattvān saṃmohayati, tad āvṛtteḥ pūrvāntāparāntamadhyāntānāṃ yathābhūtāparijnyānāt / yata evaṃ vicikitsati – kiṃ nv aham abhūvam atīte ’dhvany āho svin nāham abhūvam ity evamādi / pratyayash ca bhavati saṃskārāṇām, tadvashena punarbhavikakarmopacayāt / saṃskārā gatiṣu ca sattvān vibhajanti, karmavashena sattvānāṃ gatyantaragamanavaicitryāt / pratyayāsh ca bhavanti vijnyānasya vāsanāyāḥ, āyatyā nāmarūpābhinirvṛttaye bījapoṣaṇāt /
Cf. Śālistamba p. 119ff: evam avidyāyāṃ satyāṃ trividhāḥ saṃskārā abhinirvartante / puṇyopagā apuṇyopagā anenyjyopagāḥ / ... de la ma’i mngal du dang po nyid du skad cig ma gcig la zhugs pa’i sems, phung po dang khams dang skye mched kyi bag chags kyis yongs su bsgos pa sngon gyi las kyis ’phangs pa’i sa bon thams cad pa’i kun gzhi rnam par shes pa ni ’dir ’du byed kyi rkyen las byung ba’i rnam par shes pa yin par dgongs so. (Translated in the introduction.)
Abhidharmasamuccaya p. 121-2: cittaṃ katamat / skandhadhātvāyatanavāsanāparibhāvitaṃ sarvabījakaṃ ālayavijnyānaṃ; (cf. Bhāṣya p. 119-14); cf. also p. 272-3 and Bhāṣya p. 3217-19: vijnyānaṃ karmabandhaṃ dhārayati, saṃskārāhitavāsanāsahotpatteḥ / pratyayash ca bhavati nāmarūpasya, mātuḥ kukṣau vijnyānāvakrāntyā nāmarūpavivṛddhigamanāt / de nas skad cig ma gnyis phan chad mer mer po dang nur nur po la sogs pa dang bcas pa’i rnam par shes pa ni ming dang gzugs so. de la ming ni tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pa’i phung po’o. gzugs ni bstan du yod la thogs pa dang bcas pa dang, bstan du med pa la thogs pa dang bcas pa dang, bstan du yang med la thogs pa yang med pa ste, de gnyis gcig tu bsdoms nas ming dang gzugs zhes bya’o. mig gi skye mched nas yid kyi bar du drug ni skye mched drug go. de la mig gi skye mched ni lta ba’i bdag nyid can dang ba’i rang bzhin gzugs la dmigs par byed pa ste; lhag ma la yang de bzhin du sbyar ro. yul dang dbang po dang rnam par shes pa rnams rgyu dang ’bras bu’i mtshan nyid du dus mnyam pa nyid du tshogs pa ni reg pa’o. de la dbang po dang yul ni rgyu’i mtshan nyid do, de gnyis la brten nas de ma thag tu rnam par shes pa skye bas na rnam par shes pa ni ’bras bu’i mtshan nyid do. bde ba dang, sdug bsngal ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i myong ba ni tshor ba zhes bya’o. de la lus dang dbang po dang rnam par shes pa la phan par byed pa’i bdag nyid ni bde ba’i tshor ba’o; lus dang dbang po dang rnam par shes pa la gnod par byed pa’i bdag nyid ni sdug bsngal gyi tshor ba’o; lus dang dbang po dang rnam par shes pa la phan gnod gnyi ga mi byed pa ni bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba’o. sred pa dang sred pa’i longs spyod la rgyun du spyod kyang tshva chu ’thungs pa dang ’dra bar ngoms pa dang tshim pa med pa ni sred pa zhes bya’o. de’ang dus gsum tha dad pa’i dbye bas sred pa rnam pa gsum du ’gyur te: 1) lta ba’i sred pa dang, 2) mngon par dga’ ba’i sred pa dang, 3) mngon par chags pa’i sred pa’o. de la 1) ’das pa’i dus su mthong ba’i sred pa dang, thos pa dang rig pa’i dngos po ’gags par gyur pa rnams dang yang phrad par ’dod pa ni lta ba’i sred pa zhes bya’o. 2) ma ’ongs pa’i dus na rang gi lus rnam pa sna tshogs dang yo byad rnam pa mang po dang ldan par smon pa ni mngon par dga’ ba’i sred pa’o. 3) da ltar gyi dus kyi phung po dang yo byad la chags pas mi gtong ba ni mngon par chags pa’i sred pa zhes bya’o. yang na, 1) ’dod pa’i sred pa dang, 2) srid pa’i sred pa dang, 3) mi srid pa’i sred pa dang, 4) lta ba’i sred pa ste, bzhi’o. de la 1) ’dod pa’i sred pa ni mthong ba dang bsgom pas spang bar bya ba ’dod pa’i khams kyi ’dod chags so. 2) srid pa’i sred pa ni mthong ba dang bsgom pas spang bar bya ba’i gzugs dang gzugs med pa’i khams kyi ’dod chags so. 3) mi srid pa’i sred pa ni thar pa la mngon par chags pa’o. 4) lta ba’i sred pa ni ’jig tshogs la sogs pa lta ba lnga la chags pa’o. de la len pa yang rnam pa bzhi ste, 1) ’dod pa len pa dang, 2) tshul khrims dang brtul zhugs len pa dang, 3) lta ba len pa dang, 4) bdag tu smra ba len pa’o. de la 1) ’dod chags rnam pa gsum ni ’dod pa len pa zhes bya ste, a) ’dod pa’i ’dod chags dang, b) chos kyi ’dod chags dang, c) yul gyi ’dod chags so. a) ’dod pa’i ’dod chags ni skyes pa dang bud med gnyis kyis gnyis sprod pa las chags pa’o. b) mu stegs can gyi chos la chags pa ni chos kyi ’dod chags so. c) ’dod pa lnga’i yon tan la chags pa ni yul gyi ’dod chags so. 2) khyi dang ba lang la sogs pa’i dka’ thub ’dzin pa ni tshul khrims dang brtul zhugs len pa zhes bya’o. 3) chad pa dang rtag pa la sogs pa lta ba sna tshogs la zhugs pa ni lta ba len pa’o) 4. bdag yod par lta zhing chags pa ni bdag tu smra ba len pa zhes bya’o. nying mtshams sbyor ba’i rgyur gyur pa’i las rnam pa sna tshogs kyi bag chags bsags pa ni srid pa zhes bya ste, de yang ’dod pa’i srid pa dang, gzugs kyi srid pa dang, gzugs med pa’i srid pa ste, rnam pa gsum mo. las kyi bag chags rnam pa sna tshogs pa bsags pa’i khyad par la nying mtshams sbyor ba de dang de dag phung po dang khams dang skye mched la sogs pa mngon par grub pa ni skye ba zhes bya’o. mer mer po dang, nur nur po dang, mkhrang gyur pa dang, rkang lag ’gyus pa nas gzhon nu dang, lang tsho dar la bab pa’i bar gyi stobs dang, mthu dang, gzi brjid dang, mdangs la sogs pa gzhan du ’gyur te, nyams ni rga ba’o. yang na, lang tsho bcom pa dang, na tshod nyams pa dang, ’byung ba chen po rnams bri ba dang, ’du byed rnams rnyings par gyur pa dang, lus lhod par gyur pa dang, yan lag rnams shig shig por gyur pa dang, kha dog dang dbyibs mi mdzes pa dang, dbang po rnams nyam chung ba dang, dran pa dang rtogs pa dang blo gros rnams rab tu nyams pa dang, ’jig pa la mngon du bltas pa ni rga ba’o. de la lang tsho bcom pa ni dar la bab pa med par gyur pa’o. na tshod nyams pa ni byis pa dang gzhon nu’i spyod pa dang tshul rnams bral ba’o. ’byung ba chen po rnams bri ba ni sa la sogs pa ’byung ba rnams zhum par gyur pa ste, sha sla ba dang gnyer ma can du gyur pa’o. ’du byed rnams rnyings par gyur pa ni dar la babs la lang tsho’i byad gzugs sar pa dang bral bar gyur pa’o. lus lhod par gyur pa ni ldang ba dang ’dug pa la lus lci ba’o. yan lag shig shig por gyur pa ni rkang pa dang lag pa la sogs pa rnams tshigs tshigs su so sor gyes shing nyams dang mthu med par gyur pa’o. kha dog dang dbyibs mi sdug pa ni sha dang khrag skams la rus pa phyir snang ba dang, khabs nag pos khebs pa dang, gnyer ma dang skra dkar gyis gang ba’o. dbang po rnams nyam chung ba ni mig la sogs pa’i dbang po rnams mthong ba dang thos pa mi gsal ba’o. dran pa dang rtogs pa dang blo gros rab tu nyams pa ni sngon smras pa dang thos pa rnams mi dran zhing brjed pa’o. ’jig pa la mngon du bltas pa ni ’chi ba’i dus dang khad nye ba’o. yang na rga ba rnam pa gnyis te: rten nyams pa dang, brten pa nyams pa’o. de la rten nyams pa ni ’di ltar ’byung ba chen po las gyur pa, khrag dang sha dang tshil dang rkang dang rus pa la sogs pa bri bas de’i rgyus na rgyug pa dang rgal ba dang mchong ba dang bskum pa dang rmyong ba dang ’ong ba dang ’gro ba la sogs pa’i bya ba ni mi nus shing, lus kyi brtson ’grus dang stobs mthu chung ba’o. de la brten pa nyams pa ni mig la sogs pa’i dbang po rnams lta ba dang nyan pa la sogs pa la mi gsal bar ’jug cing, de’i rgyus na dran pa dang rtogs pa dang blo gros la sogs pa nyams shing sems kyi stobs dang brtson ’grus bri ba’o. dbang po rnams nyams pa las de’i rgyu ba sems dang sems las byung ba rnams mi mthun pa ni ’chi ba ste, sems dang sems las byung ba rgyus med par gyur pa na gang zag de shi ba zhes bya’o. de la ’chi ba yang rnam pa gnyis te, rang gi ngang gis ’chi ba dang, nye bar bcom pas ’chi ba’o. rang gi ngang gis ’chi ba ni tshe zad pa dang bsod nams zad nas ’chi ba’o. nye bar bcom pa ni mtshon cha dang dbyig pa la sogs pa’i rkyen gyis shi ba’o. yang na ’chi ba rnam pa gsum ste, rjes su skad cig mas ’chi ba dang, nye bar bcom pas ’chi ba dang, rgyu zad pas ’chi ba’o. de la rjes su skad cig mas ’chi ba ni skad cig ma re re la yang ’chi ba zhes bya’o. nye bar bcom pas ’chi ba dug dang mtshon la sogs pa phog nas shi ba’o. rgyu zad pas ’chi ba ni tshe ring por gyur pa’i las zad pas gang ’chi bar gyur pa’o. mya ngan dang smre sngags ’don pa la sogs pa ni rga shi’i yan lag tu gtogs te, de la mdza ba dang bral ba dang, mi mdza’ ba dang phrad pa’i rnam par rtog pa las skyes pa’i sems kyi gdung ba ni mya ngan ces bya’o. sems kyi gdung ba’i rgyu las tshig tu smra ba rnam pa sna tshogs ’byin pa ni smre sngags ’don pa’o. khams rnams ’khrugs pas yul mngon du gyur pa la yang dbang pos ’dzin par mi nus shing rmongs pa’i gnod pas reg par gyur pa ni sdug bsngal ba zhes bya’o. yul mngon du ma gyur pa rnams dbang pos gzung bar chags pa skye ba ni yid mi bde ba’o. zhe sdang las byung ba’i rgyu lus dang sems nyon mongs par gyur pa ni ’khrug pa zhes bya’o. yang na bu smad la sogs pa dang yo byad rnams la gtong mi nus shing chags pa ni mya ngan ces bya’o. mya ngan las langs pa’i tshig tu smra ba ni smre sngags ’don pa’o. rnam par shes pa’i tshogs lnga dang ldan pa’i mi bde ba myong ba ni sdug bsngal lo. yid la byed pa dang ldan pa yid kyi sdug bsngal ni yid mi bde ba’o. gzhan yang de la sogs pa sngon rgyal po’i zham ’bring byed byed pa las dben pa dang, tshong byed byed pa las khe med pa la sogs pa nyes pa byas pa rnams dran nas mi dga’ ba ni ’khrug pa zhes bya’o.
1) D thabs 2) N par 3) D rtog 4) N om. ni 5) N om. dang 6) N nyams 7) N sngon 8) N khas 9) N rten 10) N brten 11) N brgal 12) N blta 13...13) D om. 14) N rtog 15) D rgyus for rgyu ba 16) N pa 17) N phogs 18) N ’chi 19) DN nas 20) N po 21) N rtogs 22) D zhes 23) N rnam 24) D zhabs 25) N byed de ltar rten cing ’brel bar ’byung ba rgyas par bshad nas, de’i don bsdus te bstan pa’i phyir de ltar sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’byung bar ’gyur ro zhes bya ba gsungs so. de ltar zhes bya ba ni gong du bshad pa ltar na’o. sdug bsngal gyi phung po ni sdug bsngal gsum dang brgyad la sogs pa sdug bsngal mang po dang ldan pas so. chen po ’khor ba thog ma med pa nas rgyun du sdug bsngal bar gyur pa’i phyir ro. ’di zhes bya ba ni gzugs la sogs pa’i chos rnams la bya’o. ’ba’ zhig ni bdag dang bdag gi dang bral ba’i phyir ro. ’byung bar ’gyur ro zhes bya ba ni skye bar ’gyur ro zhes bya ba’i don to. The second paragraph according to the divisions from Abhidharmasamuccaya mentioned supra, anggasamāsatas, "from the point of view of summarizing the members of the pratītyasamutpāda", does not correspond to any part of the text in the mūla, only to ṭ. in fol. 137b7-138a4: de la yan lag bsdu ba ni de ltar rten cing ’brel bar ’byung ba yan lag bcu gnyis su phye ba de yang bsdus na yan lag gnyis su blta ste, 1) ring ba’i rgyu dang, 2) nye ba’i rgyu’o. 1) de la ring ba’i rgyu ni dper na sa bon dang myu gu lta bu ste, ’bras bu dang thag ring ba’i phyir ro. 2) nye ba’i rgyu ni me tog la sogs pa lta bu ste, ’bras bu dang thag nye ba’i phyir ro – "... 1) The distant cause is like seed and sprout (bījāngkura), they are far from the fruit (phala). 2) The immediate cause is like the flower, etc. (puṣpādi), it is near by the fruit (phala).
The beginning of the paragraph is possibly based on Koshabhāṣya p. 15022-5111: tad yathā bījād angkurakāṇḍapattrādīnāṃ prabhavo bhavaty evaṃ kleshāt kleshakarmavastūnām / ... yathā cānapoddhṛtamūlā vanaspatayash chināsh chinnāḥ punar api prarohanty evam anapoddhṛtakleshamūlā gatayaḥ / yathā ca vṛkṣāḥ kālena kālaṃ puṣpaphalānāṃ prasotāro bhavanty evaṃ kleshā apy asakṛt kleshakarmavastūnāṃ hetur bhavanti / yathā ca tuṣāvanaddās taṇḍulāḥ prarohaṇasamarthā bhavanti na kevalā evaṃ kleshaprāptatuṣāvanaddhaṃ karma janmāntaravirohaṇe samarthaṃ na kevalam ity evaṃ tāvat klesho bījādivad veditavyaḥ / ... yathā ca puṣpaṃ phalotpattāv āsannaṃ kāraṇam, evaṃ karmāṇi vipākotpattau veditavyāni /
de la ring ba’i rgyu yang rnam pa gsum du blta ste, a) jis ’debs, b) ji ’debs, c) ji ltar ’debs pa’o. a) jis ’debs she na? ma rig pa dang, ’du byed dang, rnam par shes pas ’debs pa’o. b) ji ’debs she na? ming dang gzugs dang, skye mched drug dang, reg pa dang, tshor ba rnams ’debs so. c) ji ltar ’debs she na? ma rig pa las byung ba’i ’du byed kyis ci bsgrubs pa’i bag chags kun gzhi la ’debs so.
nye ba’i rgyu yang rnam pa gsum du blta ste, a) jis mngon du phyung b) ji mngon du phyung, c) ji ltar mngon du phyung ba’o. de la a) jis mngon du phyung ba ni sred pa dang, len pa dang, srid pas mngon du phyung ngo. b) ji mngon du phyung ba ni skye ba’o. c) ji ltar mngon du phyung ba ni sred pa dang len pas kun gzhi la btab pa’i sa bon srid pa me tog lta bur kha ’bye zhing ’bu bar ’byin te, de dag gi nyes dmigs bstan pa ni rga shi’o.
This piece is based on Abhidharmasamuccaya 2620-23: katham anggasamāsato ’pi / ākṣepakānggam ākṣiptānggam abhinirvarttakānggam abhinirvṛttyanggaṃ ca // ākṣepakānggaṃ katamat / avidyā samskārā vijnyānaṃ ca // ākṣiptānggaṃ katamat / nāmarūpaṃ ṣaḍāyatanaṃ sparsho vedanā ca // abhinirvarttakānggaṃ katamat / tṛṣṇā upādānaṃ bhavash ca // abhinirvṛttyanggaṃ katamat / jātir jarāmaraṇaṃ ca //. The Bhāṣya (p. 3110-12) also has the relative pronouns yena and yat: etāvac ca pravṛttinirdeshe nirdeṣṭavyam yad uta hetukāle yenākṣipyate yac cākṣipyate phalakāle yenābhinirvartyate yac cābhinirvartyate tad etat sarvam ebhir anggair nirdiṣṭaṃ veditavyam / ... Point c) in ṭ, the yathā, is however omitted by these texts in both cases: "How are they thrown? The habits (vāsanā) produced by the factors (saṃskāra) arising from ignorance (avidyā) are thrown into the store-consciousness (ālayavijnyāna). .... How they are produced: The seeds (bīja) thrown (ākṣipta) into the store-consciousness (ālayavijnyāna) by thirst (tṛṣṇā) and grasping (upādāna) open up into existence (bhava) like a flower which opens and bloooms. To teach the calamity (ādhīnava) of these things one mentions ageing and death (jarāmaraṇa)".
Then follows the third paragraph according to the divisions from Abhidharmasamuccaya mentioned supra, anggasaṃkleshasaṃgrahatas, "from the point of view of condensing the impurities in the pratītyasamutpāda," which also does not correspond to any part of the text in the mūla, only to ṭ. fol. 138a4-6: yan lag gi kun nas nyon mongs pa bsdu ba ni rten cing ’brel bar ’byung ba yan lag bcu gnyis po ’di dag nyon mongs pa rnam pa gsum du bsdu ste, a) nyon mongs pa’i kun nas nyon mongs par bsdu ba dang, b) las kyi kun nas nyon mongs pa dang, c) skye ba’i kun nas nyon mongs par bsdu ba’o. a) de la ma rig pa dang, sred pa dang, len pa gsum ni nyon mongs pa’i kun nas nyon mongs par bsdu’o. b) ’du byed dang, rnam par shes pa dang, sred pa gsum ni las kyi kun nas nyon mongs par bsdu ste, rnam par shes pa yang las kyi bag chags kyi rten yin pas der bsdu’o. c) lhag ma rnams ni skye ba’i kun nas nyon mongs par bsdu’o.
Abhidharmasamuccaya p. 2714-16: katham anggasaṃkleshasaṃgrahataḥ / yā cāvidyā yā ca tṛṣṇā yac copādānam ity ayaṃ kleshasaṃkleshasaṃgraha / ye ca saṃskārā yac ca vijnyānaṃ yash ca bhava ity ayaṃ karmasaṃkleshasaṃgrahaḥ / sheṣāṇi janmasaṃkleshasaṃgrahaḥ //

. . . . . . . . . . . . . . . .

g.yo ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa’i chos ji ltar gnas pa bzhin du ’byung ste, gang ’di la shes pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o.

niśceṣṭanirīhāsvāmikāparigrahā dharmā yathāsthānaṃ saṃbhavanti. yad atra jñānam idam ucyate bodhisattvasya pratītyasamutpādakauśalyam.

[Teaching it according to the character of being without a self but arising from conditions (anātmapratyayotpannalakṣaṇatas):] The moments of existence originate in their proper places without movement, inactive, without an owner, not as something to be owned. Knowledge concerning this is the bodhisattva’s skill with dependent origination.

The fourth paragraph according to the divisions mentioned supra, this title is not mentioned in Abhidharmasamuccaya; ṭ. fol. 138a6-7: bdag med pa’i rkyen las byung ba’i mtshan nyid bstan pa’i phyir g.yo ba med pa byed pa med pa zhes bya ba la sogs pa gsungs te, g.yo ba med pa ni ma rig pa yang ’di ltar bdag gis ’du byed bskyed do snyam du mi sems la, ’du byed kyang ’di ltar bdag ni ma rig pas bskyed do snyam du sems pa med pa’i phyir ro; byed pa med pa ni ma rig pa la sogs pa skyed pa’i rkyen tsam byed pa yin yang ’du byed skyed pa la byed pa po’i mtshan nyid ma yin pa’i phyir ro; bdag po med pa zhes bya ba ni de dag la dbang phyug la sogs pa dbang byed par gyur pa’i mtshan nyid kyi bdag po gang yang med pa’i phyir ro; yongs su ’dzin pa med pa zhes bya ba ni bdag dang sems can dang gang zag la sogs pa snying por gyur pa gang gis kyang byin gyis ma brlabs pa’i phyir ro; chos ji ltar gnas pa bzhin du ’byung ste zhes bya ba ni rgyu gang yin pa las ’bras bu gang ’byung ba ni chos ji ltar gnas pa bzhin du ’byung ba zhes bya ste, dbang phyug la sogs pa las ’du byed mi ’byung gi ma rig pa’i rgyu las ’du byed ’byung ba’o. gang ’di la shes pa ni zhes bya ba la sogs pa, ’di la zhes bya ba ni ’di ltar zhes bya ba’i sgra drangs te, gang tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ba las skye ba kun ’byung ba las rga shi la sogs pa kun ’byung bar zad kyi, de las gzhan pa’i g.yo ba po dang byed pa po la sogs pa med par shes pa ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa rnams zhes bya’o.

. . .

gzhan yang gang dge ba’i rgyu las byung ba’am, mi dge ba’i rgyu las byung ba’am, mi g.yo ba’i rgyu las byung ba’am, ’khor ba’i rgyu las byung ba’am, mya ngan las ’das pa’i rgyu las byung ba, de dag thams cad byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes te: sems can gang dbang po’i rgyu las ’jug pa tshad mar byed pa, de ni dbang po’i rgyu las byung zhing, las kyi rgyu las byung ba ste, ’bras bu’i rgyu las ’grub par byed do, zhes zin pa dang ma zin pa’i chos rnams la gang de ltar rgyu kun ’byung ba las skye ba la mkhas pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o.

punar aparaṃ yaḥ kuśalahetuko ’kuśalahetuko ’niñjahetukaḥ saṃsārahetuko nirvāṇahetukas, tān sarvān bodhisattvo yathābhūtaṃ prajānāti: yaḥ sattva indriyahetupraveśaṃ pramāṇīkaroti sa indriyahetukaḥ, karmahetukaḥ phalahetuniṣpattiṃ karotīty upāttānupātteṣu dharmeṣu yad evaṃ hetusamudayotpādakauśalyam, idam ucyate bodhisattvasya pratītyasamutpādakauśalyam.

Further, what is caused by the good [such as birth as a god or human being in the sphere of passion (kāmadhātu) ], caused by the bad [such as birth in the three evil destinies (apāya) of the sphere of passion (kāmadhātu) ], caused by the neutral [or immovable actions of meditation (dhyāna) and states of concentration (samāpatti), causing birth in the worlds of form and the formless worlds, (rūpârūpyaloka), not being moved by the wind of thought-constructions (vikalpa), etc.], what is causing existence, what is causing extinction [namely, the holy ways (āryamārga) ], all of that the bodhisattva knows as it is: “The being that makes into his authority an understanding caused by [the mentioned] abilities [good, bad, etc.], he has those abilities as cause, (p. 76) and having his actions as cause he effects completion [of the actions] in accordance with the fruit as [a final] cause.” Thus skill with birth as having the origin in causes among moments of existence acquired or not yet acquired is called the bodhisattva’s skill with dependent origination.

rten cing ’brel bar ’byung ba la mkhas pa’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang gang dge ba’i rgyu las byung ba’am, mi dge ba’i rgyu las byung ba’am zhes bya ba la sogs pa gsungs so.
dge ba ni srog gcod pa las phyir ldog pa la sogs pa dge ba bcu’i las kyi lam rnams so. rgyu de las byung ba ni ’dod pa’i khams su lha dang mir skye ba’o.
mi dge ba ni srog gcod pa mi dge ba bcu’i las kyi lam rnams so. rgyu de las byung ba ni ’dod pa’i khams su ngan song gsum du skye ba’o.
mi g.yo ba ni bsam gtan dang snyoms par ’jug pa rnams so. rgyu de las byung ba ni gzugs dang gzugs med pa’i khams su skye ba’o. khams gnyis kyi las la ci’i phyir mi g.yo ba’i las shes bya zhe na? de dag gi las sems rtse gcig pa’i mtshan nyid la rnam par rtog pa’i rlung gis bskyod par mi nus pas na mi g.yo ba zhes bya’o. yang na, ji ltar ’dod pa na spyod pa’i las ’gro ba gzhan du ’gro ba yin yang, de ma yin pa rkyen gzhan gyi dbang gis bskyod de, ’gro ba de rnam par smin pa bzhin du rnam par smin pa la g.yo ba med pas na mi g.yo ba zhes bya’o. de’i don ni ’di yin te, ’dod pa na spyod pa’i sems can gyi las byas pas sbyin pa yongs su btang nas mi’i nang du mi’i longs spyod myong bar ’gyur ba las mi de nyid kyis tshul khrims nyams pa la sogs pa’i las byas pa’i dbang gis mir skye ba’i rnam par smin pa bskyod nas rgyal po’am blon po’i ba lang ngam rtar skye ba lta bur gzugs dang gzugs med pa’i khams kyi las la rnam par smin pa g.yo med pas na mi g.yo ba zhes bya’o.
’khor bar skye ba’i rgyu ni ’khor ba’i rgyu ste, ’di ltar dge ba dang mi dge ba dang mi g.yo ba’i las zag pa dang bcas pa rnams so. rgyu de las byung ba ni ’khor ba nyid do.
mya ngan las ’das par gyur pa’i rgyu ni mya ngan las ’das pa’i rgyu ste, ’phags pa’i lam rnams so; de las byung ba ni mya ngan las ’das pa’o. de la mya ngan las ’das pa’ang rnam pa gnyis te, 1. cha gcig spangs pa’i mya ngan las ’das pa dang, 2. cha gnyis spangs pa’i mya ngan las ’das pa’o. de la 1. cha gcig spangs pa’i mya ngan las ’das pa ni mthong ba dang bsgom pas spang bar bya ba’i nyon mongs pa’i cha spangs te, phung po’i lhag ma dang bcas pa’i mya ngan las ’das pa’o. 2. cha gnyis spangs pa’i mya ngan las ’das pa ni ji ltar nyon mongs pa’i cha spangs pa bzhin du phung po’i cha yang spangs pa ste, phung po’i lhag ma yang ma lus par spangs pa’i mya ngan las ’das pa’o.
de dag thams cad ces bya ba ni gong du bshad pa’i dge ba’i rgyu dang, mi dge ba’i rgyu dang, mi g.yo ba’i rgyu dang, ’khor ba’i rgyu dang, mya ngan las ’das pa’i rgyu las byung ba de dag thams cad ces bya ba’i don to. 139a6-b3 says: sems can gang dbang po’i rgyu la jug pa tshad mar byed pa, de ni dbang po’i rgyu las byung zhing, las kyi rgyu las byung ba ste ’bras bu’i rgyu grub par byed do zhes bya ba la, dbang po nyid dge ba dang, mi dge ba dang, ’khor ba dang, mya ngan las ’das pa rnams byed pa dang ’grub pa’i rgyu yin pas na dbang po’i rgyu ste; de ltar dbang po’i rgyu las chos de dag ’byung gi, byed pa po la sogs pas byas pa ma yin par shes pa ni dbang po’i rgyu las ’jug pa tshad mar byed pa ste, de dag ni dge ba dang, mi dge ba dang, ’khor ba dang, mya ngan las ’das pa kun kyang dbang po dang las kyi rgyu las byung zhing dge ba la sogs pa ’bras bu’i rgyu dbang po las grub par byed do zhes zin pa’i chos rnams la yang shes la ma zin pa’ang las kyi rgyu las ’byung bar shes na rten cing ’bral bar ’byung ba la mkhas pa yin par sbyar ro. gang de ltar rgyu kun ’byung ba las skye ba la mkhas pa zhes bya ba ni gang gong du bshad pa ltar rgyu smin par gyur pa las ’bras bu skye bar shes pa ’di ni zhes bya ba’i don to.

. .

gzhan yang rten cing ’brel bar ’byung ba la mkhas pa ni

punar aparaṃ pratītyasamutpādakauśalyam:

Further, skill with dependent origination is:

tshul bzhin ma yin pa ’gags pas ma rig pa ’gag; ma rig pa ’gags pas ’du byed ’gag; ’du byed ’gags pas rnam par shes pa ’gag; rnam par shes pa ’gags pas ming dang gzugs ’gag; ming dang gzugs ’gags pas skye mched drug ’gag; skye mched drug ’gags pas reg pa ’gag; reg pa ’gags pas tshor ba ’gag; tshor ba ’gags pas sred pa ’gag; sred pa ’gags pas len pa ’gag; len pa ’gags pas srid pa ’gag; srid pa ’gags pas skye ba ’gag; skye ba ’gags pas rga shi dang, mya ngan dang, smre sngags ’don pa dang, sdug bsngal ba dang, yid mi bde ba dang, ’khrug pa rnams kyang ’gag par ’gyur te; de ltar sdug bsngal gyi phung po chen po ’ba’ zhig po ’gag par ’gyur ro.

ayoniśonirodhād avidyānirodhaḥ, avidyānirodhāt saṃskāranirodhaḥ, saṃskāranirodhād vijñānanirodhaḥ, vijñānanirodhān nāmarūpanirodhaḥ, nāmarūpanirodhāt ṣaḍāyatananirodhaḥ, ṣaḍāyatananirodhāt sparśanirodhaḥ, sparśanirodhād vedanānirodhaḥ, vedanānirodhāt tṛṣṇānirodhaḥ, tṛṣṇānirodhād upādānanirodhaḥ, upādānanirodhād bhavanirodhaḥ, bhavanirodhāj jātinirodhaḥ, jātinirodhāj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante, evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati.

[Dependent origination in the reverse way (pratiloma), to teach going out of existence, namely extinction (nirvāṇa):] From cessation of being superficial comes cessation of ignorance, from cessation of ignorance comes cessation of formative factors, from cessation of formative factors comes cessation of consciousness, from cessation of consciousness comes cessation of name and form, from cessation of name and form comes cessation of the six senses, from cessation of the six senses comes cessation of touch, from cessation of touch comes cessation of feeling, from cessation of feeling comes cessation of thirst, from cessation of thirst comes cessation of grasping, from cessation of grasping comes cessation of existence, from cessation of existence comes cessation of birth, from cessation of birth ageing, death, sorrow, lamentation, suffering, depression and despair cease, thus this great mass of utter suffering ceases.

de ltar lugs dang mthun pa’i mtshan nyid bstan nas, lugs las bzlog pa’i mtshan nyid bstan pa’i phyir gzhan yang rten cing ’brel bar ’byung ba’i mtshan nyid la mkhas pa ni zhes bya ba la sogs pa gsungs pa’o. Cf. supra. ’di lta ste, shing med na me dang du ba mi ’byung ba dang, sa bon med na myu gu mi skye ba bzhin du nyon mongs pa ’gags na, de las skyes pa’i ’bras bu mi ’byung ba’i phyir tshul bzhin ma yin pa ’gags pas ma rig pa ’gag ces bya’o. ji ltar ma rig pa la sogs pa ’gags pa yang rten cing ’brel bar ’byung ba zhes bya zhe na? smras pa: nyes pa med de; ’di la gtan med par dgag pa la ni ma rig pa la sogs pa ’gag go zhes mi bya’i, dper na mar me’i rkyen gyis mun pa ’gags na snang ba nyid skye ba dang, sman bcud kyis len zos na nad med pa la bde ba skye ba, de bzhin du lam bsgoms pa’i mthus ma rig pa dang mi mthun pa gang rig pa skye bar ’gyur ba, de ni ma rig pa ’gags pa zhes bya ste, de ltar gong nas gong du ’du byed la sogs pa dang mi mthun pa’i gnas ’byung ba la ’du byed la sogs pa ’gags par blta’o.

. . . . . . . . . . . . . .

g.yo ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa’i chos ji ltar gnas pa bzhin du ’gog par ’gyur ro. gang ’di la mkhas pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o.

niśceṣṭanirīhāsvāmikāparigrahā dharmā yathāsthānaṃ nirudhyante. yad iha kauśalyam idam ucyate bodhisattvasya pratītyasamutpādakauśalyam.

The moments of existence cease in their proper places without movement, inactive, without an owner, not as something to be owned. Skill in this is the bodhisattva’s skill with dependent origination.

. .

gzhan yang chos thams cad ni rgyu la rag lus pa’o, rkyen la rag lus pa’o, tshogs la rag lus pa’o. chos gang rgyu dang, rkyen dang, tshogs pa la rag lus pa, de bdag la rag ma lus pa’o, sems can la rag ma lus pa’o, srog la rag ma lus pa’o, gang zag la rag ma lus pa’o. gang bdag la rag ma lus pa dang, sems can la rag ma lus pa dang, srog la rag ma lus pa dang, gang zag la rag ma lus pa, de ’di na zhe’am, snga ma na zhe’am, gzhan na zhes bgrang ba ci yang med de. gang de ltar rtog pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o.

punar aparam sarvadharmā hetvadhīnāḥ pratyayādhīnāḥ sāmagryadhīnāḥ. ye dharmā hetupratyayasāmagryadhīnās te nātmādhīnā na sattvādhīnā na jīvādhīnā na pudgalādhīnāḥ. yan nātmādhīnaṃ na sattvādhīnaṃ na jīvādhīnaṃ na pudgalādhīnaṃ na tasya kācid atreti vā pūrvasminn iti vānyatreti vā gaṇanā. ya evaṃ pratyavekṣata idam ucyate bodhisattvasya pratītyasamutpādakauśalyam.

Further, all moments of existence are dependent on causes, dependent on conditions, dependent on combinations of these. And the moments of existence that are dependent on causes, conditions and their combinations are not dependent on a self, a being, a soul or a person. What is not dependent on a self, a being, a soul or a person, no calculation like “here”, “before” or “other place” belongs to that. When he considers things in this way it is the bodhisattva’s skill with dependent origination.

gzhan yang chos rnams mthun pa’i rgyu las byung ba dang, mi mthun pa’i rgyu las mi ’byung bar shes pa ni rten cing ’brel bar ’byung ba la mkhas pa’o zhes bstan par bzhed nas gzhan yang chos thams cad ni rgyu la rag lus pa’o zhes bya ba la sogs pa gsungs te, chos thams cad ni nang gi chos dang phyi’i chos rnams so. de la nang gi chos ni ma rig pa’i rkyen gyis ’du byed la sogs pa’o; phyi’i chos ni sa bon dang myu gu la sogs pa’o.
ṭ. fol. 140a1-b4 then explains the different hetu, pratyaya and sāmagrī: rgyu la rag lus pa ni chos de dag rgyu drug la brten nas skye’o zhes bya ba’i don to. de la rgyu drug po gang zhe na? 1) byed pa’i rgyu dang, 2) lhan cig ’byung ba’i rgyu dang, 3) skal ba mnyam pa’i rgyu dang, 4) mtshungs par ldan pa’i rgyu dang, 5) kun tu ’gro ba’i rgyu dang, 6) rnam par smin pa’i rgyu’o.
1) de la byed pa’i rgyu ni chos de dag skye ba na gzugs dang sems la sogs pa mtshan nyid de dag bdag nyid ma gtogs par chos gzhan thams cad ni byed pa’i rgyu ste, skye ba la bgegs mi byed pa’i ngo bor gnas pa’i phyir ro; Koshabhāṣya p. 8226: saṃskṛtasya hi dharmasya svabhāvavarjyāḥ sarvadharmāḥ kāraṇahetur utpādaṃ prati / avighnabhāvāvasthānāt /
2) chos gang dag gcig la gcig gi ’bras bur gyur pa de ni lhan cig byung ba’i rgyu ste; ’di lta ste: ’byung ba chen po bzhi rnams lhan cig skye ba na phan tshun skyed par byed pas gcig la gcig lhan cig ’byung ba’i rgyu’o; Koshabhāṣya 8319: ye dharmāḥ parasparaphalās te parasparaḥ sahabhūhetur yathā ... catvāri mahābhūtāny anyonyaṃ sahabhūhetuḥ /
3) de bzhin du sems dang sems las byung ba dang ’dod pa na spyod pa’i sdug bsngal mthong bas spang bar bya ba’i chos sngar skyes pa rnams phyis skyes pa dang ma skyes pa rnams kyi skal ba mnyam pa’i rgyu’o. de bzhin du dge ba dang mi dge ba dang lung du ma bstan pa rnams dang yang sbyar ro; Koshabhāṣya p. 8510: sadṛshā dharmāḥ sadṛshānāṃ dharmāṇāṃ sabhāgahetus tad yathā kushalāḥ panyca skandhāḥ kushalānām anyonyaṃ, kliṣṭāḥ kliṣṭānām, avyākṛtā avyākṛtānāṃ rūpam avyākṛtaṃ panycānām /
4) mtshungs par ldan pa’i rgyu ni sems dang sems las byung ba gang dag skad cig ma gang la brten nas gnas pa’i dbang po rnams so; abridges Koshabhāṣya p. 8820-22: samāna āshrayo yeṣāṃ te cittacaittāḥ anyonyaṃ saṃprayuktahetuḥ / samāna ity abhinnas tad yathā ya eva cakṣurindriyakṣaṇash cakṣurvijnyānasyāshrayaḥ, sa eva tatsaṃprayuktānāṃ vedanādīnām eva yāvan mana-indriyakṣaṇo manovijnyānatatsaṃprayuktānāṃ veditavyaḥ /
5) sngar skyes pa’i nyon mongs pa rnams phyis skyes pa dang ma skyes pa’i rang gi sa pa rnams kyis kun tu ’gro ba’i rgyu yin pa’i phyir kun tu ’gro ba’i rgyu’o; Koshabhāṣya p. 893: svabhūmikāḥ pūrvotpannāḥ sarvatragā dharmāḥ pashcimānāṃ kliṣṭānāṃ dharmāṇāṃ sarvatragahetuḥ /
6) mi dge ba dang dge ba zag pa dang bcas pa’i chos rnams ni rnam par smin pa’i rgyu’o; Koshabhāṣya p. 8919: akushalāḥ kushalasāsravāsh ca dharmā vipākahetuḥ /
rkyen la rag lus zhes bya ba ni rkyen bzhi la brten nas skye zhes ba’i don to. rkyen bzhi ni 1) rgyu’i rkyen dang, 2) dmigs pa’i rkyen dang, 3) mtshungs pa de ma thag pa’i rkyen dang, 4) bdag po’i rkyen to.
1) de la rgyu’i rkyen ni gang ’bras bu skyed pa la rgyu’i dngos por gnas pa ste, sa bon la sogs pa dang kun gzhi rnam par shes pa bag chags dang bcas pa’o; gzhan dag ni gzhan du ’chad de: byed pa’i rgyu ma gtogs par rgyu rnam pa lnga rnams ni rgyu’i rkyen to zhe’o; Abhidharmasamuccaya p. 289-10: hetupratyaya katamaḥ / ālayavijnyānaṃ kushalavāsanā ca // "Others explain it otherwise:" kāraṇahetuvarjyāḥ panyca hetavo hetupratyayaḥ / (Koshabhāṣya p. 988).
2) dmigs pa gang la sems dang sems las byung ba gang dmigs nas skye bar ’gyur pa’i dmigs pa de dag ni de’i dmigs pa’i rkyen te; de’ang ci rigs par chos thams cad rnam par shes pa drug gi dmigs pa’i rkyen to; abridging Koshabhāṣya p. 1004-6: yathāyogaṃ cakṣurvijnyānasya saṃprayogasya rūpam / shrotravijnyānasya shabdaḥ / ghrāṇavijnyānasya gandhaḥ / jihvāvijnyānasya rasaḥ / kāyavijnyānasya spraṣṭavyam / manovijnyānasya sarvadharmāḥ / yo dharmo yasya dharmasyālambanaṃ na kadācit sa dharmas taddharmasya nālambanam /
3) mya ngan las ’das par ’jug pa’i tha ma’i sems ma gtogs par sems dang sems las ’byung ba’i rgyu rnams ni mtshungs pa de ma thag pa’i rkyen to; Koshabhāṣya p. 9810: arhataḥ pashcimān apāsyotpannāsh cittacaittāḥ samanantarapratyayaḥ /
4) byed pa’i rgyu nyid bdag po’i rkyen to; Koshabhāṣya p. 10013: ya eva kāraṇahetuḥ sa evādhipatipratyayaḥ /
tshogs pa la rag lus zhes bya ba ni rgyu dang rkyen rnams ’dus nas ’bras bu bskyed nus pa’i mthu dang ldan par gnas pa la brten nas ’bras bu skye zhes bya ba’i don to. mthun pa’i rgyu las byung ba bstan nas mi mthun pa’i rgyu las mi ’byung bar bstan pa’i phyir chos gang rgyu dang rkyen dang tshogs pa la rag lus pa de bdag la rag ma lus zhes bya ba la sogs pa gsungs te, gzhan dag gis btags pa’i bdag la sogs pa la brten te mi skye zhes bya ba’i don to.
On hetu cf. also Mvy. 2260-65; Kosha LVP p. ii. 245ff with other references; and Vyākhyā i. p. 18617ff; on pratyaya cf. Mvy. 2267-70; Kosha p. 983ff, LVP ii. p. 299ff, Vyākhyā i. p. 2328ff; Bbh. p. 9826-998; Abhidharmasamuccaya p. 287ff. de ’di na zhe’am, snga ma zhe’am, gzhan zhes bgrang ba ci yang med de zhes bya ba ni bdag la ji ltar rag ma lus pa dang sems can la sogs pa la rag ma lus pas na da lta’i dus su yang ’di na zhes bgrang du med, ’das pa’i dus su yang ’di ’dra ba zhig ces bgrang du med, ma ’ongs pa’i dus su yang ’di ltar ’gyur zhes bgrang du med pa’i don to. yang na chos thams cad ni rgyu la rag lus zhes bya ba ni phyi dang nang gi rten cing ’brel bar ’byung ba rnams rgyu dang ’brel ba la skye zhes bya ba’i tha tshig ste, de la phyi rol gyi rten cing ’brel bar ’byung ba’i rgyu dang ’brel ba gang zhe na? ’di lta ste, sa bon las myu gu, myu gu las ’dab ma zhes bya ba la sogs pa’o. de la nang gi rten cing ’brel bar ’byung ba rgyu dang ’brel ba gang zhe na? ma rig pa’i rkyen gis ’du byed, ’du byed kyi rkyen gyis rnam par shes pa zhes bya ba la sogs pa’o. rkyen la rag lus pa zhes bya ba ni phyi dang nang gi rten cing ’brel bar ’byung ba yang rkyen dang ’brel ba la skye zhes bya ba’i don to. phyi’i rten cing ’brel bar ’byung ba’i rkyen gang zhe na? ’di lta ste, sa dang, chu dang, me dang, rlung dang, nam mkha’ dang, dus kyi khams rnams shes gang gsungs pa’o. nang gi rten cing ’brel bar ’byung ba’i rkyen gang zhe na? sa dang, chu dang, me dang, rlung dang, nam mkha’ dang, rnam par shes pa’i khams rnams shes gang gsungs pa’o. tshogs pa la rag lus pa zhes bya ba ni rgyu dang rkyen ma tshang bar ma gyur pa la rten zhes bya ba’i don to. (153a)
Then, in ṭ. fol. 141a2-5, there follow several abridged quotations from the Śālistambasūtra, summarizing this text, to elucidate the paragraph: de bas na sā lu ljang pa’i mdo las kyang rgyu’i skabs su: sa bon med na myu gu mi ’byung ste, me tog med na ’bras bu’i bar du yang mi ’byung ngo zhes gsungs pa dang; rkyen gyi skabs su: ’di rnams med par sa bon las myu gu skye bar mi ’gyur gyi, nam phyi rol gyi sa’i khams ma tshang ba med par gyur pa la zhes bya ba la sogs pa gsungs so; nang gi rten cing ’brel bar ’byung ba la yang rgyu’i skabs su: gal te ma rig pa ma byung na ’du byed kyang mi ’byung ba zhig na, de bzhin du skye ba ma byung du zin na rga shi’i bar du yang mi mngon pa zhig na, ’di ltar ma rig pa yod pa las ’du byed rnams skye zhing ’byung bar ’gyur ro zhes bya ba la sogs pa gsungs pa dang; rkyen gyi skabs su yang: rkyen ’di dag med par lus skye bar mi ’gyur gyi, nam sa’i khams tshang zhing zhes bya ba la sogs pa gsungs pa’o; ṭ. fol. 141a2 [hetvadhikāre]a, Śāl p. 413-14: asati bīje ’ngkuro na bhavati, yāvad asati puṣpe
phalaṃ na bhavati; ṭ. fol. 141a2 [pratyayādhikāre], Śāl p. 512-13: asatsv eṣu pratyayeṣu bījād
angkurasyābhinirvṛttir na bhavati / yadā bāhyash ca pṛthivīdhātur avikalo bhavati / ṭ. fol. 141a3-4 [ādhyātmikasyāpi pratītyasamutpādasya hetvadhikāre], Śāl p. 79-11: avidyā cen nābhaviṣyat naiva saṃskārāḥ prajnyāsyante / evaṃ yāvaj jātish cen nābhaviṣyat jarāmaraṇaṃ na prajnyāsyate / atha satyām avidyāyāṃ saṃskārāṇām abhinirvṛttiṃ bhavati / ṭ. fol. 141a4-5 [pratyayādhikāre ’pi], Śāl p. 815-16: asatām eṣāṃ pratyayānāṃ kāyasyotpattir na bhavati / yadā ādhyātmikaḥ pṛthivīdhātur avikalo bhavati.
ṭ. then again comments on Akṣ in fol. 141a5-b1: chos gang rgyu dang rkyen dang tshogs pa la rag lus pa de zhes bya ba ni phyi dang nang gi chos gang rgyu dang rkyen dang rgyu rkyen ’brel pa las skyes pa’i chos de dag ni bdag las mi skye, sems can las mi skye zhes bya ba’i don to. de bas na mdo sde de nyid las phyi’i rten cing ’brel bar ’byung ba’i skabs su: de la sa’i khams kyang ’di ltar bdag gi sa bon rten pa’i bya ba bya’o snyam du mi sems so zhes bya ba nas myu gu de yang bdag gis ma byas, pha rol gyis ma byas, gnyis kas ma byas, dbang pos ma sprul, dus kyis ma bsgyur, rang bzhin las ma byung, rgyu med pa las kyang ma skyes te zhes gsungs pa dang; nang gi rten cing ’brel bar ’byung ba’i skabs su yang: ma rig pa yang ’di ltar bdag gis ’du byed skyed do snyam du mi sems so zhes bya ba nas bdag ma yin no, sems can ma yin, srog ma yin zhes bya ba la sogs pa gsungs pa’i phyir ro; ṭ. fol. 141a6-7 [bāhyasya pratītyasamutpādasyādhikāre], Śāl p. 515-16, 63-5: tatra pṛthivīdhātor naivaṃ bhavati ahaṃ bījasya saṃdhāraṇakṛtyaṃ karomīti / [yāvat] sa cāngkuro na svayaṃkṛto na parakṛto nobhayakṛto neshvarakṛto na kālapariṇamito na prakṛtisaṃbhūto nāpy ahetusamutpannaḥ / ṭ. fol. 141a7-b1 [ādhyātmikasyāpi pratītyasamutpādasyādhikāre], Śāl p. 712, 99-10: tatrāvidyāyā naivaṃ bhavati ahaṃ saṃskārān abhinirvartayāmīti / [yāvan] nātmā na sattvo na jīva [ity ādi]. ṭ. fol. 141b1-3: de na ’di na zhe’am, snga ma na zhe’am, gzhan na zhes bgrang ba ci yang med de zhes bya ba ni chos gang rgyu dang rkyen dang tshogs pa la rag lus pas bdag dang sems can la rag ma lus pa’i chos de ni da ltar ci yin? zhes brtag tu med pa dang, sngon gyi dus na ci ’dra? zhes brtag tu med pa dang, ma ’ongs pa’i dus na ci lta bur ’gyur zhes brtag tu med ces bya ba’i don to. de bas na sā lu ljang pa’i mdo las kyang: ji bdag ’das pa’i dus na byung ba zhig gam, ’on te ma byung ba zhig? snyam du sngon gyi mtha’ la mi rtog; ma ’ongs pa’i dus na jir ’gyur, ji lta bur ’gyur? zhes ma ’ongs pa’i dus la mi rtog go; ’di ji zhig, ci zhig yod, cir ’gyur? sems can ’di dag gang nas ’ongs, ’di nas shi ’phos nas gong du ’gro bar ’gyur? zhes da ltar byung ba la mi rtog go zhes gsungs so; Śāl p. 1812-192: na sa pūrvāntaṃ pratisarati kiṃ nv aham abhūvam atīte ’dhvani, āhosvin nābhūvam atīte ’dhvani / ko nv aham abhūvam atīte ’dhvani, kathaṃ nv aham abhūvam atīte ’dhvani / aparāntaṃ vā punar na pratisarati kiṃ nv ahaṃ bhaviṣyāmy anāgate ’dhvani / ahosvin na bhaviṣyāmy anāgate ’dhvani / ko nu bhaviṣyāmy anāgate ’dhvani, kathaṃ nu bhaviṣyāmy anāgate ’dhvani / pratyutpannaṃ vā punar na pratisarati kiṃ nv idaṃ kathaṃ nv idaṃ ke santaḥ ke bhaviṣyāmaḥ, ayaṃ sattvaḥ kuta āgataḥ, sa itash cyutaḥ kutra gamiṣyatīti /. The last quotation is somewhat abridged in ṭ.

. . . .

gzhan yang gang byang chub sems dpa’ byang chub kyi rkyen thams cad nye bar gzhog la, rkyen de dag kyang zad cing ’gog par rtog ste, sems can la lta ba’i phyir zad cing ’gog pa’i ye shes su yang mi ’jog pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o.

punar aparaṃ yo bodhisattvaḥ sarvabodhipratyayān upasthāpayati, teṣāṃ ca pratyayānāṃ kṣayanirodhatvaṃ pratyavekṣamāṇaḥ sattvāvekṣayā kṣayanirodhajñāne na sthāpyata idam ucyate bodhisattvasya pratītyasamutpādakauśalyam.

Further, [to teach knowledge of dependent origination avoiding the two extremes (antadvayavivarjita):] when the bodhisattva produces all the conditions for awakening, and then sees the destruction and cessation of those conditions [that they really are empty], but does not get stuck in the knowledge of their destruction and cessation, out of regard for living beings, it is called the bodhisattva’s skill with dependent origination.

gzhan yang rten cing ’brel bar byung ba mtha’ gnyis dang bral ba shes pa ni rten cing ’brel bar ’byung ba la mkhas pa yin no zhes bstan par bzhed nas, gzhan yang gang byang chub sems dpa’ byang chub kyi rkyen thams cad kyang nye bar gzhog zhes bya ba la sogs pa gsungs te, de la ye shes phun sum tshogs pa dang, spangs pa phun sum tshogs pa ni byang chub ces bya ste, byang chub ni ye shes dang spangs pa’i mtshan nyid yin pa’i phyir ro.
de la ye shes phun sum tshogs pa rnam pa bzhi ste: 1) thams cad shes pa dang, 2) rnam pa thams cad du shes pa dang, 3) ’bad pa med par shes pa dang, 4) ma bstan par shes pa’o. 1) thams cad shes pa ni phung po dang khams dang skye mched la sogs pa shes bya’i dngos po ma lus par shes pa’o; 2) rnam pa thams cad du shes pa ni de dag kyang mi rtag pa’am, bdag med pa’i rnam par shes pa’am, dus gsum thams cad du shes pa ste, nams kyanga shes pa de la nyams pa med pa’o; 3) ’bad pa med par shes pa ni ting nge ’dzin la sogs pa’i rgyu la mi ltos shing brtsal ba med par lhun gyis grub par shes pa’o; 4) ma bstan par shes pa ni mkhan po dang slob dpon gyi man ngag med par rang ’byung gi ye shes kyis chos thams cad rang nyid kyis mngon par byang chub pa’i phyir ro.
spangs pa phun sum tshogs pa yang rnam pa lnga ste: 1) nyon mongs pa’i sgrib pa spangs pa dang, 2) shes bya’i sgrib pa spangs pa dang, 3) shin tu spangs pa dang, 4) bag chags dang bcas pa spangs pa dang, 5) snyoms par ’jug pa’i sgrib pa thams cad spangs pa’o. 1) de la nyon mongs pa’i sgrib pa spangs pa ni ’dod chags la sogs pa mthong ba dang bsgom pa’i lam gyis spang bar bya ba’i nyon mongs pa rnams spangs pa’o; 2) shes bya’i sgrib pa spangs pa ni phung po dang khams dang skye mched la gzung ba dang ’dzin pa’i mngon par chags pa’i bag chags nyon mongs pa can ma yin pa mi shes pa spangs pa’o; 3) shin tu spangs pa ni sgrib pa de gnyis phyis sems kyi rgyud la ’byung zhing skye ba med par spangs pa’o; 4) bag chags dang bcas par spangs pa ni sgrib pa de gnyis kyi bag la nyal rtsa nas bton pa’o; 5) snyoms par ’jug pa thams cad kyi sgrib pa spangs pa ni mthar gyis gnas pa’i snyoms par ’jug pa dgu dang zad par gyi skye mched dang zil gyis gnon pa’i skye mched rnams thob par bya ba la bar du gcod pa rnams spangs pa’o.
rgyu dang rkyen gang gis bla na med pa’i byang chub thob par ’gyur ba’i rgyu dang rkyen de rnams nye bar sgrub pa la byang chub kyi rkyen rnams kyang nye bar gzhog la zhes bya ste, rgyu dang rkyen kyang bsod nams dang ye shes kyi tshogs so. rkyen de dag kyang zad cing ’gog par rtogs te zhes bya ba ni byang chub kyi rgyu dang rkyen rnams ngo bo nyid med par shes pa’am, ma rig pa’i rkyen gyis ’du byed ’byung ba la sogs pa rkyen gong du smos pa rnams ngo bo nyid med par shes pa zhes bya ba’i don to. sems can la lta ba’i phyir zad cing ’gog pa’i ye shes su mi ’jog ces bya ba ni de ltar de bzhin mya ngan las ’das pa stong pa’i mtshan nyid rtogs kyang sems can gyi don du mya ngan las ’das pa ’ba’ zhig la gnas par mi byed ces bya ba’i don to.
The paragraph seems to be based upon Koshabhāṣya p. 41514ff., bhāṣya on Kosha vii. 34: ...sarvapuṇyajnyānasaṃbhārasamudāgamataḥ dharmakāyapariniṣpattitaḥ arthacaryayā ca lokasya / .... caturvidhā ca phalasaṃpat / jnyānasaṃpat prahāṇasaṃpat prabhāvasaṃpad rūpakāyasaṃpac ca / ... jnyānasaṃpat punash caturvidhā / anupadiṣṭajnyānaṃ sarvatrajnyānaṃ sarvathājnyānam ayatnajnyānaṃ ca / caturvidhā prahāṇasaṃpat / sarvakleshaprahāṇam atyantaprahāṇaṃ savāsanāprahāṇaṃ sarvasamādhisamāpattyāvaraṇaprahāṇaṃ ca ... / The explanations of the concepts are, however, found only in ṭ.

de la byang chub sems dpa’i dus gsum la mkhas pa gang zhe na?

tatra katamad bodhisattvasya tryadhvakauśalyam?

(p. 77) 6) What then is the bodhisattva’s skill with the three times?

rten cing ’brel bar ’byung ba bshad pa’i don du dus gsum la mkhas pa bstan pas ji ltar bstan pa bzhin du bshad par bzhed nas de la byang chub sems dpa’i dus gsum la mkhas pa gang zhe na zhes dris so.
dus gsum po de yang dus nyid la rnam pa gsum yod pa ma yin gyi, sems dang sems las byung ba la dus gsum du bzhag ste, sems dang sems las byung ba’i dngos po de dag nyid rgyu dang ’bras bu bcas par ’das te zhig pa ni ’das pa’i dus zhes bya, rgyu dang ’bras bu da dung ma skyes pa la ni ma ’ongs pa’i dus zhes bya, rgyu dang ’bras bu skyes nas ma zhig gi bar du ni da ltar byung ba’i dus zhes bya ste; dngos po ’das pa dang ma ’ongs pa dang da ltar byung ba rnams ci ’dra ba la mkhas pa ni dus gsum la mkhas pa zhes bya’o. Translated in the introduction.

gang bdag dang sems can gzhan gyi ’das pa’i sems dang sems las byung ba dge ba dang mi dge ba rnams rjes su dran pa ste, mi dge ba’i sems dang sems las byung ba rnams dran nas kyang rnam par smod pa dang, dge ba’i sems dang sems las byung ba rnams dran nas kyang byang chub tu yongs su sngo ba, ’di ni ’das pa la mkhas pa’o.

yātmanaḥ parasattvānāṃ cātītānāṃ kuśalānām akuśalānāṃ ca cittacaittasikānām anusmṛtir, akuśalānāṃ cittacaittasikānām anusmṛtya ca vigarhanā, kuśalānām cittacaittasikānām anusmṛtya ca bodhipariṇāmanā, idam atītakauśalyam.

Remembering one’s own and other beings’ past thoughts and contents of thought, good and bad; and having remembered, rejecting bad thoughts and contents of thought; having remembered, transforming into awakening the good thoughts and contents of thought; this is skill with the past.

’das pa’i dus la mkhas pa bstan pa’i phyir gang bdag dang sems can gzhan gyi zhes bya ba la sogs pa smos te, dge ba dang, mi dge ba dang, ’brel pa’i sems dang sems las byung ba gang yin pa ni sems dang sems las byung ba dge ba dang mi dge ba rnams zhes bya’o, gang bdag dang sems can gzhan gyis ’das pa’i dus na dge ba ni ’di lta bu zhig byas, mi dge ba ni ’di lta bu zhig byas zhes bdag dang gzhan gyis dge ba dang mi dge ba byas pa ma brjed pa ni rjes su dran pa’o; de tsam gyi ’das pa’i dus la mkhas pa yin nam zhe na? ma yin par bstan pa’i phyir mi dge ba’i sems dang sems las byung ba zhes bya ba la sogs pa gsungs te, ’di yang bdag dang gzhan gyi mi dge ba dang ’brel pa’i sems dang sems las byung ba dran nas zhes bya ba dang sbyar ro; byang chub tu bsngo ba zhes bya ba ni dge ba byas pa rnams bla na med pa’i byang chub thob pa’i rgyur gyur ces smon pa’o.

gang ma ’ongs pa’i sems dang sems las byung ba, dge ba’i rtsa ba’i tshogs la nges par sems shing, byang chub mngon du ’gyur ba’i las sems te: bdag gi dge ba’i sems bskyed pa gang dag skye bar ’gyur ba, de dag ni bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su bsngo bar bya’o; mi dge ba’i sems dang sems las byung ba rnams kyi skabs mi dbye, zhes, gang de lta bur sems la bsgo ba, de ni ma ’ongs pa la mkhas pa’o.

yānāgatānaṃ cittacaittasikānāṃ kuśalamūlānāṃ nidhyāptir, bodher āmukhīkarmasamanvāhārah: ye ma utpatsyante kuśalāś cittotpādās tān tv anuttarāyām samyaksaṃbodhaye parināmayiṣyāmi, akuśalānāṃ cittacaittasikānām avakāśaṃ na kariṣyāmīti yaivaṃ cittabhāvanā, idam anāgatakauśalyam.

Being absorbed in future roots of the good, being thoughts and contents of thoughts, concentrating on making awakening present [in the following way]: “I will transform into incomparable perfect awakening all appearances of good thoughts and contents of thought that appear in me, and I will give the bad thoughts and contents of thought no chance,” cultivating thought in this way is skill with the future.

ma ’ongs pa’i dus la mkhas pa bstan pa’i phyir gang ma ’ongs pa’i sems dang sems las byung ba zhes bya ba la sogs pa gsungs te, ma ’ongs pa na bdag gi bsod nams dang ye shes kyi tshogs bla na med pa’i byang chub thob pa’i rgyu bdag dang gzhan la phan par byed pa’i rkyen du gyur pa’i dge ba’i rtsa ba rnams gnod mi za bar bya’o zhes sems pa ni dge ba’i rtsa ba’i tshogs la nges par sems pa zhes bya’o; don de nyid bstan pa’i phyir byang chub mngon du ’gyur ba’i las sems te zhes bya ba gsungs te, byang chub thob par ’gyur ba’i dge ba’i las bya bar sems pa ni byang chub mngon du ’gyur ba’i las sems pa zhes bya’o; don de nyid ji lta bu yin pa gsal bar bstan pa’i phyir bdag gi dge ba’i sems bskyed pa gang dag ces bya ba la sogs pa gsungs te, dge ba dang ’brel pa’i sems ni dge ba’i sems so, bskyed pa ni da ltar gyi dus na dge ba’i sems skyes zin pa’o, skye bar ’gyur ba ni ma ’ongs pa’i dus na dge ba dang ’brel pa’i sems gnod mi za bar skye bar ’gyur ba’o; de dag ces bya ba ni dus gnyis kyi dge ba’i sems nyid la snyegs te, da ltar gyi dus na dge ba’i sems skyed pa dang ma ’ongs pa’i dus na skye bar ’gyur ba de dag ces bya ba’i don to, ni zhes bya bas dge ba de dag theg pa gnyis dang lha dang mi’i bde ’gror mi sngo zhes bya bar ston to, byang chub ces bya ba ni byang chub thob par bya ba’i phyir zhes bya ba’i tha tshig go, skabs ni mi dbye zhes bya ba ni ma ’ongs pa’i mi dge ba’i sems dang sems las byung ba skye ba’i skabs mi dbye zhes bya bar ston to; gong du bshad pa’i don rnams bsdus te bstan pa’i phyir gang de lta bur sems la bsgo ba, de ni zhes bya ba la sogs pa gsungs te, de lta bur sems la bsgo zhes bya ba ni ji nas da ltar gyi dus nas dge ba’i sems bskyed pa dang, ma ’ongs pa’i dus na dge ba’i sems skye bar ’gyur ba de dag nges par byang chub tu bsngo la, ma ’ongs pa’i mi dge ba’i sems dang sems las byung ba skye ba’i skabs mi dbye’o zhes de lta bur de nas sems la bsgo zhing sems la ’jog par byed pa de ni zhes bya ba’i don to

da ltar byung ba la mkhas pa gang zhe na? gang da ltar byung ba’i sems dang sems las byung ba rnams tshul bzhin sbyor bas dge ba’i rtsa ba mngon par ’du byed pa dang, mi dge ba’i sems dang sems las byung ba zlog pa dang, dge ba’i sems dang sems las byung ba rnams byang chub tu mngon du byed pa ni da ltar byung ba la mkhas pa ste.

katamat pratyutpannakauśalyam? yaḥ pratyutpannānāṃ cittacaittasikānāṃ yoniśaḥprayogena kuśalamūlābhisaṃskāraḥ, akuśalānāṃ cittacaittasikānāṃ nivartanaṃ, kuśalānāṃ ca cittacaitasikānāṃ bodher āmukhīkaraṇaṃ pratyutpannakauśalyam.

What then is skill with the present? Producing roots of the good with correct practice in present thoughts and contents of thought, banishing bad thoughts and contents of thought, making good thoughts and contents of thought present for the sake of awakening, is skill with the present.

da ltar byung ba’i dus la mkhas pa bstan pa’i phyir da ltar byung ba la mkhas pa gang zhe na zhes bya ba la sogs pa gsungs te, ’dod ma chags pa la sogs pa dge ba’i rtsa ba byed cing, ’dod chags la sogs pa mi dge ba’i rtsa ba rnams la mi ’jug pa ni tshul bzhin sbyor ba zhes bya ste, don gzhan ni sla bas ma bshad do.

gang ’di dag la mkhas pa, de ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o.

yad eteṣu kauśalyam idam ucyate bodhisattvasya tryadhvakauśalyam.

Skill in these things is the bodhisattva’s skill with the three times.

gzhan yang gang ’das pa’i dus kyi chos rnams stong par mos pa dang, ma ’ongs pa’i dus kyi chos rnams stong par mos pa dang, da ltar byung ba’i dus kyi chos rnams stong par mos pa ste, de ltar shes rab dang ye shes kyi dus gsum stong pa nyid du yang rtog la, ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi bsod nams thams cad kyi rjes su thabs kyi ye shes kyis yi rang bar yang byed de; gang ’di la mkhas pa, de ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o.

punar aparaṃ yātītasye ’dhvani dharmāḥ śūnyā ity adhimuktir, anāgate ’dhvani dharmā śūnyā ity adhimuktiḥ, pratyutpanne ’dhvani dharmāḥ śūnyā ity adhimuktir, evam prajñājñānena tryadhvaśūnyatām pratyavekṣamāṇo ’pi ’tītānāgatapratyutpannānāṃ bhagavatāṃ sarvapuṇyānvitopāyajñānenānumodayati, yad iha kauśalyaṃ tad bodhisattvasya tryadhvakauśalyam.

Further, [to understand rightly with insight (prajñā) and expedient means (upāya) the things in the three times it is said:] confidence in the fact that the moments of existence of the past are empty, confidence in the fact that the moments of existence of the future are empty, confidence in the fact that the moments of existence of the present are empty – though one considers the emptiness of the three times thus with insight and knowledge, one rejoices in the knowledge of expedient means resulting from all the merit of the Buddhas past, present and future – skill in this is the bodhisattva’s skill with the three times.

shes rab dang thabs kyi ye shes kyis dus gsum na gnas pa’i dngos po rnams ji lta ba bzhin du phyin ci ma log par khong du chud pa ni dus gsum la mkhas pa yin no zhes bstan par bzhed nas gzhan yang gang ’das pa’i dus kyi chos rnams stong par mos pa zhes bya ba la sogs pa gsungs te, gang ’das pa’i dus kyi chos phung po dang skye mched la sogs pa gang zag dang chos kyi dngos por yod pa ma yin pa yid ches pa ni ’das pa’i dus kyi chos rnams stong par mos pa’o. lhag ma yang de bzhin du sbyar te, tshig gzhan ni sla bas ma bshad do.

gzhan yang ’das pa’i dus na zad pa’i chos rnams phyi ma’i mthar ’phos par mi lta zhing, dge ba’i mngon par ’du byed pa la brtson ’grus kyang mi gtong ste, mi dge ba mngon par ’du mi byed pa dang; gang ma ’ongs pa’i dus kyi chos rnams mi skye mi ’byung bar rtog cing, byang chub tu bsngo ba’i brtson ’grus kyang mi ’dor ba dang; da ltar byung ba’i dus na chos rnams ’dug pa med cing mi gnas par rtog ste, byang chub sems dpa’ lhag pa’i bsam pa rab tu brtan pa ni byang chub kyi sems kyang mi brjed de, ’di ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o.

punar aparam atīte ’dhvani kṣīnān dharmān nāparānte cyutān paśyann api kuśalābhisaṃskāraṇāya vīryaṃ na sraṃsayati nākuśalam abhisaṃskaroti; yo ’nāgate ’dhvani dharmān anutpādān asaṃbhāvān pratyavekṣamāno ’pi bodhipariṇāmanāvīryaṃ na tyajati; pratyutpanne ’dhvani dharmān asthitān apratiṣṭhitān pratyavekṣamāṇo ’pi bodhisattvaḥ sudṛḍhādhyāśayo bodhicittaṃ na saṃpramoṣayati. idam ucyate bodhisattvasya tryadhvakauśalyam.

Further, though he sees that the moments of existence of the past [really (svabhāvena) ] have perished and do not perish in the future [as there is no connection to the future (paścimâpratisaṃdhi) ], he does not slacken his vigour to bring about the good, he does not bring the bad about; though he considers the moments of existence of the future to be unborn and inexistent, he does not give up his vigour in transforming into awakening; though he considers the moments of existence in the present to be not remaining, not abiding, the bodhisattva, very firm in his determination, does not forget the thought of awakening [though this also, according to the highest truth (paramārtha), is not abiding]. This is called the bodhisattva’s skill with the three times.

gang yang dus gsum gyi chos rnams mi ’pho ba dang, mi skye ba dang, mi gnas par rtogs pa ni dus gsum la mkhas pa’o zhes bstan par bzhed nas gzhan yang ’das pa’i dus na zhes bya ba la sogs pa gsungs so. ’das pa’i dus na zad pa’i chos rnams phyi ma’i mthar ’phos par mi lta zhes bya ba ni chos snga ma ’das pa rnams ngo bo nyid kyis ’das te, phyi ma dang mtshams mi sbyor bar rtogs kyang zhes bya ba’i don to; dge ba’i mngon par ’du byed pa la brtson ’grus kyang mi gtong stea zhes bya ba ni de ltar don dam par mi ’pho yang, las dang ’bras bu la yid ches te, snga ma’i rgyus phyi ma’i ’bras bu sgrub par shes na dge ba spyod pa’i brtson ’grus kyang mi gtong zhes bya ba’i don to; mi dge ba mngon par ’du mi byed ces bya ba ni de ltar dngos po med de snga ma dang phyi mar mi ’pho bas mi dge ba’i las kyi rnam par smin pa med par yang mi bltab ste, de’i phyir mi dge ba mngon par ’du mi byed do.
gang ma ’ongs pa’i dus kyi chos rnams mi skye mi ’byung bar rtog cing, byang chub tu bsngo ba’i brtson ’grus kyang mi ’dor zhes bya ba ni don dam par na ma ’ongs pa’i dus na thob par bya ba’i byang chub nyid mi skye mi ’byung bar rtogs kyang, kun rdzob tu med par mi lta bas byang chub tu bsngo ba’i brtson ’grus kyang mi gtong ngo.
da ltar byung ba’i dus na chos rnams ’dug pa med cing mi gnas par rtog ste, byang chub sems dpa’ lhag pa’i bsam pa rab tu brtan pa ni byang chub kyi sems kyang mi brjed de zhes bya ba ni don dam par da ltar byung ba’i chos rnams mi gnas pas byang chub kyi sems nyid kyang mi gnas te; byang chub kyi sems la rmongs pa’am, brjed par ’gyur ba’i rigs na byang chub sems dpa’ lhag pa’i bsam pa rab tu brtan pa ni spyod lam thams cad du byang chub kyi sems kyang mi brjed do zhes bya ba’i don to.

. . . .

gzhan yang gang ’das pa, de ni zad pa’o; ma ’ongs pa, de ni ma phyin pa’o; da ltar byung ba, de ni gnas pa med pa’o. gang de ltar sems dang sems las byung ba skyes pa dang, zhig pa dang, zhu ba rnams la rtog cing byang chub sgrub pa’i dge ba’i rtsa ba rnams kyang yang dag par sgrub pa, ’di ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o.

punar aparaṃ yad atītaṃ tad kṣīṇam, yad anāgataṃ tad asaṃprāptaṃ, yat pratyutpannaṃ tasya sthitir nāsti, ya evaṃ cittacaittasikān utpannān bhagnavilīnān pratyavekṣamāṇo ’pi bodhisādhakāni kuśalamūlāni ca samudānayatīdam ucyate bodhisattvasya tryadhvakauśalyam.

Further, the past has perished, the future is not reached, and the present does not abide, when one considers thought and the contents of thought thus as born, destroyed and melted away, but still acquires the roots of good that bring awakening about, this is called the bodhisattva’s skill with the three times.

dus gsum la mkhas pa’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang gang ’das pa, de ni zad pa’o zhes bya ba la sogs pa gsungs te, ’das pa’i chos rnams ni rgyu dang ’bras bu bcas te, ’gags pas na zad pa zhes bya’o, ma ’ongs pa’i chos rnams ni rgyu dang ’bras bu bcas te ma phyin pas na ma phyin pa’o, da ltar byung ba’i chos rnams ni rgyus ’bras bu bskyed nas de ma thag tu ’gags pas na gnas pa med pa’o. de ltar dus gsum gyi mtshan nyid bstan nas, de la mkhas pa bstan pa’i phyir gang de ltar sems dang sems las byung ba zhes bya ba la sogs pa gsungs so, rtog cing zhes bya ba’i sgra re re dang sbyar te, sems dang sems las byung ba skyes pa rnams la rtog pa dang, sems dang sems las byung ba zhig pa rnams la rtog pa dang, sems dang sems las byung ba zhu ba rnams la rtog ces bya bar sbyar ro; de la da ltar gyi sems dang sems las byung ba rnams rgyus ’bras bu bskyed de, bskyed ma thag tu rgyu dang ’bras bu bcas te, ’gags pas dngos po med do zhes rtog pa ni sems dang sems las byung ba skyes pa rnams la rtog pa zhes bya’o; ’das pa’i sems dang sems las byung ba rnams ni rgyu dang bcas te ’bras bu ’gags pas dngos po med do zhes rtog pa ni sems dang sems las byung ba’i zhig pa rnams la rtog pa zhes sbyar ro; ma ’ongs pa’i sems dang sems las byung bas ni rgyu dang bcas te ’bras bu ma skyes pas na dngos po med do zhes rtog pa ni zhu ba rnams la rtog pa zhes bya’o. de ltar dus gsum gyi dngos po rnams yang dag par na dngos po med pas dge ba’i tshogs rnams kyang dngos po med pa’i phyir tshogs gnyis kyang mi ’grub pa ma snyam pa la byang chub sgrub pa’i dge ba’i rtsa ba rnams kyang yang dag par sgrub pa zhes bya bar smos te, tshogs gang gis byang chub sgrub par byed pa’i tshogs kyi mtshan nyid dge ba’i rtsa ba ni byang chub sgrub pa’i dge ba’i rtsa ba zhes bya ste, de yang bsod nams dang ye shes kyi tshogs kyi mtshan nyid do, de ni ’di skad du don dam pas dus gsum gyi dngos po rnams kyang rang bzhin med mod kyi, kun rdzob tu ji lta ji ltar las byas pa de lta de ltar ’bras bu med pa ma yin te, de bas na bla na med pa’i byang chub thob par byed pa’i rgyu bsod nams dang ye shes kyi tshogs kyang sgrub par byed ces bya bar ston to.
Cf. Kpv. 97-98: yadi tāvad atītaṃ cittaṃ tat kṣīṇaṃ, yād anāgataṃ cittaṃ tad asaṃprāptaḥ, atha pratyutpannasya cittasya sthitir nāsti. ... cittaṃ hi kāshyapa nadīsrotasadṛshaṃm anavasthitam utpannaṃ bhagnavilīna. Cf. also supra, ṭ. fol. 79a2 and mūla p. 487.

. .

gzhan yang gang mngon par shes pa la mkhas pas ’das pa’i dus rjes su dran te, sngon dge ba’i rtsa ba bskyed pa rnams rjes su dran nas byang chub tu yongs su sngo ba dang; gang ma ’ongs pa’i dus na dge ba’i sems bskyed pa rnams rab tu shes pa dang de la smon pa yongs su rdzogs par byed pa dang; gang da ltar byung ba’i dus na dge ba’i rtsa ba skyes shing byung ba rnams yid la byed cing, gnas par byed de, byang chub tu yongs su sngo ba; ’di ni dus gsum la mkhas pa zhes bya’o.

punar aparaṃ yābhijñākauśalyenātītasya ’dhvano ’nusmṛtiḥ, pūrvāvaropitān kuśalamūlān anusmṛtya ca bodhipariṇāmanā; yad anāgate ’dhvani kuśalānāṃ cittotpādānāṃ prajñānaṃ tatra praṇidhānaparipūrir; yaḥ pratyutpanne ’dhvany utpannotpannānāṃ kuśalamūlānāṃ manasikāraḥ sthitikāro bodhipariṇāmanā; idam ucyate tryadhvakauśalyam.

Further, remembering the past by means of skill in supernormal knowledge, and, having remembered roots of the good planted in the past, transforming them into awakening; knowledge of future productions of good thoughts and then fulfilling one’s vows; applying mental effort and making roots of the good stay as they arise in the present, transforming them into awakening; this is skill with the three times.

gzhan yang mngon par shes pa lnga dang ldan pas dus gsum gyi dngos po rnams khong du chud cing dran te, bdag gi dge ba’i rtsa ba chud mi za bar byed pa ni dus gsum la mkhas pa’o zhes bstan par bzhed nas gzhan yang gang mngon par shes pa la mkhas pa zhes bya ba la sogs pa gsungs so. mngon par shes pa dang ldan pa ni mngon par shes pa la mkhas pa’am, yang na mngon par shes pas dngos po rnams shes shing dran te, dge ba’i rtsa ba byas pa rnams chud mi gson pa’i mngon par shes pa ’das pa’i dus rjes su dran te zhes bya ba ni sngon gyi gnas rjes su dran pa’i mngon par shes pas ’das pa’i dus na mi dge ba ci byas pa dang, dge ba ci byas pa ma brjed pa ni ’das pa’i dus dran pa’o; de ltar dran pa yang ma zad kyi sngon dge ba’i rtsa ba bskyed pa rnams rjes su dran nas byang chub tu yongs su sngo bar byed pa ni ’das pa’i dus la mkhas pa zhes bya’o.
gang ma ’ongs pa’i dus na dge ba’i sems bskyed pa rnams rab tu shes pa dang zhes bya ba ni ’dir yang sngon gyi gnas rjes su dran pa’i mngon par shes pa dang, ’chi ’pho dang skye ba shes pa’i mngon par shes pas ma ’ongs pa’i dus na dge ba’i sems skye bar ’gyur ba rnams shes shing mthong zhes bya bar sbyar te, ma ’ongs pa na byang chub tu sems bskyed nas ’dod ma chags pa dang, zhe mi sdang ba dang, gti mi mug pa’i dge ba’i rtsa ba’i rgyu las sbyin pa dang, tshul khrims la sogs pa dge ba rnams gdon mi za bar skye bar shes pa ni ma ’ongs pa’i dge ba’i sems skyed pa rnams rab tu shes pa zhes bya’o; de ltar shes nas kyang da lta nyid kyi dus na dge ba de dag yongs su rdzogs te, bla na med pa’i byang chub kyi tshogs su gyur cig par sems la mngon par ’du byed cing re ba ni de la smon pa yongs su rdzogs par byed pa’o.
da ltar byung ba’i dus la mkhas pa yang rnam pa gsum ste, a) phyin ci ma log par byed pa dang, b) mi nyams par byed pa dang, c) ’bras bu gzhan du mi ’gyur bar byed pa ste, de la a) gang da ltar byung ba’i dus la dge ba’i rtsa ba skyes shing byung ba rnams yid la byed cing zhes bya bas phyin ci ma log par byed pa bstan te, dge ba’i rtsa ba skyes shing byung ba la phyin ci ma log par yang dang yang yid la byed pa’i phyir ro; b) gnas par byed ces bya ba ni mi nyams par byed pa bstan te, dge ba’i rtsa ba skyes shing byung ba gong nas gong du khyad par du ’bogs par byed pa’i phyir ro; c) byang chub tu yongs su bsngo ba zhes bya bas ’bras bu gzhan du mi ’gyur bar byed pa bstan te, da ltar byung ba’i dus su dge ba byas te gnas par gyur pa rnams lha dang klu la sogs pa’i ’bras bu thob par mi bsngo’i, bla na med pa’i byang chub thob par bsngo ba’i phyir ro.

. . . .

gzhan yang gang sems can thams cad yongs su smin par bya ba’i phyir ’das pa’i bsod nams kyi tshogs dran nas, sems can gang dag ji ltar smin par bya ba, de dag thams cad de bzhin du yongs su smin par byed de; ma ’ongs pa’i dus kyi sems can gang dag sangs rgyas mnyes par bya bas yongs su smin par bya ba, de dag thams cad de bzhin du yongs su smin par byed pa dang; da ltar byung ba’i sems can gang dag chos bstan pa’am, rdzu ’phrul gyi cho ’phrul gyis yongs su smin par bya ba, de dag thams cad kyang de bzhin du yongs su smin par byed de;

punar aparaṃ yaḥ sarvasattvānāṃ paripākārtham atītapuṇyasaṃbhāram anusmṛtya ye sattvā yathā paripācayitavyās tān sarvān tathā paripācayati; anāgate ’dhvani ye sattvā buddhārāgaṇena paripācayitavyās tān sarvān tathā paripācayati; pratyutpannāḥ ye sattvā dharmadeśanārddhiprātihāryeṇa paripācayitavyās tān sarvān tathā paripācayati.

(p. 78) Further, he matures living beings the way they are to be matured, remembering the acquisition of merit in the past for the sake of maturing all living beings; he matures accordingly all living beings in the future who are to be matured by paying respect to the Buddhas; and he matures all those living beings of the present who are to be matured by the miracles of teaching religion and magic.

dus gsum gyi bsod nams kyi tshogs ci byas pas, sems can yongs su smin par byed pa ni dus gsum la mkhas pa yin no zhes bstan par bzhed nas gzhan yang gang sems can thams cad yongs su smin par bya ba’i phyir zhes bya ba la sogs pa gsungs so; sems can thams cad ces bya bas ni rigs lnga dang ldan pa’i gang zag rnams bsdus te, de dag so so’i theg pa dang, lha dang mi’i bde ’gror ’gog pa ni yongs su smin par bya ba ste, phyir zhes bya ba ni de’i ched du’o; ’das pa’i bsod nams kyi tshogs dran nas zhes bya ba ni bdag gi sngon dge ba ’di dang ’di byas so zhes sbyin pa dang tshul khrims la sogs pa bsod nams kyi tshogs ci byas pa ma brjed pa ni dran pa’o; sems can gang dag ji lta bur yongs su smin par bya ba de dag thams cad de bzhin du yongs su smin par byed ces bya bas sngon byas pa’i bsod nams de dag dran pa tsam du ma zad kyi, bsod nams de dag gi mthus sems can ji snyed cig ji ltar smin par bya ba de dag thams cad de bzhin du smin par byed ces bya ba’i tha tshig go.
ma ’ongs pa’i dus kyi sems can gang dag sangs rgyas mnyes par bya bas yongs su smin par bya ba, de dag thams cad de bzhin du yongs su smin par byed ces bya ba ni sangs rgyas mnyes par bya ba’i sgo nas ma ’ongs pa’i sems can yongs su smin par bya ba ni ma ’ongs pa’i dus kyi sems can gang dag sangs rgyas mnyes par bya bas yongs su smin par bya ba zhes bya ste, de ni ’di skad du de bzhin gshegs pa de dag gi drung du song nas dam pa’i chos mnyan pa dang, bsam pa dang, bsgom pa la sogs pa sgrub pa’i mchod pa dang mnyes par byas nas, de la brten te sems can ji snyed cig yod pa ji ltar yongs su smin par bya ba, de snyed cig de bzhin yongs su smin par byed ces bya ba ston to.
da ltar byung ba’i sems can rnams la chos bstan pa’am, rdzu ’phrul gyi cho ’phrul gyis yongs su smin par bya ba de dag thams cad kyang de bzhin du yongs su smin par byed de zhes bya ba la, cho ’phrul gyi sgra gnyi ga dang sbyar te, a) chos bstan pa’i cho ’phrul dang b) rdzu ’phrul gyi cho ’phrul zhes bya bar sbyar ro.
The two kinds of miracles are explained in ṭ. fol.145b4-146a4, dharmadeshanaprātihārya divided into ādeshanāprātihārya and anushāsanīprātihārya, and ṛddhiprātihārya divided into five:
a) de la chos bstan pa’i cho ’phrul yang rnam pa gnyis te, 1) kun brjod pa’i cho ’phrul dang, 2) rjes su bstan pa’i cho ’phrul lo. de la 1) kun brjod pa’i cho ’phrul ni sems can rnams kyi khams dang rang bzhin dang bag la nyal rnams la btags nas de dag la de bzhin du brjod pa’o. 2) rjes su bstan pa’i cho ’phrul ni de ltar gdul bya de dag brda sprad nas bstan pa la btsud de, ’di ni sdug bsngal gyi bden pa, ’di ni kun ’byung gi bden pa, ’di ni ’gog pa’i bden pa, ’di ni lam gyi bden pa’o zhes bden pa bzhi la sogs pa ’chad pa’o.
b) rdzu ’phrul gyi cho ’phrul ni dbang lnga dang ldan pa ste, 1) gcig tu gyur nas mang por ’gyur ba dang, mang po gyur nas gcig tu ’gyur ba dang, snang ba dang mi snang ba la dbang bas sprul pa la dbang ba dang, 2) rtsig pa la yang thad kar ’gro, rab la yang thad kar ’gro ba la sogs pa la dbang bas ’gro ba la dbang ba dang, 3) nam mkha’ la mngon du ’phags te spyod lam rnam bzhi byed pa dang, chu la yang mi nub par ’gro ste, sa chen po la bya ba bzhin byed pa la dbang bas gnas pa la dbang ba dang, 4) mi’i ’gro ba ’di na gnas bzhin du lha’i ’gro bar gtogs pa, zla ba dang nyi ma ’di gnyis ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba ’di ltar gzi brjid che ba la’ang lag pas ’dzin cing kun tu nyug par byed pas lus la dbang ba dang, 5) tshangs pa’i ’jig rten gyi bar du sems can rnams la lus kyi dbang sgyur bas khams khyad par can la dbang ba ste, de ltar dbang lnga dang ldan pas gdul bya’i sems can ’dun par byed pa ni rdzu ’phrul gyi cho ’phrul lo.
da ltar gyi sems can kha cig chos bstan pa’i cho ’phrul gyis yongs su smin par bya ba yin, sems can kha cig rdzu ’phrul gyi cho ’phrul gyis yongs su smin par bya ba yin te, de la byang chub sems dpa’i cho ’phrul gang gis sems can gang yongs su smin par bya ba cho ’phrul des sems can de yongs su smin par byed do.
de bas na sems can yongs su smin par bya ba de dag thams cad kyang de bzhin du yongs su smin par byed do zhes gsungs so.
Cf. Kosha vii, 47-8, Msa v, 4-5; the divisions of ṛddhiprātihārya are similarly described in Dbh 3M p. 34-5; Śbh p. 6311-413; other references in Edg. s. v. prātihārya.

. . .

gang dus gsum ’di dag la bdag gi don dang, gzhan gyi don dang, byang chub kyi don de dag ma chags pas yongs su rdzogs par byed pa, ’di ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o.

ya eteṣu tryadhvasv ātmarthapararthabodhyartham asaktataḥ paripūrayati, idam ucyate bodhisattvasya tryadhvakauśalyam.

[To summarize], when he in these three times fulfils his own aims, others’ aims and the aim of awakening by way of non-attachment [that is, by way of threefold purity (trimaṇḍalapariśuddhinayena), consisting in not grasping for substance (bhāva) in any of the three aspects, to wit one’s own aims, others’ aims and the aim of awakening], it is called the bodhisattva’s skill with the three times.

146a4-147a2: dus gsum la mkhas pa gong du bshad pa rnams kyi don bsdus te, bstan par bzhed nas gang dus gsum ’di dag la zhes bya ba la sogs pa gsungs te, gang zhes bya ba ni byang chub sems dpa’ dang sbyar te, byang chub sems dpa’ gang zhes bya ba’i don to, dus gsum ’di dag ces bya ba ni gong du bshad pa’i ’das pa dang, ma ’ongs pa dang, da ltar gyi dus dag la’o, ma chags pas yongs su rdzogs par byed ces bya ba’i tshig gong ma’i tshig gsum char dang yang sbyar te, bdag gi don la ma chags pas yongs su rdzogs par byed pa dang gzhan gyi don la ma chags pas yongs su rdzogs par byed pa dang, byang chub kyi don la ma chags pas yongs su rdzogs par byed ces bya bar sbyar ro.
de la bdag yongs su smin par ’gyur ba’am, bdag la phan par ’gyur ba’i don ni bdag gi don te, de yang spangs pa dang sgrub pa’i mtshan nyid rnam pa gnyis so.
de la spang ba yang rnam pa gsum ste, 1) nyon mongs pa spang ba dang, 2) sdug bsngal spang ba dang, 3. shin tu spang ba’o. de la 1) nyon mongs pa spang ba ni ’jig rten gyi lam sa gong ma la zhi bar lta zhing, sa ’og ma la skyon du lta bas cung zad med pa’i skye mched man chad kyis nyon mongs pa thang cig rtse bcil ba dang, ’jig rten las ’das pa mthong ba dang bsgom pa’i lam gyis ’dod chags la sogs pa nyon mongs pa’i bag chags kyang ma lus par bton pa’o. de la 2) sdug bsngal spang ba ni ngan song gsum du skye ba’i sdug bsngal dang khams gsum du skye ba’i sdug bsngal ma lus par spangs pa’o. 3) shin tu spang ba ni nyon mongs pa dang sdug bsngal spangs pa de dag lan cig spangs nas phyis ci nas kyang de’i sems kyi rgyud la mi skye bar byed pa’o.
de la sgrub pa la yang rnam pa gnyis te, 1) ’jig rten gyi bde ba sgrub pa dang, 2) ’jig rten las ’das pa’i bde ba sgrub pa’o. 1) ’jig rten gyi bde ba sgrub pa ni ji srid du ’jig rten las ’das pa’i bde ba ma thob kyi bar du lha dang mi’i bde ’gror skye bar byed pa’o. 2) ’jig rten las ’das pa’i bde ba yang rnam pa gnyis te, a) bla na yod pa dang, b) bla na med pa’o. de la a) bla na yod pa ni nyan thos dang rang sangs rgyas kyi theg pa la brten nas phung po lhag ma dang bcas pa dang phung po lhag ma yang ma lus pa spangs pa’i mya ngan las ’das pa ’thob pa’o. b) bla na med pa ni theg pa chen po la brten nas bdag dang gzhan gyi don phun sum tshogs pa’i rten du gyur pa ni mi gnas pa’i mya ngan las ’das pa ’thob pa’o.
sems can gzhan yongs su smin par byas pa’am gzhan la phan par byas pa’i don ni gzhan gyi don te, de yang spang ba dang sgrub pa la bkod pa gong ma bzhin du rnam pa gnyis su rig par bya’o.
byang chub nyid don dam pas na byang chub kyi don to. byang chub kyi sgras ’dir byang chub rnam pa gsum la bya bar rig par bya ste, de dag ni ’phags pa’i ’bras bu yin pa’i phyir ro. yang na, stobs dang mi ’jigs pa dang ma ’dres pa la sogs pa sangs rgyas kyi chos rnams yongs su smin par bya ba’i phyir ’phags pa’i lam sgom par byed pa ni byang chub kyi don ces bya’o.
ma chags pas yongs su rdzogs par byed ces bya ba ni bdag dang gzhan dang byang chub kyi don rnam pa gsum char la yang dngos por ’dzin pa med cing, ’khor gsum yongs su dag pa’i tshul gyis mthar phyin par byed pa de ni zhes bya ba’i don to.

de la byang chub sems dpa’i theg pa thams cad la mkhas pa gang zhe na?

tatra katamad bodhisattvasya sarvayānakauśalyam?

7) What then is the bodhisattva’s skill with all the ways?

gsum po ’di dag ni theg pa ste nges par ’byin pa’o. gsum po gang zhe na? ’di lta ste: a) nyan thos kyi theg pa dang, b) rang sangs rgyas kyi theg pa dang, c) theg pa chen po’o.

trīnīmāni yānāni nairyāṇikāni; katamat trayam? yānīmāni śrāvakayānaṃ pratyekabuddhayānaṃ mahāyānam.

These three ways are conducive to deliverance. Which three? The way of disciples, the way of isolated buddhas and the great way.

gzhan yang theg pa gnyis te. gnyis gang zhe na? lha’i theg pa dang mi’i theg pa’o.

punar aparaṃ yānadvayam. katamad dvayam? devayānaṃ manuṣyayānaṃ ca.

Further, the ways are two. Which two? The way of the gods and the way of men.

dus gsum la mkhas pa bshad pa’i ’og tu theg pa kun la mkhas pa bstan pas, ji ltar bstan pa bzhin du bshad par bzhed nas de la byang chub sems dpa’i theg pa thams cad la mkhas pa gang zhe na zhes dris te, theg pa thams cad la mkhas pa ni theg pa kun la mkhas pa ste, theg pa thams cad kyi rgyu dang rang bzhin dang ’bras bu phyin ci ma log par rtogs pa’o. de la theg pa thams cad ni bsdus na rnam pa gnyis te, a) ’jig rten las ’das pa’i theg pa dang, b) ’jig rten gyi theg pa’o.
a) ’jig rten las ’das pa’i theg pa bstan par bzhed nas gsum po ’di dag ni theg pa ste nges par ’byin pa’o zhes bya ba la sogs pa gsungs te, nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’i theg pa ’di gsum ni ’jig rten las ’das pa’i theg pa zhes bya ste, ci’i phyir zhe na? ’khor ba las ’byin par byed pa’i phyir ro.
b) The ways of gods and men, being laukika, as different from the three lokottara, mentioned before but leading to them, are explained in detail in ṭ. fol. 147a5-b5: ’jig rten gyi theg pa bstan par bzhed nas gzhan yang theg pa gnyis te, gnyis gang zhe na? lha’i theg pa dang mi’i theg pa’o zhes bya ba gsungs pa’o. de la lha rnams kyi theg pa yin pas na lha’i theg pa dang, mi rnams kyi theg pa yin pas na mi’i theg pa’am lhar ’gyur ba’i theg pa dang mi ’gyur ba’i theg pa ni lha’i theg pa dang dang mi’i theg pa zhes bya’o.
de la lha’i sgras ni rgyal chen bzhi la sogs pa ’dod pa’i khams lha drug dang, gzugs kyi khams kyi lha dang, nam mkha’ mtha’ yas la sogs pa gzugs med pa’i khams kyi lha rnams bsdu’o. theg pa’i sgras ni bsod nams su nye bar ’gro ba’i ’du byed srog gcod pa las phyir log pa la sogs pa dge ba bcu’i las kyi lam dang, rtog pa dang bcas dpyod pa dang bcas pa zhes bya ba la sogs pa zag pa dang bcas pa’i gzugs kyi khams kyi bsam gtan bzhi dang, nam mkha’ mtha’ yas so zhes bya ba la sogs pa gzugs med pa’i khams kyi snyoms par ’jug pa bzhi mi g.yo ba nye bar ’gro ba’i mtshan nyid rnams bsdus te ’du byed de gnyis kyis lha’i gnas de dag thob par byed cing der ’gro bas na lha’i theg pa zhes bya’o.
mi’i sgras ni gling bzhi na gnas pa’i skyes pa dang bud med ces bya ba la sogs pa bsdus te, theg pa’i sgras ni dge ba bcu’i las kyi rang bzhin bsod nams su nye bar ’gro ba’i ’du byed la bya’o. kha cig na re: bsod nams ma yin par nye bar ’gro ba srog gcod pa la sogs pa mi dge ba’i las kyi lam bcu po rnams kyis kyang ngan song gsum du ’gro zhing skye bar byed pas ’dis ’gro ba dang ’dir ’gro ba zhes bya la sogs pa theg par bstan pa’i mtshan nyid yod na ’dir ’jig rten pa’i theg pa’i nang du ngan song gsum rnams ci’i phyir theg pa ma bsdus she na? theg pa zhes bya ba’i don ni rgyus bde ba skyed par byed pa dang, ’bras bu’i tshe ’phags pa’i bden pa rtogs pa’i snod du rung ba la bya ste, mi dge ba bcu’i las kyi lam rnams la ’dis ’gro ba dang ’dir ’gro ba zhes bya ba bstan du rung yang mi dge ba’i las kyi lam gyi rgyu nyid sdug bsngal skyed par byed pa dang ’bras bu’i tshe na yang ’phags pa’i bden pa rtogs pa’i snod du mi rung bas na theg pa zhes mi bya’o.

de la byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa gang zhe na?

tatra katamad bodhisattvasya śrāvakayānakauśalyam? p. 79

What then is the bodhisattva’s skill with the way of disciples? (p. 79)

nyan thos kyi theg pa la mkhas pa bstan par bzhed nas de la byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa gang zhe na zhes dris pa la sogs pa’o, byang chub sems dpa’ rnams kyis mkhas par bya ba’i nyan thos kyi theg pa ni byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa ste, nyan thos kyi theg pa gang zhe na zhes bya ba’i tha tshig go.
’dis ’gro bas na theg pa ste, gang gis ’gro zhe na? tshul khrims kyi phung po la sogs pas ’gro bas theg pa’i sgra ni bslab pa gsum la bya’o. yang na, ’dir ’gro bas na theg pa ste, des ni rnam par grol ba dang rnam par grol ba’i ye shes mthong ba’i phung po la theg pa zhes bya bar rig par bya’o – rec: anena gamyata iti yānam, kena gamyate / shīlaskandhādibhir gamyata iti yānashabdaḥ shikṣātraye / punar api idaṃ gamyata iti yānam, tena vimuktivimuktijnyānadarshanaskandhe yānaṃ veditavyam /
theg pa de’i mtshan nyid dang rgyu la sogs pa phyin ci ma log par rtogs pa ni nyan thos kyi theg pa la mkhas pa ste, de’ang ’og nas ’chad do. de la nyan thos kyi theg pa yang rnam pa drug tu rig par bya ste, 1) rten dang, 2) dmigs pa dang, 3) rgyu dang, 4) sgrub pa dang, 5) ’bras bu dang, 6) de rab tu rig pa’o.

sangs rgyas byung ba med par nyan thos kyi theg pa yang med do.

buddhānām anutpāde śrāvakayānam ca nāsti.

[1. Its basis (āśraya):] When the Buddhas are not born there is no way of disciples.

sangs rgyas byung ba med par nyan thos kyi theg pa yang med do zhes bya ba ni dga’ ldan gyi pho brang nas byang chub sems dpa’ ’chi ’pho ba bstan te, yum gyi lhums su bltams pa dang, btsas pa dang, gzhon nu la sogs pa’i rim pas sems can gyi don du thabs kyi spyod pa rnam pa sna tshogs mdzad nas khab nas byung ste, dka’ bar spyad pa la sogs pas bstan nas mngon par sangs rgyas pa ni sangs rgyas ’byung ba zhes bya ste, sangs rgyas ’byung ba la brten pa med par nyan thos kyi theg pa ’byung ba yang med do zhes bya ba’i don to. ’dis ni rten (1, cf. fol. 148a1) bstan pa yin no.

de ci’i phyir zhe na? nyan thos rnams kyi yang dag par lta ba ni pha rol gyi sgra’i rjes su ’gro ba’o.

tat kasya hetoḥ? śrāvakānāṃ samyagdṛṣṭiḥ parato ghoṣānvayā.

[2. Its scope (ālambana):] Why? The right view of the disciples [the view of no self in the personality (pudgalanairātmya) ] is the consequence of the words of others [taught by a Buddha, teacher or preceptor (buddhâcāryôpādhyāya) ].

de ci’i phyir zhe na zhes bya ba ni rgyu ’dri ba ste, sangs rgyas ’byung ba med par nyan thos kyi theg pa yang ci’i phyir med ce na zhes bya ba’i tha tshig go, de’i lan du nyan thos rnams kyi yang dag par lta ba ni pha rol gyi sgra’i rjes su ’gro ba zhes bya ba gsungs te, gang chos thams cad la gang zag gi dngos po med de, gang zag la bdag med pa yang dag pa’i ye shes kyis khong du chud pa ni nyan thos rnams kyi yang dag par lta ba’o; yang dag pa’i lta ba de yang sangs rgyas sam, mkhan po’am, slob dpon gyis bshad pa’i sgra mnyan nas gang zag la bdag med par dmigs par byed pas na pha rol gyi sgra’i rjes su ’gro ba zhes bya ste. ’dis ni dmigs par smra ba (2, cf. fol. 148a1) yin no.

de la nyan pa ni gang ’di tshul khrims sdom pa ste, ji ltar bslab pa bcas pa’i rjes su ’jug pa ni tshul khrims kyi phung po yongs su rdzogs par ’gyur te;

tatra śravaṇaṃ yo ’yaṃ śīlasaṃvaraḥ, yathā śikṣāprajñaptānuvartakaḥ śīlaskandhaḥ paripūryate.

[3. Its cause (hetu):] There, hearing is concerned with the vow of moral discipline, so that the mass of moral discipline – which is following what the rules declare – is fulfilled.

pha rol gyis bstan pa’i sgra mnyan nas zhes bshad na nyan pa ni gang zhe na? de’i phyir de la nyan pa ni gang ’di’i tshul khrims sdom pa zhes bya ba gsungs te, nyon mongs pa’i gdung ba sel cing sim par byed pas tshul khrims te, des lus dang ngag gi nyes pa dang kha na ma tho ba rnams mi ’byung bar sdom par byed pas na tshul khrims nyid sdom pa ste, de la nyan pa ni de yin no zhes bya ba’i don to. ji ltar bslab pa bcas pa’i rjes su ’jug pa ni zhes bya ba la, de ltar tshul khrims kyi sdom pa mnyan nas ji ltar bcom ldan ’das kyis pham pa bzhi dang, dge ’dun lhag ma bcu gsum la sogs pa’i tshul khrims nyis brgya lnga bcu bcas pa bzhin du kha na ma tho ba phra rab tsam yang med par slob cing byed pa ni ji ltar bslab pa bcas pa’i rjes su ’jug pa zhes bya ste, rgyu des tshul khrims kyi phung po rdzogs par ’gyur bas na ’dis ni rgyu (3, cf. fol. 148a1) smras pa yin no.
ṭ. fol. 148b2: de la sgrub pa (4, cf. fol. 148a1) yang rnam pa gsum ste, 1) ting nge ’dzin gyi gnas rab tu sgrub pa dang, 2) ye shes kyi rten rab tu sgrub pa dang, 3) bya ba byas pa rab tu sgrub pa’o.
tshul khrims kyi phung po rab tu rdzogs par ’gyur te zhes bya ba la tshul khrims kyi sgras yan lag drug dang ldan pa’i tshul khrims la bya ste, yan lag drug po gang zhe na? 1) tshul khrims dang ldan par gnas pa zhes yan lag dang po dang, 2) so sor thar pa’i sdom pas bsdams pa zhes yan lag gnyis pa dang, 3) cho ga phun sum tshogs pa zhes yan lag gsum pa dang, 4) spyod yul phun sum tshogs pa zhes yan lag bzhi pa dang, 5) kha na ma tho ba phra rab tsam dag la yang ’jigs par lta zhes yan lag lnga pa dang, 6) bslab pa’i gzhi rnams yang dag par blangs nas slob ces yan lag drug pa’o.
1) ji ltar tshul khrims dang ldan pa yin zhe na? yang dag par blangs pa’i bslab pa’i gzhi rnams la lus kyi las kyi mtha’ ma log pa dang, ngag gi las kyi mtha’ ma log par gyur cing, ma nyams par byed pa dang, skyon med par byed pa’o – kathaṃ shīlavān viharati / yathā samātteṣu shi(3)kṣāpadeṣu avipannakāyakarmāntash ca bhavaty avipannavākkarmāntash ca / akhaṇḍacārī achidracārī ... quoted from Śbh fol. 2A12-3, S p. 3710-13, D fol. 16a2-3.
2) ji ltar so sor thar pa’i sdom pas bsdams pa yin zhe na? dge slong pha dang, dge slong ma dang, dge bsnyen pha dang, dge bsnyen ma dang, dge slob ma dang, dge tshul pa dang, dge tshul ma’i tshul khrims rnams la so sor thar pa’i sdom pa zhes bya ste, de dag kyang sde tha dad par dbye bas sdom pa mang du ’gyur med kyi, ’di’i skabs su dge slong gi sdom pa la dgongs nas so sor thar pa’i sdom pas bsdams pa zhes gsungs so – Śbh fol. 2A13-4, S p. 3714-381, D fol. 16a3-4: kathaṃ prātimokṣasamvarasaṃvṛto bhavati / saptanairyāṇikaṃ shīlaṃ prātimokṣasamvara ity ucyate / ta ete nikāyabhedena bahavaḥ samvarā bhavanti / asmiṃs tv arthe bhikṣusamvaram adhiṣṭhāyāha /(4) prātimokṣasamvarasaṃvṛtaḥ /
3) ji ltar cho ga phun sum tshogs pa yin zhe na? de ltar spyod lam mam, ’phral gyi bya ba’am, dge ba’i phyogs la rab tu sbyor ba yang rung ste, bya ba thams cad la ’jig rten gyi rjes su ’jug cing ’jig rten gyis dpyas par mi ’gyur ba dang, ’dul ba’i rjes su ’jug cing ’dul ba dang ’gal bar mi byed pa’o – Śbh fol. 2A14, S p. 382-5, D fol. 16a4-5: katham ācārasampanno bhavati / yathāpi tadīryāpatham itikaraṇīyaṃ vā kushalapakṣaprayogam vā adhiṣṭhāya lokānuvarttinā lokānutkrāntena vinayānuvarttinā vinayānutkrāntena cācāreṇa samanvāgato bhavati /
4) ji ltar spyod yul phun sum tshogs pa yin zhe na? dge slong dag lnga po ’di dag ni spyod yul ma yin pa ste, gang zhe na? smad ’tshong ma dang, chang ’tshong ma dang, sha ’tshong gi gnas dang, rgyal po’i pho brang dang, gdol ba’i khyim mo zhes gsungs te, gang de bzhin gshegs pas ma gnang ba’i spyod yul de dag spangs nas, spyod yul gzhan du ’jug par byed pa’o – Śbh fol. 2B14, S p. 405-9, D fol. 17a3-5: katany ca gocarasampanno bhavati / panyca bhikṣor agocarāḥ / katame panyca / tad yathā ghoṣo veṣaṃ pānāgāraḥ rājakulaṃ caṇḍālakaṭhinam eva panycamam iti / ya etāṃs tathāgatapratikṣiptān agocarān varjayitvā anyatra gocare caraty [anavadye ta(5)tra kālenaivaṃ gocarasampanno bhavati /]
5) ji ltar kha na ma tho ba phra rab tsam dag la yang ’jigs par lta ba yin zhe na? kha na ma tho ba phra rab ces bya ba ni gang bslab pa’i gzhi phran tshegs su gyur pa rnams te, de dag nyams par gyur na ’bad pa chung ngus spong bar byed pa’o. de la ’jigs par lta ba ni gal te bdag la de byung bar gyur na ma thob pa thob par bya ba dang, ma rtogs pa rtogs par bya ba dang, mngon sum du ma byas pa mngon sum du bya ba’i skal ba med cing ngan song du lhung bar gyur ro snyam nas srog gi phyir yang de dag las nyams par mi byed pa’o – Śbh fol. 2B15-6, 7-8, S p. 411-9, 15-16, D fol. 17a5-b3: katham aṇumātreṣv avadyeṣu bhayadarshī bhavati / aṇumātram avadyam ucyate / kṣudrāṇukṣudrāṇi shikṣāpadāni yeṣv adhyāpattir vyutthānaṃ ca prajnyāyate / teṣāṃ yādhyāpattir idam avadyam aṇumātraṃ / punas tathā hi tasyā adhyāpatter alpakṛcchreṇa vyutthiṣṭhate (6) yena tad aṇumātram ity ucyate / tatra kathaṃ bhayadarshī bhavati / mā haivāham eṣām adhyāpattihetor abhavyo vā syām aprāptasya prāptaye anadhigatasyâdhigamāya asākṣātkṛtasya sākṣātkriyāyai apāyago vā syām apāyagāmī .... jīvatahetor api na [saṃdhi(8)bhyo] vyāpadyate /
6) ji ltar bslab pa’i gzhi rnams yang dag par blangs nas slob pa yin zhe na? dang po so sor thar pa’i sdom pa len pa’i dus na gsol ba dang bzhi’i las kyis bsnyen par rdzogs par byed pa’i tshe bslab pa’i gzhi kha cig mkhan po dang slob dpon las thos nas, gzhan dag ni zla ba phyed phyed cing so sor thar pa’i mdo ’don pa’i tshe na gang yin pa shes par gyis shig ces bstan nas, de ltar so sor thar pa’i sdom pa thob ste, de phyin chad ni ji ltar blangs pa dang blang bar dam bcas pa rnams kyang blangs nas, lhag chad med par bslab par byed pa’o – Śbh fol. 2B18-2A23, S p. 4119-4216, D 17b4-7, 18a1-2: kathaṃ samādāya shi(2A2)kṣate shikṣāpadeṣu / āha / pūrvvam anena prātimokṣasamvarasamādānajnyapticaturthena karmmaṇā upasampadyamānena katipayānāṃ shikṣāpadānāṃ sharīraṃ shrutaṃ sātirekaṃ ca tad anyaṃ divasaṃ shikṣāpadashataṃ prātimokṣasūtroddiṣṭaṃ pratijnyāyevopagataṃ sarvvatra labhiṣyāmīti / ācāryopādhyāyānām antikāc chrutvā ..(2).. tatash ca tena .... prātimokṣasamvaraḥ pratilabdhas tata uttarakālaṃ .... samādāya yathānushiṣṭaḥ anyūnam adhikaṃ shikṣate /
yan lag drug pa’i tshul khrims kyi tshogs sam tshul khrims mang po bsdus pa ni tshul khrims kyi phung po zhes bya ste, dang po tshul khrims yang dag par blangs pa nas brtsams nas tha mar rnam par grol ba’i ye shes la thug gi bar du rdul tsam yang nyams pa dang god pa med pa’o. de ltar nyams pa dang god pa med pas tshul khrims kyi mthar phyin te, zag pa med pa’i tshul khrims kyi mtshan nyid du gyur pa ni tshul khrims kyi phung po yongs su rdzogs pa zhes bya’o.
de ltar tshul khrims kyi phung po rgyas par bshad nas de yang mdor bsdus na tshul khrims kyi phung po’i mtshan nyid rnam pa gsum du rig par bya ste: 1) chud mi za ba’i mtshan nyid dang, 2) rang bzhin gyi mtshan nyid dang, 3) rang bzhin gyi yon tan gyi mtshan nyid do – Śbh fol. 2A24-5, S p. 4218-432, D fol. 18a2-4: evaṃ samādāya shikṣate shikṣāpadeṣv ayaṃ tāvad vibhaṃgaḥ shīlasamvarasya vistarakṛtaḥ // tatra kathamaḥ samāsārthaḥ / tathāyaṃ samāsārthas trilakṣaṇa eva shīlaskandhaḥ paridīpito bhagavatā / tadyathā avipraṇāshalakṣaṇaḥ svabhāvalakṣaṇaḥ svabhāvagu(5)ṇalakṣaṇash ca /
1) de la thang cig tshul khrims dang ldan zhes bya bas tshul khrims kyi sdom pa chud mi za ba’i mtshan nyid bstan pa yin no – Śbh fol. 2A25, S p. 432-3, D fol. 18a4: yathā katham iti / yat tāvad āha shīlavān viharatîty anena tāvad avipraṇāshalakṣaṇaṃ shīlasamvarasyākhyātaṃ /
2) gang so sor thar pa’i sdom pas bsdams pa zhes bya bas ni rang bzhin gyi mtshan nyid smras so – Śbh fol. 2A25, S p. 433-5, D fol. 18a4-5: yat punar āha prātimokṣasamvarasaṃvṛta iti / anena svabhāvalakṣaṇam ākhyātaṃ /
3) cho ga dang spyod yul phun sum tshogs pa zhes bya bas ni pha rol la brten nas de ltar yang dag par blangs pa’i so sor thar pa’i sdom pa’i yon tan gyi mtshan nyid bstan pa yin te, ’di ltar gzhan dag gi cho ga dang spyod yul phun sum tshogs par mthong na ma dad pa rnams ni dad par ’gyur, dad pa rnams ni dad pa phyir zhing ’phel bar ’gyur ro. gang yang kha na ma tho ba phra rab tsam la yang ’jigs par lta ba dang, bslab pa’i gzhi rnams yang dag par blangs nas slob pa gnyis kyis rang gi dbang du byas nas tshul khrims kyi yon tan smras pa yin te, ci’i phyir zhe na? yang dag par blangs pa la rdul tsam yang nyams pa med pa dang, bslab pa’i gzhi chen po dag blangs shing slob pa’i rgyus ngan song du skye ba’i skal ba med cing ma thob pa la sogs pa yang ’thob par ’gyur pas so – Śbh fol. 2A25-6, 2A27-2B21,, S p. 435-10, p. 4314-20, D fol. 18a5-6, b1-3: [yat punar āha] ācāragocarasampanna iti / anena param upanidhāya tathā samādattasya prātimokṣasamva(6)rasya guṇalakṣaṇam ākhyātaṃ / tathāpy apare tām ācāragocarasampadam upalabhyāprasannāsh ca prasīdanti prasannānāṃ ca bhavati bhūyobhāvaḥ / .... yat punar āha / aṇumātreṣv avadyeṣu bhayadarshī samādāya shikṣate shikṣāpadeṣu / anenādhyātmādhipateyaguṇānushansalakṣaṇam ākhyātaṃ / tat kasya hetor yad asyedam ācāragocarasampannaḥ parādhipateyaṃ guṇānushansaṃ pratilabheta / api ca shīlam vi(2B2)pātayitvā taddhetus tatpratyayam apāyeṣūpapadyate / abhavyatām vā aprāptasya prāptaye pūrvvavat /. ṭ abbreviates the last portion.
Notes to the Sanskrit text: 1) S ...kāya... for ...vāk... 2) ṭ enumerates the seven 3) ṭ, but not D, reads an inserted na 4) S prati... for prāti... 5) MS ...ya for ...yaṃ 6) MS om. daṇḍa 7) MS ...ms 8) Cf. D bdag .... mi rung ngo snyam nas .... S sā hai vāha (so ’ha)m ṭ yadi me sā bhaved abhavyo vā syām ... ? 9) S pratijnyayev... 10) The syllables la and bhi are partly hidden and somewhat uncertain, S has la(bdhā)ṣyāmîti (lapsyāmîti) 11) MS, S ins. daṇḍa 12) MS, S om. daṇḍa 13) MS aha 14) S // 15) MS, S ...pannaḥ for ...panna iti 16) S tathāpi pare MS uncertain 17) S ...aṃ

tshul khrims kyi phung po yongs su rdzogs nas, ting nge ’dzin gyi phung po yongs su rdzogs par byed pa dang;

śīlaskandhaṃ paripūrya samādhiskandhaṃ paripūrayati.

[4. Progress (pratipatti):] Having fulfilled the mass of moral discipline he fulfils the mass of concentration [as thought becomes one-pointed depending on moral discipline].

’dis ni ting nge ’dzin gyi gnas rab tu sgrub pa (1, cf. fol. 148b2) bstan te, ’di ltar tshul khrims brten nas sems rtse gcig pa la rab tu reg par ’gyur ba’i phyir ro. de bas na gzhung nyid las kyang tshul khrims kyi phung po yongs su rdzogs nas ting nge ’dzin gyi phung po yongs su rdzogs par byed pa zhes gsungs so.
de la ting nge ’dzin gang zhe na? ’di la I. dge slong ’dod pa las dben pa, sdig pa mi dge ba’i chos rnams la dben pa, rtog pa dang bcas pa, dpyod pa dang bcas pa, dben pa las skyes pa’i dga’ ba dang bde ba can bsam gtan dang po nye bar bsgrubs nas gnas so. II. de rtog pa dang dpyod pa dang bral zhing nang yongs su dang ste, sems kyi rgyud gcig tu gyur pas rtog pa med pa, dpyod pa med pa’i ting nge ’dzin las skyes pa’i dga’ ba dang, bde ba can bsam gtan gnyis pa nye bar bsgrubs nas gnas so. III. de dga’ ba’i ’dod chags dang bral bas btang snyoms la gnas shing dran pa dang shes bzhin can yin no, bde ba lus kyis myong la ’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 nye bar bsgrubs nas gnas so. IV. de bde ba yang spangs te, snga nas sdug bsngal yang spangs shing yid bde ba dang yid mi bde ba yang nub pas bde ba yang ma yin sdug bsngal ba yang ma yin pas btang snyoms dang dran pa yongs su dag pa bsam gtan bzhi pa nye bar bsgrubs nas gnas so zhes gsungs pa ni ting nge ’dzin zhes bya’o – quoted from Śbh fol. 1A26-8, S p. 141-159, D fol. 6b2-6: samādhisannishrayaḥ katamaḥ / sa ... viviktaṃ kāmair viviktam pāpakair akushalair dharmaiḥ sa[vitarka]ṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati / sa vitarkavicāraṇāṃ (7) vyupashamād adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasampadya viharati / sa prīter virāgād upekṣako viharati smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisamvedayate yat tad āryā ācakṣate upekṣakaḥ smṛtimān sukhavihārī niṣprītikaṃa tṛtīyaṃ dhyānam upasampadya viharati / (8) sa sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astagamād aduḥkhāsukham upekṣāsmṛtiparishuddhaṃ caturthaṃ dhyānam upasampadya viharati / ayam ucyate samādhisannishrayaḥ / The enumeration of the four dhyānas is based upon the classical description; for references v. Śbh p. 14, n. 1, 2; Edg. s. v. dhyāna, Mvy no. 1478-81.
Then a commentary on the above, based on excerpts from Śbh p. 44914ff:
de la bsam gtan rnams ni rnam pa bzhis rnam par gzhag ste, 1) mi mthun pa’i phyogs nyams par byed pa dang, 2) gnyen po bsgom pa dang, 3) bsgoms pa’i phan yon dang, 4) de gnyi ga’i gnas so.
I. dhyāna: 1) de la bsam gtan dang po la "’dod pa dag las dben pa sdig pa mi dge ba’i chos rnams las dben pa" zhes bya bas mi mthun pa’i phyogs nyams pa bstan te:
"’dod pa dag las dben pa" zhes bya ba ni nyon mongs pa’i ’dod pa dang, dngos po’i ’dod pa’o; ’dod pa dag las dben pa ste, mthungs par ldan pa las dben pa dang, dmigs pa las dben pa’i phyir ro. "sdig pa mi dge ba’i chos rnams las dben pa" zhes bya ba ni gang dag nyon mongs pa’i ’dod pa’i rgyu las byung ba’i lus dang ngag dang yid kyi nyes par spyod par gtogs pa chad pas gcod pa dang, mtshon ’debs pa dang, ’thab pa dang, rtsod pa dang, ’gyed pa dang, g.yo ba’i tshig dang, gnod pa dang, brdzun du smra ba la sogs pa de dag las dben pa’o – Śbh fol. 13A62-4, S p. 44914-45013, D fol. 169a3-b1: viviktaṃ kāmair iti / dvividhāḥ kāmāḥ kleshakāmā vastukāmāsh ca / kāmaviveko ’pi dvividhaḥ / saṃprayogaviveka ālambanavivekash ca / viviktaṃ (3) pāpakair akushalair dharmair iti / upakleshāḥ kāmahetukā akushalā dharmās tad yathā kāyadushcaritaṃ vāgdushcaritaṃ manodushcaritaṃ / daṇḍādānaṃ shastrādānaṃ / kalahabhaṇḍanavigrahavivādashāṭhyavanycananikṛtimṛṣāvādāḥ sambhavanti / teṣāṃ prahāṇād viviktaṃ pāpakair akushalair dharmair iti /
2) rnam par rtog pa dang rnam par dpyod pa dag skyon du ma mthong bas ’dod pa’i gnyen pa de dag gnyis dang mtshungs par ldan pa’i phyir "rtog pa dang bcas dpyod pa dang bcas pa" zhes bya bas gnyen po bsgom pa bstan te, rtog pa dang dpyod pa gnyis kyis ’dod pa dang, sdig pa mi dge ba’i chos ’joms par byed pas so – vitarkavicāreṣv adoṣadarshanāt svabhūmi(4)kair vitarkavicāraiḥ kāmaprātipakṣikaiḥ kushalaiḥ savitarkaṃ savicāram iti / Not verbatim.
3) "dben pa las skyes pa’i dga’ ba dang bde ba can" zhes bya bas bsgoms pa’i phan yon bstan te, ’dod pa las dben pa’am, sgrib pa las dben pa las skyes pa’i dga’ ba dang bde ba ni "dben pa las skyes pa’i dga’ ba dang bde ba" zhes bya ste, ’dod pa’i don rnyed nas gnas ngan len thams cad dang bral bas lus dang sems shin tu sbyangs te las su rung ba’i phyir ro – prayoganiṣṭho manaskāraḥ kāmavivekaḥ / tasyānantaram utpannaṃ taddhetukaṃ tatpratyayaṃ tenāha vivekajam / īpsitābhilaṣitārthasaṃprāpteḥ prītau cādoṣadarshanāt / sarvadauṣṭulyāpagamāc ca vipulaprashrabdhicittakāyakarmaṇyatayā prītisukham / Not verbatim.
4) "bsam gtan dang po nye bar bsgrubs te gnas" zhes bya bas de gnyis ka’i gnas bstan te, gnyen po bsgom pa dang bsgoms pa’i phan yon gnyis ni bsam gtan dang po’i sems rtse gcig pa las grub pa’i phyir te, ’og ma dag la yang de bzhin du sbyar ro. ṭ only provides short comments on the last portion of the first dhyāna, namely prathamaṃ dhyānam upasaṃpadya viharati. The use of Śbh p. 45014-4514, D fol. 169b1-4 seems very limited.
II. dhyāna: 1) "de rtog pa dang dpyod pa dang bral" zhes bya bas bsam gtan gnyis pa’i mi mthun pa’i phyogs nyams pa bstan te, bsam gtan dang po’i rnam par rtog pa dang bcas, rnam par dpyod pa dang bcas pa’i ting nge ’dzin gyis mtshan ma dag la skyon du mthong nas de las sems bzlog ste, rnam par rtog pa med pa dang rnam par dpyod pa med pa’i ting nge ’dzin gyis mtshan ma las sems nye bar ’dogs par byed pa’o – Śbh fol. 13A66-13B61, S p. 4514-13, D fol. 169b5-170a1: savitarkasavicārasamādhinimittebhyash cittam vyāvarttayitvā avitarkāvicārasamādhinimitteṣūpanibadhnāti /
2) "nang yongs su dang ste, sems kyi rgyud gcig tu gyur" ces bya bas gnyen po bsgom pa bstan te, de ltar rtog pa dang dpyod pa dang bcas pa’i dmigs pa dang bral bar byas nas rtse gcig tu dpyod pa’i dmigs pa la ngang gcig pas zhi ba dang, rab tu dang ba’i sems su ’jog pas na yongs su dang ba yin la, de de ltar sems nye bar ’jog pas rnam par rtog pa dang bcas rnam par dpyod pa dang bcas pas glags dang bcas shing, bar chad dang bcas pa’i gnas skabs las ’das nas sgom pa goms pas glags med cing bar chad med pa’i gnas skabs thob par ’gyur pas "sems kyi rgyud gcig tu gyur pa" zhes bya’o – vyagracāriṇa ālambanād vivecya avyagracāriṇy ālambane ekadharmatayā shāntaṃ prasannaṃ cittaṃ pravarttate / vyavasthā(7)payati / tenāha vitarkavicārāṇāṃ vyupashamād adhyātmasaṃprasādanāt / sa bhāvanābhyāsāt tasyaivāvitarkāvicārasya samādheḥ vitarkavicārasachidrasāntarām avasthām atikramya nishchidranirantarā(13B6)m avasthāṃ prāpnoti / tenāha / cetasa ekotībhāvāt /
3) "ting nge ’dzin las skyes pa’i dga’ ba dang bde ba can" zhes bya bas bsgoms pa’i phan yon bstan te, bsam gtan dang po’i dben pa las skyes pa’i dga’ ba dang bde ba las khyad par du ’phags pa bstan to, cf. Śbh p. 45116-22.
4) "bsam gtan gnyis pa nye bar bsgrubs nas gnas" zhes bya bas de gnyi ga’i gnas bstan to.
III. dhyāna: 1) "de dga’ ba’i ’dod chags dang bral bas" zhes bya bas bsam gtan gsum pa’i mi mthun pa’i phyogs nyams pa bstan te, ting nge ’dzin las skyes pa’i sems dga’ ba’i ’dod chags dang bral ba’i phyir ro, cf. Śbh p. 45123ff.
2) "btang snyoms la gnas shing dran pa dang shes bzhin can yin" zhes bya bas gnyen po bsgom pa bstan te, rnam par rtog pa dang bcas, rnam par dpyod pa dang bcas pa de dag dang dga’ ba yang spangs pas bar chad med par btang snyoms dang ldan par gnas so. de yang dga’ ba dang ldan pa’i ’du shes yid la byed pa rnams kyi go skabs mi dbye ba’i phyir dran pa nye bar gnas pa yin la, skyes pa rnams kyang nam yang ji ltar yang dang yang du mi blang ba’i phyir shes rab kyis nang du gnas pas na "dran pa dang ldan zhing shes bzhin can" zhes bya’o – Śbh fol. 13B63-13A71, S p. 4526-45317, D fol. 170b1-171a3: tatra pratame dhyāne vitarkavicārā bhavanti / yena nirantaropekṣā na pravarttate / dvitīye dhyāne (4) prītir bhavati / yenātrāpi nirantaropekṣā na pravarttate / tenāyaṃ dhyāyī prathamadvitīyeṣu dhyāneṣu nāsti tena tṛtīye dhyāne upekṣako viharatīty ucyate / sa upekṣakas sans tathā tathopasthitasmṛtir viharati / yathā yathā te prītisahagatāḥ saṃjnyāmanasikārāḥ na samudācaranti / sa cet punar abhāvitatvāt tṛtīyasya dhyāna(5)sya smṛtisaṃpramoṣāt kadācit karhacic citte prītisahagatāḥ saṃjnyāmanasikārāḥ samudācaranti / tāṃ laghu laghv eva prajnyayā pratividhyati / samyag eva prajānāti / utpannotpannāṃsh ca nādhivāsayati / prajahāti vinodayati / vyantīkaroti / cittam adhyupekṣate / tenāha smṛtaḥ saṃprajānann iti / ṭ abridges.
3) "bde ba lus kyis myong la, ’phags pa rnams kyis gang de dran pa dang ldan pa bde ba la gnas pa btang snyoms pa’o zhes brjod pa ste" zhes bya bas bsgoms pa’i phan yon bstan te, de ltar btang snyoms la mang du gnas pa de sems g.yeng ba med pa’i dga’ ba dang ldan pa’i tshor ba spangs nas, dga’ ba med pa’i zhi ba rab tu zhi ba’i tshor ba ’byung ste, de yang de’i tshe gzugs kyi lus dang yid kyi lus kyis tshor ba’i bde ba dang shin tu sbyangs pa’i bde ba myong bar byed pas na "bde ba lus kyis myong ba" zhes bya’o. bsam gtan ’og ma gnyis la ni de lta bu’i bde ba dang btang snyoms med la, gong ma la ni btang snyoms yod kyang bde ba med kyi, bsam gtan gsum pa ’di nyid bde ba dang btang snyoms kyi gnas yin pas ’phags pa sangs rgyas rnams dang sangs rgyas kyi nyan thos rnams kyis bsam gtan gsum pa ’di nyid la "dran pa dang ldan pa bde ba la gnas pa btang snyoms pa’o" zhes gtso bor bsngags pas na "’phags pa rnams kyis gang de dran pa dang ldan pa, bde ba la gnas pa, btang snyoms pa’o zhes brjod pa" zhes gsungs so – tasya tasmin samaye e(6)vam upekṣakasya viharatā smṛtasya saṃprajanyasyāsevanānvayād bhāvanānvayād bahulīkārānvayāt prītisahagataṃ prahīyate tac cittauddhatyakaraṃ / niḥprītikaṃ ca shāntaṃ prashāntaṃ cetasi veditam utpadyate prītiprātipakṣyena / tasmin samaye rūpakāyena manaḥkāyena veditam (13A7) sukhaṃ ca prashrabdhisukhaṃ pratisamvedayate / tenāha sukhaṃ ca kāyena pratisaṃvedayate / tṛtīyāc ca dhyānāt adhas tadrūpaṃ sukhaṃ nāsti nāpi nirantarā upekṣā / tṛtīyād dhyānād ūrdhvaṃ yad apy upekṣopalabhyate / na tu sukhaṃ / tatrādhaḥ sukhopekṣābhāvād ūrdhvany ca sukhābhāvāt / idaṃ tad āyatanaṃ yad uta tṛtīyaṃ dhyānaṃ yat tad āryā (2) ācakṣate / yat pratilambhavihāriṇaṃ pudgalam adhikṛtya upekṣakaḥ smṛtimāṃ sukhavihārī tṛtīyaṃ dhyānam upasaṃpadya viharatīti / āryāḥ punaḥ buddhāsh ca buddhashrāvakāsh ca /
IV. dhyāna: 1) "de bde ba yang spangs te, snga nas sdug bsngal yang spangs shing yid bde ba dang yid mi bde ba yang nub pas" zhes bya bas bsam gtan bzhi pa’i mi mthun pa’i phyogs nyams pa bstan te, "bde ba yang spangs" zhes bya ba ni bsam gtan gsum pa dang ldan pa’i bde ba bsam gtan bzhi pa ’dis spangs par bstan pa’o. "sdug bsngal yang spangs" zhes bya ba ni bsam gtan gnyis pa spangs pa yang bsdus te bstan pa’o. "yid bde ba nub pas" shes bya ba ni bsam gtan gsum pas dga’ ba spangs pa bstan pa’o. "yid mi bde ba nub pas" shes bya ba ni bsam gtan gnyis pas spangs pa bstan pa’o – Śbh fol. 13A74-6, S p. 4548-17, D fol. 171b1-4: tatra caturthadhyānasamāpattikāle sukhasya ca prahāṇād dvitīyadhyānasa(5)māpattikāle duḥkhasya tṛtīyadhyānasamāpattikāle saumanasyasyāstagamāt prathamadhyānasamāpattikāle daurmanasyasya /
3) "bde ba yang ma yin sdug bsngal ba yang ma yin pa btang snyoms dang dran pa yongs su dag pa" zhes bya bas bsgoms pa’i phan yon bstan te, tshor ba gong ma bzhi po spangs pas sdug bsngal yang ma yin bde ba yang ma yin pa’i tshor ba dang ldan pa dang, bsam gtan gsum pa’i tshe btang snyoms dang dran pa yod kyang yongs su ma dag pa, ’di’i tshe yongs su dag pa dang ldan par bstan pa’o – asti tāvat sukhaduḥkhasya prahāṇād aduḥkhāsukhaivāsya vedanāvashiṣṭā bhavati / tenāha / aduḥkhāsukhā / tasmin samaye ...(6)... [teṣāṃ ca prahāṇād] yā tatropekṣā / smṛtish ca sā parishuddhā bhavati /
4) "bsam gtan bzhi pa nye bar bsgrubs te gnas" zhes bya bas de gnyi ga’i gnas bstan to.
Notes to the Sanskrit text: 1) Brackets: hole in MS 2) MS om. daṇḍa 3) S savitarkasavicārāṇāṃ 4) MS ...jāna sukhaṃ 5) MS, S ins. daṇḍa 5a) MS, S om. niṣprītikaṃ which is supplied from D. The standard version, as also supported by D, has sukhaṃ viharatīti for sukhavihārī 6) S om. daṇḍa 7...7) With D snga nas sdug bsngal ba yang spangs shing and ṭ, cf. Mvy 1481; MS, S om. 8) S ...rvva.. 9) S om. ca 10) For astaṃgama, for the form cf. e. g. Kosha p. 435. 11) MS om. daṇḍa 12) As D, ṭ; MS, S kāmavitarko 13) As D; MS, S om. iti and daṇḍa 14) D ins. rtog pa dang bcas pa / dpyod pa dang bcas pa zhes bya ba ni equivalent of savitarkaıṃ savicāram iti 15) As D, ṭ; MS, S avitaraka... 16) MS ...prati... 17) As D; MS, S ...cāraṃ for ...cāram iti / 18) D ins. dben pa las zhes bya ba ni equivalent of vivekam iti 19) MS ...kaṃ for ...kaḥ, MS, S om. daṇḍa, D ins. skyes pa zhes bya ba ni equivalent of jam iti 20) MS, S om. daṇḍa, D ins. dga’ ba dang bde ba can zhes bya ba ni equivalent of prītisukham iti 20b) S ...taḥ 21) S vā doṣa... 22) D does not have any equivalent of prashrabdhi, ṭ, however, has. S ...shrabdhi ci... 23) MS, S om. daṇḍa 24) S ...viviktebhash for samādhinimittebhash 25) S ...varta... 26) S om. daṇḍa, D ins. sems kyi rgyud gcig tu gyur pas zhes bya ba ni equivalent of cetasa ekotībhāvād 27) S sabhāvanābhy... 28) S vitarkavicārasya samādheḥ sachidra... for vitarkavicārasachidra.. MS ...am for ...ām 28a) MS, S sic, ayaṃ dhyāyī corrupt ?, D has de lta bas na bsam gtan dang po dang / bsam gtan gnyis pa de dag la btang snyoms shas cher med pas 29) D ins. dran pa dang shes bzhin can yin zhes bya ba ni equivalent of smṛtaḥ saṃprajānann iti 30) As D kun ’byung bar mi ’gyur MS, S om. na 31) S karhicit cf. Edg. s. v. karhacit Beginning and end of lines 3-5 are very indistinct. 32) MS ...prajāna S ...prajānān 33...33) In D (fol. 171a2-3) this part is moved to after buddhashrāvakāsh ca /, but ṭ has it in the same place as MS. D seems right in following the order of the mūla text, in which niṣprītikam comes at the end. D has dga’ ba med pa zhes bya ba ni at the beginning of this piece, equivalent of niṣprītikam iti. S om. daṇḍa after ...pakṣyena 34) S om. bhāvanãnvayād 35) S om. ca 36) As D fol. 171a3 dga’ ba’i gnyen po MS, S / prītiprātidvandvyena 37) D fol. 170b5 ins. bde ba lus kyis myong ba zhes bya ba ni equivalent of kāyena pratisamvedayata iti 38) MS, S vedita 39...39) S om. 40) D ins. ’phags pa rnams kyis gang de la dran pa dang ldan pa bde ba la gnas pa btang snyoms pa’o zhes brjod pa ste zhes bya ba ni equivalent to yat tad āryā ācakṣate upekṣakaḥ smṛtimān sukhaṃ viharatīti 41) S ...aṃ 42) S vṛddhāsh ca vṛddhashrāvakāsh 43) S tan na 44) S ...angga... 45) ṭ has bsam gtan gnyis pa - dvitīyadhyāna 46) As D de la tshor ba’i lhag ma bde ba yang ma yin / sdug bsngal yang ma yin pa nyi tshe yod pas na / MS, S vedanā vishiṣṭā bhavati

ting nge ’dzin gyi phung po yongs su rdzogs nas, shes rab kyi phung po yongs su rdzogs par byed pa dang;

samādhiskandhaṃ paripūrya prajñāskandhaṃ paripūrayati.

Having fulfilled the mass of concentration he fulfils the mass of insight [into the four truths, as true insight arises from one-pointedness].

’di ni ye shes kyi rten du rab tu sgrub pa (2, cf. fol.148b2) bstan te, sems rtse gcig tu ’gyur na yang dag pa ji lta ba bzhin du rab tu shes par ’gyur ba’i phyir ro. de bas na mdo las kyang ting nge ’dzin gyi phung po yongs su rdzogs nas shes rab kyi phung po yongs su rdzogs par byed pa dang zhes gsungs te, de la shes rab kyi phung po ’di ni sdug bsngal ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa dang, ’di ni sdug bsngal kun ’byung ba ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa dang, ’di ni sdug bsngal ’gog pa ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa dang, ’di ni sdug bsngal ’gog par ’gro bar byed pa’i lam ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa ste ’phags pa’i bden pa bzhi phyin ci ma log par shes pa ni shes rab kyi phung po yongs su rdzogs par byed pa zhes pa’o.

shes rab kyi phung po yongs su rdzogs nas, rnam par grol ba’i phung po yongs su rdzogs par byed pa dang;

prajñāskandhaṃ paripūrya vimuktiskandhaṃ paripūrayati.

[5. Its fruit (phala):] Having fulfilled the mass of insight he fulfils the mass of deliverance [as he realizes the elimination of the vices by means of pure knowledge (suviśuddhajñānena klesaprahāṇaṃ sākṣātkaroti) ].

’di ni bya ba byas pa rab tu sgrub pa (3, cf. fol. 148b2) bstan te, ’di ltar ye shes shin tu rnam par dag pas ni nyon mongs pa spangs pa mngon sum du byed pa’i phyir ro. de bas na mdo las kyang shes rab kyi phung po yongs su rdzogs nas rnam par grol ba’i phung po yongs su rdzogs par byed pa zhes gsungs te, de yang tshul khrims rnam par dag pa ni ’gyod pa med par ’gyur ro, ’gyod pa med na dga’ ba dang mchog tu dga’ ba dang shin tu rnam par sbyangs pa dang bde bar ’gyur ro, bde bar gyur pa’i sems mnyam par ’jog go, sems rnam par gzhag na yang dag pa ji lta ba bzhin du rab tu shes, yang dag pa ji lta ba bzhin du mthong bar ’gyur ro, yang dag pa ji lta ba bzhin du shes shing mthong bas skyo bar ’gyur ro, skyo bar ’gyur na ’dod pa’i zag pa las sems rnam par grol ba dang, srid pa’i zag pa dang ma rig pa’i zag pa las sems rnam par grol te, rgyud la dri ma med pa ’thob par ’gyur pas na rnam par grol ba’i phung po yongs su rdzogs par byed pa zhes bya’o.
’dis ni ’bras bu (5, cf. fol. 148a1) bstan te, rnam par grol ba’i phung po ni bslab pa gsum la zhugs pa’i ’bras bu yin pa’i phyir ro.

rnam par grol ba’i phung po yongs su rdzogs nas, rnam par grol ba’i ye shes mthong ba’i phung po yongs su rdzogs par byed pa ste;

vimuktiskandhaṃ paripūrya vimuktijñānadarśanaskandhaṃ paripūrayati.

[6. Knowledge of it (tatpravedanā):] Having fulfilled the mass of deliverance he fulfils the mass of vision of the knowledge of deliverance [thus having freed thought from the vices of the threefold world he knows deliverance itself].

de ltar khams gsum gyi nyon mongs pa las sems rnam par grol nas de’i ’og tu rnam par grol ba nyid shes shing rig pa’i ye shes skyes te, de bas na mdo las kyang rnam par grol ba’i phung po yongs su rdzogs nas rnam par grol ba’i ye shes mthong ba’i phung po yongs su rdzogs par byed ces gsungs so.
’dis ni de rab tu rig pa (6, cf. fol. 148a1) bstan te, rnam par grol ba’i ’og tu bdag gi sdug bsngal ni shes par byas, kun ’byung ba ni spangs, ’gog pa ni mngon sum du byas, lam ni bsgoms pas de sdug bsngal shes par bya mi dgos, kun ’byung ba spang mi dgos, ’gog pa mngon sum du bya mi dgos, lam bsgom mi dgos te, skye ba zad do, tshangs par spyad pa bsten to, bya ba byas so, srid pa ’di las gzhan mi shes so zhes khong du chud pa’i phyir ro.

gang ’di la mkhas pa, ’di ni nyan thos kyi theg pa la mkhas pa zhes bya’o.

yad iha kauśalyam idam ucyate śrāvakayānakauśalyam.

Skill in this is called skill with the way of disciples.

gzhan yang nyan thos kyi theg pa la mkhas pa ni gang bsod nams dang bsod nams ma yin pa dang mi g.yo ba’i ’du byed rnams la rnam par smod pa dang; khams gsum pa thams cad la yid byung zhing ’dod chags dang bral ba dang; ’du byed thams cad la mi rtag pa dang sdug bsngal bar rtog pa dang; chos thams cad la bdag med par rtog pa dang; mya ngan las ’das pa zhi ba la mngon par dga’ ba dang; skad cig kyang srid par skye bar mi ’dod pa dang; rtag tu ’jigs par lta ba dang; rtag tu yid mi rton pa dang; phung po rnams la gsod par ’du shes pa dang; khams rnams la sbrul gdug pa lta bur rtog pa’i ’du shes pa dang; skye mched rnams la grong stong lta bur ’du shes pa dang; skye ba’i gnas thams cad la mi smon pa’i ’du shes pa dang; mya ngan las ’das pa la gnas dang skyabs su ’du shes pa dang;

punar aparam śrāvakayānakauśalyaṃ yā puṇyāpuṇyāniñjyānāṃ saṃskārāṇāṃ vigarhaṇā; nirvidvirāgatā sarvasmiṃs traidhātuke; anityaduḥkhapratyavekṣā sarvasaṃskāreṣv; anātmapratyavekṣā sarvadharmeṣu; śāntanirvāṇābhiratiḥ; na kṣaṇam api bhavopapattispṛhā; nityaṃ bhayadarśitā; nityam aviśvāsatā; ghātakasamjñā skandheṣu; āśīviṣasaṃjñā dhātuṣu; śūnyagrāmasaṃjñā āyataneṣu; apraṇidhānasaṃjñā sarvopapattisthāneṣu; sthānaśaraṇasaṃjñā nirvāṇe.

Further, skill with the way of disciples is [1. counteracting the adversary (vipakṣadūṣaṇa) ] rejecting the formative factors, meritorious, non-meritorious or neutral; disgust and absence of passion for the whole threefold world; discerning the impermanence and suffering in all conditioned things; discerning the egolessness in all moments of existence; delight in peace and extinction; no desire for birth in existence, not even for a second; regarding [existence (bhava) ] always with fear; constant absence of security [regarding existence (bhava) ]; conceiving of the parts of personality as a killer; conceiving of the spheres of sense-perception as snake-venom; conceiving of the fields of sense-perception as an empty village; conceiving no wishes regarding any kind of birth; [and 2. seeing the good qualities of the stage of the antidote (pratipakṣabhūmiguṇadarśitā):] conceiving of extinction as one’s proper abode, one’s refuge.

gzhan yang nyan thos kyi theg pa la mkhas pa ni zhes bya bas nyan thos kyi theg pa la mkhas pa rnam grangs gzhan du ston te, mkhan po dang slob dpon gyis bshad pa’i sgra la brten nas gang zag la bdag med par dmigs pa ni nyan thos te, nyan thos de dag gi theg pa ni nyan thos kyi theg pa’o. de yang rnam pa gnyis su rig par bya ste, 1) mi mthun pa’i phyogs sun ’byin pa dang, 2) gnyen po’i sa la yon tan du lta ba’o. de la 1) mi mthun pa’i phyogs sun ’byin pa ni gang bsod nams dang bsod nams ma yin pa zhes bya ba nas brtsams te, skye ba’i gnas thams cad la mi smon zhes bya ba yan chad kyis bstan to; 2) gnyen po’i sa la yon tan du lta ba ni mya ngan las ’das pa la gnas dang skyabs su ’du shes pa zhes bya bas bstan to. de bas na gang gis ’gro ba dang, gang du ’gro ba’i phyir de gnyis ni nyan thos kyi theg pa ste, gang gis ’gro ba ni mi mthun pa’i phyogs sun ’byin pa’i ’du shes kyis ’gro ba’o, gang du ’gro ba ni mya ngan las ’das pa’i sar ’gro ba’o.
mi mthun pa’i phyogs sun ’byin pa yang rnam pa gnyis te, 1) rgyu spong ba dang, 2) ’bras bu spong ba’o. rgyu spong ba la yang rnam pa gnyis te, las spong ba dang nyon mongs pa spong ba’o. las spong ba’i dbang du byas nas gang bsod nams dang zhes bya ba la sogs pa smos te, ’du byed gsum ni khams gsum du skye ba’i rgyu byed par mthong nas de rnams la rnam par smod par byed de, rnam pa sna tshogs su smod pa ni rnam par smod pa ste, sun ’byin par byed pa’o. de’ang rnam pa gnyis te, sngon byas pa spong ba dang, phyis mi byed pa’o; de la sngon byas pa spong ba ni ’du byed rnam pa gsum sngon spyad pa’i bag chags yod pa la ’phags pa’i lam gyis sbyong ba’o; phyis mi byed pa ni phyin chad ’du byed rnam pa gsum gyi las la mi ’jug pa’o. nyon mongs pa spong ba yang rnam pa gnyis te, a) de’i ’bras bu sdug bsngal gyi bdag nyid du mthong bas de la mi dga’ ba dang, b) de’i rgyus sdug bsngal bskyed par mthong bas spong bar ’dod pa’o. khams gsum thams cad la yid byung zhing zhes bya bas de’i ’bras bu sdug bsngal gyi bdag nyid du mthong bas de la mi dga’ ba bstan te, khams gsum ni ’dod pa’i khams dang, gzugs kyi khams dang, gzugs med pa’i khams dag go. de la ’dod pa’i khams ni gling bzhi dang, ’dod pa’i khams kyi lha drug dang, sems can dmyal ba dang, dud ’gro dang, yi dags rnams so. gzugs kyi khams ni tshangs ris dang, tshangs pa mdun na ’don dang, tshangs chen zhes bya ba la sogs pa gnas bcu drug dag go. gzugs med pa’i khams ni nam mkha’ mtha’ yas skye mched ces bya ba la sogs pa bzhi’o. yid byung ba ni khams gsum la skyo ba’o, ’dod chags dang bral ba zhes bya bas de’i rgyus sdug bsngal bskyed par mthong bas spong bar ’dod pa bstan te, khams gsum ni nyon mongs pa spangs pa ni ’dod chags dang bral ba’o. ’bras bu spong ba’i dbang du byas nas, ’du byed thams cad la mi rtag ces bya ba la sogs pa smos so. thams cad kyi sgra dang rtog pa’i sgra gnyi ga dang sbyar te ’du byed thams cad la mi rtag par rtog pa dang, ’du byed thams cad la sdug bsngal bar rtog pa zhes bya bar sbyar ro.
rgyu dang rkyen gyis bskyed pa’i phung po dang khams dang, skye mched la sogs pa’i chos rnams ni ’du byed thams cad de, de dag mi rtag pa gnyis kyis ’jig par byed pa ni ’du byed thams cad la mi rtag pa rtog pa zhes bya’o.
de la mi rtag pa rnam pa gnyis ni 1) ’jig pas mi rtag pa dang, 2) skad cig mas ’joms pas mi rtag pa’o:
de la 1) ’jig pas mi rtag pa ni mthar ’chi bar ’gyur ba ste, mnar med pa nas brtsams nas srid pa’i rtse mo’i bar du de na gnas pa’i sems can rnams rang gi gnas nas ’phos pas so. 2) skad cig mas ’joms pas mi rtag pa ni skad cig ma re re la yang ’jig cing skye ba’i phyir ro.
’du byed thams cad sdug bsngal rnam pa brgyad dang ldan par shes pa ni sdug bsngal bar rtog pa zhes bya ste, sdug bsngal rnam pa brgyad ni 1) skye ba’i sdug bsngal dang, 2) rga ba’i sdug bsngal dang, 3) na ba’i sdug bsngal dang, 4) shi ba’i sdug bsngal dang, 5) mi sdug pa dang phrad pa’i sdug bsngal dang, 6) sdug pa dang bral ba’i sdug bsngal dang, 7) gang ’dod pa de btsal te mi rnyed pa’i sdug bsngal dang, 8) mdor na nye bar len pa’i phung po lnga sdug bsngal ba’o. The paragraph seems based upon Abhidharmasamuccaya p. 3713ff: api khalu duḥkhalakṣaṇaprabhedā aṣṭau / jātir duḥkhaṃ jarā duḥkhaṃ vyādhir duḥkhaṃ maraṇaṃ duḥkham apriyasaṃprayogo duḥkhaṃ yad apīccan na labhate tad api duḥkhaṃ saṃkṣiptena panycopādānaskandhā duḥkham // The text of ṭ in the following is, however, different and more copious:
de la 1) skye ba ni mi dang lha la sogs pa’i ’gro ba de dang de dag tu phung po dang khams dang skye mched mngon par ’grub pa’o. ci’i phyir skye ba sdug bsngal ba zhes bya zhe na? rnam pa gnyis kyi phyir te, a) rang bzhin gyis sdug bsngal ba dang, b) sdug bsngal gzhan gyi rten du gyur pa’i phyir ro – Abhidharmasamuccaya: jātiḥ kim upādāya duḥkham / saṃbādhaduḥkhtāṃ tadanyaduḥkhāshrayatāṃ copādāya / Rec ṭ: jātiḥ kim upādāya duḥkham / svabhāvaduḥkhatām anyaduḥkhāshrayatāṃ copādāya /
2) de la rgas pa ni phung po gzhan du gyur pa ste, lang tsho bcom pa dang, na tshod nyams pa la sogs pa la’o. ci’i phyir rga ba sdug bsngal ba zhes bya zhe na? nye du ’khor rnams kyis shin tu byams shing yid du ’ong bar bya ba dang, ’gro ba bzang mo’i mig dang yid kyis rjes su mthun par byed pa’i kha dog dang dbyibs shin tu mdzes pa de rga ba’i ser bas phog nas mi mdzes pa dang, ’khums pa dang zhigs par snang bas nye du’i phyogs rnams kyang shin tu mi dga’ bar byed kyi, ’gro ba bzang mos kyang spong bar byed pas rga ba sdug bsngal ba’o – Abhidharmasamuccaya: jarā kim upādāya duḥkham / kāle vipariṇatiduḥkhatā upādāya //
3) de la khams mi mthun pa ’phel bar gyur pa ni na ba ste, sa la sogs pa’i khams shas che chung du gyur pa’o. ci’i phyir na sdug bsngal ba zhes bya zhe na? rab tu mi bzad pa’i nad kyi khyad par gyis thebs nas nags chen po mes tshig pa’i nad du chud pa rab tu tsha ba’i me lces reg pa skad chen po ’byin pa bzhin sdug bsngal ba’i mes reg pa na mi bzad pa’i skad cher ’byin pas na sdug bsngal ba zhes bya’o – Abhidharmasamuccaya: vyādhi kim upādāya duḥkham / bhūteṣu vipariṇatiduḥkhatām upādāya //
4) de la ’chi ba ni dbang po rnams nyams pa las de’i rgyus sems dang sems las byung ba rnams mi rgyu ba’o, sems dang sems las byung ba rnams mi rgyu bar gyur pa na gang zag de shi ba zhes bya’o. ci’i phyir shi ba sdug bsngal ba zhes bya zhe na? ’di ltar shi bar gyur na yid du ’ong zhing sems la gcags pa’i pha ma dang nye du dang grogs la sogs pa dang bral zhing, nor dang ’bru dang, bran dang bu tsha la sogs pa gtang bar dka’ ba rnams dang bral te mi ’dod bzhin du bsad sar bkri ba’i btson dang ’dra bar sdug bsngal dpag tu med pa skyed par byed pas na ’di las sdug bsngal gzhan med pa’i phyir ’chi ba sdug bsngal ba’o – Abhidharmasamuccaya: maraṇaṃ kim upādāya duḥkham / jīvitavipraṇāshaduḥkhatām upādāya //
5) mi sdug pa dang phrad pa ni mi dge ba’i las byas pa’i rgyus sems can dmyal ba pa la sogs pa ’bras bu yid du mi ’ong ba dang phrad pa’o. ci’i phyir mi sdug pa dang phrad pa sdug bsngal ba zhes bya zhe na? khyim mtshes mi bgrungs pa dang ’dra bar gnod pa byed pa’i bdag nyid yin pa dang, dug gi shing bzhin du sdug bsngal skyed pa’i rgyu byed pa dang, zug rngus zug bzhin du lus dang sems la gnod pa byed pa dang, skye bo mi bgrungs pa dang dgra dang phrad na zhe sdang skye bar byed pa bzhin du zhe sdang skyed pa’i gnas su gyur pa’i phyir sdug bsngal ba zhes bya’o – Abhidharmasamuccaya: apriyasaṃyogaḥ kim upādāya duḥkham / saṃyogajaduḥkhatām upādāya //
6) sdug pa dang bral ba ni sems can gyi grang su gtogs pa’am, sems can gyi grangs su ma gtogs pa yang rung, yid du ’ong ba’i dngos po dang bral ba’o. ci’i phyir sdug pa dang bral ba sdug bsngal ba zhes bya ba zhe na? sdug pa dang bral bar dogs pa’am, mthong ba’am, rjes su dran pas kyang mya ngan dang, smre sngags ’don pa dang, yid mi bde ba dang, ’khrugs1 pa’i sdug bsngal ’gyur bar byed pas na, sdug pa dang bral ba sdug bsngal ba’o – Abhidharmasamuccaya: priyaviprayogaḥ kim upādāya duḥkham / viprayogajaduḥkhatām upādāya //
7) ’dod pa btsal te ma rnyed pa ni sdug bsngal ba dang bral ba la yang mi phrad par ’dod pa dang, bde ba dang phrad pa dang yang mi ’bral bar ’dod pa de btsal na ma grub pa’o. yang na sdug pa dang phrad par ’dod pa dang, mi sdug pa dang bral bar ’dod pa las sdug pa dang ma phrad la mi sdug pa dang phrad par gyur pa ni gang ’dod pa btsal te ma rnyed pa zhes bya’o. ci’i phyir gang ’dod pa btsal te ma rnyed pa sdug bsngal ba zhes bya zhe na? sdug bsngal skye ba’i rgyur gyur ba’i phyir te, dus gsum du’ang bdag gis gang btsal pa de ma rnyed do zhes sdug bsngal skye ba’i phyir ro – Abhidharmasamuccaya: yad apīcchan na labhate tat kim upādāya duḥkham / kāmyaphalābhāvajaduḥkhatām upādāya //
8) mdor na nye bar len pa’i phung po lnga sdug bsngal ba zhes bya ba ni nye bar len pa’i phung po lngar sdug bsngal thams cad ’dus te, sdug bsngal gyi rten yin pa’i phyir de skad ces bya’o – Abhidharmasamuccaya: saṃkṣiptena panycopādānaskandhāḥ kim upādāya / dauṣṭhulyaduḥkhatām upādāya, but cf. ibid, line 16: tad anyaduḥkhāshrayatāṃ copādaya referring to jāti. chos thams cad la bdag med par rtog pa dang zhes bya ba la chos thams cad ni ’dus byas dang ’dus ma byas dang, zag pa dang bcas pa dang zag pa med pa’o. gang na gang med par shes pa chos thams cad la bdag med par rtog pa ste, chos de dag la mu stegs can gyis brtag pa’i bdag rtag pa med par khong du chud pa’o. mya ngan las ’das pa zhi ba la mngon par dga’ ba zhes bya ba la, mya ngan las ’das pa ni sdug bsngal spangs pa dang, ’dod chags la sogs pa spangs pa’i phyir zhi ba’o. yang na mya ngan las ’das pa rnam pa gnyis te, phung po’i lhag ma dang bcas pa’i mya ngan las ’das pa dang, phung po’i lhag ma ma lus par spangs pa’i mya ngan las ’das pa’o. de la zhi ba zhes bya bas phung po’i lhag ma dang bcas pa’i mya ngan las ’das pa bstan te, nyon mongs pa thams cad spangs nas phung po tsam yod pa’i phyir ro. mya ngan las ’das pa zhes bya bas phung po’i lhag ma ma lus pa spangs pa’i mya ngan las ’das pa bstan te, nyon mongs pa dang phung po gnyi ga yang spangs pa’i phyir ro. mngon par dga’ ba ni de thob par mos pa dang, de ’thob par ’dod pa’o. skad cig kyang srid par skye bar mi ’dod pa zhes bya ba la cung zad kyang khams gsum du skye bar ma mos zhes bya ba’i tha tshig ste, ci’i phyir zhe na? khams gsum mtha’ dag rtag ru ’du byed kyi sdug bsngal dang rjes su ’brel cing des khyab par mthong bas so. rtag tu ’jigs par lta zhes bya ba ’dir yang srid pa la zhes bya bar sbyar te, sdug bsngal gyi sdug bsngal dang ldan pa’am, nyon mongs pa ’byung gnas yin par mthong bas na rtag tu ’jigs par lta’o. rtag tu yid mi rton ces bya ba ’dir yang srid pa la zhes bya bar sbyar te, thang cig bde ba rnams kyang phyis sdug bsngal ba’i rgyur gyur par ’gyur ba’i sdug bsngal dang ldan pa’i phyir rtag tu yid mi rton pa’o. phung po rnams la gsod par ’du shes dang zhes bya ba la dper na gshed pos gsod cing sdug bsngal skyed par byed pa, de bzhin du phung po la bdag tu dmigs na yang skye rga na ’chi’i sdug bsngal skye bar mthong bas de dag phung po rnams la gsod par ’du shes so.
khams rnams la sbrul gdug pa lta bur rtog pa’i ’du shes zhes bya ba la, ji ltar sbrul gdug pas sdug bsngal dang nyon mongs pa bskyed pa, de bzhin du mig la sogs pa’i khams brten nas gzugs la sogs pa’i khams la dmigs nas ’dod chags dang zhe sdang la sogs pa’i nyon mongs pa ’byung bar khong du chud pas na khams rnams la sbrul gdug pa lta bur rtog pa’i ’du shes pa zhes bya’o.
skye mched rnams la grong stong pa lta bur ’du shes pa dang zhes bya ba la, ji ltar grong stong pa na skye bo dag rgyu ba mi gnas pas stong pa, de bzhin du skye mched bcu gnyis kyang ming dang gzugs tsam du zad kyi, bdag dang bdag gir med par rtog pas na skye mched rnams la grong stong lta bur ’du shes pa zhes bya’o. skye ba’i gnas thams cad la mi smon pa’i ’du shes zhes bya ba la skye ba’i gnas ni bzhi ste: 1) mngal nas skye ba dang, 2) rdzus te skye ba dang, 3) sgo nga las skye ba dang, 4) drod gsher las skye ba’o. skyes na de’i rgyus skye ba dang, rga ba dang, na ba dang, ’chi ba la sogs pa’i sdug bsngal ’byung bar mthong bas skye gnas de dag tu skye bar mi ’dod cing skye ba mi tshol bas na mi smon pa’i ’du shes zhes bya’o. gnyen po’i sa la yon tan du lta ba yang rnam pa gnyis te, rnam par grol ba’i bde ba’i rten du gyur pa dang, ’khor ba las brgal zhing sdug bsngal kun spangs par blta ba’o. ’di lta ste, mya ngan las ’das pa ni ’khor ba’i gnyen po yin te, mya ngan las ’das pa la rnam par grol ba’i bde ba thams cad kyi rten du lta bas mya ngan las ’das pa la gnas su ’du shes pa zhes bya’o. de nyid la ’khor ba las brgal zhing sdug bsngal thams cad spangs par lta bas na skyabs su ’du shes pa’o. Cf. also supra, ṭ. fol. 152b1-2.

. . . . . . . . . . . . .

gang ’di ltar ston pa dang, rab tu ston pa dang, ’di ni byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa zhes bya’o.

yaivaṃrūpā deśanā prakāśanedam ucyate bodhisattvasya śrāvakayānakauśalyam.What then is the bodhisattva’s skill with the way of isolated buddhas?

Teaching and explaining thus is called the bodhisattva’s skill with the way of disciples.

de la byang chub sems dpa’i rang sangs rgyas kyi theg pa la mkhas pa gang zhe na?

tatra katamad bodhisattvasya pratyekabuddhayānakauśalyam?

What then is the bodhisattva’s skill with the way of isolated buddhas?

nyan thos kyi theg pa la mkhas pa bstan nas rang sangs rgyas kyi theg pa la mkhas pa bstan pa’i phyir de la byang chub sems dpa’i rang sangs rgyas kyi theg pa la mkhas pa gang zhe na zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ rnams kyis shes par bya ba’i rang sangs rgyas kyi theg pa ni byang chub sems dpa’i rang sangs rgyas kyi theg pa zhes bya ste,
gang dag bskal pa gcig gis ye shes kyi tshogs yongs su bskangs te, gzhan gyi man ngag med par ’phags pa’i lam thob nas, khams gsum pa’i ’dod chags dang bral bar zhugs pa de dag ni snying rje chen po med pas gzhan la lung dbog pa’i bya ba med pa dang, bdag gcig pu sangs rgyas par byed pas rang sangs rgyas so – "Having fulfilled the accumulation of knowledge (jnyānasaṃbhāra) in one kalpa (a hundred kalpas (kalpashata)? cf. infra), attaining the holy way (āryamārga) without the instruction of others, and entering the state of no passion for the threefold world, they do not teach others since they have no great compassion (mahākaruṇā). Waking up alone they are isolated buddhas (ekākino budhyante pratyekabuddhāḥ)".
Cf. Pratyekabuddhabhūmi p. 346-10: yathāpīhaikatyaḥ prathameṇa pratyekabuddhamārgeṇa paripūrṇakalpashatasaṃbhāraḥ / kalpashatasyātyayād asati ca buddhānām utpāde anācāryakaṃ saptatriṃshadbodhipakṣyān dharmān bhāvayitvā pratyekāṃ bodhim abhisaṃbudhyate ca sarvakleshaprahāṇam arhattvaṃ sākṣāt karoti //
rang sangs rgyas de dag rnam par grol ba’i sar phyin par byed pa’i theg pa ni rang sangs rgyas kyi theg pa ste, gang zhe na zhes bya ba ni rang sangs rgyas kyi theg pa la mkhas pa dris pa’o. de yang rnam pa gsum du rig par bya ste, 1) rgyu dang, 2) rkyen dang, 3) ’bras bu’o.

rnam pa gang dang rkyen gang gis rang sangs rgyas rnams nges par ’byung bar ’gyur ba’i rnam pa de dag dang rkyen de dag byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes te. de dag gang zhe na?

yair ākārair yaiḥ pratyayaiḥ pratyekabuddhā niryāsyanti, tān ākārāṃs tān pratyayān bodhisattvo yathābhūtaṃ prajānāti. te katame?

The forms [or rather, causes (hetu) ] and conditions by which the isolated buddhas escape the world, these the bodhisattva knows as they are. What are they?

de rnam pa gang zhes bya bas rgyu 1) bstan pa yin te, rgyu gang dag gis bya ba’i tha tshig go; rkyen gang zhes bya bas rkyen 2) bstan pa yin no; rang sangs rgyas ’byung zhes ’bras bu 3) bstan pa yin te, khams gsum las byung nas nyon mongs pa thams cad spangs te, mya ngan las ’das par gyur pa ni rang sangs rgyas rnams ’byung bar ’gyur zhes bya’o; yang dag pa ji lta ba bzhin du rab tu shes zhes bya ba ni rgyu dang rkyen dang ’bras bu rnams phyin ci ma log par khong du chud ces bya ba’i don te, de ltar khong du chud pa ni rang sangs rgyas kyi theg pa la mkhas pa yin no zhes bya bar sbyar ro. de dag gang zhe na rgyu dang, rkyen dang, ’bras bu de dag gang zhe na zhes bya ba’i don te, de gsum bstan pa’i phyir ’di lta ste zhes gsungs so. de la 1) ’dun pa dang brtson ’grus zhes bya ba nas brtsams te, rab tu dben par gnas mal ’cha’ ba zhes bya ba yan chad kyis rgyu bstan yin no, 2) bsnyen par dka’ zhes bya ba nas brtsams te, rang ’byung gi ye shes kyis rab tu rgal zhes bya ba yan chad kyis rkyen bstan to, 3) dmigs pa la gnas pa thob ces bya ba nas brtsams te, dmigs pa gang yang rung ba la rkyen gyis ye shes rtogs pa zhes bya ba yan chad kyis ’bras bu bstan to.
Cf. Pratyekabuddhabhūmi p. 3410-13: yathāpīhaikatyo dvitīyatṛtīyābhyāṃ pratyekabuddhamārgābhyāṃ tena hetunā tena pratyayena asaty evaṃ buddhānām utpāde anācāryakaṃ saptatriṃshadbodhipakṣyān dharmān bhāvayitvā dharmābhisamayaṃ karoti.

. .

’di lta ste: ’dun pa dang, brtson ’grus dang, bag yod pa chen pos nyan thos kyi lta bu ma yin pa’i sbyin pa’i bsod nams kyi tshogs sogs pa dang, tshul khrims kyi bsod nams kyi tshogs sogs pa dang; thos pa nyung ba la chos kyi nan tan byed pa dang; sangs rgyas bcom ldan ’das la yang rim gro dang bsnyen bkur byed pa la yang zhum pa med pa dang; dbang po bar ma dang; rtag tu rab tu ’byung ba la gzhol ba dang; don nyung ba dang; byed pa nyung ba dang; ’du ’dzi la mi dga’ zhing dben pa la dga’ ba dang rab tu dben par gnas mal ’cha’ ba dang;

yaduta na śrāvakabhūto dānapuṇyasaṃbhāropacayaḥ śīlapuṇyasaṃbhāropacayo mahācchandavīryāpramādena; dharmapratipattiḥ alpaśrutatve; upasthānaparyupāsanānavalīnatā buddheṣu bhagavatsu; madhyendriyatā; nityapravrajyānimnatā; alpārthatā, alpakṛtyatā; asaṃgaṇikārāmatā, vivekaratiḥ, praviviktaśayanāsanatā.

[1. The causes (hetu) are:] Heaping up the accumulation of merit from giving, heaping up the accumulation of merit from morality, not like that of the disciples, but caused by great eagerness, vigour and absence of negligence; progress in religion with little learning; no despondency in serving the Lords and Buddhas; having medium abilities; being always bent on the ascetic life; having small ambitions [namely, one’s own peace, liberation and extinction], and doing few things [for others’ peace and extinction because of small compassion, making no effort for the sake of this]; [having few vices] being [bodily] displeased with social life, [mental] delight in solitude [being far from the thought-constructions of cupidity and aversion (rāgadveṣavikalpa) ], having lodgings in solitude [e. g. under a tree or in a cave].

de la rgyu rnam pa gsum ste, 1) bsags pa’i rgyu dang, 2) sangs rgyas mnyes par byed pa’i rgyu dang, 3) rigs so. 1) de la bsags pa yang rnam pa gnyis te, a) gang gis bsags pa dang, b) gang bsags pa’o. de la a) gang gis bsags pa ni ’dun pa dang, bag yod pa dang, brtson ’grus chen po gsum gyis bsags so; b) gang bsags pa ni sbyin pa dang, tshul khrims dang, thos pa gsum bsags so.
a) gang gis bsags pa yang rnam pa gsum ste, rgyu dang, rkyen dang, sgrub pa’o; de la chen po’i sgra ni ’dun pa la sogs pa’i tshig gsum po so so dang yang sbyar te, ’dun pa chen po dang, brtson ’grus chen po dang, bag yod pa chen po zhes bya bar sbyar ro. de la ’dun pa ni dkon mchog dang bden pa dang las la yid ches nas ’di kho na bden gyi, gzhan du ma yin no zhes ’dzin pa’o, ’dis ni rgyu smras pa yin te, yid ches par gyur na brtson ’grus rtsom pas so. brtson ’grus zhes bya ba la, spang bar bya ba ma lus par spong ba dang, thob par bya ba thob par byed pa la sems spro ba ni brtson ’grus te, ’dis ni rkyen bstan pa yin te, dge ba sgrub pa rnams brtson ’grus la brten pa’i phyir ro. bag yod pa zhes bya ba la gcig pu dgon pa na gnas shing ’du ’dzi dang mi ’dre ba ni bag yod pa ste, ’dis ni sgrub par byed pa bstan pa yin no. ci’i phyir zhe na? spang bar bya ba dang bsgrub par bya ba gnyis ni bag yod par bsgrubs so.
b) gang bsags pa yang rnam pa gsum ste, longs spyod kyi rgyu bsags pa dang, bde ’gro’i rgyu bsags pa dang, rnam par grol ba’i rgyu bsags pa’o; yang na ser sna’i gnyen po bsags pa dang, ’dod pa la chags pa’i gnyen po bsags pa dang, nyon mongs pa’i gnyen po bsags pa’o; de la chen po zhes bya ba ni rang sangs rgyas kyi ’dun pa dang brtson ’grus la sogs pa nyan thos dag pas lhag pas na chen po zhes bya’o, nyan thos kyi lta bu ma yin pa’i zhes bya ba ni nyan thos kyi bas shas che zhes bya ba’i don to, sbyin pa’i bsod nams kyi tshogs sogs pa zhes bya bas ser sna’i gnyen po bsags pa bstan te, sbyin pas rnam par grol ba thob pa’i rgyur gyur pa rnams ni tshogs bsags pa zhes bya’o, tshul khrims kyia bsod nams kyi tshogs bsags pa zhes bya bas ’dod pa la chags pa’i gnyen po bsags pa bstan to. gang gis, gang gang gi phyir tshul bsrungs pa ni tshul khrims te, gang gis bsrungs pa ni mi dge ba bcu las ldog cing rnam par grol ba ’dod pa’i sems kyis so, gang bsrungs pa ni yan lag drug pa’i tshul khrims bsrung ba’o, gang gi phyir bsrung ba ni mya ngan las ’das pa thob par bya ba’i phyir bsrung ba’o. thos pa nyung ba la chos kyi nan tan byed ces bya bas nyon mongs pa’i gnyen po bsags pa bstan te, thos pa la mi dga’ bas cung zad thos pa ni thos pa nyung ba’o, chos kyi nan tan byed ces bya ba ni byang chub kyi phyogs kyi chos rnams bsgoms shing sgrub par byed ces bya ba’i don to. de ni ’di skad du nyan thos ltar thos pa mi mang bar thos thos pa cung zad cig gis chos kyi nan tan byed do zhes bstan pa’o. 2) sangs rgyas mnyes par byed pa yang rnam pa gnyis te, chos nyid kyis mnyes par byed pa dang, zang zing gis mnyes par byed pa’o. sangs rgyas bcom ldan ’das la yang rim gro dang zhes bya bas chos nyid kyis mnyes par byed pa bstan te, ma rig pa’i gnyid las sang cing shes bya thams cad thugs su chud pas na sangs rgyas so. bdud bzhi bcom pas na bcom ldan ’das te, des ji skad du bstan pa’i bka’ lung dang bslab pa’i tshig las ’da’ bar mi byed pa ni sangs rgyas bcom ldan ’das la rim gror byed pa dang bsnyen bkur byed pa zhes bya bas zang zing gis mnyes par byed pa bstan te, bskal pa brgya’i bar du phyag ’tshal ba dang bskor ba dang gos la sogs pas bsnyen bkur byed pa’i phyir ro. Cf. Pratyekabuddhabhūmi p. 3316: kalpashataṃ buddhotpādam ārāgayati; and ibid. p. 3320-21, p. 3328-29.
zhum pa med ces bya ba ni mnyes pa rnam pa gnyis byed pa la sems spro zhing spa gong ba med ces bya ba’i don to. des ni mdor na gang la, gang, gang gis mnyes par byed pa bstan te, gang la mnyes par byed pa ni sangs rgyas bcom ldan ’das la’o; gang ni rim gro byed pa dang bkur stis so, gang gis ni zhum pa med pa’i sems kyis so.
mdo gzhan dag las rang sangs rgyas gzhan la ma mnyan par rang gi blos chos rtogs pa dang, sangs rgyas ’jig rten du mi ’byung ba’i tshe rang sangs rgyas ’byung ngo zhes bshad pa yang rang sangs rgyas zag pa med pa’i chos mngon par rtogs pa’i tshe gzhan gyi lung la mi brten pa dang, rang sangs rgyas kyi ’bras bu thob nas, gdod sangs rgyas mi bzhugs pa na ’byung ba la bya’i, ’dir ni dang po slob cing tshogs bsog pa la bya bas nyes pa med do – "According to other sūtras the isolated buddhas are born at the time when no Buddhas are born in the world, not serving other Buddhas but understanding the dharma with their own intelligence (mati). The isolated buddha is not dependent on the instructions of others at the time he realizes the unsullied moments of existence (anāsravadharmābhisamaya); having attained the fruit (phala) of an isolated buddha he becomes that when no Buddha is there, but here [in this sūtra] one is concerned with the beginning when he is learning and accumulating, so there is no mistake [in saying that he is serving the Lords and Buddhas]". 3) rigs kyang rnam pa gsum ste, a) nga rgyal spyod pa’i rigs dang, b) snying rje chung ba’i rigs dang, c) nyon mongs pa chung ba’i rigs so.
a) nga rgyal spyod pa’i rigs kyang rnam pa gnyis te, dbang po ’bring dang sbyor ba dam pa la gnas pa’o. dbang po bar ma zhes bya bas dbang po ’bring bstan te, dbang po rnam pa gsum ste, rab dang, bar ma dang, tha ma’o. rang sangs rgyas rnams ni dbang po bar ma ste, dbang po ’bring gi rigs can no.
The division into the three-fold gotra is modelled after Pratyekabuddhabhūmi p. 337-14: pratyekabuddhagotraṃ katamat / tatra trilakṣaṇaṃ veditavyaṃ / prakṛtyā pratyekabuddhāḥ prāg evābhisaṃbodhān mandarajaskagotrā bhavanti / ye naiṣām saṃsarge cittam na krāmanty ekārāmatāyāṃ krāmanti / prakṛtyā pratyekabuddhāḥ prāg evābhisaṃbodhān mandakāruṇyā bhavanti / ye naiṣām dharmadeshanāyāṃ sattvārthakriyāyāṃ cittam na krāmanty alpotsukavihāritāyāṃ krāmanti / prakṛtyā pratyekabuddhāḥ prāg evābhisaṃbodhān madhyendriyash (sic, read -yā) bhavanti mānacaritajātīyāsh ca / ye nācāryaṃ niḥpratidvandvam abhisaṃbodham abhilaṣanti // rtag tu rab tu ’byung ba la gzhol zhes bya bas sbyor ba dam pa la gnas pa bstan te, rtag tu ni dus thams cad do.
ji skad du bcom ldan ’das kyis bshad pa: skra dang kha spu bregs gos ngur smrig bgos te, yang dag par dad pas khyim nas khyim med par rab tu byung zhes gsungs pas ni rab tu byung ba la gzhol ba’o. Cf. kesamassuṃ oharetvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati, phrase quoted passim, for Pāli references v. Pāli Concordance and PTSD, s.v. agāra, agāriya, kesamassu, kāsāya.
’dis dge slong gi phun sum tshogs pa rnam pa bzhi bstan te, cha lugs phun sum tshogs pa dang, las phun sum tshogs pa dang, bsam pa phun sum tshogs pa dang, gnas phun sum tshogs pa’o. de la skra dang ka spu bregs te gos ngur smrig bgos zhes bya bas cha lugs phun sum tshogs pa bstan te, cha lugs ’di ni nyon mongs pa dang nye ba’i nyon mongs pa dang mi mthun pa yin pas, khyim na gnas pa’i cha lugs phun sum tshogs pa’o. yang dag par zhes bya bas las phun sum tshogs pa bstan te, gsol ba dang bzhi’i las kyis rab tu byung ba’i phyir ro. dad pas zhes bya bas bsam pa phun sum tshogs pa bstan te, rgyal po dang rkun po’i ’jigs pas rab tu byung ba ni ma yin gyi, dad pas rab tu byung ba’i phyir ro. khyim nas khyim med par rab tu byung zhes bya bas gnas phun sum tshogs pa bstan te, khyim na gnas pa rnams kyi gnas rab tu mi bzad pa de btang nas khyim med pa’i shing drung la sogs pa la gnas pas so. b) snying rje chung ba’i rigs kyang rnam pa gnyis te, bdag ’ba’ zhig gi don la ’jug pa dang, gzhan gyi don mi byed pa’o. de la don nyung ba zhes bya bas bdag ’ba’ zhig gi don la ’jug pa bstan te, bdag zhi bar bya ba dang, grol bar bya ba dang, mya ngan las ’das par bya ba tsam las bya ba gzhan mi byed pa’i phyir ro. byed pa nyung zhes bya bas gzhan gyi don mi byed pa bstan te, gzhan zhi bar bya ba dang, mya ngan las ’das par bya ba la mi ’bad par bya bas so. c) nyon mongs pa chung ba’i rigs kyang rnam pa gsum ste, 1) lus dben pa la dga’ ba dang, 2) sems dben pa la dga’ ba dang, 3) gnas dben pa la dga’ ba’o.
1) ’du ’dzi la mi dga’ zhing zhes bya bas lus dben pa la dga’ ba bstan te, rang bzhin gyis ’gro ba mang po dang ’dre bar ma mos shing bse ru bzhin du gcig pur gnas par mos pa’i phyir ro. Cf. Pratyekabuddhabhūmi p. 3421-23: naikāṃshena ekārāmo bhavaty ekavihārī / api tu vargavihārī bhavati / shiṣṭo vihāras tasyāpi yathā khaḍgaviṣāṇakalpash ca //
2) dben pa la dga’ ba zhes bya bas sems dben pa la dga’ ba bstan te, de dag ’dod pa dang khong khro ba’i rnam par rtog pa ring du spong bar mos pas so.
3) rab tu dben par gnas mal ’cha’ ba zhes bya bas gnas dben pa la dga’ ba bstan te, shing drung dang ri sul na gnas ’cha’ ba’i phyir ro.

. . . . . . . . .

bsnyen par dka’ ba dang; mthu che ba dang; sbyin pa’i gnas kyi sa la mngon par dga’ ba dang; rgyun mi ’chad par rten cing ’brel bar ’byung ba la lta ba dang; nges par ’byung ba’i dbyings gcig la rtog pa dang; rang byung gi ye shes kyis rab tu rgal ba dang;

durāsadatā; mahānubhāvatā; dakṣiṇīyabhūmyabhiratiḥ; satatasamitapratītyasamutpādadarśanatā; niḥsaraṇaikadhātupratyavekṣā; svayaṃbhujñānaprottīrṇatā.

[2. The conditions (pratyaya) are:] being difficult to overpower [having few vices and great virtue]; having great magical power; being delighted by [the fruit of religious practice] the stage where one is to be honoured [namely, that of an arhat]; continuous reflection on dependent origination; having in view the one sphere which is deliverance; transcending [the three worlds (traidhātuka) ] by means of self-originated knowledge.

rkyen kyang rnam pa bzhi ste, 1) yon tan dang, 2) gnas pa dang, 3) rtogs pa dang, 4) ’byung ba’o. 1) yon tan yang rnam pa gsum ste, a) nyon mongs pa chung zhing dge ba che ba dang, b) rdzu ’phrul che ba dang, c) ’bras bu’i sa la mngon par dga’ ba’o.
a) bsnyen par dka’ zhes bya bas nyon mongs pa chung zhing dge ba che bar bstan te, mthu dang gzi brjid dang byin rnams la gzhan gyis zil gyis mi non zhing des gzhan zil gyis gnon pa’i phyir ro.
b) mthu che ba zhes bya bas rdzu ’phrul che ba bstan te, stod nas me ’bar ba dang, smad nas chu drang mo’i rgyun ’bab pa dang, gcig tu gyur nas mang por ’gyur ba dang, mang por gyur nas gcig tu ’gyur ba la sogs pa’i mthu dang ldan pa’i phyir ro.
c) sbyin pa’i gnas kyi sa la mngon par dga’ ba zhes bya bas ’bras bu’i sa la dga’ ba bstan te, sbyin pa’i gnas kyi sa ni ’gro ba thams cad kyi bsod nams kyi zhing du gyur pa’i dus dgra bcom pa’i ’bras bu thob pa ste, mngon par dga’ ba ni ’bras bu de thob par bya bar sems mos pa’o. 2) rgyun mi ’chad par rten cing ’brel bar ’byung ba la lta ba zhes bya bas gnas pa bstan te, rgyun mi ’chad pa zhes bya bas ni rtag tu zhes bya ba’i don to. rgyu dang rkyen la brten nas dus mnyam du ’bras bu ’byung ba ni rten cing ’brel bar ’byung ba ste, de yang phyi dang nang gi rnam pa gnyis so: de la phyi’i rten cing ’brel ba ni sa bon gyi rkyen gyis myu gu la sogs pa’o; nang gi rten cing ’brel bar ’byung ba ni ma rig pa’i rkyen gyis ’du byed ces bya ba la sogs pa’o. lta ba ni phyi nang gi chos ’di rgyu rkyen las ’byung ba tsam du zad kyi, bdag dang byed pa po med par rtog pa’o. 3) nges par ’byung ba’i dbyings gcig la rtog pa zhes bya bas rtog pa bstan te, nges par ’byung ba’i dbyings ni mya ngan las ’das pa’i dbyings so, mya ngan las ’das pa ’ba’ zhig tu gnas pa dang ’gro bar sems pa ni nges par ’byung ba’i dbyings gcig la rtog pa zhes bya’o. 4) rang ’byung gi ye shes kyis rab tu rgal ba zhes bya bas ’byung ba bstan te, bdag nyid kyi shes rab dang ye shes kyis gang zag la bdag med par rtogs nas nyon mongs pa spangs te, khams gsum las rgal bar gyur pa ni rang ’byung gi ye shes kyis rab tu rgal ba zhes bya’o.

. . . . . . .

dmigs pa la ’jug pa ’thob pa dang; bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa la rgyun ma chad pa dang; gzhan gyi dring la mi ’jog pa’i ye shes skyed pa dang; dmigs pa gang yang rung ba la rkyen gyi ye shes rtogs pa ste;

ālambanapraveśaprāpaṇatā; dhyānavimokṣasamādhisamāpattisātatyam; aparapraṇeyajñānotpādatā; anyatarānyatarālambane pratyayajñānāvabodhatā.

[3. The fruit (phala) is:] Attaining the [ability of] entering [by means of concentration] an object [of meditation, like dependent origination]; continuity of the meditations, deliverances, concentrations and states of concentration; producing knowledge [of the unborn] which is not dependent on the instructions of others; awakening to the knowledge of conditions involved with any object.

’bras bu thob pa yang rnam pa gnyis te, 1) ting nge ’dzin thob pa dang, 2) mngon par byang chub pa thob pa’o. 1) ting nge ’dzin thob pa yang rnam pa gnyis te, a) mi g.yo ba thob pa dang, b) rgyun du yid la byed pa thob pa’o.
a) dmigs pa la ’jug pa thob pa dang zhes bya bas mi g.yo ba thob pa bstan te, dmigs pa ni rten cing ’brel bar ’byung ba la sogs pa ting nge ’dzin gyi yul rnams so. ’jug pa thob pa ni yul la dmigs pa’i tshe sems rtse gcig pa la gnas pa thob ste, phyi rol du mi g.yeng bar nus pa’o.
b) bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa rgyun mi chad pa ces bya bas rgyun du yid la byed pa thob pa bstan te, rgyun mi chad pa ni de dag la rgyun du yid la byed pa’o. Cf. Msa. p. 922: sātatyamanaskāraḥ. 2) mngon par byang chub pa yang rnam pa gnyis te, a) ston pa dang rjes su ston pa med par mngon par byang chub pa dang, b) rten cing ’brel bar ’byung ba mngon par byang chub pa’o.
a) gzhan gyi dring la mi ’jog pa’i ye shes bskyed pa dang zhes bya bas ston pa dang rjes su ston pa med par mngon par byang chub pa bstan te, mkhan po dang slob dpon gyi man ngag mi rten par zad la mi skye ba’i ye shes skyed par byed ces bya ba’i don to – (rec:) ācāryopādhyāyopadesham anāshrito nirodhe ’nutpādajnyānam utpādayatīty arthaḥ.
b) dmigs pa gang yang rung ba la rkyen gyi ye shes rtogs pa ste zhes bya bas rten cing ’brel bar ’byung ba mngon par byang chub par bstan te, dmigs pa’i yul gang yang rung ste, chos thams cad rten cing ’brel bar ’byung ba’i ngo bo nyid du shes shing khong du chud ces bya ba’i don to.

. . . . .

gang de ltar ’chad pa dang, ston pa dang, rab tu ston pa, ’di ni byang chub sems dpa’i rang sangs rgyas kyi theg pa la mkhas pa zhes bya’o.

yaivaṃrūpā vyākhyā deśanā prakāśanedam ucyate bodhisattvasya pratyekabuddhayānakauśalyam.

Expounding, teaching and explaining thus is called the bodhisattva’s skill with the way of isolated buddhas.

de ltar zhes bya ba ni gong du bshad pa’i tshul ltar ro, ’chad pa ni don to, ston pa ni tshig go, rab tu ston pa ni don dang tshig go; yang na rgyu ston pa ni ’chad pa’o, rkyen ’chad pa ni ston pa’o, ’bras bu ’chad pa ni rab tu ston pa’o.

de la byang chub sems dpa’i theg pa chen po la mkhas pa gang zhes na? byang chub sems dpa’i theg pa chen po la mkhas pa ni dpag tu med de, de las phyogs tsam zhig bstan to.

tatra katamad bodhisattvasya mahāyānakauśalyam? bodhisattvasya mahāyānakauśalyam aprameyaṃ tasmāt tatra diṅmātram upadiṣṭam.

(p. 80) What then is the bodhisattva’s skill with the great way? The bodhisattva’s skill with the great way is immeasurable, so only an indication of it is taught.

byang chub sems dpa’i theg pa la mkhas pa bstan pa’i phyir de la byang chub sems dpa’i theg pa chen po la mkhas pa gang zhes na zhes bya ba la sogs pa gsungs so. byang chub sems dpa’ rnams kyi khong du chud par bya ba’i theg pa’am, byang chub sems dpa’ rnam mi gnas pa’i mya ngan las ’da’ bar phyin par byed pa’i theg pa ni byang chub sems dpa’i theg pa ste, ’dis ’gro bas theg pa’am, ’dir ’gro bas theg pa’o. de la ’dis ’gro ba ni pha rol tu phyin pa dang sa rnams kyis ’gro bas na de dag la theg pa zhes bya’o. ’dir ’gro ba ni sangs rgyas kyi sar ’gro ba ste, de la theg pa zhes bya’o.
theg pa yang yin la chen po yang yin pas theg pa chen po ste, chen po rnam pa bdun pa dang ldan pa’i phyir ro. chen po rnam pa bdun ni 1) chos che ba dang, 2) sems bskyed pa che ba dang, 3) bsam pa che ba dang, 4) mos pa che ba dang, 5) tshogs che ba dang, 6) dus che ba dang, 7) thob pa che ba’o:
1) shes rab kyi pha rol tu phyin pa stong phrag brgya la sogs pa mdo sde tshad med pa’i phyir chos che ba’o. 2) sems can thams cad kyi don du bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pas sems bskyed pa che ba’o. 3) bdag dang gzhan mnyam pa nyid kyi bsam pa thob pas na bsam pa che ba’o. 4) zab cing rgya che ba’i mdo sde la mos pa’i phyir mos pa che ba’o. 5) skad cig ma re re la yang bsod nams kyi tshogs dpag tu med pa sogs pas na tshogs che ba’o. 6) bskal pa chen po grangs med pa gsum gyi bar du rgyun du sbyar bas na dus che ba’o. 7) bla na med pa’i byang chub kyi ’bras bu thob pas na thob pa che ba’o.
theg pa de’i rang bzhin dang, rgyu dang ’bras bu la sogs pa rtogs pa ni theg pa chen po la mkhas pa’o. gang zhe na? zhes bya ba ni dris pa’o. byang chub sems dpa’i theg pa chen po la mkhas pa ni dpag tu med de zhes bya ba la, theg pa ni bla na med pa’i byang chub tu phyin par byed pa ste, theg pa de las ’das pa dang ma ’ongs pa dang da ltar gyi dus kyi sems can grangs med tshad med pa rnams ’tshang rgya ba’i phyir theg pa de tshad med do, theg pa tshad med pas de la mkhas pa’i shes rab kyang tshad med pa’i phyir theg pa chen po la mkhas pa ni dpag tu med do zhes gsungs so. de ltar theg pa chen po tshad med pas na thams cad bstan par mi nus te, de bas na de las phyogs tsam zhig bstan to zhes gsungs te, mdo tsam zhig bstan to zhes bya ba’i don to.
tshad med pa de yang yon tan bcu gcig tu rig par bya ste, 1) sems bskyed pa’i yon tan dang, 2) shes bya’i sgrib pa spangs te shes pa khong du chud pa’i yon tan dang, 3) rgyu bsags pa’i yon tan dang, 4) spyod pa dag pa’i yon tan dang, 5) mngon par byang chub pa’i yon tan dang, 6) mnyam par phan ’dogs pa’i yon tan dang, 7) nyan thos dang so so’i skye bo’i lam las rgal ba’i yon tan dang, 8) bgegs bcom pa’i yon tan dang, 9) nyon mongs pa dang nye ba’i nyon mongs pa spangs pa’i yon tan dang, 10) bdag dang gzhan gyi don phun sum tshogs pa’i yon tan dang, 11) ’bras bu phun sum tshogs pa’i yon tan no.
Eleven qualities of the immeasurable are enumerated both in ṭ and in the mūla, though the number given above is ten.

theg pa de ni sems can thams cad kyi go skabs ’byed pas na, dpag tu med pa’o; theg pa de ni chags pa med pa’i ye shes la btang ba ste, sgrib pa med pa’o; theg pa de ni sems can thams cad nye bar ’tsho ba ste, bsod nams kyi tshogs dang dge ba’i rtsa ba thams cad bsags pa’o; theg pa de ni sems can thams cad kyi sems kyi spyod pa la las su rung ba’i phyir, pha rol tu phyin pa thams cad yongs su sbyang ba byas pa’o; theg pa de ni thogs pa med par byang chub kyi snying por ’gro bas na, thams cad mkhyen pa’i ye shes kyi tshogs nyams su len par byed pa’o; theg pa de ni sems can thams cad sbyin pa’i gnas kyi phyir, sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba’o; theg pa de ni sangs rgyas kyi chos thams cad mngon sum du gyur pa’i phyir, lam ngan pa’i ’jigs pa thams cad las ’das pa’o; theg pa de ni byang chub kyi phyogs kyi chos thams cad dang rten cing ’brel bar ’byung ba’i rgyal mtshan dang ba dan bsgreng ba ste, bdud dang, phas kyi rgol ba dang, ngan pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa’o; theg pa de ni sangs rgyas kyi theg pa sgrib pa med par gyur pa ste, mtha’ dang, mtha’ med pa dang, rtag pa dang, chad pa dang, ’byung ba dang, ’jig pa dang, lta bar gyur pa thams cad dang, kun nas ldang ba dang, sgrib pa dang, chod pa dang, the tshom dang, ’gyod pa sel ba’o; theg pa de ni lhag pa’i bsam pa dang snying rje chen pos phye bas na, chos thams cad phun sum tshogs pa, rin po che thams cad dang ldan pa phun sum tshogs pa thams cad rnyed pa, mi slu ba’i lam du ’gro ba, sems can thams cad nye bar ’tsho ba’o; theg pa de ni thams cad du kha na ma tho ba med pa ste, stobs bcu dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres pa dang, mtshan dang dpe byad bzang po dang, lus dang ngag dang sems kyi rgyan gyis brgyan pa ste;

tad yānam aprameyaṃ sarvasattvāvakāśatvāt; tad yānam anāvaraṇam asaṅgajñānopanāmitam; tad yānaṃ sarvapuṇyasaṃbhārakuśalamūlopacayaṃ sarvasattvopajīvyam; tad yānaṃ sarvapāramitākṛtaparikarmaṃ sarvasattvānāṃ cittacaryākarmaṇyatayā; tad yānaṃ sarvajñajñānasaṃbhāropādānam apratihatabodhimaṇḍagamanatvāt; tad yānaṃ sarvasattveṣu samāpratihataraśmipramocakaṃ sarvasattvadakṣiṇeyatayā; tad yānaṃ sarvakumārgabhayātikrāntaṃ sarvabuddhadharmasaṃmukhībhūtatayā; tad yānaṃ sarvamāraparapravādikugaṇigaṇapramathi sarvabodhipakṣikadharmapratītyasamutpādasamucchritadhvajapatākam; tad yānaṃ sarvāntānantaśāśvatocchedabhavavibhavadṛṣṭigataparyutthānāvaraṇanīvaraṇavicikitsākaukṛtyāpaham anāvaraṇabhūtaṃ buddhayānam; tad yānaṃ sarvadharmasaṃpatsarvaratnasaṃpatprāptyaviṣaṃvādakapathagamanasarvasattvopajīvakam mahādhyāśayakaruṇāprabhāvitatvāt; tad yānaṃ daśabalavaiśāradyāveṇikabuddhadharmalakṣaṇānuvyañjanakāyavākcittālaṃkārālaṃkṛtaṃ sarvato ’navadyam.

That way is immeasurable since it opens up a possibility for all living beings; that way is unhindered being bent upon unattached knowledge; that way is the accumulation of all merit and roots of good, and thus nourishes all beings; that way is the fulfilment of all the perfections since it relates to the mental behaviour of all beings; that way is attaining the accumulation of knowledge which leads to omniscience since it is going unhindered to the place of awakening; that way emits unhindered rays of light similarly on all beings since all beings are to be honoured; that way is beyond fear of any bad ways since all qualities of a Buddha are made manifest; that way vanquishes all the assemblies of the Evil One, antagonists and bad teachers as it flies the flags and banners of the conditions conducive to awakening and dependent origination; that way does away with all viewpoints concerning limits or absence of limits, eternalism or nihilism, existence or nonexistence, [and further,] the appearance [of vices], hindrances, obstructions, doubt and regret, as it is the unhindered Buddha-way; that way possesses all the parts of religious practice, the attainment of possessing all jewels [being religious ways], traversing the true way [leading to the extinction which is found nowhere (apratiṣṭhitanirvāṇa) ], it nourishes all beings, since it is distinguished by its great determination and compassion; that way is adorned with ornaments for body, speech and mind, being the ten powers, the intrepidities, and the special qualities of the Buddha and the characteristics and marks of beauty [on the body], and so it is faultless.

1. theg pa de ni sems can thams cad kyi go skabs ’byed pas na, dpag tu med pa’o zhes bya bas sems bskyed pa’i yon tan bstan te, sems can tshad med pa rnams bla na med pa’i byang chub tu ’god cing mngon par ’tshang rgya ba’i skabs ’byed pas na go skabs ’byed pa zhes bya ste, theg pa de yang de’i rgyur gyur pa’i phyir, sems can dpag tu med pas de yang dpag tu med pa’o. rnam pa gnyis kyis dpag tu med pa ste, a) rgya che ba dang, b) tshad med pa’o; a) ci tsam du bsgrub par bya ba’i dge ba’i rtsa ba ’jig rten dang ’jig rten las ’das pa thams cad sgrub par byed pas rgya che bas so, b) dge ba’i rtsa ba de dag thams cad kyang sems can gyi don du sgrub par bya ba’i phyir tshad med pa’o. yang na byang chub tu sems bskyed pa’i tshe sems can ’ga’ yang ma bkol bar sems can tshad med pa thams cad bla na med pa yang dag par rdzogs pa’i byang chub tu bsgral lo zhes sems bskyed pas na sems can thams cad kyi go skabs ’byed pa zhes bya ste, sems can dpag tu med pa’i phyir theg pa de yang dpag tu med pa’o. 2. theg pa de ni chags pa med pa’i ye shes la btang ba ste, sgrib pa med pa’o zhes bya bas shes bya’i sgrib pa spangs te shes pa khong du chud pa’i yon tan bstan te, shes bya’i sgrib pa thams cad spangs nas shes par bya ba’i dngos po rnams skyu ru ra lag mthil du bzhag pa bzhin du gsal bar mkhyen pa’i ye shes ni chags pa med pa’i ye shes te, theg pa de’i ye shes rgyur gyur pa’o; theg pa des ye shes thob par byed pas na theg pa de ni chags pa med pa’i ye shes la btang ba zhes bya’o; de ltar sgrib pa med pa’i ye shes kyi rgyur gyur pas theg pa de yang sgrib pa med pa zhes bya’o. 3. theg pa de ni sems can thams cad nye bar ’tsho ba ste, bsod nams kyi tshogs dang dge ba’i rtsa ba thams cad bsags pa’o zhes bya bas rgyu bsags pa’i yon tan bstan te, tshogs ji lta ba bsags pas sems can thams cad kyi sems kyi gsos su ’gyur ba’i mthu dang ldan pas sems can thams cad nye bar ’tsho ba zhes bya’o, bsod nams kyi tshogs ni sbyin pa dang tshul khrims la sogs pa’o, dge ba’i rtsa ni ’dod ma chags pa dang, zhe mi sdang ba la sogs pa’o. 4. theg pa de ni sems can thams cad kyi sems kyi spyod pa la las su rung ba’i phyir, pha rol tu phyin pa thams cad yongs su sbyang bar byas pa’o zhes bya bas spyod pa dag pa’i yon tan bstan te, sems can thams cad kyi sems kyi rgyud la gnas pa sbyin pa la sogs pa’i mi mthun pa’i phyogs ser sna dang ’chal pa’i tshul khrims la sogs pa theg pa des spangs pas na sems can gyi sems kyi spyod pa la las su rung ba zhes bya’o; de ltar ser sna la sogs pa spangs pa dang sbyin pa la sogs pa pha rol tu phyin pa rnams sbyang ba byas par gyur ro, yongs su rdzogs par ’gyur zhes bya ba’i don to. 5. theg pa de ni thogs pa med par byang chub kyi snying por ’gro bas na thams cad mkhyen pa’i ye shes kyi tshogs nyams su lon par byed pa’o zhes bya ba mngon par byang chub pa’i yon tan bstan te, bsod nams dang ye shes kyi tshogs rdzogs nas sgrib pa gnyis spangs te, gnyis su med pa’i ye shes kyi ’bras bur gyur pa ni byang chub kyi snying po ste; dri ma med par grags pas bstan pa’i mdo las kyang: byang chub ni sbyin pa’i snying po, byang chub ni tshul khrims kyi snying po, zhes bya ba la sogs pa gsungs pa’i phyir ro. theg pa de la zhugs pas bdud dang bgegs kyi bar chad med par byang chub kyi snying po thob par ’gyur bas na theg pa de ni thogs pa med par byang chub kyi snying por ’gro ba’o. de bas na theg pa des thams cad mkhyen pa’i ye shes thob par ’gyur ba’i rgyu bsod nams dang ye shes kyi thsogs yongs su rdzogs shing mthar ’byin par byed pas na tshogs gnyis nyams su lon par byed pa zhes bya’o.
The quotation from Vimalakīrtinirdesha is not verbatim, but refers to Vkn p. 3611ff, Lamotte p. 200ff. 6. sems can thams cad sbyin pa’i gnas kyi phyir, sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba zhes bya bas mnyam par phan ’dogs pa’i yon tan bstan te, sems can thams cad bla na med pa’i byang chub tu mngon par sangs rgyas nas bsod nams kyi zhing sbyin pa’i gnas su ’gyur bar bya ba’i phyir mthon dman dang nye ring med par byams pa dang ye shes kyi snang ba’i ’od zer snyoms par gtong ngo zhes bya ba’i don to. 7. theg pa de ni sangs rgyas kyi chos thams cad mngon du gyur pa’i phyir, lam ngan pa’i ’jigs pa thams cad las ’das pa’o zhes bya bas nyan thos dang so so’i skye bo’i lam las rgal ba’i yon tan bstan te, sangs rgyas kyi chos thams cad ni a) spang bar bya ba dang, b) shes par bya ba dang, c) bsgrub pa bya ba dang, d) rdzogs par bya ba dang, e) thob par bya ba rnams te, de dag thams cad khong du chud cing rtogs pas na mngon du gyur pa’o; de la a) spang bar bya ba ni nyon mongs pa’i sgrib pa dang shes bya’i sgrib pa’o, b) shes par bya ba ni gang zag la bdag med pa dang chos la bdag med pa’o, c) bsgrub pa bya ba ni bdag dang gzhan gyi don to, d) rdzogs par bya ba ni sa dang pha rol tu phyin pa’o, e) thob par bya ba ni mi gnas pa’i mya ngan las ’das pa’o; chos de dag mngon sum du gyur pas nyan thos kyi mya ngan las ’das par yang mi ltung, ’khor bar yang mi ltung bas na lam ngan pa’i ’jigs pa thams cad las ’das pa zhes bya’o, yang na theg pa de ni gang zag la bdag med par mngon sum du byas pas ngan song gsum du skye ba’i ’jigs pa med pas na ’jigs pa thams cad las ’das pa zhes bya’o. 8. theg pa de ni byang chub kyi phyogs kyi chos thams cad dang zhes bya ba la sogs pas bgegs ’joms pa’i yon tan bstan te, byang chub kyi phyogs kyi chos thams cad ni dran pa nye bar gzhag pa bzhi dang, yang dag par spong ba bzhi dang, rdzu ’phrul gyi rkang pa bzhi la sogs pa byang chub kyi phyogs sum cu rtsa bdun rnams so; rten cing (175b) ’brel bar ’byung ba ni chos rnams byed pa pos ma byas shing rtag pa dang chad pa las ’das pa rgyu dang rkyen las skyes pas na rang bzhin gyis ma skyes pa ste, nam mkha’ bzhin no; chos de dag nyid thams cad las ’phags par gnas shing mu stegs dang bdud la sogs pa las rgyal bar byed pas rgyal mtshan dang ba dan zhes bya’o; chos de dag gi sgra gsang mthon por bsgrags pa ni rgyal mtshan dang ba dan bsgreng ba’o; de ltar mu stegs can thams cad las rgyal ba’i rgyal mtshan dang ba dan bsgreng bas pha rol rgol ba mang po dang log pa’i tshogs mang po tshar gcod par byed pas na bdud dang, phas kyi rgol ba dang, ngan pa’i tshogs can gyi tshogs rab tu ’joms pa zhes bya ste, bdud ni bdud nyid do, phas kyi rgol ba ni mu stegs can rnams so, ngan pa’i tshogs can gyi tshogs ni bdud kyi ’khor stobs dang bcas pa’am, mu stegs can ’khor dang bcas la bya’o. 9. theg pa de ni sangs rgyas kyi theg pa sgrib pa med par gyur pa ste zhes bya ba la sogs pas nyon mongs pa dang nye ba’i nyon mongs pa spong ba’i yon tan bstan te, sangs rgyas su ’gro ba’i theg pa ni sangs rgyas kyi theg pa ste, sangs rgyas su ’gro bar byed pa’i theg pa yang yin la theg pa des nyon mongs pa dang nye ba’i nyon mongs pa’i sgrib pa yang sel bar byed pas na theg pa de ni sangs rgyas kyi theg pa sgrib pa med par gyur pa zhes bya’o, de ltar sgrib pa med par ’gyur bas mtha’ dang, mtha’ med par lta ba la sogs pa lta ba’i nyon mongs pa rnams sel bar byed do zhes bya bar sbyar ro, lta ba zhes bya ba’i sgra mthar lta ba dang, mtha’ med par lta ba dang, rtag par lta ba dang, chad par lta ba dang, ’byung bar lta ba dang, ’jig par lta ba zhes tshig re re dang sbyar ro. de la mtha’ dang mtha’ med par lta ba ni ’di ltar ’di ni dge sbyong ngam bram ze kha cig ’jig rten pa’i bsam gtan la brten nas: ’jig rten gyi mtha’ yod par ’du shes pa dang, mtha’ med par ’du shes pa ste, de yang ji ltar lta zhe na? ’jig rten gyi mtha’ tha mar chad par ’gyur ram mi ’gyur, snyam du yang dag par tshol bar byed de, gang gi tshe ’jig pa’i bskal pa rjes su dran pa de’i tshe ni mtha’ yod par ’du shes ’byung bas mtha’ yod par lta ba’o; gang gi tshe chags pa’i bskal pa dran pa de’i tshe mtha’ med pa’i ’du shes ’byung bas mtha’ med par lta’o. rtag par lta ba ni dge sbyong dang bram ze kha cig: bdag dang ’jig rten ni rtag pa ste, byas pa ma yin pa dang, byas pas byas ma yin pa dang, sprul pa ma yin pa dang, sprul pas byas pa ma yin pa dang, gsad du med pa dang, ther zug tu gnas pa dang, srog shing ltar brtan par gnas pa’o, snyam du ’dzin pa’o. chad par lta ba ni dge sbyong ngam bram ze kha cig ’di lta ste: bdag gzugs can rags pa ’byung ba chen po bzhi las byung ba ji srid du ’dug cing sdod la ’tsho ba, de srid du nad dang bcas pa, ’bras dang bcas pa, zug rngu dang bcas pa, rims dang bcas pa yongs su gdung ba dang bcas pa yin te, nam shi ba’i ’og tu bdag chad de zhig cing med par gyur pa, de na bdag gtan chad par ’gyur ro, zhes smra ba’o. ’byung bar lta ba ni dngos po skye bar lta ba’o. ’jig par lta ba ni dngos po ’gag par lta ba’o; lta bar gyur pa thams cad ces smos pa ni ming gis smos pa las ma gtogs pa bdag tu lta ba la sogs pa kun bsdu ba’o; kun nas ldang ba ni nyon mongs pa la mngon sum du ’byung ba’o; sgrib pa ni sgrib pa lnga rnams so; chod pa ni dge ba’i bar du gcod pa’i chos dag go; the tshom ni bden pa dang dkon mchog la yid mi ches pa’o; ’gyod pa ni dge ba dang mi dge ba byas kyang rung ma byas kyang rung phyis sems la gdung ba skye ba’o; sel ba ni de dag theg pa ’dis spong bar byed pa’o. 10. theg pa de ni lhag pa’i bsam pa dang snying rje chen pos phye bas na zhes bya ba la sogs pas bdag dang gzhan gyi don phun sum tshogs pa’i yon tan bstan te, lhag pa’i bsam pa dang snying rje chen pos phye bas zhes bya ba ni lhag pa’i bsam pa chen po dang snying rje chen po’i rgyu las byung ba zhes bya ba’i tha tshig go. de la sems can rnams bde ba la gzhag par sems pa ni lhag pa’i bsam pa chen po’o, sems can rnams kyi sdug bsngal med par byed par sems pa ni snying rje chen po’o, rgyu de gnyis las byung bas na 1) bdag dang 2) gzhan gyi don phun sum tshogs par ’gyur te, 1) bdag gi don phun sum tshogs pa’ang rnam pa bzhi’o, gang zhe na? a) chos phun sum tshogs pa dang, b) theg pa phun sum tshogs pa dang, c) ’jig rten dang ’jig rten las ’das pa’i ’byor ba phun sum tshogs pa dang, d) mi gnas pa’i mya ngan las ’das pa’i lam phun sum tshogs pa’o. de la chos thams cad phun sum tshogs pa zhes bya bas a) chos phun sum tshogs pa bstan te, chos kyang rnam pa gsum mo, gang zhe na? shes par bya ba’i chos dang, bsgrub par bya ba’i chos dang, thob par bya ba’i chos so; de la shes par bya ba’i chos ni gsung rab yan lag bcu gnyis so, bsgrub par bya ba’i chos ni byang chub kyi phyogs kyi chos sum cu rtsa bdun no, thob par bya ba’i chos ni mya ngan las ’das pa ste, de dag dang ldan pas na chos thams cad phun sum tshogs pa zhes bya’o. rin po che thams cad dang ldan pa zhes bya bas b) theg pa phun sum tshogs pa bstan te, theg pa der sangs rgyas la sogs pa dkon mchog gsum dang nyan thos kyi theg pa la sogs pa thams cad ’dus pas na rin po che thams cad dang ldan pa zhes bya’o. phun sum tshogs pa thams cad rnyed pa zhes bya bas c) ’jig rten dang ’jig rten las ’das pa’i ’byor pa phun sum tshogs pa bstan te, theg pa de la brten nas ’jig rten dang ’jig rten las ’das pa’i phun sum tshogs pa thams cad thob par ’gyur bas phun sum tshogs pa thams cad rnyed pa zhes bya’o. mi slu ba’i lam du ’gro ba zhes bya bas d) mi gnas pa’i mya ngan las ’das pa’i lam phun sum tshogs pa bstan te, mi slu ba’i lam ni mi gnas pa’i mya ngan las ’das pa’i lam mo, theg pa ’dis kyang lam der ’gro ba’am, lam de dang mthun pa’i phyir mi slu ba’i lam du ’gro ba’o. 2) sems can thams cad nye bar ’tsho ba zhes bya bas gzhan gyi don phun sum tshogs pa bstan te, theg pa de la zhugs na sems can thams cad phan pa dang bde ba thob par ’gyur ba’i phyir sems can thams cad nye bar ’tsho ba zhes bya’o. 11. theg pa de ni thams cad du kha na ma tho ba med pa zhes bya ba la sogs pas ’bras bu phun sum tshogs pa’i yon tan bstan te, a) rnam pa thams cad du, b) dus thams cad du, c) gnas thams cad du, d) phyogs thams cad du kha na ma tho ba med pas na theg pa de ni thams cad du kha na ma tho ba med pa zhes bya ste, a) rnam pa thams cad ni sdig pa mi dge ba’i chos thams cad mi byed pa’i phyir ro, b) dus thams cad du ni dus gsum du yang sdig pa mi dge ba’i chos mi byed pas so c) gnas thams cad ni lha dang mi’i gnas gang du phyin kyang sdig pa mi byed pa’i phyir ro, d) phyogs thams cad ni phyogs bcu kun tu sdig pa mi byed pas so. chos ’og nas smos pa rnams kyi rgyan gyis brgyan pa zhes bya ste, de dag ni gong du bshad par zad do.

. . . . . . . . . . .

gang ’di la mkhas pa, de ni byang chub sems dpa’i theg pa chen po la mkhas pa zhes bya’o.

yad iha kauśalyaṃ tad bodhisattvasya mahāyānakauśalyam.

Skill in this is the bodhisattva’s skill with the great way.

gong du bshad pa rnams mjug bsdu ba’i phyir gang ’di la mkhas pa zhes bya ba la sogs pa gsungs te, gang ’di la mkhas pa zhes bya ba ni gong du bshad pa rnams la’o.

de la byang chub sems dpa’i chos thams cad la mkhas pa gang zhe na?

tatra katamad bodhisattvasya sarvadharmakauśalyam?

(p. 81) 8) What then is the bodhisattva’s skill with all moments of existence?

chos thams cad ces bya ba ni mdor na a) ’dus byas dang, b) ’dus ma byas so. de la byang chub sems dpas ’dus byas dang ’dus ma byas la mkhas par bya ste;

sarvadharmā iti samāsataḥ saṃskṛtā asaṃskṛtāś ca, tatra bodhisattvena saṃskṛtāsaṃskṛtakauśalyaṃ karaṇīyam.

All moments of existence are, in short, a) conditioned, and b) unconditioned, so the bodhisattva should develop skill with the conditioned and the unconditioned.

chos thams cad la mkhas pa bstan pa’i phyir de la byang chub sems dpa’i chos thams cad la mkhas pa gang zhe na zhes dris so, dris pa’i lan gdab pa’i phyir chos thams cad ces bya ba ni mdor na ’dus byas dang, ’dus ma byas zhes bya ba gsungs te, ’dus byas dang ’dus ma byas su chos thams cad ’dus pas, ’dus pa’i don gyis de gnyis la chos thams cad ces bya’o. de la gang rgyu dang rkyen gyis bskyed pa’i zag pa dang bcas pa’i chos dang zag pa med pa’i chos ni ’dus byas so, gang rgyu dang rkyen gyis ma bskyed pa de bzhin nyid dang, yang dag pa’i mtha’ dang, stong pa nyid dang, chos kyi dbyings ni ’dus ma byas so, de la byang chub sems dpas ’dus byas dang ’dus ma byas la mkhas par bya ste zhes bya ba ni byang chub sems dpa’ rnams kyis ’dus byas dang ’dus ma byas kyi chos rnams kyi mtshan nyid khong du chud par bya ste zhes bya ba’i don to.

de la byang chub sems dpa’i ’dus byas la mkhas pa gang zhe na?

tatra katamad bodhisattvasya saṃskṛtakauśalyam?

So what then is the bodhisattva’s skill with the conditioned?

gang de dag lus kyi ’du byed dge ba dang, ngag gi ’du byed dge ba dang, yid kyi ’du byed dge ba mngon par ’dus byas pa de dag thams cad bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su bsngo ba, ’di ni byang chub sems dpa’i ’dus byas la mkhas pa zhes bya’o. gang yang dge ba’i lus dang, ngag dang, yid kyi ’du byed mngon par ’dus byas pa de dag thams cad byang chub la rtog pas thams cad mkhyen pa nyid du yongs su bsngo ba, ’di ni de’i ’dus ma byas la mkhas pa zhes bya’o.

yas tān kuśalān kāyasaṃskārān kuśalān vāksaṃskārān kuśalān manaḥsaṃskārān tān sarvān abhisaṃskṛtān anuttarāyāṃ samyaksaṃbodhaye pariṇāmayatīdaṃ bodhisattvasya saṃskṛtakauśalyam. yaḥ punas tān sarvān abhisaṃskṛtān kuśalān kāyavāṅmanaḥsaṃskārān bodhipratyavekṣayā sarvajñatāyāṃ pariṇāmayatīdaṃ tasyāsaṃskṛtakauśalyam.

When he transforms into incomparable complete awakening all those conditioned things which consist in the good formative factors in the body, the good formative factors in speech, and the good formative factors in the mind, it is the bodhisattva’s skill with the conditioned. And again, when he transforms into omniscience all those conditioned things which consist in the good formative factors in body, speech and mind by understanding them as [essentially the same as] awakening, this is his skill with the unconditioned.

gang de dag lus kyi ’du byed dge ba dang, ngag gi ’du byed dge ba dang, yid kyi ’du byed dge ba zhes bya ba la srog mi gcod pa dang, ma byin par mi len pa dang, ’dod pas log par mi g.yeng ba ni lus kyi ’du byed dge ba’o, brdzun dang, phra ma dang, ngag rtsub po dang, tshig kyal pa’i tshig mi smra ba ni ngag gi ’du byed dge ba, brnab sems dang, gnod sems dang, log par lta ba spangs pa ni yid kyi ’du byed dge ba zhes bya’o; de dag thams cad bla na med pa yang dag par rdzogs pa’i byang chub tu bsngo ba zhes bya ba la, de dag ces bya ba ni gong du smos ma thag pa’i ’du byed rnam pa gsum mngon par ’dus byas pa’o, bla na med pa zhes bya ba ni byang chub, de a) spong ba dang, b) ye shes dang, c) sgrub pa dang, d) dus dang, e) thob pa dang, f) ldan pa dang, g) spyod pa la sogs pas nyan thos kyi byang chub las khyad zhugs pa’i phyir bla na med pa zhes bya’o. de la a) spong ba khyad zhugs pa ni nyan thos kyi byang chub kyis nyon mongs pa’i sgrib pa tsam spong bar zad kyi, ’dis ni nyon mongs pa dang shes bya’i sgrib pa gnyis spangs pas spong bas khyad zhugs so; b) ye shes ni gang zag la bdag med pa tsam khong du chud par zad kyi, ’dis ni gang zag dang chos la bdag med pa’i ye shes khyad zhugs so; c) sgrub pa ni nyan thos la sogs pas bdag gi don bsgrub pa tsam du zad kyi ’dis ni bdag dang gzhan gyi don sgrub par byed pas na sgrub pa khyad zhugs so; d) dus ni nyan thos la sogs pa tshe gsum mam1 bdun gyi bar du sbyor ba tsam du zad kyi, ’dis ni bskal pa grangs med pa gsum gyi bar du sbyor bas na dus khyad zhugs so; e) thob pa ni nyan thos kyis dgra bcom pa’i ’bras bu thob par zad kyi, ’dis ni bla na med pa’i byang chub kyi ’bras bu thob pas na thob pa khyad zhugs so; f) ldan pa ni nyan thos dag zad par gyi skye mched dang zil gyis gnon pa’i skye mched la sogs pa’i yon tan dang ldan par zad kyi, ’dis ni stobs dang mi ’jigs pa la sogs pa’i yon tan dang ldan pas na ldan pa khyad zhugs so; g) spyod pa ni nyan thos la sogs pas dang pha rol tu phyin pa la mi spyod kyi, ’dis ni sa dang pha rol tu phyin pa la spyod pas na spyod pa khyad zhugs so; yang dag par rdzogs pa zhes bya ba ni chos thams cad phyin ci ma log par thugs su chud pa zhes bya ba’i don to; byang chub ni spangs pa dang ye shes phun sum tshogs pas rab tu phye ba ste, sngar bshad pa bzhin no; byang chub de lta bu thob par bya ba’i phyir dge ba mngon par ’dus byas pa rnams bsngo ba de ni byang chub tu bsngo ba zhes bya ste, de ni ’dus byas la mkhas pa’o.
gang yang dge ba’i lus dang, ngag dang, yid kyi ’du byed mngon par ’dus byas pa de dag thams cad byang chub la rtog pas thams cad mkhyen pa nyid du bsngo ba zhes bya ba la, gong du bla na med pa’i byang chub tu bsngo ba bshad pa la byang chub la rtog pa zhes bya ba’i tshig ma smos pas ’dus byas su rig par bya’o, ’dir ni byang chub la rtog pa zhes smos pas lus dang ngag dang yid kyi dge ba ji spyad pa thams cad kyang byang chub kyi mtshan nyid dang dbyer med par stong pa nyid du brtags nas thams cad mkhyen pa thob par bya ba’i phyir bsngo ste, byang chub kyang ’dus ma byas kyi mtshan nyid yin pa’i phyir ’dus ma byas la mkhas pa zhes bya’o.

. .

gzhan yang ’dus byas la mkhas pa ni pha rol tu phyin pa lnga po dag yang dag par sgrub pa ste. lnga gang zhe na? ’di lta ste: sbyin pa’i pha rol tu phyin pa dang, tshul khrims kyi pha rol tu phyin pa dang, bzod pa’i pha rol tu phyin pa dang, brtson ’grus kyi pha rol tu phyin pa dang, bsam gtan gyi pha rol tu phyin pa ste; ’di ni byang chub sems dpa’i ’dus byas la mkhas pa zhes bya’o. gang yang shes rab kyi pha rol tu phyin pa ’dus ma byas kyi ye shes kyis pha rol tu phyin pa lnga po dag la mi smod cing, pha rol tu phyin pa thams cad kyi tshogs dang dge ba’i rtsa ba bsags pa’i phyir byang chub sems dpa’i rnam par grol ba zag pa med pa dang thams cad mkhyen pa nyid du yongs su bsngo ba, ’di ni de’i ’dus ma byas la mkhas pa zhes bya’o.

punar aparaṃ saṃskṛtakauśalyaṃ pañca pāramitāsamudānayāḥ. katame pañca? yā imā dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitedaṃ bodhisattvasya saṃskṛtakauśalyam. yaḥ punaḥ prajñāpāramitāsaṃskṛtajñānena pañcapāramitā na paṃsayati, sarvapāramitāsaṃbhārakuśalamūlopacayārthaṃ bodhisattvasyānāsravavimokṣe sarvajñatāyāṃ pariṇāmayatīdaṃ tasyāsaṃskṛtakauśalyam.

Further, skill with the conditioned is the fivefold accomplishment of the perfections. Which five? The perfection of generosity, the perfection of morality, the perfection of tolerance, the perfection of vigour, the perfection of meditation. This is called the bodhisattva’s skill with the conditioned. And again, when he, through the perfection of insight – the knowledge of the unconditioned – does not depreciate the other five perfections [though inferior in causing birth in existence (saṃsāra) ], but transforms them into omniscience, and into the bodhisattva’s unsullied liberation – for the sake of accumulating all the perfections and heaping up roots of good – this is his skill with the unconditioned.

gzhan yang ’dus byas la mkhas pa ni zhes bya bas ’dus byas dang ’dus ma byas la mkhas pa’i rnam grangs gzhan ston te, pha rol tu phyin pa lnga sgrub pa ni ’dus byas la mkhas pa zhes bya’o, gang yang shes rab kyi pha rol tu phyin pa zhes bya ba la sogs pas shes rab kyi pha rol tu phyin pa ni ’dus ma byas la mkhas par bstan to. shes rab kyi pha rol tu phyin pa de yang ci ’dra ba zhig ce na? de’i phyir ’dus ma byas kyi ye shes kyis pha rol tu phyin pa lnga po dag la mi smod cing zhes bya ba smos te, stong pa nyid la dmigs pa’i ye shes ni ’dus ma byas kyi ye shes te, dngos su na rnam par mi rtog pa’i ye shes la bya’o. pha rol tu phyin pa lnga ni ’khor bar skye ba’i rgyu yin pas smad pa yin yang, shes rab kyi pha rol tu phyin pas de la sun ’byin par mi byed pa ni pha rol tu phyin pa lnga la mi smod pa zhes bya’o; pha rol tu phyin pa thams cad kyi tshogs ni sbyin pa la sogs pa pha rol tu phyin pa drug gi tshogs so; dge ba’i rtsa ba ’dod ma chags pa la sogs pa’o; phyir zhes bya ba ni pha pha rol tu phyin pa’i tshogs dang dge ba’i rtsa ba’i tshogs bsags par bya ba’i don du’am ched du zhes bya ba’i tha tshig go; byang chub sems dpa’i rnam par grol ba ni nyon mongs pa dang shes bya’i sgrib pa spangs pa’i mi gnas pa’i mya ngan las ’das pa’o; byang chub sems dpa’i thams cad mkhyen pa ni dngos po thams cad thugs su chud pa me long lta bu’i ye shes la bya’o. bsngo ba zhes bya ba ni mya ngan las ’das pa dang ye shes de thob par bya ba’i don du pha rol tu phyin pa drug bsgrubs pa bsngo ba’o; de dag gis ni ’di skad bstan pa yin te, gong du sbyin pa la sogs pa pha rol tu phyin pa lnga rnams ni ’dus ma byas kyi chos rtog pa’i rang bzhin ma yin pas ’dus byas la mkhas par bshad, shes rab kyi pha rol tu phyin pa ’dus ma byas rtog pa’i rang bzhin yin pas ’dus ma byas la mkhas par bshad do.

. . . .

gzhan yang ’dus byas la mkhas pa ni gang sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba’i phyir, bsdu ba’i dngos po bzhis sems can sdud pa, ’di ni byang chub sems dpa’i ’dus byas la mkhas pa’o. gang yang sems can med pa dang bdag med pas mi ’dzin, mi len, mchog tu ’dzin par mi byed cing, bsdu ba’i dngos po la mkhas pa de yang ’dus ma byas la mos pa thams cad mkhyen pa nyid du yongs su bsngo ba, ’di ni de’i ’dus ma byas la mkhas pa’o.

punar aparaṃ saṃskṛtakauśalyaṃ yaḥ sarvasattvasamāpratihataraśmipramocanārthaṃ caturbhiḥ saṃgrahavastubhiḥ sattvān saṃgṛhṇātīdaṃ bodhisattvasya saṃskṛtakauśalyam. yaḥ punar nirjīvanirātmato na gṛhṇāti nopādatte na parāmṛśati, tat saṃgrahavastukauśalyaṃ cāsaṃskṛtam adhimucyate, sarvajñatāyāṃ ca pariṇāmayatīdaṃ tasyāsaṃskṛtakauśalyam.

Further concerning skill with the conditioned: when he attracts beings with the four means of attraction so as to emit unhindered rays of light equally upon all living beings, this is the bodhisattva’s skill with the conditioned. And again, when he does not grasp, cling or adhere to things by the principle that they are without soul or self, when he relies on the skill in the ways of attracting beings as being unconditioned, when he transforms them into omniscience, this is his skill with the unconditioned.

gzhan yang zhes bya ba la sogs pas ’dus byas dang ’dus ma byas la mkhas pa’i rnam grangs gzhan ston te, ye shes dang snying rjes sems can thams cad la bltas nas ci rigs par phan ’dogs par byed pa ni sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba zhes bya’o, de ltar phan gdags par bya ba’i phyir sbyin pa dang, snyan par smra ba dang, don spyod pa dang, don mthun par spyod pa bzhis sems can sdud par byed pa ni ’dus byas la mkhas pa zhes bya’o.
mi ’dzin, mi len, mchog tu ’dzin par mi byed ces bya ba la sogs pa la de lta mod kyi, don dam par stong pa yin pas phyi’i yul la dngos por mi ’dzin, nang gi dngos po la bdag tu mi len la, de ltar dngos po dang bdag tu ma grub pas phan btags so zhes mchog tu ’dzin par yang mi byed ces bya ba’i tha tshig go; bsdu ba’i dngos po la mkhas pa de yang ’dus ma byas la mos pa zhes bya ba ni bsdu ba’i dngos po rnams kyang stong pa nyid kyi rang bzhin du mos pa zhes bya ba’i tha tshig go; thams cad mkhyen pa nyid du bsngo ba zhes bya ba ni de ltar stong pa nyid du mos pas bsdu ba’i dngos po la mkhas pa de de bzhin nyid thugs su chud pa’i thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngo ba ni byang chub sems dpa’i ’dus ma byas la mkhas pa yin no zhes bya bar sbyar ro.

. .

gzhan yang ’dus byas la mkhas pa ni gang ’khor ba’i rgyun gyi nyon mongs pa rnams gcod pa dang, ’khor ba’i rgyun gyi dge ba’i rtsa ba rnams mi gcod pa dang, byang chub sgrub pa’i kun tu sbyor ba rnams kyi rgyun ’brel pa, nyi tshe ba’i kun tu sbyor ba rnams kun tu mi spyod pa, ’di ni ’dus byas la mkhas pa zhes bya’o. gang yang stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos rnams la ’dris par byed pa’i ye shes rtog pa la mkhas pa dang, byang chub gzhan gyi dring la mi ’jog cing, ’dus ma byas kyang mngon sum du mi byed pa, ’di ni de’i ’dus ma byas la mkhas pa zhes bya’o.

punar aparaṃ saṃskṛtakauśalyaṃ yaḥ saṃsārasrotaḥkleśān chinatti, saṃsārasrotaḥkuśalamūlāni na cchinatti, bodhipratipattisaṃyojanāni badhnāti, prādeśikasaṃyojanāni na samudācaratīdaṃ saṃskṛtakauśalyam. yat punaḥ śūnyatāyām ānimitte ’praṇihite parijayajñānapratyavekṣākauśalyam, bodhyaparapraṇeyatā cāsaṃskṛtāsākṣātkaraṇam idaṃ tasyāsaṃskṛtakauśalyam.

Further concerning skill with the conditioned: when he cuts off the vices in the stream of existence, but does not cut off the roots of good in the stream of existence, when he fastens the fetters which consist in the realization of awakening, but does not concern himself with the fetters that bind those with limited religious practice, this is skill with the conditioned. And again, skill in discerning what is knowledge acquainted with emptiness, absence of distinguishing marks and longing, (p. 82) not being taught by others concerning awakening, not realizing the unconditioned, this is his skill with the unconditioned.

’dus byas dang ’dus ma byas la mkhas pa rnam grangs gzhan yang bstan par bzhed nas gzhan yang ’dus byas la mkhas pa ni gang ’khor ba’i rgyun gyi nyon mongs pa rnams gcod pa dang zhes bya ba la sogs pa gsungs so, de la ’dus byas la mkhas pa rnam pa gnyis te, 1) ’jig rten pa’i rgyu la mkhas pa dang, 2) ’jig rten las ’das pa’i rgyu la mkhas pa’o. 1) ’jig rten pa’i rgyu la mkhas pa yang rnam pa gnyis te, a) sdug bsngal gyi rgyu spong ba la mkhas pa dang, b) bde ba’i rgyu bskyed pa la mkhas pa’o; gang ’khor ba’i rgyun gyi nyon mongs pa rnams gcod pa dang zhes bya bas a) sdug bsngal gyi rgyu yongs su spong ba la mkhas pa bstan te, ’khor bar rgyun du skye bar byed pa’i rgyu ’dod chags la sogs pa kun tu sbyor ba’i tshogs ni ’khor ba’i rgyun gyi nyon mongs pa zhes bya’o, de rnams spong bar byed pa ni nyon mongs pa rnams gcod pa zhes bya’o; ’khor ba’i rgyun gyi dge ba’i rtsa ba rnams mi gcod pa dang zhes bya bas b) bde ba’i rgyu bskyed pa la mkhas pa bstan te, gang ’khor ba la rgyun du lha dang mir skye bar byed pa’i rgyu dge ba bcu dang, ’dod ma chags pa dang, zhe mi sdang ba la sogs pa’i dge ba’i rtsa ba rnams gcig nas gcig tu rgyun mi ’chad par byed pas na ’khor ba’i rgyun mi dge ba’i rtsa ba mi gcod pa zhes bya’o. 2) ’jig rten las ’das pa’i rgyu la mkhas pa yang rnam pa gnyis te, a) byang chub chen po’i rgyu rgyun mi gcod pa dang, b) zhi ba phyogs gcig pa’i rgyu sgrub par mi byed pa’o; byang chub sgrub pa’i kun tu sbyor ba rnams kyi rgyun ’brel pa zhes bya bas a) byang chub chen po’i rgyu rgyun mi gcod pa bstan te, byang chub kyi don ni gong du smras par zad do, kun tu sbyor ba ni zhi gnas dang lhag mthong sgrub par byed pa’o, zhi gnas dang lhag mthong bsgom pa gang gis byang chub thob par byed pa de ni byang chub sgrub pa’i kun tu sbyor ba zhes bya ste, de ltar bsgom pa rgyun mi gcod pa ni kun tu sbyor ba rnams kyi rgyun ’brel pa’o; nyi tshe ba’i kun tu sbyor ba rnams mi spyad pa zhes bya bas b) zhi ba phyogs gcig pa’i rgyu sgrub par mi byed pa bstan te, nyi tshe ba’i kun tu sbyor ba ni zhi ba phyogs gcig pa’i mya ngan las ’das pa thob par ’gyur ba’i rgyu zhi gnas dang lhag mthong sgom par byed pa’o, mi spyad pa ni de lta bu’i rgyu la mi ’jug pa’o. yang na ’khor ba’i rgyun gyi nyon mongs pa rnams gcod kyang byang chub chen po thob par byed pa’i rgyu rgyun mi gcod pas na byang chub sgrub pa’i kun tu sbyor ba rnams kyi rgyun ’brel pa zhes bya’o; ’khor bar skye ba’i dge ba’i rtsa ba rnams rgyun mi gcod pas zhi ba phyogs gcig pa’i mya ngan las ’das par mi lhung ba’i phyir nyi tshe ba’i kun tu sbyor ba rnams mi spyad pa zhes bya’o.
gang yang stong pa nyid ces bya ba la sogs pas ’dus ma byas la mkhas pa bstan te, de yang ting nge ’dzin gsum la dbang thob pa dang, gdams ngag dang rjes su bstan pa la mi brten par de bzhin nyid khong du chud pa dang, de bzhin nyid khong du chud kyang de’i phyogs la mi gnas pa’o; gang yang stong pa nyid dang, mtshan ma med pa zhes bya ba la sogs pas ting nge ’dzin gsum la dbang thob pa bstan te, stong pa nyid la sogs pa ni gong du bshad par zad do; ye shes gang gis ting nge ’dzin de gsum la dbang byed par ’gyur ba de la ni ’dris par byed pa’i ye shes zhes bya ste, ye shes de mngon sum du gyur pa’am, ye shes de rtogs pa ni rtogs pa la mkhas pa’o; byang chub tu gzhan gyi dring la mi ’jog cing zhes bya bas gdams ngag dang rjes su bstan pa la mi brten par de bzhin nyid khong du chud pa bstan te, de bzhin gshegs pa dang mkhan po dang slob dpon gyis bstan pa’i man ngag la mi brten par stong pa gnyis su med pa’i mtshan nyid khong du chud pa ni byang chub gzhan gyi dring la mi ’jog pa zhes bya’o; ’dus ma byas mngon sum du mi byed ces bya bas de bzhin nyid khong du chud kyang de’i phyogs la mi gnas pa bstan te, ’dus ma byas ni mya ngan las ’das pa’am stong pa nyid do; mngon sum du mi byed pa ni de dag khong du chud cing thob kyang, de’i phyogs la mi gnas pa’o.

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gzhan yang ’dus byas la mkhas pa ni gang khams gsum na yang spyod la khams gsum na spyod pa’i nyon mongs pas kyang mi gos pa, ’di ni ’dus byas la mkhas pa zhes bya’o. gang yang khams gsum nas nges par ’byung ba’i ye shes rab tu shes kyang, nges par ’byung ba’i dbyings su mi ltung ba, ’di ni de’i ’dus ma byas la mkhas pa’o.

punar aparaṃ saṃskṛtakauśalyaṃ yaḥ traidhātuke carann api traidhātukacaritakleśair nopalipyata idaṃ saṃskṛtakauśalyam. yaḥ punas traidhātukaniḥsaraṇajñānam prajānann api niḥsaraṇadhātau na patatīdaṃ tasyāsaṃskṛtakauśalyam.

Further concerning skill with the conditioned: though he roams about in the three worlds, he does not get sullied by the vices connected with roaming about in the three worlds [like the lotus born from the mud does not get sullied by the mud], this is skill with the conditioned. Though he has knowledge of deliverance from the threefold world, he does not fall into the sphere of deliverance, this is his skill with the unconditioned.

’dus byas dang ’dus ma byas la mkhas pa’i rnam pa gzhan yang bstan pa’i phyir gzhan yang ’dus byas la mkhas pa zhes bya ba la sogs pa gsungs so, khams gsum na yang spyod la khams gsum na spyod pa’i nyon mongs pas kyang mi gos zhes bya bas ni sems can thams cad kyi don du khams gsum na yang gnas la, padmo ’dam las skyes kyang ’dam gyi nyes pas mi gos pa bzhin du khams gsum na yod pa’i ’dod chags la sogs pas mi gos pa, ’di ni ’dus byas la mkhas pa zhes bya’o.
gang yang khams gsum nas nges par ’byung ba’i ye shes rab tu shes kyang zhes bya ba la, khams gsum nas nges par ’byung ba’i ye shes ni nyon mongs pa spong bar byed pa dang, spongs pa mngon du gyur pa zad la mi skye ba’i ye shes la bya’o, rab tu shes kyang zhes bya ba ni de mngon sum du gyur kyang zhes bya ba’i tha tshig go; nges par ’byung ba’i dbyings su mi ltung zhes bya ba la nges par ’byung ba’i dbyings ni mya ngan las ’das pa la bya, mi ltung ba ni de ’ba’ zhig gi phyogs la mi gnas pa’o.

. .

gang chos thams cad la mkhas pa zhes smras pa, de ni thams cad mkhyen pa’i tshig bla dags so. de ci’i phyir zhe na? rtag tu dran pa dang, blo gros dang, shes rab la mkhas pas thams cad mkhyen pa’i ye shes tshad med cing mi chags pa yongs su rdzogs par byed pa’i phyir te, de’i phyir chos thams cad la mkhas pa zhes bya’o.

yat sarvadharmakauśalyam ity uktaṃ tat sarvajñatāyā adhivacanam. tat kasya hetor? nityasmṛtimatiprajñākauśalyenāpramāṇāsaṅgasarvajñajñānaparipūritvāt; tasmād ucyate sarvadharmakauśalyam.

[To summarize, firstly, what is the explanation of the word (nirvacana):] That which is called skill with all moments of existence is another word for omniscience. [And secondly, the reason for this (hetu):] Why? One fulfils [thirdly in the summary, the fruit (phala), viz.] the immeasurable and unattached knowledge of omniscience with skill in continuous recollection, intelligence and insight; that is why it is called skill with all moments of existence.

mkhas pa brgyad po rnams rgya cher bshad pa’i nges pa’i tshig dang, rgyu dang, ’bras bu bsdus te bstan pa’i phyir gang chos thams cad la mkhas pa zhes smras pa, de ni thams cad mkhyen pa’i tshig bla dags so zhes bya ba la sogs pa gsungs te, chos thams cad la mkhas pa zhes kyang bya, thams cad mkhyen pa zhes kyang bya bas chos thams cad la mkhas pa zhes smras pa, de ni thams cad mkhyen pa’i tshig bla dags te, ’dis ni nges pa’i tshig bstan to.
ci’i phyir zhes bya ba ni rgyu ’dri ba ste, chos thams cad la mkhas pa de ci’i phyir thams cad mkhyen pa zhes bya zhe na zhes bya ba’i tha tshig go; rgyu bstan pa’i phyir rtag tu dran pa dang, blo gros dang, shes rab la mkhas pa zhes bya ba pa gsungs te, chos thams cad la mkhas pa de ni rtag tu dran pa la mkhas pa dang, rtag tu blo gros la mkhas pa dang, rtag tu shes rab la mkhas pas de la thams cad mkhyen pa zhes bya’o, de gsum gyis chos thams cad la rtogs pas na mkhas pa ste, dran pa la mkhas pa ni chos rnams kyi don dang tshig mi brjed par byed do, blo gros la mkhas pa ni chos rnams kyi de bzhin nyid rtog par byed do, shes rab la mkhas pa ni chos rnams kyi rang dang spyi’i mtshan nyid rtog par byed do.
’bras bu bstan pa’i phyir smras pa thams cad mkhyen pa’i ye shes tshad med cing mi chags pa yongs su rdzogs par byed pa’i phyir zhes bya ste, shes bya thams cad la dmigs pas na thams cad mkhyen pa’i ye shes tshad med pa zhes bya ste, thams cad mkhyen pa’i ye shes ni me long lta bu’i ye shes la bya bar ’dod do, ye shes de la nyon mongs pa’i sgrib pa dang shes bya’i sgrib pa ma lus par spangs pas na mi chags pa’o, yongs su rdzogs par byed ces bya ba ni dran pa la sogs pa gsum gyis ye shes de ’thob cing mthar phyin par byed pa’i phyir zhes bya ba’i tha tshig go; de’i phyir chos thams cad la mkhas pa zhes bya ba ni gang gi phyir gong du bshad pa ltar na chos thams cad rtogs shing khong du chud pa de’i phyir chos thams cad la mkhas pa zhes bya’o.

. . .

btsun pa sha ra dva ti’i bu, mkhas pa brgyad po de dag gis zin pa’i byang chub sems dpa’ rnams kyi shes rab mi zad pa yin no.

tair aṣṭābhiḥ kauśalyair, bhadanta śāradvatīputra, parigṛhītānāṃ bodhisattvānāṃ prajñā akṣayā bhavati.

Reverend Śāradvatīputra, the insight of the bodhisattvas possessing those eight skills becomes imperishable.

mkhas pa brgyad po de dag gis zin pa zhes bya ba ni mkhas pa brgyad pa ’di dag dang ldan pa zhes bya ba’i tha tshig go.

g) gzhan yang dge ba dang mi dge ba’i chos rnams rab tu shes pa ni shes rab bo; nges par ’byed pa’i cha dang ’thun pa’i chos rnams la rtog pa ni shes rab bo; ’phags pa’i chos mngon par gyur pas na, shes rab ni tshad mar gyur pa’o; shes rab ni lta bar gyur pa dang, kun nas ldang ba dang, sgrib pa dang, chod pa thams cad yang dag pa ji lta ba bzhin du rab tu rtogs pa’o; shes rab ni ’dod pa dang, re ba dang, smon pa thams cad kyi smon lam dang bral ba’o; shes rab ni nyon mongs pa’i yongs su gdung ba thams cad ’jil bas na, sim par byed pa’o; shes rab ni chos kyi kun dga’ la dga’ ba’i rgyun ma chad pas na, mchog tu dga’ bar byed pa’o; shes rab ni don shes pa mngon sum du gyur pas rton pa’o; shes rab ni byang chub kyi phyogs kyi chos sum cu rtsa bdun po dag gi rten to; shes rab ni theg pa ji lta ba bzhin du ’bras bu thob par gyur pas na, thob pa’i mtshan nyid do; shes rab ni rang bzhin gyis ye shes snang bas na, rab tu shes pa’i mtshan nyid do; shes rab ni chu bo thams cad las sgrol bas na, yang dag par rab tu sgrol ba’o; shes rab ni yang dag par skyon med par ’dren pa’o; shes rab ni dge ba’i chos thams cad rab tu sdud pa’o; shes rab ni sngon gyi nyon mongs pa dang bag la nyal thams cad dang bar byed pa’o; shes rab ni rtse mor gyur pa’i chos rnams kyi mchog go; shes rab ni rang byung gi ye shes rtogs pa’i phyir, gya nom pa’o; shes rab ni khams gsum pa thams cad dang ma ’dres pa’i phyir, rgyu ba dang bral ba’o; shes rab ni thabs kun gyis zin pa’o; shes rab ni ’phags pa thams cad kyis yongs su bzung ba’o; shes rab ni mtshan ma dang yongs su rtog pa thams cad dang bral ba’i phyir, tshad gzung du med pa’o; shes rab ni ma rig pa dang gti mug gi mun pa thams cad dang bral bas na, bag med pa’i gnyen po’o; shes rab ni rnal ’byor spyod pa’i sa la gnas pa thams cad kyi sbyor ba’o; shes rab ni theg pa thams cad la yang dag par zhugs pa rnams kyi ’dren pa’o; shes rab ni ma rig pa dang, gti mug gi mun pa dang, rab rib kyi ling tog sel bar byed pa’i phyir, snang bar byed pa’o; shes rab ni mig la ji ltar mos pa rnams la mig thams cad sbyin par byed pa’o; shes rab ni mig dang gzugs kyi lam las yang dag par ’das pa dang, de bzhin du rna ba dang, sgra dang, sna dang, dri dang, lce dang, ro dang, lus dang, reg bya dang, yid dang, chos kyi lam las yang dag par ’das pa’i phyir, gnas med pa’o; shes rab ni bden pa las nges par ’byung bas na, don dam pa’o; shes rab ni shin tu dul ba rnams kyi mi ’khrugs pa’o; shes rab ni ye shes kyi sgo rnams kyi snang ba’o; shes rab ni thams cad du rgyu ba ste, mi zad pa’o; shes rab ni brten pa la ’jug pa mthong ba ste, mi ’gal ba’o; shes rab ni ’dzin pa dang nyon mongs pa’i bcings thams cad gcod pa’i phyir, rnam par thar pa’i lam mo; shes rab ni nyon mongs pa thams cad dang ma ’dres pa’o; shes rab ni ’grogs pa dang, sgrib pa dang, sgrib par ’gyur ba’i chos thams cad dang lhan cig mi gnas pa’o.

punar aparaṃ prajñā prajñānam kuśalānām akuśalānāṃ ca dharmāṇāṃ; prajñā nirīkṣaṇā nirvedhabhāgīyeṣu dharmeṣu; prajñā prāmāṇikāryadharmābhimukhībhūtatvāt; prajñā yathābhūtaprativedhaḥ sarvadṛṣṭigataparyutthānāvaraṇanīvaraṇānāṃ; prajñāpraṇidhānā sarvakāmakāṅkṣāpraṇidhīnāṃ; prajñaudbilyakariṇī sarvakleśaparidāhanirvāpakatvāt; prajñā prāmodyakāriṇī dharmārāmaprītyanucchinnatvāt; prajñā saṃprakāśakārthajñānābhimukhībhūtatvāt; prajñāśrayaḥ saptatriṃśadbodhipakṣikadharmāṇām; prajñā prāpaṇalakṣaṇā yathāyānaphalaprāpaṇatvāt; prajñā prajñānalakṣaṇā jñānasvabhāvaprabhāsatvāt; prajñā saṃpratāraṇī sarvaughottaraṇatvāt; prajñā samyagnyāmanāyikā; prajñā saṃgrahaṇī sarvakuśaladharmāṇāṃ; prajñā prasādakā sarvapūrvakleśānuśayānāṃ; prajñā varāgradharmāṇāṃ; prajñā praṇītā svayaṃbhūjñānāvabodhatayā; prajñāpracārā traidhātukānupaliptatayā; prajñā sarvathopāyagṛhītā; prajñā sarvāryaparigṛhītā; prajñā pramāṇāgrāhyā sarvanimittaparikalpavigatatayā; prajñā pramādapratipakṣāvidyāmohāndhakāravigatatvāt; prajñā yogaḥ sarvayogācārabhūmisthitānām; prajñā nāyikā sarvayānasaṃprasthitānām; prajñālokakāry avidyāmohāndhakāratimirapaṭalāpanayatayā; prajñā sarvacakṣurdātā yathācakṣuradhimuktānām; prajñāpratiṣṭhā cakṣūrūpapathasamatikrāntatayā, evaṃ śrotraśabdaghrāṇagandhajihvārasakāyaspraṣṭavyamanodharmapathasamatikrāntatayā; prajñā paramārthaḥ satyaniryāṇatvāt; prajñākṣobhaṇatā suvinītānām; prajñā prabhāso jñānamukhānām; prajñākṣayā sarvatracaritā; prajñāviruddhā pratītyāvatāradarśanī; prajñā vimuktimārgaḥ sarvagrāhakleśabandhanacchedanatayā; prajñā sarvakleśānupaliptā; prajñā na sarvasaṃvāsāvaraṇāvaraṇīyadharmaiḥ sārdhaṃ saṃvasati.

g) [The action of insight (prajñākarma):] Further, insight is knowledge of what are good and bad moments of existence; insight is discerning the moments of existence conducive to spiritual progress; insight is authoritative since the holy principles of religion [namely egolessness of the person and egolessness of moments of existence] are made manifest by it; insight is understanding all doctrinal viewpoints, manifestations of vices, hindrances and obstructions such as they are [namely, essentially empty (svabhāvaśūnya) ]; insight is having no longings concerned with cupidity, hopes and wishes; insight creates pleasure since it quenches the fire of all vices; insight creates joy since it is the unbrokenness of happiness and joy concerning religion; insight throws light upon things since it makes manifest the knowledge of the meaning [namely, the limit of existence (bhūtakoṭi), the pure total reality (viśuddhadharmadhātu), etc.]; insight is the basis of the thirty-seven moments of existence which are the wings of awakening; insight has the essential characteristic of attainment since it attains the fruit according to the way; insight has the essential characteristic of knowing [the special and general characteristics (svasāmānyalakṣaṇa) of moments of existence] since knowledge is essentially radiant; insight is saving since it brings you over all the floods [of cupidity (rāga), viewpoints (dṛṣṭi), ignorance (avidyā) and existence (bhava) ]; insight leads to true certainty; insight embraces all good moments of existence [as they arise from it]; insight (p. 83) clears up all earlier vices and bad habits; insight is the most excellent of the prominent moments of existence; insight is most sublime since it is understanding through self-originated knowledge; insight is beyond appearance since it is not stained by the threefold world; [but still] insight has grasped expedient means in every way; insight has been attained by all the holy; insight cannot be grasped by any logical standard since it is the absence of distinguishing marks and thought-constructions; insight is the adversary of indolence since it is the absence of the darkness of ignorance and delusion; insight is the practice of all those established on the stage of practising meditation; insight is the leader of the adherents of all the ways; insight makes light since it removes the obscured vision, the darkness of ignorance and delusion; insight gives sight accordingly to those wishing sight [be it the sight of insight (prajñācakṣur), the sight of the Buddhas (buddhacakṣur) or the sight of moments of existence (dharmacakṣur) ]; insight has no basis since it transcends the way of eye and form, and likewise transcends the way of ears and sound, nose and smell, tongue and taste, body and tangibles, mind and moments of existence; insight is the highest meaning since it issues from truth; insight is the imperturbability of the well-trained; insight is the splendour in the gates of knowledge; insight is imperishable as it moves about everywhere; insight is unhindered as it is the vision of the entrance into dependent origination; insight is the way of liberation since it is the severing of all the bonds of grasping and the vices; insight is not stained by any vices; insight does not stay in any company [as the sixteen things mentioned above] with moments of existence making or going to make hindrances.

shes rab kyi las bstan pa’i phyir gzhan yang dge ba dang mi dge ba zhes bya ba la sogs pa gsungs te, zhar la shes rab kyi sgra’i don kyang ’chad do – "To show the action of insight (prajnyākarma) it is said .... etc., and consequently (prasanggena) the meaning (artha) of the word prajnā is decided". Cf. fol.88b1, b3; alternatively, according to the second division, this section with the exception of the last few lines is named prajnyānirukti, v. ṭ. fol. 88b4, b6-7: shes rab kyi nges pa’i tshig, and supra p. 192 n. 1.
shes rab kyi tshig la mdo kha cig las ni rab dang shes pa gnyis ka ’byung, kha cig las gcig ’byung ste, de dang ldan pa’i phyir shes rab ces bya’o. yang na a) gzhan gyis bstan pa shes pa dang, b) so so rang nyid shes pa dang, c) rnam par shes pa dang, d) rab tu zhi ba shes pa dang, e) yon tan gyi mchog shes pas shes rab bo. de la a) gzhan gyis bstan pa shes pa ni gzhan gyis bstan pa’i sgra’i rjes su ’gro ba dang, tshul bzhin yid la byed pa las yang dag par lta ba skyes pa’o. b) so so rang nyid shes pa ni ’jig rten las ’das pa rnam par mi rtog pa’i ye shes mngon sum du gyur pa’o. c) rnam par shes pa ni ’jig rten las ’das pa’i rjes la thob pa’i ye shes kyis chos kyi mtshan nyid rtog pa’o. d) rab tu zhi ba shes pa ni bsgom pa’i lam na nyon mongs pa’i gnyen por gyur pa’i ye shes so. e) yon tan gyi mchog shes pa ni mngon par shes pa la sogs pa yon tan khyad par can rab tu sgrub par byed pa’i shes rab bo. dge ba dang mi dge ba’i chos rnams rab tu shes pa ni shes rab bo zhes bya ba la dge ba rnam pa gnyis te, a) zag pa dang bcas pa dang b) zag pa med pa’o, de la a) zag pa dang bcas pa ni bsod nams su nye bar ’gro ba’i ’du byed dang, mi g.yo bar nye bar ’gro ba’i ’du byed do; b) zag pa med pa ni ’phags pa’i lam la sogs pa’o; mi dge ba ni bsod nams ma yin par nye bar ’gro ba’i ’du byed de, srog gcod pa dang ma byin par len pa la sogs pa’o; chos de rnams kyi rang dang spyi’i mtshan nyid rab tu shes pa ni shes rab ces bya’o. nges par ’byed pa’i cha dang mthun pa’i chos rnams la rtog pa zhes bya ba la nges par ’byed pa ni drod pa dang, spyi bo dang, bzod pa dang, ’jig rten pa’i chos kyi mchog ste, mos pas spyod pa’i sa’i ting nge ’dzin rnams so. de’i cha dang mthun pa’i chos ni ting nge ’dzin de thob pa’i rgyur gyur pa’i chos te, dang po dge ba’i bshes gnyen las dam pa’i chos nyan pa dang, sems pa dang, de nas dran par nye bar gzhag pa bzhi sgom pa dang, yang dag par spong ba bzhi sgom pa la sogs pa’o. chos de rnams khong du chud pa rtogs pa ste, de yang shes rab kyis khong du chud pas na shes rab ni nges par ’byed pa’i cha dang mthun pa’i chos la rtog pa zhes bya’o. ’phags pa’i chos mngon du gyur pas na shes rab ni tshad mar gyur pa’o zhes bya ba la ’phags pa ni de bzhin gshegs pa dang byang chub sems dpa’ dang nyan thos dang rang sangs rgyas la sogs pa’o. de dag gi chos ni gang zag la bdag med pa dang, chos la bdag med pa’i chos te, de yang shes rab kyis mngon sum du gyur pas shes rab ni tshad mar gyur pa ste, brtsan par gyur pa zhes bya ba’i tha tshig go. shes rab ni lta bar gyur pa dang kun nas ldang ba zhes bya ba la sogs pa la lta bar gyur pa la sogs pa ni gong du bshad par zad do. yang dag par ji lta ba bzhin du rab tu rtogs pa’o zhes bya ba ni ming gis smos pa’i chos de dag gi rang bzhin stong pa nyid du phyin ci ma log par khong du chud pa ste, de yang shes rab kyis khong du chud pas na shes rab ni lta ba la sogs pa thams cad yang dag pa ji lta ba bzhin du rab tu rtogs pa’o. shes rab ni ’dod pa dang, re ba dang, smon pa thams cad kyi smon lam dang bral ba’o zhes bya ba la ’dod pa’i khams su skye bar mos pa ni ’dod pa’o, gzugs kyi khams su skye bar mos pa ni re ba’o, gzugs med pa’i khams su skye bar mos pa ni smon pa’o; yang na dngos po yid du ’ong ba ’das pa rnams dang phrad par ’dod pa ni ’dod pa’o, de dang ’dra ba’i dngos po ma ’ongs pa rnams dang phrad par ’dod pa ni re ba’o, da ltar gyi nye bar len pa’i phung po rnams dang phrad par ’dod pa ni smon pa ste, smon lam ni dus gsum gyi dngos po de dag la chags pa la bya’o, shes rab kyis dus gsum gyi dngos po de dag la mi rtag pa dang sdug bsngal bar mthong ste, de la chags pa med pa’i phyir shes rab ni smon lam dang bral ba’o zhes bya’o. shes rab ni nyon mongs pa’i yongs su gdung ba thams cad ’jil bas na, sim par byed pa’o zhes bya ba la nyon mongs pa ni ’dod chags la sogs pa ste, de dag nyid lus dang sems la gnod pa yin pas na yongs su gdung ba zhes bya’o, shes rab la nyon mongs pa’i rgyu las byung ba’i gnod pa med pa’am, shes rab kyis nyon mongs pa’i rgyu las byung ba’i gnod pa de sel bar byed pas na shes rab de ni sim par byed pa’o. shes rab ni chos kyi kun dga’ la dga’ ba’i rgyun ma bcad pas na, mchog tu dga’ bar byed pa’o zhes bya ba la de kho na stong pa’i mtshan nyid rtogs nas dga’ ba rgyun mi ’chad par ’byung ba ni chos kyi kun dga’ la dga’ ba rgyun ma bcad pa zhes bya ste, de’ang shes rab las byung bas shes rab ni mchog tu dga’ bar byed pa’o. Read as in ṭ.: shes rab ni don shes pa mngon sum du gyur pas na rab tu ston pa’o zhes bya ba la don ni yang dag pa’i mtha’ chos kyi dbyings rnam par dag pa’o, don de khong du chud pa’i don shes pa mngon sum du gyur pa ste, de’ang shes rab kyi mngon sum du gyur pas na shes rab de don la rtog pa’i phyir rab tu ston pa zhes bya’o; yang na, shes rab la don ston te, shes rab med na don mi rtogs pa’i phyir ro. shes rab ni byang chub kyi phyogs kyi chos sum cu rtsa bdun po dag gi rten to zhes bya ba la, byang chub ni spangs pa dang ye shes kyi mtshan nyid de, de la spangs pa’i mtshan nyid ni nyon mongs pa dang shes bya’i sgrib pa spangs pa’i phyir ro, ye shes ni me long lta bu dang, mnyam pa nyid dang, so sor kun tu rtog pa dang, bya ba sgrub pa’o, byang chub de thob par bya ba’i rgyu’am gzhi la byang chub kyi phyogs zhes bya ste, de’ang dran pa nye bar gzhag pa bzhi dang, yang dag par spong ba bzhi la sogs pa sum cu rtsa bdun no, shes rab la brten nas byang chub kyi phyogs kyi chos sum cu rtsa bdun so so’i sems kyi rgyun la skye bas na shes rab ni de rnams kyi rten ces bya’o. shes rab ni theg pa ji lta ba bzhin du ’bras bu ’thob par ’gyur bas na, thob pa’i mtshan nyid do zhes bya ba la, theg pa gang dang gang gis ’bras bu gang dang gang yin pa’i ’bras bu de dag ’thob par byed pa ni theg pa ji lta ba bzhin du ’bras bu ’thob par ’gyur ba zhes bya’o, nyan thos kyi theg pas nyan thos kyi rnam par grol ba thob pa dang, rang sangs rgyas kyi theg pas rang sangs rgyas kyi rnam par grol ba thob pa dang, theg pa chen pos rang gi rnam par grol ba thob pa’o, theg pa de dang de dag gis rang rang gi ’bras bu thob pas yang shes rab la brten nas thob pas shes rab ni thob pa’i mtshan nyid de, ’bras bu thob par byed pa’i rang bzhin zhes bya ba’i tha tshig go. shes rab ni rang bzhin gyis ye shes snang bas na, rab tu shes pa’i mtshan nyid do zhes bya ba la ngo bo nyid kyi chos rnams kyi rang dang spyi’i mtshan nyid gsal bar phyin ci ma log par shes pa ni rang bzhin gyis ye shes snang ba’o. shes rab ni rang bzhin gyis chos rnams kyi rang dang spyi’i mtshan nyid phyin ci ma log par shes pa’i mtshan nyid yin pas rab tu shes pa’i mtshan nyid ces bya ste, rab tu shes pa’i rang bzhin zhes bya ba’i don to. shes rab ni chu bo thams cad las sgrol bas na, yang dag par sgrol ba’o zhes bya ba la chu bo ni bzhi ste, ’dod pa’i chu bo dang, lta ba’i chu bo dang, ma rig pa’i chu bo dang, srid pa’o chu bo’o, de dag gi mthar phyung ste, spangs nas mya ngan las ’das pa’i skam sa la bzhag pa’i chu bo thams cad las sgrol ba’o, de yang shes rab kyis sgrol bar byed pas na shes rab ni yang dag par rab tu sgrol ba zhes bya’o. shes rab ni yang dag par skyon med par ’dren pa’o zhes bya ba la yang dag par skyon med pa ni mthong ba’i lam rab tu skyes nas sa dang po thob ste, chos kyi dbyings thams cad du ’gro ba’i don rtogs nas mthong bas spang bar bya ba’i nyon mongs pa rnams spangs pa’o, de thob par byed pa ni ’dren pa ste, mthong ba’i lam de’ang shes rab kyis thob par byed pas shes rab ni yang dag par skyon med par ’dren pa zhes bya’o. shes rab ni dge ba’i chos thams cad rab tu sdud pa’o zhes bya ba la, dge ba’i chos ni dad pa dang, brtson ’grus dang, mos pa la sogs pa’o, chos de dag kyang shes rab las byung bas na shes rab ni dge ba’i chos thams cad rab tu sdud pa’o. shes rab ni sngon gyi nyon mongs pa dang bag la nyal thams cad dang bar byed pa’o zhes bya ba la ’das pa’i dus kyi ’dod chags la sogs pa nyon mongs pa dang, nyon mongs pa de dag gi bag chags ni sngon gyi nyon mongs pa dang bag la nyal thams cad ces bya’o, dang bar byed pa ni de dag rtsa nas spong ba ste, de yang shes rab kyis spong bas na shes rab ni sngon gyi nyon mongs pa dang bag la nyal thams cad dang bar byed pa’o. shes rab ni rtse mor gyur pa’i chos rnams kyi mchog go zhes bya ba la sbyin pa mthar phyin pa dang, tshul khrims mthar phyin pa dang, bzod pa mthar phyin pa dang, brtson ’grus mthar phyin pa dang, bsam gtan mthar phyin pa dang, gzhan yang de bzhin gsegs pa’i yon tan stobs dang, ma ’dres pa dang, mi ’jigs pa la sogs pa ni rtse mor gyur pa’i chos rnams so, de dag gi nang na yang shes rab dam pa yin pas shes rab ni chos rnams kyi mchog go. shes rab ni rang ’byung gi ye shes rtogs pa’i phyir, gya nom pa zhes bya ba la, mkhan po dang slob dpon gyis bstan pa la rten la brten pa med par rang nyid kyi nyon mongs pa spangs nas de bzhin nyid khong du chud pa ni rang ’byung gi ye shes te, ye shes ’bras bu dam par gyur pa de yang shes rab las ’byung bas na shes rab ni gya nom pa’o. shes rab ni khams gsum thams cad dang ma ’dres pa’i phyir, rgyu ba dang bral ba’o zhes bya ba la, ’dod pa dang gzugs dang gzugs med pa’i khams su yang nas yang du skye zhing ’byung ba ni khams gsum thams cad dang ’dres pa ste, shes rab de khams gusm du skye ba med pas na ma ’dres pa’o, de ltar ma ’dres pa’i phyir rgyu ba dang bral ba ste, khams gsum du skye ba dang bral ba zhes bya ba’i don to. shes rab ni thabs kun gyis zin pa’o zhes bya ba ni de ltar khams gsum du skye ba dang bral yang, shes rab kyi dbang gis gcig tu mya ngan las ’das pa la mi gnas pa’i thabs snying rje chen po la sogs pa sngar smos pa’i thabs rnams kyis zin pas na shes rab ni thabs kun gyis zin pa’o. shes rab ni ’phags pa thams cad kyis yongs su bzung ba’o zhes bya ba la ’phags pa rnams shes rab de dang ldan, ’phags pa rnams la shes rab de mnga’ zhing ’phags pa rnams kyis bdag gir byas pas na shes rab ni ’phags pa thams cad kyis yongs su bzung ba’o. shes rab mtshan ma dang yongs su rtog pa thams cad dang bral ba’i phyir tshad gzung du med pa’o zhes bya ba la, ’di tsam mo zhes gcod pa ni tshad gzung du yod pa’o, mtshan ma ni gzugs dang sgra dang dkar po dang dmar po la sogs pa gzung bar ’gyur ba’i yul rnams so, rtog pa ni ’di ni dkar po ’di ni dmar po zhes ’dzin par byed pa’i sems dang sems las byung ba rnams so, gzung ba dang ’dzin pa gnyis shes rab des spangs pas na mtshan ma dang rtog pa thams cad dang bral ba zhes bya’o, de ltar gzung ba dang ’dzin pa dang bral bas de la ’di ’dra zhe’am, ’di tsam zhes tshad gzung zhing gcod par mi nus pa’i phyir shes rab ni tshad gzung du med pa zhes bya’o. shes rab ni ma rig pa dang gti mug gi mun pa thams cad dang bral bas na, bag med pa’i gnyen po’o zhes bya la, mi shes pa las nyon mongs pa lhag ma dang sdig pa mi dge ba’i chos thams cad ’byung bar ’gyur bas, mi shes pa ni bag med pa’i rgyu’o, shes rab la ni mi shes pa thams cad med la, des mi shes pa thams cad sel bar byed pas na shes rab ni bag med pa’i gnyen po zhes bya’o; de la kun ’byung ba dang lam mi shes pa ni ma rig pa’i mun pa’o, sdug bsngal dang ’gog pa mi shes pa ni gti mug gi mun pa’o; yang na kun nas nyon mongs pa’i phyogs kyi rgyu dang ’bras bu mi shes pa ni ma rig pa’i mun pa’o, rnam par byang ba’i phyogs kyi rgyu dang ’bras bu mi shes pa ni gti mug gi mun pa’o; de la kun nas nyon mongs pa’i phyogs kyi rgyu ni kun ’byung ba’o, kun nas nyon mongs pa’i phyogs kyi ’bras bu ni sdug bsngal ba’o, rnam par byang ba’i phyogs kyi rgyu ni lam mo, rnam par byang ba’i phyogs kyi ’bras bu ni ’gog pa’o. shes rab ni rnal ’byor spyod pa’i sa la gnas pa thams cad kyi sbyor ba’o zhes bya ba la, mi gtsang ba’am, byams pa’am, rten cing ’brel bar ’byung ba’am, stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i ting nge ’dzin bsgom pa ni rnal ’byor spyod pa’o, ting nge ’dzin de dag bsgom pa’i rgyu’am, gzhi la rnal ’byor spyod pa’i sa zhes bya ste, shes rab de rnal ’byor spyod pa’i lam yin pas sbyor ba’o; de yang ji ltar na lam zhe na? mnyan pa’i shes rab dang bsam pa’i shes rab la ma brten par gang yang bsgom par mi nus so.
Or nayana, also denoting "eye". shes rab ni theg pa thams cad la yang dag par zhugs pa rnams kyi ’dren pa’o zhes bya ba la, theg pa thams cad ni nyan thos dang rang sangs rgyas kyi theg pa dang theg pa chen po’o, theg pa de dag la gnas pa ni theg pa thams cad la yang dag par zhugs pa rnams te, de dag khams gsum nas bton nas so so’i rnam par grol ba la ’god par byed pas shes rab ni theg pa thams cad la yang dag par zhugs pa rnams kyi ’dren pa’o. shes rab ni ma rig pa dang zhes bya ba la sogs pa las shes rab kyis mi shes pa dang, mun pa dang, mi gsal ba rnams sel bar byed pas shes rab ni snang bar byed pa ste, don gzhan ni gong du bshad par zad do. shes rab ni mig la ji ltar mos pa rnams la mig thams cad sbyin par byed pa zhes bya la mig gsum ste: shes rab kyi mig dang, sangs rgyas kyi mig dang, chos kyi mig go, mig gang la gang dad pa ni ji ltar mos pa rnams de shes rab kyi gang zag de dag la mig de dang de sbyin par byed pas na mig la ji ltar mos pa rnams kyi mig thams cad sbyin par byed pa’o. shes rab ni mig dang gzugs kyi lam las yang dag par ’das pa’i phyir zhes bya ba la, mig gi lam ni mig gi yul de gzugs so, shes rab ni mig gi yul ma yin pas mig dang gzugs kyi lam las ’das pa’o, yang na shes rab de mig la yang mi gnas, gzugs la yang mi gnas pas mig dang gzugs kyi lam las ’das pa ste, de bas na gnas med pa’o zhes tshig ’og ma dang sbyar ro; de bzhin du rna ba dang sgra la sogs pa la yang ci rigs par sbyar ro. shes rab ni bden pa las nges par ’byung bas na, don dam pa’o zhes bya ba la ’phags pa rnams kyi shes rab ni don dam pa’i bden pa rtogs pa las byung zhing skyes pas na yul don dam pa yin pas de la dmigs pa’i shes rab kyang don dam pa zhes bya’o. shes rab ni shin tu dul ba rnams kyi mi ’khrugs pa’o zhes bya ba la mi ’khrugs pa ni nyon mongs pa’i dbang du mi ’gyur zhing nyon mongs pas bskyod par mi nus pa’o; de la gang gis bsdams, gang bsdams, gang la bsdams, ji ltar bsdams nas ’phags pa’i sa la gnas pa rnams ni shin tu dul ba rnams so; de la gang gis bsdams she na, kun tu bsrung ba’i bsam pas so; gang bsdams she na, mig gi dbang po dga’ ba dang mi dga’ ba’i gzugs la ’phro ba las bsdams pas na yid kyi dbang po chos la ’phro ba’i bar la bsdams pa’o; gang la bsdams she na, chos de dag nyid la bsdams te, yul de dag la mi ’jug par byas pa’i phyir ro; ji ltar bsdams she na, gang gi dbang gis sdig pa mi dge ba’i chos sems las byung bar ’gyur ba’i yul de dag la mtshan mar mi ’dzin, mngon par rtogs su mi ’dzin par bsdams pa’o; de ltar bsdams pa las rnam par grol ba’i sa thob pa ni shin tu dul ba ste, shes rab ni dul ba de dag nyon mongs pa’i dbang du mi ’gyur bar byed pas shes rab ni shin tu dul ba rnams kyi mi ’khrugs pa’o. shes rab ni ye shes kyi sgo rnams kyi snang ba’o zhes bya ba la ye shes ni gnyis su med pa’i de bzhin nyid shes bya thams cad la dmigs pa’i mtshan nyid do, sgo ni ye shes de’i rgyu ste, chos rnams kyi rang dang spyi’i mtshan nyid ’byed par byed pa’o, de yang shes rab kyis ’byed par byed pas shes rab ni ye shes kyi sgo rnams kyi snang ba’o. shes rab ni thams cad du rgyu ba ste, mi zad pa’o zhes bya ba la shes bya thams cad dang dus thams cad du ’jug pa ni thams cad du rgyu ba ste, de ltar na shes rab kyi dmigs par bya ba’i yul dang dus la zad pa med pas de la dmigs par byed pa’i shes rab la yang zad pa med pa’i phyir mi zad pa’o; de la shes bya thams cad la ’jug pa ni phung po dang khams la sogs pa thams cad rtog par byed pa’i phyir ro, dus thams cad du ’jug pa ni ’das pa dang ma ’ongs pa dang da ltar gyi dus thams cad du dmigs pa’o. shes rab ni rten pa la ’jug pa mthong ba ste, mi ’gal ba’o zhes bya ba la shes rab kyis chos thams cad rten cing ’brel bar ’byung ba’i mtshan nyid du mthong ba rten pa la ’jug pa mthong ba zhes bya ste, de bas na rten cing ’brel bar ’byung ba’i mtshan nyid dang mthun pa’i phyir mi ’gal ba’o. shes rab ni ’dzin pa dang nyon mongs pas bcings pa thams cad gcod pa’i phyir, rnam par thar pa’i lam mo zhes bya ba la, rnam par thar pa ni mya ngan las ’das pa’o, de thob par byed pa’i lam ni rnam par thar pa’i lam mo, bcings pa’i sgra ’dzin pas bcings pa dang, nyon mongs pas bcings pa zhes tshig gnyis dang sbyar te, ’dzin pa nyid bcings pa dang nyon mongs pa nyid bcings pa yin pas ’dzin pa dang nyon mongs pa’i bcings pa’o, de la ’dzin pa ni gzung ba dang ’dzin pa la mngon par chags pa dang bdag tu ’dzin pa dang, sems can du ’dzin pa la sogs pa’o, nyon mongs pa ni ’dod chags dang khong khro la sogs pa’o, bcings pa de dag shes rab kyis gcod de, bcings pa bcad na mya ngan las ’das par ’gyur bas shes rab ni rnam par thar pa’i lam mo. shes rab ni nyon mongs pa thams cad dang ma ’dres pa’o zhes bya ba la ’dod chags la sogs pa’i nyon mongs pa thams cad dang ma ’dres shing de dag dang mi ’grogs pa’i phyir ro. shes rab ni ’grogs pa dang, sgrib pa dang, sgrib par ’gyur zhes bya ba la sogs pa las lhan cig mi gnas pa ni chos de rnams dang mi ’grogs shing ma ’dres pa’o, ’grogs pa ni ’grogs pa bcu drug ces gong du bshad par zad do zhes sgrib pa dang sgrib par ’gyur ba yang rnam pa bco brgyad do zhes gong du bshad de, dus gsum gyi dbye bas na sgrib pa la sgrib pa dang sgrib par ’gyur ba zhes rnam pa gnyis su dbye’o; de la da ltar gyi dus kyi dge ba la bar du gcod pa ni sgrib pa’o, ma ’ongs pa’i dus na dge ba la bar du gcod pa ni sgrib par ’gyur ba’o; for the sixteen saṃvāsa v. section V, 10e.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

sems can thams cad kyi sems kyi spyod pa ji snyed par, shes rab dang ye shes kyi las kyang de snyed do; sems can thams cad kyi nyon mongs pa dang bag la nyal ji snyed par, shes rab kyi dpyod pa’i ye shes kyang de snyed do; sems can thams cad kyi nyon mongs pa’i sgo ji snyed par, shes rab la ’jug pa’i sgo’ang de snyed do; nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, yang dag par rdzogs pa’i sangs rgyas rnams kyi shes rab ji snyed pa, shes rab kyi gnas dang rten kyang de snyed do. de la byang chub sems dpas bslab par bya’o.

yāvanti sarvasattvānāṃ cittacaritāni tāvanty api prajñājñānakarmāṇi; yāvantaḥ sarvasattvānāṃ kleśānuśayās tāvad api prajñāvicārajñānam; yāvanti sarvasattvānām kleśamukhāni tāvanty api prajñāpraveśamukhāni; yāvatī śrāvakapratyekabuddhabodhisattvasamyaksaṃbuddhānaṃ prajñā tāvān api prajñāsthānāśrayaḥ. tatra bodhisattvena śikṣitavyam.

As many as are the mental actions of all beings, so many are the actions of insight and knowledge; as many as are the vices and bad habits of all beings, so great is the knowledge consisting in the consideration by insight; as many as are the gates into the vices of all beings, so many are the gates to enter insight; as great as is the insight of the disciples, the isolated buddhas, the bodhisattvas and the Perfect Buddhas, so great is the foundation and basis of insight. The bodhisattva should train himself in this.

sems can thams cad kyi sems kyi spyod pa ji snyed par, shes rab dang ye shes kyi las kyang de snyed do zhes bya ba la sems can thams cad kyi sems ji snyed pa dang, sems can thams cad kyi spyod pa ji snyed par zhes de snyed kyi sgra tshig re re dang sbyar ro; sems can thams cad kyi sems ni sems can rnams kyi ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems dang sems las byung ba skyes shing byung ba ji snyed pa’o, sems can thams cad kyi spyod pa ji snyed pa ni sems can ’dod chags la spyod pa nyi khri chig stong, zhe sdang la spyod pa nyi khri chig stong, gti mug la spyod pa nyi khri chig stong, cha mnyam pa la spyod pa nyi khri chig stong dag go, sems can rnams kyi sems dang spyod pa ji snyed pa de dag thams cad shes rab kyis shes par bya ba yin pas, shes rab dang ye shes kyi las kyang de snyed do; de ni ’di skad du: sems can nyid kyang nam mkha’ bzhin du mtha’ yas pas na, de dag gi sems dang spyod pa lta smos kyang ci dgos te, mtha’ yas pas de la dmigs par byed pa’i shes rab dang ye shes kyang mtha’ yas so zhes bya bar ’dod do. sems can thams cad kyi nyon mongs pa dang bag la nyal zhes bya ba la sogs pa la shes rab kyis nyon mongs pa bsal nas ’bras bu ye shes thob pa ni shes rab kyi spyod pa’i ye shes te, shes rab kyi rgyu las byung ba’i ye shes shes bya ba’i don to, nyon mongs pa ni ’dod chags la sogs pa’o, bag la nyal ba ni nyon mongs pa de dag gi sa bon no, sems can gyi nyon mongs pa dang bag la nyal ba ji snyed pa de dag thams cad shes rab kyis spang dgos pas de dag spangs pa’i ye shes kyang de snyed do zhes bya ba’i don to. sems can thams cad kyi nyon mongs pa’i sgo ji snyed pa zhes bya ba ni sems can rnams kyi nyon mongs pa’i rgyu ji snyed pa zhes bya ba’i tha tshig go, shes rab la ’jug pa’i sgo’ang de snyed do zhes bya ba ni nyon mongs pa’i sgo ji snyed yod pa de dag re re bzhin yang shes par byed pa’i shes rab skyed par byed pa’i sgo’ang de snyed do zhes bya ba’i don to. nyan thos dang, rang sangs rgyas dang zhes bya ba la sogs pa ming gis smos pa’i ’phags pa de rnams kyi shes rab kyang, ’phags pa de dag gi ye shes kyi gzhi la gnas pas ’phags pa de dag gi shes rab ji snyed par ’phags pa de dag gi ye shes dang rten kyang de snyed do zhes bya’o.

. . . . .

btsun pa sha ra dva ti’i bu, de ni byang chub sems dpa’ rnams kyi shes rab mi zad pa ste, shes rab mi zad pa ’dis byang chub sems dpa’ rnams ye shes mi zad pa thob par ’gyur ro.

asau, śāradvatīputra, bodhisattvānāṃ prajñākṣayatā, anayākṣayayā prajñayā bodhisattvā jñānākṣayatāṃ pratilapsyante.

[To summarize the meaning of the extensive teaching on imperishability of insight above, the fruit of insight (prajñāphala):] That, reverend Śāradvatīputra, is the bodhisattvas’ imperishability of insight, and by this imperishable insight the bodhisattvas attain the [fruit (phala), that is,] imperishability of [non-dual] knowledge [beyond subject and object].

The paragraph is named according to the alternative division, v. ṭ. fol. 88b4, b7, and p. 192 n. 1: gong du shes rab mi zad pa rgya cher bstan pa’i don rnams bsdu zhing de’i ’bras bu yang bstan pa’i phyir btsun pa sha ra dva ti’i bu, de ni byang chub sems dpa’ rnams kyi shes rab mi zad pa zhes bya ba la sogs pa gsungs te, de ni zhes bya ba ni gong du bshad pa la snyegs so, shes rab mi zad pa ’dis zhes bya ba ni byang chub sems dpa’ rnams gong du smos pa’i shes rab kyi rgyu ’dis so, de bas na ’bras bu ye shes mi zad pa thob par ’gyur te, gzung ba dang ’dzin pa gnyis spangs pa, gnyis su med pa’i ye shes ni ye shes mi zad pa’o.

shes rab mi zad pa bstan pa’i chos kyi le’u ’di bshad pa na, byang chub sems dpa’ sngon yongs su sbyang ba byas pa sum khri nyis stong gis mi skye ba’i chos la bzod pa thob par gyur to.

asmin prajñākṣayatānirdeśaparivarte nirdiśyamāne pūrvakṛtaparikarmāṇāṃ dvātiṃśater bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā.

[Showing the greatness of the teaching (nirdeśamahâtmyanirdeśa):] When this chapter on the exposition of the imperishability of insight was taught, thirty-two thousand bodhisattvas who had made their preparations in the past attained the tolerance that all moments of existence are unborn.

Named according to the alternative division, cf. preceding note and supra: bstan pa’i bdag nyid bstan pa’i phyir shes rab mi zad pa bstan pa’i chos kyi le’u ’di bshad pa na zhes bya ba la sogs pa gsungs te, de yang dus dang, grangs dang, yon tan gyis bstan to; byang chub sems dpa’ sngon yongs su sbyang ba byas pa zhes bya bas dus bstan to, mos pas spyad pa’i sar mnyan pa dang bsgom pa la sogs pa’i sgo nas lus dang sems las su rung ba byas pa ni sngon yongs su sbyang ba byas pa’o, sum khri nyis stong zhes bya bas grangs bstan to, mi skye ba’i chos la bzod pa thob par gyur to zhes bya bas yon tan bstan te, ’jig rten pa’i chos kyi mchog las ’das nas de ma thag tu chos kyi dbyings thams cad du ’gro ba’i mtshan nyid rtogs te, mthong bas spang bar bya ba’i nyon mongs pa rnams spangs nas sa rab tu dga’ ba thob pa ni mi skye ba’i chos la bzod pa thob pa zhes bya ste, don du na shes rab mi zad pa’i le’u ’di bstan pa’i tshe mos pas spyod pa’i sa la gnas pa’i byang chub sems dpa’ sum khri nyis stong gis sa dang por rab tu dga’ ba thob par gyur to zhes bya ba’i tha tshig go.
shes rab mi zad pa bshad zin to.

VI. Kṛpā

(p. 84) VI. Pity

11th akṣaya: Maitrī

11th Imperishable: Friendliness.

de nas byang chub sems dpa’ blo gros mi zad pas tshe dang ldan pa sha ra dva ti’i bu la ’di skad ces smras so:

atha khalv akṣayamatir bodhisattva āyuṣmantaṃ śāradvatīputram idam avocat:

Then the bodhisattva Akṣayamati addressed himself to the venerable Śāradvatīputra and said:

tshad med pa bzhi la gnas pa’i byang chub sems dpa’ ni snying rje byed pa’i byang chub sems dpa’ zhes bya ste, de yang rnam pa bzhi ste, bzhi gang zhe na? 1) bde ba ’dod pa dang, 2) sdug bsngal gyis gdungs pa dang, 3) bde ba la rjes su yi rang ba dang, 4) mnyam par gnas pa’o. tshad med pa bzhi ni sems can rnams kyi don byed pas na de dag nyid kyis bsdus pa’i don snying brtse ba bstan to. de la bde ba ’dod pa’i dbang du byas nas de nas byang chub sems dpa’ blo gros mi zad pas tshe dang ldan pa sha ra dva ti’i bu la ’di skad ces smras so zhes bya ba la sogs pa gsungs so – "The bodhisattva established in the four immeasurable qualities is the bodhisattva practising compassion (caturapramāṇasthito bodhisattvaḥ karuṇākāro bodhisattva iti), and he is of four kinds. Which four? 1) Wanting happiness (sukhārthin), 2) affected by suffering (duḥkhārta), 3) rejoicing in happiness (sukhānumodin), 4) remaining the same (samasthita). This paragraph is in short (piṇḍārtha) called "Pity" (kṛpā) as the four immeasurable qualities effect the good of living beings. Focussing on the one wanting happiness (sukhārthin) it is said: ..."
de’ang rnam pa drug ste, 1) dmigs par bya ba tshad med pas dmigs par byed pa tshad med pa dang, 2) las dang, 3) ’bras bu dang, 4) rang bzhin dang, 5) khyad par dang, 6) rab tu dbye ba bstan to; 1) btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi byams pa yang mi zad pa ste zhes bya ba nas brtsams te, de dag kyang byams pa mi zad par ’phags par ’gyur ro zhes bya ba yan chad kyis dmigs par tshad med pas dmigs par byed pa tshad med pa bstan to, 2) blo gros mi zad pas smras pa: btsun pa sha ra dva ti’i bu, byams pa ni zhes bya ba nas brtsams te, tshul ’chos pa dang, kha gsag dang, thob kyis ’jal ba thams cad dang bral ba zhes bya ba yan chad kyis las bstan to, 3) rnyed pa dang bkur sti zhes bya ba nas brtsams te, ngan song thams cad dang mi khom pa brgyad las ’das pa zhes bya ba yan chad kyis ’bras bu bstan to, 4) chos kyi kun dga’ la mos pa zhes bya ba nas brtsams te, bag chags dang mtshams sbyor ba dang nyon mongs pa’i dri nga ba sbyong ba zhes bya ba yan chad kyis rang bzhin bstan to, 5) btsun pa sha ra dva ti’i bu, byams pa ni sems can thams cad yongs su sbyong ba zhes bya ba nas brtsams te, byams pa ni chu bo las sgrol ba’o zhes bya ba yan chad kyis khyad par bstan to, 6) ’di ltar btsun pa sha ra dva ti’i bu, gsum po ’di dag ni byams pa ste zhes bya ba nas brtsams te, ’di ni btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi byams pa mi zad pa zhes bya ba yan chad kyis rab tu dbye ba bstan to.

- btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi byams pa yang mi zad pa ste.

bodhisattvānāṃ maitry api, bhadanta śāradvatīputrākṣayā

– [1. Since the object it takes into consideration (ālambanīya) is immeasurable (apramāṇa), it is, taking that object into consideration (ālambika) immeasurable itself:] The friendliness of the bodhisattvas, reverend Śāradvatīputra, is also imperishable.

byang chub sems dpa’ rnams kyi byams pa mi zad pa ste zhes bya ba ni byang chub sems dpa’ rnams kyi byams pa yang mi zad pa yin te zhes bya ba’i tha tshig go.

de ci’i phyir zhe na? thug pa med pa’i phyir ro. byang chub sems dpa’ rnams kyi byams pa ni thug pa med par shes par bya ste; de dag gi byams pa nye bar sgrub pa yongs su chad pa med do.

tat kasya hetor? aparyantatvāt. aparyantā hi bodhisattvānāṃ maitrī jñeyā, aparicchinnas teṣāṃ maitryupasaṃhāraḥ.

Why? Because it is boundless. The friendliness of the bodhisattvas should be known as boundless, their presentation of friendliness is unbroken.

ci’i phyir zhe na zhes bya ba ni ji ltar mi zad pa’i rgyu ’dri ba ste, byang chub sems dpa’i byams pa de ci’i phyir mi zad pa yin zhes bya ba’i don to; thug pa med pa’i phyir ro zhes bya bas ni rgyu bstan te, ’di tsam zhig ces bya ba ni thug pa’o, ’di tsam zhig ces gcad du med pas thug pa med pa ste, de bas na mi zad pa’o. byang chub sems dpa’ rnams kyi byams pa ni zhes bya ba la sogs pas byams pa mi zad pa’i gtan tshigs bstan to; de dag gi byams pa nye bar bsgrubs pa yongs su chad pa med do zhes bya ba la ’di tsam zhig tshun chad ni dmigs par byed kyi, de phan chad dmigs par mi byed pa ni byams pa nye bar bsgrub pa yongs su chad pa zhes bya ste, byang chub sems dpa’ rnams ni byams pas sems can thams cad la dmigs par byed pas na byams pa nye bar sgrub pa pa chad med pa’o.

. .

’di ltar sems can gyi khams ji tsam pa, de tsam du byang chub sems dpa’ de’i byams pa’i sems bskyed pas khyab par byed do.

tathā hi yāvān sattvadhātus tāvad bodhisattvas tasya maitrīcittotpādena spharati.

Thus, as great as the sphere of living beings may be, that much the bodhisattva pervades in producing thoughts of friendliness.

’di ltar sems can gyi khams ji tsam pa zhes bya ba la sogs pas byams pa nye bar sgrub pa yongs su chad pa med pa’i gtan tshigs bsgrubs te bstan to. byams pa’i sems bskyed pa zhes bya ba la byams pas sems can thams cad la khyab par bya’o zhes sems bskyed pa ni byams pa’i sems bskyed pa’o. btsun pa sha ra dva ti’i bu, ’di lta ste dper na zhes bya ba la sogs pas byams pa de sems can thams cad la khyab pa dang mi zad pa’i dpe ston pa’o.

btsun pa sha ra dva ti’i bu, ’di lta ste dper na: nam mkha’i khams ’dis gar yang ma khyab pa med do. btsun pa sha ra dva ti’i bu, de bzhin du byang chub sems dpa’ de’i byams pa ’dis gang ma khyab pa’i sems can, de gang yang med do. ’di lta ste dper na: sems can gyi khams ni tshad med de, de la zad pa med do. de bzhin du byang chub sems dpa’i byams pa bsgom pa yang tshad med de, de la zad pa med do. ’di ltar nam mkha’ mi zad pas na, sems can mi zad pa’o; sems can mi zad pas na, byams pa mi zad de; de’i phyir skyes bu dam pa de dag gi byams pa mi zad pa zhes bya’o.

tad yathāpi nāma, bhadanta śāradvatīputra, nāsty anenākāśenāsphuṭam, evam eva, bhadanta śāradvatīputra, tasya bodhisattvasyānayā maitryā yo ’sphuṭaḥ sa sattvaḥ kaścin nāsti. tad yathāpi nāma sattvadhātur apramāṇas, tatra nāsti kṣayaḥ; evam eva bodhisattvasya maitrībhāvanāpy apramāṇā, tatra nāsti kṣayaḥ. evam ākāśākṣayatvāt sattvākṣayatā, sattvākṣayatvān maitryakṣayatā, tasmāt teṣāṃ satpuruṣāṇāṃ maitry akṣayocyate.

Just as, reverend Śāradvatīputra, there is no place which is not pervaded by space, just so, reverend Śāradvatīputra, there is no being who is not pervaded by the friendliness of the bodhisattva. Just as the sphere of beings is immeasurable – there is no exhaustion of it – just so the bodhisattva’s cultivation of friendliness is immeasurable – and in that there is no exhaustion. Thus, as space is imperishable, living beings are imperishable, and since living beings are imperishable, friendliness is imperishable; that is why the friendliness of those good men is said to be imperishable.

. . .

de skad ces smras pa dang, gnas brtan sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so:

evam uktaḥ sthaviraḥ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat:

Thus addressed, the elder Śāradvatīputra again asked the bodhisattva Akṣayamati:

- rigs kyi bu, sems can gyi khams ’di ji tsam?

kiyān, kulaputrāyaṃ sattvadhātuḥ?

How great then, son of good family, is the sphere of living beings?

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, sa’i khams dang, chu’i khams dang, me’i khams dang, rlung gi khams ji snyed pa, de bas kyang sems can gyi khams ches mang ngo.

akṣayamatir āha: yāvān pṛthivīdhātur, bhadanta śāradvatīputrābdhātus tejodhātur vāyudhātuś ca, tato ’pi sattvadhātur bahutaraḥ.

Akṣayamati said: – As great, reverend Śāradvatīputra, as is the sphere of earth, the sphere of water, the sphere of fire and the sphere of air, even greater than that is the sphere of living beings.

smras pa: - rigs kyi bu, dpe bya bar nus sam?

āha: kiṃ tu, kulaputrodāhartuṃ śakyam

Said he again: – But, son of good family, is it possible to express it by examples?

blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, nus mod kyi rgyu chung ngus ni ma yin no.

akṣayamatir āha: śakyam api, bhadanta śāradvatīputra, na tv alpahetunā.

Akṣayamati said: – Though it is possible, reverend Śāradvatīputra, no limited means of demonstration will do.

rgyu chung ngus ni ma yin no zhes bya ba ni shes pa chung ngu dang dpe chung ngus ni bstan par mi nus so zhes bya ba’i don to.

btsun pa sha ra dva ti’i bu, ’di lta ste dper na: shar phyogs kyi ’jig rten gyi khams gang gā’i klung gi bye ma snyed dang, de bzhin du lho phyogs dang, de bzhin du nub phyogs dang, de bzhin du byang phyogs dang, de bzhin du phyogs bcu kun tu phyogs re rer yang ’jig rten gyi khams gang gā’i klung gi bye ma snyed, de dag thams cad rgya mtsho chen po chus yongs su gang ba gcig tu gyur la, sems can gang gā’i klung gi bye ma snyed dag ’dus te, skra’i rtse mo brgyar gshags pa’i chas de las chu’i thigs pa gcig blangs la, de bzhin du gang na yang gang gā’i klung gi bye ma snyed kyi sems can rnams ’dus te, gang gā’i klung gi bye ma snyed kyi bskal pa ’das pa dang skra’i rtse mo brgyar gshags pa’i chas chu’i thigs pa gnyis blangs la, mtshan ma gzhag pa ’di dang bgrang ba ’di lta bus bskal pa gang gā’i klung gi bye ma snyed cing, gang gā’i klung gi bye ma snyed kyi sems can gyis skra’i rtse mo brgyar gshags pa’i chas chu’i thigs pa re re blangs pas, chu’i phung po de tsam zad par gyur kyang, sems can gyi khams de ni thug pa’am zad pa gang yang med do.

tad yathāpi nāma, bhadanta śaradvatīputra, pūrvasyāṃ diśi gaṅgānadīvālukāsamā lokadhātava, evaṃ dakṣiṇasyāṃ diśy, evaṃ paścimasyāṃ diśy, evam uttarasyāṃ diśy, evaṃ daśasu dikṣv ekaikasyāṃ diśi gaṅgānadīvālukāsamā lokadhātavas, te sarve mahāsamudrodakena paripūrṇā ekaṃ bhaveyur, gaṅgānadīvālukasamāḥ sattvāḥ sametya ca śatadhā bhinnayā vālāgrakoṭyā tata ekam udakabindum utkṣipeyur, evaṃ yat punar gaṅgānadīvālukāsamāḥ sattvāḥ sametya gaṅgānadīsamān kalpān atītya śatadhā bhinnayā vālāgrakoṭyā dvitīyam udakabindum utkṣipeyur, anena nimittapratiṣṭhāpanenānayā gaṇanayā gaṅgānadīvālukāsamān kalpān atītya gaṅgānadīvālukāsamaiḥ sattvaiḥ śatadhā bhinnayā vālāgrakoṭyaikaikenodakabindunotkṣiptena tāvān apskandhaḥ kṣīno ’pi na syāt sattvadhātor avasāno vā kṣayo vā.

(p. 85) It is, reverend Śāradvatīputra, as if world-spheres as numerous as the grains of sand in the river Gaṅgā in the eastern direction, thus in the southern direction, thus in the western direction and thus in the northern direction, as if world-spheres as numerous as the grains of sand in the river Gaṅgā in each of the ten directions all were filled with the waters of the great ocean and made into one, if living beings as numerous as the grains of sand in the river Gaṅgā came together and took out of it one drop of water with a tip of a strand of hair split a hundred times, and then, if living beings as numerous as the grains of sand in the river Gaṅgā came together after a period of world-ages as numerous as the grains of sand in the river Gaṅgā and took out a second drop of water with a tip of a strand of hair split a hundred times, if by this way of establishing distinguishing marks, by this way of calculating, if once in a period of time consisting of world-ages as numerous as the grains of sand in the river Gaṅgā a drop of water was taken out by living beings as numerous as the grains of sand in the river Gaṅgā with a tip of a strand of hair split a hundred times, one by one, even though such a great mass of water would be exhausted, there would be no exhaustion or diminution in the sphere of living beings.

mtshan ma bzhag pa ’di dang zhes bya ba ni phyogs thams cad rgya mtsho’i chus gang bar gyur pa la gong du smos pa’i grangs snyed kyi sems can ’dus nas skra’i rtse mo brgyar gshags pa’i chas chu’i thigs pa gcig blangs pa’o. bgrang ba ’di lta bu zhes bya ba ni yang gang gā’i klung gi bye ma snyed kyi sems can rnams ’dus te, gang gā’i klung gi bye ma snyed kyi bskal pa ’das pa dang skra’i rtse mo brgyar gshags pa’i chas chu’i thigs pa gnyis blangs pa nas gsum, bzhi, yan chad gong du blangs pa bzhin du bsgre ba’o. Cf. Sukh p. 4613 and 3111ff.

btsun pa sha ra dva ti’i bu, de ltar sems can gyi khams tshad med de; de dag la byang chub sems dpa’i byams pas khyab par byed do.

evaṃ, bhadanta śāradvatīputra, sattvadhātur apramāno, bodhisattvas tu tān maitryā spharati.

Thus, reverend Śāradvatīputra, the sphere of living beings is immeasurable, but the bodhisattva pervades them all with friendliness.

btsun pa sha ra dva ti’i bu, ’di ji snyam du sems: gang gi byams pa de lta bur sgom pa’i dge ba’i rtsa ba tshad med pa de zad par nus sam?

tat kiṃ manyase, bhadanta śāradavatīputra, yeṣāṃ evaṃmaitrībhāvanākuśalamūlānām teṣām apramāṇānāṃ kṣayaḥ śakyaḥ?

What do you think, reverend Śāradvatīputra, is the destruction of the immeasurable roots of good stemming from the cultivation of such friendliness possible?

smras pa: - rigs kyi bu, de ni ma yin te, byams pa sgom pa’i dge ba’i rtsa ba ’di ’dra ba zad par su ’dod pa, de nam mkha’ zad par ’dod do. byang chub sems dpa’ gang gis byams pa mi zad pa ’di thos nas skrag par mi ’gyur na, de dag kyang byams pa mi zad par ’phags par ’gyur ro.

āha: no hīdaṃ, kulaputrākāśaṃ sa kṣapayitavyaṃ manyeta ya evaṃvidhāni maitrībhāvanākuśalamūlāni kṣapayitavyāni manyeta). And the bodhisattvas who do not get scared having heard this, distinguish themselves through the imperishability of friendliness (ye bodhisattvā imāṃ maitryakṣayatāṃ śrutvā nottrasyeyus, te maitryakṣayatayā viśiṣyeran. ye bodhisattvā imāṃ maitryakṣayatāṃ śrutvā nottrasyeyus, te maitryakṣayatayā viśiṣyeran.

Said he: – Not at all, son of good family, he would hold that space could perish who holds that such roots of good stemming from the cultivation of friendliness could perish. And the bodhisattvas who do not get scared having heard this, distinguish themselves through the imperishability of friendliness.

de dag kyang byams pa mi zad par ’phags par ’gyur ro zhes bya ba ni de ltar skrag pa med pa’i byang chub sems dpa’ de dag so so’i skye bo dang ’phags pa nyan thos la sogs pa kun las ’phags pa’i byams pa mi zad par ldan par ’gyur ro zhes bya ba’i tha tshig go. dmigs pa tshad med pas dmigs par byed pa tshad med pa bshad zin to.

. .

blo gros mi zad pas smras pa:

akṣayamatir āha:

[2. Its action (karman):] Akṣayamati said:

las bstan pa’i phyir blo gros mi zad pas smras pa zhes bya ba la sogs pa gsungs so.

- btsun pa sha ra dva ti’i bu, byams pa ni bdag srung zhing gzhan la phan par gnas pa ste, mchog tu rtsod pa med pa dang, gnod sems kyi tha ba’i skyon dang, khro ba dang, khon du ’dzin pa thams cad rab tu ’joms pa’o; bag la nyal dang kun nas ldang ba dang bral ba ste, dga’ ba skyed cing sems can thams cad kyi ’khrul pa la nyes par mi lta’o; yongs su gdung ba med cing lus dang sems bde ba skyed pa ste, gzhan gyi gnod par bya ba las shin tu ’das pa’o; nyes pa thams cad kyi ’jigs pa dang bral ba ste, ’phags pa’i lam dang ’thun zhing gshe ba dang sdang ba’i sems dang ldan pa’i sems can rnams dad par byed pa; g.yul thams cad las sgrol ba ste, dbyig pa dang mtshon cha ’chang ba ma yin no; sems can thams cad rab tu thar par bya ba la dga’ ba; khong khro ba thams cad dang bral ba; tshul ’chos pa dang, kha gsag dang, thob kyis ’jal ba thams cad dang bral ba.

maitrī, bhadanta śāradvatīputrātmarakṣā, parahitavihāritā; apravivādatā; sarvavyāpādakhiladoṣakrodhopanāhapramathanatā; anuśayaparyutthānavigatatā, praharṣaṇatā, adoṣadarśanatā sarvasattvaskhaliteṣu; niṣparidāhakāyacittasukhāvahanatā, paropakramātikramaṇatā; sarvadoṣabhayavigatatā, āryamārgānulomatā, prasādanatākruṣṭaduṣṭacittānāṃ sattvānām; sarvasaṃgrāmottāraṇatā; adaṇḍaśastradhāraṇatā; sarvasattvapramokṣaṇaratiḥ; sarvapratighavigatatā; kuhanalapananiṣpeṣanavigatatā.

– Friendliness is protection for oneself [since the friendly have no enemies to hurt them, and they have no aversion] and practice for the benefit of others; absence of quarreling; destroying all ill-will, harshness, aversion, rage and malice; absence of bad habits and manifestations of vices, and producing joy, not seeing the mistakes of any being; bringing pleasure to body and thought, leaving them untormented, and also beyond the violence of others; absence of fear for anything bad, and accordance with the holy way, making happy beings with paranoid and enraged thoughts; setting free from any conflict; [through vanquishing the Evil One and opponents with the concentration on friendliness (maitrīsamādhi) and thus] not carrying club or sword; joy by liberating all beings; absence of all aversion; absence of hypocrisy, boasting or threats [for the sake of gain].

byams pa ni bdag bsrung zhing gzhan la phan par gnas pa zhes bya ba la, byams pa dang ldan pa la gnod par byed pa’i dgra mi ’byung bas na bdag bsrung ba’o; sems can gzhan la phan pa stobs par byed pa’i gzhan la phan par gnas pa’o; yang na byams pa dang ldan pa dang, de la zhe sdang med pa’i phyir bdag bsrung ba’o; gzhan la gnod par mi byed pa’i phyir gzhan la phan par gnas pa’o. mchog tu rtsod pa med pa zhes bya ba ni don dang dgos pa gang gi phyir yang gzhan dang mi rtsod pas so. rab tu ’joms zhes bya ba ni de dag spong bar byed ces bya ba’i tha tshig go, gzhan ni gong du bshad par zad do. bral ba zhes bya ba ni byams pa dang ldan pa la zhe sdang gi bag la nyal dang kun nas ldang ba med pa’i phyir ro; dga’ ba bskyed cing zhes bya ba ni byams pa dang ldan pa’i byang chub sems dpa’ la gzhan gyi gnod pa byas kyang de la slar gnod pa mi byed de, de’i rgyus sems can dga’ ba skyed par byed ces bya ba’i don to; sems can thams cad kyi ’khrul pa la nyes par mi lta zhes bya ba ni nyon mongs pa’i dbang du gyur nas mi dge ba la ’jug pa ni ’khrul pa ste, de yang gzhan gyi rkyen las byung bar gyur pa shes nas de la skyon du mi lta zhes bya ba’i tha tshig go. yongs su gdung ba med ces bya ba ni byams pa dang ldan pa’ang de la zhe sdang gyi ’khrul pa’i sems dang lus mi bde ba med ces bya ba’i don to, de bas na lus dang sems bde ba skyed pa zhes bya ba gsungs so, lus bde ba skyed pa ni lus sim par byed pas so, sems bde ba skyed pa ni sems sim pas so; gzhan gyis gnod par bya ba las shin tu ’das shes bya ba ni byams pa dang ldan pa la su yang gnod par mi byed pas so. (190a) nyes pa thams cad kyi ’jigs pa dang bral ba ste zhes bya ba ni byams pa can gyi gang zag de srog gcod pa dang, ma byin par len pa la sogs pa’i las la mi ’jug pas de la nyes pa byas pa ni rgyu las mi ’byung ba’i tshe ’di la bcings pa dang gsad pa dang, tshe rabs gzhan du ngan song du skye ba’i ’jigs pa med pa’i phyir ro; ’phags pa’i lam dang mthun zhes bya ba ni byams pa de ’phags pa’i lam gyi yan lag brgyad dang mi ’gal zhes bya ba’i don to; gshe ba dang sdang ba’i sems dang ldan pa’i sems can rnams dad par byed pa zhes bya ba la zhe sdang gi rgyus tshig rtsub po smra ba ni gshe ba’o, sems can gsad pa la sogs pas phung bar bya ba’i bsam pa rtsub po ni sdang ba’i sems dang ldan te, de lta bu dag kyang byams pa dang ldan pa’i gang zag la dad pa skye bar ’gyur bas na byams pa ni gshe ba dang sdang ba’i sems dang ldan pa’i sems can rnams dad par byed pa’o. g.yul thams cad las sgrol ba ste zhes bya ba ni mtshon cha med par byams pa’i ting nge ’dzin gyis bdud dang mu stegs can la sogs pa thams cad las rgyal bar byed de, de bas na dbyig pa dang mtshon cha ’chang ba ma yin zhes bya ba gsungs so. sems can thams cad rab tu thar par bya ba la dga’ ba zhes bya ba ni sems can thams cad mya ngan las ’das par bya ba la mos pa zhes bya ba’i tha tshig go. tshul ’chos pa dang, kha gsag ces bya ba la sogs pa la khe dang bkur sti la sogs pa’i bsam pa nyon mongs pa can gyi spyod lam ’chos pa thams cad ni tshul ’chos pa’o, thob pa la chags pa’i phyir tshig snyan par smra ba thams cad ni kha gsag go, rnyed pa la chags pa’i sems kyis lhung bzed dang chos gos la sogs pa’i yo byad nan gyis slong ba ni thob kyis ’jal ba’o, byams pa dang ldan pa la log pa’i ’tsho ba de dag med pas na bral ba zhes bya ste, las bshad zin to. ’bras bu bstan pa’i phyir rnyed pa dang, bkur sti zhes bya ba la sogs pa gsungs te, rnyed pa ni chos gos la sogs pa’o, bkur sti ni phyag ’tshal ba la sogs pa’o, tshigs su bcad pa ni bstod pa ste, de lta bu dag dang ldan par ’gyur bas na ’byung bar byed pa zhes bya’o.

. . . . . . . . . . . . . . . .

rnyed pa dang, bkur sti dang, tshigs su bcad pa thams cad ’byung bar byed pa; brgya byin dang, tshangs pa dang, ’jig rten skyong ba thams cad kyis phyag byas pa; rang gi gzi brjid kyi rgyan gyis brgyan pa; mkhas pas rab tu bsngags pa; byis pa thams cad srung ba; tshangs pa’i lam dang ’thun pa; ’dod pa’i khams dang ma ’dres pa; sems can thams cad thar pa’i lam gyi mchog; theg pa thams cad yang dag par bsdus pa; zang zing med pa’i bsod nams kyis bzung ba; bsod nams kyi tshogs thams cad bsags pa; rdzas las byung ba’i bsod nams bya ba’i dngos po thams cad kyis zil gyis mi non pa; skyes bu chen po’i mtshan sum cu rtsa gnyis dang dpe byad bzang po brgyad cus brgyan pa; dbang po nyams pa dang ma tshang ba thams cad spangs pa; bde ’gro thams cad dang mya ngan las ’das pa’i lam dang ’thun pa; ngan song thams cad dang mi khom pa brgyad las ’das pa.

sarvalābhasatkāraślokotpādakā; sarvaśakrabrahmalokapālanamaskṛtā; svatejo’laṃkārālaṃkṛtā; pāṇḍitapraśaṃsitā; sarvabālārakṣaṇā; brahmapathānulomikī; kāmalokānupaliptā; sarvasattvaparamamokṣamārgaḥ; sarvayānasaṃgṛhītā; nirāmiṣapuṇyagṛhītā; sarvapuṇyasaṃbhāropacayaḥ; sarvaupadhikakriyāvastubhir anabhibhūtā; dvātriṃśanmahāpuruṣalakṣaṇāśītyanuvyañjanālaṃkṛtā; hīnavikalendriyavivarjitā; sarvasugatinirvāṇamārgānulomikī; sarvadurgatyaṣṭākṣaṇātikrāntiḥ.

[3. Its fruit (phala):] It is the producer of all kinds of wealth, honour and fame; honoured by all, the king of the gods, the lord of the world and the protectors of the world; adorned with the ornament of its own splendour; praised by the wise; protecting the simple-minded; in accordance with the way of Brahmā; not polluted by the sphere of cupidity; the excellent way of liberation for all beings; all ways of religious development are embodied in it; it attains non-material [and thus liberating] merit; it accumulates the multitude of all merit; is is not surpassed even by all merit produced by material things; adorned with the thirty-two characteristics of a great man and (p. 86) the eighty marks of beauty; avoiding birth with weak or imperfect sense-abilities; in accordance with the way that leads to fortunate birth [as a human or a god], and then to extinction; and avoiding birth in the eight untimely states of birth.

phyag byas pa ni ’jig rten gyi gtso bo de dag gis byams pa dang ldan pa la phyag byed pa’i phyir ro. rang gi gzi brjid kyi rgyan gyis brgyan pa ni byams pa’i gzi brjid kyi rgyan gyis brgyan pa’i phyir ro. mkhas pas rab tu bsngags pa ni byams pa dang ldan pa’i gang zag la nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, de bzhin gsegs pa rnams kyis bstod par mdzad pas so. byis pa thams cad bsrung ba ni byams pa des so so’i skye bo rnams zhe sdang gi lam du mi gtong bar byed pa’i phyir ro. tshangs pa’i lam dang mthun pa ni mya ngan las ’das pa’i lam dang mthun pa’am, tshad med pa bzhi dang mthun pa’o. ’dod pa’i khams dang ma ’dres pa ni ’dod pa’i khams na byams pa med pa’i phyir ro. sems can thams cad thar pa’i lam gyi mchog ces bya ba ni sems can rnams mya ngan las ’das par ’gro ba’i lam gyi nang na lam gyi dam pa byams pa yin no zhes bya ba’i tha tshig go. theg pa thams cad yang dag par bsdus pa zhes bya ba ni theg pa thams cad kyang byams par ’dus te, theg pa gsum char gyi rtsa ba byams pa yin pa’i phyir ro. zang zing med pa’i bsod nams kyis bzung ba zhes bya ba la bsod nams kyi dngos po rnam pa gsum ste, sbyin pa’i bsod nams bya ba’i dngos po dang, tshul khrims kyi bsod nams bya ba’i dngos po dang, bsgoms pa’i bsod nams bya ba’i dngos po’o. de la sbyin pa dang tshul khrims gnyis ni zang zing dang bcas pa’i bsod kyi dngos po ste, sbyin pas longs spyod kyi rgyur ’gyur la, tshul khrims kyis mtho ris kyi rgyur ’gyur bas ’khor ba’i rgyu yin pa’i phyir ro. bsgoms pa’i bsod nams bya ba’i dngos po ni zang zing med pa ste, thar pa’i rgyu yin pa’i phyir ro. byams pa yang bsgoms pa’i bsod nams bya ba’i dngos por gtogs pas na zang zing med pa’i bsod nams kyis gzung ba zhes bya’o. bsod nams kyi tshogs thams cad stsogs pa zhes bya ba ni byams pa bsgoms pa’i mthu las bsod nams kyi tshogs dpag tu med pa’i stsogs pas rdzas las byung ba’i bsod nams bya ba’i dngos po thams cad kyis zil gyis mi non pa zhes bya ba la rdzas ni longs spyod kyi nor la bya’o, nor btang ba’i gzhi las byung ba’i bsod nams ni rdzas las byung ba’i bsod nams te, de yang gtsug lag khang dang, de’i sa gzhi dang, mal stan dang, ’tsho ba’i yo byad dang, bsod snyoms la sogs pa’o, byams pa bsgoms pa’i bsod nams la rdzas las byung ba’i bsod nams thams cad kyis zil gyis gnon par mi nus pas na zil gyis mi non pa zhes bya ste, bsod nams de dag bas byams pa’i bsod nams ’bras bu che zhes bya ba’i don to. brgyan zhes bya ba ni byams pa dang ldan pa ni ming gis smos pa’i yon tan de dag thob par ’gyur ba’i phyir ro. dbang po nyams pa dang ma tshang ba thams cad spangs pa zhes bya ba la mig dang rna ba la sogs pa’i dbang po yod kyang gzugs lta ba la mi gsal ba dang, sgra mnyan pa la mi gsal ba ni dbang po nyams pa’o, rna ba rdum po dang, mig zhar ba dang, lag pa rdum por ’gyur ba ni dbang po ma tshang ba’o, byams pa dang ldan pa ni gar skyes kyang dbang po gsal zhing dbang po tshang bar skye bar ’gyur bas na dbang po nyams pa dang ma tshang ba thams cad spangs pa zhes bya’o. bde ’gro thams cad dang mya ngan las ’das pa’i lam dang mthun pa zhes bya ba la ji ltar tshul khrims dang sbyin pa la sogs pas lha dang mir skye ba dang, ’phags pa’i lam yan lag brgyad pas mya ngan las ’das pa thob par ’gyur ba bzhin du byams pa la gnas pas kyang rtag tu lha dang mir skye ba dang, mya ngan las ’das pa thob par ’gyur bas na bde ’gro thams cad dang mya ngan las ’das pa’i lam dang mthun pa zhes bya’o. ngan song thams cad dang mi khom pa brgyad las ’das pa zhes bya ba ni byams pa dang ldan pa de rnams kyang nyams nga ba’i gnas dag tu mi skye ba’i phyir ro. ’bras bu bshad zin to.

. . . . . . . . . . . . . . . .

chos kyi kun dga’ la mos pa; ’dod pa dang longs spyod kyi dbang phyug la mngon par dga’ ba med pa; sems can thams cad la sems snyoms pa; sbyin pa’i sbyor ba tha dad pa dang bral ba; tshul khrims dang bslab pa thams cad kyi sgo; tshul khrims ’chal pa thams cad yongs su skyob pa; bzod pa’i stobs ston pa; nga rgyal dang, rgyags pa dang, dregs pa thams cad dang bral ba; mi ’khrugs pa’i brtson ’grus brtsams shing yang dag par sbyor ba bya ba thams cad las yang dag par sgrol ba; ’phags pa rnams ’jug pa’i bsam gtan dang, ting nge ’dzin dang, snyoms par ’jug pa’i rtsa ba; bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pas nyon mongs pa thams cad las nges par ’byung ba; gsang sngags dang thos pa ’dzin pas nges par sems pa’i shes rab kyi rgyu skyed pa; rang gi phyogs dang gzhan gyi phyogs la nges pa; bdud kyi phyogs dang nyon mongs pa rnams bsal ba, ’grogs na bde ba; bsnyen bkur dang ’jug pa’i rgyu ’thun pa la sems pa; spyod lam srung bar byed pa; rgod pa thams cad las ’das pa; nga rgyal gyi las sel ba; ngo tsha shes pa dang khrel yod pas byugs shing dri zhim pa ste, bag chags dang, mtshams sbyor ba dang, nyon mongs pa’i dri nga ba sbyong ba’o.

dharmārāmaratatā kāmabhogaiśvaryanirabhinandanā; samacittatā sarvasattveṣu, dānaprayogānānātvam; sarvaśīlaśikṣāmukham, paritrāṇatā sarvaduḥśīleṣu, kṣāntibalasaṃdarśanatā, sarvamānamadadarpavigatatā; akṣobhyavīryam ārabhya sarvasamyakprayogakāryasamuttāraṇatā; āryapraviṣṭadhyānasamādhisamāpattimūlam; sarvakleśaniḥsaraṇaṃ dhyānavimokṣasamādhisamāpattibhiḥ; nidhyaptiprajñāhetūtpādikā mantraśrutādhāreṇa; svapakṣaparapakṣaniyatiḥ, mārapakṣakleśāpanayanā; sukhasaṃvāsā; paryupāsanapratipattiniṣyandacintā; īryāpatharakṣaṇā, sarvauddhatyātikrāntā; mānakarmanivṛttiḥ, hrīrapatrapyopaliptā sugandhā; vāsanānusaṃdhikleśadurgandhaśodhanā.

[4. Its essence (svabhāva):] Delight in the joy of [emptiness, the truth in] religion [or in the practice of religion] [and thus] no joy in pleasures, food and power; the same thoughts towards all beings, making no distinctions in the practice of generosity; the way into morality and rules of conduct, but protecting [from the bad] all with bad morality [and helping them to reach the good], showing the power of tolerance, no conceit, infatuation or arrogance; carrying through to the end all actions of right practice by undertaking imperturbable vigour; the root of the meditations, concentrations and states of meditation which the holy enter; deliverance from all vices by the meditations, liberations, concentrations and states of concentration; bringing about the causes of introspection and insight by retaining learning in sacred formulas; certainty of one’s own position of [purity (vyavadāna) ] and the other position [of evil and vices (mārakleśa) ], doing away with the position of evil and vices; pleasant to stay with; pondering the result of serving and progressing [on the stages (bhūmi) and in the moments of existence which are the wings of awakening (bodhipakṣikadharma) ]; guarding one’s behaviour, transcending all frivolity [in such a way that the senses (indriya) and consciousness (vijñāna) do not enter the outer objects (viṣaya), but stay in peace]; cessation of conceited action, being anointed with conscience regarding oneself and when confronted with others, and thus fragrant; and purification of the foul smell of the fetters of impressions and vices.

rang bzhin bstan pa’i phyir chos kyi kun dga’ la mos pa zhes bya ba gsungs te, stong pa nyid la dad pa ni chos kyi kun dga’ la dga’ ba’o. de ston par byed pa’i gzhung de la dad pa ni chos kyi kun dga’ ba la mos pa’o; yang na chos spyad par ’dod pa ni chos kyi kun dga’ la dga’ ba’o; de sgrub par byed pa ni chos kyi kun dga’ la mos pa ste, de bas na ’dod pa dang longs spyod la mi ’dod ces bya bar sbyar ro; ’dod pa ni gzugs dang sgra la sogs pa’o. longs spyod pa ni bza’ ba dang btung ba la sogs pa’o. dbang phyug ni rgyal po’i srid la sogs pa’o. sems can thams cad la sems snyoms pa zhes bya ba ni byams pa des phyogs dang dus chad pa med de, phyogs bcu dang dus gsum thams cad kyi sems can thams cad la ’dra bar dmigs pa’i phyir ro. sbyin pa’i sbyor ba tha dad pa dang bral ba zhes bya ba ni ’di la ni sbyin, ’di la ni mi sbyin zhes bya ba dang, ’di ni sbyin, ’di ni mi sbyin zhes bya ba med kyi, sems can thams cad la dngos po thams cad sbyin par byed pa’i phyir ro. tshul khrims dang bslab pa thams cad kyi sgo zhes bya ba ni byams pa dang ldan na sems can gyi srog gcod pa dang, longs spyod las ma byin par len pa la sogs pa mi byed de, tshul khrims skye ba’i rgyu dang rkyen yin pa’i phyir tshul khrims dang bslab pa thams cad kyi sgo zhes bya’o; tshul khrims ’chal pa thams cad yongs su skyob pa zhes bya ba ni tshul khrims nyams pa rnams mi dge ba’i gnas nas bskyod de dge ba’i gnas su ’god par byed pa’i phyir ro. bzod pa’i stobs ston pa zhes bya ba ni sems can mthu chung ngu rnams kyis gnod par byas kyang slar gnod par mi byed pa’i phyir te, de bas na nga rgyal dang, rgyags pa dang, dregs pa thams cad dang bral ba’o, de la nga rgyal ni nga rgyal rnam pa bdun no, rgyags pa ni longs spyod snyems pa’o, dregs pa ni byad lag dang shes pa snyems pa ste, byams pa dang ldan pa la nyes pa de lta bu med pas na bral ba zhes bya ste. rtsa ba zhes bya ba ni ting nge ’dzin de rnams kyi rgyu byams pa yin pas so. mi ’khrugs pa’i brtson ’grus brtsams shing yang dag par sbyor ba bya ba thams cad las yang dag par sgrol ba zhes bya ba ni brtson ’grus kyi bya ba ’di lta bu yang byams pas mthar ’byin par byed de zhes bya bar sbyar te, le lo’i dbang du mi ’gyur zhing grang ba dang tsha ba la sogs pa dang, bdud dang mu stegs can la sogs pas mi bzlog pa’i brtson ’grus brtsams pa ni mi ’khrugs pa’i brtson ’grus brtsams pa zhes bya’o; pha rol du phyin pa drug bsgrubs pa dang sems can thams cad kyi don bya bar sbyor ba ni yang dag par sbyor ba zhes bya’o; bya ba de dag thams cad mthar ’byin par byed pa ni yang dag par sgrol ba zhes bya’o.
Following the order of T1 p. 200a5-6. All Tibetan versions and ṭ have the last two items the other way around. The commentary on rtsa ba, in the mūla text, is accordingly first. nyon mongs pa thams cad las nges par ’byung ba zhes bya ba ni ting nge ’dzin la sems rtse gcig tu bzhag pas nyon mongs pa thams cad kyang spong bar byed ces bya ba’i don to. gsang sngags dang thos pa ’dzin pas nges par sems pa’i shes rab kyi rgyu skyed pa zhes bya ba la chos kyi don zab mo’am bsam gtan gyi man ngag thob pa phyin ci ma log par ’dzin pa ni gsang sngags dang thos pa ’dzin pa zhes bya’o, de ltar bzung nas sems la bsam gtan du bya zhing nges par rtog nus pa’i shes rab kyang byams pa las ’byung bas shes rab kyi rgyu bskyed pa zhes bya’o. rang gi phyogs dang gzhan gyi phyogs la nges pa zhes bya ba la rang gi phyogs ni rnam par byang ba’i chos so, gzhan gyi phyogs ni bdud dang nyon mongs pa’i phyogs te, nges pa ni de gnyis la mkhas shing de gnyis bye brag phyed pa’o; de ltar bye brag phyed nas bdud kyi phyogs dang nyon mongs pa ni spong bar byed, rnam par byang ba’i phyogs rnams ni ’phel bar byed pa’i phyir bdud kyi phyogs dang nyon mongs pa rnams bsal ba zhes bya ba la sogs pa gsungs so. bsnyen bkur dang ’jug pa’i rgyu mthun pa la sems zhes bya ba la bsnyen bkur ni sangs rgyas dang byang chub sems dpa’ la sogs pa la bsnyen bkur byed pa’o, ’jug pa ni sa dang byang chub kyi phyogs kyi chos rnams spyod pa la zhugs pa ste, byams pa ni rgyu de lta bu dag dang ’dra ba las byung ba’i ’bras bu la sems pas ni rgyu mthun pa la sems pa’o. spyod lam srung bar byed ces bya ba ni byams pas spyod lam thams cad du nyon mongs pa mi ’byung bar bsrung zhing spyod lam mi mdzes pa rnams med par byed ces bya ba’i don to; rgod pa thams cad las ’das pa zhes bya ba ni dbang po dang rnam par shes pa yul la mi ’jug cing zhi bar gnas zhes bya ba’i tha tshig go. nga rgyal gyi las sel ba zhes bya ba ni byams pas nga rgyal gyi rgyu las byung ba’i las mgo ’phang bstod pa dang, lag pa brkyang ba la sogs pa khengs pa’i mtshan ma rnams med par byed ces bya ba’i tha tshig go; ngo tsha shes pa dang khrel yod pas byugs shing zhes bya ba la bdag la ltos nas sdig pa mi dge ba’i chos mi byed pa ni ngo tsha shes pa’o, gzhan la ltos nas sdig pa mi dge ba’i chos mi byed pa ni khrel yod pa ste, chos de dag gnyis dang ldan pa ni byugs pa zhes bya’o, dri zhim po ni ngo tsha shes pa dang khrel yod pa dang ldan pas kha na ma tho ba dang ldan pa mi rigs pa’i chos de la med pa’i phyir te, de bas na dri nga ba sbyong ba zhes bya bar sbyar ro. las bshad zin to. vāsanā as derived from vās- means perfume, as derived from vas- "remaining", etc.

. . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, byams pa ni sems can thams cad yongs su skyob pa ste, byams pa chen po ni bdag gi bde ba gtong zhing sems can rnams la bde ba sbyin pa’o. nyan thos rnams kyi byams pa ni bdag skyob pa’o, byang chub sems dpa’ rnams kyi byams pa chen po ni sems can thams cad yongs su skyob pa’o.

maitrī, bhadanta śāradvatīputra, sarvasattvaparitrāṇatā, mahāmaitry ātmasukhatyāgā sattvānāṃ sukhadātā. śrāvakānāṃ maitry ātmatrāṇatā, bodhisattvānāṃ mahāmaitrī sarvasattvaparitrāṇatā.

[5. Its excellence (viśeṣa):] Friendliness, reverend Śāradvatīputra, is protecting all beings, great friendliness is giving up one’s own pleasure and giving pleasure to living beings. The friendliness of the disciples is to protect oneself, the great friendliness of the bodhisattvas is to protect all beings.

. .

btsun pa sha ra dva ti’i bu, byams pa ni chu bo las sgrol ba’o.

maitrī, bhadanta śāradvatīputraughottāraṇī.

Friendliness, reverend Śāradvatīputra, takes you out of the stream of existence.

khyad par bstan pa’i phyir btsun pa sha ra dva ti’i bu, byams pa ni sems can thams cad yongs su skyob pa ste zhes bya ba la sogs pa gsungs te, thams cad skyob pa zhes bya ba’i tshig ’di ni bstan pa’o, lhag ma rnams ni ji ltar byams pa sems can thams cad skyob par byed pa’i bshad pa’o; bdag gi bde ba gtong zhing zhes bya ba ni byams pa chen po dang ldan pa rnams rtog par bdag bde ba dang ldan par mi ’dod ces bya ba’i tha tshig go, sems can rnams la bde ba sbyin pa’o zhes bya ba ni sems can rnams tshe ’di dang tshe rabs gzhan na yang bde ba la ’jog par byed pa’i phyir te, de bas na byams pa chen por ’gyur ro, sems can rnams tshe ’dir bde ba la ’jog pa ni kha na ma tho ba med pa’i zang zing gi bde ba thams cad dang ldan par byas pas so, sems can rnams tshe rabs gzhan du bde ba la ’jog pa ni sems can rnams tshe rabs gzhan du lha dang mi’i bde ’gro byas pa’i phyir ro. nyan thos rnams kyi byams pa ni bdag skyob pa’o zhes bya ba la de dag gi byams pa ni bdag ’khor ba las thar par byed pa tsam las gzhan mi byed pa’i phyir ro, byang chub sems dpa’ rnams kyi byams pa chen po ni sems can thams cad yongs su skyob pa zhes bya ba ni byang chub sems dpa’ rnams kyi byams pas ni sems can thams cad ’khor ba’i sdug bsngal dang ngan song gi sdug bsngal las ’byin par byed pa’i phyi ro. btsun pa sha ra dva ti’i bu, byams pa ni chu bo las sgrol ba’o zhes bya ba la byang chub sems dpa’ rnams kyi byams pa ni zhes bya bar sbyar te, byang chub sems dpa’ rnams kyi byams pa ni sems can thams cad chu bo bzhi las bsgral nas mya ngan las ’das pa’i gnas su ’jog par byed pa’o zhes bya ba’i tha tshig go. khyad par bshad zin to.

btsun pa sha ra dva ti’i bu, byams pa ni gsum po ’di dag ste. gsum gang zhe na? ’di lta ste: sems can la dmigs pa’i byams pa dang; chos la dmigs pa’i byams pa dang; dmigs pa med pa’i byams pa’o.

maitrī, bhadanta śāradvatīputremās tisraḥ. katamās tisraḥ? yā imāḥ sattvārambaṇā maitrī, dharmārambaṇā maitrī, anārambaṇāmaitrī.

[6. The different kinds (prabheda):] Friendliness, reverend Śāradvatīputra, consists in these three things. What three? 1) Friendliness with living beings as the object, 2) friendliness with moments of existence as the object, and 3) friendliness without object.

rab tu dbye ba bstan pa’i phyir ’di ltar btsun pa sha ra dva ti’i bu zhes bya ba la sogs pa gsungs te, byang chub sems dpa’i byams pa phye na rnam pa gsum du ’gyur ro.

de la sems can la dmigs pa’i byams pa ni sems dang po bskyed pa’i byang chub sems dpa’ rnams kyi’o;

tatra sattvārambaṇā maitrī prathamacittotpādikānāṃ bodhisattvānām;

1) Friendliness with living beings as the object pertains to the bodhisattvas who have produced the thought of awakening for the first time;

byang chub sems dpa’i byams pa gang gis dmigs pa’i yul gang la dmigs pa bstan pa’i phyir de la sems can la dmigs pa’i byams pa ni sems dang po bskyed pa’i byang chub sems dpa’ rnams kyi zhes bya ba la sogs pa gsungs te, sems dang po bskyed pa’i byang chub sems dpa’ ni dang po so so’i skye bo’i dus na bla na med pa’i byang chub tu sems bskyed pa yan chad mos pas spyod pa’i sa la gnas pa rnams so, de’i tshe na sems can thams cad bla na med pa’i byang chub tu ’god par bya’o, zhes sems can gyi dngos po yod par lta ba’i phyir sems can la dmigs pa zhes bya’o.

chos la dmigs pa’i byams pa ni spyod pa la zhugs pa’i byang chub sems dpa’ rnams kyi’o;

dharmārambaṇā maitrī caryāpratipannānāṃ bodhisattvānām;

2) friendliness with moments of existence as the object pertains to the bodhisattvas whose practice is in progress;

chos la dmigs pa’i byams pa ni spyod pa la zhugs pa’i byang chub sems dpa’ rnams kyi zhes bya ba la sa dang po yan chad sa bdun pa man chad ni spyod pa la zhugs pa’i byang chub sems dpa’ rnams zhes bya ste, de’i tshe sa dang pha rol tu phyin pa dang byang chub kyi phyogs la sogs pa’i chos thams cad sbyong zhing spyod pas spyod pa la zhugs pa zhes bya’o, de dag gi byams pa ni byang chub kyi phyogs kyi chos de dag la dmigs pa’i phyir chos la dmigs pa’o.

dmigs pa med pa’i byams pa ni mi skye ba’i chos la bzod pa thob pa’i byang chub sems dpa’ rnams kyi ste;

anārambaṇā maitry anutpattikadharmakṣāntipratilabdhānāṃ bodhisattvānām.

3) friendliness without object pertains to the bodhisattvas who have attained the tolerance that all moments of existence are unborn.

dmigs pa med pa’i byams pa ni mi skye ba’i chos la bzod pa thob pa’i byang chub sems dpa’ rnams kyi ste zhes bya ba la mi skye ba’i chos la bzod pa ni sa brgyad pa yan chad la bya ste, de dag gi mtshan ma med pa la lhun gyis grub par ’jug pas de dag gi byams pa ni gong du smos pa’i sems can dang chos gnyi ga yang don dam par ma byung ma skyes par rtogs pas, de dag mi dmigs pa’i phyir dmigs pa med pa’o. gal te de ltar gnyi gar mi dmigs na ji ltar byams par gyur zhe na? don dam par de ltar mi dmigs kyang kun rdzob tu sems can la dmigs par ’dra bar snang bas byams pa zhes btags pa la nyes pa med do.
Cf. Mppsh p. 1250ff; ibid. p. 1250 note 1 gives a bibliography on the threefold maitrī.

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi byams pa mi zad pa zhes bya’o.

iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayā maitrī.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable friendliness.

byams pa mi zad pa bshad zin to.

12th akṣaya: Karuṇā

12th Imperishable: Compassion.(p. 87)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi snying rje chen po yang mi zad pa ste. de ci’i phyir zhe na? sngon du ’gro ba’i phyir ro.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ mahākaruṇāpy akṣayā. tat kasya hetoḥ? pūrvaṃgamatvāt.

[1. The highest of all the Buddha’s qualities (agrabhūtā sarvabuddhadharmāṇām):] Further, reverend Śāradvatīputra, the bodhisattvas’ great compassion is also imperishable. Why? Because it is a prerequisite.

sdug bsngal gyis gdungs pa’i byang chub sems dpa’i dbang du byas nas btsun pa sha ra dva ti’i bu, gzhan yang zhes bya ba la sogs pa gsungs te, de yang rnam pa bzhir rig par bya’o; bzhi gang zhe na? 1) sangs rgyas kyi chos thams cad kyi mchog tu gyur pa dang, 2) nges pa’i tshig dang, 3) rgyu dang rang bzhin dang, 4) las so; de la 1) btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, sems can thams cad la snying thag pa nas sdug par ’dzin pa yin no zhes bya ba yan chad kyis chos thams cad kyi mchog tu gyur pa bstan to, 2) btsun pa sha ra dva ti’i bu snying rje chen po zhes bya ba ni zhes bya ba nas brtsams te, gzhan gyi skabs mi rnyed pas na snying rje chen po zhes bya ba yan chad kyis nges pa’i tshig bstan to, 3) g.yo med pa las byung bas na zhes bya ba nas brtsams te, tshul khrims ’chal pa’i sems can rnams la blta’o zhes bya ba yan chad kyis rgyu dang rang bzhin bstan to, 4) btsun pa sha ra dva ti’i bu de ltar zhes bya ba nas brtsams te, so sor nye bar gnas pa las byung bas na de’i phyir snying rje chen po zhes bya ba yan chad kyis las bstan to – "Focussing on the bodhisattva affected by suffering (duḥkhārta) it is said: ..."
byams pa dang snying rje gnyis la tha dad par bya ba ci yod ce na? byams pa ni sems can bde ba la bkod pa’o, snying rje ni sems can gyi sdug bsngal sel ba ste. de bas na mdo las kyang: byang chub sems dpa’ snying rje dang ldan pa ni gzhan sdug bsngal bas sdug bsngal ba’o zhes gsungs so – "What is the distinction between the two, friendliness and compassion? Friendliness is to establish beings in happiness, while compassion is to take away their suffering. Thus it is also said in a sūtra: "The bodhisattva having compassion suffers because of the suffering of others (kāruṇiko bodhisattvaḥ paraduḥkhena duḥkhitaḥ)".
de ci’i phyir zhe na? zhes bya ba ni mi zad pa yin pa’i rgyu ’dri ba’i tshig ste, byang chub sems dpa’i snying rje ci’i phyir mi zad pa yin zhe na zhes bya ba’i don to. lan du sngon du ’gro ba’i phyir ro zhes bya ba gsungs te, sangs rgyas kyi chos byed do cog thams cad byang chub sems dpa’ de dag gi don sgrub pa’i phyir ma yin gyi, mtha’ yas pa’i sems can rnams ’khor ba’i dgon pa na ’khyams pa rnams la thugs brtse ste, de dag bsgral ba’i phyir sangs rgyas su bsgrubs pas de dag gi rgyu snying rje chen po yin pa’i phyir sngon du ’gro ba zhes bya ste, de bas na ’bras bu mi zad pas rgyu yang mi zad pa’o. gnyis su na byang chub sems dpa’i yon tan no – ".... Thus, when the fruit (phala) is imperishable the cause (hetu) is also imperishable. In both ways it is a quality of a bodhisattva."
tshogs kyi nang na snying rje gtso bo yin pas thog mar ’gro ba’o zhes bya ste, srog gi dbang po la sogs pa’i dpes bstan pa lta bu’o. chos thams cad kyi mchog tu gyur pa bshad zin to.
guṇavat is not in the Tibetan text.

btsun pa sha ra dva ti’i bu, ’di lta ste dper na: dbugs dbyung ba dang rngub pa ni skyes bu’i srog gi dbang po’i sngon du ’gro ba’o. de bzhin du theg pa chen po yang dag par bsgrub pa’i phyir byang chub sems dpa’i snying rje chen po ni sngon du ’gro ba’o.

tad yathāpi nāma, bhadanta śāradvatīputra, puruṣasya jīvitendriyasyāśvāsāḥ praśvāsāḥ pūrvaṅgamāḥ. evam eva, bhadanta śāradvatīputra, bodhisattvasya mahāyānasamudāgatasya mahākaruṇā pūrvaṅgamā.

As, reverend Śāradvatīputra, breathing in and (p. 88) out is a prerequisite to the power of life in man, just so, reverend Śāradvatīputra, is great compassion a prerequisite to the bodhisattva’s accomplishment of the great way.

’di lta ste dper na: ’khor los sgyur ba’i rgyal po’i ’khor lo rin po che ni rin po che sna bdun gyi sngon du ’gro ba’o. de bzhin du byang chub sems dpa’ rnams thams cad mkhyen pa’i ye shes yang dag par bsgrub pa la snying rje chen po ni sngon du ’gro ba’o.

tad yathāpi nāma cakravartirajñaś cakraratnaṃ saptaratnānāṃ pūrvaṅgamam, evam eva bodhisattvānāṃ sarvajñajñānasamudāgatānāṃ bodhisattvānāṃ mahākaruṇā pūrvaṅgamā.

As the precious wheel of power belonging to the universal king is a prerequisite to the seven kinds of wealth, just so great compassion is a prerequisite to the bodhisattva’s accomplishment of the knowledge of omniscience.

’di lta ste dper na: tshong dpon nam khyim bdag bu gcig pa la snying thag pa nas sdug par ’dzin pa. de bzhin du snying rje chen po la rab tu gnas pa’i byang chub sems dpa’ sems can thams cad la snying thag pa nas sdug par ’dzin pa yin no.

tad yathāpi nāma śreṣṭhino vā gṛhapater vaikaputrake guṇavati majjāgataṃ prema, evam eva mahākaruṇāpratilabdhasya bodhisattvasya sarvasattveṣu majjāgataṃ prema.

As a rich man or householder has heartfelt love for his only virtuous son, just so the bodhisattva with great compassion has heartfelt love for all beings.

btsun pa sha ra dva ti’i bu, snying rje chen po zhes bya ba ni, ’di bdag nyid kyis bya bas na, de’i phyir snying rje chen po zhes bya’o; rang gi bya bas na, snying rje chen po’o; gzhan gyi skabs mi rnyed pas na, snying rje chen po’o.

mahākaruṇeti, bhadanta śāradvatīputreyam ātmakaraṇā, tenocyate mahākaruṇā; svakaraṇā mahākaruṇā; na parādhikaraṇā mahākaruṇā.

[2. Etymology (nirukti):] As for this great compassion, reverend Śāradvatīputra, [the meaning of the word compassion is “work” (tasyāḥ karuṇāyāḥ śabdārthaḥ karaṇeti), and all roots of the good are] work performed by oneself, thus it is called great compassion; [even if it is for the sake of both others and oneself] it is one’s own work, thus it is called great compassion; it is the absence of authority over others [setting them to work], thus it is called great compassion.

nges pa’i tshig bstan pa’i phyir btsun pa sha ra dva ti’i bu, snying rje chen po zhes bya ba ni zhes bya ba la sogs pa gsungs so. bdag nyid kyis bya bas na, de’i phyir snying rje chen po zhes bya’o zhes bya ba la snying rje de’i tshig gi don ni bya ba zhes bya ba’i sgrar ’gro bas dge ba’i rtsa ba thams cad bdag nyid kyi bya ba yin pas nges pa’i tshig tu na de’i phyir snying rje zhes bya’o. For the form karaṇā cf. Edg., but it is uncertain. It is, however, most similar to karuṇā, though the most frequent feminine form is karaṇī. The masculine karaṇa, or even the neuter, is possible. rang gi bya bas na zhes bya ba ni bdag dang gzhan gyi don kyang rang nyid kyi bya bas na, de’i phyir snying rje chen po zhes bya’o. gzhan gyi skabs mi rnyed pas na zhes bya ba ni dge ba dang las su bya ba thams cad gzhan gyis bya zhing gzhan la bcol te byed du gzhug pa med pas gzhan gyi skabs mi rnyed pa zhes bya ste, de bas na snying rje chen po’o. nges pa’i tshig bshad zin to.

. . .

g.yo med pa las byung bas na, snying rje chen po ni bsam pa thag pa nas bya ba’o; sgyu med pa las byung bas na, snying rje chen po ni sbyor ba bya ba’o; phyir mi ldog pa las byung bas na, snying rje chen po ni lhag pa’i bsam pas bya ba’o; ma bcos pa las byung bas na, snying rje chen po ni rang bzhin rig pa’o; lam drang po las byung bas na, snying rje chen po ni rang bzhin gyis yongs su dag pa’o; gsal ba las byung bas na, snying rje chen po ni sems gya gyu med pa’o; sems can thams cad la ’dud pa las byung bas na, snying rje chen po ni nga rgyal med pa’o; sems can tshad med pa’i phyir, snying rje chen po ni tshad med pa las byung ba’o; de bzhin gshegs pa’i sku ’thob pa las byung bas na, snying rje chen po ni bdag gi lus la mi lta ba’o; sdig pa thams cad mi bya ba las byung bas na, snying rje chen po ni srog la yid mi rton pa’o; byang chub kyi sems las byung bas na, snying rje chen po ni pha rol srung ba’o; rang gi sems yongs su dag pa las byung bas na, snying rje chen po ni sems can srung ba’o; sems can thams cad kyi sdug bsngal sel ba las byung bas na, snying rje chen po ni dbul po dang, sdug bsngal ba dang, mgon med pa la lta ba’o; blo mi ’gyur ba las byung bas na, snying rje chen po ni dam bcas pa brtan pa’o; bdag dang, sangs rgyas dang, lha rnams mi slu ba las byung bas na, snying rje chen po ni bden pa la lta ba’o; legs par byas pa’i las las byung bas na, snying rje chen po ni spyod pa dag pa’o; pha rol la bde ba rab tu sbyin pa las byung bas na, snying rje chen po ni bdag gi bde ba gtong ba’o; sred pa med pa las byung bas na, snying rje chen po ni gzhan gyi bde ba skyed pa’o; brtson ’grus brtan pa rtsom pa las byung bas na, snying rje chen po ni sems can thams cad kyi khur khyer ba’o; sems can mthu chung ba’i nyes pa dang du len pa las byung bas na, snying rje chen po ni bla ma’i bzod pa yang dag par blangs pa’o; sems can na ba rnams la rim gro byed pa las byung bas na, snying rje chen po ni chags pa dang smad pa sel ba’o; dman pa la mos pa’i sems can yongs su smin par bya ba las byung bas na, snying rje chen po ni chos kyi dbang phyug thob pa’o; pha rol gyi yon tan brjod pa las byung bas na, snying rje chen po ni rang gi yon tan mi spyoms pa’o; zag pa med pa’i bde ba ’dod pa las byung bas na, snying rje chen po ni sdug bsngal thams cad la ci mi snyam pa’o; las legs par byas te mi ’gyod pa las byung bas na, snying rje chen po ni sdug cing phongs pa’i dngos po yongs su gtong ba’o; tshul khrims ’chal pa’i sems can rnams srung ba las byung bas na, snying rje chen po ni tshul khrims legs par bsrungs pas byung ba’o; rdo rje’i lus ’thob pa las byung bas na, snying rje chen po ni lus la gnod par byas pa dang du len pa’o; lus dang srog la mi lta ba las byung bas na, snying rje chen po ni sems can yongs su smin par byed pa’o; yan lag dang nying lag yongs su gtong ba las byung bas na, snying rje chen po ni mi lta ba’o; rang gi dge ba’i rtsa ba mi ’dod pa las byung bas na, snying rje chen po ni sems can pha rol po’i dge ba’i rtsa ba skyed pa’o; phyir yang ’dod pa’i khams su dmigs pa las byung bas na, snying rje chen po ni bsam gtan gyi ro mi myang ba’o; chags pa med pa’i ye shes snang ba las byung bas na, snying rje chen po ni kun nas snang ba’o; dge ba’i rtsa ba dang tshogs kun la mi smod pa las byung bas na, snying rje chen po ni shes rab la mi ltos pa’o; sems can thams cad kyi bsam pa rdzogs par bya ba las byung bas na, snying rje chen po ni kun tu bkye ba’o; sngon gyi smon lam mi gtong ba las byung bas na, snying rje chen po ni sems can thams cad rab tu thar par byed pa’o; ’dus byas la sems can yongs su smin par bya ba las byung bas na, snying rje chen po ni ’dus ma byas la mi reg pa’o; sangs rgyas kyi tshul khrims la sems can rnams rab tu ’god pa las byung bas na, snying rje chen po ni tshul khrims ’chal pa’i sems can rnams la lta ba’o.

āśayataḥ karaṇā mahākaruṇā niḥśāṭhyotpannatvāt; prayogakaraṇā mahākaruṇā nirmāyotpannatvāt; adhyāśayakaraṇā mahākaruṇā vinivartanīyotpannatvāt; svabhāvavidyā mahākaruṇākṛtrimotpannatvāt; prakṛtipariśuddhā mahākaruṇā rjumārgotpannatvāt; akuṭilacittā mahākaruṇā vyaktotpannatvāt; nirmāṇā mahākaruṇā sarvasattvāvanāmotpannatvāt; apramāṇotpannā mahākaruṇā sattvāpramāṇatayā; svakāyanirapekṣā mahākaruṇā tathāgatakāyaprāpaṇotpannatvāt; jīvitāpratisaraṇā mahākaruṇāpāpakaraṇotpannatvāt; parārakṣā mahākaruṇā bodhicittotpannatvāt; sattvārakṣā mahākaruṇā svacittapariśuddhyutpannatvāt; daridraduḥkhitānāthāpekṣā mahākaruṇā sarvasattvaduḥkhāpanayanotpannatvāt; dṛḍhapratijñā mahākaruṇā nirvikārabuddhyutpannatvāt; satyadarśanā mahākaruṇātmabuddhadeveṣv aviṣaṃvādotpannatvāt; śuddhacaryā mahākaruṇā sukṛtakarmotpannatvāt; ātmasukhaparityāgā mahākaruṇā parasukhapradānotpannatvāt; parasukhādhānā mahākaruṇāparitarṣaṇotpannatvāt; sarvasattvabhārahārā mahākaruṇā dṛḍhavīryārambhotpannatvāt; uttarakṣāntisamādānā mahākaruṇā hīnabalānāṃ sattvānāṃ doṣādhivāsanotpannatvāt; utkarṣapaṃsāpanayanā mahākaruṇā vyādhitānāṃ sattvānām upasthāpanotpannatvāt; dharmaiśvaryaprāptir mahākaruṇā hīnādhimuktīnāṃ sattvānāṃ paripācanotpannatvāt; svaguṇapraticchādanā mahākaruṇā paraguṇākhyānotpannatvāt; sarvaduḥkhādhivāsanā mahākaruṇānāsravasukhecchotpannatvāt; vanīpakavastuparityāgā mahākaruṇā sukṛtakarmāvipratisārotpannatvāt; surakṣitaśīlotpannā mahākaruṇā duḥśīlānāṃ sattvānām ārakṣaṇotpannatvāt; kāyapīḍādhivāsanā mahākaruṇā vajrakāyaprāpaṇotpannatvāt; sattvaparipācanā mahākaruṇā kāyajīvitānapekṣotpannatvāt; nirapekṣā mahākaruṇāṅgapratyaṅgaparityāgotpannatvāt; parasattvānāṃ kuśalamūlāvaropaṇī mahākaruṇā svakuśalamūlaniḥspṛhotpannatvāt; dhyānānāsvādā mahākaruṇā punaḥ kāmadhātvālambanotpannatvāt; samantāvabhāsā mahākaruṇāsaṅgajñānālokotpannatvāt; prajñānirapekṣā mahākaruṇā sarvatra kuśalamūlasaṃbhāreṣv anindotpannatvāt; sarvatra saṃvibhajanīyā mahākaruṇā sarvasattvānām abhiprāyaparipūryutpannatvāt; sarvasattvapramocakā mahākaruṇā pūrvapraṇidhānānutsargotpannatvāt; asaṃskṛtāsaṃśliṣṭā mahākaruṇā saṃskṛte sattvaparipākotpannatvāt; duḥśīleṣu sattveṣv apekṣā mahākaruṇā buddhaśīle sattvapratiṣṭhāpanotpannatvāt.

[3. Its cause (hetu) and essence (svabhāva):] Great compassion is action according to intention, since it has its origin in the absence of fraud; great compassion is the practice [completing everything] since it has its origin in the absence of deception; great compassion is action according to determination since it has its origin in never turning back; great compassion is essential knowledge since it has its origin in the non-artificial; great compassion is essentially pure since it has its origin in the right way; great compassion is thought without crookedness since it has its origin in the unambiguous; great compassion is without conceit since it has its origin in humbleness towards all beings; great compassion originates as immeasurable since the number of beings is immeasurable; great compassion is disregard for one’s own body since it has its origin in [the cause which is to have as the object (ālambanahetu) ] the attainment of the body of a Tathāgata; great compassion is not to seek safety of life since it has its origin in never doing anything sinful [even to save one’s own life]; great compassion is protecting others since it has its origin in the thought of awakening; great compassion is protecting living beings since it has its origin in the purity of one’s own thoughts [not wishing to harm]; great compassion is to have regard for the poor, the suffering and the unprotected since it has its origin in taking away the suffering of all beings; great compassion is firm promise since it has its origin in an unchangeable mind; great compassion is seeing truth since it has its origin in not breaking one’s word to either oneself, the Buddha or a divinity [guarding one’s morality]; great compassion is pure conduct since it has its origin in deeds well done; great compassion is giving up one’s own pleasure since it has its origin in giving pleasure to others; great compassion is placing others in pleasure since it has its origin in the absence of thirst; great compassion carries the burdens [of suffering] of all beings since it has its origin in undertaking firm vigour; great compassion is taking upon oneself superior tolerance since it has its origin in patience with the faults of weak beings; great compassion is taking away praise and blame since it has its origin in serving the sick; great compassion is the attainment of mastery of religion since it has its origin in maturing living beings whose intentions are weak; great compassion is to conceal one’s own good qualities since it has its origin in praising the qualities of others; great compassion is enduring any suffering since it has its origin in wanting unsullied pleasure; great compassion is giving things to beggars since it has its origin in good deeds and the absence of remorse; (p. 89) great compassion has its origin in well-guarded morality since it has its origin in protecting beings with bad morality; great compassion is endurance of bodily pain since it has its origin in the attainment of the adamantine body; great compassion is maturing living beings since it has its origin in the absence regard for one’s body or life; great compassion has no regard [for oneself] since it has its origin in giving away even one’s limbs and extremities; great compassion produces roots of the good in other beings since it has its origin in the absence of desire for one’s own roots of good [transforming them for the good of others, not accumulating roots of good for oneself]; great compassion is not tasting the pleasure of meditation since it has its origin in again having the sphere of desire as the object [seeking rebirth in the sphere of desire for the sake of the beings there, giving up the pleasure of the sphere of forms (rūpadhātu) ]; great compassion is illuminating everywhere [having all things to be known (jñeya) as its object], since it has its origin in the light of unhindered knowledge; great compassion has no special regard for [or, is not dependent on] insight since it has its origin in not deriding the roots of good or accumulations of merit anywhere; great compassion is shared out everywhere since it has its origin in fulfilling the wishes of all beings; great compassion is liberating all beings [placing them in extinction according to one’s first thought of awakening (prathamabodhicittotpāda) ] since it has its origin in not abandoning one’s former vows; great compassion is not concerned with the unconditioned since it has its origin in maturing living beings in the conditioned; great compassion has regard for beings with bad morality since it is establishing beings in the morality of the Buddha.

rgyu dang rang bzhin bstan pa’i phyir g.yo med pa las byung bas na zhes bya ba la sogs pa gsungs so. tshig snga ma snga ma ni rgyu’o, phyi ma phyi ma ni rang bzhin no. de la sems can rnams la brid cing slu bar sems pa’am, bya ba thams cad la snying thag nas byed pa ma yin gyi ngan don tsam gsog snying po med par byed pa ni g.yo ste, de lta bu med pa’i rgyu las snying rje chen po byung bas na snying rje chen po ni bsam pa thag pa nas bya ba ste, snying rje dang ldan pa la sems can brid cing slu ba med la, bya ba thams cad snying por gyur pa sha stag byed pa’i phyir ro. sgyu med pa las byung bas na zhes bya ba la, sgyu ni tshig tu smras kyang don du mi sgrub pa ste, de lta bu med pa’i sems las byung bas na snying rje chen po ni sbyor ba bya ba ste, thams cad sgrub par byed pa zhes bya ba’i don to. phyir mi ldog pa las byung bas na zhes bya ba la bla na med pa’i byang chub sgrub pa dang, sems can gyi don bya ba la slar nur ba med pa’i sems kyi rgyu las byung bas na snying rje chen po ni lhag pa’i bsam pas bya ba ste, lhag pa’i bsam pa dang ldan pa rnams kyis bya ba yin no zhes bya ba’i tha tshig go. ma bcos pa las byung bas na zhes bya ba ni lus dang ngag dang yid kyi rang bzhin gzhan du gnas la gzhan du bstan pa ni bcos pa ste, de lta bu med par rang bzhin ji ltar gnas pa de bzhin du ston pa’i rgyu las byung bas na snying rje chen po ni rang bzhin gyis rig pa ste, bdag gis rang bzhin ji lta ba nyid las gzhan du ston par mi byed ces bya ba’i don to. lam drang po nas byung bas na zhes bya ba ni rtag pa dang chad par lta ba dang, yod pa dang med par lta ba’i lam ngan pa’i dri ma thams cad spangs pa mya ngan las ’das par ’gro bar byed pa, ’phags pa’i lam yan lag brgyad pa’i rgyu las byung bas na snying rje chen po ni rang bzhin gyis yongs su dag pa ste, lam ngan pa’i skyon dang ma ’dres zhes bya ba’i tha tshig go. gsal ba las byung bas na zhes bya ba la smras pa’i don rlung bskur te gsal bar mi ston pa ni gya gyur zhes bya ste, de lta bu med pa’i mtshan nyid gsal ba’i rgyu las byung bas na snying rje chen po ni sems gya gyu med pa’o. sems can thams cad la ’dud pa las byung ba zhes bya ba ni snying rje can de ’phags pa dang phags pa ma yin pa’i sems can dang, sems can btsun pa dang mi btsun pa thams cad la rtag tu phyag ’tsal bar byed pas snying rje chen po ni nga rgyal med pa’o. sems can tshad med pa’i phyir zhes bya ba ni sems can gyi khams ni tshad med de, ’di tsam zhes gcad par mi nus so, de ltar sems can tshad med pa la snying rje chen pos dmigs nas bla na med pa’i byang chub kyi ’bras bu thob pas na snying rje chen po ni tshad med pa las byung ba’o. de bzhin gshegs pa’i sku ’thob pa las byung bas zhes bya ba ni bdag gi lus las dang nyon mongs pas bskyed pa ’di la ma chags par de bzhin gshegs pa’i sku gsum thob par bya’o zhes dmigs pa’i rgyu las byung bas na snying rje chen po ni bdag gi lus la mi lta ba ste, don chen po’i phyir bdag gi lus la gces par mi ’dzin pa’o. sdig pa thams cad mi bya ba las byung bas na zhes bya ba ni bdag gi don du srog gi phyir yang srog gcod pa dang ma byin par len pa la sogs pa’i sdig pa thams cad mi bya’o zhes dmigs pa’i rgyu las ’byung ba ni snying rje chen po ni srog la yid mi rton pa ste, srog gi phyir sdig pa mi byed pa’o. byang chub kyi sems las byung bas na zhes bya ba ni sems can thams cad mi dge ba’i gnas nas spyod de, dge ba’i gnas su bkod nas bla na med pa’i byang chub tu bsgral lo zhes sems bskyed pa’i byang chub kyi sems kyi rgyu las byung bas na snying rje chen po ni pha rol srung ba ste, sems can thams cad mi dge ba’i gnas su mi gtong bar byed pa’o. rang gi sems yongs su dag pa las byung bas na zhes bya ba la gzhan gyi srog la mi gnod pa dang, longs spyod la sogs pa la mi gnod pa’i sems ni sems yongs su dag pa’o, de ltar yongs su dag pa’i sems kyi rgyu las byung bas na snying rje chen po ni sems can srung ba ste, sems can gyi srog dang longs spyod gang la yang gnod par mi byed pa’o. sems can thams cad kyi sdug bsngal sel ba las byung bas na zhes bya ba la sems can thams cad kyi sdug bsngal ni mdor na gsum ste, 1) longs spyod kyis phongs pa’i sdug bsngal dang, 2) bde ’gror skyes nas yang na ba dang tsha ba’i sdug bsngal dang ngan song du skyes pa’i sdug bsngal dang, 3) thar pa ’dod pas kyang de’i lam ston pa med pa’i sdug bsngal lo; sdug bsngal de gsum bsal bar bya’o zhes dmigs pa’i rgyu las byung bas na snying rje chen po ni dbul po la sogs pa la lta ba ste, 1) longs spyod kyis phongs pa’i sdug bsngal bsal bar bya’o snyam pa’i dmigs pa’i rgyu las byung bas na dbul po la lta ba’o, 2) bde ’gror skyes nas yang na ba dang tsha ba’i sdug bsngal dang ngan song du skyes pa’i sdug bsngal bsal bar bya’o snyam pa’i dmigs pa’i rgyu las byung bas na sdug bsngal ba la lta ba’o, 3) thar pa ’dod pas kyang de’i lam ston pa med pa’i sdug bsngal bsal bar bya’o snyam pa’i dmigs pa’i rgyu las byung bas na mgon med pa la lta ba’o. blo mi ’gyur ba las byung bas na zhes bya ba ni ji ltar khas blangs shing dam bcas pa las ’gyur ba med pa’i sems la byung bas na snying rje chen po ni dam bcas pa brtan pa ste, dam bcas pa las gzhan du mi ’gyur ba’o. bdag dang, sangs rgyas dang zhes bya ba la sogs pa la bdag ni dge ba byed pa’i gang zag gam thsul khrims blangs pa’i gang zag go, sangs rgyas ni ston pa de bzhin gsegs pa’o, lha ni tshul khrims len pa’i tshe na dbang dang srung mar gyur pa’i lha rnams so, tshul khrims nyams par byas sam sdig pa byas pa ni de gsum char bslus pa yin te, snying rje ni tshul khrims rnam par dag pa bdag dang, sangs rgyas dang, lha gsum mi bslu ba’i rgyu las byung bas na bden pa la lta ste, bden par byed pa’o. legs par byas pa’i las las byung ba zhes bya ba ni lus kyis srog mi gcod, ma byin par mi len, ’dod pas log par mi g.yem pa la sogs pa dge ba bcu’i las las byung bas na snying rje chen po ni spyod pa dag pa ste, lus dang ngag dang yid kyi spyod pa la skyon med pa’o. pha rol bde ba rab tu sbyin pa las byung ba zhes bya ba ni bdag gi bde ba dang longs spyod thams cad sems can gzhan la gtong ba’i sbyin pa’i pha rol tu phyin pa’i rgyu las byung bas na snying rje chen po ni bdag gi bde ba gtong ba ste, bdag bde ba la gnas par mi byed pa’o. sred pa med pa las byung bas na zhes bya ba ni sems can gzhan la mi bde bar gyur pa gzhan gyi lus dang longs spyod la chags pa med pa’i thsul khrims kyi rgyu las byung bas na snying rje chen po ni gzhan gyi bde ba bskyed pa ste, gzhan gyi lus dang longs spyod ’phrog pa la sogs pa’i mi bde ba skyed par mi byed pa’o. brtson ’grus brtan pa rtsom pa las byung bas na zhes bya ba ni sems can thams cad bla na med pa’i byang chub tu bsgral ba’i brtson ’grus ldog pa med pa brtsams pa’i rgyu las byung bas na snying rje chen po ni sems can thams cad kyi khur khyer ba ste, sems can thams cad sdug bsngal las bsgral ba’i phyir ’khor ba’i sdug bsngal gyi khur len pa’o. sems can mthu chung ba’i nyes pa dang du len pa las byung bas na zhes bya ba ni gdol pa dang rigs ngan pa la sogs pa sems can kho ra chung ba rnams kyis gnod pa byas pa’i nyes pa thams cad bzod pa’i pha rol tu phyin pa’i rgyu las byung bas na snying rje chen po ni bla ma’i bzod pa yang dag par blangs pa ste, sangs rgyas dang byang chub sems dpa’ la sogs pa skyes bu dam pa rnams kyi bzod pa yang dag par blangs pa zhes bya ba’i tha tshig go. sems can na ba rnams la rim gro byed pa las byung bas na zhes bya ba ni sems can ’byung ba chen po bzhi’i khams mi mnyam par gyur nas, nad du gyur pa rnams la sman dang yo byad kyis rim gro byed pa’i rgyu las byung bas na snying rje chen po ni chags pa dang smad pa sel ba ste, nad pa la sogs pa la grogs ma byas pa’i kha na ma tho ba’i skyon gyis ma gos shing gzhan gyis dpyas gdags pas smad pa med pa’o. sems can dman pa rnams yongs su smin par bya ba las byung bas na zhes bya ba ni snying rje chen po des theg pa chen po la sems can rnams smin par byed pa yang ma zad kyi, theg pa chung ngu la mos pa’i sems can yongs su smin par byed pa’i shes rab kyi pha rol tu phyin pa’i rgyu las byung bas na snying rje chen po ni chos kyi dbang phyug thob pa ste, theg pa gsum char la yang ci rigs par dbang sgyur ba’o. pha rol gyi yon tan brjod pa las byung bas na zhes bya ba la bdag gi yon tan la ni ngo mtshar du mi ’dzin gyi, sems can gzhan gyi yon tan la ngo mtshar du ’dzin pas rgyun du gzhan gyi yon tan la bsngags par byed pa’i rgyu las byung bas na snying rje chen po ni rang gi yon tan mi spyoms pa ste, bdag gi yon tan gzhan la mi sgrogs pa’o. zag pa med pa’i bde ba ’dod pa las byung bas na zhes bya ba ni nyon mongs pa thams cad spangs pa’i mtshan nyid ’jig rten las ’das pa’i bde ba thob par bya ba’i phyir dka’ bar spyod pa’i sdug bsngal sna tshogs kyang bzod pa’i rgyu las byung bas na snying rje chen po ni dka’ bar spyod pa’i sdug bsngal thams cad la ci mi snyam pa’o. las legs par byas te mi ’gyod pa las byung bas na zhes bya ba ni las dge ba byas pa ste, bu dang, chung ma dang, nor la sogs pa la chags pa’i rgyu las sdig pa byas pa’i ’gyod pa med pa las byung bas na snying rje chen po ni sdug cing phongs pa’i dngos po yongs su gtong ba ste, phongs pa ni nor dang ’bru rnams so, sdug pa’i dngos po ni bu dang chung ma la sogs pa’o. tshul khrims ’chal pa’i sems can rnams zhes bya ba la sogs pa ni sems can tshul khrims nyams pa rnams tshe ’dir yang dge ba’i chos la mi gtong zhing tshe rabs gzhan du yang ngan song du mi skye bar srung bar byed pa’i rgyu las byung bas na, snying rje chen po ni tshul khrims legs par bsrung bas phyung ba ste, sems can gyi don bya ba’i tshul khrims ma nyams pa’i rgyus bskyed pa’o. rdo rje’i lus ’thob pa las byung bas na zhes bya ba la de bzhin gsegs pa’i sku phyi’i gnod pa rlung dang tsha ba la sogs pa dang mtshon cha la sogs pas kyang mi tshugs pa dang, nang gi gnod pa ’dod chags dang zhe sdang la sogs pa dang, na ba dang tsha ba la sogs pas mi tshugs par byed pa’i sku de ’thob par bya ba’i phyir bdag gi lus nye bar len pa’i phung po rnag can ’di la gnod pa byas pa thams cad bzod pa’i rgyu las byung bas na snying rje chen po ni lus la gnod pa byas pa dang du len pa ste, phyi dang nang gi gnod pa thams cad nyams su len pa’o. lus dang srog la mi lta ba las byung bas na zhes bya ba ni bdag gi lus dang srog la yang phangs par mi ’dzin par bsdu ba’i dngos po bzhis sems can bsdus nas yongs su smin par byed pa’i rgyu las byung bas na snying rje chen po ni sems can thams cad yongs su smin par byed pa’o. de la lus ni nye bar len pa’i phung po lnga’o, srog ni tshe ste srog gi dbang po’o. yan lag dang nying lag yongs su gtong ba las byung bas na zhes bya ba la yan lag ni mgo dang rkang lag la sogs pa’o, nying lag ni kha dang mig dang mthe bo dang mdzub mo la sogs pa’o, yan lag dang nying lag la phangs par mi ’dzin par sems can gzhan la gtong ba’i rgyu las byung bas na snying rje chen po ni mi lta ba ste, yan lag dang nying lag la gces par mi byed pa’o. (198b) rang gi dge ba’i rtsa ba mi ’dod pa las byung bas na zhes bya ba ni bdag gis dge ba’i rtsa ba ci bsags pa thams cad kyang sems can gyi don du yongs su bsngo ste, bdag gi don du dge ba’i rtsa ba sogs par mi byed pa’i rgyu las byung bas na snying rje chen po ni sems can pha rol po’i dge ba’i rtsa ba bskyed pa’o. phyir yang ’dod pa’i khams su dmigs pa las byung ba zhes bya ba ni gzugs kyi khams kyi bsam gtan gyi bde ba yang bor nas sems can gyi don du ’dod pa’i khams su skye ba’i rgyu las byung bas na snying rje chen po ni bsam gtan gyi ro mi myang ba ste, bsam gtan gyi ro la ma chags pa’o. chags pa med pa’i ye shes snang ba las byung bas na zhes bya ba la nyon mongs dang shes bya’i sgrib pa spangs pa’i ye shes gnyis su med pa des shes bya thams cad la shes pas khyab par byed pas na chags pa med pa’i ye shes snang ba’o, ye shes de’i rgyu las byung bas na snying rje chen po ni kun nas snang ba ste, shes bya kun la dmigs pa’o. dge ba’i rtsa ba dang tshogs kun la mi smod pa las byung bas na zhes bya ba la dge ba’i rtsa ba ni ’jig rten pa’i dge ba zag pa dang bcas pa rnams so, tshogs ni ’khor gsum yongs su dag pa pa’i tshul sbyin pa la sogs pa’i tshogs rnams la bya ste, bsod nams dang ye shes kyi tshogs su ’gyur ba’o, tshogs de rnams la mi smod pa’i rgyu las byung bas na snying rje chen po ni shes rab la mi ltos pa ste, shes rab la mi rten pa’o. sems can thams cad kyi bsam pa rdzogs par bya ba las byung bas na zhes bya ba ni ’di ltar dpag bsam gyi shing dang yid bzhin gyi nor bus sems can rnams kyi bsam pa rdzogs par byed pa, de bzhin du bdag gis kyang sems can thams cad kyi bsam pa rdzogs par bya’o, zhes dmigs pa’i rgyu las byung bas na snying rje chen po ni kun tu bkye ba ste, sems can thams cad la khyab par dmigs pa’o. sngon gyi smon lam mi gtong ba las byung bas na zhes bya ba ni dang po nyid du byang chub tu sems bskyed pa’i tshe: sems can thams cad ’khor ba’i ’brog dgon pa las bsgral nas mya ngan las ’das pa’i grong khyer du dgod par bya’o, zhes smon lam btab pa’i smon lam mngon par byang chub kyang mi ’dor bar byed pa’i rgyu las byung bas na snying rje chen po ni sems can thams cad rab tu thar bar byed pa ste, sems can thams cad mya ngan las ’das pa la ’jog par byed pa’o. ’dus byas la sems can yongs su smin par bya ba las byung bas na zhes bya ba la ’dus byas ni sbyin pa dang tshul khrims dang bzod pa dang brtson ’grus la sogs pa mi gnas pa’i mya ngan las ’das pa’i rgyur ’gyur ba’i chos rnams la bya ste, gnas de dag tu sems can yongs su smin par bya bar dmigs par bya ba’i rgyu las byung bas na snying rje chen po ni ’dus ma byas la mi reg pa ste, zhi ba phyogs gcig pa’i mya ngan las ’das pa ni mi len pa’o. sangs rgyas kyi tshul khrims la sems can rnams rab tu ’god pa las byung bas na zhes bya ba ni sangs rgyas kyi tshul khrims ni sdig pa thams cad byed pa las log pa’i rang bzhin sems can thams cad la phan ’dogs par byed pa, dngos pa gang la yang mi chags mi gnas pa ste; tshul khrims de la sems can rnams la ’god cing, tshul khrims de sems can rnams kyis thob par bya’o, zhes dmigs pa’i rgyu las byung bas na snying rje chen po ni tshul khrims ’chal pa’i sems can rnams la lta ba ste, sems can ’chal pa’i tshul khrims can rnams srung bar byed pa’o. rgyu dang rang bzhin bshad zin to.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, de ltar byang chub sems dpa’i nges par ’byung ba gang ci yang rung ste, de dag thams cad snying rje chen po las skyes pa ste, de’i phyir snying rje chen po zhes bya’o. ’di ltar sbyin par byed pa dang, tshul khrims su byed pa dang, bzod par byed pa dang, brtson ’grus su byed pa dang, bsam gtan du byed pa dang, shes rab tu byed pa dang, thabs su byed pa dang, byang chub kyi phyogs kyi chos thams cad byed pa ni snying rje chen po’o. rang byung gi ye shes sgrub par byed pa dang, legs par bya ba byed pa dang, ’gyod pa med par byed pa dang, gdon mi za bar byed pa ni snying rje chen po’o. sems can thams cad kyi bya ba ci yod ces so sor nye bar gnas pa las byung bas na, de’i phyir snying rje chen po zhes bya’o.

evaṃ, bhadanta śāradvatīputra, yāni kānicid bodhisattvasya niḥsaraṇāni tāni sarvāṇi mahākaruṇāyā utpadyante, tenocyate mahākaruṇā. evaṃ mahākaruṇā dānakāraṇaṃ śīlakāraṇaṃ kṣāntikāraṇaṃ vīryakāraṇaṃ dhyānakāraṇaṃ prajñākāraṇam upāyakāraṇaṃ sarvabodhipakṣyadharmakāraṇam. mahākaruṇā svayaṃbhūjñānanirhārakāraṇaṃ, sukṛtakarmakāraṇam avipratisārakāraṇam avaśyakāraṇam. yā sarvasattvānāṃ kiṃkaraṇīyaṃ pratyupasthānotpannā, tenocyate mahākaruṇā.

[4. Its action (karman):] Thus, reverend Śāradvatīputra, any liberation whatsoever [from vices, from the threefold world] of the bodhisattva originates from great compassion [thus compassion produces (evaṃ karuṇôtpādayati), and, since it is something that effects action (yasmāt kāryakāraṇam) ], that is why it is called great compassion. [What then does it effect (kiṃ kārayati)?] Thus great compassion is what effects generosity, effects morality, effects tolerance, effects vigour, effects meditation, effects insight, effects expedient means, effects all moments of existence that are wings of awakening. Great compassion is what effects the accomplishment of self-existent knowledge, effects good deeds, effects absence of regret, effects the necessary. It has its origin in being engaged in whatever action is necessary for all beings, thus it is called great compassion.

las bstan pa’i phyir btsun pa sha ra dva ti’i bu, de ltar byang chub sems dpa’i nges par ’byung ba gang ci yang rung ste zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ rnams kyi nyon mongs pa’am khams gsum las nges par ’byung ba’i tshogs gang yang rung ste, de dag thams cad snying rje chen po las skye’o. de ltar snying rjes skyed par byed pas na, ’di ltar bya ba byed pa’i phyir snying rje chen po zhes bya’o. gang byed ce na? ’di ltar sbyin par byed ces bya ba la sogs pa gsungs te, gzhan ni go sla bas ma bshad do. gdon mi za bar byed ces bya ba ni phyin ci ma log pa’am, chud mi za bar byed ces bya ba’i don to. sems can thams cad kyi bya ba ji snyed yod ces so sor nye bar gnas zhes bya ba ni sems can thams cad kyi las su bya ba dang, phan pa dang, bde bar bya ba ci yod ces rtag tu rtogs par byed pa gnas zhes bya ba’i don to.

. . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi snying rje chen po mi zad pa zhes bya’o.

iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayā mahākaruṇā.

This, reverend Śāradvatīputra, is called the bodhisattvas’ great compassion.

snying rje mi zad pa bshad zin to.

bam po lnga pa:

13th akṣaya: Muditā

(p. 90) 13th Imperishable: Joy.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi dga’ ba chen po yang mi zad pa ste. de la dga’ ba chen po yang gang zhe na?

punar aparaṃ bhadanta śāradvatīputra, bodhisattvānāṃ mahāmuditāpy akṣayā. tatra katamā mahāmuditā?

Further, reverend Śāradvatīputra, the great joy of the bodhisattvas is also imperishable. What then is great joy?

bde ba rjes su yi rang ba bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi dga’ ba chen po yang mi zad pa ste zhes bya ba la sogs pa gsungs te, dga’ ba mi zad pa yang dmigs pa’i yul chos dang sems can mi zad pas de la dmigs par byed pa’i dga’ ba yang mi zad pa ste, byams pa dang snying rje mi zad pa bzhin no. chen po ni de dag gi dga’ ba nyan thos dang rang sangs rgyas la sogs pa las kyang khyad zhugs pa’i phyir ro – "In order to describe [the bodhisattva] who rejoices in happiness (sukhānumodin), it is said ... The imperishable joy has imperishable moments of existence and beings as its range of objects (ālambanagocara), and thus the joy having this object (ālambika) is also imperishable (akṣaya), in the same way as friendliness (maitrī) and compassion (karuṇā) are imperishable. It is called great because their joy is to be distinguished from that of the disciples and isolated buddhas."

. .

gang sangs rgyas kyi chos rnams dran pa dang, rjes su dran pa dang, dga’ ba dang, mos pa dang, mchog tu dga’ ba dang; sems ma gong zhing mi rdzi ba dang; sred pa med pa dang; ’dod pa’i dga’ ba thams cad gtong ba dang, chos kyi dga’ ba thams cad kyi rten dang; sems mchog tu dga’ ba dang; lus rab tu sim pa dang; sangs rgyas la dga’ zhing yi rangs pa dang; de bzhin gshegs pa’i sku la dga’ zhing mos pas mtshan dang dpe byad bzang po’i rgyan tshol ba la mkhas pa dang; dge ba’i chos mnyan pas mi skyo ba dang; de kho na’i chos la rton pa’i nan tan dang, dga’ ba dang, dad pa dang, mchog tu dga’ ba dang, rab tu dga’ bas chos la mos pa dang; rtag tu rgyun mi ’chad par sems can rnams la khong khro ba med pa’i blo dang; sangs rgyas kyi chos tshol ba la shin tu ’dun pa dang, chos la ’dun pa de yang mi ’dor ba dang; sangs rgyas kyi chos rgya chen po la mos shing rnam par grol ba dang, nyi tshe ba’i theg pa bsal te sems bskyed pa dang; ser sna med pas ma zhum par sems bskyed pa dang; slong ba la sbyin pa byin nas ’khor gsum yongs su dag par sbyangs pa dang sbyin pa la mchog tu dga’ ba dang; tshul khrims dang ldan pa rnams la dad pa dang; tshul khrims ’chal pa rnams la rjes su ’dzin cing byams pa dang; rang gi tshul khrims yongs su dag pas ngan ’gro’i ’jigs pa thams cad las shin tu ’da’ bar dbugs ’byin pa dang; de bzhin gshegs pa’i tshul khrims la yongs su sngo ba dang; brtan zhing mi phyed pa dang; pha rol ngan du brjod pa dang, ngan du smra ba’i tshig gi lam la khong khro ba med pa’i sems kyis bzod cing des pa dang; nga rgyal med pa dang; bla ma la ’dud cing ri mor byed pa dang; rtag tu ’dzum pa’i bzhin dang khro gnyer med pa dang; gsong por smra ba dang, tshul ’chos pa med pa dang, kha gsag med pa dang, thob kyis ’jal ba med pa dang; bsam pa dag pa dang; sems la brlangs pa med pa dang; gya gyu med pa dang; thams cad la phan yon du lta ba dang, skyon med par lta ba dang; ltung ba mi gleng ba dang; yang dag par dga’ bar ’gyur ba’i chos kyi rjes su ’jug pa dang; byang chub sems dpa’ rnams la ston pa ltar phangs su ’dzin pa dang, chos rnams la bdag bzhin du phangs su ’dzin pa dang, de bzhin gshegs pa rnams la srog bzhin du phangs su ’dzin pa dang, bla ma rnams la pha ma bzhin du phangs su ’dzin pa dang, sems can rnams la bu bzhin du phangs su ’dzin pa dang, mkhan po dang slob dpon rnams la sangs rgyas bzhin du phangs su ’dzin pa dang, nan tan rnams la yan lag gi dam pa mgo bzhin du phangs su ’dzin pa dang, pha rol tu phyin pa rnams la rkang lag bzhin du phangs su ’dzin pa dang, chos smra ba rnams la rin po che thams cad bzhin du phangs su ’dzin pa dang, sangs rgyas kyi chos thams cad la yid bzhin gyi nor bu bzhin du phangs su ’dzin pa dang, rjes su bstan pa rnams la dga’ ba’i rtsed mo bzhin du phangs su ’dzin pa dang, chog shes pa rnams la nad med pa bzhin du phangs su ’dzin pa dang, chos btsal ba rnams la sman bzhin du phangs su ’dzin pa dang, skul zhing dran par byed pa rnams la sman pa bzhin du phangs su ’dzin pa ste.

yā buddhadharmasmaraṇānusmaraṇāt prītiḥ prasādaḥ prāmodyam; cittasyānavalīnatānavamṛdyatā; aparitarṣaṇatā; sarvakāmaratīnām apakarṣaṇā, sarvadharmaratīnāṃ pratiṣṭhānam; cittasya prāmodyaṃ kāyasyaudbilyaṃ buddheḥ saṃpraharṣaṇaṃ manasa utplavaḥ; tathāgatakāyābhinandanaratir lakṣaṇānuvyañjanavibhuṣaṇaparyeṣṭikauśalyam; kuśaladharmaśravaṇāparikhedatā; tattvadharmapratiśaraṇapratipattiprītiprasādaprāmodyam, pramuditasya dharmotplavaḥ; satatasamitaṃ sattveṣv apratihatabuddhitā, tīvracchandatā buddhadharmaparyeṣṭiṣu tasya ca dharmacchandasyānutsṛjanatā; udāreṣu buddhadharmeṣv adhimuktir vimuktiḥ prādeśikayānāpakṛṣṭacittotpādaḥ; mātsaryāsaṃkucitaś cittotpādaḥ; yācitasya dātukāmatā, dadato datvā ca trimaṇḍalapariśodhitaṃ dānaprāmodyam; śīlavatsu sadā prasādaḥ duḥśīleṣv anugrahaprītiḥ svaśīlapariśuddhyā sarvadurgatibhayam atikramāśvāsanam; tathāgataśīlapariṇāmanatā; dṛḍhābhedyatā; paraduruktadurāgateṣu vacanapatheṣv apratihatacittatā kṣāntisauratyam; nirmāṇatā; guruṣu gauravāvanāmaś citrīkāraḥ; sadā smitamukhatā bhṛkuṭivigatatā; pūrvābhilāpitā; akuhanatā alapanatā anaiṣpeṣikatā; śuddhāśayatā cittākarkaśatā akuṭilatā; sarvatrānuśaṃsadarśitā ātmaskhalitapratyavekṣitā; āpattiṣv acodanatā saṃrañjanīyadharmeṣv anuvartanatā; śāstṛprema bodhisattveṣu; ātmaprema dharmeṣu; jīvitaprema tathāgateṣu; mātāpitṛprema guruṣu; putraprema sattveṣu; buddhapremācāryopādhyāyeṣu; uttamāṅgaśiraḥprema pratipattiṣu; hastapadaprema pāramitāsu; sarvaratnaprema dharmabhāṇakeṣu; cintāmaṇiprema sarvabuddhadharmeṣu; sarvaratikrīḍāpremānuśāsanīṣu; ārogyaprema saṃtuṣṭau; bhaiṣajyaprema dharmaparyeṣṭiṣu; vaidyaprema codakasmārakeṣu.

It is gladness, harmony and delight resulting from remembrance and recollection of the qualities of a Buddha; absence of dejection and depression in thought; absence of thirst for pleasure; doing away with all delight in pleasure, it is the basis of all delight in religion; delight in thought, excitement in body, fascination of the intellect and happiness of mind; the joy and delight caused by the body of the Tathāgata and skill in searching for his ornaments consisting in the primary characteristics and the secondary marks of beauty; absence of fatigue when listening to the good religion; gladness, harmony and delight in the accomplishment of confidence in the essential moments of existence, the happiness of the one thus delighted with regard to these moments of existence; always to have a mind free from aversion towards living beings, and intense desire in searching for the qualities of the Buddha, not laying aside that desire; reliance on, and freedom in the great religion of the Buddha and producing thoughts drawn away from limited religious ways; producing thoughts not narrowed down by meanness; the desire to give to those who ask, the giver’s triply purified delight in giving after having given; always feeling harmony with moral people, but being pleased to help the immoral, by one’s own purity of morality giving the consolation that the fear of any bad destiny can be transcended; transforming [one’s own morality by purifying it] into the morality of the Tathāgata; firmness [so as not to come into the power of bad moments of existence] and unbreakableness; thoughts which are not hostile, tolerance and gentleness towards others whose ways of speech are wicked and bad; absence of conceit; respect consisting in bowing to and revering teachers; always a smiling face and no sternness; readiness to speak; absence of hypocrisy, boasting or threatening; pure intention, no harshness in thought and no fraudulence; seeing what is praiseworthy in everything and reflecting on one’s own faults; not encouraging sin, but pursuing the delightful moments of existence; love for the bodhisattvas like love for the teacher [the Lord Buddha]; love for religion like love for oneself; love for the Tathāgatas like love for one’s life; love for one’s masters like love for one’s father and mother; (p. 91) love for livings beings like love for one’s sons; love for one’s teachers and preceptors like love for the Buddha; love for spiritual progress like love for one’s head; love for the perfections like love for one’s hands and feet; love for preachers of religion like love for all kinds of riches; love for all the qualities of a Buddha like love for the jewel which grants all wishes; love for admonitions like love for all joy and pleasure; love for contentment like love for health; love for seeking religion like love for medicines; love for those who urge one on and make one mindful like love for a physician.

dga’ ba chen po gang yin pa dang, ji ltar mi zad pa bstan pa’i phyir de la dga’ ba chen po yang gang zhe na? sangs rgyas kyi chos rnams dran pa dang, rjes su dran pa zhes bya ba la sogs pa gsungs te, sangs rgyas kyi chos ni lung gi chos gsung rab yan lag bcu gnyis dang, rtogs pa’i chos ’phags pa’i lam mya ngan las ’das pa’o, de dag gi yon tan sems pa’i dus na ma brjed pa ni dran pa’o, bsgom pa’i dus na ma brjed pa ni rjes su dran pa’o, chos de yang dus gsum gyi dbye bas dga’ ba rnam pa gsum du ’gyur te, 1) ’das pa’i chos la dmigs nas dga’ bar ’gyur ba dang, 2) da ltar byung ba’i chos la dmigs nas dga’ bar ’gyur ba dang, 3) ma ’ongs pa’i chos la dmigs nas dga’ bar ’gyur ba’o; de la 1) ’das pa’i dus su lung dang rtogs pa’i chos rtogs pa rnams dran nas sems la spro ba skye ba ni dga’ ba zhes bya’o, 2) da ltar gyi dus su lung dang rtogs pa’i chos rnams bdag gis rtogs pa nus so snyam du sems la spro ba skye ba ni mos pa’o, 3) ma ’ongs pa’i dus su lung dang rtogs pa’i chos dang stobs dang mi ’jigs pa la sogs pa rnams thob par ’gyur ro snyam du sems la dga’ zhing spro ba skye ba ni mchog tu dga’ ba’o. sems ma gong zhes bya ba ni theg pa chung ngu’i chos kyi yon tan thob par bya ba’i phyir theg pa chung ngur sems mi skye ba’am, bdag gis mi nus so snyam du sems zhum pa med pa’i phyir ma gong ba’o, mi rdzi ba ni dga’ ba’i mi mthun pa’i phyogs mi dga’ bas zil gyis mi non pa’o. sred pa med pa ni sred pa las mya ngan dang mi dga’ ba skye ba’i chags shing sred pa med pa dang mi dga’ ba skye ba’i rgyu med pa’i phyir rtag tu dga’ ba nyid la gnas so. ’dod pa’i dga’ ba thams cad gtong ba zhes bya ba ni ’dod pa’i yon tan la dga’ ba’i dga’ ba thams cad ’dor ba’o, chos kyi dga’ ba thams cad kyi rten dang zhes bya ba ni dga’ ba mi zad pa nyid sa dang pha rol tu phyin pa’i chos thams cad spyad bar dga’ zhing spro ba’i gzhi dang rten yin zhes bya ba’i tha tshig go. sems mchog tu dga’ ba dang zhes bya ba ni dga’ ba chen po la gnas pa’i rgyus sems las su rung ba skye bas na sems mchog tu dga’ ba’o, de nyid kyi rgyus lus las su rung ba skye ba’i phyir lus rab tu sim pa’o, sangs rgyas la dga’ zhing yi rangs pa dang zhes bya ba la sangs rgyas la mos pa ni sangs rgyas la dga’ ba’o, dga’ ba de nyid chu’i dba’ bdo ba bzhin du shas cher gyur cing sems spro ba gong nas gong du ’phel bar gyur pa ni yi rangs pa’o.
The text p. 908 reads sangs rgyas la – buddhasya for buddher, as also ṭ. fol. 182a3, and Śikṣ tib. (nt. 6 to the Sanskrit text p. 167) but v. Skt. p. 16614 and T1 p. 200c3. The varia lectio must have been present already in the pre-Tibetan material. de bzhin gshegs pa’i sku la dga’ zhing mos pas zhes bya ba ni de bzhin gsegs pa’i sku gsum thob par dga’ zhing mos pas zhes bya ba’i tha tshig ste, de bas na mtshan dang dpe byad bzang po’i rgyan tshol ba la mkhas pa ste, de dag thob par bya ba’i thabs la mkhas zhes bya ba’i tha tshig go. dge ba’i chos mnyan pas mi skyo ba zhes bya ba la de bzhin gsegs pa’i gsung rab yan lag bcu gnyis nyid thog mar yang dge, bar du yang dge, tha mar yang dge ba yin pas dge ba’i chos te, de mnyan pa la chog pa med cing mi skyo ba nyid dga’ ba yin no zhes bya ba’i tha tshig go. de kho na’i chos la rton pa’i nan tan dang zhes bya ba ni chos kyi dbyings de kho na rtogs par bya ba’i phyir lam la sogs pa sgrub pa’i nan tan byed pa la sems spro zhes bya ba’i don to, dkon mchog gsum dang de’i yon tan la dad pa’i sgo nas dga’ ba skye ba ni dga’ ba’o, de’i yon tan phyin ci ma log par khong du chud nas sems dang bar gyur pa ni dad pa’o, chos kyi dbyings la dmigs pa’i sgo nas dga’ ba’am, tshim par gyur pa ni mchog tu dga’ ba’o; bdag gi chos nyid rtogs shing chos nyid khong du chud pa’i khyad par las skyes pa’i dga’ bas sems gzengs mtho ba’am, spro ba skyes pa ni rab tu dga’ ba ste, rnam pa de bzhi lta bus chos la dga’ ba ni mos pa’o. khong khro ba med pa’i blo zhes bya ba ni sems can rnams la zhe sdang med pa’i sems zhes bya ste, sems can rnams la rtag tu rgyun mi ’chad par dga’ bar dmigs pa’i sems zhes bya ba’i don to, sangs rgyas kyi chos tshol ba la shin tu ’dun pa dang zhes bya ba la sogs pas sangs rgyas kyi chos stobs dang mi ’jigs pa la sogs pa tshol zhing thob par bya ba la ’dun pa yang dga’ ba yin la, de ltar yon tan gyi chos sgrub pa’i chos la ’dun pa de yang mi ’dor ba yang dga’ ba yin par ston to. sangs rgyas kyi chos rgya chen po la mos shing rnam par grol ba dang, nyi tshe ba’i theg pa bsal te sems bskyed pa dang zhes bya ba la sangs rgyas kyi chos dang pha rol tu phyin pa la dad pas theg pa chung ngu la sems mi skye bar theg pa chen po la sems skye zhes bya ba’i don to. ser sna med pas ma zhum par sems bskyed pa dang zhes bya ba la ser sna’i dbang gis dngos po gtong bar mi nus pa’am, cung zad gtong gi, thams cad mi gtong ba ni zhum par sems bskyed pa ste, dga’ ba dang ldan pa la ser sna med pas dngos po thams cad gtong ba’i phyir ma zhum par sems bskyed pa’o. slong ba la sbyin pa byin nas zhes bya ba la de ltar ma zhum pa’i sems kyis slong ba po’i gang zag rnams la phyi dang nang gi dngos po’i sbyin pa byin nas bdag dang, slong ba po dang, sbyin pa gsum char yang stong pa’i rang bzhin du lta ba ni ’khor gsum yongs su dag par sbyangs pa ste, de bas na sbyin pa la mchog tu dga’ ba zhes bya’o. The translation follows the Sanskrit p. 16622. The Tibetan seems to have read yācitasya datvā ca.... Cf. also skt. p. 167 note 11, varia lectio already in the pre-Tibetan material. tshul khrims dang ldan pa rnams la dad pa ni gang zag tshul khrims dang ldan pa rnams la sems dang ba’o, tshul khrims ’chal pa rnams la rjes su ’dzin cing byams pa zhes bya ba la tshul khrims zhig pa’i gang zag rnams ni tshul khrims ’chal pa rnams so, de dag mi dge ba’i chos la phyis mi gtong ba ni rjes su ’dzin pa’o, dge ba’i gnas su bkod cing phan btags pa ni byams pa’o, rang gi tshul khrims yongs su dag pas zhes bya ba la sogs pa la bdag gi tshul khrims legs par bsrungs pas tshul khrims kyi skyon med pa’i phyir de’i rgyus ngan song gsum du mi skye bas na ngan ’gro’i ’jigs pa thams cad las shin tu ’da’ bas dbugs ’byin pa’o. de bzhin gshegs pa’i tshul khrims la yongs su bsngo ba dang zhes bya ba la bdag gi tshul khrims yongs su dag par byed pas de yang sangs rgyas kyi tshul khrims thob par bya ba’i phyir sngo bar byed ces bya ba’i don to. sdig pa’i chos kyi dbang du mi ’gyur bas na brtan pa’o. ngor rus dang rigs smos pa’i tshig smra ba ni ngan du brjod pa’o, lkog nas smra ba ni ngan du smra ba ste, de dag smras kyang sems mi ’khrugs pa ni bzod pa’o, lan du tshig ngan pa mi smra ba ni des pa’o. bsam pa dag pa ni khe dang bkur sti la chags pa med pa’o, sems la brlangs pa med pa ni sems can la brdeg pa dang gsad par bya ba’i bsam pa med pa’o, gya gyu med pa ni sems can la gnod pa bya ba’i thabs mi tshol zhing phyi rol dga’ bar ’dra bar ston kyang nang du mi dga’ bar gnas pa’i sems med pa’o. thams cad la phan yon du lta ba ni sems can thams cad la phan par lta ba’am, yang na mthong ba dang thos pa la sogs pa’i chos kun kyang dge ba’i bsam pas phan yon du mthong gis ’khrug pa’i gnas su mi lta ba ste, ’khrug pa’i gnas nyid du snang ba yang rang gi bsam pa las gyur par shes pa’i phyir ro, skyon med par lta ba ni sems can la nyes pa bya bar mi sems pa’o. The text p. 9028 and ṭ. seem to have read adoṣadarshanatā – "not seeing the faults [of others]". This reading is also supported by T1 p. 200c18: §£ṛD•Lṃu bu qiu ta duan. However, in the translation the reading of the Sanskrit fragments is chosen, being more logical. yang dag par dga’ bar ’gyur ba’i chos kyi rjes su ’jug pa zhes bya ba la yang dag par dga’ bar ’gyur ba’i chos drug po 1) ston pa dang, chags pa dang, tshangs pa mtshungs par spyod pa’i mkhas pa rnams la byams pa’i lus kyi las dang ldan pa dang, 2) byams pa’i ngag gi las dang, 3) byams pa’i yid kyi las dang ldan pa dang, 4) chos dang ldan zhing chos kyis thob pa’i rnyed pa lhung bzed du blugs shing lhung bzed du chud zin pa rnams kyang thun mong du yongs su longs spyod par byed cing zas mi sri ba dang, 5) tshul khrims mthun par zhugs pa dang, 6. lta ba mthun par zhugs pa ste, de yang dag par dga’ bar ’gyur ba, sdug par byed pa, bla mar byed pa, rtsod pa med par byed pa’i chos drug po de dag gi rjes su ’jug par byed pa’o. byang chub sems dpa’ rnams la ston pa ltar phangs su ’dzin pa zhes bya ba ni ston pa sangs rgyas bcom ldan ’das la ni lam ston pa, mig sbyin par byed pa yin pas phangs pa bzhin du byang chub sems dpa’ rnams la yang gces par ’dzin zhes bya ba’i tha tshig go. chos rnams la bdag bzhin du phangs su ’dzin pa zhes bya ba ni bdag la bdag phangs pa bzhin gsung rab yan la bcu gnyis la yang phangs par ’dzin ces bya ba’i tha tshig go. de bzhin gshegs pa rnams la srog bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar srog ni lus gnas pa’i rgyu’i gtso bo yin pas gces pa bzhin no, de bzhin gsegs pa la yang gces su ’dzin ces bya ba’i tha tshig go. bla ma rnams la pha ma bzhin du phangs su ’dzin pa zhes bya ba ni bdag pas ni rgan zhing yon tan dang ldan pa’i gang zag ni bla ma ste, ji ltar pha ma ni ’dzam bu’i gling ston pa bskyed pa, gso bar byed pa yin pas gces pa yin pa, de bzhin du de dag la yang gces su ’dzin pa’o. sems can rnams la bu bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar bu gcig pa gces shing phangs pas mi bde bar mi ’gyur ba dang, bde ba la ’jog pa bzhin du sems can rnams kyang mi bde bar mi ’gyur zhing bde ba la ’jog par byed pa’o. mkhan po dang slob dpon rnams la sangs rgyas bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar sangs rgyas kyis ’jig rten du bden pa bzhi la sogs pa bshad nas sdug bsngal gyi gnas thams cad las bton pa bzhin mkhan po dang slob dpon gyis kyang chos bstan pa’i sgo nas sdug bsngal thams cad las ’don par byed pa’i phyir ro. nan tan rnams la yan lag gi dam pa mgo bo bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar yan lag gi dam pa mgo yin pa bzhin nan tan gyis bsgrub par bya ba’i chos ’phags pa’i lam la sogs pa la’ang gces su ’dzin pa’o. pha rol tu phyin pa rnams la rkang lag bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar rkang lag med na gang du yang mi phyin pas bgrod par bya ba’i gnas su ’dong ba rnams la rkang lag gces pa bzhin mya ngan las ’das par ’gro ’dod pa yang pha rol tu phyin pa drug med na mi phyin pas rkang lag dang ’dra bas gces su ’dzin pa’o. chos smra ba rnams la yang rin po che thams cad bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar gser dang dngul la sogs pa rin po che sna tshogs pa phangs pa bzhin du chos smra ba rnams kyang chos rin po che ston pa’i phyir phangs par ’dzin pa’o. sangs rgyas kyi chos thams cad la yid bzhin gyi nor bu bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar yid bzhin gyi nor bus re ba yongs su rdzogs par byed pas gces pa bzhin du stobs dang mi ’jigs pa la sogs pas sangs rgyas kyi chos thams cad kyis kyang bsam pa thams cad yongs su rdzogs par byed pa’i phyir ro. rjes su bstan pa rnams la dga’ ba’i rtsed mo bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar ’dod pa’i longs spyod can dag la dga’ ba’i rtsed mo rol mo rnam pa sna tshogs gces pa bzhin du rnal ’byor pa nyon mongs pa ’dul ba la zhugs pa dag la yang nyon mongs pa gang gis rang dbang med par gyur pa de’i gnyen po mi gtsang ba la sogs pas ci dgar nyon mongs pa spong bar byed pas nyon mongs pa’i gnyen po rjes su bstan pa de dag la gces su ’dzin pa’o. chog shes pa rnams la nad med pa bzhin du phangs su ’dzin pa zhes bya ba ni ji ltar nad med pa gces pa ltar lhung bzed dang chos gos la sogs pas chog shes pa la yang gces su ’dzin te, chog mi shes pa’i dbang gis ni tshol ba dang srung ba la sogs pa’i tshe lus dang sems la mi bde ba thams cad skyed pa’i phyir ro. chos btsal ba rnams la sman bzhin du phangs su ’dzin pa zhes bya ba ni sman gyis nad sel ba bzhin chos bstal bas kyang nyon mongs pa’i nad sel ba’i phyir ro. skul zhing dran par byed pa rnams la sman pa bzhin du phangs su ’dzin pa zhes bya ba ni sman pa nad med par gyur pa’i thabs dang, sman ston pa bzhin du skul zhing dran par byed pas kyang nyon mongs pa’i nad sel bas ston pas phangs pa’o.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, de ltar gang dbang po thams cad la dbang po ma gong ba, ’di ni dga’ ba chen po zhes bya’o.

iti hi, bhadanta śāradvatīputra, yā sarvendriyeṣv anavalīnendriyatā, iyam ucyate mahāmuditā.

[To summarize:] Reverend Śāradvatīputra, this resilience of the faculties in all one’s faculties is said to be great joy.

dga’ ba chen po rgya cher bshad pa’i don bsdu zhing de’i rang bzhin mdor bstan par bya ba’i phyir gang dbang po thams cad la dbang po ma gong ba zhes bya ba la sogs pa gsungs te, dbang po thams cad dad pa la sogs pa’i dbang po lnga dang mig la sogs pa’i dbang po rnams so; dbang po ma gong ba ni dbang po de rnams ma nyams shing ma gong ba ste de ni dga’ ba chen po zhes bya’o.

dga’ ba chen po zhes bya ba ni rtogs pa’i ye shes kyi phyir, zhi ba’i rnam pa’o; mi rgod pa’i phyir, rab tu zhi ba’i rnam pa’o; khengs pa ma yin pa’i phyir, shin tu sbyangs pa’i rnam pa’o; rnam par mi g.yeng ba’i phyir, dbang po dga’ ba’i rnam pa’o; mi nyams pa’i phyir, brtul zhugs kyi rnam pa’o; ’dod pa’i phyir, des pa’i rnam pa’o; bka’ blo bde ba’i phyir, thos pa’i rnam pa’o; sems las su rung ba’i phyir, nye bar zhi ba’i rnam pa’o; las legs par byas pa’i phyir, dga’ ba’i rnam pa’o; kha na ma tho ba med pa’i phyir, mi ’gyod pa’i rnam pa’o; ma g.yos pa’i phyir, shin tu gnas pa’i rnam pa’o; mi gnas pa’i phyir, ma g.yos pa’i rnam pa’o; thul bar dka’ ba’i phyir, bsnyen dka’ ba’i rnam pa’o; chud mi za ba’i phyir, don gyi rnam pa’o; ma nor ba de bzhin nyid kyi phyir, bden pa’i rnam pa’o; de byed pa’i phyir, de kho na’i rnam pa’o; stobs kyi phyir, spro ba’i rnam pa’o; mi rdzi ba’i phyir, stobs kyi rnam pa’o; sangs rgyas kyi chos thams cad yang dag pa ji lta ba bzhin du tshol bas mi skyo ba’i phyir, sangs rgyas kyi chos yongs su rdzogs par byed pa’i rnam pa ste.

mahāmuditeti śāntākārādhigamajñānatayā; praśāntākārānuddhatatayā; prasrabdhākārāstabdhatayā; indriyamuditākārāvikṣiptatayā; vratākārāsaṃpramoṣatayā; sauratyākārā kāmyatayā; śravaṇākārā suvacanatayā; upaśantākārā cittakarmaṇyatayā; dhṛtyākārā sukṛtakarmatayā; ananutapyanākārānavadyatayā; supratiṣṭhitākārācalitatayā; acalitākārāpratiṣṭhitatayā; durāsadākārā durdāntatayā; arthākārāvipraṇāśatayā; satyākārāvitathatayā; tattvākārā tatkāratayā; utsāhākārā balatayā; balākārānavamṛdyatayā; buddhadharmaparipūrṇākārā sarvabuddhadharmāṇāṃ yathābhūtaparyeṣṭyaparikhedatayā.

Great joy has the form [or essence (svabhāva) ] of peace since it is the knowledge of understanding; the form of absolute peace since it is the absence of haughtiness; the form of tranquility since it is the absence of arrogance [which is not to have given up the vices (kleśa) ]; the form of joy of the senses since it is not distracted [because of concentration (samādhi) ]; the form of ascetic commitment since it is the absence of forgetfulness; the form of gentleness since it is wished for [by all, being pleasant]; the form of listening since it is gentleness in speech; the form of calmness since it is fitness of thought; the form of contentment since it is action well done; the form of no regret since it is faultless [having done no sin]; the form of being well established since it is immovable [by hostile forces, etc. (vipakṣâdi) ]; the form of being immovable since it is not established in any particular place [among things (bhāva) and distinguishing marks (nimitta) ]; the form of being hard to conquer since it is hard to subdue; the form of real meaning since it is never lost; the form of truth since it is never different from what it is; the form of reality since it effects just that; the form of effort since it is power; the form of power since it is uncrushable; the form of fulfilling the qualities of the Buddha through not getting tired of seeking the qualities of the Buddha in the right way.

rtogs pa’i ye shes kyi phyir, zhi ba’i rnam pa’o zhes bya ba ni dbang po ma zhi zhing chags par ’gyur ba’i rgyu’i chos rnams rang bzhin gyis ma byung ma skyes par rtogs pas de la ma g.yengs pa’i phyir zhi ba’i rnam pa ste, zhi ba’i rang bzhin zhes bya ba’i don to. mi rgod pa’i phyir rab tu zhi ba’i rnam pa zhes bya ba ni gong du bshad pa ltar rgod par bya ba’i yul med pas na rab tu zhi ba’i rnam pa’o. khengs pa ma yin pa’i phyir shin tu sbyangs pa’i rnam pa’o zhes bya ba la nyon mongs pa rnams ma spangs pa ni khengs pa ste, nyon mongs pa ma spangs pa ma yin pa ni khengs pa ma yin pa’o, de bas na shin tu sbyangs pa’i rnam pa ste, nyon mongs pa dag pa’i rnam pa’am, nyon mongs pa dul ba’i rnam pa zhes pa zhes bya ba’i tha tshig go. rnam par mi g.yeng ba’i phyir dbang po dga’ ba’i rnam pa zhes bya ba ni sems g.yengs pa las dbang po ’khrug par ’gyur gyi, sems yul la sogs pa la ma g.yengs te, ting nge ’dzin du gyur pa las zhi zhing dga’ bar ’gyur pas na dbang po dga’ ba’i rnam pa’o. mi nyams pa’i phyir brtul zhugs kyi rnam pa zhes bya ba ni byang chub sems dpa’ brtul zhugs gang blangs pa de ma zhig, ma nyams, rang bzhin gzhan du ma gyur pas na brtul zhugs kyi rnam pa zhes bya’o. ’dod pa’i phyir des pa’i rnam pa’o zhes bya ba ni dga’ ba dang ldan pa de thams cad kyis yid du ’ong zhing ’dod pas ’gyur bas na des pa’i rnam pa ste, yid du ’ong ba’i rnam pa zhes bya ba’i don to. bka’ blo bde ba’i phyir thos pa’i rnam pa zhes bya ba ni ji skad bsgo ba bzhin nyan du btub pa ni bka’ blo bde ba ste, de bas na thos pa’i rnam pa’o; thos pa’i rnam pa zhes bya ba ni ji skad bsgo ba bzhin du nyan du btub pa’i rang bzhin no zhes bya ba’i don to. sems las su rung ba’i phyir nye bar zhi ba’i rnam pa’o zhes bya ba la zhum pa dang rgod pa spangs pa ni sems las su rung ba’i rnam pa’o, de bas na nye bar zhi ba’i rnam pa ste, zhum pa dang rgod pa med pa’i rang bzhin zhes bya ba’i don to.
Cf. Dbh index s. v. dhṛti. T1 p. 200c28 ṛk≤r nan meng. las legs par byas pa’i phyir dga’ ba’i rnam pa’o zhes bya ba ni las dge ba byas phyir rnam pa ste, sems mi dga’ ba med pa’i rnam pa’o. kha na ma tho ba med pa’i phyir mi ’gyod pa’i rnam pa zhes bya ba ni sdig pa ma byas pa’i phyir mi ’gyod pa’i rnam pa ste, sdig pa’i rgyus ma ’ongs pa na ’di ’dra bar ’gyur ro, zhes gdung ba med pa’o. ma g.yos pa’i phyir shin tu gnas pa’i rnam pa’o zhes bya ba ni mi mthun pa’i phyogs la sogs pas ma g.yos pa’i phyir shin tu gnas pa’i rnam pa ste, brten pa’i rnam pa zhes bya ba’i don to. mi gnas pa’i phyir ma g.yos pa’i rnam pa’o zhes bya ba ni mtshan ma dang dngos po la mi gnas pas ma g.yos pa’i rnam pa ste, mtshan ma rnams kyi dbang du mi ’gyur ba’i rang bzhin zhes bya ba’i tha tshig go. thul bar dka’ ba’i phyir bsnyen dka’ ba zhes bya ba ni bdud dang phas kyi rgol ba rnams kyis thul bar dka’ ba bsnyen dka’ ba’i rnam pa ste, de dag gis zil gyis mi non pa zhes bya ba’i don to. chud mi za ba’i phyir don gyi rnam pa’o zhes bya ba ni don rtogs shing thob pa’’i dngos po nyams par mi ’gyur bas na don gyi rnam pa’o; ma nor ba de bzhin nyid kyi phyir bden pa’i rnam pa’o zhes bya ba ni ’phags pa’i bden pa bzhi dang mthun pa’i phyir bden pa’i rnam pa’o; de byed pa’i phyir, de kho na’i rnam pa’o zhes bya ba la de zhes bya ba’i sgra ni de kho na nyid la bya ste, de kho na nyid sgrub pa’am rtogs par byed pa’i phyir de kho na’i rnam pa’o. stobs kyi phyir spro ba’i rnam pa’o zhes bya ba la spro ba nyid mthu dang ldan te, mi mthun pa’i phyogs kyis nyams par mi ’gyur ba la stobs zhes bya ste, de ltar stobs kyi phyir, spro ba’i rnam pa ste, spro ba’i mthu dang ldan pa’i rnam pa zhes bya ba’i don to. mi rdzi ba’i phyir stobs kyi rnam pa’o zhes bya ba ni dad pa’i stobs la sogs pa la ma dad pa la sogs pas mi rdzi ba’i phyir stobs kyi rnam pa’o. sangs rgyas kyi chos thams cad ces bya ba la sogs pas stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad rdzogs par bya ba tshol bas mi skyo ba’i phyir sangs rgyas kyi chos yongs su rdzogs par byed pa’i rnam pa’o.

. . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi dga’ ba chen po mi zad pa zhes bya’o.

iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayā mahāmuditā.

This, reverend Śāradvatīputra, is the bodhisattvas’ imperishable great joy.

dga’ ba mi zad pa bshad zin to.

14th aksaya: Upekṣā

14th Imperishable: Equanimity. (p. 92)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi btang snyoms kyang mi zad pa’o.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānām upekṣāpy akṣayā.

Further, reverend Śāradvatīputra, the bodhisattvas’ equanimity is also imperishable.

mnyam pa nyid la gnas par bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang zhes bya ba la sogs pa gsungs te, btang snyoms mi zad pa yang dga’ ba mi zad pa la sogs pa bshad pa’i tshul dang ’dra bar rig par bya’o – "To describe [the bodhisattva] who stays in sameness (samatāsthita) it is said ..." The same reason for imperishability is given in the preceding paragraphs, q. v. In the enumeration of the types of bodhisattvas before the treatment of friendliness (supra fol. 171b3) the bodhisattva in question is called "the one remaining the same (samasthita)".
de yang rnam pa gnyis kyi tshul du shes par bya ste, 1) bstan pa’i tshul dang, 2) bshad pa’i tshul lo, de la 1) bstan pa’i tshul ni de la byang chub sems dpa’ rnams kyi btang snyoms rnam pa gsum ste zhes bya ba nas brtsams te, dus dang dus ma yin pa la btang snyoms zhes bya ba yan chad kyis bstan to; 2) de man lhag ma thams cad kyis bshad pa’i tshul bstan to.

de la byang chub sems dpa’ rnams kyi btang snyoms rnam pa gsum ste. rnam pa gsum gang zhe na? ’di lta ste: nyon mongs pa la btang snyoms pa dang; bdag dang gzhan srung ba’i phyir btang snyoms pa dang; dus dang dus ma yin pa la btang snyoms pa’o.

tatra bodhisattvānām upekṣā trividhā. katamat traividhyam? tad yathā kleśa upekṣā, ātmaparārakṣaṇāyopekṣā, kālākāla upekṣā.

The bodhisattvas’ equanimity is of three kinds. Which three kinds? 1) Equanimity with vices, 2) equanimity to protect oneself and others, and 3) equanimity with regard to the timely and the untimely.

nyon mongs pa la btang snyoms pa ni chags par ’gyur ba dang khro bar ’gyur ba’i yul gnyi ga la mtshungs par lta ba’o; bdag dang gzhan bsrung ba’i btang snyoms ni bdag gi sems kyi rgyud ’khrug cing gdung bar mi ’gyur ba dang, gzhan gyi sems kyi rgyud ’khrug par mi ’gyur bar btang snyoms pa’o; dus dang dus ma yin pa la btang snyoms pa ni byang chub sems dpa’ dus dang snod du sbyar la, dus kha cig tu snod la la la chos mi bshad cing mi sgrub pa btang snyoms su ’dor ba’o.

de la nyon mongs pa la btang snyoms pa gang zhe na?

tatra katamā kleśa upekṣā?

1) What then is equanimity with vices?

nyon mongs pa la btang snyoms pa’i mtshan nyid gang yin pa rgya cher bstan pa’i phyir de la nyon mongs pa la btang snyoms pa gang zhe na zhes bya ba la sogs pa gsungs so.

bsti stang du byas pas mtho bar mi sems pa dang, bsti stang du ma byas pas dma’ bar mi sems pa dang; rnyed pa dag la rlom sems med pa dang, ma rnyed pa dag la yi chad pa med pa dang; snyan pa dag la mngon par dga’ ba med pa dang, mi snyan pa dag la zhum pa med pa dang; smad pas sro shi bar mi ’gyur ba dang, bsngags pa la chos nyid rab tu gnas pa dang; sdug bsngal dag la so sor rtog pa’i stobs dang, bde ba dag la mi rtag pa dang sdug bsngal bar rtog pa’i stobs dang; rjes su chags pa ’dor ba dang, khong khro ba spong bas mdza’ ba dang mi mdza’ ba dag la sems mnyam pa dang; tshul khrims dang ldan pa dang tshul khrims ’chal pa rnams la blo mnyam pa dang; legs par byas pa dang nyes par byas pa rnams la yang gnyis su mi byed pa dang; sdug pa dang mi sdug par mi lta ba dang; legs par thos pa dang nyes par thos pa la mi mjed pa dang; legs par smras pa dang nyes par smras pa la bag la nyal ba med pa dang; ro myang ba’i nyes dmigs rnams la mtshungs par yongs su ’jal ba dang; sems can thams cad la bsam pa mnyam pa dang; lus dang srog la mi lta ba dang; rab dang, ’bring dang, tha ma rnams la ’od zer mnyam pa dang; bsngags pa dang bsngags pa ma yin pa rnams la sems mnyam pa dang; bden pa dang mi bden pa rnams la rang gi sems yongs su dag pa ste.

satkṛtasyānunnatacittatā, asatkṛtasyānavanatacittatā; lābhe nirmāṇatā, alābhe ’nudvignatā; yaśasy anabhinandanatā, ayaśasy aviṣādatā; nindāyām,¹ praśaṃsāyāṃ dharmatāpratiṣṭhitatā; duḥkheṣu pratyavekṣaṇabalam, sukheṣv anityaduḥkhapratyavekṣaṇabalam; anunayotsargeṇa pratighaprahāṇena mitrāmitreṣu samacittatā; śīlavatsu duḥśīleṣu samabuddhitā; sukṛteṣu duṣkṛteṣv advaidhīkāratā; śubhāśubhādarśanatā; suśrute duḥśrute ’dhivāsanatā; subhāṣite durbhāṣite ’nanuśayatā; āsvādādīnaveṣu tulyaparitulanatā; sarvasattveṣu samāśayatā; kāyajīvitānapekṣā; adhimātramadhyamṛduṣu raśmisamatā; praśaṃsiteṣv apraśaṃsiteṣu samacittatā; satyeṣv asatyeṣu svacittapariśuddhiḥ.

1. For sro śi bar mi ’gyur ba of the Tibetan and 無虧赧 wu kui nan in T1 p. 201a13 no equivalent has been found. Its meaning is given in S. C. Das, and in Bod rgya tshig mdzod chen mo as dpa’ źum pa s. v. sro śi ba, which also suits the meaning of the Chinese version.

No haughty thoughts when respected, no depressed thoughts when not respected; no conceitedness because of gain, no irritation at the lack of gain; no pleasure in fame, no dejection because of its absence; not getting disheartened when blamed, being established in the true state of things when praised; the power of reflecting on suffering, the power of discerning impermanence and suffering in pleasure; the same thoughts towards friend and enemy by giving up likes and dislikes; the same attitude towards the moral and the immoral; not being dualistic concerning things done well or badly; no regard for what is pleasant and unpleasant; tolerance of what is both well and badly attended; no predilection with regard to the well formulated and the badly formulated; considering the miseries of enjoyment in a balanced way; the same intention towards all beings; no regard for body or life; the same light on superior, average and inferior; the same thoughts towards the famous and the obscure; purity of thought confronted with both the true and the untrue.

bsti stang du byas pas mthos par mi sems pa dang, bsti stang du ma byas pas dmas par mi sems pa ni nyon mongs pa ste, bsti stang du byas kyang mthos par mi sems pa la bsti stang du ma byas kyang dmas par mi sems pa ni nyon mongs pa la btang snyoms pa ste, lhag ma rnams la yang de bzhin du sbyar ro. rnyed pa rlom sems med ces bya ba ni chos gos dang lhung bzed la sogs pa rnyed kyang rnyed do zhes rlom sems med pa’o; snyan pa ni bdag gi yon tan no, mi snyan pa ni skyon brjod pa’o; bsngags pa la chos nyid rab tu gnas shes bya ba la bsngags pa ni yon tan dngos su brjod pa’o, chos nyid rab tu gnas shes bya ba ni rang bzhin mi ’gyur bar ’dug ces bya’o; sdug bsngal dag la so sor rtog pa’i stobs shes bya ba ni sdug bsngal bar ’gyur ba’i dngos po rnams shes rab kyis dngos po med par rtogs pas de la ji mi snyam zhes bya ba’i don to, bde ba dag la mi rtag pa dang sdug bsngal bar rtog pa’i stobs zhes bya ba ni bde ba nyid du ’gyur zhing mi gnas te, mthar sdug bsngal du ’gyur bar rtog pa’i mthus bde ba la chags shing dregs pa med pa’o. rjes su chags pa ’dor zhes bya ba la sogs pa la rjes su chags pa dang khong khro ba’i sems ni nyon mongs pa ste, de gnyis ni mdza’ ba dang mi mdza’ ba las ’byung na, de gnyi ga la ’dra bar sems mnyam pa ni nyon mongs pa la sems btang snyoms pa’o; blo mnyam pa zhes bya ba ni tshul khrims dang ldan pa dang tshul khrims ’chal pa gnyis la bstod pa dang smad pa’i bsam pa med pa dang, byams pa dang khong khro ba’i bsam pa med pa’o; gnyis su mi byed pa zhes bya ba ni legs par byas pa dang nyes par byas pa gnyis la ’dis ni phan btags dang, ’dis ni gnod par byas so zhes tha dad par mi sems pa’o. sdug pa dang mi sdug par mi lta zhes bya ba ni chags par ’gyur ba’i yul dang chags par mi ’gyur ba’i yul gnyis la sdug pa dang mi sdug par mi lta ba zhes bya ba’i don to. legs par thos pa dang nyes par thos pa zhes smos pa dang, legs par smras pa dang nyes par smras pa zhes smos pa gnyis la thos pa ni nyid nas brgyud de spyos shing bstod pa thos pa’o, smras pa ni mngon sum du spyos shing bstod pa’o, mi mjed pa dang bag la nyal ba med pa gnyis don gcig ste, de gnyi ga la yang ji snyam du ’dor ba’o; kha cig las bag la nyal med ces ’byung ste, de’i don kyang dga’ bar ’dzin pa dang, khon du ’dzin pa med ces bya ba’i tha tshig go. ro myang ba’i nyes dmigs rnams la mtshungs par yongs su ’jal zhes bya ba ni ro myang ba’i bde ba dang, de dang bral ba’i tshe nyes dmigs mi dmigs mi bde ba gnyi ga la mtshungs par rtog pa’o. Or "enjoyment and misery", cf. Edg. s. v. ādīnava, and Mv. I p. 1341. sems can thams cad la bsam pa mnyam pa zhes bya ba ni sems can thams cad la ’dra bar sems pa’o. lus dang srog la mi lta zhes bya ba ni lus dang srog la phangs su bzung na de’i rkyen gyis chags pa dang zhe sdang ba’i nyon mongs pa ’byung bas lus dang srog la phangs par mi ’dzin ces bya ba’i don to. rab dang, ’bring dang, tha ma rnams la ’od zer mnyam zhes bya ba ni theg pa gsum gyi sems can la yang rab, ’bring, du mi lta ba’i, ’dra bar lta ba zhes bya ba’i tha tshig go; bsngags pa dang bsngags pa ma yin pa rnams la sems mnyam zhes bya ba ni bstod pa dang smad pa gnyi ga la yang dga’ ba dang mi dga’ bar mi ’dzin pa’o. bden pa dang mi bden pa rnams la rang gi sems yongs su dag pa zhes bya ba ni bdag gi sems g.yo sgyu med de, de dag la drang por smras pa dang drang por ma smras pa gnyi ga la yang drang po dang bden par smra bar ’dzin pa’o.

. . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, de ltar gang bsti stang du byed pa dang, gnod par byed pa la mthon dman du mi sems shing, de la byang chub sems dpa’ btang snyoms pa yin te;

iti hi, bhadanta śāradvatīputra, yā satkārāpakārayor anunnatānavanatacittatā, tatra bodhisattva upekṣakaḥ, iyam ucyate, bhadanta śaradvatīputra, bodhisattvānāṃ kleśa upekṣā.

Thus [to summarize], reverend Śāradvatīputra, no haughty thoughts when respected, no depressed thoughts in misfortune, there the bodhisattva is equanimous; this, reverend Śāradvatīputra, is called the bodhisattvas’ equanimity with vices.

nyon mongs pa la btang snyoms pa’i don bsdus te bstan pa’i phyir btsun pa sha ra dva ti’i bu, de ltar gang bsti stang du byed zhes bya ba la sogs pa gsungs te, gang bsti stang du byed cing bsti stang du byas pas kyang mthos par mi sems, gnod par byed cing gnod par byas pa la yang dmas par mi sems te, btang snyoms par ’jog pa ni nyon mongs pa la btang snyoms pa zhes bya’o.

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi nyon mongs pa la btang snyoms pa zhes bya’o.

tatra katamātmaparārakṣanopekṣā?

2) What then is equanimity to protect oneself and others?

bdag dang gzhan srung ba’i btang snyoms bstan pa’i phyir de la byang chub sems dpa’ rnams kyi bdag dang gzhan srung ba zhes bya ba la sogs pa gsungs so.

de la byang chub sems dpa’ rnams kyi bdag dang gzhan srung ba’i btang snyoms pa gang zhe na?

iha cchinneṣv api bodhisattvasya kāyāṅgapratyaṅgeṣv adviṣann agaveṣamāṇa upekṣako bhavati.

Even if the limbs or extremities of the bodhisattva’s body are cut off, he is not enraged, and he does not seek [a way to avoid it], he is thus equanimous [protecting himself and others].

khong khro bar mi byed cing mi tshol te zhes bya ba ni gzhan gyis yan lag dang nying lag la sogs pa gcad kyang gzhan la zhe sdang yang mi skye, mi gcad pa’i thabs tshol zhing gsol ba yang mi ’debs te, de ltar zhe sdang ma skyes shing mi gcod pa’i thabs mi tshol bas bdag gi sems ma ’khrugs pas bdag srung ba’o; khong khro ma skyes te gzhan gyi sems ma ’khrugs pa ni gzhan srung ba’o. T1 p. 201a23 has §£ṛD¯A≥¯bu qiu chou bao, "does not seek revenge" for agaveṣamāṇa.

’di la byang chub sems dpa’i lus dang, yan lag dang, nying lag rnams bcad kyang khong khro bar mi byed cing mi tshol te btang snyoms pa yin no. lus kyi rnam par ’gyur ba dang, ngag gi rnam par ’gyur ba las kyang rung ste gnyi ga la bzod pas na, de’i phyir btang snyoms shes bya’o; mig gi rnam pas kyang rma mi phyin, gzugs kyi rnam pas kyang rma mi phyin te, gnyi gas kyang rma mi phyin to; de bzhin du rna bas ma yin, sgras ma yin, snas ma yin, dris ma yin, lces ma yin, ros ma yin, lus kyis ma yin, reg byas ma yin, yid kyi rnam pas kyang rma mi phyin, chos kyi rnam pas kyang rma mi phyin te, de’i phyir btang snyoms shes bya’o; rma mi phyin cing nyams pa med pas, de’i phyir btang snyoms shes bya’o; rma phyung ba la rma mi phyin pas, de’i phyir btang snyoms shes bya’o, bdag dang gzhan dang gnyi ga byung bas, de’i phyir btang snyoms shes bya’o; phan par byed pa dang gnod par byed pa la mnyam par sbyor bas, de’i phyir btang snyoms shes bya’o.

kāyavikāre vāgvikāre vā, ubhayakṣamā, tenocyata upekṣā. na cakṣurākāreṇa vraṇito nāpi rūpākāreṇa nāpy ubhayavraṇitaḥ; evaṃ na śrotreṇa na śabdena, na ghrāṇena na gandhena, na jihvayā na rasena, na kāyena na spraṣṭavyena, na manaākāreṇa vraṇito nāpi dharmākāreṇa vraṇitas, tenocyata upekṣā. na vraṇito nopahatas, tenocyata upekṣā. vraṇito na vraṇayati, tenocyata upekṣā; ātmaparobhayajā, tenocyata upekṣā; upakāre ’pakāre samaḥ prayogas, tenocyata upekṣā.

As for change in the body [as when hurt by the body of another], as for change in speech, it is enduring both, thus it is called equanimity. He is not hurt by the forms of the eye, nor hurt by the forms of the objects of the eyes, (p. 93) nor hurt by both [coming into their power]; and similarly not by the ears or sound, nose or smell, tongue or taste, body or tangibles, he is not hurt by the forms of mind, nor hurt by the forms of moments of existence, thus it is called equanimity. He is not hurt, nor injured, thus it is called equanimity. When hurt [by others], he does not hurt [others as retaliation], thus it is called equanimity; arising in connection with oneself and others, thus it is called equanimity; it is the same practice in prosperity and adversity, thus it is called equanimity.

lus kyi rnam par ’gyur ba zhes bya ba ni gzhan gyi lus kyis nyes par byas pa zhes bya ba’i tha tshig ste, de bzhin du ngag gi rnam par ’gyur ba’ang rig par bya’o. The text may originally have had the Middel Indic form ubhekṣamā, being even closer in sound to the word upekṣā. T1 201a24 seems to read vivāda for vikāra as it translates §£•ÕΩÿ≥^ bu sheng zheng song, cf. also this word in the following paragraph. mig gi rnam pas kyang rma mi phyin ces bya ba la sogs pa ni mig la sogs pa’i dbang po rnams dang gzugs la sogs pa’i yul rnams kyi dbang du mi ’gyur zhes bya ba’i don to. rma mi phyin cing nyams pa med pa zhes bya ba ni zhe sdang gis mi tshugs shing zhe sdang gi dbang du mi ’gyur zhes bya ba’i don to. rma phyung ba la rma mi ’byin ces bya ba ni phas gnod par byas kyang slar gnod pa mi byed ces bya ba’i don to. phan par byed pa dang gnod par byed pa la mnyam zhes bya ba ni phan ’dogs par sems pa dang gnod bar bya bar sems pa gnyis la byams par bya ba dang gnod par bya ba med ces bya ba’i don to.

. . . . . . .

btang snyoms ni mchog tu rtsod pa med pa’o; btang snyoms ni rang gi sems la nges par sems pa’o; btang snyoms ni gzhan gyi sems srung ba’o; btang snyoms ni bdag la rtog pa’o; btang snyoms ni sems can gzhan dag la gnod pa med pa’o; btang snyoms ni byang chub sems dpa’i mnyam par bzhag pa’i gnas skabs yin te.

upekṣā hy apravivādatā, upekṣā hi svacittanidhyaptiḥ, upekṣā hi paracittārakṣaṇatā, upekṣā hy ātmapratyavekṣā upekṣā hi parasattveṣv avyābādhaḥ, upekṣā hi bodhisattvasya samādhānāvasthā.

This is because equanimity is the absence of quarreling, equanimity is introspection concerning one’s own thoughts [that is, understanding that all moments of existence are mental (caitta), and thus not a consequence of outer things; or, not giving one’s thoughts up to the power of aversion (dveṣa) ], equanimity is protecting the thoughts of others, equanimity is considering oneself [as responsible in a conflict], equanimity is not hurting others [but considering conflicts as arising from one’s own actions], [and, to summarize,] equanimity is the state of concentration pertaining to the bodhisattva.

btang snyoms ni mchog tu rtsod pa med pa zhes bya ba ni nyes par byas shing mi snyan par smras pa la ji mi snyam ste, mi rtsod pas mchog tu rtsod pa med pa’o. btang snyoms ni rang gi sems la nges par rtog pa’o zhes bya ba la chos thams cad sems las byung bar yang dag par rtogs shing gtan la ’bebs pas phyi rol tu mi ’brang zhes bya ba’i don to. yang na, rang gi sems la nges par rtog ces bya ba ni bdag gi sems zhe sdang gi dbang du mi gtong zhes bya ba’i tha tshig go. btang snyoms ni gzhan gyi sems srung ba’o zhes bya ba ni gzhan gyi sems ’khrug par mi byed ces bya ba’i tha tshig go. btang snyoms ni bdag la rtog pa’o zhes bya ba ni gzhan gyis gnod pa byas kyang bdag gi las la rtog gi, gzhan la khon du mi ’dzin pa’o. btang snyoms ni sems can gzhan dag la gnod pa med pa’o zhes bya ba ni gnod pa thams cad bdag gi las las byung bar rtog pas sems can gyis ma nyes par shes pa’i phyir sems can gyis gnod par byed pas sems can la gnod par mi byed pa’o. bdag dang gzhan bsrung ba’i btang snyoms bsdus te bstan pa’i phyir btang snyoms ni byang chub sems dpa’i mnyam par gzhag pa’i gnas skabs yin te zhes bya ba gsungs te, mnyam par gzhag pa ni chags pa dang khong khro ba med par bya’o, de ltar mnyam par gzhag pa’i gnas skabs ni btang snyoms yin pas de bas na btang snyoms ni mnyam par gzhag pa’i gnas skabs so; yang na mnyam par gzhag pa ni ting nge ’dzin du sems rtse gcig par gzhag pa ste, de’i gnas skabs ni btang snyoms yin no. ci’i phyir zhe na? gang la yang chags pa dang zhe sdang med na ’dod sems rtse gcig par nus pas so.

. . . . . .

’di ni byang chub sems dpa’i bdag dang gzhan srung ba’i btang snyoms shes bya’o.

iyam ucyate bodhisattvasyātmaparārakṣaṇopekṣā.

This is called the bodhisattva’s equanimity to protect oneself and others.

de la byang chub sems dpa’i dus dang dus ma yin pa la btang snyoms pa gang zhe na?

tatra katamā bodhisattvasya kālākāla upekṣā?

3) What then is equanimity with regard to the timely and the untimely?

dus dang dus ma yin pa’i btang snyoms bstan pa’i phyir de la byang chub sems dpa’i dus dang dus ma yin pa zhes bya ba la sogs pa gsungs so.

sangs rgyas bcom ldan ’das rnams ni byang chub sems dpas thams cad du btang snyoms bya bar bka’ mi stsol to. de ci’i phyir zhe na?

buddhā bhagavanto na bodhisattvena sarvathopekṣāṃ karaṇīyāṃ bhāṣante. tat kasya hetor?

The Awakened Lords do not say that equanimity should be practised in all situations. Why?

sangs rgyas bcom ldan ’das rnams ni byang chub sems dpas thams cad du btang snyoms bya bar bka’ mi stsol to zhes bya ba ni gong du rnam pa thams cad du btang snyoms pa bshad pa ste, skabs kha cig tu de ltar btang snyoms su byar mi rung gi, dus dang sbyar ro zhes bya ba’i don to. de ci’i phyir zhe na zhes bya ba ni ’dri ba’i tshig ste, dus thams cad du ci’i phyir btang snyoms su bzhag tu mi rung zhe na zhes bya ba’i tha tshig go.

. .

byang chub sems dpas rtag tu bdag dang gzhan gyi dge ba’i chos btsal ba la brtson zhing ’bad par bya ba’i phyir te, des dus dang dus ma yin par btang snyoms par bya’o.

ātmaparakuśaladharmaparyeṣṭau bodhisattvena nityaṃ yogaprayatnaḥ karaṇīyaḥ, kālākāle ’nenopekṣā karaṇīyā.

The bodhisattva should always make effort and exertion in seeking the good moments of existence for himself and others, and he should practise equanimity with regard to the timely and the untimely.

byang chub sems dpas rtag tu bdag dang gzhan gyi dge ba’i chos btsal ba la brtson zhing ’bad par bya ba’i phyir zhes bya ba ni byang chub sems dpa’ dus thams cad du bdag dang gzhan gyi chos btsal ba la ’bad par bya ba yin pas, byang chub sems dpa’ bdag dang gzhan gyi don dang sbyar te, kha cig btang snyoms su’ang ’dor, kha cig tu btsal zhing ’bad par bya zhing btang snyoms su mi gzhag go zhes bya ba’i don to.

de la dus dang dus ma yin pa’i btang snyoms gang zhe na?

tatra katamā kālākāla upekṣā?

What then is equanimity with regard to the timely and the untimely?

snod ma yin pa dang nyan par mi ’dod pa’i sems can rnams la btang snyoms pa dang; ma rnyed pa dang, smad pa dang, mi snyan pa dang, sdug bsngal ba la btang snyoms pa dang; sems can nyan thos kyi theg pa can skyon med pa la zhugs pa rnams la btang snyoms pa dang; sbyin pa’i dus na tshul khrims brtul ba’i btang snyoms dang; tshul khrims kyi dus na sbyin pa brtul ba’i btang snyoms dang; bzod pa’i dus na brtson ’grus brtul ba’i btang snyoms dang; brtson ’grus kyi dus na bsam gtan brtul ba’i btang snyoms dang; bsam gtan gyi dus na sbyin pa la chags pa brtul ba’i btang snyoms dang; shes rab kyi dus na pha rol tu phyin pa lnga la dmigs pa brtul ba’i btang snyoms te.

abhājaneṣv aśuśrūṣamāṇeṣu sattveṣūpekṣā; alābhanindāyaśoduḥkheṣūpekṣā; śrāvakayānikeṣu nyāmāvakrānteṣu sattveṣūpekṣā; dānakāle śīlopasaṃhārasyopekṣā; śīlakāle dānopasaṃhārasyopekṣā; kṣāntikāle vīryopasaṃhārasyopekṣā; vīryakāle dhyānopasaṃhārasyopekṣā; dhyānakāle dānasaṅgopasaṃhārasyopekṣā; prajñākāle pañcapāramitālambanopasaṃhārasyopekṣā.

Equanimity [or, no action] towards unfit and uninterested beings; equanimity towards loss, blame, ill repute and suffering; equanimity towards the beings who have reached certitude on the way of disciples; equanimity towards taking up morality [practising it or praising it] at the time of giving; equanimity towards taking up generosity at the time of morality; equanimity towards taking up vigour at the time of tolerance; equanimity towards taking up meditation at the time of vigour; equanimity towards taking up a wish of giving at the time of meditation; equanimity towards taking up the five perfections as an object at the time of insight.

snod ma yin pa dang mnyan par mi ’dod pa’i sems can la btang snyoms zhes bya ba ni dus la bab pa’i sems can te, chos zab mo bshad pa’i snod ma yin pa dang chos nyan par mi ’dod pa la mi ’chad par ’jog pa ste, skabs ’dir btang snyoms zhes bya ba ni mi bya bar gzhag pa la bya’o. ma rnyed pa la sogs pa’i dus na yang mi dga’ ba’i sems mi ’byung ba rnams btang snyoms su gzhag pa’o. sems can nyan thos kyi theg pa can zhes bya ba la sogs pa la nyan thos su rigs nges pa’i gang zag drod dang spyi bo la sogs pa nges par ’byin pa’i sa la bzhugs pa’am, mthong ba’i lam la zhugs pa rnams ni theg pa chen po la sgyur du mi btub pa de bzhin du btang snyoms su gzhag pa’o. sbyin pa’i dus na tshul khrims brtul ba’i btang snyoms ni sbyin pa dang tshul khrims gnyis spyad pa’i sgo tha dad pas sbyin pa spyad pa’am, sbyin pa’i yon tan bsngags pa’i dus su tshul khrims spyod pa’am, tshul khrims kyi yon tan bsngags pa btang snyoms su gzhag go zhes bya ba’i don to. de bzhin du pha rol tu phyin pa drug gi bar la yang sbyar ro.

. . . . . . . . .

’di ni dus dang dus ma yin pa la btang snyoms pa zhes bya’o.

iyam ucyate kālākāla upekṣā.

This is equanimity with regard to the timely and the untimely.

de ltar gang mi bya ba’i chos rnams mi byed pa, ’di ni btang snyoms shes bya ste, de dang de la mi rtsol ba’o.

evaṃ nākaraṇīyān dharmān karoti; iyam ucyata upekṣā, tatra tatra na vyāyacchate.

Thus he does not do the things not to be done; this is called equanimity, when here and there he does not exert himself.

gang gdon mi za bar bya ba’i chos rnams la mi ’jug pa med pa dang, brtson ’grus dang, stobs dang, mos pa dang, mthu dang, brtson pa mi ’dor ba ste, dge ba’i chos de dang de dag yongs su rdzogs par byed pa, ’di ni, btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi btang snyoms mi zad pa zhes bya’o.

yā nāvaśyakaraṇīyānāṃ dharmāṇām apravṛttir vīryabalādhimuktisthāmodyogānutsarjanatā, teṣāṃ teṣāṃ kuśalānāṃ dharmāṇāṃ paripūrir, iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣāyopekṣā.

The absence of inactivity in regard to the moments of existence which are necessary [to reach awakening], not giving up vigour, power, confidence, strength and exertion, fulfilling all those good moments of existence, this, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable equanimity.

gang gnod mi za bar bya ba’i chos rnams la mi ’jug pa med pa zhes bya ba la sogs pa ni gong du mi bya ba’i chos rnams la btang snyoms par bstan par zad kyi byang chub chen po’i rgyu bsod nams dang ye shes kyi tshogs nges par sgrub dgos pa kun la ’jug cing btang snyoms su mi bya bar ston to, stobs ni le los zil gyis mi non pa’o, mos pa ni dge bar spyad pa la dad pa’o, mthu ni bdud la sogs pas mi tshugs pa’o, brtson pa mi ’dor ba ni brtson ’grus rgyun du spyod pa mi gtong ba’o. btang snyoms mi zad pa bshad zin to.

. .

VII. Pariṣkāra

VII. Tools

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi mngon par shes pa lnga yang mi zad pa ste. lnga gang zhe na? ’di lta ste: lha’i mig dang; lha’i rna ba dang; pha rol gyi sems shes pa dang; sngon gyi gnas rjes su dran pa dang; rdzu ’phrul bya ba shes pa’o.

punar aparaṃ bhadanta śāradvatīputra, bodhisattvānāṃ pañcābhijñā apy akṣayāḥ. katamā pañca? yāny imāni divyacakṣur divyaśrotraṃ paracittajñānaṃ pūrvanivāsānusmṛtir ṛddhividhijñānam.

Further, reverend Śāradvatīputra, the bodhisattvas’ five kinds of supernormal knowledge are also imperishable. What five? 1) Divine sight, 2) divine hearing, 3) knowledge of others’ thoughts, 4) remembrance of former lives, and 5) knowledge of magical means.

mngon sum du gyur pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi mngon par shes pa lnga yang mi zad pa zhes bya ba la sogs pa gsungs te, mngon par shes pa la gnas pa rnams ni mngon du gyur pa’i byang chub sems dpa’ zhes bya’o. de mi zad pa yang shes par bya ba’i dngos po sems can dang chos rnams la mtha’ med de mi zad pas lha’i mig la sogs pa shes par byed pa rnams kyang mi zad do. ’dir yang bstan pa dang bshad pa’i tshul du blta ste, lnga gang zhe na zhes bya ba nas brtsams te, rdzu ’phrul bya ba shes pa zhes bya ba yan chad kyis bstan pa’i tshul bstan to, de man chad lhag ma rnams thams cad kyis bshad pa’i tshul bstan to – "To teach what the bodhisattva facing [something] (abhimukha) is, it is said: .... those established in supernormal knowledge (abhijnyāsthita) are the bodhisattvas facing [something]. They (the abhijnyās) are imperishable (akṣaya): because the objects of knowledge (jnyeya), i. e., beings and moments of existence, are endless (ananta) and imperishable (akṣaya), the agents of knowledge (jnyātṛ), i. e., divine sight, etc. (divyacakṣurādi) must also be imperishable (akṣaya). ..."
mngon sum du gyur pa’i byang chub sems dpa’ yang rnam pa drug ste, 1) gzugs mngon sum pa dang, 2) tshig mngon sum pa dang, 3) sems mngon sum pa dang, 4) bsam pa mngon sum pa dang, 5) mnyam pa nyid mngon sum pa dang, 6) ’byung ba mngon sum par gyur pa’o – ... The bodhisattvas facing [something] are of six kinds (abhimukhā bodhisattvāḥ ṣaḍvidhāḥ): 1) the one facing forms (rūpābhimukha), 2) the one facing words (padābhimukha), 3) the one facing thoughts (cittābhimukha), 4) the one facing intentions (āshayābhimukha), 5) the one facing universal sameness (samatābhimukha), and 6) the one facing origination (utpādābhimukha).

. . .

15th aksaya: Divyacakṣuḥ

15th Imperishable: Divine Sight.

de la byang chub sems dpa’ rnams kyi lha’i mig gang zhe na?

tatra katamad bodhisattvānāṃ divyacakṣuḥ?

What then is the bodhisattvas’ divine sight?

de la gzugs mngon sum bstan pa’i phyir byang chub sems dpa’ rnams kyi lha’i mig gang zhe na zhes bya ba la sogs pa gsungs so. gzugs mngon sum pa de yang rnam pa bzhir rig par bya ste, 1) ’jig rten dang ’jig rten las ’das pa las khyad zhugs pa dang, 2) gzugs thams cad mthong ba dang, 3) mi mthun pa’i dri mas ma gos pa dang, 4) rgyu rnam par dag pa’o; de la 1) gang lha thams cad kyi lha’i mig ces bya ba nas brtsams te, chos ’od gsal te zhes bya ba yan chad kyis ’jig rten dang ’jig rten las ’das pa thams cad las khyad zhugs pa bstan to, 2) lha’i mig des phyogs bcu’i ’jig rten gyi khams zhes bya ba nas brtsams te, de dag thams cad yongs su rdzogs par byed do zhes bya ba yan chad kyis gzugs thams cad mthong ba bstan to, 3) de dag gi mig de ni gzugs thams cad mthong bas zhes bya ba nas brtsams te, lam la ma chags par spyod pa’o zhes bya ba yan chad kyis mi mthun pa’i dri mas ma gos par bstan to, 4) de ci’i phyir zhe na zhes bya ba nas brtsams te, mngon par shes pa ma nyams zhes bya ba yan chad kyis rgyu rnam par dag pa bstan to – "To teach what the bodhisattva facing forms (rūpābhimukha) is ... "

gang lha thams cad kyi lha’i mig dang, gang klu thams cad dang, gnod sbyin thams cad dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po dang, mi dang mi ma yin pa thams cad kyi lha’i mig dang, gang slob pa dang mi slob pa’i nyan thos thams cad kyi lha’i mig dang, gang rang sangs rgyas thams cad kyi lha’i mig, de dag pas byang chub sems dpa’ thams cad mkhyen pa nyid las nges par byung ba rgya chen po las nges par byung ba rnams kyi lha’i mig ni ches mchog go, ches dam pa’o, ches rab bo, ches phul lo, ches gsal lo, ches bzang ngo, ches stobs dang ldan no, ches ’od gsal te.

yat sarvadevānāṃ divyacakṣur, yat sarvanāgānāṃ, sarvarakṣasāṃ, sarvagandharvāsuragaruḍakiṃnaramahoragamānuṣyāmanuṣyāṇāṃ divyacakṣur, yat sarvaśaikṣāśaikṣāṇāṃ śrāvakānāṃ divyacakṣur, yat sarvapratyekabuddānāṃ divyacakṣuḥ, sarvajñatāniryātānām udāraniryātānāṃ bodhisattvānāṃ divyacakṣus tebhyo ’grataraṃ parataraṃ varataraṃ pravarataraṃ spaṣṭataraṃ bhadrataraṃ balavattaraṃ prabhāsvarataram.

[1. Distinguished both as worldly and as unworldly (lokalokottaraviśiṣṭa):] As for the divine sight of all the gods, the divine sight of all snake-gods and all demons, the divine sight of all celestial musicians, giants, divine birds, man-horses, great serpents, men and not men, the divine sight of all disciples with their training completed or not, the divine sight of all the isolated buddhas, compared with all these the divine sight of the bodhisattvas perfecting omniscience and perfecting the exalted [practices] is better, higher, more eminent, more excellent, clearer, finer, stronger and more brilliant.

byang chub sems dpa’ thams cad mkhyen pa nyid las nges par byung ba zhes bya ba ni thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngos pas lha’i mig de lta bu thob bo zhes bya ba’i don to – "... He attains that kind of divine sight (divyacakṣur) by transforming into the attainment of the knowledge of omniscience (sarvajnyajnyānaprāpaṇāya pariṇāmanayā), such is the meaning."
rgya chen po las nges par ’byung ba rnams kyi lha’i mig ni ches mchog go zhes bya ba la byang chub sems dpa’i spyod pa pha rol tu phyin pa la sogs pa rgya chen po’am, lam gyi ye shes rgya chen po spyod pa las thos pa’i lha’i mig ni ches mchog go zhes bya ba’i don to, ches mchog go ces bya ba ni lha dang klu la sogs pa ’jig rten pa ’phags pa ma yin pa rnams kyi lha’i mig pas nyan thos dang rang sangs rgyas ’phags pa rnams kyi lha’i mig mchog go, ’phags pa de dag gi lha’i mig pas kyang byang chub sems dpa’i lha’i mig mchog pas na de nyid las bzla ba’i phyir ches mchog ces bya’o; ci’i phyir ches mchog ce na? ’jig rten pa rnams kyis zag pa dang bcas pa dang, ’phags pa nyan thos la sogs pa ’jig rten las ’das pa rnams kyi mngon par shes pa yang ’das pa dang, ma ’ongs pa dang, dbang pos lhag pa dang, khams kyis lhag pa la sogs pa gong ma rnams shes par mi nus la cung zad shes shing tshad yod kyi, byang chub sems dpa’ rnams kyi de lta ma yin te, tshad dang mtha’ med pa’i phyir ches mchog go, de la mchog ni bkra shis pa’i phyir ro; ches dam pa ni gong nas gong du khyad par du ’gro ba’i phyir ro; ches rab ni thams cad kyi thog mar ’gro ba’i phyir ro; ches phul ni gzugs thams cad la khyab pa’i phyir ro; ches gsal ba ni dri ma med cing rab tu dang ba’i phyir ro; ches bzang ba ni ma smad cing mya ngan las ’das pa dang mthun pa’i phyir ro; ches stobs dang ldan pa ni thogs pa med par gzugs kun mthong ba’i mthu chen po dang ldan pa’i phyir ro; ches ’od gsal ba ni ye shes dri ma med pa’i mthu mchog dang ldan pa’i phyir ro. ’jig rten dang ’jig rten las ’das pa las khyad zhugs pa bshad zin to. gzugs thams cad mthong ba bstan pa’i phyir de lha’i mig des zhes bya ba la sogs pa gsungs so.

. .

lha’i mig des phyogs bcu’i ’jig rten gyi khams mtha’ yas mu med pa dag na gzugs su snang ba rags pa’am, phra ba’am, bzang po’am, ngan pa’am, rgyang ring po’am, thag nye ba gang ci yang rung ste, de dag thams cad de dag gi lha’i mig des rig cing snang la shin tu rtogs, shin tu rig, shin tu mthong ste.

tena divyacakṣuṣā ye kecid anantāparyanteṣu daśadiglokadhātuṣu rūpapratibhāsāḥ sthūlā vā sūkṣmā vā praṇītā vā hīnā vā dūrā vā nikaṭā vā te sarve tena teṣāṃ divyacakṣuṣā viditā avabhāsitāḥ supratividdhāḥ suviditāḥ sudṛṣṭāḥ.

[2. Seeing all forms (sarvarūpadarśana):] By that divine sight, whatever manifestations of form occur in the endless and limitless worlds in the ten directions, be they coarse or subtle, superior or inferior, distant or near, all those are known, made manifest, penetrated, thoroughly known, thoroughly seen by that divine sight of theirs.

lha’i mig des shes bya ba’i gong du bshad pa ’jig rten dang ’jig rten las ’das pa’i lha’i mig thams cad las ’das par gyur pa’i lha’i mig des shes bya ba’i don to; gzugs su snang ba zhes bya ba ni gzugs su gtogs pa zhes bya ba’i tha tshig go; rags pa’am zhes bya ba ni chen por gtogs pa thams cad bsdus pa ste, gangs ri dang ri rab la sogs pa’o, phra mo zhes bya bas chung ngur gtogs pa thams cad bsdus pa ste, rdul dang rdul phran la sogs pa’o, bzang po’am zhes bya bas bzang po thams cad bsdus pa ste, gang ’phags pa slob pa dang mi slob pa la sogs pa’i gzugs so, ngan pa’am zhes bya bas ngan pa thams cad bsdus pa ste, gang so so’i skye bo’i gzugs rnams so, rgyang ring po’am zhes bya bas rgyang ring por gtogs pa thams cad bsdus pa ste, gang ’jig rten gyi khams brgya stong du ma’i pha rol na gnas pa’o, thag nye ba gang ci yang rung zhes bya bas nye ba thams cad bsdus pa ste, gang thag nye ba na ’dug pa’i gzugs thams cad do; yang na rags pa ni ’byung ba chen po bzhi rnams so, phra ba ni ’byung ba chen po bzhi las gyur pa’i gzugs rnams so; yang na rags pa ni ’jig rten pa’i gzugs rnams so, phra ba ni ’jig rten las ’das pa’i gzugs rnams so; yang na rags pa ni ’dod pa’i khams su gtogs pa’i gzugs so, phra ba ni gzugs kyi khams su gtogs pa’i gzugs so; bzang po ni bde ’gro rnams kyi gzugs so, ngan pa ni ngan song ba rnams kyi gzugs so; yang na bzang po ni dbyibs dang kha dog tu ldan pa’o, ngan pa ni dbyibs dang kha dog tu mi ldan pa’o; rgyang ring po ni ’das pa dang ma ’ongs pa’i gzugs so, thag nye ba ni da ltar gyi gzugs so; yang na rgyang ring po ni gzhan gyi rgyud du gtogs pa’i gzugs so, thag nye ba ni bdag gi rgyud du gtogs pa’i gzugs so; de dag thams cad ni gong du bshad pa’i gzugs de dag thams cad do; de dag gi ni byang chub sems dpa’ de dag gi lha’i mig gis so; rig cing snang ba la sogs pa ni mthong ba’i rnam grangs kyi tshig go; yang na ’das pa’i gzugs mthong ba ni rig pa’o, da ltar gyi gzugs mthong ba ni snang ba’o, ma ’ongs pa’i gzugs mthong ba ni shin tu rtogs pa’o, sbom po rnams mthong ba ni shin tu mthong ba’o; yang na mos pa’i spyod pa’i ting nge ’dzin drod kyi rgyu las byung bas na rig pa’o, spyi bo’i rgyu las byung bas na snang ba’o, bzod pa’i rgyu las ’byung bas na rtogs pa’o, ’jig rten pa’i chos kyi mchog gi rgyu las byung bas na shin tu rig pa’o, mthong ba’i lam gyi rgyu las byung bas na shin tu mthong ba’o.
Cf. Mvy 1256-59.

phyogs bcu’i ’jig rten gyi khams mtha’ yas mu med pa dag na sems can gzugs med pa ma gtogs pa’i sems can gang dag ’gro ba thams cad du skyes pa, de dag thams cad kyi ’chi ’pho dang skye ba yang dag pa ji lta ba bzhin du rab tu shes so; de dag gi las kyi rgyu yang yang dag pa ji lta ba bzhin du rab tu shes so; de dag gi las kyi ’bras bu dang dbang po’i rim pa yang yang dag pa ji lta ba bzhin du rab tu shes so.

ye sattvā anantāparyanteṣu daśadiglokadhātuṣv ārūpyasattvān varjayitvā sarvagatiṣv upapannās, teṣām sarveṣāṃ cyutyupapattīr yathābhūtaṃ prajānāti, teṣāṃ karmahetūn yathābhūtaṃ prajānāti, teṣāṃ karmaphalānīndriyavaimātratāṃ ca yathābhūtaṃ prajānāti.

All beings in the endless, limitless worlds in the ten directions (p. 95) – excluding the formless beings – born in any state of existence, he knows as it is the death and birth of all of them, he knows as it is the causes of their actions, he knows as it is the fruits of their actions as well as the diversity of their abilities.

’chi ’pho dang skye ba yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba ni ’chi ba dang ’pho ba gnyis kyang phung po ’dor zhing len pa la bya ste, gzugs kyi phung po len cing ’dor ba mig gi spyod yul yin pas lha’i mig gis shes par ba’o; de dag gi las kyi rgyu yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba ni sems can de dag gi lus dang ngag gi sgo nas ci spyod pa de’i rgyu bstun ji spyod spyod pa las byung ba yang rab tu shes so zhes bya ba’i don to. las kyi ’bras bu shes pa ni da lta’i lus dang ngag gi sgo nas las ci byas pa’i ’bras bu phyis cir ’gyur ba shes pa’o; dbang po’i rim pa shes pa ni mig la sogs pa’i dbang po rnams dang, dad pa la sogs pa’i dbang po rno rtul gyi rim pa shes pa ste, las kyi rgyu dang ’bras bu dang dad pa la sogs pa’i dbang po ’di dag gzugs kyi rgyu las byung ba’i phyir lha’i mig gi spyod yul yin par shes par bya’o.

phyogs bcu’i ’jig rten gyi khams mtha’ yas mu med pa dag na sangs rgyas bcom ldan ’das rnams kyi sangs rgyas kyi zhing gi yon tan bkod pa gang yin pa, de dag thams cad mthong ste. mthong nas kyang rang gi tshul khrims yongs su dag pas rang gi zhing gi yon tan bkod pa yongs su dag par bya ba’i phyir bsod nams dang ye shes kyi tshogs bsags pa rnams yongs su bsngo ste, tshul khrims kyi yon tan la gnas pa de dag gi yongs su bsngo ba yongs su ’grub par ’gyur ro.

ye ’nantāparyanteṣu daśadiglokadhātuṣu buddhānāṃ bhagavatām buddhakṣetraguṇavyūhās, tān paśyati, dṛṣṭvā ca svaśīlapariśuddhyā svakṣetraguṇavyūhapariśuddhaya upacīyamānān puṇyajñānasaṃbhārān pariṇāmayati, teṣāṃ ca śīlaguṇeṣu sthitānāṃ pariṇāmānā pariniṣpadyate.

As for the splendour of qualities in the buddha-fields of the Awakened Lords in endless, limitless worlds in the ten directions, all of that he sees. Having seen it, he transforms by the purity of his own morality the accumulated multitudes of merit and knowledge into purification of the splendour of qualities in his own field. And the transformation performed by those established in the qualities of morality is thus accomplished.

sangs rgyas kyi zhing gi yon tan bkod pa zhes bya ba ni sangs rgyas kyi zhing sa gzhi bai dū rya’i kha dog dang dpag bsam gyi shing gi phreng ba dang bdud rtsi’i rdzing la sogs pa dang ldan pa’o; rang gi tshul khrims yongs su dag pas rang gi zhing gi yon tan bkod pa yongs su dag par bya ba’i phyir bsod nams dang ye shes kyi tshogs bsags pa rnams yongs su sngo ste zhes bya ba ni sangs rgyas bcom ldan ’das rnams kyi zhing gi yon tan mthong nas bdag kyang nam sangs rgyas su ’gyur ba’i tshe zhing gi yon tan de lta bu dang ldan par gyur cig ces bdag gi bsod nams dang ye shes kyi tshogs ci bsags pa rnams tshul khrims yongs su dag pa’i mthus bsngo zhes bya ba’i don to, tshul khrims kyi mthus bsngos pas ji bzhin ’grub par ’gyur ram snyam pa la tshul khrims kyi yon tan la gnas pa de dag gi bsngo ba yongs su ’grub par ’gyur ro zhes bya ba smos te, chos nyid kyi tshul khrims dang ldan pa rnams ci bsams pa’am smon pa bzhin du ’grub pas bsngos pa bzhin du yongs su ’grub ces bya ba’i don to.

de dag gi lha’i mig des sangs rgyas bcom ldan ’das de dag gi byang chub sems dpa’i dge ’dun gang yin pa, de dag thams cad kyang mthong ngo. mthong nas kyang skyes bu dam pa de dag gi cho ga dang, spyod pa dang, spyod yul dang, dran pa dang, shes bzhin dang, spyod lam dang, gnas dang, mthu dang, chos dang, rnam par thar pa dang, ye shes dang, rton pa dang, gzungs dang, spobs pa la mkhas pa dang, shes rab dang, ye shes dang, thabs la mkhas pa la ’jug pa gang yin pa, de dag thams cad yongs su rdzogs par byed do.

tena teṣām divyacakṣuṣā ya āmiṣāṃ bhagavatāṃ bodhisattvasaṃghās tān sarvāṃś ca paśyati, dṛṣṭvā ca yat teṣāṃ satpuruṣāṇām ācāracāritragocarasmṛtisaṃprajanyeryāpathasthānabaladharmavimokṣajñānapratisaraṇadhāraṇīpratibhānakauśalyaṃ yaś ca prajñājñānopāyakauśalyāvatāras tat sarvaṃ paripūrayati.

By the divine sight of theirs he also sees all the congregations of bodhisattvas belonging to those Lords. Having seen them, he fulfils the penetration into skill in insight, knowledge and expedient means, as well as the skill in right action, behaviour, where to go, recollection, awareness, conduct, where to live, powers, religion, liberation [the extinction established nowhere (apratiṣṭhitanirvāṇa) ], knowledge, way of confidence, remembrance and eloquence of those good men.

cho ga dang zhes bya ba la bya ba dang mi bya ba rnams ni cho ga’o; chos gos bgo ba dang, lhung bzed bzung ba la sogs pa chos bzhin du byed pa ni spyod pa’o; chang ’tshong dang smad ’tshong la sogs pa spyod yul lngar mi ’jug pa ni spyod yul lo, ltung ba dang mi ltung ba ma brjed pa ni dran pa’o, ltung ba dang mi ltung ba shes pa ni shes bzhin no, ’gro ba dang, ’dug pa dang, nyal ba dang, ’chag pa la sogs pa mdzes pa ni spyod lam mo, gtsug lag khang dang, ri dang, brag phug la sogs pa ni gnas so, mngon par shes pa lnga dang ldan pa dang bdud dang mu stegs can gyis mi byed pa ni mthu’o, byang chub sems dpa’i mdo sde dang, ’dul ba dang, chos mngon pa ni chos so, mi gnas pa’i mya ngan las ’das pa ni rnam par thar pa’o, me long lta bu’i dang, mnyam pa nyid dang, so sor kun tu rtog pa dang, bya ba sgrub pa’i ye shes ni ye shes so, mkhas pa’i tshig re re dang yang sbyar te, don dang, chos dang, ye shes dang, nges pa’i don gyi mdo sde la rton pa ni rton pa la mkhas pa’o, don dang mi brjed pa’i gzungs dang ldan pa ni gzungs la mkhas pa’o, ’khor ba’i mtha’i bar du chos bshad kyang spobs pa zad par mi ’gyur ba ni spobs pa la mkhas pa’o, rang dang spyi’i mtshan nyid rnam par ’byed pa ni shes rab bo, chos thams cad stong par khong du chud pa ni ye shes so, dga’ ldan gyi pho brang nas ’chi ’pho ba la sogs pa ston pa ni thabs la mkhas pa la ’jug pa de dag thams cad yongs su rdzogs par byed do zhes bya ba ni lha’i mig dang ldan pa’i byang chub sems dpa’ des ’jig rten gyi khams gzhan gyi byang chub sems dpa’i yon tan de dag mthong nas bdag nyid kyis kyang de dag thams cad yongs su rdzogs par byed do. gzugs thams cad mthong ba bshad zin to.

de dag gi mig de ni gzugs thams cad mthong bas na, sgrib pa med pa’o; de dag gi mig de ni gzugs thams cad la mi chags pas na, chags pa med pa’o; de dag gi mig de ni bag la nyal dang, lta ba dang, kun nas ldang ba las rnam par grol ba’o; de dag gi mig de ni rang bzhin gyis ’od gsal bas na, rnam par dag pa’o; de dag gi mig de ni yul thams cad la mi gnas pa’o; de dag gi mig de ni nyon mongs pa dang bag la nyal thams cad mi skye ba’o; de dag gi mig de ni the tshom med pas na, rab rib med pa’o; de dag gi mig de ni sgrib par ’gyur ba’i chos thams cad la kun nas ma langs pa’o; de dag gi mig de ni chos thams cad snang ba la gsal ba thob pa’o; de dag gi mig de ni ye shes la rton pa ste, rnam par shes pa’i spyod yul ma yin no; de dag gi mig de ni nyon mongs pa thams cad kyis ma chags, mi sdang, ma rmongs pa’o; de dag gi mig de ni ’phags pa’i dbang po rnams la nges par ’byed pa’i cha dang ’thun pa’o; de dag gi mig de ni sems can thams cad la ’od zer mnyam par gtong bas na, thogs pa med pa’i ye shes nyid dang; de dag gi mig de ni sems kyi mi dge ba’i chos dang bral bas na, rnam par dag pa’o; de dag gi mig de ni rang bzhin gyis kun nas nyon mongs pa can ma yin pas na, dri ma med pa’o; de dag gi mig de ni bsam pa ma btang bas na, sangs rgyas kyi spyan gyis mngon par bsgrubs pa’o; de dag gi mig de ni rjes su chags pa dang khong khro ba dang bral ba’i phyir, ma chags ma bcings pa’o; de dag gi mig de ni don gyi spyod yul gyi bden pas nye bar bsgrubs shing chos rnam par dag pa shes pa’i lam la ma chags par spyod pa’o.

tat teṣāṃ cakṣur anāvaraṇaṃ sarvarūpadarśanatvāt; tat teṣāṃ cakṣur asaktam alobhatvāt; tat teṣāṃ cakṣur vimuktam anuśayadṛṣṭiparyutthānebhyaḥ; tat teṣāṃ cakṣur viśuddhaṃ prakṛtiprabhāsvaratvāt; tat teṣāṃ cakṣuḥ sarvaviṣayāniśritam; tat teṣāṃ cakṣuḥ sarvakleśānuśayānutpādatā; tat teṣāṃ cakṣur vitimiraṃ niḥsaṃśayatvāt; tat teṣāṃ cakṣur aparyutthitam āvaraṇīyadharmeṣv; tat teṣāṃ cakṣuḥ prākaṭyaprāptam sarvadharmāvabhāseṣu; tat teṣāṃ cakṣur jñānapratisaraṇaṃ na vijñānagocaram; tat teṣāṃ cakṣur araktam aduṣṭam amūḍham sarvakleśair; tat teṣāṃ cakṣur nirvedhabhāgīyam āryendriyeṣu; tat teṣāṃ cakṣur asaṅgajñatā sarvasattveṣu samaraśmipramocakatvāt; tat teṣāṃ cakṣur viśuddhaṃ cittasyākuśaladharmavigatatvāt; tat teṣāṃ cakṣur vimalaṃ svabhāvenāsaṃkliṣṭatvāt; tat teṣāṃ cakṣur buddhacakṣurabhinirhṛtam atyaktāśayatvāt; tat teṣāṃ cakṣur asaktam abaddham anunayapratighavigatatayā; tat teṣāṃ cakṣur arthagocarasatyopasaṃhṛtaṃ viśuddhajñānamārgāsaktacaraṇam.

[3. Not sullied by opposing impurities (pratikūlamalânupalipta, vipakṣânupalipta):] That sight of theirs is unhindered since it sees all forms; that sight of theirs is unattached since it is beyond cupidity; that sight of theirs is free from habits, viewpoints and the manifestations of vices; that sight of theirs is pure since it is originally luminous; that sight of theirs is not dependent on any field of perception; that sight of theirs is non-origination of habits and vices; that sight of theirs is free of blindness since it is beyond doubt; that sight of theirs does not arise among the obscuring moments of existence; that sight of theirs has attained clarity concerning the manifestations of all moments of existence; that sight of theirs relies on knowledge, not being within the range of consciousness; that sight of theirs is not impassioned, enraged or deluded by any vices; that sight of theirs is an aid to penetration into the abilities of the holy; that sight of theirs is unattached knowledge since it shines equally on all beings [that is, looking similarly on all with compassion (karuṇā) ]; that sight of theirs is pure since it is freed from the bad moments of existence in thoughts; that sight of theirs is impeccable since it is essentially beyond impurity; that sight of theirs is created from the sight of the Buddhas since they never give up their intention [to reach omniscience]; that sight of theirs is unattached and unborn since it is beyond aversion; that sight of theirs is produced by [having as the object] the truth pertaining to the sphere of [real] meaning, it is the unattached treading of the path of pure knowledge.

mi mthun pa’i phyogs kyis ma gos par bstan pa’i phyir de dag gi mig de ni gzugs thams cad mthong bas na sgrib pa med pa zhes bya ba la sogs pa gsungs te, de dag gi mig ces bya ba ni lha’i mig dang ldan pa’i byang chub sems dpa’ de dag gi mig go, cis kyang ma bsgribs ma chod par nye ba dang ring ba la sogs pa’i gzugs thams cad mthong bas na sgrib pa med pa’o. Cf. fol. 188b7, 189a2. gzugs thams cad la mi chags pa’o zhes bya ba ni gzugs thams cad mthong ba ni gzugs mdzes pa rnams ’dod chags mi skye ba’o. rnam par grol zhes bya ba ni nyon mongs pa’i bag la nyal dang lta ba thams cad kyi bag la nyal dang nyon mongs pa mngon sum du ’byung ba thams cad spangs pas so. rang bzhin gyis ’od gsal bas na zhes bya ba ni rang bzhin gyis dri ma med cing gzugs gsal bar mthong ba’i mtshan nyid yin pas na zhes bya ba’i don to. yul thams cad la mi gnas pa’o zhes bya ba ni gzugs thams cad la mi rton pa’o. nyon mongs pa dang bag la nyal ba thams cad la mi skye ba’o zhes bya ba ni mig gis gzugs thams cad mthong du zin kyang gzugs mthong ba’i sgo nas ’dod chags dang zhe sdang la sogs pa’i nyon mongs pa skye bar yang mi ’gyur la nyon mongs pa’i bag chags la sogs par yang mi byed ces bya ba’i don to. the tshom med pas na zhes bya ba ni bden pa dang dkon mchog la yid gnyis med pas na zhes bya ba’i don to. sgrib par gyur pa’i chos thams cad la kun nas ma langs zhes bya ba’i bar du gcod pa’am, sgrib par ’gyur ba’i chos ’dod pa la ’dun pa la sogs pa’i rgyu byed ces bya ba’i don to. chos thams cad snang ba la gsal ba thob pa zhes bya ba ni chos thams cad mthong bar bya ba la gsal bar mthong ba thob pa zhes bya ba’i tha tshig go. ye shes la rton pa ste zhes bya ba ni ye shes la rton pa yin pas dbang po’i ’byung ba chen po la mi rton pa ste, de bas na rnam par shes pa’i spyod yul ma yin pa zhes bya’o. nyon mongs pa thams cad kyis ma chags, mi sdang, ma rmongs pa zhes bya ba ni ’dod chags dang, zhe sdang dang, gti mug gis ma gos zhes bya ba’i don to. de dag gi mig de ni ’phags pa’i dbang po rnams la nges par ’byed pa’i cha dang mthun pa’o zhes bya ba las ’phags pa’i dbang po ni dad pa dang dran pa la sogs pa’i dbang po ste, dbang po de dag dang ldan pa’i mig des snang ba mched pa la sogs pa’i chos rnams rtog par byed ces bya ba’i don to. ’od zer mnyam par gtong bas na zhes bya ba ni snying rje chen pos sems can la mnyam par lta zhes bya ba’i don to. sems kyi mi dge ba’i chos dang bral bas na zhes bya ba ni ’dod chags pa dang zhe sdang dang bral bas na zhes bya ba’i tha tshig go. rang bzhin gyis kun nas nyon mongs pa can ma yin pas na zhes bya ba ni rang bzhin gyis nyon mongs pa’i dri ma dang ma ’dres pa zhes bya ba’i tha tshig go. de dag gi mig de ni bsam pa ma btang ba zhes bya ba ni thams cad mkhyen pa’i ye shes thob par bya ba’i bsam pa dang ma bral bas na sangs rgyas bcom ldan ’das kyi spyan thams cad mkhyen pa’i rang bzhin las skyes zhes bya ba’i don to. rjes su chags pa dang khong khro ba dang bral zhes bya ba ni rjes su chags pa dang bral bas na ma chags pa’o. de dag gi mig de ni don gyi spyod yul bden pas nye bar bsgrubs shing chos rnam par dag pa shes pa’i lam la ma chags par spyod pa zhes bya ba ni phyin ci log gi don la dmigs pa las byung ba ni ma yin gyi, don dam pa’i bden pa phyin ci ma log la dmigs pa las byung bas na chos kyi dbyings rnam par dag pa shes par bya ba la thags thogs med par spyod do zhes bya ba’i don to. mi mthun pa’i phyogs kyis ma gos pa bshad zin to.

. . . . . . . . . . . . . . . . . .

de ci’i phyir zhe na? ’di ltar: skyes bu dam pa de dag ni snying rje chen po la gnas pa, chos rnams rig pa, don shin tu rtogs pa, kha na ma tho ba med pa, ji ltar mthong ba dang thos pa bzhin du chos smra ba, mi dge ba bsnyil ba, byang chub kyi snying po la mngon du phyogs pa, sems gang du yang thogs pa med pa, ser sna can rnams la gtong ba dang ldan pa, tshul khrims ’chal pa rnams la snying brtse ba can, gnod sems kyi sems dang ldan pa rnams la gnod par sems pa’i sems med pa, le lo can rnams la brtson ’grus sgrub par byed pa, sems rnam par g.yeng ba rnams la bsam gtan gyi yan lag ston pa, ’chal pa’i shes rab can rnams la shes rab kyi mig sbyin par byed pa, lam ngan par zhugs pa rnams la lam ston pa, dman pa la mos pa rnams la sangs rgyas kyi chos rgya chen po rtogs par byed pa, thams cad mkhyen pa’i ye shes la ’dzud pa, byang chub yongs su rdzogs par bya ba’i phyir mngon par shes pa ma nyams pa rnams te;

tat kasya hetoḥ? tathā hi te satpuruṣā mahākaruṇāyāṃ sthitā, dharmān vidantaḥ, arthasupratividdhāḥ, anavadyāḥ, yathādṛṣṭaśrutās tathādharmavādinaḥ, akuśalaparāṅmukhāḥ, bodhimaṇḍābhimukhāḥ, akvacitpratihatacittāḥ, parityāgavanto matsariṣu, kṛpāvanto duḥśīleṣu, avyāpādacittā vyāpādacitteṣu, vīryasādhakāḥ kusīdeṣu, dhyānāṅgadeśikā vikṣiptacitteṣu, prajñācakṣurdāyākā duṣprajñeṣu, mārgadeśikāḥ kumārgapratipanneṣu, udārabuddhadharmapratibodhakā hīnādhimuktikeṣu, sarvajñajñānāvatārakāḥ, anupahata_Abhijñā bodhiparipūraye.

[4. The pure cause (viśuddhahetu):] Why [is the divine sight of those bodhisattvas as above explained]? Because those good men are established in great compassion, knowing the moments of existence, penetrating the meaning of things [namely their emptiness (śūnyatā) ], are faultless, they preach religion in accordance with what they have seen and heard, they are turned away from the bad, turned towards the place of awakening, their thoughts are not hindered in anything, they are generous to the stingy, having pity on the immoral, they are without violent thoughts towards the violent-minded, (p. 96) bringing vigour to the lazy, showing the methods of meditation to those who are not concentrated, giving the eye of insight to those with limited insight, showing the way to those on bad ways, making those of inferior conviction understand the exalted religion of the awakened, causing them to penetrate the knowledge [characterized by the absence of thought-constructions (nirvikalpalakṣaṇa) ] of the omniscient, they possess unhindered supernormal knowledge for the sake of fulfilling awakening.

rgyu bstan pa’i phyir de ci’i phyir zhe na zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ de dag gi lha’i mig de ci’i phyir gong du bshad pa lta bu yin zhe na? zhes bya ba’i don to. Cf. fol. 188a7, 189a3. skyes bu dam pa de dag ni snying rje chen po la gnas pa zhes bya ba la sogs pa la snying rje chen po la gnas pa’i rgyu las byung bas na de dag gi lha’i mig kyang gong du bshad pa lta bu’i yon tan dang ldan par ’gyur ro zhes bya ba’i don to. tshig lhag ma rnams la yang de bzhin du sbyar ro. chos rnams rig pa ni bshad par bya ba’i chos thams cad rig pa’o. don shin tu rtogs pa ni stong pa nyid kyi mtshan nyid khong du chud pa’o. kha na ma tho ba med pa ni sdig pa mi dge ba’i chos mi byed pa’o. ji ltar mthong ba dang thos pa bzhin du chos smra ba ni ji ltar mthong ba dang thos pa las skyed skur byas te, sgro mi ’dogs pa dang skur pa mi byed pas so. mi dge ba bsnyil ba ni mi dge ba’i spyod pa rnam pa thams cad du spangs pa’i phyir ro. byang chub kyi snying po la mngon du phyogs pa zhes bya ba ni byang chub kyi snying po la thob par bya ba la gcig tu mos shing sgrub par byed pa’i don to. sems gang du yang thogs pa med pa ces bya ba ni de’i sems kyi dngos po thams cad ma lus par shes par byed ces bya ba’i don to. brtson ’grus sgrub par byed pa zhes bya ba ni brtson ’grus la ’jog par byed pa’o. bsam gtan gyi yan lag ston pa zhes bya ba ni bsam gtan dang po dang gnyis pa la sogs pa sgom pa’i thabs ston pa’o. shes rab kyi mig sbyin pa zhes bya ba ni chos rnams phyin ci ma log par rtogs pa’i shes rab kyi mig sbyin pa’o. lam ngan pa la zhugs pa ni mu stegs can rnams so, lam ston pa ni ’phags pa’i lam yan lag brgyad pa ston pa’o. dman pa la mos pa ni nyan thos dang rang sangs rgyas kyi theg pa la zhugs pa rnams so, sangs rgyas kyi chos rgya chen po rtog par byed ces bya ba ni de dag la sa bcu dang pha rol tu phyin pa bcu la sogs pa rtogs par byed ces bya ba’i don to. thams cad mkhyen pa’i ye shes la ’dzud ces bya ba ni thams cad mkhyen pa’i ye shes rnam par mi rtog pa’i mtshan nyid thob pa la ’jog par byed ces bya ba’i tha tshig go. byang chub yongs su rdzogs par bya ba’i phyir zhes bya ba ni bdag nyid bla na med pa’i byang chub thob par bya ba’i phyir de’i rgyur gyur pa’i lha’i mig ma nyams pa zin te zhes bya ba’i don to.

. . . . . . . . . . . . . . . . . . .

’di ni byang chub sems dpa’ rnams kyi lha’i mig gi mngon par shes pa mi zad pa zhes bya’o.

iyam ucyate bodhisattvānām akṣayā divyacakṣurabhijñā.

This is called the bodhisattvas’ supernormal knowledge of divine sight.

lha’i mig mngon par shes pa mi zad pa bshad zin to.

16th aksaya: Divyaśrotra

(p. 97) 16th Imperishable: Divine Hearing.

de la byang chub sems dpa’ rnams kyi lha’i rna ba’i mngon par shes pa mi zad pa gang zhe na?

tatra katamā bodhisattvānām akṣayā divyaśrotrābhijñā?

What then is the bodhisattvas’ supernormal knowledge of divine hearing?

tshig mngon sum pa bstan pa’i phyir de la byang chub sems dpa’ rnams kyi lha’i rna ba’i mngon par shes pa mi zad pa gang zhe na zhes bya ba la sogs pa gsungs te – "To teach what [the bodhisattva] facing words (padābhimukha) is ..."
de mi zad pa yang rna ba des dmigs par bya ba’i sgra zad mi shes pas de la dmigs par byed pa’i lha’i rna ba yang zad mi shes pa’i phyir mi zad pa’o. yang na ’og nas de’i rna ba’i khams de chos kyi dbyings shin tu rnam par dag pa yin zhes bya ba la sogs pa gsungs pa’i tshul gyi lha’i rna ba de’i rang bzhin chos kyi dbyings kyi rang bzhin yin pas chos kyi dbyings de la zad pa med pa’i phyir lha’i rna ba yang mi zad pa’o. de yang rnam pa dgur rig par bya ste: 1) ’jig rten dang ’jig rten las ’das pa thams cad las khyad par du gyur pa dang, 2) sgra thams cad la dmigs pa dang, 3) rgyu gang las byung ba shes pa dang, 4) ’bras bu gang las ’byung ba shes pa dang, 5) rgyu dang ’bras bu mi mthun pa shes pa dang, 6) gnyis ka’i cha la nyon mongs pa med pa dang, 7) dus gsum ma ’dres pa shes pa dang, 8) las dang, 9) rgyu’o. 1) lha thams cad kyi zhes bya ba nas brtsams te, chos ’od gsal zhes bya ba yan chad kyis ’jig rten dang ’jig rten las ’das pa las khyad zhugs pa bstan to, 2) lha’i rna ba des zhes bya ba nas brtsams te, sgra de dag thams cad kyang thos so zhes bya ba yan chad kyis sgra thams cad la dmigs pa bstan to, 3) sems kyi dmigs pa zhes bya ba nas brtsams te, las ’byung ba thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba yan chad kyis rgyu gang las ’byung ba shes pa bstan to, 4) ngag gi las dge ba’i rgyu zhes bya ba nas brtsams te, lung du mi ston pa’i rgyu yongs su ’dzin pa de dag thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba yan chad kyis ’bras bu gang ’byung ba shes pa bstan to, 5) ’dod chags bag la nyal zhes bya ba nas brtsams te, lha’i rna ba’i mngon par shes pa’i ye shes thogs pa med pa des yang dag pa ji lta ba bzhin du rab tu shes zhes bya ba yan chad kyis rgyu dang ’bras bu’i mi mthun pa shes pa bstan to, 6) de dag gi lha’i rna ba’i mngon par shes pa’i ye shes des ’phags pa zhes bya ba nas brtsams te, ’phags pa ma yin pa’i sgra la snying rje chen po ’thob bo zhes bya ba yan chad kyis gnyis ka’i cha la nyon mongs pa med pa bstan to, 7) sgra thams cad la yang sngon gyi mtha’ dang zhes bya ba la sogs pas dus su ma ’dres pa shes pa bstan to, 8) de dag gi lha’i rna ba’i mngon par shes pa’i ye shes des zhes bya ba nas brtsams te, sems can gang dag chos shes par byed pa ma yin pa de dag ni mi thos so zhes bya ba yan chad kyis las bstan to, 9) de dag gi rna ba’i khams de chos kyi dbyings zhes bya ba nas brtsams te, lha’i snyan du bsngos pa zhes bya ba yan chad kyis rgyu bstan to – "It is imperishable (akṣaya); since the sounds (shabda) which are objects (ālambana) of that hearing are imperishable (akṣaya), the divine hearing having them as objects (ālambika) is also imperishable (akṣaya), thus it is imperishable. Or, in another way, according to what is said infra (p. 9827ff): That sphere of hearing of theirs is the purified sphere of all moments of existence; the essence of that divine hearing (divyashrotrasvabhāva) is the essence of the sphere of all moments of existence (dharmadhātusvabhāva), and since there is no diminution (kṣaya) in that sphere of all moments of existence (dharmadhātu), divine hearing (divyashrotra) is also imperishable (akṣaya). It is to be known through nine forms: ...

gang lha thams cad kyi lha’i rna ba dang, gang klu thams cad dang, gnod sbyin thams cad dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po dang, mi dang mi ma yin pa thams cad kyi lha’i rna ba dang, gang slob pa dang mi slob pa’i nyan thos thams cad kyi lha’i rna ba dang, gang rang sangs rgyas thams cad kyi lha’i rna ba, de dag pas byang chub sems dpa’ thams cad mkhyen pa nyid las nges par byung ba rgya chen po las nges par byung ba rnams kyi lha’i rna ba ches mchog go, ches dam pa’o, ches rab bo, ches gsal lo, ches bzang ngo, ches stobs dang ldan pa’o, ches ’od gsal te.

yat sarvadevānāṃ divyaśrotraṃ, yat sarvanāgānāṃ sarvarakṣasāṃ sarvagandharvāsuragaruḍakiṃnaramahoragamānuṣyāmanuṣyāṇāṃ divyaśrotraṃ, yat sarvaśaikṣāśaikṣāṇāṃ śrāvakānāṃ divyaśrotraṃ, yat sarvapratyekabuddānāṃ divyaśrotraṃ, sarvajñatāniryātānām udāraniryātānāṃ bodhisattvānāṃ divyaśrotraṃ tebhyo ’grataraṃ parataraṃ varataraṃ pravarataraṃ spaṣṭataraṃ bhadrataraṃ balavattaraṃ prabhāsvarataram.

[1. Distinguished both as worldly and as unworldly (lokalokottaraviśiṣṭa):] As for the divine hearing of all the gods, the divine hearing of all snake-gods and all demons, all celestial musicians, giants, divine birds, man-horses, great serpents, men and not men, the divine hearing of all disciples with their training completed or not, the divine hearing of all the isolated buddhas, compared with all these the divine hearing of the bodhisattvas perfecting omniscience and perfecting the exalted [practices] is better, higher, more eminent, more excellent, clearer, finer, stronger, more brilliant.

lha’i rna ba des phyogs bcu’i ’jig rten gyi khams mtha’ yas mu med pa dag na sgrar grags pa, lha dang, klu dang, gnod sbyin dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po dang, mi dang, mi ma yin pa’i sgra rnams dang, gang yang ’phags pa’i sgra, nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, yang dag par rdzogs pa’i sangs rgyas kyi sgra gang yin pa, de dag thams cad de’i lha’i rna ba’i dbang po la grag par ’gyur te; tha na sems can dmyal ba pa dang, dud ’gro’i skye gnas pa dang, gshin rje’i ’jig rten pa dang, sbrang bu dang, phye ma leb dang, sbur bu dang, bung ba dag gi sgra gang yin pa, de dag thams cad kyang thos so.

tena divyaśrotreṇa ye ’nantāparyanteṣu daśadiglokadhātuṣu śabdanādā, devanāgarakṣagandharvāsuragaruḍakiṃnaramahoragamānuṣyāmanuṣyāṇāṃ śabdā, ye ’pi āryāṇāṃ śabdā, ye śrāvakapratyekabuddhabodhisattvasamyaksaṃbuddhānāṃ śabdās te sarve tasya divyaśrotrendriyeṇa pratīyante, antaśo ye ’pi nārakāṇāṃ tiryagyonīnāṃ ca yāmalaukikānāṃ ca daṃśapataṃgakītabhramarāṇāṃ śabdās, te ’pi sarve śrūyante.

[2. Having all words as the object (sarvaśabdâlambana):] By that divine hearing, the sounds of words in endless, limitless worlds in the ten directions, the words of gods, snake-gods, demons, celestial musicians, giants, divine birds, man-horses, great serpents, men and not men, the words of saints, the words of disciples, isolated buddhas, bodhisattvas and Complete Buddhas, all are recognized by that sense-organ of divine hearing, even the words of the inhabitants of hell, animals, the inhabitants of Yāma’s world, gadflies, flies, wasps and bees are heard.

gong du lha’i mig gi skabs su bshad pa dang don mthun pa’i tshig rnams ’dir ma bshad do.

sems kyi dmigs pa dge ba dang, mi dge ba dang, lung du mi ston pa gang dag gis sems can de dag gi ngag gi las ’byung ba, de dag thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so.

yaiś cittālambanaiḥ kuśalair vākuśalair vāvyākṛtair vā teṣāṃ sattvānāṃ vākkarmāṇy utpadyante, tāny api sarvāṇi yathābhūtaṃ prajānāti.

[3. Knowledge of the causes (hetu) by which the words arise:] The objects of thought, good, bad or neutral, by which the vocal activity of those beings is brought about, he knows them all also truly as they are.

sems kyi dmigs pa dge ba dang, mi dge ba dang, lung du mi ston pa gang dag gis sems can de dag gi ngag gi las ’byung ba thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba ni sems can de dag gi tshig rab tu smra ba de’i rgyu ni sems kyi dge ba dang, mi dge ba dang, lung du mi ston pa’i chos la dmigs pa yin te, de dag gi sems kyi chos gang la dmigs nas ngag gi las tshig tu smra ba ni sgra gang byung ba’i rgyu rnams kyang rab tu shes so zhes bya ba’i don to. rgyu gang las byung ba shes pa bshad zin to.

ngag gi las gang dge ba’i rgyu yongs su ’dzin pa dang, ngag gi las gang mi dge ba’i rgyu yongs su ’dzin pa dang, ngag gi las gang lung du mi ston pa’i rgyu yongs su ’dzin pa, de dag thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so.

yad vākkarma kuśalahetuparigrahaṃ yad vākkarmākuśalahetuparigrahaṃ yad vākkarmāvyākṛtahetuparigrahaṃ tāny api sarvāṇi yathābhūtaṃ prajānāti.

[4. Knowledge of the fruit (phala) which arises:] The vocal activity dependent on good causes, the vocal activity dependent on bad causes, and the vocal activity dependent on neutral causes, he knows them all also truly as they are.

ngag gi las gang dge ba’i rgyu yongs su ’dzin pa la sogs pa ni sems can de dag gis tshig tu smra ba de dag thos nas tshig de dag smras pa’i rgyus ’bras bu ci dang cir ’gyur ba phyin ci ma log par shes pa’i don to. ’bras bu gang byung ba yang bshad zin to.

’dod chags bag la nyal ba’i ngag gi las gang sdang bas ’byin pa dang, ’dod chags bag la nyal ba’i ngag gi las gang rmongs pas ’byin pa dang, zhe sdang bag la nyal ba’i ngag gi las gang chags pas ’byin pa dang, zhe sdang bag la nyal ba’i ngag gi las gang rmongs pas ’byin pa dang, gti mug bag la nyal ba’i ngag gi las gang chags pas ’byin pa dang, gti mug bag la nyal ba’i ngag gi las gang sdang bas ’byin pa dang, ’dod chags bag la nyal ba’i ngag gi las gang chags pas ’byin pa dang, zhe sdang bag la nyal ba’i ngag gi las gang sdang bas ’byin pa dang, gti mug bag la nyal ba’i ngag gi las gang rmongs pas ’byin pa, de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes so.

rāgānuśayaṃ vākkarma yad duṣṭo niścārayati, rāgānuśayaṃ vākkarma yan mūḍho niścārayati, dveṣānuśayaṃ vākkarma yad rakto niścārayati, dveṣānuśayaṃ vākkarma yan mūḍho niścārayati, mohānuśayaṃ vākkarma yad rakto niścārayati, mohānuśayaṃ vākkarma yad duṣṭo niścārayati, rāgānuśayaṃ vākkarma yad rakto niścārayati, dveṣānuśayaṃ vākkarma yad duṣṭo niścārayati, mohānuśayaṃ vākkarma yan mūḍho niścārayati, tāni sarvāṇi yathābhūtaṃ prajānāti.

[5. Knowledge of adverse causes and fruits (pratikūlahetuphalajñāna):] The vocal activity having its origin in the latent habit of greed which those filled with aversion perform, the vocal activity having its origin in the latent habit of greed which the deluded perform, the vocal activity having its origin in the latent habit of aversion which the greedy perform, the vocal activity having its origin in the latent habit of aversion which the deluded perform, the vocal activity having its origin in the latent habit of delusion which the greedy perform, the vocal activity having its origin in the latent habit of delusion which those filled with aversion perform, the vocal activity having its origin in the latent habit of greed which greedy perform, the vocal activity having its origin in the latent habit of aversion which those filled with aversion perform, the vocal activity having its origin in the latent habit of delusion which the deluded perform, he knows them all truly as they are.

’dod chags bag la nyal ba’i ngag gi las gang sdang bas ’byin pa dang zhes bya ba la sogs pas ni ’dod chags dang zhe sdang dang gti mug gsum las gcig ni tshig mngon par smra ba’i rgyu’i gtso bo yin par ston, gcig ni grogs yin par ston te, de la ’dod chags bag la nyal la sdang bas ’byin pa ni tshig ’byung ba’i gzhi ’dod chags las blangs la, ’dod chags dngos su ma byung bar bag la nyal te, zhe sdang dngos su byung bas tshig tu smras pas shes so zhes bya ba’i don to. de bzhin du lhag ma rnams la yang sbyar ro.

. . . . . . . . . .

ngag gi las gang bsam pa dag la sbyor ba nyams pa dang, ngag gi las gang sbyor ba dag la bsam pa nyams pa dang, ngag gi las gang bsam pa’ang dag la sbyor ba’ang dag pa dang, ngag gi las gang bsam pa’ang ma dag la sbyor ba’ang ma dag pa, de thams cad lha’i rna ba’i mngon par shes pa’i ye shes thogs pa med pa des yang dag pa ji lta ba bzhin du rab tu shes so.

yad vākkarma śuddhāśayaṃ hīnaprayogaṃ, yad vākkarma śuddhaprayogaṃ hīnāśayaṃ, yad vākkarma śuddhāśayaṃ śuddhaprayogaṃ, yad vākkarmāśuddhāśayam aśuddhaprayogam, tāni sarvāṇy anupahatena divyaśrotrābhijñājñānena yathābhūtaṃ prajānāti.

The vocal activity with pure intention but limited practice, the vocal activity with pure practice but limited intention, the vocal activity with pure intention and pure practice, the vocal activity with impure intention and impure practice, all those he knows truly as they are with his unhindered supernormal knowledge of divine hearing.

ngag gi las gang bsam pa dag la sbyor ba nyams pa dang zhes bya ba la sogs pa la, bsam pa ma nor la tshig tu smra ba’i sbyor ba ’khrul cing nor ba dang, tshig tu smra ba’i sbyor ba ma nor ma ’khrul la bsam pa ’khrul pa la sogs pa phyin ci ma log par shes pa la bya’o. rgyu dang ’bras bu mi mthun pa shes pa bshad zin to.

. . . . .

de dag lha’i rna ba’i mngon par shes pa’i ye shes kyis ’phags pa dang ’phags pa ma yin pa’i sgra rnams thos te. thos nas kyang ’phags pa’i sgra rnams la rjes su chags par yang mi ’gyur, ’phags pa ma yin pa’i sgra rnams la khong khro bar yang mi ’gyur te; de dag ’phags pa’i sgra rnams la byams pa chen po ’thob cing, ’phags pa ma yin pa’i sgra rnams la snying rje chen po ’thob bo.

te divyaśrotrābhijñājñānenāryāṇāṃ cānāryāṇāṃ śabdāṃś ca sṛṇvanti, śrutvā ca nāryaśabdeṣv anunayaḥ syān nānāryaśabdeṣu pratighaḥ syāt, ta āryaśabdeṣu mahāmaitrīṃ pratilabhante ’nāryaśabdeṣu mahākaruṇāṃ pratilabhante.

[6. No vices on any side in duality (ubhayaniṣkleśa):] By the supernormal knowledge of divine hearing they hear the words of both the holy and the profane. Having heard them, they have no attachment to the words of the holy, no aversion towards the words of the profane, they attain great friendliness towards the words of the holy, (p. 98) they attain great compassion towards the words of the profane.

193b7-194a3, ’phags pa’i sgra ni nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, de bzhin gsegs pa rnams gsungs pa dang chos ’chad pa’i sgra’o; ’phags pa ma yin pa’i sgra ni so so’i skye bo rnams ’ong ba dang ’gro ba la sogs pa tha snyad sna tshogs kyi sgra ’byin pa’o; ’phags pa’i sgra la byams pa chen po ’thob cing zhes bya ba ni ’phags pa rnams kyi sgra thos nas chos bshad pa’i sgra ’dis sems can thams cad la phan btags so zhes sgra de la bdag nyid byams pa chen po’i sems bskyed pa’o; ’phags pa ma yin pa’i sgra la snying rje chen po ’thob ces bya ba ni so so’i skye bo rnams kyi smra ba’i sgra ni ’dod chags dang zhe sdang la sogs pa’i rgyu las byung bas na sdug bsngal sna tshogs bskyed pa’i rgyu yin no zhes snying rje chen po’i sems skye’o. gnyis ka’i cha la nyon mongs pa med pa bshad zin to.

sgra thams cad la yang sngon gyi mtha’ dang phyi ma’i mtha’ bye brag ’byed pa yang dag pa ji lta ba bzhin du rab tu shes so.

sarveṣāṃ śabdānāṃ ca pūrvāntāparāntaparicchedaṃ yathābhūtaṃ prajānanti.

[7. Knowledge of the three times as not adulterated (trikālâsaṃsṛṣṭajñāna):] They know truly as it is the distribution of all words in the past and the future [the present is not mentioned in the sūtra, since that knowledge is evident].

sgra thams cad la yang sngon gyi mtha’ dang phyi ma’i mtha’ zhes bya ba la sogs pa ni ’das pa’i sgra dang ma ’ongs pa’i sgra gang yin pa bye brag phyed par shes pa ni sngon gyi mtha’ dang phyi ma’i mtha’ bye brag ’byed pa shes pa zhes bya ste, shes pa des sgra ’di dag ni ’das pa’i tshig yin no zhes yang dag pa ji lta ba bzhin du shes so, de ltar dus gnyis kyi sgra bye brag phyed par shes na, da ltar byung ba’i dus kyi tshig kyang shes par mngon pa’i phyir mdo las ma gsungs te, dus gsum ma ’dres pa bshad zin to.

de dag lha’i rna ba’i mngon par shes pa’i ye shes des sangs rgyas thams cad kyis gsungs pa thos te. thos nas kyang dran pa dang, shes bzhin dang, mi brjed pa’i chos nyid kyis thams cad ’dzin to, bzung nas kyang brjed par mi byed cing, snod ji lta ba bzhin du sems can rnams la dran par byed do, snying po dang snying po ma yin pa’i chos rnams kyang yang dag pa ji lta ba bzhin du rab tu shes so.

te tena divyaśrotrābhijñājñānena sarvabuddhavacanāni sṛṇvanti, srutvā ca smṛtiprajanyāsaṃpramoṣadharmatayā sarvāṇi dhārayanti, dhārayitvā ca na vismārayanti, yathābhājanān sattvān smārayanti, sārāsāradharmāṃś ca yathābhūtaṃ prajānanti.

[8. Its action (karman):] By that supernormal knowledge of divine hearing they hear all the words of the Buddhas. Having heard them, they retain them all by the state of recollection, awareness and no forgetfulness. Retaining them they do not forget and they also make living beings remember in accordance with their abilities, they also know the essential and unessential moments of existence truly as they are.

dran pa ni thos pa’i chos rnams kyi tshig dang don ma brjed pa’o; shes bzhin ni chos de rnams kyi rang dang spyi’i mtshan nyid bye brag phyed pa’o; de gnyis mi brjed pa dang bye brag phyed par byed pas na dran pa dang shes bzhin gnyis la mi brjed pa’i chos nyid ces bya’o; sems can rnams la dran par byed ces bya ba ni thos pa’i chos de dag sems can la ston cing sems can rnams kyang mi brjed pa’i chos nyid la ’jog par byed pa’o zhes bya ba’i don to; snying po dang snying po ma yin pa’i chos rnams zhes bya ba la sogs pa la don dam pa bstan pa’i chos rnams ni snying po’i chos so, kun rdzob tu chos bstan pa thams cad ni snying po ma yin pa’i chos te, sems can rnams mi brjed pa’i chos nyid la bkod pas snying po dang snying po ma yin pa’i chos rnams kyang sems can de dag gis rab tu shes so zhes bya bar sbyar ro.

de dag de bzhin gshegs pa gcig gi chos bstan pa nyan na, de bzhin gshegs pa gnyis pa’i chos bstan pa la sgrib par byed pa’am, kun nas ldang bar byed pa mi byed do; sangs rgyas thams cad kyi gsungs pa snga phyi med par ’dzin to. gang dge ba dang, mi dge ba dang, lung du ma bstan pa’i sgra gang dag thos pa, de dag kyang dran pa dang shes bzhin gyis dus dus su brjod do. gal te ’khor gyi dus yin yang, chos bstan pa’i dus ma yin par rig na ’jog ste, thos nas kyang mi ston to. chos bstan pa’i dus yin la dbang gcig gi ’khor gyi dus yin na yang thams cad la chos mi ston to. bden par lung bstan pa yang, gzhan la gnod na, lung mi ston to. mi bden pa’i lung bstan pa yang, don dang ldan zhing gzhan rjes su gzung ba dang ’thun na, thabs mkhas pa dang bdag gi sems yongs su dag pas lung ston to. sgra ji lta bu nyan par ’dod pa, de lta bu’i sgra thos te; sgra ji lta bu nyan par mi ’dod pa, de lta bu’i sgra mi thos so. ’khor gang na chos ston pa, de’i sems can rnams kyi rna ba’i gnas kyi shes pa yang yang dag pa ji lta ba bzhin du shes te; shes nas kyang rang bzhin de ’dra ba’i chos ston to. de la sems can gang dag chos shes par byed pa, de dag ni de’i chos bstan pa thos so; sems can gang dag chos shes par byed pa ma yin pa, de dag ni de’i chos bstan pa mi thos so.

te yady ekasya tathāgatasya dharmadeśanāṃ śṛṇuyur na dvitīyasya tathāgatasya dharmadeśanām āvaraṇaṃ vā samutthānaṃ vā kurvanti, sarvabuddhavacanāny apūrvācaramam udgṛhnanti. yān śabdān kuśalāṃś cākuśalāṃś cāvyākṛtāṃś ca śṛṇvanti, tāṃś ca smṛtya saṃprajanyena kālena kālaṃ bhāṣante. yadi parṣatkālo ’pi syān na dharmadeśanākāla iti viditvā nikṣipeyuḥ, śrutvāpi na deśayeyuḥ. dharmadeśanākāla ekavaśitayā, parṣatkālo ’pi syān, na sarvebhyo dharmaṃ deśayeyuḥ. satyaṃ vyākaraṇam api na parapīḍanaṃ vyākurvanti, asatyaṃ vyākaraṇam api arthayuktaṃ parānugrahānukulam upāyakauśalyena svacittapariśuddhyā vyākurvanti. yādṛśān śabdān śrotum icchanti tādṛsāḥ śabdāḥ śrutāḥ, yādṛśān śabdān na śrotum icchanti tādṛśāḥ śabdāh na śrutāḥ. yasyāṃ parṣadi dharmo diśyate, tasyāḥ sattvānāṃ śrotrasthānajñānaṃ yathābhūtaṃ prajānanti, jñatvā ca tatsvabhāvaṃ dharmaṃ deśayanti. tatra yebhyaḥ sattvebhyo dharmaṃ jñāpayanti te taddharmadeśanāṃ śṛṇvanti, yebhyaḥ sattvebhyo na dharmaṃ jñāpayanti te taddharmadeśanāṃ na śṛṇvanti.

If they hear the teaching of one Tathāgata, they neither conceal nor elevate the teachings of a second Tathāgata, they grasp the words of all the Buddhas simultaneously. The good, bad or neutral words they hear they proclaim at proper times through recollection and awareness. But even if it is the time when there is a congregation of disciples, if they realize it is not the time for teaching, they give it up; even though they have heard [of religion], they do not teach. When it is time to teach religion because of one person, they do not teach to all even at the time when there is a congregation of disciples there. They do not give an explanation painful to others even if it is true; but with skill in means and purity of thoughts they may give an explanation though not true when it is helpful to others. The kinds of words they wish to be heard are heard, and the words they do not wish to be heard are not heard. They know truly as it is the knowledge pertaining to the organ of hearing of all beings in a congregation where religion is taught, and having known it, they teach religion with an essence according to that. And the beings they make religion known to, hear their teaching in religion; the beings they do not make religion known to, do not hear their teaching of religion.

gang dge ba dang mi dge ba dang lung du ma bstan pa’i sgra gang dag thos pa de dag kyang dran pa dang shes bzhin gyis dus dus su brjod do zhes bya ba byang chub sems dpa’ de sngon gzhan las dge ba’i sgra thos pa dang, mi dge ba’i sgra thos pa dang, lung du ma bstan pa’i sgra thos pa rnams kyang smra bar bya ba’i snod dang dus su sbyar te smra’o zhes bya ba’i don to; snod dang sbyar ba ni gal te sems can de dag chos bshad pa’i snod yin na ni smra’i, ma yin na ni mi smra’o; dus su sbyar ba ni chos bshad pa’i dus la bab na ni smra’i, dus 5 la ma bab na ni mi smra’o. de nyid kyi don gal te ’khor gyi dus yin yang zhes bya ba la sogs pa tshig ’og ma rnams kyis gsal bar bshad de, ’khor rnams tshogs su zin kyang chos bshad pa’i dus dang skabs su ma bab na chos thos pa rnams kyang mi ston par ’jog go, chos bstan pa’i dus la bab na ni ’khor mang po ma tshogs kyang gdul bya ’ga’ tsam la yang chos ston to zhes bya ba’i don to. dbang gcig gi! zhes bya ba ni pha rol po nyan pa gcig pu zhig yod kyang rung zhes bya ba’i don to. bden par lung bstan pa yang gzhan la gnod na, lung mi ston to zhes bya ba la sogs pa la byang chub sems dpa’ dge ba dang mi dge ba la sogs pa’i dngos po’i sgra’i sgo nas thos te, lung bstan du yod kyang sems can la gnod na bden zhing thog tu bab kyang lung mi ston la, sems can la phan na mi bden zhing thog tu ma bab kyang lung ston to; thabs mkhas pa dang bdag gi sems la g.yo med pa’i sgo nas yongs su dag pa’i sems can yongs su smin par bya ba dang mi ’gal ba’i phyir brdzun du smra bar yang mi ’gyur ro. sgra ji lta bu nyan par ’dod pa zhes bya ba la sogs pa ni chos nyan pa’i sems can rnams kyang chos gang dang sgra ji lta bu nyan cing thos par ’dod pa’i chos de dang sgra de lta bu thos kyi sgra dang chos nyan par mi ’dod pa’i sgra de dang chos de ni mi thos so zhes bya ba’i don to. ’khor gang na chos ston pa de’i sems can rnams kyi rna ba’i gnas kyi shes pa yang zhes bya ba la sogs pa ni ’khor na chos nyan pa’i sems can rnams kyi rna ba’i dbang pos chos thos nas gang la dad cing mos pa’am, ci dang ci’i snod du ’gyur ba shes na de dag dang rjes su mthun pa’i chos rnams ston to. de la sems can gang dag chos shes par byed pa de dag gis ni de’i chos thos so zhes bya ba la sgra phar smra ba la dbang du gyur pa ston to; byang chub sems dpa’ des ’khor gcig gi nang du chos bshad pa las, ’khor de dag gi nang na gang chos de’i snod du gyur pa’i shes par nus pa rnams la ni chos ’chad pa’i sgra de dag grag par ’gyur gyi, snod ma yin zhing phan par mi ’gyur ba la ni sgra yang grag par mi ’gyur ro zhes bya ba’i tha tshig go. las bshad zin to.

. . . . . . . .

de dag gi rna ba’i khams de chos kyi dbyings shin tu rnam par dag pa yin; de dag gi rna ba’i khams de ye shes rnam par dag pa yin; de dag gi rna ba’i khams de bdag gi khams shin tu rnam par dag pa yin; de dag gi rna ba’i khams de sems can gyi khams dang, srog gi khams dang, gang zag gi khams rnam par dag pa yin; de dag gi rna ba’i khams de sgra dang, yi ge dang, nges pa’i tshig ji lta ba bzhin du thos pa shin tu brtags pa yin; ’gro ba lngar skyes pa’i sems can thams cad gang dag sgra dang, yi ge dang, nges pa’i tshig sna tshogs smra ba, de dag la skad ji lta ba bzhin du ’jug pas chos ston to.

sa teṣāṃ śrotradhātuḥ suviśuddhadharmadhātuḥ; sa teṣāṃ śrotradhātuḥ viśuddhajñānam; sa teṣāṃ śrotradhātur ātmadhātusuviśuddhaḥ; sa teṣāṃ śrotradhātuḥ sattvadhātujīvadhātupudgaladhātusuviśuddhaḥ; sa teṣāṃ śrotradhātuḥ śabdākṣaranirvacanānāṃ yathāśrutaniścayaḥ. pañcagatyupapannā ye sattvā vividhaśabdākṣaranirvacanāni bhāṣante, tebhyo yathāvacanapraveśena dharmaṃ deśayanti.

[9. Its cause (hetu):] That sphere of hearing of theirs is the purified sphere of all moments of existence [or, arising from meditating thereon]; that sphere of hearing of theirs is purified knowledge [having omniscience as the object]; that sphere of hearing of theirs is purified of the sphere of self; that sphere of hearing of theirs is purified of the sphere of animated being, the sphere of life-principle, the sphere of personality; that sphere of hearing of theirs is the discernment of sounds, syllables and explanations as they are heard. They teach religion according to language to beings born in the five states of existence who have different words, syllables and explanations.

de dag gi rna ba’i khams de chos kyi dbyings shin tu rnam par dag pa yin zhes bya ba ni chos kyi dbyings shin tu rnam par dag pa bsgoms pa las byung bas na chos kyi dbyings shin tu rnam par dag ces bya ba’i don to. de dag gi rna ba’i khams de ye shes rnam par dag pa yin thams cad mkhyen pa’i ye shes rnam par dag pa la dmigs shing bsgoms pa las byung bas na rnam par mi rtog pa’i ye shes rnam par dag pa bzhin du de’i rna ba’i khams kyis rang bzhin yang dag pa yin zhes bya ba’i tha tshig go. de dag gi rna ba’i khams de bdag gi khams shin tu rnam par dag pa yin zhes bya ba la sogs pa ni mu stegs can gyis brtags pa’i bdag dang sems can la sogs pa ming gis smos kyi lta ba dang bral bas rnam par dag pa zhes bya’o. de dag gi rna ba’i khams de sgra dang yi ge dang nges pa’i tshig ji lta ba bzhin du thos pa shin tu brtags zhes bya ba ni sgra dang yi ge la sogs pa phyin ci ma log par thos pas de dag gi mtshan nyid khong du chud pa las skyes pa yin zhes bya ba’i don to. de la sgra ni gdags so; yi ge a dang ka la sogs pa’o; nges pa’i tshig ni gtan la ’bebs pa’i tshig ste, thogs pa dang bcas pas na gzugs zhes bya ba la sogs pa’o. skad ji lta ba bzhin du ’jug pas chos ston ces bya ba ni so so’i sgra dang skad la sogs pa dang mthun par byas nas chos ston ces bya ba’i tha tshig go.

. . . . . .

de dag gi lha’i rna ba’i khams de theg pa gzhan mi nyan pa’i phyir, de bzhin gshegs pa’i lha’i snyan du yongs su bsngos pa yin te;

sa teṣāṃ śrotradhātus tathāgatadivyaśrotrāya pariṇāmito ’nanyayānaśravaṇatayā.

That sphere of divine hearing of theirs is transformed into the divine hearing of the Tathāgatas since it does not attend to any other way [such as that of the disciples or isolated buddhas].

theg pa gzhan mi nyan pa’i phyir zhes bya ba ni nyan thos dang rang sangs rgyas kyi theg pa mi nyan zhing der mi bsngo zhes bya ba’i tha tshig go.

’di ni byang chub sems dpa’ rnams kyi lha’i rna ba’i mngon par shes pa mi zad pa zhes bya’o.

iyam ucyate bodhisattvānam akṣayā divyaśrotrābhijñā.

This is the bodhisattvas’ imperishable supernormal knowledge of divine hearing.

lha’i rna ba mngon par shes pa mi zad pa bshad zin to.

17th akṣaya: Paracittajñāna.

17th Imperishable: Knowledge of Others’ Thoughts.(p. 99)

de la byang chub sems dpa’ rnams kyi pha rol gyi sems shes pa’i mngon par shes pa mi zad pa gang zhe na? pha rol gyi sems shes pa zhes bya ba ni gang sems can thams cad kyi sngon gyi mtha’i sems shes pa dang; phyi ma’i mtha’i sems shes pa dang; da ltar byung ba’i sems shes pa’o.

tatra katamā bodhisattvānām akṣayā paracittajñānābhijñā? paracittajñānam iti yat sarvasattvānām pūrvāntacittajñānam, aparāntacittajñānaṃ, pratyutpannacittajñānam.

What then is the bodhisattvas’ imperishable supernormal knowledge of of the knowledge of other’ thoughts? Knowing the thoughts of others is 1) knowing the thoughts of all beings in the past, 2) knowing their future thoughts, and 3) knowing their present thoughts.

sems mngon sum pa bstan pa’i phyir de la byang chub sems dpa’ rnams kyi pha rol gyi sems shes pa’i mngon par shes pa mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "To teach what [the bodhisattva] facing thoughts (cittābhimukha) is ..."
sngon gyi mtha’i sems shes pa dang zhes bya ba ni ’das pa’i dus kyi sems can rnams kyi sems ci dang ci lta bur gyur pa shes pa’o; phyi ma’i mtha’i sems shes zhes bya ba ni ma ’ongs pa’i dus kyi sems can rnams kyi sems ci dang ji lta bur ’gyur ba shes pa’o; da ltar byung ba’i sems shes zhes bya ba ni da ltar byung ba’i sems can rnams kyi sems ci dang ji lta bur shes pa’o.

de ’das pa’i sems shes pas sems can rnams kyi sngon gyi rgyu las byung ba’i sems la ’jug ste: sems can ’di’i sems ’di ni rgyu che’o, sems can ’di’i sems ’di ni rgyu ’bring ngo, sems can ’di’i sems ’di ni rgyu chung ngo. sems can ’di’i dbang po rnams ni sbyin pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni tshul khrims kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni bzod pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni brtson ’grus kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni bsam gtan gyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni shes rab kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni byams pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni snying rje’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni dga’ ba’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni btang snyoms kyi rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni nyan thos kyi theg pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni rang sangs rgyas kyi theg pa’i rnam pa’i rgyu dang ldan no; sems can ’di’i dbang po rnams ni theg pa chen po’i rnam pa’i rgyu dang ldan no.

so ’tītacittajñānena sattvānāṃ pūrvahetukāni cittāni praviśate: asya sattvasyedaṃ cittam adhimātrahetukam, asya sattvasyedaṃ cittaṃ madhyahetukam, asya sattvasyedaṃ cittaṃ mṛduhetukam, asya sattvasyendriyāni dānākārahetumanti, asya sattvasyendriyāni śīlākārahetumanti, asya sattvasyendriyāni kṣāntyākārahetumanti, asya sattvasyendriyāni vīryākārahetumanti, asya sattvasyendriyāni dhyānākārahetumanti, asya sattvasyendriyāni prajñākārahetumanti, asya sattvasyendriyāni maitryākārahetumanti, asya sattvasyendriyāni karuṇākārahetumanti, asya sattvasyendriyāni muditākārahetumanti, asya sattvasyendriyāny upekṣākārahetumanti, asya sattvasyendriyāni śrāvakayānākārahetumanti, asya sattvasyendriyāni pratyekabuddhayānākārahetumanti, asya sattvasyendriyāni mahāyānākārahetumanti

1) With knowledge of past thoughts he enters the thoughts of living beings having their causes in the past: (p. 100) “The thought of this being has a great cause, the thought of this being has an average cause, the thought of this being has a small cause. The abilities of this being are caused by [have the essence of, consist chiefly in] generosity, the abilities of this being are caused by morality, the abilities of this being are caused by tolerance, the abilities of this being are caused by vigour, the abilities of this being are caused by meditation, the abilities of this being are caused by insight, the abilities of this being are caused by friendliness, the abilities of this being are caused by compassion, the abilities of this being are caused by joy, the abilities of this being are caused by equanimity, the abilities of this being are caused by the way of disciples, the abilities of this being are caused by the way of isolated buddhas, the abilities of this being are caused by the great way.

’das pa’i dus kyi sems shes pa rgyas par bstan pa’i phyir de ’das pa’i sems shes pas sems can rnams kyi sngon gyi rgyu las byung ba’i sems la ’jug ces bya ba la sogs pa gsungs te, sems can rnams kyi sems sngon ’das pa’i thams cad shes te, sngon ’das pa’i sems de dag las da ltar dang phyi ma’i sems ’byung bas sngon gyi rgyu las byung ba’i sems shes bya ste, de shes pa ni sems la ’jug pa’o. de yang ji ltar shes she na? de’i phyir sems can ’di’i sems ’di ni rgyu che’o zhes bya ba la sogs pa gsungs te, sems can ’di’i sems sngon dge ba dang mi dge ba la sogs pa shas chen po spyod spyod pa’i rgyu’am, ’bring po spyod spyod pa’am, chung ngur spyod pa’i rgyus nga ’di ltar gyur to zhes sems kyi rgyu rnams shes pa la bya’o; sems can ’di’i dbang po rnams ni sbyin pa’i rnam pa’i rgyu dang ldan zhes bya ba la sems can rnams kyi dad pa la sogs pa’i dbang po rnams sngon sbyin pa spyod spyod pa’i rgyu dang ldan te, sbyin pa’i rang bzhin shas che’o zhes bya ba’i don to, rnam pa ni de’i rang bzhin nam, de’i shas che ba la bya ste, de bzhin du tshul khrims la sogs pa ’og ma rnams la yang sbyar ro.

. .

sems can ’di ni rgyu’i stobs can te, dge ba’i rtsa ba’i rgyu’i rgyun ’di dang ldan na, sems can ’di sbyor ba’i rgyus rigs dma’ bar skyes so. sems can ’di ni bsam pa dag la sbyor ba ma dag pa’o; sems can ’di ni sbyor ba dag la bsam pa ma dag pa’o; sems can ’di ni bsam pa yang dag la sbyor ba yang dag pa’o; sems can ’di ni bsam pa yang ma dag la sbyor ba yang ma dag pa’o.

ayaṃ sattvo hetubaliko ’yaṃ kuśalamūlakāraṇasrotasā saṃyukto ’py ayaṃ sattvaḥ prayogahetunā nīcakulam upapannaḥ. ayaṃ sattvaḥ śuddhāśayo ’śuddhaprayogaḥ, ayaṃ sattvaḥ śuddhaprayogo ’śuddhāśayaḥ, ayaṃ sattvaḥ śuddhāśayaḥ śuddhaprayogaś ca, ayaṃ sattvo ’śuddhāśayo ’śuddhaprayogaś ca.”

This being is determined by the power of causes, but though he is connected with the stream of causes which are roots of good, this being may be born in a low family because of his practice. This being has pure intentions but impure practice, this being has pure practice but impure intentions, this being has pure intentions and pure practice, this being has impure intentions and impure practice.

sems can ’di ni rgyu’i stobs can te, dge ba’i rtsa ba’i rgyu’i rgyun ’di dang ldan na, sems can de sbyor ba’i rgyus rigs dma’ bar skyes so zhes bya ba ni sngon gyi sems kyi rgyu rnam pa sna tshogs pa shes pa ston te, sngon gyi dge ba’i rgyu mthun pa chen po spyad pas dge ba’i rtsa ba’i rgyu’i rgyun de dag dang ldan par yang shes, sems can de nyid lus dang ngag gi sgo nas rigs chung ngur skye ba’i rgyu las ngan pa spyad pa’i rgyus rigs chung ngur skyes pa yang shes so zhes bya ba’i don to.

. .

zhes de ltar gang sems can thams cad kyi sngon gyi rgyu las byung ba’i dbang po rnams las sems kyi spyod pa shes pa de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes te, shes nas kyang so sor ci rigs par chos ston pa, ’di ni sngon gyi mtha’i pha rol gyi sems shes pa zhes bya’o.

iti hi yat tāni sarvāṇi sarvasattvānāṃ pūrvahetukebhya indriyebhyaś cittacaritajñānāni yathābhūtaṃ prajānāti, jñatvā ca pratyekaṃ yathāyogaṃ dharmaṃ deśayati, idam ucyate pūrvāntaparacittajñānam.

Thus when he knows truly as they are all the kinds of knowledge of the mental behaviour of all beings from the abilities which have arisen from causes in the past, and, having known them, teaches religion accordingly to each, it is called knowing the past thoughts of others.

de la phyi ma’i mtha’i pha rol gyi sems shes pa gang zhe na?

tatra katamad aparāntaparacittajñānam?

2) What then is knowing the future thoughts of others?

ma ’ongs pa’i sems can gzhan gyi sems shes pa bstan pa’i phyir de la phyi ma’i mtha’i pha rol gyi sems shes pa gang zhe na zhes bya ba la sogs pa gsungs so.

sems can ’di’i da ltar gyi sbyin pa’i rgyu ni ma ’ongs pa’i dus na ’di’i tshul khrims kyi rgyur ’gyur ro; sems can ’di’i da ltar tshul khrims kyi rgyu ni ma ’ongs pa’i dus na ’di’i bzod pa’i rgyur ’gyur ro; sems can ’di’i da ltar bzod pa’i rgyu ni ma ’ongs pa’i dus na ’di’i brtson ’grus kyi rgyur ’gyur ro; sems can ’di’i da ltar brtson ’grus kyi rgyu ni ma ’ongs pa’i dus na ’di’i bsam gtan gyi rgyur ’gyur ro; sems can ’di’i da ltar bsam gtan gyi rgyu ni ma ’ongs pa’i dus na ’di’i shes rab kyi rgyur ’gyur ro; sems can ’di’i da ltar ’jig rten pa’i shes pa dang spyod pa’i rgyu ni ma ’ongs pa’i dus na ’di’i ’jig rten las ’das pa’i rgyur ’gyur ro; sems can ’di’i da ltar dbang po dman pa’i rgyu ni ma ’ongs pa’i dus na ’di’i theg pa chen po’i rgyur ’gyur ro.

asya sattvasya pratyutpannadānahetur anāgate ’dhvany asya śīlahetur bhaviṣyati; asya sattvasya pratyutpannaśīlahetur anāgate ’dhvany asya kṣāntihetur bhaviṣyati; asya sattvasya pratyutpannakṣāntihetur anāgate ’dhvany asya vīryahetur bhaviṣyati; asya sattvasya pratyutpannavīryahetur anāgate ’dhvany asya dhyānahetur bhaviṣyati; asya sattvasya pratyutpannadhyānahetur anāgate ’dhvany asya prajñāhetur bhaviṣyati; asya sattvasya pratyutpannalaukikajñānacaryāhetur anāgate ’dhvany asya lokottarahetur bhaviṣyati; asya sattvasya pratyutpannahīnendriyahetur anāgate ’dhvany asya mahāyānahetur bhaviṣyati.

“The cause which is the present generosity of this being will be the cause of his morality in the future; the cause which is the present morality of this being will be the cause of his tolerance in the future; the cause which is the present tolerance of this being will be the cause of his vigour in the future; the cause which is the present vigour of this being will be the cause of his meditation in the future; the cause which is the present meditation of this being will be the cause of his insight in the future; the cause which is the present worldly knowledge of this being will be the cause of the unworldly in the future; the cause which is the present limited abilities of this being will be the cause of the great way for him in the future.

sems can ’di’i da ltar gyi sbyin pa’i rgyu ni ma ’ongs pa’i dus na ’di’i tshul khrims kyi rgyur ’gyur ro zhes bya ba la sogs pas rgyu dang ’bras bu ma grags shing mi mthun pa rnams las kyang rgyu dang ’bras bur ’gyur ba shes pa bstan te, yod ni sbyin pa’i rgyus ma ’ongs pa’i dus na yang sbyin pa dang ldan par ’gyur ba’i rigs las sbyin pa’i tshe yang mi ’jigs pa’i sbyin pa la sogs pa tshul khrims kyi rang bzhin yod pas tshul khrims kyi rgyur ’gyur ba shes pa la bya’o.

. . . . . . .

zhes de ltar ma ’ongs pa’i dus na sems can rnams kyi rgyu gang dag dang, rkyen gang dag dang, rnam pa gang dag ’byung bar ’gyur ba’i sems can rnams kyi rgyu de dag dang, rkyen de dag dang, rnam pa de dag byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes so. de sems can thams cad yongs su smin par bya ba la skyo bar mi ’gyur te; de’i sems la ’jug pa’i shes pa dang, chos kyi snod du gyur pa ji snyed pa, de snyed du chos ston to. ’bras bu yod par chos ston pa yin te, chos kyi gtam la ser sna mi byed pa, ’di ni phyi ma’i mtha’i pha rol gyi sems shes pa zhes bya’o.

iti hi ye ’nāgate ’dhvani hetavaḥ sattvānāṃ ye pratyayā ya ākārā bhaviṣyanti, tān hetūn sattvānām tān pratyayāṃs tān ākārān bodhisattvo yathābhūtaṃ prajānāti. sa na sarvasattvapariṇāmanayā parikhidyate; yāvat tasya cittapraveśajñānaṃ yāvanto dharmabhājanabhūtāś ca tāvad dharmaṃ deśayati. amoghaṃ dharmaṃ deśayati na dharmakathāyāṃ mātsaryaṃ karoti. idam ucyate ’parāntaparacittajñānam.

Thus the bodhisattva knows truly as they are the causes of beings, the conditions and the forms [of the consequences] as they will be in the future. He does not get tired of maturing living beings; he teaches religion to the extent of his knowledge of entering the thoughts [of others] and to the extent that [others] are worthy of religion. He teaches the fruitful religion and does not become envious of other religious discourses. (p. 101) This is called knowing the future thoughts of others.

rnam pa gang dag ’byung ba zhes bya ba ni rgyu dang rkyen de dag las ’bras bu gang ’byung bar ’gyur zhes bya ba’i don to. de’i sems la ’jug pa’i shes pa dang, chos kyi snod du gyur pa ji snyed pa, de snyed du chos ston to zhes bya ba ni pha rol gyi sems shes par bya zhing chos kyi snod la chos bstan par bya ba ji snyed pa sems shes pa’i mngon par shes pa la yang de snyed de, de dag shes nas chos bstan pa’ang de snyed do zhes bya ba’i don to. mdor na shes par bya ba’i yul zad mi shes pas pha rol gyi sems shes pa de yang zad mi shes so zhes bya bar bstan to – "... In short, since the range (gocara) of what is to be known is imperishable (akṣaya), that knowledge of others’ thoughts (paracittajnyāna) is also imperishable. This is what is taught." de’i ’bras bu yod par chos ston pa zhes bya ba ni sems can gang ’dul bar bya ba’i phyir chos bstan pa’i sems can de dag kyang chos bstan pa des thul bar gyur te, don med par mi ’gyur ro zhes bya ba’i don to.

. . . .

de la da ltar byung ba’i pha rol gyi sems shes pa gang zhe na?

tatra katamat pratyutpannaparacittajñānam?

3) What then is knowing the present thoughts of others?

da ltar gyi dus kyi sems can gyi sems shes pa bstan pa’i phyir de la da ltar byung ba’i pha rol gyi sems shes pa gang zhe na zhes bya ba la sogs pa gsungs so.

gang da ltar byung ba’i dus na sems can thams cad kyi sems dang sems las byung ba gang dag skye ba, de dag thams cad byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes te: des ’dod chags dang bcas pa’i sems kyang ’dod chags dang bcas pa’i sems su yang dag pa ji lta ba bzhin du rab tu shes so; ’dod chags dang bral ba’i sems kyang ’dod chags dang bral ba’i sems su yang dag pa ji lta ba bzhin du rab tu shes so. de bzhin du zhe sdang dang bcas pa dang, zhe sdang dang bral ba dang; gti mug dang bcas pa dang, gti mug dang bral ba dang; nyon mongs pa dang bcas pa dang, nyon mongs pa dang bral ba dang; bsdus pa dang, rnam par g.yengs pa dang; mnyam par bzhag pa dang, mnyam par ma bzhag pa dang; bying ba dang, rab tu ’dzin pa dang; rgod pa dang, mi rgod pa dang; rnam par zhi ba dang, rnam par ma zhi ba dang; rnam par grol ba dang, rnam par ma grol ba dang; rgya che ba dang, rgya che ba ma yin pa dang; chung ngu dang, yangs pa dang, chen por gyur pa dang, tshad med pa’i sems kyang tshad med pa’i sems su yang dag pa ji lta ba bzhin du rab tu shes te.

yad ye pratyutpanne ’dhvani sarvasattvānām cittacaitasikā utpadyante, tān sarvān bodhisattvo yathābhūtaṃ prajānāti. sa sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti, vigatatarāgaṃ cittam api vigatarāgaṃ cittaṃ yathābhūtaṃ prajānāti, evaṃ sadveṣaṃ vigatadveṣaṃ, samohaṃ vigatamohaṃ, sakleśaṃ vigatakleśaṃ, saṃkṣiptaṃ vikṣiptaṃ, samāhitam asamāhitaṃ, līnaṃ pragrahaṃ, kaukṛtyam akaukṛtyaṃ, vyupaśāntam avyupaśāntaṃ, vimuktam avimuktaṃ, vistīrṇam avistīrṇam, parīttam, vipulaṃ, mahadgatam, apramāṇaṃ cittam apy apramāṇaṃ cittaṃ yathābhūtaṃ prajānāti.

The bodhisattva knows truly as they are the thoughts and mental events of all beings arising in the present. He knows the impassioned thought truly as it is, as an impassioned thought, he knows the thought without passion truly as it is, as a thought without passion, thus with the enraged and the one without rage, the deluded and non-deluded, the vicious and the non-vicious, the attentive and non-attentive, the concentrated and unconcentrated, the one sinking down and the active, the regretful and non-regretful, the peaceful and non-peaceful, the freed and non-freed, the expanded and narrow, the small, extensive and great, he knows the immeasurable thought truly as it is, as immeasurable.

’dod chags dang bcas pa’i sems kyang zhes bya ba la sogs pa la sems can ’di’i sems ni ’dod chags dang bcas pa yin, sems can ’di’i sems ni ’dod chags dang bral ba yin zhes shes pa’o. nyon mongs pa dang bcas pa dang nyon mongs pa dang bral ba zhes bya ba ni spyir nyon mongs pa dang bcas pa dang, nyon mongs pa dang bral bar shes pa’o. bsdus pa dang rnam par g.yengs pa zhes bya ba ni ting nge dzin la rtse gcig tu bsdus pa dang, rtse gcig tu ma bsdus pas te g.yengs pa shes pa’o. bying ba dang rab tu ’dzin pa zhes bya ba ni gnyid dang rmugs pa la sogs pas sems non pa dang ma non pa shes pa’o. rnam par zhi ba dang rnam par ma zhi ba ni ting nge ’dzin ma thob pa dang thob pa’o. chung ngu dang yangs pa dang chen por gyur pa dang tshad med pa’i sems kyang tshad med pa’i sems shes bya ba la chung ngu ni ’dod pa’i khams kyi sems can gyi sems la bya ste, bsam gtan la sogs pa bsam pa rgya chen po med cing dmigs pa chung ba’i phyir ro; yangs pa dang rgya chen po ni gzugs yod pa rnams kyi sems can rnams kyi sems las bya ste, de dag gi bsam pa rgya che zhing bsam gtan dang po la sogs pa dmigs pa chen po dang ldan pa’i phyir ro; tshad med pa ni gzugs med pa’i khams kyi sems la bya ste, nam mkha’ mtha’ yas skye mched la sogs pa’i snyoms par ’jug pa tshad med pa rnams la ’jug pa’i phyir ro.

. . . . . . . . . . . . . . .

de ltar nyon mongs pa gang dang gang gis sems can gang dang gang gi sems bsgribs par gyur pa, de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes te, shes nas kyang shes rab kyis ji ltar nyon mongs pa las nges par ’byung bar ’gyur bar chos ston to. de ’khor gang du ’gro bar, thog ma nyid du ’khor de’i sems la lta ste; bltas nas kyang so so ci rigs par chos ston to. de ltar gang sems can de dag gi dbang po mchog dang mchog ma yin pa shes pa, de dag thams cad yang dag pa ji lta ba bzhin du rab tu shes so.

evaṃ yair yaiḥ kleśaiḥ tasya tasya sattvasya cittam āvṛtaṃ bhavati, tān sarvān yathābhūtaṃ prajānāti, jñatvā ca jñānena yathā kleśaniḥsaraṇaṃ bhavati dharmaṃ deśayati. sa yāṃ parṣaḍaṃ gacchati prathamaṃ tasyāḥ parṣaḍaś cittaṃ paśyati, dṛṣṭvā ca pratyekaṃ yathāyogaṃ dharmaṃ deśayati. evaṃ yāni teṣām sattvānām indriyāṇi varāvarāṇi jānāti tāni sarvāṇi yathābhūtaṃ prajānāti.

Thus he knows truly as they are all the vices, whichever vices obscure the thought of this or that being, and having known them, he teaches religion by his knowledge so that there is an escape from the vices. And to whatever congregation he goes, first he sees the mind of that congregation, and having seen it, he teaches religion accordingly to each person separately. Thus he perceives the superior or inferior abilities of those beings, he knows all of them truly as they are.

. . .

rang gi sems bsgribs pa’am, gzhan gyi sems bsgribs par mi ’gyur ro. de ci’i phyir zhe na? ’di ltar byang chub sems dpa’ de’i sems kyi rgyun ni ye shes kyis rig pa, dran pas rig pa, blo gros kyis rig pa, rtogs pas rig pa, shes rab kyis rig pa, byang chub kyis rig pa’o. sems kyi rgyun ni nyon mongs pa dang bral ba, bag chags kyi mtshams sbyor ba’i nyon mongs pa yang dag par chad pa dag pa, dri ma med pa, ’od gsal ba, kha na ma tho ba med pa, mi brlang ba, nyon mongs pa med pa, rnyog pa med pa, chos thams cad snang bas rig pa, sems can thams cad kyi sems kyi spyod pa la zhugs shing sems kyi rgyun shin tu rig pa ste. de ltar gang de lta bu’i chos la sems ’bab pa shes pa la ’jug pa, ’di ni byang chub sems dpa’i pha rol gyi sems shes pa’i mngon par shes pa mi zad pa’o.

na svacittam āvrtaṃ na paracittam āvṛtaṃ bhavati. tat kasya hetor? yasmāt tasya bodhisattvasya cittasaṃtāno jñānena vetti smṛtinā vetti, matinā vetty, avabodhena vetti, prajñayā vetti, bodhinā vetti. cittasaṃtāno vigatakleśo, vāsanāpratisaṃdhikleśasamucchinnaviśuddho, vimalaḥ, prabhāsvaro, ’navadyo, ’paruṣo, niṣkleśo, ’nāvilaḥ, sarvadharmālokena vetti. sarvasattvānāṃ cittacariteṣu praviśan cittasaṃtānam atyantaṃ vetti. iti hi ya evaṃrūpeṣu dharmeṣu cittapravaṇajñānapraveśa, idam ucyate bodhisattvānām akṣayā paracittajñānābhijñā.

One’s own thought is not obscured and others’ thought is not obscured. Why? Because the stream of thoughts of that bodhisattva knows by knowledge, knows by recollection, knows by intelligence, knows by understanding, knows by insight, knows by awakening. His stream of thought is without vices, pure through having completely cut off the vices and fetters which are impressions of past deeds, immaculate, shining, unblamable, not harsh, beyond vices, without impurities, it knows through the light of all moments of existence, and entering the mental behaviour of all beings it [the bodhisattva’s stream of thought] knows the stream of thought completely. Entering into the knowledge which is nearness of thought to such moments of existence is called the bodhisattvas’ imperishable supernormal knowledge of knowing others’ thoughts.

rang gi sems bsgribs pa’am, gzhan gyi sems bsgribs par mi ’gyur ro zhes bya ba ni bdag gi sems la rab rib dang thogs pa med pas bsgribs par mi ’gyur ba dang, gzhan gyi sems shes par bya ba nyid kyang gsal bar shes so zhes bya ba’i don to. de ci’i phyir zhe na zhes bya ba ni ci’i phyir bsgribs par mi ’gyur zhe na zhes bya ba’i tha tshig go. de’i sems kyi rgyun ni ye shes kyis rig ces bya ba la sogs pa la byang chub sems dpa’i pha rol gyi sems shes pa’i sems kyi rgyun de ye shes dang ldan pa’am, ye shes kyis bstangs pa’am, ye shes rang bzhin du gyur pas pha rol gyi sems rig pa’i phyir bsgribs par mi ’gyur ro zhes gong du smos pa dang sbyar ro. de bzhin du dran pa la sogs pa ’og ma rnams dang yang sbyar bar bya ste, dran pa la sogs pa ni gong du bshad pa bzhin du blta’o. dri ma med pa ni glo bur gyi dri ma dang ma ’dres pa’i phyir ro, ’od gsal ba ni rang bzhin gyis dag pa’i rang bzhin yin pa’i phyir ro, kha na ma tho ba med pa ni sdig pa’i chos dang ma ’dres pas so, mi brlang ba ni zhe sdang spangs pas so, nyon mongs pa med pa ni nyon mongs par ’gyur ba’i chos gang gis kyang nyon mongs par mi nus pa’i phyir ro, rnyog pa med pa ni sgrib par ’gyur ba’i chos thams cad spangs pa’i phyir ro, chos thams cad snang bas rig pa ni shes par bya ba’i dngos po thams cad mngon sum du rtog pa’i phyir ro, sems kyi spyod pa la zhugs zhes bya ba ni sems can ’dod chags spyod pa la sogs pa’i spyod pa mang po khong du chud ces bya ba’i don to, sems kyi rgyun shin tu rig ces bya ba ni dus gsum gyi sems can rnams kyi rgyun ji lta bu yin ji ’dra ba rtogs shes bya ba’i tha tshig go. pha rol gyi sems shes pa’i mngon par shes pa mi zad pa bshad zin to. (218b)

. . . . .

18th aksaya: Pūrvanivāsānusmṛtiḥ

18th Imperishable: Remembrance of Former Lives.(p. 102)

de la byang chub sems dpa’i sngon gyi gnas rjes su dran pa’i shes pa mngon sum du byed pa’i mngon par shes pa gang zhe na?

tatra katamā bodhisattvasya pūrvanivāsānusmṛtijñānasākṣātkaraṇābhijñā?

What then is the bodhisattvas’ supernormal knowledge which consists in realizing the knowledge of the remembrance of former lives?

bsam pa mngon sum pa bstan pa’i phyir de la byang chub sems dpa’i sngon gyi gnas rjes su dran pa’i shes pa mngon sum du byed pa’i mngon par shes pa gang zhe na zhes bya ba la sogs pa gsungs so – "To teach what [the bodhisattva] facing intentions (āshayābhimukha) is ...".
de mi zad pa yang: sngon gyi dus ’di tshun chad dran no, zhes dran pa’i mtha’ thug pa med pa ni mi zad pa’am, yang na bdag gi sngon gnas dran pa ’ba’ zhig ma yin gyi, sems can thams cad kyi sngon gyi gnas kyang dran pas sems can mi zad pa’i phyir de dag gi sngon gyi gnas dran pa yang mi zad pa’o. rnam pa gcig tu dran pa de ni chos kyi dbyings kyi gnas kyis byin gyis brlabs pa’o zhes bya bas kyang mi zad pa bstan te, chos kyi dbyings rnam par dag pa ni mtshan ma dang dngos po thams cad las ’das pas mi zad pa yin te, des byin gyis brlabs pa yang de dang mthun pa’am, de’i rang bzhin rtog pas, de lta bu’i dran pa yang mtha’ med pa’i phyir mi zad pa’o. de yang rnam pa bzhir rig par bya ste, 1) gang gis dran pa dang, 2) gang dran pa dang, 3) ji ltar dran pa dang, 4) dran nas don chen por ’gyur ba’o – "It is imperishable (akṣaya): ’One remembers earlier times up till now’, thus the limit (anta) of remembrance is not found (anavastha) and thus it is imperishable (akṣaya). Or, again, as one remembers the earlier lives of all beings and not only those of oneself, since the beings are imperishable (akṣaya), remembering their earlier lives is also imperishable (akṣaya). In short, also by "That remembrance is sustained by the sphere of all moments of existence (sā smṛtiḥ svadhiṣṭhitā dharmadhātusthityā)" which is taught [infra], it is imperishable (akṣaya): the pure sphere of all moments of existence (vishuddhadharmadhātu) transcends all distinguishing marks and existing things (sarvanimittabhāvātikrānta) and is thus imperishhable (akṣaya); to be supported by that [sphere] is to be in accordance with it, or, to discern its essence (svabhāva), and thus that remembrance (smṛti) is imperishable (akṣaya) as it is endless (ananta). This should be known through four forms: ... 1) de dran pa des sngon gyi gnas rjes su dran te zhes bya ba nas brtsams te, pha rol tu phyin pa thams cad kyis tshogs bsags pa’o zhes bya ba yan chad kyis gang gis dran pa bstan to, 2) de dran pa des sngon gyi gnas rjes su dran te zhes bya ba nas brtsams te, bskal pa brgya stong phrag du ma yang dran zhes bya ba yan chad kyis gang dran pa bstan to, 3) sems can ming che ge mo zhes bya ba nas brtsams te, des bdag dang sems can gzhan gyi sngon gyi mtha’ nas bzung ste, sngon gyi gnas rjes su dran zhes bya ba yan chad kyis ji ltar dran pa bstan to, 4) de bdag gi dge ba’i rtsa ba zhes bya ba nas brtsams te, thams cad mkhyen pa’i phyir bsngo ste zhes bya ba yan chad kyis don chen por ’gyur ba bstan to.

de dran pa des sngon gyi gnas rjes su dran te. dran pa de ni chos kyi dbyings kyi gnas kyis shin tu byin gyis brlabs pa’o. rab tu rig pas na, mi g.yo ba’o; ye shes shin tu yongs su sbyang ba byas pas na, mi rgod pa’o; zhi gnas la rab tu gnas pas na, ’tshe ba med pa’o; lhag mthong gis shin tu zin pas na, nor ba med pa’o; mngon sum du shes pas na, gzhan gyi dring la mi ’jog pa’o; dran zhing mi brjed pa’i chos can pas na, dran par bya ba’o; theg pa chen po rab tu shes pa’i phyir, bsod nams kyi tshogs bsags pa’o; gzhan la rag ma lus pas na ye shes kyi tshogs bsags pa’o; thams cad kyi pha rol tu ’gro ba’i phyir, pha rol tu phyin pa thams cad kyi tshogs bsags pa’o.

so ’nayā smṛtinā pūrvanivāsān anusmarati; sā smṛtiḥ svadhiṣṭhitā dharmadhātusthityā, acalitā pravedanatvāt, anuddhatā sukṛtajñānaparikarmatvāt, nirupadravā śamathapratiṣṭhitatvāt, abhrāntā vipaśyanāsuparigṛhītatvāt, aparapraṇeyā pratyakṣajñānatvāt, smartavyā smṛtyasaṃpramoṣadharmatvāt, puṇyasaṃbhāropacayā mahāyānaparijñānatayā, jñānasaṃbhāropacayāparādhīnatvāt, sarvapāramitāsaṃbhāropacayā sarvapāramiṃgatatayā.

[1. By what he remembers (yena smarati):] He remembers his former lives with that remembrance; that remembrance is sustained by [that is, born from as a cause (hetu), or has the same essence (svabhāva) as] the sphere of all moments of existence, it is steadfast through [correctly (aviparīta) ] making known [all moments of existence], not agitated since it is well prepared through knowledge, beyond harm since it is established in peaceful meditation, beyond deception through attaining expanded vision [that is, insight (prajñā) ], not dependent on any other because of immediate knowledge, to be remembered through having the quality of recollection and not forgetting, the accumulation of merit through knowing the great way, the accumulation of knowledge since it is not contingent on anything else [in thriply purified (trimaṇḍalapariśuddha) meditation (dhyāna) ], the accumulation of all the perfections through transcending everything.

de zhes bya ba ni byang chub sems dpa’ de zhes bya ba’i tha tshig go, des zhes bya ba ni sngon gyi gnas rjes su dran pa des zhes bya ba’i don to. dran pa de ni chos kyi dbyings kyi gnas kyis byin gyis brlab pa’o zhes bya ba la gzung ba dang ’dzin pa thams cad las ’das pa’i chos kyi dbyings nyid sangs rgyas kyi chos thams cad skye ba’i rgyu yin pas chos kyi dbyings kyi gnas te, dran pa de’i chos kyi gnas de’i rgyu las skyes pa’am, chos kyi dbyings dang rang bzhin mthun pa’i phyir byin gyis brlabs pa zhes bya’o. rab tu rig pas na mi g.yo ba’o zhes bya ba ni dran pa des chos thams cad phyin ci ma log par shin tu rtog pa na ’khrul pa’am ’gyur ba med ces bya ba’i don to. ye shes shin tu sbyang ba byas pas na mi rgod pa’o zhes bya ba ni shes shing dran par byas pa’i dngos po la rab tu byang bar gyur pas na ’phyar ba dang rgod pa med ces bya ba’i tha tshig go. zhi gnas la rab tu gnas pas na gtse ba med ces bya ba ni ting nge ’dzin sems rtse gcig pa’i mtshan nyid la legs par ’dug pas ting nge ’dzin dang mi mthun pa’i phyogs phyin ci log tu rtog cing dpyod pa la sogs pa’i skyon med ces bya ba’i don to. lhag mthong gis shin tu zin pas na nor ba med ces bya ba la lhag mthong ni shes rab la bya ste, dran par bya ba’i dngos po rnams shes rab kyis ma nor bar zin cing rtog pas na ma ’khrul pa’o.
This item is omitted in ṭ. dran zhing mi brjed pa’i chos can pas na zhes bya ba la sngon thos pa’i chos dang don rnams ma brjed pa ni dran pa’o, phyis brjed par mi ’gyur ba ni mi brjed pa ste, de lta bu’i chos dang ldan pas sngon gyi gnas dran pa’i mngon par shes pa dran par bya’o. theg pa chen po rab tu shes pa’i phyir zhes bya ba ni dran pa des theg pa chen po’i chos khong du chud pa’i phyir khong du chud pa’i rgyu las byung ba’i bsod nams kyi tshogs dang ldan zhes bya ba’i don to. gzhan la rag ma lus pas na ye shes kyi tshogs bsags pa’o zhes bya ba ni bsam gtan ’khor gsum yongs su dag pa gzhan gyi dring la mi ’jog pas ye shes kyi tshogs bsags pa’o. thams cad kyi pha rol tu ’gro ba’i phyir zhes bya ba la pha rol ces bya ba ni mthar phyin pa’am mchog tu phyin pa la bya ste, pha rol tu phyin pa thams cad kyi mchog gam, mthar phyin pa’i phyir pha rol tu phyin pa thams cad kyi tshogs bsags pa’o.

. . . . . . . . . . .

de dran pa des sngon gyi gnas rjes su dran te, des tshe rabs gcig kyang rjes su dran no, gnyis dang, gsum dang, bzhi dang, lnga dang, bcu dang, nyi shu dang, sum cu dang, bzhi bcu dang, lnga bcu dang, tshe rabs brgya yang rjes su dran no, tshe rabs stong dang, tshe rabs brgya stong dang, tshe rab brgya phrag du ma dang, tshe rabs stong phrag du ma dang, tshe rabs brgya stong phrag du ma dang, chags pa’i bskal pa dang, ’jig pa’i bskal pa dang, chags pa’i bskal pa du ma dang, ’jig pa’i bskal pa du ma dang, chags pa dang ’jig pa’i bskal pa du ma yang rjes su dran no, bskal pa brgya dang, bskal pa stong dang, bskal pa brgya stong dang, bskal pa brgya phrag du ma dang, bskal pa stong phrag du ma dang, bskal pa brgya stong phrag du ma yang rjes su dran te:

so anayā smṛtinā pūrvanivāsān anusmarati. sa ekajātim apy anusmarati, dve tisraś catasraḥ pañca daśa viṃśatis triṃśac catvāriṃśat pañcāśaj jātiśatam apy anusmarati, jātisahasraṃ jātiśatasahasrāṇy anekāni jātiśatāny anekāni jātisahasrāṇy anekāni jātiśatasahasrāṇi, vivartakalpaṃ saṃvartakalpam anekān vivartakalpān anekān saṃvartakalpān anekān vivartasaṃvartakalpān apy anusmarati, kalpaśataṃ kalpasahasram kalpaśatasahasrāny anekāni kalpaśatāny anekāni kalpasahasrāny anekāni kalpaśatasahasrāṇy apy anusmarati:

[2. What he remembers (yat smarati):] He remembers his former lives with that remembrance, he remembers one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, he remembers even a hundred births, a thousand births, a hundred thousand births, several hundred births, several thousand births, several hundred thousand births, a world-age of manifestation, a world-age of destruction, several world-ages of manifestation, several world-ages of destruction, he remembers even several world-ages of manifestation and destruction, a hundred world-ages, a thousand world-ages, a hundred thousand world-ages, several hundred world-ages, several thousand world-ages, he remembers even several hundred thousand world-ages:

tshe rabs gcig kyang dran no zhes bya ba ni skye ba gcig kyang dran no zhes bya ba’i tha tshig go. gzhan ni go sla bas ma bshad de, gang dran pa yang bshad zin to.

sems can ming che ge mo zhes bya ba de dag byung bar gyur pa, der bdag kyang byung ste, bdag gi ming ni ’di zhes bya ba, rigs ni ’di zhes bya ba, rus ni ’di zhes bya ba, kha dog ni ’di ’dra ba, kha zas ni ’di lta bu zhig za za, tshe’i tshad ni ’di tsam zhig thub thub, yun ni ’di srid cig gnas gnas, bde ba dang sdug bsngal ni ’di lta bu zhig myong ngo. bdag de nas shi ’phos nas, che ge mo zhig tu skyes so; de nas kyang shi ’phos nas, ’dir skyes te, de ltar rnam pa dang bcas, rgyu mtshan dang bcas, yul phyogs dang bcas par sngon gyi gnas rnam pa mang po rjes su dran no.

amukās te sattvā āsann evaṃnāmānas, tatrāham apy āsam evaṃ nāmaivaṃjātir evaṃgotra evaṃvarṇa evamāhāra evamāyuṣparyanta evaṃcirasthitika evaṃsukhaduḥkhapratisaṃvedī, ahaṃ tataś cyuto ’mutropapannas, tataś cyuta ihāpy upapanna iti.

[3. How he remembers (yathā smarati):] “Those beings there had such and such a name, there I also existed with such a name, in such a social class, in such a family, with such a complexion, eating such food, having such a long life, staying for so long a time, experiencing such pleasure and pain, dying there, being born yonder, dying there, being born here.”

bdag gi ming ni ’di zhes bya ba la sogs pa la tshe rabs gang du skyes pa’i tshe re re’i ming yang dran pa ste, dper na tshe ’di’i tshe na ni ming yang ’di zhes bya, tshe ’di’i tshe na ni ming ’di zhes bya ba dran pa’o; rigs ’di zhes bya ba ni tshe rabs de dag tu skyes pas na bdag rigs bzhi las gang dang gang du skyes pa dran pa’o; rus zhes bya ba ni rigs bzhi las kyang mthon dman du phye ba shes pas te, tshe rabs de dag na bdag gi pha’i rus ni ’di zhes bya, ma’i rus ni ’di zhes bya zhes bya ba la sogs pa’o; kha dog ni ’di ’dra zhes bya ba ni kha dog yid du ’ong ba dang, yid du mi ’ong ba dang, mdzes pa dang mi mdzes pa ci ’dra bar gyur pa dang dran pa’o; kha zas ni ’di lta bu zhig za za zhes bya ba ni ston pa dran pa ste, tshe rabs de dang de dag tu kha zas ci dang ji lta bu zos pa dran pa’o; tshe’i tshad ni ’di tsam zhig thub ces bya ba ni tshe’i ’du byed dran pa ste, tshe rabs de dag tu tshe’i tshad ji srid gnas gnas pa las tshe zad de ni lan du shi, ye ’drog gis ni lan du bsad pa dran pa’o; bde ba dang sdug bsngal myong ba zhes bya bas ni dar ba dang rgud pa dran pa bstan te, tshe rabs de dang de dag tu dar cing bde ba lan mang du myong ba dang, rgud cing sdug bsngal ba lan mang du myong ba so sor dran pa’o; ji ltar bdag gis dran pa de bzhin du sems can gzhan gyis yang dran par sbyar ro.

des bdag dang sems can gzhan gyi sngon gyi mtha’ nas bzung ste sngon gyi gnas rjes su dran no.

sākārān sānimittān soddeśān anekavividhapūrvanivāsān anusmarati, sa ātmaparasattvapūrvāntaprabhṛti pūrvanivāsān anusmarati.

Thus he remembers different former lives with their forms, characteristics and places. He remembers his own as well as (p. 103) other beings’ former lives from the beginning.

rnam pa dang bcas zhes bya ba la rnam pa ni tshe rabs gcig nas bskal pa bye ba khrag khrig mang po dran pa’o; rgyu mtshan ni dus dang rus la sogs pa gang yin pa dran pa’o; yul phyogs ni bdag de nas shi ’phos nas che ge mo zhig tu skyes zhes dran pa’o. ji ltar dran pa bshad zin to.

de bdag gi dge ba’i rtsa ba dang, sems can gzhan gyi dge ba’i rtsa ba sngon gyi rgyu las byung ba dran zhing; bdag gi dge ba’i rtsa ba dran nas, byang chub tu yongs su sngo bar byed do, sems can gzhan gyi dge ba’i rtsa ba dran nas, sems can rnams byang chub tu sems bskyed du ’dzud do. gang sngon gyi ’du byed kyi sdug bsngal de yang mi rtag pa dang, sdug bsngal ba dang, stong pa nyid dang, bdag med par rton par byed do. de mi rtag pa dang, sdug bsngal ba dang, stong pa nyid dang, bdag med par rton pas gzugs kyis dregs pa med pa yin, kha dog gis dregs pa med pa yin, nad med pas dregs pa med pa yin, lang tshos dregs pa med pa yin, ’tsho bas dregs pa med pa yin, longs spyod kyis dregs pa med pa yin, g.yog ’khor gyis dregs pa med pa yin, dbang phyug gis dregs pa med pa yin, brgya byin du ’dod pa med pa yin, tshangs par ’dod pa med pa yin, ’jig rten skyong bar ’dod pa med pa yin, ’khor los sgyur bar ’dod pa med pa yin, skye ba thams cad ’dod pa med pa yin no. ’dod pa dang rgyal srid kyi dbang phyug la dbang byed pa thams cad kyang bdag la bde ba’i phyir mi ’dod de; gzhan du na, sems can thams cad yongs su smin par bya ba’i phyir bsams bzhin du srid par skye ba ’dzin to. de mi rtag pa dang, sdug bsngal ba dang, stong pa nyid dang, bdag med par rton pas sngon gyi kun nas nyon mongs pa’i spyod pas ngo tsha zhing ’dzem ste, gnod zhing rnam par smod do. da ltar gyi tshe yang srog gi phyir yang mi bya ba mi byed cing, de sngon gyi dge ba’i rtsa ba rnams byang chub tu yongs su bsngo ste, rgyas par byed do. da ltar byung ba’i dge ba’i rtsa ba yang sems can thams cad dang thun mong du yongs su bsngo’o; des mi ’thun par yongs su sngo ba spangs te; sangs rgyas kyi rigs dang, chos kyi rigs dang, dge ’dun gyi rigs rgyun mi ’chad pa dang, thams cad mkhyen pa’i phyir yongs su bsngo ste;

sa svakuśalamūlāni parasattvakuśalamūlāni pūrvahetukāni smarati, svakuśalamūlāni smṛtvā bodhaye pariṇāmayati, parasattvakuśalamūlāni smṛtvā ca sattvān bodhicittotpāde ’vatārayati. yat pūrvasaṃskāraduḥkhaṃ tasya tv anityatāṃ duḥkhaṃ śūnyatāṃ nairātmyaṃ pratisarati. sa nānityatāduḥkhaśūnyatānairātmyapratisaraṇena rūpagarvito na varṇagarvito nārogyagarvito na yauvanagarvito nājīvagarvito na bhogagarvito na parijanagarvito naiśvaryagarvitaḥ, śakrānarthiko brahmānarthiko lokapālānarthikaś cakravartyanarthikaḥ sarvajātyanarthikaḥ. sarvakāmarājyaiśvaryādhipatyam api nātmasukhāyārthayate, anyathā sarvasattvaparipācanāya saṃcintyabhavopapattiṃ parigṛhṇāti. so ’nityaduḥkhaśūnyanairātmyapratisaraṇena pūrvasaṃkliṣṭacaryāyā lajjati jihreti nigṛhṇāti vigarhate. pratyutpanne ’py adhvani jīvitahetor apy akaraṇīyaṃ na karoti, sa pūrvakuśalamūlāni bodhaye pariṇāmayati bṛṃhayati. pratyutpannāny api kuśalamūlāni sarvasattvebhyaḥ sādhāraṇāni pariṇāmayati, sa pratikūlapariṇāmanaṃ parityajati, buddhavaṃsadharmavaṃsasaṃghavaṃsānupacchedāya sarvajñānāya ca pariṇāmayati.

[4. The great purpose when he has remembered (smṛtvā mahârthikatā):] He remembers his own roots of good and the roots of good of other beings with their causes in the past, and having remembered his own roots of good he transforms them into awakening, having remembered the roots of good of other beings he inspires them to produce the thought of awakening. He relies on the impermanence, suffering, emptiness and egolessness in suffering caused by past formative factors. He does not, however, get conceited because of his reliance on impermanence, suffering, emptiness and selflessness, nor conceited by complexion, nor conceited by health, nor conceited by youth, nor conceited by his way of living, nor conceited by his pleasures, nor conceited by followers, nor conceited by lordliness, not seeking to be the king of the gods, nor seeking to be the lord of the world, nor seeking to be a protector of the world, nor seeking to be a universal king, nor wishing any kind of birth. He does not seek pleasures, kingship, lordship or power for his own pleasure, quite the opposite, he seeks birth in existence intentionally for the sake of maturing living beings. By reliance on impermanence, suffering, emptiness and selflessness he feels ashamed of his former impure actions, he rejects and despises them. In the present he does not do anything which ought not to be done even for the sake of his life, and he transforms and expands the former roots of good for the sake of awakening. He transforms the roots of good in the present for the sake of all beings collectively, he gives up transformation contrary to this [namely to be born as a disciple, an isolated buddha, a god or a man] and transforms them for the sake of the continuity of the lineage of the Buddhas, the lineage of religion and the lineage of the community, and for the sake of omniscience.

sngon gyi rgyu las byung ba dran zhes bya ba ni dge ba’i rtsa ba sngon ci dang ci bsags pa dran pa’o; byang chub tu yongs su sngo bar byed do zhes bya ba ni dge ba’i rtsa ba’i rgyu yod par dran zhing shes nas dge ba’i rtsa ba de dag byang chub tu bsngo bar byed pa’o. sngon gyi ’du byed kyi sdug bsngal zhes bya ba ni bdag sngon ’gyur ba’i sdug bsngal gyis sdug bsngal bar gyur pa’am, ’du byed kyis sdug bsngal bar gyur pa de dag dran nas zhes bya ba’i tha tshig go; rton par byed do zhes bya ba ni ’du byed rnams mi rtag pa la sogs par lta’o zhes bya ba’i don to. gzugs kyis dregs pa med pa yin zhes bya ba ni de ltar mi rtag par shes pas bdag ni gzugs bzang po mdzes pa’o snyam pa’i rlom sems med pa ste, mdzes pa de yang de ma thag tu med par ’gyur bar khong du chud pa’i phyir te, kha dog gis dregs pa med pa la sogs pa la yang ci rigs par sbyar ro. skye ba thams cad ’dod pa ma yin zhes bya ba ni skye ba’i gnas thams cad du skye bar ’dod par mi skye zhes bya ba’i don to. bsams bzhin du srid par skye ba ’dzin zhes bya ba ni sems can gyi don du shes bzhin du khams gsum du skye bar byed pa’o sngon gyi kun nas nyon mongs pa’i spyod pas ngo tsha zhing ’dzem ste zhes bya ba ni chos thams cad mi rtag pa’i mtshan nyid du shes pas, de lta bu dag gi phyir sngon sdig pa byas pa ni mi rigs pa byas so zhes ngo tsha zhing ’dzem pa skye ba’o. rgyas par byed do zhes bya ba ni dge ba’i rtsa ba bsags pa byang chub tu bsngos nas ’phel zhing rgya chen por byed pa’o. des mi mthun par yongs su bsngo ba spangs te zhes bya ba ni dge ba’i rtsa ba ci bsags pa dang, nyan thos sam, rang sangs rgyas sam, lha’am, mir skye ba mi bsngo’i, dkon mchog gsum gyi rigs rgyun mi chad pa dang, thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngo’o. ’di’i don chen por ’gyur ro.

. . . . . . . .

’di ni byang chub sems dpa’ rnams kyi sngon gyi gnas rjes su dran pa shes pa mngon sum du byed pa’i mngon par shes pa mi zad pa’o.

iyam ucyate bodhisattvānām akṣayā pūrvanivāsānusmṛtijñānasākṣātkaraṇābhijñā.

This is called the bodhisattvas’ supernormal knowledge which consists in realizing the knowledge of the remembrance of former lives.

sngon gyi gnas rjes su dran pa shes pa mngon du byed pa’i mngon par shes pa mi zad pa bshad zin to.

19th aksaya: Ṛddhividhijñānābhijñā

19th Imperishable: Magic.(p. 104)

de la byang chub sems dpa’ rnams kyi rdzu ’phrul bya ba shes pa mngon par shes pa gang zhe na?

tatra katamā bodhisattvānām ṛddhividhijñānābhijñā?

What then is the bodhisattvas’ supernormal knowledge consisting in knowledge of the way to magical power?

mnyam pa nyid mngon sum pa bstan pa’i phyir de la byang chub sems dpa’ rnams kyi rdzu ’phrul bya ba shes pa zhes bya ba la sogs pa gsungs te, de mi zad pa yang rdzu ’phrul mngon par shes pa de yid ches shing smin par bya ba’i sems can mi zad pas na smin par byed pa’i sems can de yang mi zad pa’o. de yang rnam pa drug tu rig par bya ste, 1) rgyu rnam par dag pas byung ba dang, 2) rnam pa sna tshogs su ston pa dang, 3) dbang du bya ba dang, 4) thams cad gzugs su ’dzud pa dang, 5) gzhan du bya ba dang, 6) gzhan gyi rdzu ’phrul zil gyis gnon pa’o – "To teach what the [bodhisattva] facing universal sameness (samatābhimukha) is, it is said .... This also is imperishable (akṣaya); since the beings to be enlightened and matured (saṃpratyāyanaparipācitavya) by the supernormal knowledge of magic (ṛddhyabhijnyā) are imperishable (akṣaya), the beings to mature them (paripākva) must also be imperishable (akṣaya). This should be known through six forms: ..."
de la 1) gang ’dun pa dang brtson ’grus zhes bya ba nas brtsams te, cho ’phrul rnam pa du ma myong ba zhes bya ba yan chad kyis rgyu rnam par dag pa las byung ba bstan to, 2) de’i rdzu phrul gyi cho ’phrul de dag ni zhes bya ba nas brtsams te, gzugs dang kha dog tu snang ba de dang de nyid ston te, mos pa ji lta ba bzhin du sems can rnams la chos ston to zhes bya ba yan chad kyis rnam pa sna tshogs su ston pa bstan to, 3) de’i stobs gang dang gang gis zhes bya ba nas brtsams te, dregs pa ’dul ba’i phyir chos ston to zhes bya ba yan chad kyis dbang du bya ba bstan to, 4) de rdzu ’phrul gyi rkang pa de dag gis zhes bya ba nas brtsams te, rgya mtsho chen po nyid du ’dug go zhes bya ba yan chad kyis thams cad gzugs su ’dzud pa bstan to, 5) gal te sreg pa’i bskal pa zhes bya ba nas brtsams te, gang dang gang byin gyi rlabs kyis byin gyis brlabs pa de dag gi de kho na bzhin du ’dug go zhes bya ba yan chad kyis gzhan du bya ba bstan to, 6) de’i byin gyi rlabs de ni sangs rgyas bcom ldan ’das zhes bya ba nas brtsams te, bdud kyi ris kyi lha rnams kyis mi ’phrogs pa ste, zhes bya ba yan chad kyis gzhan gyi rdzu ’phrul zil gyis gnon pa bstan to.

gang ’dun pa dang, brtson ’grus dang, sems dang, dpyod pas rab tu zin pa’i chos rnams sgrub pa dang, las su rung ba dang, dbang byed pas des rdzu ’phrul gyi rkang pa bzhi po ’di dag shin tu bsgoms pa’i phyir mngon par ’du byed pa med pa’i rdzu ’phrul mngon du thob par ’gyur te, de rdzu ’phrul gyi cho ’phrul rnam pa du ma myong bar ’gyur ro.

yā chandasā vīryeṇa cittena mīmāṃsayā pragṛhītānāṃ dharmāṇāṃ pratipattiḥ karmaṇyatādhipateyatā; ata eteṣāṃ caturṇām ṛddhipādānāṃ suparibhāvitatvāt pratyakṣam anabhisaṃskārā ṛddhīḥ prāpnoti, so ’nekavidhāny ṛddhiprātihāryāṇi pratyanubhavati.

[1. Stemming from a pure cause (viśuddahetvutpanna):] It is the attainment, use and mastery of moments of existence that have been reached through [concentration (samādhi) consisting in] eagerness, vigour, thinking and consideration; then, by cultivating these bases of [or causes (hetu) creating] magical power, he consciously attains unconditioned magical power and experiences [or partakes (upabhuj-) without effort (anābhoga) in] different miracles effected by magical power.

gang ’dun pa dang, brtson ’grus dang, sems dang, dpyod pas zin pa’i chos rnams sgrub pa dang zhes bya ba la, ’dun pa la sogs pa bzhi po ming gis smos pa ’di dag ni rdzu ’phrul gyi rkang pa zhes bya ste, rdzu ’phrul bskyeda pa’i rgyu’o. rdzu ’phrul ni ’og nas ’byung ba’i gzugs dang stobs dang byin gyi rlabs la sogs pa lta bur sprul cing ’byor pa nus pa la bya’o. de sprul cing ’byor pa nus pa’i rgyu’am gzhi’am, de lta bu’i gnas su phyin par byed pa ni ’dun pa la sogs pa’i ting nge ’dzin bzhi po ’di rnams yin pas ’dun pa la sogs pa bzhi po ’di rnams la rdzu ’phrul gyi rkang pa zhes bya’o.
de ci’i phyir zhe na? ’dun pas ni thog ma nyid du rdzu ’phrul la mngon du phyogs pa’am dad par byed, brtson ’grus ni de sgrub par byed, sems kyis ni bsgrubs pa rnams chud ma zos par bzung ba’i chos gtan la phab nas rtog par byed de; de lta bu la rdzu ’phrul ’byung ba’i phyir de rnams ni rdzu ’phrul gyi rkang pa’o – "Why [are they called bases, "feet" or causes of magical power]? By eagerness one is first facing and believing in magical powers, by vigour one attains them, by thinking one understands them, and having discerned the moments of existence one has attained them in such a way that one does not lose them. Thus, since magical power arises through them, they are called bases of magical power.
rab tu zin pa’i chos rnams zhes bya ba la ’dun pa dang, brtson ’grus dang, sems dang dpyod pa rnams kyis bsgrub pa’am, de dang ldan pa’i gzugs dang byin gyi rlabs ’og nas ’byung ba rnams sgrub ces bya ba’i don to. sgrub pa ni ma thob pa las thob par byed pa’o. las su rung ba ni thob pa nas spyod nus pa’o. dbang byed pa ni spyod nus pa las kyang rab tu byang nas cir dgar bsgyur nus pa’o.
des rdzu ’phrul gyi rkang pa bzhi po ’di dag shin tu bsgoms pa’i phyir mngon par ’du byed pa med pa’i rdzu ’phrul mngon du thob par ’gyur te zhes bya ba ni ’dun pa la sogs pa rdzu ’phrul gyi rkang pa gong du smos pa bzhi po rab tu bsgoms te byung bar gyur pa’i mthus gzugs dang stobs dang byin gyi rlabs kyis rdzu ’phrul ’og nas ’byung ba rnams gsal zhing ’bad mi dgos par lhun gyis grub pa nyid du thob bo zhes bya ba’i don to.
de rdzu ’phrul gyi cho ’phrul rnam pa du ma myong ba zhes bya ba ni de ltar lhun gyis grub pa las rdzu ’phrul mngon par shes pa dang ldan pa’i byang chub sems dpa’ de rdzu ’phrul rnam pa mang po spyod par ’gyur ro zhes bya ba’i don to.

. .

de’i rdzu ’phrul gyi cho ’phrul de dag ni sems can la lta ba’i phyir rgya cher sems can yongs su smin par byed par ’gyur te; de’i rdzu ’phrul gyi cho ’phrul gang gis sems can gdul bar bya ba’i rdzu ’phrul gyi cho ’phrul de dang de sems can rnams la nye bar ston te, gzugs su’am, stobs su’am, byin gyi rlabs su yang rung ste. de gzugs dang kha dog tu snang ba gang dang gang gis sems can ’dul bar ’gyur ba’i gzugs dang kha dog tu snang ba de dang de nyid sems can rnams la nye bar ston to; sangs rgyas kyi gzugs dang kha dog tu snang ba’am, byang chub sems dpa’i gzugs dang kha dog tu snang ba’am, rang sangs rgyas kyi gzugs dang kha dog tu snang ba’am, nyan thos kyi gzugs dang kha dog tu snang ba’am, brgya byin gyi gzugs dang kha dog tu snang ba’am, ’jig rten skyong ba’i gzugs dang kha dog tu snang ba’am, ’khor los sgyur ba’i gzugs dang kha dog tu snang ba’am, de bzhin du khyab ’jug dang, skem byed dang, dbang phyug chen po dang, tshangs pa dang, skye dgu’i bdag po’i gzugs dang kha dog tu snang ba’am, gang de ma yin pa’i gzugs dang kha dog tu snang ba tha na dud ’gro’i skye gnas kyi gzugs dang kha dog tu snang ba gang dang gang gis sems can ’dul bar ’gyur ba’i gzugs dang kha dog tu snang ba de dang de nyid ston te, mos pa ji lta ba bzhin du sems can rnams la chos ston to.

tāni tadṛddhiprātihāryāṇi sattvāvekṣayā vistareṇa sattvān paripācayanti. yena tadṛddhiprātihāryeṇa sattvā vineyās tad tad ṛddhiprātihāryaṃ sattvebhya upadarśayati, rūpe vā bale vādhiṣṭhāne vā. sa yena yena rūpavarṇābhāsena sattvā vinītās taṃ tam rūpavarṇābhāsam eva sattvebhya upadarśayati, buddharūpavarṇābhāsena vā, bodhisattvrūpavarṇābhāsena vā, pratyekabuddharūpavarṇābhāsena vā, śrāvakarūpavarṇābhāsena vā, śakrarūpavarṇābhāsena vā, lokapālarūpavarṇābhāsena vā, cakravartirūpavarṇābhāsena vā, evaṃ viṣṇuskandamaheśvarabrahmaprajāpatirūpavarṇābhāsena vā, yad atadrūpavarṇābhāsena vāntaśo yena yena tiryagyonirūpavarṇābhāsena sattvā vinītās taṃ tam eva rūpavarṇābhāsaṃ sattvebhyo darśayati, sattvebhyo yathādhimuktyā dharmaṃ deśayati.

[2. Teaching in different forms (vicitrâkāradesanā):] Those miracles of his effected by magical power mature beings extensively, having regard for living beings. Whatever miracles of magical power which beings are to be disciplined by, he displays them to the beings, either in form, power or magical transformation. He displays to living beings just that appearance of beauty and complexion by which living beings are to be disciplined, the appearance of beauty and complexion of a Buddha, the appearance of beauty and complexion of a bodhisattva, the appearance of beauty and complexion of an isolated buddha, the appearance of beauty and complexion of a disciple, the appearance of beauty and complexion of a king of gods, the appearance of beauty and complexion of a world-protector, the appearance of beauty and complexion of a universal king, in the same way, the appearance of beauty and complexion of Viṣṇu, Skanda, the Great Lord, Brahmā or Prajāpati, the appearance of beauty and complexion of those not being any one of these, he displays to living beings just that appearance of beauty and complexion, even that of animals, and he teaches religion to living beings according to their faith.

gzugs zhes bya ba ni gzugs bzang ngan gang gis ’dul ba’i gzugs de ston pa’o; stobs ni lus kyi mthu dang rtsal lo; byin gyis brlabs sa chur sgyur ba dang, chu mer sgyur ba la sogs pa’o. mos pa ji lta ba bzhin du chos ston to zhes bya ba ni rdzu ’phrul gyi cho ’phrul gyis btul nas chos gang la dad pa’i chos de ston pa’o.
dbang du bya ba; cf. Bbh. p. 5826, and p. 6210-13: tatra vashitvakaraṇaṃ yāvāṃ kashcit sattvadhātuḥ. taṃ sarvaṃ gamanāgamanāsthānādyāsu kriyāsu vartayati. saced asyaivaṃ bhavati. gacchatu. gacchati. tiṣṭhatu. tiṣṭhati. āgacchatu. āgacchati. bhāṣatāṃ. bhāṣate.

. . .

de stobs gang dang gang gis stobs snyems pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa’i shas che ba’i sems can rnams gdul bar bya ba’i stobs de dang de nyid ston te; yang na brgya byin gyi stobs sam, yang na tshangs pa’i stobs sam, yang na ’jig rten skyong ba’i stobs sam, yang na ’khor los sgyur ba’i stobs sam, yang na tshan po che’i stobs sam, yang na sred med kyi bu’i stobs kyi bzhi cha’am, yang na sred med kyi bu’i stobs kyi phyed dam, yang na sred med kyi bu’i stobs kyang rung ste; byang chub sems dpa’i stobs gang dang ldan pas sor mo gsum gyis ri’i rgyal po ri rab bteg ste, ’phang du dpag tshad ’bum drug khri bzhi stong tsam la rgyar dpag tshad brgyad khri bzhi stong du ’phangs pa’ang; ’di lta ste dper na skyu ru ra’i ’bras bu gcig bzhin du ’jig rten gyi khams gzhan du ’phangs kyang, byang chub sems dpa’ de’i stobs la nyams pa med do. stong gsum gyi stong chen po’i ’jig rten gyi khams ’di ltar rgya che ba, ’di ltar yangs pa, chu’i khams nas bzung ste, steng du ’og min gyi bar la thug pa ’di lag mthil gyi steng du bzhag ste bskal pa’am, bskal pa las lhag par ’dug la spyod lam thams cad kyang ston te. byang chub sems dpa’i de lta bu’i stobs dang, sems can stobs snyems shing khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa’i shas che ba rnams la stobs snyems pa dang, khro ba dang, nga rgyal dang, dregs pa gdul ba’i phyir chos ston to.

sa yena yena balena tīvragarvitakrodhamānadarpitamattabalāḥ sattvā vineyās tat tad balam eva darśayati, atha vā śakrabalam atha vā brahmabalam atha vā lokapālabalam atha vā cakravartibalam atha vā mahānagnabalam atha vā caturthabhāganārāyaṇabalam atha vārdhanārāyaṇabalam atha vā nārāyaṇabalam. meruḥ parvatarājo ’ṣṭhāṣaṣṭiyojanaśatasahsrasamucchrayo ’pi caturaśītiyojanasahasravistāro ’pi yena bodhisattvabalānvitena bodhisattvena tryaṅgulibhir utkṣiptaḥ, tad yathaikam āmalakīphalam anyaṃ lokadhātum ākṣiptam api tasya bodhisattvasya balam anupahatam. imaṃ trisāhasramahāsāhasralokadhātum evaṃ viśālam evaṃ vipulam abdhātuprabhṛti yāvad upary avīciparyantaṃ karatalasyopari pratiṣṭhāpya kalpaṃ vā kalpāvaśeṣaṃ vā tiṣṭhan sarveryāpathān api darśayati. evaṃbalo bodhisattvas tīvragarvitakrodhamānadarpitamattebhyaḥ sattvebhyo garvitakrodhamānadarpitamattabalavineyārthaṃ dharmaṃ deśayati.

[3. Putting it into power (vaśitvakaraṇa):] He displays just that power by which beings with very arrogant, aggressive, conceited, haughty and furious powers are to be disciplined, be it the power of the king of gods, the power of the lord of the world, the power of a world-protector, the power of a universal king, the power of a great athlete, a quarter of Nārāyaṇa’s power, half the power of Nārāyaṇa, (p. 105) or the [full] power of Nārāyaṇa. Even though Meru, the king of mountains, is sixty-eight thousand yojanas high and eighty-four thousand yojanas in breadth, one with the power of a bodhisattva can toss it up with three fingers; the power of that bodhisattva is unimpeded, so that he could even throw it to another world-sphere as if it were a fruit of the Āmalaka. Having placed upon the palm of his hand this world-system of threefold thousand great thousand worlds, so great, so wide, from the element of water to beyond the border of Avīci, he remains thus for a world-age or more while displaying all the right ways of behaviour. The bodhisattva, having such power, teaches religion to beings with very arrogant, aggressive, conceited, haughty and furious power to discipline their arrogant, aggressive, conceited, haughty and furious power.

stobs de dang de nyid ston ces bya ba ni sems can de dag pas stobs che ba’i sems can de dang de dag gi stobs nye bar ston pa’o
thams cad gzugs su ’dzud pa. The sarvarūpakāyapraveshanam of Bbh p. 5825, 6113-16, though similar to the heading in question, refers to a somewhat different phenomenon, which is also described in the miracle of Akṣayamati in Akṣ p. 42-43.
gzhan du bya ba. Cf. Bbh p. 5823, 605-611, anyathībhāvakaraṇam.

. . . .

de rdzu ’phrul gyi rkang pa de dag gis byin gyi rlabs kyis ye shes ’thob bo. byang chub sems dpa’i byin gyi rlabs kyis ye shes de dag gang dang gang la byin gyis brlabs pa, de de kho na bzhin du ’gyur te, des gal te: rgya mtsho chen po la ba lang gi rjes tsam du gyur cig! ces ba lang gi rjes su byin gyis brlabs na, ba lang gi rjes tsam du ’dug go; ba lang gi rjes kyang rgya mtsho chen por gyur cig! ces byin gyis brlabs na, rgya mtsho chen po nyid du ’dug go.

sa tair ṛddhipādair adhiṣṭhānajñānaṃ prāpnoti, tair bodhisattvasyādhiṣṭhānajñānair yad yad adhitiṣṭhet tat tad eva bhavet. sa yadi mahāsamudro goṣpadamātro bhavatv iti goṣpadam adhitiṣṭhed goṣpadamātraḥ tiṣṭhet, goṣpadam api mahāsamudro bhavatv ity adhitiṣṭhen mahāsamudra eva tiṣṭhet.

[4. Making one form enter any other form (sarvarūpapraveśana):] By those bases of magic he attains knowledge of magical occurrences, and whatever he brings about by different kinds of knowledge of magical occurrences, that happens. If he brings about a magical occurrence thinking: “Let the great ocean have the size of the hoofprint of a cow,” it remains the size of the hoofprint of a cow, and: “Let the hoofprint of a cow be the great ocean,” it remains the great ocean.

gal te sreg pa’i bskal pa chu’i phung por gyur cig! ces byin gyis brlabs na, de chu’i phung po nyid du ’dug go; chu’i phung po yang me’i phung por gyur cig! ces byin gyis brlabs na, me’i phung po nyid du ’dug go; me’i phung po yang rlung gi phung por gyur cig! ces byin gyis brlabs na, de rlung gi phung po nyid du ’dug go; rlung gi phung po yang me’i phung por gyur cig! ces byin gyis brlabs na, de me’i phung po nyid du ’dug go; me’i phung po yang sa’i phung por gyur cig! ces byin gyis brlabs na, de sa’i phung po nyid du ’dug go; sa’i phung po yang me’i phung por gyur cig! ces byin gyis brlabs na, de me’i phung po nyid du ’dug go. de bzhin du tha ma dang, ’bring dang, rab kyi chos gang dang gang byin gyi rlabs kyis byin du brlabs pa, de dag de kho na bzhin du ’dug go.

yadi kalpoddāho ’pskandho bhavatv ity adhitiṣṭhet so ’pskandha eva tiṣṭhet; apskandho ’py agniskandho bhavatv ity adhitiṣṭet so ’gniskandha eva tiṣṭhet; agniskandho ’pi vāyuskandho bhavatv ity adhitiṣṭhet sa vāyuskandha eva tiṣṭhet; vāyuskandho ’py agniskandho bhavatv ity adhitiṣṭhet so ’gniskandha eva tiṣṭhet; agniskandho ’pi pṛthivīskandho bhavatv ity adhitiṣṭhet sa pṛthivīskandha eva tiṣṭhet; pṛthivīskandho ’py agniskandho bhavatv ity adhitiṣṭhet so ’gniskandha eva tiṣṭhet; evaṃ yān yān dharmān mṛdūn vā madhyamān vādhimātrān vādhiṣṭhānenādhitiṣṭhet te ta eva bhaveyuḥ.

[5. Changing (anyathākaraṇa):] If he brings about a magical occurrence thinking: “Let the world-conflagration be a mass of water,” it remains a mass of water, if he brings about a magical occurrence thinking: “Let the mass of water be a mass of fire,” it remains a mass of fire, if he brings about a magical occurrence thinking: “Let the mass of fire be a mass of wind,” it remains a mass of wind, if he brings about a magical occurrence thinking: “Let the mass of wind be a mass of fire,” it remains a mass of fire, if he brings about a magical occurrence thinking: “Let the mass of fire be a mass of earth,” it remains a mass of earth, if he brings about a magical occurrence thinking: “Let the mass of earth be a mass of fire,” it remains a mass of fire, thus, whatever moments of existence, insignificant, average or great he brings about through magical presence, precisely these take place.

de bzhin du tha ma dang, ’bring dang, rab ces bya ba la tha ma rab tu gyur cig ces byin gyis brlabs na de de bzhin du ’gyur ba la sogs pa ci rigs par sbyar to.
gzhan gyi rdzu ’phrul zil gyis gnon pa. Cf. Dbh p. 5826, 6214-22, pararddhyabhibhava.

de’i byin gyi rlabs de ni, sangs rgyas bcom ldan ’das rnams ma gtogs par, brgya byin nam, tshangs pa’am, bdud dam, bdud kyi ris kyi lha’am sus kyang rung ste, ’jig rten du chos dang ’thun pas sus kyang bskyod pa’am, bsgul ba’am, mi snang bar byed mi nus te; sems can gyi ris na gang byang chub sems dpa’i byin gyi rlabs de la bskyod pa’am, bsgul ba’am, mi snang bar byed nus pa’i sems can de gang yang med do. de byang chub sems dpa’i byin gyi rlabs kyi ye shes kyi stobs bskyed pa des brjod pa sna tshogs dang, dga’ ba dang, mgu ba lhur len pa’i sems can rnams la sgra ji lta ba bzhin du ’jug pas chos ston to.

adas tasyādhiṣṭhānaṃ tu bhagavanto buddhān sthāpayitvā na kena cic chakyaṃ kṣobhayituṃ kampayitum antardhāpayituṃ śakreṇa vā brahmaṇā vā māreṇa vā mārakāyikair devair vā na kenacit punar loke sahadharmeṇa; yaḥ sattvanikāye śakyas tad bodhisattvādhiṣṭhānaṃ kṣobhayituṃ kampayitum antardhāpayituṃ na sa kaś cit sattvaḥ. sa tena bodhisattvādhiṣṭhānajñānabalotpādena vividhābhilāpahṛṣṭatuṣṭaparamebhyaḥ sattvebhyo yathāśabdapraveśena dharmaṃ deśayati.

[6. Not overcome by the magical power of any other (pararddhyanabhibhūta):] No one at all, excepting the Awakened Lords, is able to disturb, agitate or make disappear that magical presence of his, be it the king of gods, the creator of the world, the Evil One, the followers of the Evil One, not anyone in the world, even though in accordance with religion; no being whatsoever is able to disturb, agitate or make disappear that magical presence of the bodhisattva. By producing power through knowledge of the bodhisattva’s magical presence he teaches religion to beings with the languages they are pleased and content with, finding most important, by way of entering into their words.

’jig rten du chos dang mthun pas sus kyang zhes bya ba ni ’jig rten na bdag dang ’dra bar gyur pa zhes bya ba’i tha tshig go. For the expression v. Edg. s. v. sahadharma.
byin gyi rlabs ni rdzu ’phrul gyi byin gyi rlabs so. ye shes kyi stobs bskyed ces bya ba ni gnyis su med pa’i ye shes kyi mthu bskyed pas so; brjod pa sna tshogs dang dga’ ba zhes bya ba ni sems can bshad pa sna tshogs la dga’ ba’o.

. .

de’i rdzu ’phrul gyi rkang pa de dag kyang mngon par ’phags pa’o; rang gi kha na las pa’o; bdud dang, nyon mongs pa thams cad kyi yul las ’das pa’o; sangs rgyas kyi yul la ’jug pa’o; sems can thams cad la mi gnod par sbyor ba’o; dge ba’i rtsa ba dang tshogs thams cad bsags pa’o; bdud dang bdud kyi ris kyi lha rnams kyis mi ’phrogs pa ste;

te tasya rddhipādā abhyudgatāḥ, svādhīnāḥ, sarvamārakleśaviṣayasamatikrāntāḥ, buddhaviṣayapraveśāḥ, sarvasattveṣv avyābādhāśayāḥ, sarvakuśalamūlasaṃbhāropacayāḥ, māreṇa mārakāyikaiś ca devair asaṃhāryāḥ.

His bases of magic power are elevated far above [those of the seers (ṛṣi) and disciples, etc.], autonomous, beyond the range of all the Evil Ones and the vices, they are entrances into the region of the Buddhas [as by them one penetrates into the sphere of all moments of existence (dharmadhātu) ], having no intention of harming any being, acquiring all the roots of good and the accumulations, they cannot be suppressed by the Evil One and his followers.

rdzu ’phrul gyi rkang pa de dag kyang mngon par ’phags so zhes bya ba ni byang chub sems dpa’i rdzu ’phrul gyi rkang pa de ’jig rten pa dang drang srong la sogs pa’i rdzu ’phrul gyi rkang pa dang ’jig rten las ’das pa nyan thos la sogs pa las kyang khyad zhugs pa’i phyir ro. bdud dang, nyon mongs pa thams cad kyi yul las ’das pa zhes bya ba ni bdud dang nyon mongs pa thams cad des spangs la, bdud dang nyon mongs pa dang ldan pa rnams kyis thob par mi nus pa’i phyir ro. sangs rgyas kyi yul la ’jug pa zhes bya ba ni rdzu ’phrul des chos kyi dbyings rtogs par byed pa’i phyir ro. sems can la mi gnod ces bya ba ni rdzu ’phrul des sems can rnams la phan ’dogs par byed pa’i phyir ro. dge ba’i rtsa ba dang tshogs thams cad bstsags pa zhes bya ba ni rdzu ’phrul brtsams pa thams cad kyang dge ba’i rtsa ba dpag tu med pa la sogs pa’i rgyur ’gyur bas so. ’dod pa’i khams kyi dbang phyug chen po thob pa’i lha’i bu ni bdud do; bdud de’i ’khor dang g.yog tu gtogs pa’i lha rnams ni bdud kyi ris kyi lha’o; mi ’phrogs pa ni de dag gis byang chub sems dpa’i rdzu ’phrul med par bya zhing zil gyis gnon par mi nus pa’o.

. . . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi rdzu ’phrul bya ba shes pa’i mngon par shes pa mi zad pa ste;

iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayā rddhividhijñānābhijñā.

This, reverend Śāradvatīputra, is called the the bodhisattvas’ imperishable supernormal knowledge consisting in knowledge of the way to magical power.

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi mngon par shes pa lnga mi zad pa zhes bya’o.

imā ucyante, bhadanta śāradvatīputra, bodhisattvānām akṣayāḥ pañcābhijñāḥ.

(p. 106) These, reverend Śāradvatīputra, are called the bodhisattvas’ five imperishable kinds of supernormal knowledge.

’di ni rdzu ’phrul bya ba mngon par shes pa lnga mi zad pa bshad zin to. ’byung ba mngon sum du gyur pa ni zag pa zad pa mngon sum du byas pa ste, slob dpon thogs med kyis mngon sum du gyur pa drug yod pa’i phyir bsdus pa’i don gyi nang du smos mod kyi, de bzhin gshegs pa bzhin du byang chub sems dpa’ rnams kyis zag pa zad pa mngon sum du ma byas pas na mdo las ni ma gsungs so – "... [The bodhisattva] facing origination (utpādābhimukha) is the one who has realized the perishing of the sullied influences (āsravakṣayasākṣātkṛta). But even though the ācārya Asangga enumerates in his summary (piṇḍārtha) six kinds of "facing" (abhimukha), it is not mentioned in this sūtra because the bodhisattvas, like the Tathāgata, do not realize the perishing of sullied influences (āsravakṣayāsākṣātkṛtatvāt)."
Cf. ṭ. fol. 188b5-6, supra, where the six kinds of bodhisattvas connected to each of the abhijnyās are enumerated.
Cf. Bbh p. 5813-16: tatra ṣaḍ abhijnyāḥ ṛddhiviṣayo, divyaṃ shrotraṃ, cetasaḥ paryāyaḥ, pūrvenivāsānusmṛtiḥ, cyutyupapādadarshanam, āsravakṣayajnyānasākṣātkriyā ca abhijnyāprabhāva ity ucyate; and
Bbh p. 714-19: tatrāsravakṣayajnyānaṃ buddhabodhisattvānāṃ katamat. iha tathāgato vā bodhisattvo vā kleshānāṃ kṣayaprāptiṃ yathābhūtaṃ prajānāti. prāpto mayā parair vā āsravakṣayo na veti. āsravakṣayaprāptyupāyam apy ātmānaḥ pareṣāṃ ca yathābhūtaṃ prajānāti. yathā upāyam evam anupāyam api yathābhūtaṃ prajānāti āsravakṣayaprāptāv abhimānaṃ pareṣāṃ yathābhūtaṃ prajānāti. nirabhimānaṃ ca yathābhūtaṃ prajānāti bodhisattvaḥ punaḥ sarvaṃ caitat prajānāti āsravakṣayaṃ ca na svayaṃ sākṣātkaroti. ataḥ sāsravaṃ ca na svayaṃ sākṣātkaroti. ataḥ sāsravaṃ ca vastu bodhisattvaḥ sahāsravair na vijahāti. tatra vicarati sāsrave vastuni. na ca saṃklishyata iti so ’sya sarvaprabhāvānāṃ mahattamaḥ prabhāvo veditavyaḥ. tena khalv āsravakṣayajnyānena buddhabodhisattvāḥ svayaṃ na klishyante. pareṣāṃ vyapadishyaṃti. abhimānaṃ ca nāshyaṃti. idam asya karma veditavyaṃ.

VIII. Paripākabala

VIII. The Power of Maturing

20th-23rd aksaya: Saṃgrahavastu

20th-23rd Imperishable: Means of Attraction.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi bsdu ba’i dngos po bzhi mi zad pa ste. bzhi gang zhe na? ’di lta ste: sbyin pa dang; snyan par smra ba dang; don spyod pa dang; don ’thun pa’o.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ catvāri saṃgrahavastūny apy akṣayāṇi katamāni catvāri? tad yathā dānam, priyavāditā, arthacaryā, samānārthatā ca.

Further, reverend Śāradvatīputra, the four means of attraction are also imperishable. What four? 1) Generosity, 2) loving speech, 3) acting for the good, and 4) common aim [for oneself and others].

yongs su smin par byed pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams bsdu ba’i dngos po zhes bya ba la sogs pa gsungs te, bsdu ba’i dngos po ni dga’ ba’i dngos po’am, phan par byed pa’i dngos po zhes bya ba’i don to. de mi zad pa yang des bsdu bar bya ba’i sems can mi zad pas sdud par byed pa’i dngos po yang mi zad pa’o. ’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, bzhi gang zhe na? ’di lta ste sbyin pa dang zhes bya ba la sogs pas ni bstan pa’i tshul bshad do, lhag ma rnams kyis ni bshad pa’i tshul bshad do. yongs su smin pa’i byang chub sems dpa’ yang rnam pa bzhi ste, 1) rjes su phan ’dogs pa dang, 2) phan ’dogs par byed pa dang, 3) ’jug pa dang, 4) rjes su ’jug par byed pa’o. bsdu ba’i dngos po bzhis ni sems can yongs su smin par byed pas, de dag nyid kyis sa’i don yongs su smin par byed pa’i mthu bstan to – "To teach what the bodhisattva maturing (paripācaka) is, it is said ... The means of attraction (saṃgrahavastu) are means of happiness (sukhavastu) or means of helping (upakāravastu). They are imperishable (akṣaya), since the beings to be attracted (saṃgrhītavya) by them are imperishable (akṣaya), the means to attract them (saṃgrahaka) are also imperishable. ... The bodhisattva maturing (paripācaka) is of four kinds, 1) helping (anugrahaka), 2) supporting (upakāraka), 3) introducing (avatāraka), and 4) conforming to [others] (anuvartaka). ..."

de la sbyin pa ni gang zang zing sbyin pa dang chos sbyin pa’o; de la snyan par smra ba ni gang slong ba dang chos nyan pa rnams la tshig ’jam zhing snyan par smra ba’o; de la don spyod pa ni gang bdag dang gzhan gyi don bsam pa bzhin du yongs su rdzogs par byed pa’o; de la don ’thun pa ni gang theg pa gang la bdag yon tan du ’du shes pa’i theg pa de nyid la chos dang zang zing len pa rnams rab tu ’god pa’o.

tatra dānaṃ yad āmiṣadānaṃ dharmadānaṃ ca; tatra priyavāditā yā yācanakebhyo dharmaśravaṇikebhyaś ca mṛduvākyapriyavāditā; tatrārthacaryā yā saṃcintya svaparārthaparipūriḥ; tatra samānārthatā yo yasmin yāna ātmano guṇasaṃjnā tasminn eva yāne dharmāmiṣagrāhakān pratiṣṭhāpayati.

Generosity is giving material gifts and the gift of religion; loving speech is speaking gentle words lovingly to beggars and listeners to religion; (p. 107) acting for the good is intentionally fulfilling the good for oneself and others; common aim is when he establishes those receiving religion and material gifts on the way he himself conceives as having the highest qualities [namely the Mahāyāna, characterized by stages and perfections (bhūmipāramitālakṣaṇa) ].

rjes su phan ’dogs pa bstan pa’i phyir de la sbyin pa ni zang zing sbyin pa dang chos sbyin pa zhes bya ba gsungs te, nor dang ’bru la sogs pa sbyin pa ni zang zing sbyin pa’o. zang zing med pa’i bsam pas gsung rab yan lag bcu gnyis thos pa gzhan la ston pa ni chos kyi sbyin pa ste, de gnyis sbyin pa la sbyin pa zhes bya’o – "To teach what the [bodhisattva] helping (anugrahaka) is, it is said ..." phan ’dogs par byed pa bstan pa’i phyir de la snyan par smra ba ni gang slong ba dang chos nyan pa rnams tshig ’jam zhing snyan par smra ba’o zhes gsungs te, ’dir yang zang zing slong ba rnams la tshig ’jam zhing snyan par smra ba dang chos nyan pa rnams la tshig ’jam zhing snyan par smra ba’o. de la tshig ’jam pa ni mig bzlog pa dang, gnyer ma bsdus pa la sogs pa med par bya ste, bde bar ’ongs pa dang ’dir ’ongs pa la legs so zhes bya ba la sogs pa smra ba’o. snyan par smra ba ni phyis ’ongs na’ang de bzhin sbyin par bya’o zhes smra ba’o. yang na, slong ba dang chos nyan pa’i skyon mi gleng ba ni tshig ’jam pa’o, de dag gi yon tan brjod pa ni snyan par smra ba ste, ’di ni snyan par smra ba zhes bya’o – "To teach what the [bodhisattva] supporting (upakāraka) is, it is said ..." ’jug pa bstan pa’i phyir de la don spyod pa ni gang bdag dang gzhan gyi don bsam pa bzhin du yongs su rdzogs par byed pa’o zhes bya ba gsungs te, gang bdag gi don bsams pa bzhin du rdzogs par byed pa dang, gzhan gyi don bsams pa bzhin du rdzogs par byed pa ni don spyod pa’o. de la bsam pa bzhin du rdzogs par byed pa nyid bdag ni bla na med pa’i byang chub thob par bya ba’i phyir zang zing dang chos gtong bar ’dod pa las, ji ltar ’dod pa bzhin du zang zing slong zhing chos nyan pa dang phrad nas de dag la zang zing btang zhing chos bshad pa’o. de la sems can yang tshe ’dir longs spyod ’dod pa dang tshe rabs gzhan du rnam par grol ba ’dod pa rnam pa gnyis te, slong ba rnams la yang zang zing btang nas ji ltar bsams pa bzhin du bsam pa rdzogs par byed pa’o. tshe rabs gzhan du rnam par thar pa ’dod pa la yang ’phags pa’i lam yan lag brgyad pa la sogs pa’i chos bstan nas ji ltar bsams pa bzhin du bsam pa rdzogs par byed pa’o – "To teach what the [bodhisattva] introducing (avatāraka) is, it is said ..." rjes su ’jug par byed pa bstan pa’i phyir de la don mthun pa ni gang theg pa gang la bdag yon tan du ’du shes pa’i theg pa de nyid la chos dang zang zing len pa rnams rab tu ’god pa’o zhes bya ba smos te, gang zhes bya ba’i sgra ni byang chub sems dpa’ dang sbyar to, byang chub sems dpa’ gang zhes bya ba’i don to. theg pa gang la zhes bya ba ni sa dang pha rol tu phyin pa’i mtshan nyid theg pa chen po gang la zhes bya ba’i tha tshig go. bdag ni byang chub sems dpa’ nyid do. yon tan du ’du shes pa ni theg pa de la mchog dang gtso bor blta ba’o. theg pa de nyid la zhes bya ba ni theg pa gang la yon tan dang gtso bor bltas pa’i theg pa de nyid la’o. rab tu dgod pa ni bdag zhugs pa bzhin du gzhan yang ’dzud pa ste, theg pa gcig gi don la bdag dang gzhan gnyis kar gnas par byed pa ’di ni don mthun pa’o – "To teach what the [bodhisattva] conforming to [others] (anuvartaka) is, it is said ..."

. . . .

gzhan yang sbyin pa ni gang slong ba rnams la yid mgu bar sbyin pa’o; de la snyan par smra ba ni gang slong ba rnams la mi smod pa’o; de la don spyod pa ni gang slong ba rnams kyi don yongs su rdzogs par byed pa’o; de la don ’thun pa ni gang theg pa de nyid la yang dag par ’dzud pa’o.

punar aparaṃ dānaṃ yad yācanakānāṃ cittārādhanādānaṃ; tatra priyavāditā yā yācanakānām akuṃsanatā; tatrārthacaryā yā yācanakānām arthaparipūriḥ; tatra samānārthatā yas tasminn eva yāne ’vatārayati.

Further, generosity is pleasing the thoughts of beggars; loving speech is not deriding beggars; acting for the good is fulfilling the aim of beggars; common aim is when he [the bodhisattva] introduces them to just that way.

bsdu ba’i dngos po bzhi rnam grangs gzhan du bstan pa’i phyir gzhan yang sbyin pa ni gang slong ba rnams la yid mgu bar sbyin pa zhes gsungs te, gong ma bzhin du ’di man chad bsdu ba’i dngos po ’byung ba rnams la yang bsdus pa’i don re re dang sbyar ba’o; slong ba rnam pa gang, ji snyed cig, ji ltar ’dod pa bzhin sbyin pa ni slong ba rnams la yid mgu bar sbyin pa ste, gang sbyin pa ni dngos po gang ’dod pa de sbyin pa’o, ji snyed sbyin pa ni phyi dang nang gi dngos po ji snyed ’dod pa de dag kun sbyin pa’o, ji ltar sbyin pa ni rim gro dang bkur sti byas nas sbyin pa’o; snyan par smra ba ni gang slong ba rnams la mi smod pa’o zhes bya ba la zang zing slong ba po rnams la rigs ngan ’di, dbul po ’di zhes bya ba la sogs pa sems gdung bar ’gyur ba’i tshig mi smra ba ni snyan par smra ba’o; de la don spyod pa ni gang slong ba rnams kyi don yongs su rdzogs par byed pa’o zhes bya ba la slong ba rnams tshe ’dir yang dbul ba med par bya ste, longs spyod kyi ’byor ba dang ldan par byas nas mi dge ba la mi ’dzud cing dge ba la ’jog pa ni don spyod pa zhes bya’o; de la don mthun pa ni gang theg pa de nyid la yang dag par ’dzud pa’o zhes bya ba la, gang ni slong ba po’i gang zag gam byang chub sems dpa’ gang ngo. theg pa de nyid la yang dag par ’dzud ces bya ba ni gang zag de theg pa gang la dad pa’i theg pa de nyid la gang zag de ’dzud pa’am; byang chub sems dpa’i theg pa gang la gnas pa’i theg pa de nyid la slong ba po’i gang zag de ’dzud pa ste, ’di ni don mthun pa zhes bya’o. The relative pronoun alternatively refers to the beggar (yācanaka), according to the explanation; one would then expect the form avatarati for avatārayati. It cannot be decided with any certainty if finite forms are also used in the three preceding items, cf. also the fourth item in the first group. On the peculiar use of the relative sentence cf. supra.

. . . .

gzhan yang sbyin pa ni gang bsam pa thag pa nas gtong ba’o; snyan par smra ba ni gang sbyor ba la yongs su chad pa med pa’o; don spyod pa ni gang lhag pa’i bsam pas byin te ’gyod pa med pa’o; don ’thun pa ni gang theg pa chen po la yongs su bsngo ba’o.

punar aparaṃ dānaṃ ya āśayatas tyāgaḥ; priyavāditā yaḥ prayogāparicchedaḥ; arthacaryā yādhyāśayena dattvākaukṛtyatā; samānārthatā yā mahāyānapariṇāmanā.

Further, generosity is giving with intention; loving speech is unbrokenness of practice; acting for the good is having no regrets after giving with determination; common aim is transforming [them] into the great way.

rnam grangs gzhan bstan par bzhed nas gzhan yang sbyin pa ni gang bsam pa thag pa nas gtong ba’o zhes bya ba gsungs te, bza’ ba dang bgo ba la sogs pa’i zang zing rnams la cung zad kyang chags pa’i sems med par gtong ba ni sbyin pa’o; snyan par smra ba ni gang sbyor ba la yongs su chad pa med pa’o zhes bya ba la slong ba po rnams la phyis kyang sbyin par bya yis rgyun du shog cig ces smras nas sbyin pa gtong ba’i las rgyun mi ’chad par byed pa ni snyan par smra ba’o; don spyod pa ni gang lhag pa’i bsam pas byin te ’gyod pa med pa’o zhes bya ba la rgyun du dngos pos btang bar sems pa’i bsam pas byin nas byin pa nyes so snyam du ’gyod pa med pa ni don don spyod pa’o; don mthun pa ni gang theg pa chen po la bsngo’o zhes bya ba la slong ba po rnams zang zing gis bsdus nas theg pa chen po la ’jug pa ni don mthun pa’o.

. . . .

gzhan yang sbyin pa ni gang byams pa’i rjes su ’gro ba’i sems kyis yongs su gtong ba’o; snyan par smra ba ni gang dga’ ba dang mchog tu dga’ bar gyur pa’i sems mi gtong ba’o; don spyod pa ni gang snying rje chen po yongs su dag pa’i sems bskyed pas sems can thams cad kyi bya ba ci yod pa dag la brtson pa’o; don ’thun pa ni gang btang snyoms dang ldan pa’i sems mthon dman med cing thams cad mkhyen pa’i ye shes la yongs su bsngo ba’i sems so.

punar aparaṃ dānaṃ yo maitryanugamanena cittena parityāgaḥ; priyavāditā yaḥ prītiprāmodyabhūtasya cittasyāparityāgaḥ; arthacaryā yo mahākaruṇāpariśuddhacittotpādena sarvasattvānāṃ kiṃkaraṇīyeṣūdyogaḥ; samānārthatā yopekṣāsamanvāgatenānatānunnatena cittena sarvajñajñānapariṇāmanā.

Further, generosity is giving with thoughts associated with friendliness; loving speech is not giving up happy and joyful thoughts; acting for the good is exertion in any action of living beings accompanied by thoughts purified by great compassion; common aim is transforming into knowledge of omniscience with thoughts accompanied by equanimity and not concerned with high and low.

rnam grangs gzhan yang bstan pa’i phyir gzhan yang sbyin pa ni gang byams pa’i rjes su ’brang ba’i sems kyis yongs su gtong ba’o zhes bya ba la sogs pa gsungs te, sems can bde ba la dgod do snyam pa’i byams pa dang ldan pa’i sems kyis brel pa dang phongs pa la phyi dang nang gi dngos po gtong ba ni sbyin pa’o; snyan par smra ba ni gang dga’ ba dang mchog tu dga’ bar gyur pa’i sems mi gtong ba’o zhes bya ba la de ltar brel pa dang phongs pa rnams la phyi dang nang gi dngos po btang ste, de dag longs spyod kyi ’byor pa dang ldan par mthong nas dga’ ba dang mchog tu dga’ ba’i sems rgyun du ’byung ba ni snyan par smra ba’o, de la longs spyod dang ldan pa mthong nas sems mos par skye ba ni dga’ ba’o, brel pa dang phongs pa’i gang zag rnams brel pa dang phongs pa med par byas te, longs spyod la bkod pa’i dga’ ba bas byang chub sems dpa’ bdag gi longs spyod yongs su btang nas gzhan longs spyod dang ldan par mthong ba’i dga’ ba de bas kyang shas che ba’i mchog tu cher dga’ ba zhes bya’o; don spyod pa ni gang snying rje chen po yongs su dag pa’i sems bskyed pas zhes bya ba la gang la yang byams pa dang zhe sdang med par sems can thams cad kyi sdug bsngal bsal lo snyam pa’i snying rje chen po yongs su dag pa’i sems bskyed pas sems can thams cad kyi sdug bsngal sel cing de dag gi tshe ’di dang gzhan gyi las su bya ba la ’bad cing brtson pa ni don spyod pa’o; don mthun pa ni gang btang snyoms dang ldan pa’i sems mthon dman med cing zhes bya ba la sems can ’di la ni phan btags, ’di la ni phan mi gdags so zhes bya ba ni mthon dman gyi sems te, de lta bu med par btang snyoms dang ldan pa’i sems kyis sems can thams cad mkhyen pa’i ye shes la dgod do snyam du sems pa ni don mthun pa’o.

. . . .

gzhan yang sbyin pa ni gang chos bzhin btsal ba’i longs spyod rnams yongs su gtong ba’o; snyan par smra ba ni gang dag la sbyin pa byin pa, de dag chos la rab tu ’dzud pa’o; don spyod pa ni gang bdag gi don dang gzhan gyi don yongs su rdzogs par byed pa’o; don ’thun pa ni gang sems can thams cad kyi don gyi phyir thams cad mkhyen pa nyid du sems bskyed pa’o.

punar aparaṃ dānaṃ yo yathādharmam iṣṭānāṃ paribhogānāṃ parityāgaḥ; priyavāditā yā yebhyo dānaṃ dattvā teṣām dharme pratiṣṭhāpanā; arthacaryā yā svārthaparārthaparipūriḥ; samānārthatā yaḥ sarvasattvārthāya sarvajñatāyāṃ cittotpādaḥ.

Further, generosity is giving away pleasures which are in accordance with religion; loving speech is establishing in religion those to whom one has given gifts; acting for the good is fulfilling one’s own and others’ good; common aim is engendering the thought of omniscience for the sake of all beings.

rnam grangs gzhan yang bstan par bzhed nas gzhan yang sbyin pa ni gang chos bzhin btsal ba zhes bya ba la sogs pa gsungs so, bab col dang chos bzhin ma yin pa spangs te, dge ba bcu dang mi ’gal bar brtsal ba’i longs spyod de, longs spyod de rnams gzhan la gtong ba ni sbyin pa’o; snyan par smra ba ni gang dag la sbyin pa byin pa, de dag chos la rab tu ’dzud pa’o zhes bya ba ni byang chub sems dpa’ sems can gang la sbyin pa byin pa’i sems can de dang de dge ba bcu dang pha rol tu phyin pa drug la sogs pa la spyod cig ces smras nas chos de dag byed du btsud pa ni snyan par smra ba’o; don spyod pa ni gang bdag gi don dang gzhan gyi don yongs su rdzogs par byed pa’o zhes bya ba ni bdag dang gzhan gyi don mthar phyin pa’i don la dgod pa ni don spyod pa’o, de la bdag dang gzhan gyi don kyang spangs pa dang ye shes kyis bsdus par rig par bya’o, de la spangs pa ni nyon mongs pa dang shes bya’i sgrib pa spangs pa’o, ye shes ni shes bya thams cad la gnyis su med par khong du chud pa’i mtshan nyid do; don mthun pa ni gang sems can thams cad kyi don gyi phyir zhes bya ba la sems can thams cad bla na med pa’i byang chub tu gzhag pa’i phyir bdag nyid bla na med pa’i byang chub tu sems bskyed pa ni don mthun pa’o.

. . . .

gzhan yang sbyin pa ni gang nang dang phyi’i dngos po rnams yongs su gtong ba’o; snyan par smra ba ni gang chos thams cad kyi yon tan shes pa la slob dpon gyi dpe mkhyud med pa’o; don spyod pa ni gang bdag gi don btang ste gzhan gyi don byed pa’o; don ’thun pa ni gang longs spyod bsdus te lag tu thob pa yang gzhan la byin nas mi dga’ ba med pa’o.

punar aparaṃ dānaṃ yo ’ntarbāhyavastūnāṃ parityāgaḥ; priyavāditā yaḥ sarvadharmaguṇajñāne ’nācāryamuṣṭiḥ; arthacaryā yā svārthaṃ tyaktvā parārthakriyā; samānārthatā yā bhogān piṇḍīkṛtān hastaprāptān api parebhyo dattvādaurmanasyatā.

Further, generosity is giving away inner and outer things; loving speech is the absence of the secrecy of teachers concerning knowledge of the qualities of all moments of existence; acting for the good is giving up one’s own good and acting for others; common aim is no depression when giving away to others the pleasures acquired and held in the hands.

rnam grangs gzhan yang bstan par bzhed nas gzhan yang sbyin pa ni gang nang dang phyi’i dngos po rnams yongs su gtong ba zhes bya ba gsungs te, nang dang phyi’i dngos po gtong ba ni sbyin pa’i pha rol tu phyin pa’i skabs su nang gi dngos po brgyad dang, phyi’i dngos po nyi shu rtsa lnga gtong bar bshad pa’o; snyan par smra ba ni gang chos thams cad kyi yon tan shes pa zhes bya ba la bshad par bya ba dang, bsgrub par bya ba dang, thob par bya ba’i chos rnams kyi yon tan shes pa’i gang zag la slob dpon gyi dpe mkhyud med pa chos thams cad ’chad pa ni snyan par smra ba’o; don spyod pa ni gang bdag gi don btang ste zhes bya ba la bdag gi don bzhag nas gzhan gyi don byed pa ni don spyod pa ste, gzhan gyi don kyang spangs pa dang ye shes kyis bsdus pa gong du bshad pa bzhin sbyar ro; bsdus te zhes bya ba ni bsgrubs te zhes bya ba’i don to, lag tu thob pa zhes bya ba ni bdag gi dbang du gyur pa yang bya ba’i don to.

. . . .

de la chos sbyin pa gang zhe na? gang ji skad thos pa’i chos rnams ston pa’o; snyan par smra ba ni gang zang zing med pa’i sems kyis chos yang dag par rab tu ston pa’o; don spyod pa ni gang gzhan la lung ’bogs pa dang kha ton byed du ’jug pa la mi skyo ba’o; don ’thun pa ni gang thams cad mkhyen pa nyid kyi sems dang ma bral bas chos rnyed pa dang gzhan dag kyang rab tu ’dzud pa’o.

tatra katamad dharmadānam? yathāśrutadharmāṇām deśanā; priyavāditā yā nirāmiṣeṇa cittena dharmasya saṃprakāśanā; arthacaryā yā paropadeśe svādhyāyāvatāre ’parikhedatā; samānārthatā yaḥ sarvajñatācittāviyuktatayā dharmalābhaḥ pareṣāṃ cāvatāraṇatā.

What then is the gift of religion? Teaching religion as handed down by tradition [from one’s teachers and preceptors (ācārôpādhyāya) ]; loving speech is explanation of religion with thoughts which are not attached to material things [thinking of gain and profit]; acting for the good is not being tired of instructing others [in meditation] and introducing them to the study [of books]; common aim is attaining qualities [like powers and intrepidities] not separated from the thought of omniscience and introducing others [to the same].

sbyin pa rnam pa gsum las bsdus pa’i dngos po bzhi chos sbyin pa ’ba’ zhig dang sbyar te bstan pa’i phyir de la chos sbyin pa gang zhe na? gang ji skad thos pa’i chos rnams ston pa’o zhes bya ba gsungs te, gang bdag gi mkhan po dang slob dpon las ji ltar thos pa’i chos rnams ston pa ni chos sbyin pa’o; snyan par smra ba ni gang zang zing med pa’i sems kyis zhes bya ba la chos bstan pa ’dis zang zing ’di sgrub bo zhes khe dang bkur sti la ma chags pa’i sems kyis chos phyin ci ma log par smra ba ni snyan par smra ba’o; don spyod pa ni gang gzhan la lung ’bogs pa zhes bya ba la gang sems can gzhan la lung ’bogs pa dang kha ton byed du ’jug pa’i don la mi skye ba ni don spyod pa’o, de la lung ’bogs pa ni bsam gtan gyi man ngag ston pa’o; kha ton byed pa ni gzhung gi chos kha ton byed du gzhug pa’o; don mthun pa ni gang thams cad mkhyen pa nyid kyi sems dang ma bral bas zhes bya ba la bdag nyid byang chub kyi sems dang ma bral bas stobs dang mi ’jigs pa la sogs pa’i chos rnyed pa dang, gzhan yang byang chub kyi sems la btsud nas stobs dang mi ’jigs pa la sogs pa’i chos rnyed par byas pas ni don mthun pa’o.

. . . . .

gzhan yang chos kyi sbyin pa ni gang chos nyan pa ’ongs shing lhags pa rnams la mi skyo zhing mi g.yeng bar chos ston pa’o; snyan par smra ba ni gang ji srid du rgyang ring por yang song ste, dam pa’i chos yang dag par ston pa’o; don spyod pa ni gang chos ’dod pa’i gang zag rnams lhung bzed ’chang ngam, gos dang, zas dang, mal stan dang, na ba’i gsos sman dang, yo byad med dam, gzhan yang de dag la gang dang gang gis brel ba, de dag thams cad byin te, lhag pa’i bsam par song ba’i sems kyi rgyud kyis chos ston pa’o; don ’thun pa ni gang chos kyi sbyin pa byin te, bla na med pa yang dag par rdzogs pa’i byang chub tu yang dag par ’dzud cing yongs su bsngo ba’o.

punar aparaṃ dharmadānaṃ yā dharmaśravaṇikānām āgatāgatānām aparikhinnātandritadharmadeśanā; priyavāditā yā yāvad dīrgham api gatvā saddharmaprakāśanā; arthacaryā yā ye pudgalā dharmārthikāḥ, pātradhārā, niścīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārāḥ, pare ’pi, tebhyo yena yena vaikalyaṃ tat sarvaṃ dattvādhyāśayagatacittasaṃtānena dharmadeśanā; samānārthatā yā dharmadānaṃ dattvānuttarāyāṃ samyaksaṃbodhāv avatāraṇatā pariṇāmanā.

Further, the gift of religion is unwearyingly and untiringly teaching religion to listeners of religion as they are coming; loving speech is explaining religion though having travelled a long distance; acting for the good is teaching religion by continuity of thought possessed by determination when giving all they are in need of to persons seeking religion and carrying a begging-bowl, without the necessities of life such as garments, food, places to sleep and sit and medicinal herbs, and to others too; common aim is introducing [beings] to incomparable, perfect awakening, transforming it into that when giving the gift of religion.

chos sbyin pa dang bsdu ba’i dngos po bzhir sbyar ba rnam grangs gzhan yang bstan pa’i phyir gzhan yang chos kyi sbyin pa ni zhes bya ba la sogs pa gsungs te, chos nyan par ’ongs zhes bya ba ni chos nyan pa’i sems can rnams thag nye ba nas ’ongs pa’o, lhag pa ni chos nyan pa’i phyir thag ring po nas lhags pa’o, mi skyo ba ni gang zag de dag la kha cig ’chad kha cig ’chad pa ma yin gyi ma lus par ’chad pa’o, mi g.yeng ba ni ’phral gyi bya ba gzhan rnams btang nas chos ’chad pa ’ba’ zhig lhur byed pa’o; snyan par smra ba ni gang ji srid du rgyang ring por yang song ste zhes bya ba la bdag nyid dpag tshad gcig gam dpag tshad gnyis sam, yul gcig gam yul gnyis sam, ’dzam bu’i gling gcig gam ’dzam bu’i gling gnyis sam zhes bya ba nas stong gsum gyi stong chen po’i ’jig rten gyi khams grangs med pa’i pha rol tu yang song ste zhes bya ba’i don to; lhag pa’i bsam par song ba’i sems kyi rgyud kyis zhes bya ba ni yo byad kyi g.yen spyo ba rnams kyis g.yen spyo ba med par byas nas chos la dgod do snyam pa’i bsam pas shes par bya ba’i don to; ’dzud cing yongs su bsngo ba’o zhes bya ba ni byang chub kyi rgyu sgrub tu ’dzud cing byang chub nyid la ’jog par byed pa’o.

. . . .

gzhan yang chos kyi sbyin pa ni gang sbyin pa thams cad kyi mchog ni chos kyi sbyin pa yin par rig nas, chos kyi sbyin pa yongs su gtong ba’o; snyan par smra ba ni gang phan pa’i dngos po’i phyir chos ston to; don spyod pa ni gang don la rton pa’i chos ston gyi yi ge la rton pa ni ma yin no; don ’thun pa ni gang sangs rgyas kyi chos thams cad yongs su rdzogs par bya ba’i phyir chos ston pa’o.

punar aparaṃ dharmadānaṃ yaḥ sarvadānānāṃ paraṃ viditvā dharmadānaparityāgaḥ; priyavāditā yā hitavastutayā dharmadeśanā; arthacaryā yārthapratisaraṇā dharmadeśanā na vyañjanapratisaraṇā; samānārthatā yā sarvabuddhadharmaparipūraye dharmadeśanā.

Further, the gift of religion is giving away the gift of religion knowing it is the foremost of all gifts [before giving things and giving safety, as it leads to liberation]; (p. 108) loving speech is teaching religion for the sake of the good things [to obtain the happy states of existence of gods and human beings]; acting for the good is teaching religion relying on the meaning [of emptiness (śūnyatā) ], not relying on the letter; common aim is teaching religion for the sake of fulfilling all the qualities of a Buddha.

chos sbyin pa dang bsdu ba’i dngos po sbyar ba rnam grangs gzhan yang bstan pa’i phyir gzhan yang chos kyi sbyin pa ni zhes bya ba la sogs pa gsungs so, sbyin pa thams cad kyi mchog chos sbyin pa yin par rig nas zhes bya ba ni sbyin pa rnam pa gsum ste, zang zing sbyin pa dang, mi ’jigs pa sbyin pa dang, chos sbyin pa’o, de la byang chub sems dpa’ zang zing dang mi ’jigs pa sbyin pa ni ’khor bar ’byor pa’i rgyu tsam du zad kyi, chos sbyin pas ni rnam par grol ba thob par ’gyur bas chos sbyin pa ni sbyin pa thams cad kyi dam pa yin par khong du chud nas zhes bya ba’i don to; snyan par smra ba ni phan pa’i dngos po’i phyir chos ston pa’o zhes bya ba la sems can gang lha dang mi’i bde ’gro thob par bya ba’i phyir de dang rjes su mthun pa’i chos ston pa ni snyan par smra ba’o; don spyod pa ni gang don la rton pa’i chos ston gyi zhes bya ba la stong pa nyid ni don du khong du chud pa ni don la rton pa’o, tshig bshad pa mang po ni yi ge ste, de la gnas pa ni ye ge la rton pa’o, byang chub sems dpa’ sems can gzhan la chos ston na gang don la rton pa’i chos ston gyi, yi ge la rton pa’i chos mi ston pa ni don spyod pa’o; don mthun pa ni gang sangs rgyas kyi chos thams cad yongs su rdzogs par bya ba’i phyir zhes bya ba la stobs dang mi ’jigs pa la sogs pas sangs rgyas kyi chos thams cad rdzogs par bya ba’i phyir de dang rjes su mthun pa’i chos ston pa ni don mthun pa’o.

. . . .

gzhan yang chos sbyin pa ni gang sbyin pa’i pha rol tu phyin pa’o; snyan par smra ba ni gang tshul khrims kyi pha rol tu phyin pa dang bzod pa’i pha rol tu phyin pa’o; don spyod pa ni gang brtson ’grus kyi pha rol tu phyin pa’o; don ’thun pa ni gang bsam gtan gyi pha rol tu phyin pa dang shes rab kyi pha rol tu phyin pa’o.

punar aparaṃ dharmadānaṃ yā dānapāramitā; priyavāditā yā śīlapāramitā kṣāntipāramitā; arthacaryā yā vīryapāramitā; samānārthatā yā dhyānapāramitā prajñāpāramitā.

Further, the gift of religion is the perfection of generosity; loving speech is the perfection of morality and the perfection of tolerance; acting for the good is the perfection of vigour; common aim is the perfection of meditation and the perfection of insight.

bsdu ba’i dngos po’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang chos sbyin pa ni zhes bya ba la sogs pa gsungs te, pha rol tu phyin pa drug las sbyin pa’i pha rol tu phyin pa ni zang zing sbyin pa’am chos sbyin pa zhes bya ba ste, sbyin pa’i rang bzhin yin pa’i phyir ro; snyan par smra ba ni tshul khrims kyi pha rol tu phyin pa zhes bya ba la sogs pa la tshul khrims kyi pha rol tu phyin pa’i rang bzhin gyis gzhan la gnod pa mi byed cing tshig rtsub mo mi ’byin pa dang, bzod pa’i pha rol tu phyin pas gzhan gyis gnod par byas kyang slar gnod pa mi byed cing tshig rtsub mo mi ’byin pas pha rol tu phyin pa de gnyis ni snyan par smra ba’o; don spyod pa ni brtson ’grus kyi pha rol tu phyin pa zhes bya ba la brtson ’grus kyi pha rol tu phyin pas bdag dang gzhan gyi don bsgrub pas na pha rol tu phyin pa’i don spyod pa’o; don mthun pa ni gang bsam gtan gyi pha rol tu phyin pa zhes bya ba la sogs pa la bsam gtan gyi dmigs pa’i dngos po la rtse gcig tu gzhag nas g.yeng ba med par bya ste, nyon mongs pa ’jil bar byed pa dang, shes rab kyi chos kyi mtshan nyid phyin ci ma log par shes par byas nas nyon mongs pa rtsa nas ’byin pas na pha rol tu phyin pa de gnyis ni don mthun pa’o.

. . . .

gzhan yang chos sbyin pa ni dang po sems bskyed pa’i byang chub sems dpa’ rnams kyi’o; snyan par smra ba ni spyod pa la zhugs pa’i byang chub sems dpa’ rnams kyi’o; don spyod pa ni phyir mi ldog pa’i byang chub sems dpa’ rnams kyi’o; don ’thun pa ni skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi’o.

punar aparaṃ dharmadānaṃ prathamacittotpādikānāṃ bodhisattvānām; priyavāditā caryāpratipannānāṃ bodhisattvānām; arthacaryāvaivartikānāṃ bodhisattvānām; samānārthataikajātipratibaddhānāṃ bodhisattvānām.

Further, the gift of religion belongs to the bodhisattvas who have produced the thought of awakening for the first time; loving speech belongs to the bodhisattvas who have entered their practice; acting for the good belongs to the bodhisattvas who are never to turn back; common aim belongs to the bodhisattvas who are hindered by only one birth.

sa gang la bsdu ba’i dngos po gang shas che ba rnam grangs su bstan pa’i phyir gzhan yang chos sbyin pa ni dang po sems bskyed pa’i zhes bya ba la sogs pa gsungs te;
(1. bhūmi): sa dang po rab tu dga’ ba thob pa’i tshe sbyin pa pha rol tu phyin pa yongs su rdzogs pa’i chos sbyin pa ni dang po sems bskyed pa’i byang chub sems dpa’ rnams kyi’o zhes bya ste, dang po sems bskyed pa yang skabs ’dir zag pa med pa’i ’jig rten las ’das pa’i sems thog ma skyes pa’o.
(2-7. bhūmi): snyan par smra ba ni spyod pa la zhugs pa’i byang chub sems dpa’ rnams kyi’o zhes bya ba la, sa gnyis pa yan chad sa bdun pa man chad bsgom pa’i lam spyod pa la zhugs pa ste, de’i tshe tshul khrims dang bzod pa’i pha rol tu phyin pa gzhi bzung bas tshul khrims dang ldan pa’i phyir lus dang ngag gi sgo nas nyes par mi smra mi byed cing bzod pa dang ldan pas gzhan la gnod par ’gyur ba’i tshig smra ba’i rgyu med pa’i phyir snyan par smra ba’o.
(8-9. bhūmi): don spyod pa ni phyir mi ldog pa’i byang chub sems dpa’ rnams kyi zhes bya ba ni sa brgyad pa dang dgu pa thob pa’i byang chub sems dpa’ sems can gyi don spyod pa la sogs pa la
(10. bhūmi): thogs pa med par lhun gyis grub pas lhag par spyod pa’i don mthun pa ni skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi’o zhes bya ba ni sa bcu pa thob pa’i byang chub sems dpa’ rnam pa thams cad mkhyen par ro gcig cing dbyer med par spyod pa’i phyir sa dang po la sogs pa la ’di ltar rnam pa bzhir phye ba re re la yang bsdu ba’i dngos po bzhi char mi spyod pa ma yin mod kyi so sor phye ste, bshad pa ni sa de dang de dag la bsdu ba’i dngos po shas che bar spyod pa la dgongs nas gsungs so.

. . . .

gzhan yang chos sbyin pa ni byang chub kyi rtsa ba dang sa bon gyi gzhi’o; snyan par smra ba ni byang chub kyi myu gu dang ’dab ma yongs su rdzogs pa’o; don spyod pa ni byang chub kyi me tog yongs su rgyas pa’o; don ’thun pa ni byang chub kyi ’bras bu mngon par ’grub pa ste.

punar aparaṃ dharmadānaṃ bodher mūlabījāśrayaḥ; priyavāditā bodheḥ pariniṣpannāṅkurapattrāḥ; arthacaryā bodheḥ parisphuritapuṣpam; samānārthatā bodher abhinirvṛttaphalam.

Further, the gift of religion is the basis of awakening, its root and seed; loving speech is the burgeoning sprouts and leaves of awakening; acting for the good is the open flower of awakening; common aim is the resulting fruit of awakening.

sa dang sbyar ba’i rnam grangs gzhan sbyar bar bzhed nas gzhan yang chos sbyin pa ni byang chub kyi rtsa ba dang sa bon gyi gzhi zhes bya ba gsungs te:
(adhimukticaryābhūmi – 1. bhūmi): byang chub kyi rtsa ba dang sa bon ni sa dang por chos kyi dbyings thams cad du ’gro ba’i mtshan nyid rtogs nas byang chub tu sems bskyed pa’o, byang chub kyi sems de’i gzhi ni mos pas spyod pa’i sar chos spyod pa bcu la zhugs pa ste, de ni chos sbyin pa’o. yang na, byang chub kyi rtsa ba dang sa bon gyi gzhi ni sa dang po’i byang chub tu sems bskyed pa nyid do, sems bskyed pas sa bon du gyur pa de zag pa med pa’i chos thams cad skye ba’i gzhir gyur pa’i phyir ro.
(2-7. bhūmi): snyan par smra ba ni byang chub kyi myu gu dang ’dab ma yongs su rdzogs pa’o zhes bya ba la sa gnyis nas sa bdun gyi bar du mngon par ’du byed pa dang bcas par ’jug pa shes rab kyi rgyu bas pha rol tu phyin pa’i chos rnams myu gu dang ’dab mar gyur pa yongs su rdzogs par byed de, lhag par sems kyi rgyud ’jam pas snyan par smra ba’o.
(8-10. bhūmi): don spyod pa ni byang chub kyi me tog yongs su rgyas pa’o zhes bya ba las brgyad pa dang dgu pa dang bcu pa na mngon par ’du byed pa med pa’i shes rab kyi rgyu bas sgom mi dgos par sangs rgyas kyi chos rnams me tog lta bur kha ’bus nas yongs su rdzogs par byed de, ’bras bu nye ba’i chos la spyod pas na spyod pa zhes bya’o.
(buddhabhūmi): don mthun pa ni byang chub kyi ’bras bu mngon par ’grub pa zhes bya ba la, rgyu mthun pa’i ’bras bu yon tan thams cad yongs su rdzogs pa sangs rgyas pa’i mtshan nyid kyi ’bras bu grub pa ni don mthun pa zhes bya’o.

. . . .

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi bsdu ba’i dngos po bzhi mi zad pa’o.

imāny ucyante, bhadanta śāradvatīputra, bodhisattvānām akṣayāṇi saṃgrahavastūni.

These, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable means of attraction.

bsdu ba’i dngos po bzhi mi zad pa bshad zin to.

IX. Nirdeśabalaprāpti

IX. Attaining the Power of Teaching

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi so so yang dag par rig pa bzhi mi zad pa ste. bzhi gang zhe na? gang ’di don so so yang dag par rig pa dang; chos so so yang dag par rig pa dang; nges pa’i tshig so so yang dag par rig pa dang; spobs pa so so yang dag par rig pa’o.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ catasraḥ pratisaṃvido ’py akṣayāḥ. katamāś catasraḥ? yā imā arthapratisaṃvid dharmapratisaṃvin niruktipratisaṃvit pratibhānapratisaṃvit.24th Imperishable: Knowledge of The Meaning.

Further, reverend Śāradvatīputra, the bodhisattvas’ four kinds of knowledge are also imperishable. Which four? 1) Knowledge of the meaning, 2) knowledge of moments of existence, 3) knowledge of interpretation and 4) knowledge of eloquence.

ston par byed pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi so so yang dag par rig pa bzhi mi zad pa ste zhes bya ba la sogs pa gsungs te, de mi zad pa yang byang chub sems dpa’ so so yang dag par rig par bya ba’i don dang chos la sogs pa la mtha’ thug pa med pa de mi zad pa’i phyir ro. ’dir yang bstan pa’i tshul dang bshad pa’i tshul du rig par bya ste, bzhi gang zhe na? gang ’di don so so yang dag par rig pa dang zhes bya ba la sogs pas ni bstan pa’i tshul bstan pa’o, lhag ma rnams kyis ni bshad pa’i tshul bstan to. ston par byed pa’i byang chub sems dpa’ rnam pa bzhi ste, 1) mtshan nyid shes pa dang, 2) ’du shes shes pa dang, 3) tha snyad shes pa dang, 4) brjod pa shes pa’o. so so yang dag par rig pa bzhis sems can rnams la ci dgar chos ston par nus pas de dag gis bsdus pa’i don bstan par bya ba’i phyir mthu thob pa bstan to – "To teach what the bodhisattva teaching (deshaka) is it is said ... . They are imperishable (akṣaya), since the limit (anta) of the things, moments of existence, etc., to be known by the bodhisattva is nowhere established (anavasthā) and they are thus imperishable (akṣaya). ..."

24th aksaya: Arthapratisaṃvid

24th Imperishable: Knowledge of The Meaning.

de la don so so yang dag par rig pa gang zhe na?

tatra katamārthapratisaṃvit?

What then is knowledge of the meaning [or the individual essential characteristics (pṛthaglakṣaṇa) ]?

mtshan nyid shes pa bstan pa’i dbang du byas nas de la don so so yang dag par rig pa gang zhe na zhes dris so – "To show what [the bodhisattva] knowing the essential characteristics (lakṣaṇajnya) is, it is asked ..."
de la chos rnams so so’i mtshan nyid dang don gang yin pa shes pa ni don so so yang dag par rig pa zhes bya’o.
Cf. Bbh p. 2588-10: yat punaḥ sarvadharmāṇām eva sarvalakṣaṇeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyam jnyānam. iyam eṣām arthapratisaṃvit, and Msa. p. 13821-1391: dvitīyā (pratisaṃvid) lakṣaṇe.

gang chos thams cad la don dam par shes pa ste: chos shes pa dang; so sor rtog pa shes pa dang; rjes su ’gro ba shes pa dang; rgyu shes pa dang; rkyen shes pa dang; tshogs pa shes pa dang; gnyis su med par shes pa dang; tha mar mi ’gro ba shes pa dang; bar na mi ’dug pa shes pa dang; rkyen la ’jug pa shes pa dang; chos kyi dbyings dbyer med pa shes pa dang; de bzhin nyid kyi rjes su ’jug pa shes pa dang; yang dag pa’i mtha’ la gnas pa shes pa dang; stong pa nyid rtogs pa’i shes pa dang; mtshan ma med pa la spyod pa shes pa dang; smon pa med pa la smon lam med par shes pa dang; mngon par ’du mi byed pa la mngon par ’du byed pa med par shes pa dang; tshul gcig la ’jug pa shes pa dang; bdag med par rtogs pa’i shes pa dang; sems can med par rtogs pa’i shes pa dang; srog med par shin tu rtogs pa’i shes pa dang; gang zag med pa don dam par shes pa dang; ’das pa’i dus la ma chags pa’i shes pa dang; ma ’ongs pa’i dus la thug pa med pa’i shes pa dang; da ltar byung ba’i dus na thams cad du kha na ma tho ba med par shes pa dang; phung po rnams la sgyu mar shes pa dang; khams rnams la sbrul gdug pa lta bur rtogs pa’i shes pa dang; skye mched rnams la grong stong pa lta bur nges par sems pa’i shes pa dang; nang nye bar zhi bar shes pa dang; phyi rol tu rgyu ba med par shes pa dang; yul rnams la sgyu ma dang bye brag med par shes pa dang; dran pa la gnas pa’i shes pa dang; bzod pa’i rjes su ’gro ba shes pa dang; blo gros kyis so sor rtog pa’i shes pa dang; bdag la rtog pa’i shes pa dang; bden pa rnams la rab tu rtog par shes pa dang; sdug bsngal la mi ’byung bar shes pa dang; kun ’byung ba la mngon par ’du mi byed par shes pa dang; ’gog pa la mtshan nyid med par shes pa dang; lam la sgrol bar shes pa dang; chos rnams la tshig rab tu dbye bar shes pa dang; dran pa nye bar gzhag pa rnams la dran pa med pa dang yid la bya ba med par shes pa dang; yang dag par spong ba rnams la dge ba dang mi dge ba gnyis su ’jug pa’i shes pa dang; rdzu ’phrul gyi rkang pa rnams la lus dang sems yang bar shes pa dang; dbang po rnams la ’jug par shes pa dang; stobs rnams la mi rdzi bar shes pa dang; byang chub kyi yan lag rnams la chos thams cad yang dag pa ji lta ba bzhin du rtogs par shes pa dang; lam la ’gro ba dang ’ong ba med par shes pa dang; zhi gnas la gnas par shes pa dang; lhag mthong la snang bar shes pa dang; sgyu ma la rnam par bsgrubs par shes pa dang; smig rgyu la nor bar shes pa dang; rmi lam la yang dag pa ma yin pa mthong bar shes pa dang; brag ca la rkyen du dmigs pa’i shes pa dang; mig yor la mi ’pho bar shes pa dang; mtshan nyid tha dad pa rnams la mtshan nyid gcig tu shes pa dang; ’du ba rnams la ’bral bar shes pa dang; mtshams sbyor ba rnams la mtshams sbyor ba med par shes pa dang; nyan thos kyi theg pa la gzhan gyi sgra’i rjes su ’gro bas ’jug par shes pa dang; rang sangs rgyas kyi theg pa la rten pa ’jug pa dang, rab tu dben zhing rtse gcig par shes pa dang; theg pa chen po la dge ba’i rtsa ba dang tshogs spel bar shes pa; ’di ni don so so yang dag par rig pa zhes bya’o.

yat sarvadharmaparamārthajñānam, dharmajñānaṃ; pratyavekṣaṇājñānam; anvayajñānaṃ; hetujñānaṃ; pratyayajñānaṃ; sāmagrījñānam; advayajñānam; antāgamanajñānam; antarānavasthājñānaṃ; pratyayāvatārajñānam; asaṃbhinnadharmadhātujñānaṃ; tathatānupratipattijñānaṃ; bhūtakoṭisthajñānaṃ; śūnyatādhigamajñānam; animittacaryājñānam; apraṇihitāpraṇidhānajñānam; anabhisaṃskṛtānabhisaṃskārajñānam; ekanayapraveśajñānaṃ; nairātmyādhigamajñānaṃ, niḥsattvādhigamajñānaṃ, nirjīvādhigamajñānaṃ, niḥpudgalaparamārthajñānam; atīte ’dhvany asaktajñānam; anāgate ’dhvany anavasthajñānaṃ; pratyutpanne ’dhvani sarvatrānavadyajñānaṃ; skandheṣu māyājñānaṃ; dhātuṣv āśīviṣavadavekṣaṇājñānam; āyataneṣu śūnyagrāmavannidhyaptijñānam; adhyātmopaśamajñānaṃ; bahirdhāpracārajñānaṃ; viṣayeṣu māyānirviśeṣajñānaṃ; smṛtivihārajñānaṃ; kṣāntyanugajñānaṃ; matipratyavekṣaṇājñānam; ātmāvekṣaṇājñānaṃ; satyeṣu prekṣaṇājñānaṃ; duḥkhe ’nutpādajñānaṃ; samudaye ’nabhisaṃskārajñānaṃ; nirodhe ’nimittajñānaṃ; mārga uttāraṇajñānaṃ; dharmeṣu padaprabhedajñānaṃ; smṛtyupasthāneṣu niḥsmṛtyamanasikārajñānaṃ; samyakprahāṇeṣu kuśalākuśaladvayāvatārajñānam; ṛddhipādeṣu kāyacittalaghutvajñānam; indriyeṣv avatārajñānaṃ; baleṣv anavamṛdyajñānaṃ; bodhyaṅgeṣu sarvadharmayathābhūtāvabodhajñānaṃ; mārge ’gatyāgatijñānaṃ; śamathe sthitijñānaṃ; vipaśyanāyām avabhāsajñānaṃ; māyāyāṃ viṭhapanājñānaṃ; marīcau bhrāntijñānaṃ; svapne ’bhūtadarśanajñānaṃ; pratiśrutkāyāṃ pratyayopalambhajñānaṃ; pratibhāse ’cyutajñānaṃ; bhinnalakṣaṇeṣv ekalakṣaṇajñānaṃ; saṃprayogeṣu viprayogajñānaṃ; pratisaṃdhiṣv apratisaṃdhijñānaṃ; śrāvakayāne parato ghoṣānugāvatārajñānaṃ; pratyekabuddhayāne pratītyāvatāravivekaikāgratājñānaṃ; mahāyāne kuśalamūlasaṃbhāraprasavanajñānam. iyam ucyate ’rthapratisaṃvit.

Knowledge of the real meaning in all moments of existence, i. e., knowledge of the moments of existence [knowledge that the conditioned (saṃskṛta) things in the sphere of passion (kāmadhātu) have the essential characteristic (lakṣaṇa) and nature (dharmatā) of suffering (duḥkha) and impermanence (anityatā) ]; reflective knowledge [knowing the essential characteristic of the causes (hetu) and conditions (pratyaya) in the origin (hetusamudaya) from which the suffering in the same sphere (dhātu) stems]; successive knowledge [namely that of the above-mentioned characteristics in the spheres of form (rūpadhātu) and no form (ārūpyadhātu) also]; knowledge of [the meaning and essential characteristics of the six kinds of] causes; knowledge of conditions; knowledge of the combinations [of causes and conditions as they bring about fruit]; knowledge of non-duality [of no extremes like eternity or cessation (śāśvatoccheda), or, that causes and conditions are non-existent in the highest meaning (paramârthatas) ]; knowledge of not going to any extreme; knowledge of not remaining in the middle; [but still] knowledge of understanding the conditions [involved in dependent origination (pratītyasamutpāda) ]; knowledge of the homogeneity of the sphere of all moments of existence; knowledge in accordance with things as they are [namely in accordance with universal emptiness (śūnyatā) ]; knowledge of being on [the noble way (āryamārga) to] the limit of existence [which is emptiness (śūnyatā) ]; knowledge of understanding emptiness; knowledge of behaviour with no distinguishing marks; knowledge of not longing for anything, there being nothing to long for; knowledge of the absence of conditioning when confronted with the unconditioned; knowledge of penetrating the one principle [or the one essential characteristic (ekalakṣaṇa) of all moments of existence]; knowledge understanding selflessness, knowledge understanding no being, knowledge understanding no life-principle, knowledge of the highest truth of no personality; knowledge not attached to the past; knowledge of the future as unsettled [having no end, being imperishable (akṣaya), or, unhindered knowledge of future events]; knowledge of the present as wholly unblamable [since no aversion or attraction arises understanding the present things as without essence (niḥsvabhāva) ]; knowledge of illusion when concerned with the parts of personality [as created by a magician (māyākāra) ]; knowledge seeing the spheres of sense-perception as snake-poison [killing fast the roots of good (kuśalamūla) ]; knowledge of introspection concerned with the fields of sense-perception as empty villages [without any beings (sattva), like the fields of sense-perception are without self or anything realated to a self (ātmātmīya) ]; knowledge of inner peace; knowledge of no activity concerned with outer things; knowledge of the objects of perception as non-different from an illusion; knowledge of practising recollection; knowledge in accordance with tolerance [of both pain (duḥkhādhivāsanākṣānti) and the unborn state of things (anutpattikadharmakṣānti) ]; knowledge reflecting with intelligence [the essence of insight (prajñāsvabhāva) ]; knowledge of seeing [the essence (svabhāva) of] the self; knowledge of seeing when it concerns the truths; knowledge of non-origination when it concerns suffering; knowledge of the unconditioned when it concerns the origin [of suffering]; knowledge of no distinguishing marks when it concerns cessation [of suffering]; knowledge of liberating [from the ocean of existence (saṃsārasamudra) ] when it concerns the way [to cessation of suffering]; knowledge of the divisions of words concerning the moments of existence [knowing how to explain their meaning (artha) ]; knowledge of no recollection and no mental effort when it concerns the practice of recollection; knowledge understanding both the good and the bad [so as to increase the good and get rid of the bad] when it concerns correct exertions; knowledge of the swiftness of body and mind when concerned with the bases of magic [making body and thought useful (kāyacittakarmaṇyatā) ]; knowledge attaining the abilities; knowledge of the uncrushable when concerned with the powers; knowledge seeing all moments of existence as they are when concerned with the limbs of awakening; knowledge of no going and no coming when concerned with the way; knowledge of remaining when concerned with peaceful meditation; knowledge of manifestation when concerned with expanded vision; knowledge of [deceptive] creations [of, e.g., elephants and men created by means of incantations (mantra) or drugs (auṣadha) ] when confronted with illusions; the knowledge of misunderstanding [air for water] when confronted with a mirage; knowledge of seeing irreality [of the moments of existence appearing] in a dream; knowledge of apprehending the condition [namely that it arises from another sound] for the echo; knowledge of the unchanging [on which the images are projected] when concerned with images; knowledge [as explained in the section on truth] of the one characteristic in what has different characteristics; knowledge of disintegration in combinations [that all composite things in the end disintegrate]; knowledge of no connection [from the moments of existence in one birth to those in another birth, when viewed from the standpoint of the highest meaning (paramārtha) ] in connections; knowledge of understanding in accordance with the words of others [of teachers and preceptors (ācārôpādhyāya) ] when concerned with the way of disciples; knowledge understanding dependence [of phenomena on each other], knowledge of staying apart [in body] and one-pointedness [of thought] when concerned with the way of the isolated buddhas; (p. 110) knowledge of begetting accumulations of the roots of good when concerned with the great way. This is knowledge of the meaning.

de nyid gang yin pa bstan pa’i phyir gang chos thams cad la don dam par shes pa zhes bya ba la sogs pa gsungs te, ’dus byas dang ’dus ma byas la sogs pa’i chos thams cad ’phral du snang zhing grag pa lta bu ma yin par rnam par mi rtog pa’i ye shes kyi spyod yul chos kyi dbyings nyid du shes pa ni don so so yang dag par rig par bya ste, tshig lhag ma rnams yang de bzhin du sbyar ro. chos shes pa ni ’dod pa’i khams kyi ’dus byas kyi dngos po rnams la sdug bsngal ba dang mi rtag pa la sogs pa’i mtshan nyid dang chos nyid du shes pa’o. so sor rtog pa shes pa zhes bya ba ni khams de nyid kyi ’dus byas rnams skyed par byed pa’i rgyu kun ’byung ba la rgyu dang rkyen la sogs pa’i mtshan nyid du shes pa’o; rjes su ’gro ba shes pa ni gzugs yod pa dang gzugs med pa’i ’dus byas rnams la mi rtag pa’i mtshan nyid dang chos nyid du shes pa ste, ’dod pa’i khams kyi ’dus byas kyi chos la de ltar shes pa’i ’og tu phyis khams gong ma gnyis kyi ’dus byas la de ltar shes pas rjes su ’gro ba shes pa zhes bya’o; yang na, so sor rtog pa shes pa ni khams gsum gyi chos rnams spyir mi rtag pa la sogs pa’i chos nyid dang mtshan nyid du so sor rtog cing shes pa la bya’o. rgyu shes pa ni byed pa’i rgyu la sogs pa rgyu drug rnams kyi don dang mtshan nyid shes pa’o, cf. supra.
tshogs pa shes pa ni rgyu dang rkyen de rnams ’dus shing tshogs na gdod ’bras bu skye ba shes pa’o. gnyis su med par shes pa ni rtag chad la sogs pa’i mtha’ gnyis dang bral ba’i mtshan nyid shes pa’am, rgyu dang rkyen gnyis kyang don dam pa nas yod ma yin par shes pa’o. Cf. note 6 in mūla, on the order of the two last items. tha mar mi ’gro ba shes pa ni thog ma’i mtha’ dang tha ma’i mtha’ gnyis gang nas kyang ma ’ongs gar yang mi ’gro ba shes pa’o, yang na, dang por rgyu dang rkyen tshogs nas ’bras bu skyes kyang rgyu ’bras bur ma ’phos par shes pa ni tha mar mi ’gro ba shes pa’o. yang na dang por rgyu dang rkyen bar du mi ’dug par shes pa ni skad cig ma’i rang bzhin nam dngos po med pa’i phyir mtha’ gnyis kyi bar na yang mi gnas par shes pa’o. rkyen la ’jug pa shes pa de ltar ma ’ongs pa mi ’gro ba mi gnas kyang rten cing ’brel bar ’byung ba’i ngo bo tsam du yod par rtog pa’o. chos kyi dbyings dbyer med par shes pa ni so so’i skye bo’i dus kyi chos kyi dbyings dang ’phags pa’i dus kyi chos kyi dbyings la tha dad med par shes pa’o. de bzhin nyid kyi rjes su ’jug pa shes pa ni stong pa nyid kyi chos thams cad la khyab cing chos thams cad rjes su song bar shes pa’o. yang dag pa’i mtha’ la gnas pa shes pa ni yang dag pa’i mtha’ ni stong pa nyid do. de la dmigs pa’i ’phags pa’i lam ni yang dag par mtha’ la gnas pa ste, yang dag pa’i mtha’ la dmigs pa’i ’phags pa’i lam gyi mtshan nyid shes pa’o. stong pa nyid rtog pa’i shes pa zhes bya ba la stong pa nyid ye shes gang gis rtog par byed pa’i ye shes de ni stong stong pa nyid rtog pa’i shes pa ste, stong pa nyid ni gong du bshad par zad do, de rtog par byed pa’i ye shes ni gnyis su med pa’i ye shes so; mtshan ma med pa la spyod pa shes pa zhes bya ba ni mtshan ma med pa’i chos ye shes gang gis dpyad de khong du chud pa’i ye shes de ni mtshan ma med pa la spyod pa shes pa ste, de yang mtshan ma thams cad la rtog pa med pa rnam par mi rtog pa’i ye shes so; smon pa med pa la smon lam med par shes pa zhes bya ba ni ’khor ba dang mya ngan las ’das pa gnyis ka yang rang bzhin med pas rang bzhin med pa de la smon par byar med par shes pa ni smon lam med par shes pa’o; mngon par ’du mi byed pa ni ’du byed kyi mtshan nyid thams cad dang bral ba stong pa nyid de ni rgyu dang rkyen gyis bskyed pa ma yin par shes pa’o. tshul gcig la ’jug pa’i shes pa dang zhes bya ba la chos thams cad mtshan nyid gcig tu ’jug cing mtshan nyid gcig pa’i rang bzhin shes pa’o. bdag med par rtogs pa’i shes pa zhes bya ba la sogs pas gang zag la bdag med par rtogs pa’i shes pa bstan to; gang zag la bdag med pa don dam par shes pa zhes bya ba ni don dam par phung po dang khams dang skye mched la sogs pa gang zag gi dngos po med par shes pa’o. ’das pa’i dus la ma chags pa’i shes pa zhes bya ba ni lus dang longs spyod ’das te, ’gags pa rnams dngos po med par khong du chud pas de la yang phrad par smon pa mi skye ba’am, ’das pa’i dngos po shes par bya ba’i yul rnams la thogs pa med par shes pa ni ’das pa’i dus la ma chags pa’i shes pa zhes bya’o; ma ’ongs pa’i dus la thug pa med par shes pa zhes bya ba ni ma ’ongs pa’i dus nyid la mtha’ thug cing zad pa med par shes pa’am, ma ’ongs pa’i dus kyi dngos po shes par bya ba rnams la thogs pa med par shes pa’o; da ltar byung ba’i dus na thams cad du kha na ma tho ba med par shes pa ni da ltar byung ba’i dus kyi dngos po rnams rang bzhin med par khong du chud pas gang la yang khong khro ba dang chags pa mi skye ba’o. Cf. Mvy 151-53: atīte ’dhvany asanggam apratihataṃ jnyānadarshanaṃ pravartate, anāgate ’dhvany asanggam apratihataṃ jnyānadarshanaṃ pravartate, pratyutpanne ’dhvany asanggam apratihataṃ jnyānadarshanaṃ pravartate. phung po rnam la sgyu mar shes pa ni ji ltar sgyu ma rgyu rkyen gyis skyed pas snang yang rang bzhin med pa bzhin du phung po lnga rnams kyang kun gzhi rnam par shes pa sgyu ma mkhan dang ’dra ba la bag chags sngags dang sman dang ’dra ba’i mthu las skyes pa rang bzhin med par shes pa’o. The ālayavijnyāna is likened to a creator of illusory phenomena, and the habits (vāsanā) to incantations (mantras) and drugs (auṣadha). khams rnams la sbrul gdug pa lta bur shes pa ni ji ltar sbrul gdug pas myur du gsod par byed pa de bzhin du mig dang gzugs la brten cing dmigs nas mig gi rnam par shes pa gzugs la chags pa dang zhe sdang la sogs pa skye ba’i sgo nas dge ba’i rtsa ba gsod par shes pa’o. skye mched rnams la grong stong pa lta bur shes pa zhes bya ba ni ji ltar grong stong pa na sems can med pa de bzhin du skye mched rnams la yang bdag dang bdag gir med par shes pa’o. nang nye bar zhi bar shes pa zhes bya ba ni nang gi nye bar len pa’i phung po la bdag dang bdag gi med par shes pa’am, nang du ting nge ’dzin byed pas na gnyid dang rmugs pas sems mi non pa’i thabs shes pa’o; phyi rol gyi rgyu ba med par shes pa ni phyi rol gyi chos rnams dngos po med par shes pa’am, phyi rol gyi chos rnams la sems ’phro bar mi ’gyur ba’i thabs shes pa’o. yul rnams la sgyu ma dang bye brag med par shes pa zhes bya ba ni ji ltar sgyu ma med kyang ’gro ba de’i rang bzhin la mi mkhas pa rnams la nyon mongs pa skye zhing slu bar byed pa bzhin du gzugs la sogs pa’i yul rnams kyang dngos po med mod kyi, byis pa de’i rang bzhin la mi mkhas pa rnams la yod pa ’dra bar snang zhing nyon mongs pa skyed par byed pa yin par shes pa’o. dran pa la gnas pa’i shes pa ni mi brjed pa’i gzungs kyi dran pa bstan zhing mi nyams par bya ba’i thabs shes pa’o. bzod pa’i rjes su ’gro ba’i shes pa zhes bya ba ni ma skyes pa’i chos la bzod pa dang, sdug bsngal ba la ji mi snyam pa’i bzod pa dang rjes su mthun pa’i chos gang yin pa shes pa’o. blo gros kyis so sor rtog pa’i shes pa ni shes rab kyi rang bzhin gyi blos chos rnams la phyin ci ma log par rtogs pa’o. bdag la rtogs pa’i shes pa ni bdag gi ngo bo nyid ji lta bu yin pa phyin ci ma log par rtogs pa’o. bden pa rnams la rab tu rtogs par shes pa ni ’phags pa’i bden pa bzhi’i mtshan nyid ma nor bar shes pa’o, de dag ji ltar ma nor bar shes zhe na? de’i phyir sdug bsngal la mi ’byung bar shes pa zhes bya ba la sogs pa gsungs te, sdug bsngal gyi phung po nyid ngo bo med pas ma byung ma skyes par shes pa’o; kun ’byung ba la mngon par ’du mi byed par shes pa ni kun ’byung ba’i ngo bo nyid med par shes pas sdug bsngal gyi phung po bskyed pa’i bya ba mi byed par shes pa’o; ’gog pa la mtshan nyid med par shes pa ni ri bong gi rva dang mo gsham gyi bu la mtshan nyid med pa bzhin du ’gog pa’i rang bzhin mya ngan las ’das pa yang dngos po ma yin pas skye ba dang gnas pa la sogs pa’i mthan nyid med par shes pa’o; lam la sgrol bar shes pa ni ’khor ba’i rgya mtsho las sgrol bar byed pa yin par shes pa’o. chos rnams la tshig rab tu dbye ba shes pa ni ’dus byas dang ’dus ma byas kyi chos rnams kyi don so sor ’byed cing bshad pa la mkhas pa’o. dran pa nye bar gzhag pa rnams la dran pa med pa dang yid la byed pa med par shes pa ni lus dang tshor ba dang sems dang chos rnams dngos po med pas dran zhing yid la byar med par shes pa’o. de la ’phral du yid la mi ’dzin pa ni dran pa shes pa’o, phyis kyang yang nas yang du yid la mi byed pa ni yid la bya ba med pa’o. Cf. 34th-37th akṣaya. yang dag pa’i spong ba rnams la zhes bya ba ni yang dag pa’i spong ba rnam pa bzhi ste, dge ba’i chos ma skyes pa rnams skyed pa dang, skyes pa rnams ’phel bar bya ba dang, sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa dang, skyes pa rnams spong ba ste; de la dge ba’i chos ma skyes pa rnams skyed pa dang, skyes pa rnams ’phel bar bya ba ni dge ba la ’jug pa’i shes pa’o, sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa dang, skyes pa rnams spong ba ni mi dge ba la ’jug pa’i shes pa zhes bya’o. Cf. 38th-41st akṣaya. rdzu ’phrul gyi rkang pa rnams la zhes bya ba ni ’dun pa dang, brtson ’grus dang, sems dang, dpyod pa rdzu ’phrul gyi rkang pa rnams ni lus dang sems las su rung bar byed pa yin par shes pa’o. Cf. 42nd-45th akṣaya. dbang po rnams la ’jug pa shes pa zhes bya ba ni dad pa la sogs pa’i dbang po lnga ni chos kyi don mthong zhing rtogs par byed pa yin par shes pa’o. Cf. 46th-50th akṣaya. stobs la mi brdzi bar shes pa zhes bya ba ni dad pa la sogs pa’i stobs lnga rnams la ma dad pa la sogs pas mi tshugs pa’i rang bzhin yin par shes par bya’o. Cf. 51st-55th akṣaya. byang chub kyi yan lag rnams la chos thams cad yang dag pa ji lta ba bzhin du rtogs par shes pa zhes bya ba ni byang chub kyi yan lag bdun rnams la ni de dag gi chos thams cad kun ’gro ba’i mtshan nyid du rtog par byed pa yin par shes pa’o. Cf. 56-62. akṣaya. lam la ’gro ba dang ’ong ba med par shes pa zhes bya ba ni yang dag par na lam dang lam gyi ’bras bu dang ’khor ba dang mya ngan las ’das pa gnyis kyang med pa yin pas ’phags pa’i lam yan lag brgyad kyis gang du yang ’gro ba dang ’ong ba med par shes pa’o. Cf. 63rd-70th akṣaya. zhi gnas la gnas par shes pa zhes bya ba ni zhi gnas thams cad la sems rtse gcig tu gnas pa’i mtshan nyid yin par shes pa’o. Cf. 71st akṣaya. lhag mthong la snang bar shes pa zhes bya ba ni lhag mthong thams cad chos kyi mtshan nyid rtog par byed pa’i rang bzhin yin par shes pa’o. Cf. 72nd akṣaya. sgyu ma la bsgrubs pa yin par shes pa ni sgyu ma’i glang po dang mi la sogs pa la sman dang sngags kyi mthus bsgrubs pa yin par shes par bya’o. smig rgyu la nor bar shes pa zhes bya ba ni smig rgyu rnams la chu ma yin gyi, chu lta bur ’khrul par snang ba yin par shes pa’o. rmi lam la yang dag pa ma yin pa mthong bar shes pa zhes bya ba ni rmi lam snang ba’i chos thams cad med bzhin du mthong bar shes pa’o. brag ca la rkyen du dmigs pa’i shes pa zhes bya ba ni brag ca’i sgra thams cad sgra gzhan gyi rkyen las byung bar shes pa’o. mig yor la mi ’pho bar shes pa zhes bya ba ni khang pa’i nang gi nyi zer gyi ’od las gzugs du mar snang ba, snang yang chus ’phos pa med par shes pa’o. mtshan nyid tha dad pa rnams la mtshan nyid gcig tu shes pa ni mtshan nyid kyi bden pa’i skabs su bshad pa bzhin du shes pa la bya’o; section V, 10f, 4. ’du ba rnams la ’bral bar shes pa zhes bya ba ni ’dus shing tshogs pa’i dngos po thams cad mthar bye zhing ’bral bar ’gyur ba shes pa’o mtshams sbyor ba la mtshams sbyor ba med par shes pa zhes bya ba la, tshe gcig nas gcig tu nyid mtshams sbyor ba ni mtshams sbyor ba’o; don dam par na chos gang yang skye zhing mtshams sbyor ba med pa’i shes pa’o. nyan thos kyi theg pa la gzhan gyi sgra’i rjes su ’gro bas ’jug par shes pa zhes bya ba ni nyan thos kyi theg pa thams cad la ’di ’dra bar shes te, mkhan po dang slob dpon gyis bshad pa’i sgra la brten nas gang zag la bdag med par dmigs par byed par shes pa’o. rang sangs rgyas kyi theg pa la zhes bya ba ni rang sangs rgyas kyi theg pa la ni chos thams cad rten cing ’brel bar ’byung ba’i mtshan nyid du khong du chud par byed pa dang, lus dben par gnas pa dang, sems dben par gnas pa yin par shes pa’o. theg pa chen po la zhes bya ba ni theg pa chen po la ni theg pa de ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba thams cad sogs par byed pa dang, bsod nams dang ye shes kyi tshogs thams cad sogs par byed pa yin pa’o.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

gzhan yang don so so yang dag par rig pa ni: don so so yang dag par rig pa gang gis chos thams cad la don la rton pas rton pa’o. de ci’i phyir zhe na?

punar arthapratisaṃvid yena sarvadharmā arthapratisaraṇena pratisṛtāḥ. tat kasya hetoḥ?

Further about knowledge of the meaning: knowledge of the meaning is that by which one relies on all moments of existence through reliance on the meaning. Why?

don so so yang dag par rig pa’i rnam grangs gzhan yang bstan pa’i phyir gzhan yang don so so yang dag par rig pa ni zhes bya ba la sogs pa gsungs so, don so so yang dag par rig pa gang gis shes bya ba ni don so so yang dag par rig pa’i rig pa gang gis she’am, don so so yang dag par rig pa dang ldan pa’i byang chub sems dpa’ gang gis shes bya ba’i don to, chos thams cad la don la rton pas shes bya ba ni chos thams cad kyi don gang yin pa’i don de la rton, don de khong du chud par byed pa’i don to, de ci’i phyir zhe na zhes bya ba ni ci’i phyir chos thams cad kyi don la rton ce na zhes bya ba’i tha tshig go.

. .

chos thams cad ni ma lus par stong pa ste, gang stong pa’i don, de ni don no; chos thams cad ni ma lus par mtshan ma med pa ste, gang mtshan ma med pa’i don, de ni don no; chos thams cad ni ma lus par smon pa med pa ste, gang smon pa med pa’i don, de ni don no; chos thams cad ni ma lus par mngon par ’du mi byed pa ste, gang mngon par ’du mi byed pa’i don, de ni don no; chos thams cad ni ma lus par mi skye ba ste, gang ma lus par mi skye ba’i don, de ni don no; chos thams cad ni ma lus par ma byung ba ste, gang ma lus par ma byung ba’i don, de ni don no; chos thams cad ni ma lus par dngos po med pa ste, gang ma lus par dngos po med pa’i don, de ni don no; chos thams cad ni ma lus par dben pa ste, gang ma lus par dben pa’i don, de ni don no; chos thams cad ni ma lus par bdag med pa, sems can med pa, srog med pa, gang zag med pa ste, gang bdag med pa dang, sems can med pa dang, srog med pa dang, gang zag med pa’i don, de ni don te.

sarvadharmā nikhilaśūnyāḥ, yaḥ śūnyārthaḥ so ’rthaḥ; sarvadharmā nikhilānimittāḥ, ya ānimittārthaḥ so ’rthaḥ; sarvadharmā nikhilāpraṇihitāh, yo ’praṇidhānārthaḥ so ’rthaḥ; sarvadharmā nikhilānabhisaṃskārāḥ, yo ’nabhisaṃskārārthaḥ so ’rthaḥ; sarvadharmā nikhilānutpādāḥ, yo nikhilānutpādārthaḥ so ’rthaḥ; sarvadharmā nikhilābhūtāḥ, yo nikhilābhūtārthaḥ so ’rthaḥ; sarvadharmā nikhilābhāvāḥ, yo nikhilābhāvārthaḥ so ’rthaḥ; sarvadharmā nikhilaviviktāḥ, yo vivekārthaḥ so ’rthaḥ; sarvadharmā nikhilānātmaniḥsattvanirjīvaniṣpudgalāḥ, yo ’nātmaniḥsattvanirjīvaniṣpudgalārthaḥ so ’rthaḥ.

All moments of existence are absolutely empty, and the meaning which is emptiness is the meaning concerned; all moments of existence are completely without distinguishing marks, and the meaning which is being without distinguishing marks is the meaning concerned; all moments of existence are completely beyond longing, and the meaning which is being beyond longing is the meaning concerned; all moments of existence are completely unconditioned, and the meaning which is being unconditioned is the meaning concerned; all moments of existence are completely beyond origination [in the future], and the meaning which is complete non-origination is the meaning concerned; all moments of existence are completely unborn [in the past], and the meaning which is complete unbornness is the meaning concerned; all moments of existence are completely inexistent [having no own nature (svabhāva) in the present], and the meaning which is complete inexistence is the meaning concerned; all moments of existence are completely separate [since essentially being what they are (tathatāsvabhāvatvāt) ], and the meaning which is complete separatedness is the meaning concerned; all moments of existence are completely without self, being, life-principle, personality, and the meaning which is no self, being, life-principle or personality is the meaning concerned.

de ni zhes bya ba ni stong pa ste, gzhan yang de bzhin du sbyar ro. mi skye ba ni ma ’ongs pa’i dus su mi skye’o, ma byung ba ni ’das pa’i dus su ma skyes pa’o, dngos po med pa ni da ltar gyi dus na yang rang bzhin med pa. ma lus par dben pa ni de bzhin nyid kyi ngo bo yin pa’i phyir te; ’di yan chad kyi chos thams cad la bdag med pa de don yin par bstan to, chos thams cad ni ma lus par bdag med ces bya ba man chad kyis gang zag la bdag med pa don yin par ston to.

. . . . . . . . .

gang ’di lta bu’i chos rtogs pa, de ni don so so yang dag par rig pa zhes bya’o.

ya evaṃrūpo dharmprativedhaḥ sārthapratisaṃvit.

Understanding moments of existence this way is knowledge of the meaning.

gang ’di lta bu’i chos rtogs pa zhes bya ba ni gang gong du bstan pa lta bur chos thams cad rtogs pa’o.

gang ’dir bstan pa ni thogs pa med par bstan pa, chags pa med par bstan pa, mi zad par bstan pa, chos thams cad thob par bstan pa ste; don bstan pa de ni so so yang dag par rig pa yin no. don so so yang dag par rig pa de ni don thams cad bstan pa la mi zad pa yin te, sangs rgyas bcom ldan ’das rnams kyis kyang yang dag par bka’ stsal cing yang dag par rjes su thugs rang ba’o. de yang dag pa dang, de kho na dang, ma log pa dang, gzhan ma yin pa ste; shes rab dang ye shes kyis rtogs pa thams cad du kha na ma tho ba med pa ste,

yo ’tra nirdeśo ’pratihatanirdeśo ’saṅganirdeśo ’kṣayanirdeśaḥ sarvadharmaprāpaṇanirdeśaḥ, so ’rthanirdeśo ’rthapratisaṃvit. sārthapratisaṃvit sarvārthadeśanākṣayā bhavati, tāṃ ca buddhā bhagavantaḥ saṃprakāśayanty anumodayanti. sā bhūtā tattvāvitathānanyā, sarvatrānavadyaḥ prajñājñānādhigamaḥ.

[To summarize:] The teaching concerning this is an unhindered teaching, unattached teaching, imperishable teaching, a teaching of attaining all moments of existence; that teaching of meaning is knowledge of the meaning. That knowledge of the meaning is imperishable in displaying all meaning, even the Lord Buddhas teach it and are pleased [when others teach it]. [That is because] it is true, essentially no lie and no other than itself, it is the wholly unblamable understanding through insight and knowledge.

don so so yang dag par rig pa rgyas par bshad pa rnams bsdus te bstan pa’i phyir gang ’dir bstan pa ni zhes bya ba la sogs pa gsungs te, mdo sde ’di la don so so yang dag par rig pa stong pa nyid kyi mtshan nyid du bshad pa de dngos po dang mtshan ma thams cad las ’das pa’i phyir thogs pa med par bstan pa la sogs pa’o; yang na, chos thams cad stong pa’i don du bstan pas na thogs pa med par bstan pa’o, thams cad sgrib pa gnyis las ’das pa’i mtshan nyid du ston pas na chags pa med par bstan pa’o, dus gsum du yang skye ba dang ’gag pa med par ston pas na mi zad par bstan pa’o, chso thams cad mya ngan las ’das pa’i mtshan nyid du ston pas na chos thams cad thob par bstan pa zhes bya’o. don so so yang dag par rig pa de ni don bstan pa la mi zad pa yin te zhes bya ba ni byang chub sems dpa’ rnams kyi don so so yang dag par rig pa bstan pa de la bstan pa mtha’ yas te, zad mi shes pas na, don thams cad bstan pa la mi zad pa zhes bya’o. sangs rgyas bcom ldan ’das rnams kyis kyang yang dag par bka’ stsal ces bya ba ni de bzhin gsegs pa rnams kyang de skad du ’chad ces bya ba’i don to. yang dag par rjes su thugs rang ba zhes bya ba ni gzhan de ltar ’chad pa rnams la yang thugs dgyes zhes bya ba’i tha tshig go. ci’i phyir zhe na? de ltar ston pa’i don te yang dag pa dang de kho na dang ma log pa dang gzhan ma yin pa’i phyir ro, de ltar phyin ci ma log ce na shes rab dang ye shes kyis rtogs pa yin la thams cad du kha na ma tho ba med pa’i ngo bo yin pa’i phyir ro.

. . . . .

’di ni don so so yang dag par rig pa zhes bya’o.

iyam arthapratisaṃvit.

This is knowledge of the meaning.

25th aksaya: Dharmapratisaṃvid

25th Imperishable: Knowledge of the Moments of Existence.(p. 111)

de la chos so so yang dag par rig pa gang zhe na?

tatra katamā dharmapratisaṃvit?

What then is knowledge of the moments of existence?

’du shes shes pa bstan pa’i phyir de la chos so so yang dag par rig pa gang zhe na zhes bya ba gsungs te, ’dir yang chos so so yang dag par rig pa mi zad pa gang zhe na zhes bya bar sbyar ro. de yang so so yang dag par rig par bya ba’i chos rnams mi zad pas na mi zad pa’o. ’dir don dang chos nyid bye brag med par ’dra mod kyi, don ni bstan cing rtogs pa’i yul lta bur rig par bya’o, chos ni ston cing rtog par byed pa lta bur rig par bya’o. yang na chos ni ’dus byas dang ’dus ma byas la sogs pa’i ming gis ’og nas smos pa rnams la bya’o, don ni de nyid kyi don yongs su dpyod cing bye brag tu dbye ba la bya’o. yang na chos thams cad kyi mtshan nyid phyin ci ma log par rtogs pa ni don so so yang dag par rig pa’o, chos de dang de dag gi ming gang dang gang yin pa shes pa ni chos so so yang dag par rig pa’o – "To demonstrate what [the bodhisattva] knowing the concepts (saṃjnyājnya) is, it is said: "What then is knowledge of the moments of existence?" Here, one should complete the sentence as "What is the imperishable knowledge of the moments of existence?" It is imperishable (akṣaya) since the moments of existence it should know are imperishable. Meaning (artha) and moments of existence (dharma) may here seem to be without difference; meaning (artha), however, should be known as the sphere (viṣaya) to be demonstrated and understood, while moments of existence (dharma) should be known as that which demonstrates and makes understood. Or, moments of existence (dharma) are the conditioned and unconditioned things mentioned infra by name, while meaning (artha) is examining and discerning just these. Or, the correct understanding (aviparītādhigama) of the essental characteristics (lakṣaṇa) of all moments of existence is knowledge of meaning (artha), while knowledge of the names of each of those moments of existence (dharma) is knowledge of moments of existence."
In this connection it is important to have in view the manifold value of the word artha, that it means "thing wished or longed for, aim", then "thing, object", and "the thing to which a word points or refers, the Sachverhältnis in a word", thus the "meaning" of a word. In this and the preceding paragraph "meaning" is used to translate artha, though "the thing, object or state to which something, usually a word, points" would be more accurate. In Mahāyāna this artha is usually equivalent with emptiness (sūnyatā), according to the deepest understanding, paramārthatas, etc.
Cf. Bbh p. 2585-8: yat sarvadharmāṇām sarvaparyāyeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyaṃ jnyānam. iyam eṣām dharmapratisaṃvit.
Msa p. 13821: prathamā (pratisaṃvit) paryāye jnyānam ekaikasyārthasya yāvanto nāmaparyāyāḥ.

gang chos thams cad la rjes su ’jug pa shes pa ste:

yat sarvadharmānuvartakajñānam:

It is knowledge of all [the following] moments of existence in accordance [with their meaning (artha), though they be expressed by words (nāman) ]:

gang chos thams cad la rjes su ’jug pa shes pa zhes bya ba ni dge ba dang mi dge ba la sogs pa’i chos ming gis smos pa rnams don dang mthun par yang dag par shes pa la bya’o. chos de dag gang zhe na zhes bya ba la sogs pa rnams so. yang na dge ba dang mi dge ba la sogs pa smos pa’i chos rnams so so’i ming gang yin pa dang don gang shes pa ni chos thams cad rjes su zhugs pa shes pa zhes bya’o.

dge ba dang mi dge ba dang, kha na ma tho ba dang bcas pa dang kha na ma tho ba med pa dang, zag pa dang bcas pa dang zag pa med pa dang, ’dus byas dang ’dus ma byas dang, ’jig rten pa dang ’jig rten las ’das pa dang, bzang po dang ngan pa dang, kun nas nyon mongs pa dang rnam par byang ba’i cha dang ’thun pa dang, ’khor ba dang mya ngan las ’das par nye bar song ba rnams la chos kyi dbyings mnyam pa nyid du shes pa dang, byang chub mnyam pa nyid du shes pa dang, khams mnyam pa nyid du shes pa, ’di ni chos so so yang dag par rig pa zhes bya’o.

kuśalākuśalasāvadyānavadyasāsravānāsravasaṃskṛtāsaṃskṛtalaukikalokottarapraṇītahīnasaṃkleśavyavadānabhāgīyasaṃsāranirvāṇopagateṣu dharmadhātusamatājñānaṃ bodhisamatājñānaṃ dhātusamatājñānam; iyaṃ dharmapratisaṃvit

The knowledge that what pertains to the good and the bad, the blamable and the blameless, the sullied and the unsullied, the conditioned and the unconditioned, the worldly and the transcendent, the perfect and the low, what has a part in the impure and the pure, existence and extinction, the knowledge that those [moments of existence] are the same as [and of one taste (ekarasa) in] the [empty] sphere of all moments of existence, the knowledge that those [moments of existence] are the same as awakening [not different from the unconstructed knowledge (nirvikalpajñāna) of penetrating the sphere of all moments of existence (dharmadhātu) ], the knowledge that those are the same as the spheres of sense-perception [which, as described in section 10. f. 2, are the same as the sphere of all moments of existence], this is knowledge of the moments of existence.

nye bar song ba rnams la zhes bya ba ni de dag gi rang bzhin ni gyur pa’am, de dag gi char gtogs pa rnams la zhes bya ba’i don to; chos kyi dbyings mnyam pa nyid du shes pa zhes bya ba ni dge ba dang mi dge ba’i chos rnam pa sna tshogs pa rnams chos kyi dbyings stong pa nyid du ro gcig pa’o; byang chub mnyam pa nyid du shes pa zhes bya ba ni chos kyi dbyings rtogs pa’i ye shes rnam par mi rtog pa dang tha mi dad par shes pa’o; khams mnyam pa nyid du shes pa zhes bya ba ni mig gi khams la sogs pa khams kyi skabs su bstan pa ltar chos kyi dbyings su mnyam pa nyid du shes pa’o.

gzhan yang chos so so yang dag par rig pa ni gang ’dod chags spyod pa’i sems can rnams kyi sems la ’jug cing ’bab par shes pa dang: bcos ma’i ’dod chags spyod pa dang, bcos ma ma yin pa’i ’dod chags spyod pa dang, snrel zhi’i ’dod chags spyod pa dang, lta ba’i ’dod chags spyod pa dang, mi bzad pa’i ’dod chags spyod pa dang, ’jam pa’i ’dod chags spyod pa dang, yang ba’i ’dod chags spyod pa dang, yang ba ma yin pa’i ’dod chags spyod pa dang, kun rdzob kyi ’dod chags spyod pa dang, sbyor ba’i ’dod chags spyod pa dang, bsam pa’i ’dod chags spyod pa dang, lhag pa’i bsam pa’i ’dod chags spyod pa dang, mtshan nyid kyi ’dod chags spyod pa dang, mtshan nyid mi ’thun pa’i ’dod chags spyod pa dang, rnam par gzhag pa’i ’dod chags spyod pa dang, rkyen gyis ’dod chags spyod pa dang, sngon gyi mtha’i rkyen gyis ’dod chags spyod pa dang, phyi ma’i mtha’i rkyen gyis ’dod chags spyod pa dang, da ltar byung ba’i rkyen gyis ’dod chags spyod pa rnams dang, sems can nang du ’dod chags la phyi rol tu ’dod chags med pa dag kyang yod, sems can phyi rol tu ’dod chags la nang du ’dod chags med pa dag kyang yod, sems can nang du yang ’dod chags la phyi rol tu yang ’dod chags pa dag kyang yod, sems can nang du yang ’dod chags med la phyi rol tu yang ’dod chags pa med pa dag kyang yod, sems can gzugs la ’dod chags la sgra dang, dri dang, ro dang, reg pa la ’dod chags med pa dag kyang yod, sgra la ’dod chags la gzugs dang, dri dang, ro dang, reg pa la ’dod chags med pa dag kyang yod, dri la ’dod chags la gzugs dang, sgra dang, ro dang, reg pa la ’dod chags med pa dag kyang yod, ro la ’dod chags la gzugs dang, sgra dang, dri dang, reg pa la ’dod chags med pa dag kyang yod, sems can reg pa la ’dod chags la gzugs dang, sgra dang, dri dang, ro la ’dod chags med pa dag kyang yod de; ’di ni sems can ’dod chags spyod pa rnams kyi ’jug pa ste.

punar aparaṃ dharmapratisaṃvid yad rāgacaritānāṃ sattvānāṃ cittapravṛttipravāhajñānaṃ, kṛtrimarāgacaritānāṃ cākṛtrimarāgacaritānāṃ ca vyatyastarāgacaritānāṃ ca, dṛṣṭirāgacaritānāṃ ca, tīvrarāgacaritānāṃ ca mṛdurāgacaritānāṃ ca laghurāgacaritānāṃ cālaghurāgacaritānāṃ ca, saṃvṛtirāgacaritānāṃ ca, prayogarāgacaritānāṃ cāśayarāgacaritānāṃ cādhyāśayarāgacaritānāṃ ca, lakṣaṇarāgacaritānāṃ ca lakṣaṇapratikūlarāgacaritānāṃ ca, vyavasthāpanarāgacaritānāṃ ca, pratyayarāgacaritānāṃ ca pūrvāntapratyayarāgacaritānāṃ cāparāntapratyayarāgacaritānāṃ ca pratyutpannapratyayarāgacaritānāṃ ca, adhyātmarāgāṇāṃ na bahirdhārāgāṇāṃ sattvānāṃ vā, bahirdhārāgāṇāṃ nādhyātmarāgāṇāṃ vā, adhyātmarāgāṇām bahirdhārāgāṇām api sattvānāṃ vā, nādhyātmarāgāṇām nāpi bahirdhārāgāṇām sattvānāṃ vā, rūparāgāṇāṃ na śabdarasagandhaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, śabdarāgāṇāṃ na rūparasagandhaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, gandharāgāṇāṃ na rūpaśabdarasaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, rasarāgāṇāṃ na rūpaśabdagandhaspraṣṭavyarāgāṇāṃ sattvānāṃ vā, spraṣṭavyarāgāṇāṃ na rūpaśabdagandharasarāgāṇāṃ sattvānām, ayam rāgacaritānāṃ sattvānāṃ praveśaḥ.

Further, knowledge of the moments of existence is knowledge of thoughts as they arise and linger on in beings behaving according to desire, behaving according to artificial desire [as when coming in touch with others’ thoughts that produce desire, though originally not having much desire in oneself], behaving according to unartificial desire [having originally much desire], behaving according to desire which appears different from what it is [like apparent desire really being aversion, great desire seeming small or small desire seeming great], behaving according to desire for view-points, behaving according to excessive desire, behaving according to moderate desire, behaving according to slight desire, behaving according to desire which is not slight, behaving according to desire for conventions, behaving according to desire for practice, behaving according to desire for intention, behaving according to desire for determination, behaving according to desire for the essential characteristics [of moments of existence], behaving according to desire in opposition to the character [of desire, and thus not looking like desire], behaving according to desire establishing [in the world the twelvefold collection of scriptures], behaving according to desire because of conditions, behaving according to desire because of past conditions [having remembered the objects of desire in the past], behaving according to desire because of conditions in the future [wishing some particular form to appear in the future], behaving according to desire because of conditions in the present, beings with inner desire [for the taste of meditation (dhyānāsvāda) or mental desire which does not seem great outwardly], but no desire for outer things, beings with outer desire but no inner desire, beings with inner desire as well as desire for outer things, beings with no inner desire nor desire for outer things, beings with desire for forms, but no desire for sounds, tastes, smells or tangibles, beings with desire for sounds, but no desire for forms, tastes, smells or tangibles, beings with desire for smells, but no desire for forms, sounds, tastes or tangibles, beings with desire for tastes, but no desire for forms, sounds, smells or tangibles, beings with desire for tangibles but no desire for forms, sounds, smells or tastes, this is penetrating into living beings behaving according to desire.

chos so so yang dag par rig pa rnam grangs gzhan bstan pa’i phyir gzhan yang chos so so yang dag par rig pa zhes bya ba la sogs pa gsungs so, gang ’dod chags spyod pa’i sems can rnams kyi sems la ’jug cing ’bab par shes pa zhes bya ba ni sems can rang bzhin gyis ’dod chags can rnams kyi sems la ’dod chags can yin par shes pa’o; yang na sems can ’dod chags la spyod pa rnams ’dod chags skye ba’i yul gang dang gang la dmigs pa’i ’dod chags skyes par gyur pa ni yul ’di dang ’di la dmigs nas ’dod chags skyes so zhes shes pa ni ’dod chags spyod pa’i sems can gyi sems la ’jug cing ’bab par shes pa zhes bya’o. ’dod chags spyod pa gang yin du zhig yod ce na? bcos ma’i ’dod chags spyod pa dang zhes bya ba la sogs pa gsungs te, de ni nyi khri chig stong yod do zhes bya bar sbyar ro. bcos ma’i ’dod chags spyod pa ni rang bzhin gyis ’dod chags shas che ba ma yin yang, gzhan gyi sems dang sbyor zhing pha rol gyi ngor ’dod chags che ba lta bur ston pa’o; de las bzlog nas bcos ma ma yin pa’i ’dod chags spyod pa ste, rang bzhin gyis ’dod chags dang ldan pa’o. snrel zhi’i ’dod chags spyod pa zhes bya ba ni zhe sdang gi rang bzhin can la ’dod chags spyod pa dang ’dra bar snang ba’am, ’dod chags kyi shas che la chung bar ’dra bar snang ba’am, ’dod chags kyi shas chung ba la che bar snang ba’o. lta ba’i ’dod chags spyod pa ni lta ba rnam pa sna tshogs la chags pa’o.
Mvy 7264, cf. 7266. mi bzad pa’i ’dod chags spyod pa zhes bya ba ni ’dod chags kyi shas che bas de’i rkyen gyis sems kyang ’khrugs shing lus kyi spyod pa rnams kyang gyur par snang ba’o; ’jam pa’i ’dod chags spyod pa zhes bya ba ni ’dod chags shas chung bas de’i rkyen gyis lus dang sems ’khrug pa med pa’i ’dod chags can no; yang ba’i ’dod chags spyod pa ni de bas kyang ’dod chags shas chung bas ’dod chags spangs par sla ba rnams so. kun rdzob kyi ’dod chags spyod pa zhes bya ba ni kun rdzob kyi tha snyad mang po la chags pa rnams so. sbyor ba’i ’dod chags spyod pa zhes bya ba ni gong du bshad pa’i chos la chags pa ste, bsam pa la sogs pa yang de bzhin no. mtshan nyid kyi ’dod chags spyod pa zhes bya ba ni chos rnams kyi mtshan nyid la chags pa’o. mtshan nyid mi mthun pa’i ’dod chags spyod pa zhes bya ba ni kha cig ci la chags pa kha cig la chags te, ’dod chags yod pa mi ’dra ba’o. rnam par gzhag pa’i ’dod chags spyod pa zhes bya ba ni gsung rab yan lag bcu gnyis ’jig rten du gzhag pa la chags pa’o. sngon gyi mtha’i rkyen gyis ’dod chags spyod pa zhes bya ba ni chags par ’gyur pa’i yul ’das pa rnams dran nas ’dod chags skye ba’o. phyi ma’i mtha’i rkyen gyis ’dod chags spyod pa zhes bya ba ni ma ’ongs pa na yang chags par ’gyur ba’i gzugs ’di ’dra ba zhig dang phrad par gyur cig, ces dmigs pa las ’dod chags ’byung ba’o. da ltar byung ba’i rkyen gyis ’dod chags spyod pa zhes bya ba ni da ltar ’dod chags skyes pa’i rkyen dang phrad nas ’dod chags skyes pa’o. sems can nang du ’dod chags la zhes bya ba la sogs pa ni bsam gtan gyi ro la chags shing ’dod pa lnga’i yon tan la chags pa yod pa’o; yang na nang du sems la ’dod chags ’byung ba’i shas che la phyi rol tu ’dod chags dang ’dra bar mi snang ba’o; sems can phyi rol tu chags la zhes bya ba la sogs pa ni phyi’i ’dod pa’i yon tan la chags pa’i shas che la bsam gtan gyi ro la chags pa med pa’am, phyi rol gyi spyod pa ’dod chags kyi shas che ba ’dra bar snang la, sems la ’dod chags kyi shas che ba ma yin pa’o; sems can nang du ’dod chags la zhes bya ba la sogs pa ni bsam gtan gyi ro la yang chags shing phyi’i yul rnams la yang chags pa’am, nang du yang ’dod chags kyi shas che zhing phyi rol du yang ’dod chags kyi shas che ba ’dra’ bar snang ba’o; de las bzlog nas sems can nang du yang ’dod chags med la phyi rol tu yang ’dod chags med pa ste, bsam gtan gyi ro dang phyi’i yul gnyi ga la ma chags pa’o. ’jug pa ste zhes bya ba ni chags pa’i yul la sems ’jug pa’am, ’dod chags spyod pa rnams kyi tshul dang rang bzhin nam rnam par dbye ba zhes bya ba’i don to.

. . . . . . . . . . . . . . . . . . . . .

’jug pa’i sgo ’dis sems can rnams kyi ’dod chags la spyod pa nyi khri chig stong ngo; sems can rnams kyi zhe sdang la spyod pa yang nyi khri chig stong ngo; sems can rnams kyi gti mug la spyod pa yang nyi khri chig stong ngo; sems can rnams kyi cha mnyam pa la spyod pa yang nyi khri chig stong ste. gang sems can gyi spyod pa brgyad khri bzhi stong po de dag gi sems kyi ’jug pa dang ’bab pa shes pa dang, so so ci rigs par chos ston par shes pa dang, dus las mi ’da’ bar shes pa dang, snod kyi bye brag ji lta ba bzhin du shes pa dang, ’bras bu yod par chos bstan pa shes pa dang, ma chad ma lhag par chos bstan pa shes pa, de ni chos so so yang dag par rig pa zhes bya’o.

anena praveśamukhena sattvānāṃ rāgacaritāny ekaviṃśatisahasrāṇi, sattvānāṃ dveṣacaritāny ekaviṃśatisahasrāṇi, sattvānāṃ mohacaritāny ekaviṃśatisahasrāṇi, sattvānām sabhāgacaritāny ekaviṃśatisahasrāṇi. yat teṣām sattvānāṃ caturaśītisahasracaritānāṃ cittapravṛttipravāhajñānam, prayekaṃ yathāyogaṃ dharmadeśanājñānam, akālātikramaṇajñānaṃ, yathābhājanaprabhedajñānam, amoghadharmadeśanājñānam, avicchinnānadhikadharmadeśanājñānaṃ, sā dharmapratisaṃvit.

Thus, in this way the [ways of] behaviour of living beings according to desire are twenty-one thousand, the [ways of] behaviour of living beings according to aversion are twenty-one thousand, the [ways of] behaviour of living beings according to delusion are twenty-one thousand, the [ways of] behaviour of living beings where the [three vices mentioneds] are present in equal amounts are twenty-one thousand. The knowledge of thoughts as they arise and linger on in beings behaving in eighty-four thousand ways, (p. 112) the knowledge of teaching religion accordingly to each individual [like teaching meditation on the unpleasant (aśubhabhāvanā) to the desirous (rāgin) ], the knowledge of not going beyond the proper time [in maturing and teaching], the knowledge of distinguishing between the recipients, the knowledge of teaching religion giving fruit, the knowledge of teaching the uninterrupted and unexcelled religion, that is knowledge of the moments of existence.

’jug pa’i sgo ’dis zhes bya ba ni tshul ’dis bsgras na zhes bya ba’i tha tshig go, zhe sdang dang gti mug spyod pa la yang ’dod chags spyod pa’i tshul bzhin du bcos ma’i zhe sdang spyod pa zhes bya ba la sogs par sbyar ro; cha mnyam pa la spyod pa zhes bya ba ni ’dod chags dang zhe sdang dang gti mug gsum char yang che chung med de cha mnyam pa’o. sems kyi ’jug pa zhes bya ba ni dang po nyid du ’dod chags kyi sems skyes pa shes pa’o, ’bab pa shes pa ni ’dod chags dngos su spyod par shes pa’o. so so ci rigs par chos ston pa shes pa zhes bya ba ni sems can gang la chos gang bstan par shes pa ste, ’dod chags can rnams la mi gtsang ba bsgom pa bstan par bya ba la sogs pa shes pa’o. dus las mi ’da’ bar shes pa zhes bya ba ni sems can smin pa’i dus dang chos bstan pa’i dus shes nas de bzhin du smin pa dang chos ston par byed pa’o. snod kyi bye brag ji lta ba bzhin shes pa zhes bya ba ni sems can gang chos gang dang theg pa gang gi snod yin par shes pa’o. ’bras bu yod par chos bstan pa shes pa zhes bya ba ni chos bstan pa rnams kyang mjug tu don yod cing ’bras bur ’gyur ba de lta bu’i chos bstan par shes pa’o. ma chad ma lhag par chos bstan pa shes pa zhes bya ba ni chos bstan pa de dag la yang bskyed skur med par bya ste bstan pa shes pa’o. chos so so yang dag par rig pa bshad zin to.

. . . . . . . .

26th aksaya: Niruktipratisaṃvid

26th Imperishable: Knowledge of Interpretation.

de la nges pa’i tshig so so yang dag par rig pa gang zhe na?

tatra katamā niruktipratisaṃvit?

What then is knowledge of interpretation?

tha snyad shes pa bstan pa’i phyir de la nges pa’i tshig so so yang dag par rig pa gang zhe na zhes bya ba la sogs pa gsungs so – "To demonstrate what [the bodhisattva] knowing the language conventions (vyavahārajnya) is, it is said: ..."
Cf. Bbh p. 25811-13: yat punaḥ sarvadharmāṇām eva sarvanirvacaneṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyam jnyānam. iyam eṣāṃ niruktipratisaṃvit; and Msa p. 1391: tṛtīyā vākye pratyekaṃ janapadeṣu yā bhāṣāḥ /

gang sems can thams cad kyi skad la ’jug pa shes pa ste: lha’i skad dang, klu’i skad dang, gnod sbyin gyi skad dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po dang, mi dang, mi ma yin pa’i skad la ’jug pa ste. mdor na ji snyed du ’gro ba lngar skyes pa’i sems can rnams kyi skad dang, sgra dang, dbyangs dang, tshig gi lam dang, nges pa’i tshig dang, brda dang, spyod pa ji snyed pa, de dag thams cad rab tu shes te. shes nas kyang sgra de dang de dag dang, nges pa’i tshig de dang de dag gis sems can de dang de dag la sgra ji lta ba bzhin du ’jug pas chos ston te. ’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

yat sarvasattvānāṃ śabdāvatārajñānaṃ, devaśabdanāgaśabdayakṣaśabdagandharvāsuragaruḍakiṃnaramahoragamānuṣyāmānuṣyaśabdāvatāraḥ. samāsato yāvatyaḥ pañcagatyupapannānāṃ sattvānāṃ bhāṣāśabdasvaravacanapathanirvacanasaṃketacaryās tāḥ sarvāḥ prajānāti. jñatvā ca tais taiḥ śabdais tābhis tābhir niruktibhis tebhyas tebhyaḥ sattvebhyo yathāśabdāvatāreṇa dharmaṃ deśayati. iyaṃ niruktipratisaṃvit.

Knowledge understanding the words of all beings, i. e., understanding the words of gods, the words of snake-gods, the words of demons, the words of celestial musicians, giants, divine birds, man-horses, great serpents, men and not men. In short, he knows all languages, sounds, voices, ways of speech, interpretations, conventional explanations and linguistic behaviour of living beings in the five states of existence, and having known them he teaches religion through his understanding of words to those beings with those words and interpretations. This is knowledge of interpretation.

sems can thams cad kyi skad la ’jug pa shes pa zhes bya ba ni sems can rnams kyi so so’i skad gang yin pa shes pa’o. skad ni so so’i skad rnams so; sgra ni ngag gi gdangs rnams so; dbyangs ni gdangs de nyid kyis snyan pa dang mi snyan pa’i bye brag go; tshig gi lam ni sems can so so’i yi ge rnams so; nges pa’i tshig ni thogs pa dang bcas pas gzugs zhes bya ba la sogs pa’o; brda ni don brda phrad par nus pa’i tshig rkang pa tshang ba’o; spyod pa ni sems can so so’i spyod pa’am don gang la ming gang btags pa’o.

. . . .

gzhan yang nges pa’i tshig so so yang dag par rig pa ni: spyod pa ’di dag ’di lta bur brtag par bya, chos ’di dag ’di lta bur brtul par bya, chos ’di dag ’di lta bur mtshams sbyor bar bya, chos ’di dag ’di lta bur khong du chud par bya, chos ’di dag ’di lta bur yi ge rnams kyis brtag par bya’o, zhes des gcig gi tshig kyang shes, gnyis kyi tshig kyang shes, mang po’i tshig kyang shes, skyes pa’i tshig kyang shes, bud med kyi tshig kyang shes, ma ning gi tshig kyang shes, ’das pa’i tshig kyang shes, ma ’ongs pa’i tshig kyang shes, da ltar byung ba’i tshig kyang shes, yi ge gcig tu sgro btags pa yang shes, yi ge du mar sgro btags pa yang shes, sgro btags pa med pa yang shes te, ’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

punar aparaṃ niruktipratisaṃvit: imāś caryā evaṃ parīkṣyāḥ, ime dharmā evam upasaṃhartavyāḥ, ime dharmā evaṃ saṃdheyāḥ, ime dharmā evaṃ boddhavyāḥ, ime dharmā evam akṣaraiḥ kalpayitavyāḥ, ity ekasyāpi vacanaṃ jānāti dvayor api vacanaṃ jānāti bahūnām api vacanaṃ jānāti, narāṇām api vacanaṃ jānāti nārīṇām api vacanaṃ jānāti napuṃsakānām api vacanaṃ jānāti, atītānām api vacanaṃ jānāti anāgatānām api vacanaṃ jānāti pratyutpannānām api vacanaṃ jānāti, ekākṣarasamāropitam api jānāti bahvakṣarasamāropitam api jānāti asamāropitam api jānāti. iyam niruktipratisaṃvit.

Further concerning knowledge of interpretation: “These ways of practice should be seen thus, these moments of existence [of practice] should be brought about thus, these moments of existence should be connected with thus, these moments of existence should be understood thus, these moments of existence should be construed with syllables thus,” thus he knows the language of one person, knows the language of two persons, knows the language of many persons, knows the language of men, knows the language of women, knows the language of those with no sex, knows the language of past [beings], knows the language of future [beings], knows the language of present [beings], knows the meaning attributed to one syllable, knows the meaning attributed to many syllables, knows the meaning not attributed to anything. This is knowledge of interpretation.

gzhan yang nges pa’i tshig so so yang dag par rig pa ni spyod pa ’di dag ces bya ba la sogs pa ni nges pa’i tshig gi grangs gdags pa rnam par gzhag pa dang, gang zag gdags pa rnam par gzhag pa dang, yi ge’i brda shes pa gcig gi tshogs kyang shes pa man chad mdo’i tshig gsum gyis go rims bzhin du bstan par shes par bya’o.

. . . . . . . . . . .

gzhan yang nges pa’i tshig de ni chos thams cad ’gog pa la tshig gis chos shes pa ste, ’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

punar aparaṃ sā niruktipratisaṃvit sarvadharmanirodhe vacanadharmajñānam, iyam niruktipratisaṃvit.

Further, that knowledge of interpretation is the knowledge of moments of existence designated by language, in the cessation [or unbornness] of all moments of existence, (p. 113) this is knowledge of interpretation.

nges pa’i tshig so so yang dag par rig pa rnam grangs gzhan bstan pa’i phyir gzhan yang nges pa’i tshig ni zhes bya ba la sogs pa gsungs so, chos thams cad ’gog pa la tshig gis chos shes pa zhes bya ba ni chos thams cad skye ba med pa’i mtshan nyid la nges pa’i tshig des bstan na skye ba med pa’i rang bzhin shes par byed de, de ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

de’i nges pa’i tshig de ni thogs pa med pa, ’khrul pa med pa, shin tu rnam par bzhag pa, zlos pa med pa, mi drag pa, ma brtabs pa, zur phyin pa, rnam par gsal ba, don dang yi ges bskor ba ji lta ba bzhin du ’khor tshim par byed pa, rnam pa sna tshogs pa, zab mo, zab par snang ba, kun rdzob dang don dam pas brgyan pa, rang gi sems dang shes pa dang lta ba rtogs pa, sangs rgyas kyis bka’ stsal pa, sems can thams cad mgu bar byed pa ste,

sā tasya niruktipratisaṃvid apratihatā; askhalitā; suvyavasthāpitā; apunaruktā; atīvrā; atvaramāṇā; anapaśabdavākyaṃ, vispaṣṭā; arthākṣarāliṅgitā; yathāparṣatsaṃtoṣaṇī; vicitrākārā; gambhīrā; gambhīrāvabhāsā; saṃvṛtiparamārthālaṃkṛtā; svacittajñānadṛṣtiprativedhā; buddhabhāṣitā, sarvasattvārādhanā.

That knowledge of interpretation of his is unhindered; not erroneous; well arranged; without repetitions; not excessive [when it concerns sound, not harmful to the ear]; not hasty; speech not deviating from right speech [and thus clear in words and syllables (padavyañjana) ], [thus fluent and] clear; embracing both meaning and letter; pleasing according to different congregations; having different kinds [of explanations of one moment of existence]; profound; profound in appearance; adorned with both concealed truth and the highest meaning; penetrating [what things are truly like] by means of one’s own thoughts, [thus penetrating one’s] knowledge [of meaning and letters (arthavyañjana) ] and [the logical conclusions (siddhānta) of one’s] viewpoints; taught by the Buddhas, and pleasing living beings.

de’i zhes bya ba ni byang chub sems dpa’ de’i zhes bya ba’i tha tshig go, thogs pa med pa zhes bya ba ni bstan par bya ba thams cad ston pa’i phyir ro. ’khrul pa med pa zhes bya ba ni ma nor cing phyin ci ma log par ston pas so. shin tu rnam par gzhag pa zhes bya ba ni gang bstan pa de yang gtan la ’bebs pas so, read with ṭ for Akṣ. tib. shin tu rnam par dag pa. zlos pa med pa’i tshig ni yang nas yang du mi zlos pa’i phyir ro. mi drag pa ni nyan pa rnams kyi rna ba’i dbang po la gnod par mi byed pas so. ma brtabs pa ni tshig myur ba dang dum dum por smra ba med pas so. zur phyin pa ni tshig dang yi ge gsal bar smra bas so; rnam par gsal ba ni tshig dang yi ge ma chad par smra ba’i phyir ro. don dang yi ges bskor ba ni don bzang po dang yi ge bzang po ston pa’i phyir ro. ji lta ba bzhin du ’khor tshim par byed pa ni so so’i skad dang sgras so so’i bsam pa tshim par byed pa’i phyir ro. rnam pa sna tshogs pa ni chos gcig la yang rnam grangs du mas ’chad pa’i phyir ro. zab mo ni don zab mo rtogs par byed pa’am, don zab mo dang mthun par byed pa’i phyir ro; zab par snang ba ni nges pa’i tshig de nyid gzhan gyis shes par dka’ bas so. kun rdzob dang don dam pas brgyan pa ni kun rdzob dang don dam par ’khrugs pa’i chos ston pa’i phyir ro. rang gi sems rtogs pa ni bdag rang gi sems kyis dngos po ci ’dra ba phyin ci ma log par shes pa’o; shes pa rtogs pa ni bdag gi don dang tshig gi shes pa de nyid rang gis rtogs pa’o; lta ba rtogs pa ni rang gi lta ba’i grub pa’i mtha’ gang yin pa shes pa’o. sangs rgyas kyis bka’ stsal pa ni de bzhin gshegs pa rnams kyang de kho na skad gsungs pa’i phyir ro. sems can thams cad mgu bar byed pa ni nges pa’i tshig des sems can rnams dad pa skyed pa’i phyir ro.

. . . . . . . . . . . . . . . . .

’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

iyaṃ niruktipratisaṃvit.

This is knowledge of interpretation.

nges pa’i tshig so so yang dag par rig pa bshad zin to.

27th aksaya: Pratibhānapratisaṃvid

27th Imperishable: Knowledge of Eloquence.

de la spobs pa so so yang dag par rig pa gang zhe na?

tatra katamā pratibhānapratisaṃvit?

What then is knowledge of eloquence?

brjod pa shes pa bstan pa’i phyir de la spobs pa so so yang dag par rig pa gang zhe na zhes bya ba la sogs pa gsungs so. de yang rnam pa gsum gyis rig par bya ste 1. spobs pa gang yin pa dang, 2. gang la spobs pa dang, 3. ji ltar spobs pa’o – To demonstrate what [the bodhisattva] knowing the expressions (abhilāpajnya) is, it is said: ..."
Cf. Bbh p. 25814-17: yat punaḥ sarvadharmāṇām eva sarvaprakārapadaprabhedeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyam jnyānam. iyam eṣām pratibhānapratisaṃvit; Msa p. 1391-2: caturthā jnyāne svayaṃ yat pratibhānaṃ / cf. Msa p. 13817-13915 on all five pratisaṃvid.
de la ’di lta ste 1) chags pa med par lung bsgo ba zhes bya ba nas brtsams te, ’bras bu yod pa zhes bya ba yan chad kyis spobs pa gang yin pa bstan to, 2) ji ltar dris pa bzhin du spobs pa dang zhes bya ba nas brtsams te, sems can thams cad kyi sems kyi spyod pa tshim par bya ba la spobs pa ste zhes bya ba yan chad kyis gang la spobs pa bstan to, 3) mi dor mi lkugs zhes bya ba nas brtsams te, yang dag par sdug bsngal zad par bya ba’i phyir zhes bya ba yan chad kyis ji ltar spobs pa bstan to.

’di lta ste: chags pa med par lung bsgo ba bstan pa shes pa dang; phyad par lung bsgo ba bstan pa shes pa dang; thogs pa med par lung bsgo ba bstan pa shes pa dang; myur ba’i spobs pa dang; la gor ba’i spobs pa dang; mgyogs pa’i spobs pa dang; ’bras bu yod pa’i spobs pa dang.

yad idam asaktam ājñāpananirdeśajñānam, akṣuṇṇam ājñāpananirdeśajñānam, apratihatam ājñāpananirdeśajñānam, āśupratibhānaṃ, kṣiprapratibhānaṃ, śīghrapratibhānam, amoghapratibhānam.

[1. What eloquence is (yat pratibhānam):] Knowledge of giving unattached instructions [when answering questions, not hesitating, teaching everything, not confined to a single subject], knowledge of giving unbroken instructions [even though asked many different questions from different people at the same time], knowledge of giving instructions unhindered [by any opponent (parapravādin) or depending on certain motivating causes (hetu) ], quick eloquence, ready eloquence, swift eloquence, unfailing eloquence [understanding reality (tattva), attaining extinction (nirvāṇa) ].

chags pa med par lung bsgo ba bstan pa shes pa zhes bya ba la, dris pa’i lan ldon pa la lung bsgo ba bstan pa shes pa zhes bya ste, chos dang don gang dang gang dris pa de dang de dag bstan pa la bsam mi dgos par shes pa ni chags pa med pa’o. phyad par lung bsgo ba bstan pa shes pa zhes bya ba ni dus gcig tu so so nas mi mthun pa du ma dris kyang phyad par bstan pa’i phyir ro. thogs pa med par lung bsgo ba bstan pa shes pa zhes bya ba ni phas kyi rgol ba la sogs pas zil gyis mi non cing thags thogs med pa’o. yang na chos kha cig ston nus pa kha cig ston mi nus pa ni chags pa ste, byang chub sems dpa’ ni thams cad ston pa’i phyir chags pa med par lung bsgo ba bstan pa shes pa’o. rgyu ’ga’ zhig la brten nas ston pa ni thogs pa ste, gang la yang mi rten par ston pas thogs pa med par lung bsgo ba bstan pa shes pa zhes bya’o. myur ba’i spobs pa zhes bya ba ni gzhan gyis dris na mgo rmongs pa med cing myur du lan ldon la, chos kyi don la myur du ’jug pa’i phyir ro; la gor du spobs pa ni zur tsam dris pas kyang gang ’dri ba’i don ma lus pa ston pa’i phyir ro; mgyogs pa’i spobs pa ni don phra zhing zab pa rtog par byed pas so. ’bras bu yod pa’i spobs pa ni de’i spobs pas de kho na rtogs shing mya ngan las ’das pa thob par byed pas so.

. . . . . . .

ji ltar dris pa bzhin du spobs pa dang; mi ’phrogs pa’i spobs pa dang; yongs su mi nyams pa’i spobs pa dang; shin tu ’brel ba’i spobs pa dang; rtogs pa’i spobs pa dang; chos la dga’ ba’i spobs pa dang; bzod pa’i stobs la gnas pa’i spobs pa dang; zab mo la spobs pa dang; sna tshogs kyi spobs pa dang; kun rdzob dang don dam pa la spobs pa dang; sbyin pa dang, tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab la spobs pa dang; sangs rgyas kyi chos thams cad kyi tshig rab tu dbye ba bstan pa la spobs pa dang; dran pa nye bar gzhag pa dang, yang dag par spong ba dang, rdzu ’phrul gyi rkang pa dang, dbang po dang, stobs dang, byang chub kyi yan lag dang, lam zab mo spobs pa dang, zhi gnas dang lhag mthong la spobs pa ste; spobs pa so so yang dag par rig pa zhes bya ba ni gang nges pa’i tshig la rtog pas tshig gi chos shes pa dang, bsam gtan dang rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa dang, bden pa la ’jug pa shes pa’i spobs pa’o; theg pa thams cad la spobs pa’o. yang dag pa ji lta ba bzhin du bstan pas sems can thams cad kyi spyod pa tshim par bya ba la spobs pa ste.

yathāpraśnapratibhānam, asaṃhāryapratibhānam, aparihāṇapratibhānaṃ, sunibaddhapratibhānam, avabodhapratibhānaṃ, dharmaratipratibhānaṃ, kṣāntibalasthitapratibhānaṃ, gambhīrapratibhānaṃ, vicitrapratibhānaṃ, saṃvṛtiparamārthapratibhānaṃ, dānaśīlakṣāntivīryadhyānaprajñāpratibhānaṃ, sarvabuddhadharmapadaprabhedanirdeśapratibhānaṃ, smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgagambhīramārgapratibhānaṃ, śamathavipaśyanāpratibhānam, pratibhānam iti niruktyavekṣaṇayā vākyadharmajñānaṃ, dhyānavimokṣasamādhisamāpattisatyāvatārajñānapratibhānaṃ, sarvayānapratibhānaṃ, yathābhūtanirdeśena sarvasattvacaritasaṃtoṣaṇapratibhānam.

[2. Where eloquence is (yatra pratibhānam):] Eloquence in accordance with the questions, eloquence never diverted, eloquence never given up, eloquence with connection [between words and meaning], eloquence giving understanding, eloquence with joy in [and only concerned with] religion [giving up chattering (pralāpa) ], eloquence established in the power of tolerance [not answering harsh words with irritation and harsh words], profound eloquence [teaching emptiness], varied eloquence, eloquence concerned with both concealed truth and the highest meaning, eloquence concerned with generosity, morality, tolerance, vigour, meditation and insight, eloquence teaching the [twelvefold] divisions of words of all the teachings of the Buddha, eloquence concerned with the profound way, with presence of recollection, right exertion, the bases of magic, abilities, powers and the limbs of awakening, eloquence concerned with peaceful meditation and expanded vision, eloquence being knowledge of the moments of existence expressed by words, seeing the interpretations, eloquence being knowledge of penetrating meditations, liberations, concentrations, states of concentration and truths, eloquence concerned with all the religious ways, eloquence comforting all beings in their practice through true teaching.

ji ltar dris pa bzhin du spobs pa ni chos gang dang gang dris pa de dang de dag ston par byed pa’i phyir ro. mi ’phrogs pa’i spobs pa ni byang chub sems dpa’ de’i spobs pa gzhan gyis zil gyis mi non pa’i phyir ro. yongs su mi nyams pa’i spobs pa ni nams kyang spobs pa de la nyams pa med pas so. shin tu ’brel ba’i spobs pa ni tshig dang don du ’brel ba smra ba’i phyir ro. rtogs pa’i spobs pa ni spobs pa des chos gang dang gang bstan pa’i chos de dang de rtogs par byed pas so. chos la dga’ ba’i spobs pa ni tshig kyal pa spangs nas rtag tu chos kyi gtam sha stag smra ba’i phyir ro. bzod pa’i stobs la gnas pa’i spobs pa ni tshig rtsub po smras kyang zhe sdang mi ldang zhing tshig rtsub po mi smra ba’i phyir ro. zab pa la spobs pa ni gcig tu stong pa nyid kyi chos ma nor bar ston pa’i phyir ro. sna tshogs kyi spobs pa ni tha snyad kyi gtam sna tshogs ston pa la mkhas pa’i phyir ro. kun rdzob dang don dam pa la spobs pa ni kun rdzob dang don dam par bcas pa’i chos ma nor bar ston pa’i phyir ro. sangs rgyas kyi chos zhes bya ba la sogs pas sangs rgyas kyis gsungs pa’i gsung rab yan lag bcu gnyis kyi tshig so sor phye ste, bstan pa la mkhas shing thogs pa med par bstan pa’o. gang nges pa’i tshig la rtogs pas tshig gi chos shes pa zhes bya ba ni spobs pa des thogs pa dang bcas pa’i phyir gzugs shes bya ba la sogs pa nges pa’i tshig gi mtshan nyid la rtogs pas tshig tu bya ba’i chos thams cad la mkhas pa’o. ’jug pa shes pa’i spobs pa zhes bya ba ni spobs pa des gong du smos pa de dag gi mtshan nyid la ’jug, chos de dag gi mtshan nyid rtog par byed pa’i phyir ro. theg pa thams cad la spobs pa zhes bya ba ni theg pa thams cad ston pa’i phyir ro. yang dag pa ji lta ba bzhin du bstan pas zhes bya ba ni so so gang la dad pa’i chos de dag phyin ci ma log par ston pas so.

. . . . . . . . . . . . . . . . . .

mi dor mi lkugs pa’i tshig dang; mi brlang ba’i tshig dang; brtan pa’i tshig dang; mi rtsub pa’i tshig dang; ’jam pa’i tshig dang; dag pa’i tshig dang; rab tu grol ba’i tshig dang; thogs pa med pa’i tshig dang; zur phyin pa’i tshig dang; des pa’i tshig dang; mi g.yo ba’i tshig dang; mi rgod pa’i tshig dang; zhi ba’i tshig dang; btsun pa’i tshig dang; ’brel pa’i tshig dang; ldan pa’i tshig dang; tha ba med pa’i tshig dang; shin tu rigs pa’i tshig dang; ma tshang ba med pa’i tshig dang; snyan pa’i tshig dang; mnyen pa’i tshig dang; ma smad pa’i tshig dang; shin tu sdud pa’i tshig dang; ’phags pa thams cad kyis bsngags pa’i tshig ste; zhing mtha’ yas par go bar byed pa’i rjes su song ba’i dbyangs dang; tshangs pa’i sgra skad la rtog cing go bar byed pa’i rjes su song ba’i dbyangs dang; sangs rgyas kyis bka’ stsal pa’i spobs pas sems can gzhan dag dang gang zag gzhan dag gi dbang po mchog dang mchog ma yin pa shes pas chos ston te.

avikṣiptāmūrkhavākyam, akarkaśavākyaṃ, sāravākyam, akarkaśavākyaṃ, mṛdukavākyaṃ, śuddhavākyam, atyantamuktavākyam, apratihatavākyam, anapaśabdavākyaṃ, sūratavākyam, acalavākyam, anauddhatyavākyaṃ, śāntavākyam, ādeyavākyaṃ, sahitavākyaṃ, saṃprayuktavākyam, akhilavākyaṃ, suyuktavākyam, avikalavākyaṃ, madhuravākyaṃ, mṛduvākyam, aninditavākyaṃ, susaṃgṛhītavākyaṃ, sarvāryapraśaṃsitavākyam, anantakṣetragamakānugatasvaraṃ, brahmasvarāvekṣaṇagamakānugatasvaram. buddhabhāṣitena pratibhānena parasattvānāṃ parapudgalānām indriyavarāvarajñānena dharmaṃ deśayati.

[3. How eloquence is (yathā pratibhānam):] It is no unconcentrated or foolish speech, no harsh speech [so that words and syllables (padavyañjana) are not in accordance with the mind (manas), or, in showing the means (upāya) to bring back again those deviating from their practice (śikṣā) ], firm speech, no provocative speech [when teaching the means (upāya) to penetrate the highest truth (paramārtha), or, in saying that the penance (tapas) of the tīrthikas is not a meaningful way (anarthikamārga) ], mild speech, pure speech, completely free speech, unhindered speech, speech not deviating from right speech [in words and syllables (padavyañjana) ], gentle speech, unassailable speech, unconceited speech, peaceful speech, sympathetic speech, coherent speech, speech connected [when it concerns word and meaning, always explaining fully after giving an epitome], complete speech [since it increases and spreads all roots of good], logical speech [since it is in accordance with the three standards of knowledge (pramāṇa) ], unimpaired speech [through creating, increasing and spreading roots of good], pleasant speech [when it concerns meaning], delicate speech [when it concerns the syllables], irreproachable speech [not breaking one’s vows], speech beneficial [to all congregations], speech praised by the holy, (p. 114) speech in accordance with making endless buddha-fields understand [filling them with speech arising from that eloquence], speech in accordance with making [Brahman, here the same as extinction (nirvāṇa) ] understood, discerning Brahmā’s speech. With the eloquence taught by the Buddhas he teaches religion to other beings and other persons with knowledge of their abilities, superior or inferior as they may be.

mi dor ba ni tshig nor ba med pas so; mi lkug pa ni tshig mi gsal ba med pas so. tshig may be vacana instead of vākya. mi brlang ba’i tshig ni tshig dang yi ge yid la mi ’thad pa med pa’i phyir ro; brtan pa ni chos rnams phyin ci ma log par ston pa’i phyir ro; mi rtsub pa ni don dam par khong du chud par bya ba’i thabs sla ba ston pa’i phyir ro; yang na mi brlang ba ni bslab pa las ’das na yang de las gso ba’i thabs ston pa’i phyir ro; mi rtsub ba ni mu stegs can gyi dka’ thub bdag nyid la don med pa’i lam mi ston pa’i phyir ro. ’jam pa ni chos bshad pa’i dus na yang ’gro ba rnams kyi yid kyi dbang po tshim par byed pa’i phyir ro. dag pa ni ’jig rten las ’das pa’i rjes la thob pa’i ye shes dag pas bshad pa’i phyir ro. rab tu grol ba ni nyon mongs pa’i bag chags dang bral nas gsungs pa’i phyir ro. thogs pa med pa ni tshig dang yi ge zlos pa mi smra ba’i phyir ro. zur phyin pa ni tshig dang yi ge zur chag pa med pa ston pa’i phyir ro. des pa’i tshig ni gzhan la zhe gcod pa’i tshig mi smra ba’i phyir ro. mi g.yo ba’i tshig ni mu stegs can la sogs pas spa bkong bar mi nus pa’i phyir ro, yang na ’dul ba rnams yongs su smin pa’i dus las mi ’da’ bar ston pas ni mi g.yo ba’o. bstod kyang ’gying ba’i kun nas nyon mongs pa mi skye ba’i phyir mi rgod pa’o. smad kyang zhum pa’i kun nas nyon mongs pa mi skye ba’i phyir zhi ba’o. skye bo thams cad kyis de’i tshig la btsun par byed pa’i phyir gzung ba’i tshig go, de’i tshig thams cad nyan pa’i phyir btsun pa tshig go. tshig dang don du ’brel pa’am, mdor bstan nas rgyas par ’chad pa dang bcas pa’i phyir ’brel pa’i tshig go. sems can thams cad kyi dge ba’i rtsa ba ’phel zhing rgyas par byed pa’i phyir tha ba med pa’i tshig go. tshad ma gsum dang mi ’gal ba’i phyir shin tu rigs pa’i tshig go. sems can dge ba’i rtsa ba ma skyes pa rnams ni skyed par byed, skyes pa rnams ni ’phel bar byed, ’phel ba rnams ni smin par byed pas na ma tshang ba med pa’i tshig go. don bzang po ston pas na snyan pa’i tshig go. yi ge bzang po ston pas na mnyen pa’i tshig go. ji ltar khas blangs pa las gzhan du ’gyur ba med pas na ma smad pa’i tshig go. ’khor thams cad la phan ’dogs shing ’khor rnams sdud par byed pas na shin tu sdud pa’i tshig go. nyan thos dang rang sangs rgyas dang byang chub sems dpa’ dang de bzhin gshegs pa rnams kyis bstod pas na ’phags pa thams cad kyis rab tu bsngags pa’o. zhing mtha’ yas par go bar byed pa’i rjes su song ba’i dbyangs shes bya ba ni spobs pa las byung ba’i tshig des sangs rgyas kyi zhing mtha’ yas par khyab par byed pa’i phyir ro. tshangs pa’i sgra skad la rtog cing go bar byed pa’i dbyangs shes bya ba la tshangs pa ni mya ngan las ’das pa la bya ste, de ston pa’i sgra skad la mkhas pa’am, de ston par byed pa la mkhas shes bya ba’i don to. sangs rgyas kyis bka’ stsal pa zhes bya ba la sogs pas byang chub sems dpa’ de sangs rgyas rnams kyi bshad pa’i spobs pa dang ldan pas sems can rnams kyi dbang po mchog dang mchog ma yin pa shes par byas nas dbang po dang mthun mthun du chos ston par byed ces bya ba’i don to.

. . . . . . . . . . . . . . . . . . . . . . . . . . .

de’i chos ston pa de yang de byed pa yang dag par sdug bsngal zad par bya ba’i phyir nges par ’byung bar ’gyur te,

sā tasya dharmadeśanā niryāti tatkarasya samyagduḥkhakṣayāya.

That teaching of religion of his succeeds in effecting the real cessation of suffering for the one who practises it.

de’i chos ston pa de yang de byed par yang dag par sdug bsngal zad par bya ba’i phyir ’byung bar ’gyur te zhes bya ba la de byed pa zhes bya ba ni sdug bsngal zad par byed pa la bya ste, byang chub sems dpa’i chos ston pa’i tshig de ni yang dag par sdug bsngal zad par bya ba’i phyir ’byung ngo zhes bya ba’i don to.

’di ni spobs pa so so yang dag par rig pa zhes bya’o.

iyaṃ pratibhānapratisaṃvit.

This is knowledge of eloquence.

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi so so yang dag par rig pa bzhi mi zad pa’o.

imā ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catasro ’kṣayāḥ pratisaṃvidaḥ.

These, reverend Śāradvatīputra, are called the bodhisattvas’ four kinds of imperishable knowledge.

’di ni spobs pa so so yang dag par rig pa ste, so so yang dag par rig pa bzhi mi zad pa bshad zin to.

bam po drug pa:

X. Tadupāyajñāna

X. Knowledge of the Means to That

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi rton pa bzhi yang mi zad pa ste. bzhi gang zhe na? ’di lta ste: don la rton gyi tshig ’bru la mi rton pa dang; ye shes la rton gyi rnam par shes pa la mi rton pa dang; nges pa’i don gyi mdo sde la rton gyi drang ba’i don gyi mdo sde la mi rton pa dang; chos nyid la rton gyi gang zag la mi rton pa’o.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ catvāri pratisaraṇāny apy akṣayāṇi. katamāni catvāri? yānīmāny arthapratisaraṇatā na vyañjanapratisaraṇatā, jñānapratisaraṇatā na vijñānapratisaraṇatā, nītārthasūtrāntapratisaraṇatā na neyārthasūtrāntapratisaraṇatā, dharmatāpratisaraṇatā na pudgalapratisaraṇatā.28th Imperishable: Reliance on Meaning.

Further, reverend Śāradvatīputra, the bodhisattvas’ four reliances are also imperishable. What four? 1) Reliance on meaning, not reliance on the letter; 2) reliance on knowledge, not reliance on consciousness; 3) reliance on explicit scriptures, not reliance on implicit scriptures; 4) reliance on the true state of moments of existence, not reliance on the person.

slob par byed pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi rton pa bzhi yang mi zad pa zhes bya ba la sogs pa gsungs te; de mi zad pa yang rton par byed pa’i don dang, ye shes dang, nges pa’i don dang, chos nyid mi zad pa’i phyir ro. ’dir yang bstan pa dang bshad pa’i tshul rig par bya ste, bzhi gang zhe na? ’di lta ste zhes bya ba la sogs pa bstan pa’i tshul lo, lhag ma rnams kyis ni bshad pa’i tshul lo. rton pa bzhi’i don shes te, don la sogs pa la rton par gyur na gong du bstan pa lta bu’i so so yang dag par rig par ’byung bas rton pa bzhis bsdus pa’i don de’i thabs shes pa bstan par sbyar ro. slob par byed pa’i byang chub sems dpa’ rnam pa bzhi ste 1) chos shin tu tshol ba dang, 2) bsam pa shin tu tshol ba dang, 3) nan tan snying por byed pa dang, 4) gzhan gyi dring la mi ’jog pa’o – "To show what [the bodhisattva] teaching (shikṣaka) is, it is said ... . They [the reliances] are imperishable (akṣaya) since the meaning (artha), knowledge (jnyāna), explicit meaning (nītārtha) and nature of the moments of existence (dharmatā) on which one should rely (pratisartavya) are imperishable (akṣaya). ...."

28th akṣaya: Arthapratisaraṇa

28th Imperishable: Reliance on Meaning.

de la don ni gang, tshig ’bru ni gang zhe na?

tatra katamo ’rthaḥ, katamad vyañjanam?

What then is the meaning, what is the letter?

chos shin tu tshol ba’i dbang du byas nas de la don ni gang, tshig ’bru ni gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to what [the bodhisattva] seeking religion (dharmaparyeṣaka) is, it is said: ...". Cf. Bbh p. 958.

tshig ’bru zhes bya ba ni gang ’jig rten pa’i chos dang bya ba la ’jug pa bstan pa’o; don ces bya ba ni gang ’jig rten las ’das pa’i chos rtogs pa’o.

vyañjanam iti yo lokadharmakriyāvatāranirdeśaḥ, artha iti yo lokottaradharmāvabodhaḥ.

The letter is teaching the entrance into the moments of existence and the actions of the world; while the [empty (śūnya) ] meaning is understanding the moments of existence transcending the world.

gang ’jig rten pa’i chos dang bya ba la ’jug pa bstan pa’o zhes bya ba ni ’jig rten gyi chos las dang ’bras bu la sogs pa tha snyad du gdags shing brjod par bya ba rnams bstan pa la tshig ’bru zhes bya’o; don ces bya ba ni gang ’jig rten las ’das pa’i chos rtogs pa’o zhes bya ba las dang ’bras bu la sogs pa ’jig rten gyi tha snyad du gdags pa’i chos rnams las ’das te, de dag gi mtshan ma rnams dang bral ba stong pa’i don rtogs pa la don ces bya’o; de bzhin du ’og ma rnams la yang gar rigs par sbyar te, mdor na ji tsam du kun rdzob kyi chos rnams bshad cing ’brel pa la ni tshig ’bru zhes bya’o, de las bzlog ste bshad pa dang brjod pa la sogs pa las ’das shing don dam pa’i dbyings nyid du rtogs pa la don zhes bya’o.

tshig ’bru zhes bya ba ni gang sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa bstan pa’o; don ces bya ba ni gang sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa’i mnyam pa nyid shes pa’o.

vyañjanam iti yo dānadamasaṃyamaniyamanirdeśaḥ, artha iti yad dānadamasaṃyamaniyamasamatājñānam.

The letter is teaching generosity, self-control, vows and discipline; while the meaning is the knowledge that generosity, self-control, vows and discipline are the same [in being without own-being (niḥsvabhāva), or, the meaning is knowing the emptiness of those moments of existence (teṣāṃ dharmāṇāṃ śūnyatājñānam) ].

tshig ’bru zhes bya ba ni gang sbyin pa dang, dul ba dang zhes bya ba la sogs pa la phyi dang nang gi dngos po sbyin pa bstan cing bshad pa dang, mig la sogs pa’i dbang po rnams yul la mi ’jug par dul ba bstan pa dang, lus dang ngag dang yid kyi sgo nas sdig pa mi byed par sdom pa bstan pa dang, gzhan la gnod pa mi byed par nges pa bstan cing bshad pa ni tshig ’bru zhes bya’o; mnyam pa nyid shes pa’o zhes bya ni chos de dag rang bzhin med par shes pa’am, chos de dag gi stong pa nyid shes pa ni don ces bya’o.

tshig ’bru zhes bya ba ni gang ’khor ba’i skyon bsgrags shing brjod pa’o; don ces bya ba ni gang ’khor ba la mi dmigs par rtogs pa’o.

vyañjanam iti yā saṃsāradoṣodbhāvanodāharaṇatā, artha iti yaḥ saṃsārānupalambhāvabodhaḥ.

The letter is enumerating and proclaiming the imperfections of existence; while the meaning is understanding existence as being beyond comprehension.

tshig ’bru zhes bya ba ni gang ’khor ba’i skyon bsgrags shing brjod pa’o zhes bya ba la phung po gcig nas gcig tu tshe’i nying mtshams sbyor zhing skye ba ni ’khor ba’o, ’khor ba’i skyon ni ’khor ba’i nyes pa ste, rga ba dang ’chi ba la sogs pa’i sdug bsngal mang po dang ldan pa ste, de ltar ’khor ba’i skyon bsgrags shing ’chad pa ni tshig ’bru’o; don ces bya ba ni gang ’khor ba la mi dmigs par rtogs pa’o zhes bya ba la nyes pa du ma’i gnas su gyur pa’i ’khor ba de yang rang bzhin gyis stong zhing med par khong du chud pa ni don ces bya’o.

tshig ’bru zhes bya ba ni gang mya ngan las ’das pa’i yon tan dang phan yon brjod pa’o; don ces bya ba ni gang rang bzhin gyis mya ngan las ’das pa’i chos thams cad la rnam par mi rtog pa’o.

vyañjanam iti yā nirvāṇaguṇānuśaṃsodāharaṇatā, artha iti yā prakṛtinirvṛteṣu sarveṣu dharmeṣu nirvikalpatā.

The letter is proclaiming the qualities, the praise of extinction; while the meaning is (p. 115) the absence of thought-constructions concerning the moments of existence which are all originally extinguished.

tshig ’bru zhes bya ba ni gang mya ngan las ’das pa’i yon tan dang phan yon brjod ces bya ba la nyon mongs pa ma lus par spangs nas tshe gcig nas gcig tu nying mtshams sbyor ba’i rgyun chad pa ni mya ngan las ’das pa’o, mya ngan las ’das pa’i yon tan ni zhi ba dang, gya nom pa dang, nges par ’byung ba zhes bya ba la sogs pa’o, phan yon ni sdug bsngal thams cad spangs shing bde ba rnams kyi rten du gyur pa ste, gang mya ngan las ’das pa’i yon tan dang phan yon ’chad cing brjod pa ni tshig ’bru zhes bya’o; don ces bya ba ni gang rang bzhin gyis zhes bya ba la sogs pa la chos thams cad rang bzhin gyis ’od gsal ba nyon mongs pa dang shes bya’i sgrib pa glo bur dang ma ’dres pa yin pas rang bzhin gyis mya ngan las ’das pa ste, de ltar na rang bzhin gyis mya ngan las ’das pa’i chos de dag la yang nyes pa dang, skyon dang, yon tan dang, phan yon du mi rtog pa ni don zhes bya’o.

tshig ’bru zhes bya ba ni gang theg pa ji ltar rnam par bzhag pa bzhin du ston pa’o; don ces bya ba ni gang chos kyi dbyings dbyer med cing tshul gcig pa la ’jug pa shes pa’o.

vyañjanam iti yā yathāyānavyavasthānadeśanā, artha iti yad dharmadhātvasaṃbhedaikanayapraveśajñānam.

The letter is teaching according to the differentiation of religious ways; while the meaning is knowledge of entering the non-differentiation and homogeneity of absolute reality.

tshig ’bru zhes bya ba ni gang theg pa ji ltar rnam par bzhag pa bzhin zhes bya ba la theg pa gsum ji ltar ’jig rten du rnam par gzhag pa de bzhin du so sor mtshan nyid ma nor bar ston cing ’chad pa’am, gsung rab yan lag bcu gnyis ji ltar ’jig rten du gzhag pa de bzhin du so sor mtshan nyid ma nor bar ’chad pa ni tshig ’bru zhes bya’o; don ces bya ba ni gang chos kyi dbyings zhes bya ba la sogs pa la theg pa gsum la sogs pa ji snyed chos tha dad par gzhag pa’i rnam pa don dam par tshul gcig pa so sor dbyer med par khong du chud cing shes pa ni don ces bya’o.

tshig ’bru zhes bya ba ni gang bdog pa thams cad yongs su gtong ba bstan pa’o; don ces bya ba ni gang ’khor gsum yongs su dag pa shes pa’o.

vyañjanam iti yaḥ sarvāstiparityāganirdeśaḥ, artha iti yat trimaṇḍalapariśuddhijñānam.

The letter is teaching to give away all one’s belongings; while the meaning is knowledge of threefold purity [no own-being (niḥsvabhāva) in giver, given or recipient].

tshig ’bru zhes bya ba ni gang bdog pa thams cad yongs su gtong ba bstan pa zhes bya ba la nor dang ’bru la sogs pa bdag gir byas pa’i dngos po thams cad gzhan la gtong bar bstan cing bshad pa ni tshig ’bru’o; don ces bya ba ni gang ’khor gsum yongs su dag pa zhes bya ba la gtong ba po dang, gtong ba’i dngos po dang, len pa gsum char yang rang bzhin med par shes pa ni don to.

tshig ’bru zhes bya ba ni gang lus dang, ngag dang, yid kyi sdom pa dang, tshul khrims dang, bslab pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa thams cad yang dag par blang ba bstan pa’o; don ces bya ba ni gang lus dang, ngag dang, yid mi dmigs pa dang, sdom pa dang, tshul khrims dang, bslab pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa thams cad yang dag par blang ba bstan pa yongs su dag par shes pa’o.

vyañjanam iti yaḥ sarvakāyavākcittasaṃvaraśīlaśikṣādhūtaguṇasaṃlekhasamādānanirdeśaḥ, artha iti yat sarvakāyavākcittānupalambhasaṃvaraśīlaśikṣādhūtaguṇasaṃlekhasamādānapariśuddhijñānam.

The letter is teaching to take upon oneself all the vows, morality, training, qualities of purity and austerities in body, speech and thought; while the meaning is knowledge of the purity in taking upon oneself all the vows, morality, training, qualities of purity and austerities without apprehending body, speech or thought.

tshig ’bru zhes bya ba ni gang lus dang ngag dang yid kyi sdom pa zhes bya ba la sogs pa la tshul khrims dang tshul khrims kyi ’khor du gtogs pa chos ming gis smos pa rnams yang dag pa mnod cing blang bar bstan cing bshad pa ni tshig ’bru’o; de la lus dang ngag dang yid kyi sdom pa gsum ni lus kyis legs par spyod pa la ’jug pa dang, ngag gis legs par spyod pa la ’jug pa dang, yid kyis legs par spyod pa la ’jug pa ni ’jug pa’i tshul khrims so, tshul khrims zhes bya ba’i sgras ni yan lag drug pa’i tshul khrims la bya bar ’dod do, bslab pa’i sgras ni srog gcod pa las phyir ldog pa dang, ma byin par len pa las phyir ldog pa la sogs pa la slob pas ldog pa’i tshul khrims la bya’o, sbyangs pa’i yon tan ni sbyangs pa’i yon tan bcu gnyis rnams so, yo byad bsnyungs pa ni lhung bzed dang chos gos la sogs pa mang po mi ’dzin pa’o; yongs su dag par shes pa zhes bya ba ni tshul khrims dang tshul khrims kyi yan lag tu gtogs pa’i chos de dag rang bzhin gyis dag par shes pa ni don to.

tshig ’bru zhes bya ba ni gang gnod sems dang, tha ba dang, skyon dang, khro ba dang, khon du ’dzin pa dang, nga rgyal dang, rgyags pa dang, dregs pa thams cad yang dag par ’joms shing bzod pa’i stobs dang des pa bstan pa’o; don ces bya ba ni gang mi skye ba’i chos la bzod pa thob pa’o.

vyañjanam iti yaḥ sarvavyāpādakhiladoṣakrodhopanāhamānamadadarpasamudghātakṣāntibalasauratyanirdeśaḥ, artha iti yo ’nutpattikadharmakṣāntipratilābhaḥ.

The letter is teaching the power of tolerance and mildness to overpower all ill-will, harshness and anger, malice, conceitedness, pride and arrogance; while the meaning is the tolerance that all moments of existence are unborn.

yang dag par ’joms shing bzod pa’i stobs dang des pa bstan pa zhes bya ba rab tu ’joms pa ni gnod sems la sogs pa spong ba’o, bzod pa ni gzhan gyis gnod pa byas kyang sems mi ’khrug cing gnod pa nyams su len pa ste, stobs ni bzod pa dang mi mthun pa’i chos khong khro ba la sogs pa’i dbang du mi ’gro ba’o, des pa ni sems can la gnod pa mi byed pa ste, de lta bu bstan cing bshad pa ni tshig ’bru’o; don ces bya ba ni gang mi skye ba’i chos la bzod pa thob pa zhes bya ba la chos thams cad ma byung ma skyes par khong du chud cing stong pa nyid kyi chos la mi skrag pa thob pa ni don ces bya’o.

tshig ’bru zhes bya ba ni gang dge ba’i rtsa ba thams cad yang dag par sgrub pa la brtson ’grus brtsam pa bstan pa’o; don ces bya ba ni gang blang ba dang dor ba la mi gnas pa’i brtson ’grus so.

vyañjanam iti yaḥ sarvakuśalamūlasamudānayavīryārambhanirdeśaḥ, artha iti yad dheyopādeyāniśritavīryam.

The letter is to take vigour upon oneself to gather all the roots of good; while the meaning is [the fruit of vigour, namely] vigour not dependent on rejection and appropriation [of bad and good].

tshig ’bru zhes bya ba ni gang dge ba’i rtsa ba thams cad yang dag par sgrub pa la zhes bya ba la sogs pa dge ba’i chos thams cad yang dag par blangs zhing bsgrub par bya ba’i phyir brtson ’grus brtsam par bya ba bstan cing bshad pa ni tshig ’bru’o; don ces bya ba ni gang blang ba dang dor ba la mi gnas zhes bya ba la dge ba’i chos blang ba la yang mi gnas, mi dge ba’i chos spang ba la yang mi gnas te, bya ba gnyis mthar phyin pa’i brtson ’grus kyi ’bras bu dang ldan pa la don ces bya’o.

tshig ’bru zhes bya ba ni gang bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa bstan pa’o; don ces bya ba ni gang ’gog pa’i snyoms par ’jug pa shes pa’o.

vyañjanam iti yo dhyānasamādhisamāpattinirdeśaḥ, artha iti yan nirodhasamāpattipraveśajñānam.

The letter is teaching meditation, liberation, concentration and states of concentration; while the meaning is the [fruit of those teachings, namely] knowledge of entering the state of cessation.

snyoms par ’jug pa bstan pa zhes bya ba ni ming gis smos pa’i chos de rnams kyi mtshan nyid gang yin pa bshad pa ni tshig ’bru’o; chos de dag gi ’bras bu ’gog pa’i snyoms par ’jug pa mngon du byas shing khong du chud pa ni don to.

tshig ’bru zhes bya ba ni gang thos pa thams cad ’dzin pa shes rab kyi rtsa ba’o; don ces bya ba ni gang brjod du med pa’i don shes pa’o.

vyañjanam iti yat sarvaśrutadharaprajñāmūlam, artha iti yad anabhilāpyārthajñānam.

The letter is the root of the insight of all who retain learning; while the meaning is the knowledge of the ineffable meaning.

tshig ’bru zhes bya ba ni gang thos pa thams cad ’dzin pa zhes bya ba la shes rab bskyed pa’i rtsa bar gyur pa’i dge ba’i bshes gnyen la brten nas dam pa’i chos nyan cing ji ltar mnyan pa’i chos kyi don dang tshig mi brjed par ’dzin pa ni tshig ’bru’o; don dam par ni chos thams cad bshad pa dang nyan pa las ’das so zhes gang stong pa brjod du med pa’i don ces pa ni don to.

tshig ’bru zhes bya ba ni gang byang chub kyi phyogs kyi chos sum cu rtsa bdun yang dag par bstan pa’o; don ces bya ba ni gang byang chub kyi phyogs kyi chos sgrub pa’i ’bras bu mngon sum du byed pa’o.

vyañjanam iti yā saptatriṃśadbodhipakṣikadharmasaṃdarśanā, artha iti yā saptatriṃśadbodhipakṣikadharmanirhāraphalasākṣātkaraṇatā.

The letter is revealing the thirty-seven moments of existence which are like the wings of awakening; while the meaning is realizing the fruit of accomplishing the thirty-seven moments of existence which are like the wings of awakening.

don ces bya ba ni gang byang chub kyi phyogs kyi chos bsgrub pa’i ’bras bu mngon sum du byed ces bya ba la byang chub kyi phyogs sum cu rtsa bdun bsgrub pa’i so so’i ’bras bu re re nas mngon sum du byed pa’am, de dag ci’i ’bras bu sangs rgyas su grub pa’i mtshan nyid mngon sum du byed pa ni don to.

tshig ’bru zhes bya ba ni gang sdug bsngal dang, kun ’byung ba dang, lam gyi bden pa yang dag par bstan pa’o; don ces bya ba ni gang ’gog pa mngon sum du byed pa’o.

vyañjanam iti yā duḥkhasamudayamārgasatyasaṃdarśanā, artha iti yā nirodhasākṣātkaraṇatā.

The letter is revealing the truths of suffering, origination and the way; while the meaning is realizing cessation.

tshig ’bru zhes bya ba ni gang sdug bsngal dang zhes bya ba la sems can gzhan dag la ’di ni sdug bsngal gyi bden pa, ’di ni kun ’byung ba’i bden pa, ’di ni lam gyi bden pa zhes bden pa gsum ’chad cing bstan pa ni tshig ’bru’o; don ces bya ba ni gang ’gog pa mngon sum du byed pa ces bya ba la de ltar bstan cing bsgrub pa’i ’bras bu ’gog pa’i bden pa mngon du byed pa ni don to.

tshig ’bru zhes bya ba ni gang ma rig pa la sogs pa nas rga shi’i bar du yang dag par bstan pa’o; don ces bya ba ni gang ma rig pa ’gog pa nas rga shi ’gog pa’i bar du’o.

vyañjanam iti yāvidyādiyāvajjarāmaraṇasaṃdarśanā, artha iti yo ’vidyānirodhayāvajjarāmaraṇanirodhaḥ.

The letter is revealing that [twelvefold chain of dependent origination] which begins with ignorance and ends in ageing and death; while the meaning is that which begins with cessation of ignorance and ends with cessation of ageing and death.

tshig ’bru zhes bya ba ni gang ma rig pa zhes bya ba la sogs pa la ma rig pa nas brtsams te, rga shi’i bar du ’khor bar ’jug pa’i rgyu bstan cing ’chad pa ni tshig ’bru’o; ma rig pa ’gog pa nas rga shi ’gog pa’i bar du ’khor ba las bzlog pa’i rang bzhin ni don to. (241a)

tshig ’bru zhes bya ba ni gang zhi gnas dang lhag mthong gi tshogs bstan pa’o; don ces bya ba ni gang rig pa dang rnam par grol ba’i ye shes so.

vyañjanam iti yaḥ śamathavipaśyanāsaṃbhāranirdeśaḥ, artha iti yad vidyāvimuktijñānam.

The letter is teaching the accumulation of [pure morality, moderation in eating, avoiding crowds, staying awake in the beginning and end of the night, preparing for] peaceful meditation and expanded vision; while the meaning is knowledge of wisdom and liberation.

tshig ’bru zhes bya ba ni gang zhi gnas dang lhag mthong gi tshogs bstan pa zhes bya ba la tshul khrims rnam par dag pa la gnas te, zas la tshod rig pa dang, ’du ’dzi mang po’i nang na mi gnas pa dang, nam gyi cha stod dang cha smad mi nyal ba’i zhi gnas dang lhag mthong gi tshogs la brten nas zhi gnas dang lhag mthong sgrub par bstan cing bshad pa ni tshig ’bru’o; don ces bya ba ni gang rig pa dang rnam par grol ba’i ye shes zhes bya ba la de ltar tshul khrims la gnas nas zhi gnas dang lhag mthong bsgrub pa las ’di ni sdug bsngal gyi bden pa, ’di ni kun ’byung ba’i bden pa, ’di ni ’gog pa’i bden pa, ’di ni lam gyi bden pa zhes rnam par rig pa skyes pa dang; de’i ’og tu sdug bsngal ba ni shes par byas, kun ’byung ni spangs, lam ni bsgoms, ’gog pa ni mngon du byas so zhes rnam par grol ba skyes pa dang; de la sdug bsngal shes zin pas shes par bya mi dgos, kun ’byung ba spangs pas spang mi dgos, lam bsgoms pas bsgom mi dgos, ’gog pa mngon du byas pas mngon du bya mi dgos shes rnam par grol ba’i ye shes skyes pa ni don to.

tshig ’bru zhes bya ba ni gang ’dod chags dang, zhe sdang dang, gti mug dang cha mnyam par spyod pa’i sems can rnams la bstan pa’o; don ces bya ba ni gang sems rnam par grol ba mi ’khrugs pa’i ye shes so.

vyañjanam iti yo rāgadveṣamohasabhāgacariteṣu sattveṣu nirdeśaḥ, artha iti yac cittavimuktyakopyajñānam.

The letter is teachings for beings who act out of passion, aversion, delusion or the three together; while the meaning is the imperturbable knowledge which is liberated thought.

tshig ’bru zhes bya ba ni gang ’dod chags dang zhe sdang zhes bya ba la sogs pa la sems can rnams kyi nyon mongs pa brgyad khri bzhi stong gi gnyen po mi gtsang ba dang byams pa la sogs pa bstan cing bshad pa ni tshig ’bru’o; don ces bya ba ni gang sems rnam par grol ba mi ’khrug pa’i ye shes zhes bya ba la nyon mongs pa de rnams las rnam par grol ba’i ye shes mi nyams pa ni don to.

tshig ’bru zhes bya ba ni gang sgrib pa dang sgrib par ’gyur ba’i chos rnams yang dag par bstan pa’o; don ces bya ba ni gang sgrib pa med pa’i ye shes dang rnam par thar pa’o.

vyañjanam iti yāvaraṇāvaraṇīyadharmāṇāṃ saṃdarśanā, artha iti yo ’nāvaraṇajñānavimokṣaḥ.

The letter is revealing the moments of existence which are hindrances or pertain to hindrances; while the meaning is the unhindered knowledge which is liberation.

tshig ’bru zhes bya ba ni gang sgrib pa dang sgrib par ’gyur ba zhes bya ba la sogs pa la sgrib pa ni shes bya dang nyon mongs pa’i sgrib pa’o, sgrib par ’gyur ba ni ’dod pa la ’dun pa dang gnod sems la sogs pa’i sgrib pa lnga la bya ste, de dag ni thams cad mkhyen pa’i ye shes dang mya ngan las ’das pa thob par bya ba la bsgribs pa ste, de dag spang bar bya’o zhes bstan cing ’chad pa de ni tshig ’bru’o; don ces bya ba ni gang sgrib pa med pa’i ye shes dang rnam par thar pa zhes bya ba la nyon mongs pa dang shes bya’i sgrib pa spangs pa thams cad mkhyen pa’i ye shes dang, nyon mongs pa’i sgrib pa thams cad spangs pa mya ngan las ’das pa ni don to.

tshig ’bru zhes bya ba ni gang dkon mchog gsum gyi yon tan dang bsngags pa mtha’ yas pa bstan pa’o; don ces bya ba ni gang sangs rgyas kyi chos kyi sku mthong ba dang, ’dod chags dang bral zhing ’gog pa’i chos nyid dang, ’dus ma byas kyi sangs rgyas dang, chos dang, dge ’dun gyi yon tan sgrub pa’i ye shes so.

vyañjanam iti yas triratnaguṇānantavarṇanirdeśaḥ, artha iti yā buddhasya dharmakāyadarśanatā vigatarāganirodhadharmatāsaṃskṛtabuddhadharmasaṃghaguṇanirhārajñānam.

The letter is displaying the endless praise of qualities in the three jewels; while meaning is seeing the body of the Buddha [including all] moments of existence, the state of moments of existence in cessation where all passion has disappeared, the knowledge of attaining the unconditioned qualities of the Buddha, his religion and congregation [that is, knowledge understanding the qualities of the Buddha, his religion and the congregation according to their essence in the highest meaning (paramārthasvabhāvâdhigamajñāna) ].

tshig ’bru zhes bya ba ni gang dkon mchog gsum gyi zhes bya ba la sogs pa la sangs rgyas kyi yon tan rig pa dang zhabs su ldan pa zhes bya ba la sogs pa dang, lha dang bcas pa’i ’jig rten gyi las rgal ces bya ba la sogs pa dang, dul bar mdzad, zhi bar mdzad, dbugs ’byin par mdzad ces bya ba la sogs pa dang, lam shes pa, lam rig pa, lam dang lam ma yin par mkhyen pa zhes bya ba la sogs pa yon tan dang bsngags pa mtha’ yas par bstan pa dang, dge ’dun la yang bcom ldan ’das kyi nyan thos kyi dge ’dun ni legs par zhugs pa zhes bya ba dang, sbyin pa’i gnas bsod nams kyi zhing zhes bya ba la sogs pa yon tan dang bsngags pa mtha’ yas par bstan pa ni tshig ’bru’o; don ces bya ba ni gang sangs rgyas kyi chos kyi sku mthong ba dang zhes bya ba la sogs pas sangs rgyas la ji skad brjod pa’i yon tan du mi lta’i, chos kyi sku nyid du mthong ba dang, chos la ji skad brjod pa’i yon tan du mi lta’i, don dam pa’i yon tan ’dod chags dang bral zhing skye ’gag med pa’i chos nyid du mthong ba dang, dge ’dun la ji skad brjod pa’i yon tan du mi lta’i, ’dus ma byas kyi chos nyid rtogs pa las byung bar mthong ba ste, de ltar sangs rgyas dang chos dang dge ’dun gyi yon tan don dam pa’i ngo bo nyid du rtogs pa’i ye shes la don ces bya’o.

tshig ’bru zhes bya ba ni gang sems dang po bskyed pa nas bzung ste, byang chub kyi snying po la ’dug pa’i bar gyi byang chub sems dpa’i yon tan gyi tshogs bstan pa’o; don ces bya ba ni gang sems kyi skad cig gcig dang ldan pa’i shes rab kyis thams cad mkhyen pa’i ye shes mngon par rdzogs par ’tshang rgya ba ste.

vyañjanam iti yaḥ prathamacittotpādaprabhṛti yāvad bodhimaṇḍaniṣadanād bodhisattvaguṇasaṃcayanirdeśaḥ, artha iti yaikacittakṣaṇasamāyuktayā prajñayā sarvajñatābhisaṃbodhiḥ.

[To summarize:] The letter is displaying the mass of qualities in the bodhisattva from the time he first produces the thought of awakening until he sits on the place of awakening; while the meaning is the complete awakening to omniscience through insight appearing in a moment of thought.

tshig ’bru mdor bsdus nas bstan pa’i phyir tshig ’bru zhes bya ba ni gang sems dang po bskyed pa nas bzung zhes bya ba la sogs pa gsungs te, dang po byang chub tu sems bskyed pa nas mtha’ sangs rgyas su ’gyur gyi bar du byang chub sems dpa’ rnams kyi yon tan mang po bstan cing bshad pa thams cad ni tshig ’bru’o; don mdor bsdus nas bstan pa’i phyir gang sems kyi skad cig gcig ces bya ba la sogs pa gsungs te, thams cad mkhyen pa’i ye shes mngon par rdzogs par byang chub pa’i tshe na sems kyi skad cig ma gcig gis byang chub mngon par rtogs pa ni don to.

mdor na gang chos kyi phung po brgyad khri bzhi stong bstan pa, ’di ni tshig ’bru zhes bya’o; gang sems can thams cad kyi skad dang, yi ge dang, tshig ’brus brjod du med pa’i don, de ni don te;

samāsato yaś caturaśītidharmaskandhasahasranirdeśa idam ucyate vyañjanaṃ, yaḥ sarvasattvānāṃ śabdākṣaravyañjanair anabhilāpyārtho ’yam ucyate ’rthaḥ.

In short, teaching the eighty-four thousand masses of religious teaching is the letter; while the meaning which cannot be uttered in the words, syllables (p. 116) and sounds [or letters] of all beings is the meaning.

mdor na gang chos kyi phung po brgyad khri bzhi stong bstan pa kun ni tshig ’bru yin la yang dag par na de dag gi rang bzhin brjod du med pa ni don yin par bstan to.

’di ni don la rton gyi tshig ’bru la mi rton pa zhes bya’o.

iyam ucyate ’rthapratisaraṇatā na vyañjanapratisaraṇatā.

This is reliance on meaning, not reliance on the letter.

’di ni don la rton gyi zhes bya ba la gong du bshad pa ltar khong du chud pa ni don la rton pa yin gyi, tshig ’bru la mi rton pa zhes bya’o.

29th akṣaya: Jñānapratisaraṇa

29th Imperishable: Reliance on Knowledge.

de la rnam par shes pa ni gang, ye shes ni gang zhe na?

tatra katamad vijñānaṃ katamad jñānam?

What then is consciousness and what is knowledge?

bsam pa shin tu tshol ba bstan pa’i phyir de la rnam par shes pa ni gang ye shes ni gang zhe na zhes bya ba la sogs pa gsungs so – "To teach what [the bodhisattva] seeking the intention (āshayaparyeṣaka) is, it is said ..." Cf. ṭ. fol. 213b4.

rnam par shes pa zhes bya ba ni rnam par shes pa gnas pa bzhi ste. bzhi gang zhes na? ’di lta ste: rnam par shes pa gnas pa ni gzugs la nye bar ’gro ba dang, tshor ba la nye bar ’gro ba dang, ’du shes la nye bar ’gro ba dang, ’du byed la nye bar ’gro zhing gnas pa ste; ’di ni rnam par shes pa zhes bya’o. de la ye shes gang zhe na? gang phung po bzhi la gnas pa’i rnam par shes pa’i phung po yongs su shes pa ste; ’di ni ye shes shes bya’o.

vijñānam iti vijñānaṃ catuḥsthānam. katamāni catvāri? tad yathā vijñānanasthānāni rūpopagavedanopagasaṃjñopagasaṃskāropagasthānāni, idaṃ vijñānam. tatra katamaj jñānam? yac catuḥskandhasthitasya vijñānaskandhasya parijñānam, idam jñānam.

Consciousness is the consciousness [involved with] four places. What four? The places of consciousness are the places where it is involved with form, involved with feeling, involved with perception, involved with formative factors, this is consciousness. What then is knowledge? Knowledge is the thorough knowledge of the part of personality which is consciousness as placed among the four other parts of personality.

bzhi gang zhe na? ’di lta ste, rnam par shes pa gnas pa na gzugs la nye bar ’gro zhing gnas zhes bya ba la sogs pa ni gzugs dang tshor ba dang ’du shes dang ’du byed rnams la sred pa’i sgo nas mig la sogs pa’i rnam par shes pa rnams brten pa’am dmigs pa’i sgo nas gnas pa na rnam par shes pa gnas pa zhes bya’o; yang na gzugs la nye bar ’gro zhing gnas pa ni ’dod pa’i khams su gtogs pa’i rnam par shes pa rnams te, gzugs gzugs la dmigs pa’i shas che ba’i phyir gzugs la gnas pa zhes bya’o; tshor ba la nye bar ’gro ba ni gzugs kyi khams su gtogs pa’i rnam par shes pa rnams te, bsam gtan gyi bde ba’i tshor ba la dmigs pa shas che bas tshor ba la nye bar ’gro ste, nye bar ’gro ba ni de la gnas pa’am dmigs pa zhes bya ba’i don to; ’du shes la nye bar ’gro ba ni gzugs med pa’i khams su gtogs pa’i rnam par shes pa ste, nam mkha’ mtha’ yas skye mched la sogs pa ’du shes pa dmigs pa’i shas che bas ’du shes la nye bar ’gro ba’o; ’du byed la nye bar ’gro ba ni ’gog pa’i snyoms par ’jug pa’i rnam par shes pa, thog ma ’gog pa’i snyoms par ’jug pa na de’i bya ba byed par dmigs shing rtsol ba’i phyir ’du byed la nye bar ’gro ba zhes bya’o; yang na sred pa’i rtse mo’i rnam par shes pa ni tshe’i ’du byed yun ring por gnas pa de la rten cing gnas pas na ’du byed la nye bar ’gro zhing gnas pa zhes bya ste; ’di ni rnam par shes pa’o. de la ye shes gang zhe na? gang phung po bzhi la gnas pa’i rnam par shes pa’i phung po yongs su shes pa zhes bya ba la gong du phung po bzhi la gnas pa’i rnam par shes pa’i phung po rnams kyi ngo bo nyid ji lta bu yin par don dam par phyin ci ma log par shes pa ni ye shes so.

. . . .

gzhan yang rnam par shes pa ni sa’i khams rnam par shes pa dang, chu’i khams dang, me’i khams dang, rlung gi khams rnam par shes pa ste; ’di ni rnam par shes pa zhes bya’o. gang khams rnam pa bzhi po ’di dag la gnas pa’i rnam par shes pa la chos kyi dbyings dbyer med par shes pa, ’di ni ye shes shes bya’o.

punar aparaṃ vijñānaṃ pṛthivīdhātuvijñānam abdhātuvijñānaṃ tejodhātuvijñānaṃ vāyudhātuvijñānam, idaṃ vijñānam; yad eteṣu caturvidheṣu dhātuṣu sthitasya vijñānasya dharmadhātvasaṃbhinnajñānam, idaṃ jñānam.

Further concerning consciousness [that is, knowledge of the character of the four elements (caturmahābhūtalakṣaṇa), hard, wet, etc.], the consciousness of the element earth, the consciousness of the element water, the consciousness of the element fire, the consciousness of the element wind, this is consciousness; while knowledge that the consciousness resting on [having as the object (ālambana) ] the four kinds of elements is undifferentiated from the sphere of all moments of existence, is knowledge [since it is of one taste (ekarasa) in being essentially characterized by emptiness (śūnyatālakṣaṇa) in the highest meaning (paramārthatas) ].

rnam par shes pa dang ye shes kyi rnam grangs gzhan bstan pa’i phyir gzhan yang rnam par shes pa ni sa’i khams rnam par shes pa dang zhes bya ba la sogs pa gsungs te, sra ba dang gsher ba la sogs pa ’byung ba chen po bzhi’i mtshan nyid shes pa ni rnam par shes pa’o. gang khams rnam pa bzhi po ’di dag la zhes bya ba la sogs pas ni khams bzhi po la dmigs pa’i rnam par shes pa bzhi rnams kyang don dam par na stong pa nyid kyi mtshan nyid du ro gcig pas so so dbyer med par shes pa ni ye shes so.

gzhan yang rnam par shes pa ni gang mig gis shes par bya ba’i gzugs rnams la rnam par rig pa dang, de bzhin du rna bas shes par bya ba’i sgra rnams dang, snas shes par bya ba’i dri rnams dang, lces shes par bya ba’i ro rnams dang, lus kyis shes par bya ba’i reg bya rnams dang, yid kyis shes par bya ba’i chos rnams la rnam par rig pa ste; ’di ni rnam par shes pa zhes bya’o. gang yang nang nye bar zhi zhing phyi rol tu rgyu ba med pa dang, ye shes la rton pas chos gang la yang mi rtog, rnam par mi rtog pa, ’di ni ye shes shes bya’o.

punar aparaṃ vijñanaṃ yā cakṣurvijñeyeṣu rūpeṣu vijñaptir, evaṃ śrotravijñeyeṣu śabdeṣu, ghrāṇavijñeyeṣu gandheṣu, jihvāvijñeyeṣu raseṣu, kāyavijñeyeṣu spraṣṭavyeṣu, manovijñeyadharmeṣu vijñaptir, idaṃ vijñānam; yā punar adhyātmopaśāntir bāhyāpracāro jñānapratisaraṇena na kasmiṃś cid dharme kalpanā vā na vikalpanā, idam jñānam.

Further concerning consciousness, the information in forms known by the eye [namely eye-consciousness (cakṣurvijñāna) ], and thus in sounds known by the ear, smells known by the nose, tastes known by the tongue, tangibles known by the body, the information in the moments of existence known by the mind, this is consciousness; while inner peace and no roaming about among outer objects, having no thought-construction [of inner things] nor any imagination [grasping for distinguishing marks (nimittagraha) ] concerning any moments of existence through reliance on knowledge, this is knowledge.

rnam par shes pa dang ye shes kyi rnam grangs gzhan bstan par bzhed nas gzhan yang rnam par shes pa ni zhes bya ba la sogs pa gsungs te, mig gi rnam par shes par bya ba’i gzugs rnams la rnam par rig pa ni mig gi rnam par shes pa’o; de bzhin du rna ba la sogs pa la yang sbyar te, rnam par shes pa tshogs drug ni rnam par shes pa zhes bya’o; gang yang nang nye bar zhi zhing phyi rol du rgyu ba med pa dang zhes bya ba la sogs pa ni nang du rtog pa med cing phyi rol gyi chos rnams la yang rtog pa med pa zhes bya ba’i don to. ye shes la rton pas chos gang la yang mi rtog rnam par mi rtog ces bya ba ni rnam par mi rtog pa’i ye shes la gnas pas, nang gi chos gang la yang mi rtog cing, mtshan mar mi ’dzin la phyi’i chos gang la yang rnam par mi rtog cing mtshan mar mi ’dzin pa ni ye shes so.

gzhan yang dmigs pa las rnam par shes pa skye ba dang, yid la byed pa las rnam par shes pa skye ba dang, yongs su rtog pa las rnam par shes pa skye ba, ’di ni rnam par shes pa zhes bya’o. gang yang ’dzin pa med pa dang, mchog tu ’dzin pa med pa dang, dmigs pa med pa dang, rnam par rig pa med pa dang, rtog pa med pa, ’di ni ye shes shes bya’o.

punar aparam ālambanato vijñānam utpadyate manasikārato vijñānam utpadyate parikalpato vijñānam utpadyate, idaṃ vijñānam. yaḥ punar agrāho ’parāmarśo ’nupalambho ’vijñaptir akalpanā, idaṃ jñānam.

Further, the origination of consciousness from an object [from the object-condition (ālambanapratyaya) ], the origination of consciousness from mental activity, the origination of consciousness from fancies, this is consciousness; while no grasping [at a self], (p. 117) no clinging [to anything of mine], no apprehension [of any own-being (svabhāva) in any form (rūpa) ], no information [that there is consciousness and a subject apprehending it], no thought-construction [concerned with self or moments of existence], this is knowledge.

rnam par shes pa dang ye shes kyi rnam grangs gzhan yang bstan par bzhed nas gzhan yang dmigs pa las rnam par shes pa skye ba dang zhes bya ba la sogs pa gsungs so; gzugs dang sgra la sogs pa la dmigs nas rnam par shes pa skye ba nas dmigs pa las rnam par shes pa skye ba ste, ’dis ni dmigs pa’i rkyen las skye ba bstan to; yid la byed pa las rnam par shes pa skye zhes bya ba ni rnam par shes pa skye ba nas lta bar ’dod pa la sogs pa de dang ’byung ba yid la byed pa la brten nas skye ba’i phyir ro; yongs su rtog pa las rnam par shes pa skye zhes bya ba ni yongs su rtog pa gzhan dbang gi mtshan nyid kun gzhi rnam par shes pa’i bag chags la brten nas rnam par shes pa skye ba ste, ’dis ni rgyu’i rkyen las skye bar bstan to. gang ’dzin pa med pa dang zhes bya ba la sogs pa la bdag ces rtog pa med pas na ’dzin pa med pa’o; bdag gi zhes rtog pa med pas na mchog tu ’dzin pa med pa’o; ’di ni gzugs shes gzung ba’i ngo bor rtog pa med pa ni dmigs pa med pa’o; ’di ni rnam par shes pa ste, de la dmigs par byed pa’o zhes rtog pa med pas na rnam par rig pa med pa ste, bdag dang chos gang la yang rtog pa med pa ni ye shes so.

gzhan yang ’dus byas rgyu ba’i chos rnams la rnam par shes pa skye ste; ’dus ma byas la ni rnam par shes pa rgyu ba med do. gang ’dus ma byas su shes pa, de ni ye shes so.

punar aparaṃ saṃskṛtapracāreṣu dharmeṣu vijñānam utpadyate, nāsti vijñānasya pracāro ’saṃskṛteṣu; yad asaṃskṛtajñānaṃ taj jñānam.

Further, consciousness arises within the range of the conditioned, there is no activity of consciousness in the unconditioned; knowledge of the unconditioned is knowledge.

rnam par shes pa dang ye shes kyi rnam grangs gzhan bstan par bzhed nas gzhan yang ’dus byas rgyu ba’i chos rnams la zhes bya ba la sogs pa gsungs te, rgyu rkyen gyis bskyed pa khams gsum du gtogs pa’i chos rnams la gnas sam dmigs nas rnam par shes pa skye’o; ’dus ma byas stong pa nyid ni gnas dang gnas par byed pa dang, dmigs pa dang dmigs par bya ba las ’das pas, des ni rnam par shes pa skye bar mi byed cing de rnam par shes pas rtog par mi nus te, de bas na ’dus byas la brten nas skye ba ni rnam par shes pa’o. gang ’dus ma byas su shes pa zhes bya ba ni chos thams cad de bzhin nyid stong pa’i mtshan nyid du shes pa ni ye shes so.

gzhan yang skye ba dang ’jig pa la gnas pa ni rnam par shes pa’o; mi skye ba dang mi ’gog pa la gnas pa ni ye shes te,

punar aparam udayavyayāśritaṃ tu vijñānam, anutpādānirodhāśritaṃ jñānam.

Further [to summarize], consciousness depends on origination and destruction; knowledge depends on no origination and no cessation.

rnam par gzhan bstan pa’i phyir gzhan la skye ba dang ’jig pa la gnas pa zhes bya ba gsungs te, mdor na gang skye ba yod pa dang ’jig pa yod pa’i chos la brten pa ni rnam par shes pa’o; chos gang mi skye ba dang mi ’gag pa la brten cing skye ba dang ’gog pa med pa khong du chud pa ni ye shes so.

’di ni ye shes la rton gyi rnam par shes pa la mi rton pa zhes bya’o.

iyam ucyate jñānapratisaraṇatā na vijñānapratisaraṇatā.

This is reliance on knowledge and not reliance on consciousness.

30th akṣaya: Nītārthasūtrapratisaraṇa

30th Imperishable: Reliance on Explicit Scriptures.

de la nges pa’i don gyi mdo sde ni gang, drang ba’i don gyi mdo sde ni gang zhe na?

tatra katame sūtrāntā nītārthāḥ, katame sūtrāntā neyārthāḥ?

What then are explicit scriptures, what are implicit scriptures?

nan tan snying por byed pa bstan pa’i phyir de la nges pa’i don gyi mdo sde ni gang, drang ba’i don gyi mdo sde ni gang zhes bya ba la sogs pa gsungs so – "To teach what [the bodhisattva] making his progress firm (pratipattisāraka) is, it is said ..." Cf. ṭ. fol. 213b6. Bbh p. 4145.

mdo sde gang dag lam la ’jug pa’i phyir bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag ’bras bu la ’jug pa’i phyir bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntā mārgāvatārāya nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntāḥ phalāvatārāya nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures which are taught to enter the way are called implicit; while the scriptures which are taught to enter the fruit are called explicit.

mdo sde gang dag lam la ’jug par bstan zhes bya ba la mdo sde gang ’phags pa’i lam gyi mtshan nyid bsgom par bya ba’am, ’phags pa’i lam gyi mtshan nyid rtogs par bya ba’i phyir, bshad pa rnams ni drang ba’i don gyi mdo sde zhes bya ste, mya ngan las ’das par ’dren pa’i lam ston pa’i phyir ro; mdo sde gang dag ’bras bu la ’jug pa zhes bya ba ni mdo sde gang la ma bsgrubs pa’i ’bras bu rtogs par bya ba’i phyir, gsungs pa de dag ni nges pa’i don gyi mdo sde’o.

mdo sde gang dag kun rdzob sgrub par bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag don dam pa sgrub par bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntāḥ saṃvṛtisādhakā nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntāḥ paramārthasādhakā nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures which are taught demonstrating concealed truth are called implicit; while the scriptures which are taught demonstrating the highest truth are called explicit.

mdo sde gang dag kun rdzob bsgrub par bstan pa zhes bya ba la mdo sde gang kun rdzob kyi tha snyad mang po tha snyad tsam du yod par bsgrub pa’i phyir gsungs pa de dag ni drang ba’i don gyi mdo sde’o; mdo sde gang dag don dam par bstan pa zhes bya ba la mdo sde gang skye ba med pa dang ’gag pa med pa’i mtshan nyid don dam par bstan pa’i phyir gsungs pa de dag ni nges pa’i don gyi mdo sde’o.

mdo sde gang dag las dang bya ba la ’jug par bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag las dang nyon mongs pa zad par bya ba’i phyir bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntāḥ karmakāryāvatārā nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntāḥ karmakleśakṣayāya nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures which are taught to enter into action and duties are called implicit; while the scriptures which are taught for the sake of cessation of action and vices are called explicit.

mdo sde gang dag las dang bya ba la ’jug par bstan zhes bya ba ni mdo sde gang las dge ba byas na ’bras bu yid du ’ong ba myong bar ’gyur, las mi dge ba byas na ’bras bu yid du mi ’ong ba myong bar ’gyur ba bstan pa, de dag ni drang ba’i don gyi mdo sde’o; mdo sde gang dag las dang nyon mongs pa zad par bya ba’i phyir bstan pa zhes bya ba la mdo sde gang las zad par bya ba dang nyon mongs pa zad par bya ba’i phyir de dag zad par bya ba’i thabs rnam pa mang po bstan pa ni nges pa’i don gyi mdo sde’o.

mdo sde gang dag kun nas nyon mongs pa bshad pa’i phyir bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag rnam par byang ba yongs su dag par bya ba’i phyir bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntā saṃkleśadeśanāyai nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntā vyavadānapariśuddhaye nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures which are taught to explain impurities are called implicit; while the scriptures which are taught for the sake of purification are called explicit.

mdo sde gang dag kun nas nyon mongs pa bshad pa’i phyir bstan pa zhes bya ba ni mdo sde gang kun nas nyon mongs pa’i phyogs su gyur pa’i chos rnams bshad pa’i phyir bstan pa’i mdo sde de dag ni drang ba’i don gyi mdo sde’o; mdo sde gang dag rnam par byang ba’i yongs su dag par bya ba’i phyir bstan pa zhes bya ba ni mdo sde gang sa dang pha rol tu phyin pa rnam par byang ba’i chos rnams sbyangs shing rnam par dag par bya ba’i phyir gsungs pa de dag ni nges pa’i don gyi mdo sde’o.

mdo sde gang dag ’khor ba la yid byung bar bya ba bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag ’khor ba dang mya ngan las ’das pa gnyis su med pa la ’jug par bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntāḥ saṃsārodvegakārakā nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntā nirvāṇasaṃsārādvayāvatārā nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures which are taught as producing disgust for existence are called implicit; while the scriptures which are taught to enter non-duality of extinction and existence are called explicit.

mdo sde gang dag ’khor ba las yid ’byung bar bstan pa zhes bya ba ni mdo sde gang dag ’khor ba la skyo zhing yid ’byung ba dang ’khor ba la chags pa med par bya ba’i phyir bstan pa de dag ni drang ba’i don gyi mdo sde’o; mdo sde gang dag ’khor ba dang mya ngan las ’das pa gnyis su med pa la ’jug pa bstan pa zhes bya ba la mdo sde gang ’khor ba dang mya ngan las ’das pa gnyi ga yang rang bzhin med pas ’khor ba spang bar yang mi bya, mya ngan las ’das pa blang bar yang mi bya ste, gnyi ga mtshan nyid gcig tu ’jug par bstan pa de dag ni nges pa’i don gyi mdo sde’o.

mdo sde gang dag tshig dang yi ge sna tshogs su bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag zab mo mthong bar dka’ ba khong du chud par dka’ ba bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntā vicitraśabdākṣarā nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntā gambhīrā durdṛśā duravabodhā nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures which are taught with various words and syllables are called implicit; while the scriptures which are taught as deep, hard to see through and hard to understand are called explicit.

mdo sde gang dag tshig dang yi ge sna tshogs su bstan pa zhes bya ba las mdo sde gang spyod pa sna tshogs dang skyes pa’i rabs la sogs pa sems can drang ba’i don du tshig dang yi ge sna tshogs su snyan par sbyar te bstan pa ni drang ba’i don gyi mdo sde’o; mdo sde gang dag zab mo mthong bar dka’ ba khong du chud par dka’ ba zhes bya ba la mdo sde gang gang zag dang chos la bdag med pa’i mtshan nyid stong pa nyid kyi rang bzhin dmigs su med par mthong bar dka’ ba khong du chud par dka’ bar bstan pa de dag nges pa’i don gyi mdo sde’o, de la dmigs pa la gnas pa can rnams kyis shes par mi nus pas na mthong bar dka’ ba’o, ’phags pa nyan thos la sogs pa shes pa phyogs gcig pa rnams kyis shes par mi nus pas khong du chud par dka’ ba’o.

mdo sde gang dag tshig dang yi ge mang zhing, sems can gyi sems dga’ bar bya ba’i phyir bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag tshig dang yi ge nyung la sems can gyi sems nges par sems par byed par bstan pa, de dag ni nges pa’i don ces bya’o.

ye sūtrāntā bahuśabdākṣarāḥ sattvānāṃ cittasaṃtoṣaṇāya nirdiṣṭā ima ucyante neyārthāḥ; ye sūtrāntā alpaśabdākṣarāḥ sattvānāṃ cittanidhyaptikārakā nirdiṣṭā ima ucyante nītārthāḥ.

The scriptures with many words and syllables taught to please the thoughts of living beings are called implicit; while the scriptures with few words and syllables taught to produce mental introspection in living beings are called explicit.

mdo sde gang dag tshig dang yi ge mang zhing zhes bya ba la sogs pa la mdo sde gang dag tshig dang yi ge mang du ston cing ’jig rten dga’ bar bya ba’i phyir, ’jig rten gyi spyod pa dang mthun par bstan pa rnams ni drang ba’i don gyi mdo sde’o; mdo sde gang dag tshig dang yi ge nyung zhes bya ba ni mdo sde gang tshig dang yi ge’i spros pa nyung du byas te, ting nge ’dzin du bsgom pa’i man ngag nyi tshe tsam du ston pa ni nges pa’i don gyi mdo sde’o.

mdo sde gang dag bdag dang, sems can dang, srog dang, gso ba dang, skyes bu dang, gang zag dang, shed las skyes dang, shed bu dang, byed pa po dang, tshor ba po dang, sgra rnam pa sna tshogs su bshad pa dang, bdag po med pa la bdag po dang bcas par bstan pa, de dag ni drang ba’i don ces bya’o; mdo sde gang dag stong pa nyid dang, mtshan ma med pa dang, smon pa med pa dang, mngon par ’du mi byed pa dang, ma skyes pa dang, ma byung ba dang, dngos po med pa dang, bdag med pa dang, sems can med pa dang, srog med pa dang, gang zag med pa dang, bdag po med pa dang, rnam par thar pa’i sgo’i bar du bstan pa, de dag ni nges pa’i don ces bya ba ste.

ye sūtrāntā ātmasattvajīvapoṣapuruṣapudgalamanujamanuṣyakārakavedakavicitraśabdadeśitāsvāmikasasvāmikā nirdiṣṭās ta ucyante neyārthāḥ; ye sūtrāntāḥ śūnyatānimittāpraṇihitānabhisaṃskārājātānutpādābhāvanirātmaniḥsattvanirjīvaniḥpudgalāsvāmikavimokṣamukhā nirdiṣṭās ta ucyante nītārthāḥ.

The scriptures proclaiming with various words self, being, life-principle, life-sustaining principle, spirit, personality, human being, man, acting subject, feeling subject, teaching there is a ruler where there is no ruler are called implicit; (p. 118) while the scriptures teaching emptiness, absence of distinguishing marks, that there is nothing to long for, the unconditioned, unborn, unoriginated, inexistent, selfless, beingless, soulless, personless, spiritless, absence of a ruler and the gates of liberation are called explicit.

sgra rnam pa sna tshogs su bshad pa zhes bya ba ni phung po dang khams dang skye mched la sogs pa rnam pa sna tshogs su bshad pa’o.

’di ni nges pa’i don gyi mdo sde la rton gyi drang ba’i don gyi mdo sde la mi rton pa zhes bya’o.

iyam ucyate nītārthapratisaraṇatā na neyārthapratisaraṇatā.

This is called reliance on explicit scriptures, not reliance on implicit scriptures.

31th akṣaya: Dharmatāpratisaraṇa

31st Imperishable: Reliance on the True State of Moments of Existence.

de la chos nyid ni gang, gang zag ni gang zhe na?

tatra katamā dharmatā, katamaḥ pudgalaḥ?

What then is the true state of moments of existence, what is the person?

gzhan gyi dring la mi ’jog par bstan pa’i phyir de la chos nyid ni gang, gang zag ni gang zhes bya ba la sogs pa gsungs so – "To teach what [the bodhisattva] not dependent on any other (aparapratyaya) is, it is said ..." Cf. ṭ. fol. 213b6, and Bbh p. 2576-8.

gang gang zag tu lta ba la gnas te, chos kha cig la rtsom pa, ’di ni gang zag ces bya’o; gang gang zag tu lta ba de’i rtsom pa yongs su shes pa, ’di ni chos nyid ces bya’o.

yat pudgaladṛṣṭau sthitvaikān dharmān ārabhate, ayam ucyate pudgalaḥ, yat tasyāḥ pudgaladṛṣṭer ārambhaparijñānam, iyam ucyate dharmatā.

When established in the view that the person exists and undertaking several kinds of religious practice [like generosity (dāna) and morality (śīla) to be liberated], [one] is [concerned with] the person; thorough knowledge of what it is to undertake things related to the view that the person exists [that is, undertaking generosity (dāna) and morality (śīla) having understood that the person or the moments of existence undertaken for the sake of a person (pudgalârtham) are inexistent (abhāva) ] is the true state of moments of existence.

gang zag tu lta ba la gnas te gang chos kha cig la rtsom pa zhes bya ba la gang zag rnam pa gnyis te, slob pa’i gang zag dang mi slob pa’i gang zag go, de la slob pa dang mi slob pa’i gang zag yod par lta ba la gnas nas slob pa’i gang zag ni yang dag pa’i lta ba la sogs pa ’phags pa’i lam yan lag brgyad pa la brtson pa dang, mi slob pa’i gang zag ni chos de brgyad kyi steng du rnam par grol ba dang rnam par grol ba’i ye shes mthong ba gnyis kyis bstan te chos bcu la brtson pa ni chos kha cig la rtsom pa zhes bya ste, de gnyis ni gang zag go; gang zag tu lta ba de’i rtsom pa yongs su shes pa zhes bya ba ni gang zag gi rtsom pa gong du bshad pa’i chos rnams dang gang zag nyid don dam pa’i mtshan nyid chos kyi dbyings nyid phyin ci ma log par shes pa ni chos nyid do; yang na, gang zag yod do zhes lta ba gnas te, gang zag de thar pa dang grol bar bya ba’i phyir sbyin pa’am, tshul khrims la sogs pa’i chos kha cig la rtsom pa ni gang zag ces bya’o; gang zag dang gang zag gi don du brtsams pa’i chos rnams dngos po med par khong du chud nas sbyin pa dang tshul khrims la rtsom pa ni chos nyid ces bya’o.

gzhan yang so so’i skye bo’i gang zag dang, so so’i skye bo dge ba’i gang zag dang, dad pas rjes su ’brang ba’i gang zag dang, chos kyi rjes su ’brang ba’i gang zag dang, brgyad pa’i gang zag dang, rgyun du zhugs pa’i gang zag dang, lan cig phyir ’ong ba’i gang zag dang, phyir mi ’ong ba’i gang zag dang, dgra bcom pa’i gang zag dang, rang sangs rgyas kyi gang zag dang, byang chub sems dpa’i gang zag dang, gang zag gcig ’jig rten du byung na skye bo mang po la phan pa dang, skye bo mang po la bde ba dang, ’jig rten la snying brtse ba dang, lha dang, mi’i skye bo phal po che’i don gyi phyir, phan pa’i phyir, bde ba’i phyir lha dang mi rnams kyi ston pa sangs rgyas bcom ldan ’das gang zag gcig po ’jig rten du byung ste, ’di ni gang zag ces bya’o. gang zag gi sgra de dag thams cad ni de bzhin gshegs pa’i kun rdzob kyi tshig gi gnas kyis sems can rnams drang ba’i phyir bstan pa ste; de la gang dag mngon par zhen pa, de dag ni rton pa ma yin pa zhes bya ste, de dag rton pa la gzud pa’i phyir bcom ldan ’das kyis kyang: chos nyid la rton cig, gang zag la ni ma yin no! zhes gsungs so.

punar aparaṃ pṛthagjanaḥ pudgalaḥ, kuśalaḥ pṛthagjanaḥ pudgalaḥ, śraddhā_nusārī pudgalaḥ, dharmānusārī pudgalaḥ, aṣṭamakaḥ pudgalaḥ, srotaāpannaḥ pudgalaḥ, sakṛdāgāmī pudgalaḥ, anāgāmī pudgalaḥ, arhan pudgalaḥ, pratyekabuddhaḥ pudgalaḥ, bodhisattvḥ pudgala, ekapudgalo loka utpanno bahujanahitāya bahujanasukhāya lokānukampāyai devamanuṣyāṇāṃ mahato janakāyasyārthāya hitāya sukhāya śāstā devamanuṣyāṇāṃ buddho bhagavān ekapudgalo loka utpannaḥ, ayam ucyate pudgalaḥ. te sarve pudgalaśabdās tathāgatasya saṃvṛtipadasthānena sattvānāṃ nayārthaṃ deśitāḥ. tatra ye ’bhiniviṣṭās te ’pratisaraṇā ity ucyante. teṣāṃ pratisaraṇāvatāraṇārthaṃ bhagavatāpy uktam dharmatāṃ pratisaratu na pudgalam iti.

Further, the ordinary person, the good ordinary person, the person following his faith, the person following religious teachings, the person on the eighth stage, the person having entered the stream, the person returning once [to the sphere of passion], the person not returning, the person being a saint, the person being an isolated buddha, the person being a bodhisattva, the unique person born in the world for the sake of many beings’ benefit, many beings’ happiness, out of compassion for the world, for the welfare, benefit and happiness of great throngs of gods and human beings, as a teacher of gods and human beings, the Awakened Lord, the unique person born in the world, these are called persons. All those words for persons are taught by the Tathāgata from the standpoint of conventional phrases to guide beings. Those, however, who are attached to these [words] are [really] without anything to rely on. To bring them to reliance also the Lord says: “One should rely on the true state of moments of existence, not on a person”.

The main part of this section is based on the Pudgalavyavasthānam in Abhidharmasamuccaya p. 86ff:
gang zag dang chos nyid kyi rnam grangs gzhan yang bstan pa’i phyir gzhan yang so so’i skye bo zhes bya ba la sogs pa gang zag gi rnam grangs su gsungs pa’o.
de la sbyin pa dang tshul khrims la sogs pa dge ba’i phyogs la ma zhugs pa rnams ni so so’i skye bo’i gang zag go.
sbyin pa dang tshul khrims la zhugs la spyod pa de dag ma nyams pa rnams ni so so’i skye bo dge ba’i gang zag go.
tshogs bsag pa dbang po zhan te mi gzhan gyis bstan pa la brten nas bden pa rtogs par bya ba’i phyir sbyor ba ni dad pas rjes su ’brang ba’i gang zag go – Abhidharmasamuccaya p. 8812-13: shraddhānusārī pudgalaḥ katamaḥ / saṃbhṛtasaṃbhāro mṛdvindriyaḥ paropadesham anusmṛtya (according to ṭ āshritya) yaḥ satyābhisamayāya prayujyate //
tshogs bsags pa dbang po rnon po rang gi shes rab kyis bden pa’i dbang du byas te, gsungs pa’i chos rtogs pa la brten nas bden par rtogs par bya ba la spyor pa ni chos kyi rjes su ’brang ba’i gang zag go – As Abhidharmasamuccaya p. 8813-14: dharmānusārī katamaḥ / saṃbhṛtasaṃbhāras tīkṣṇendriyaḥ svayam eva satyādhipateyaṃ dharmam anusmṛtya (according to ṭ āshritya) yaḥ satyābhisamayāya prayujyate // with some differences. For these two cf. also Koshabhāṣya p. 35315-18.
brgyad pa’i gang zag ni rgyun du zhugs pa’i ’bras bu thob par bya ba’i phyir ’jug pa ste, gang mthong ba’i lam sems kyi skad cig ma bco lnga la gnas pa’o – Abhidharmasamuccaya p. 8819-20: srotaāpattiphalapratipannakaḥ katamaḥ / nirvedhabhāgīyeṣu panycadashasu darshanamārgacittakṣaṇeṣu yaḥ pudgalaḥ //
mthong ba’i lam sems kyi skad cig ma bcu drug la gnas pa ni rgyun du zhugs pa’i gang zag go – Abhidharmasamuccaya p. 8820-21: srotaāpannaḥ katamaḥ / ṣoḍashe darshanamārgacittakṣaṇe yaḥ pudgalaḥ //
gang bsgom pa’i lam ’dod pa na spyod pa’i nyon mongs pa rnam pa drug spangs pa’i lam la gnas pa ni lan cig phyir ’ong ba’i gang zag go – Abhidharmasamuccaya p. 8911-13: sakṛdāgāmī katamaḥ / bhāvanāmārge kāmāvacārasya ṣaṣṭasya kleshaprakārasya prahāṇamārge yaḥ pudgalaḥ //
gang bsgom pa’i lam ’dod pa na spyod pa’i nyon mongs pa’i rnam pa thams cad spangs pa’i lam la gnas pa ni phyir mi ’ong ba’i gang zag go – Abhidharmasamuccaya p. 8915-17: anāgāmī pudgalaḥ katamaḥ / bhāvanāmārge kāmāvacārasya navamasya kleshaprakārasya prahāṇamārge yaḥ pudgalaḥ // yadā sarveṣāṃ kāmāvacārāṇāṃ bhāvanāprahātavyānāṃ prahāṇād anāgāmī bhavati // which ṭ abridges.
srid pa’i rtse mo’i nyon mongs pa rnam pa dgu char spangs pa’i lam la gnas pa ni dgra bcom pa’i gang zag go – Abhidharmasamuccaya p. 8920-901: arhan katamaḥ / bhāvāgrikasya navamasya kleshaprakārasya prahāṇamārge yaḥ pudgalaḥ // yadā traidhātukānāṃ kāmāvacārāṇāṃ sarvakleshānāṃ prahāṇād arhan bhavati // which ṭ abridges.
sangs rgyas ’jig rten du ma byung ba’i tshe ’dod pa’i khams su skyes nas gzhan gyi man ngag med par khams gsum gyi nyon mongs pa thams cad spangs te, rang byang chub mngon sum du byas pa ni rang sangs rgyas kyi gang zag go – Abhidharmasamuccaya p. 9122-921: kāmāvacāraḥ pratyekabuddhaḥ katamaḥ / abuddhabhave kāmadhātau svataḥ pratyekabuddhabodhim abhisaṃbuddhaḥ //
mos pas spyod pa’i sa nas brtsams nas sa bcu man chad la gnas pa bdag dang gzhan gyi don gyi phyir zhugs pa rnams ni byang chub sems dpa’i gang zag go. Cf. Abhidharmasamuccaya p. 924-11: adhimukticaryābhūmau sthito ... which ṭ probably refers to.
gang zag gcig ces bya bas de bzhin gshegs pa gnyis ’jig rten du ’byung ba mi srid par ston to. ’jig rten du ’byung ba na zhes bya ba ni dga’ ldan gyi pho brang nas ’chi ’pho ba bstan te, ’dod pa’i khams su skyes nas zhes bya ba’i don to. phan pa ni ’dod pa’i bsod nyams kyi mtha’ yongs su spangs pa’o. bde ba ni bdag nyid ngal ba’i mtha’ yongs su spangs pa’o. ’jig rten la snying brtse ba ni ’jig rten du skye zhing lam dbu ma ston pa yang, sems can la thugs rje’i rgyus zhes bya ba’i don to. don ni mya ngan las ’das pa’i ’bras bu la gzhag pa’o. ston pa ni ’phags pa’i bden pa bzhi ’chad pa’i phyir ro. de ni gang zag ces bya’o zhes bya ba ni gong du bshad pa de dag ni gang zag ces bya’o. kun rdzob kyi tshig gi gnas kyis zhes bya ba ni gang zag ces gsungs pa yang gang zag gi dngos po yod pa’i phyir gsungs pa ni ma yin gyi, gang zag ces gang zag gi tshig ma brtags na tha snyad du bya zhing sems can drang du mi rung bas sems can rnams grangs mang po’i phyir kun rdzob tsam du btags nas bstan pa ste, btags pa tsam la gang zag gi dngos po yod par mngon par chags pa de dag ni chos nyid la ston pa ma yin no.
Cf. the expression in Rgvbh p. 355-6: ṣaṭ pudgalān adhikṛtya prabhedasho bhagavatā saṃvṛtipadasthānena satvānām anupūrvanayāvatārārtham imāni trīṇi sharaṇāni deshitāni prajnyaptāni /

. . . . . . . . . . . . . . . .

de la chos nyid gang zhe na?

tatra katamā dharmatā?

What then is the true state of moments of existence?

’di lta ste: ’gyur ba med pa dang, sgro btags pa med pa dang, bya ba med pa dang, rnam par byang ba med pa dang, mi gnas pa dang, rab tu mi gnas pa dang, rtsa ba med pa dang, thams cad du mnyam pa dang, mnyam pa dag la mnyam pa dang, mi mnyam pa dag la mnyam pa dang, mnyam pa dang mi mnyam pa dag la mnyam pa dang, rtog pa med pa dang, rtsom pa med pa dang, chos thams cad la skyon med pa rnyed pa dang, shin tu nam mkha’i rang bzhin gyi phyir mtshan nyid, ’di ni chos nyid ces bya’o.

tad yathā nirvikāratā, asamāropatā, niṣkriyatā, avyavadānatā, anāśrayatā, apratiṣṭhitatā, amūlakatā, sarvatra samatā, samasamatā, asamasamatā, asamasamasamatā, akalpanatā, anārambhatā, nyāmaprāptiḥ sarvadharmeṣu, atyantākāśasvabhāvalakṣaṇatā. iyam ucyate dharmatā.

Changelessness, no imputation [of existence (bhāva) on the empty (śūnya) suchness (tathatā) ], no activity, no purification, having no basis [in moments of existence like form (rupa), etc.], being established nowhere [in the senses (indriya) like the eye, etc.], having no root, being the same everywhere [like empty space (ākāśa) penetrating all], the same as that which is the same [namely all moments of existence which have one essential characteristic (ekalakṣaṇa) ], the same as the unequalled [body of all moments of existence (dharmakāya) ], the same as that which is the same [having one essential characteristic (ekalakṣaṇa) ] and the unequalled [body of all moments of existence], no thought-constructions, no undertakings, certitude among all moments of existence [seeing that they are all characterized by being originally extinguished (prakṛtinirvṛtalakṣaṇa) ], having the essential characteristic of essence like endless space. (p. 119) This is called the true state of moments of existence.

’gyur ba med pa zhes bya ba ni de bzhin nyid de nam yang mtshan nyid gzhan du mi ’gyur ba’i phyir ro. sgro btags pa med pa zhes bya ba ni de bzhin nyid stong pa’i ngo bo la yod par sgro gdags su mi rung ba’i phyir ro. bya ba med pa zhes bya ba ni mi dge ba’i chos rnams mi byed pa’i phyir ro. rnam par byang ba med pa zhes bya ba ni dge ba’i chos kyang mi byed pa’i phyir ro. mi gnas pa zhes bya ba (246b) ni gzugs la sogs pa’i chos rnams la mi brten pa’i phyir ro. rab tu mi gnas pa zhes bya ba ni mig la sogs pa’i dbang po la mi brten pa’i phyir ro. rtsa ba med pa zhes bya ba ni las dang nyon mongs pas ma bskyed cing de la mi gnas pa’i phyir ro. thams cad mnyam pa zhes bya ba ni nam mkha’ bzhin du kun tu khyab pa’i phyir ro. mnyam pa dag la mnyam pa zhes bya ba ni chos thams cad mtshan nyid gcig par mnyam pa ste, mtshan nyid gcig par ’du bas na mnyam pa la mnyam pa’o. mi mnyam pa dag la mnyam pa zhes bya ba ni mi mnyam pa’i chos kyi sku ste, chos thams cad de dang ’dra bas na mi mnyam pa dag las mnyam pa’o. chos thams cad mtshan nyid gcig par ’dra ba dang, chos kyi sku dang ’dra bas na mnyam pa dang mi mnyam pa dag la mnyam pa’o. rtog pa thams cad las ’das pas na rtog pa med pa’o. bya ba thams cad las ’das pas na rtsom pa med pa’o. chos thams cad rang bzhin gyis mya ngan las ’das pa’i mtshan nyid du mthong bas na chos thams cad la skyon med pa rnyed pa’o. nam mkha’ bzhin du ngo bo med pa yin pas na shin tu nam mkha’i rang bzhin gyi mtshan nyid do.

. . . . . . . . . . . . . . . .

de la gang dag chos nyid la rton pa dag ni khams gang la yang mi rton to.

tatra ye dharmatāpratisaraṇā na te kaṃcid dhātum pratisaranti.

There, those who rely on [and understand as emptiness (śūnyatā) ] the true state of moments of existence do not rely on [that is, grasp for as existing (bhāva) ] any sphere [of sense-perception].

de la gang dag chos nyid la rton zhes bya ba ni gang stong pa nyid la rton cing de khong du chud pa de dag ni mig la sogs pa’i khams gang la yang dngos por mi ’dzin cing mi rton pa’o.

de bas na chos kyi sgo’i tshul la ’jug pa ’dis chos thams cad la rton pa’i phyir chos thams cad chos nyid kho nar ’gyur ba,

tasmād anena dharmamukhanayapraveśena sarvadharmapratisaraṇatayā sarvadharmā dharmataiva bhavati.

Therefore all moments of existence are the true state of moments of existence through reliance on all moments of existence by means of this way of entering the gate of religion.

chos nyid don rgyas par bshad pa bsdus te bstan pa’i phyir de bas na chos kyi sgo’i tshul la ’jug pa zhes bya ba la sogs pa gsungs te, chos thams cad chos kyi dbyings su rtogs pa ni sangs rgyas kyi chos thams cad skye ba’i rgyu yin pas na chos kyi sgo ste, tshul la ’jug pa ni chos thams cad stong pa nyid kyi mtshan nyid du rtogs pa’o; ’dis chos thams cad la rton pa’i phyir chos thams cad chos nyid kho nar ’gyur ba zhes bya ba ni chos thams cad kyi chos kyi dbyings kyi mtshan nyid yin pa ’dis chos thams cad la rton pas phung po dang khams la sogs pa’i chos rnams chos nyid yin par ’gyur ba’o.

’di ni chos nyid la rton gyi gang zag la mi rton pa zhes bya ste.

iyam ucyate dharmatāpratisaraṇatā na pudgalapratisaraṇatā.

This is reliance on the true state of moments of existence, not reliance on the person.

’di ni zhes bya ba ni gong du bshad pa ltar khong du chud pa ’di ni zhes bya ba’i don to.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi rton pa bzhi mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catvāry akṣayāni pratisaraṇāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ imperishable four kinds of reliance.

rton pa bzhi mi zad pa bshad zin to.

XI. Saṃbhāramārga

XI. The Path of Accumulation

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi bsod nams dang ye shes kyi tshogs kyang mi zad pa yin te.

punar aparam, bhadanta śāradvatīputra, bodhisattvānāṃ puṇyajñānasaṃbhārāv apy akṣayau.

Further, reverend Śāradvatīputra, the bodhisattvas’ accumulations of merit and knowledge are also imperishable.

yongs su byang ba’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi bsod nams dang ye shes kyi tshogs kyang mi zad pa zhes bya ba la sogs pa gsungs te, de dag mi zad pa yang bsod nams dang ye shes kyis spyad pa’i yul sbyin pa la sogs pa mi zad pa’i phyir ro – "To teach what the purified (paryavadāta) bodhisattva is, it is said ... They are imperishable (akṣaya) since the sphere (gocara), i. e. generosity, etc. (dānādi), where merit (puṇya) and knowledge (jnyāna) are practised is imperishable (akṣaya)."
yongs su byang ba’i byang chub sems dpa’ yang rnam pa gnyis te, rtag par phongs pa med pa dang, the tshom thams cad gcod pa’o. tshogs gnyis kyis bsdus pa’i don tshogs kyi lam bstan par yang sbyar ro. de la rtag par phongs pa med pa gang zhe na? gang gis bsod nams kyi tshogs bsags pa’o; the tshom thams cad gcod pa gang zhe na? gang gis ye shes kyi tshogs bsags pa’o.

32nd akṣaya: Puṇyasaṃbhāra

32nd Imperishable: Accumulation of Merit.

de la byang chub sems dpa’ rnams kyi bsod nams kyi tshogs mi zad pa gang zhe na?

tatra katamo bodhisattvānām akṣayaḥ puṇyasaṃbhāraḥ?

What then is the bodhisattvas’ imperishable accumulation of merit?

rtag par phongs pa med pa’i dbang du byas nas de la byang chub sems dpa’ rnams kyi bsod nams kyi tshogs mi zad pa gang zhe na? zhes bya ba la sogs pa gsungs so – "With reference to what [the bodhisattva] never worried by poverty (nityāvighātin) is, it is said ..."

’di lta ste: sbyin pa las byung ba’i bsod nams bya ba’i dngos po dang; tshul khrims dang bsgom pa las byung ba’i bsod nams bya ba’i dngos po dang; byams pa’i sems la snyoms par ’jug pa dang; snying rje chen po’i sbyor ba dang; dge ba thams cad rtsom pa dang; bdag dang gzhan gyi sdig pa bshags pa dang; slob pa dang mi slob pa thams cad dang, rang sangs rgyas dang, sems dang po bskyed pa dang, phyir mi ldog pa dang, skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi dus gsum du yang dag par bsgrubs pa’i bsod nams la rjes su yi rang ba dang ldan pa’i bsod nams bya ba’i dngos po dang; slob pa dang mi slob pa thams cad dang, rang sangs rgyas dang, sems dang po bskyed pa dang, phyir mi ldog pa dang, skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi byang chub tu sems bskyed pa la rjes su yi rang ba dang ldan pa’i bsod nams bya ba’i dngos po dang; ’das pa dang, ma byon pa dang, da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi dge ba’i rtsa ba thams cad la rjes su yi rang ba dang ldan pa’i bsod nams bya ba’i dngos po dang; sangs rgyas thams cad dang, byang chub sems dpa’ thams cad dang, ’phags pa thams cad dang, slob pa dang mi slob pa thams cad la chos kyi sbyin pa gsol ba dang, sku tshe bsring bar gsol ba dang ldan pa’i bsod nams bya ba’i dngos po dang; dge ba’i rtsa ba thams cad la rjes su yi rang ba dang, bskul ba dang, gsol ba gdab pa’i dge ba’i rtsa ba bsags pa rnams byang chub tu bsngo ba dang ldan pa’i 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; sems can dbul po rnams la longs spyod kyis yang dag par sdud pa dang; sems can nad pa rnams la sman sbyin zhing g.yo med par rim gro byed pa dang; mthu chung ba rnams la bzod pas bstan pa dang; ltung ba mi ’chab pa dang; sdig pa ’chags pa dang; sangs rgyas bcom ldan ’das bzhugs pa dang yongs su mya ngan las ’das pa rnams la mchod pa dang rim gro thams cad rtsom pa dang; mkhan po dang slob dpon dag la ston pa bzhin du phangs par ’dzin pa dang; chos rnams la rin thang med pa’i rin po che tshol ba ltar brtson pa dang; chos smra ba rnams la sangs rgyas bzhin du phangs par ’dzin pa dang; dpag tshad brgyar yang song zhing dam pa’i chos mnyan pa la mi ngoms pa dang; chos la slob dpon gyi dpe mkhyud med pa dang; zang zing med par chos sbyin pa dang; chos la rin thang med pa’i rin po che chen po bzhin du phangs par ’dzin pa dang; pha ma la bsnyen bkur byed pa dang; byas pa gzo ba dang; byas pa tshor ba dang; byas nas mi ’gyod pa dang; bsod nams gsogs pas mi ngoms pa dang; lus bsdams pas lus kyi tshul ’chos pa med pa dang; ngag bsdams pas ngag gi tshul ’chos pa med pa dang; yid bsdams pas yid kyi tshul ’chos pa med pa dang; de bzhin gshegs pa’i mchod rten rab tu ’jog pas tshangs pa’i bsod nams yongs su ’dzin pa dang; gtan pa med pa’i mchod sbyin byed pas, mtshan yongs su rdzogs par byed pa dang; dge ba’i rtsa ba’i tshogs sna tshogs bsags pas, dpe byad bzang po yongs su rdzogs par byed pa dang; nga rgyal med pas, lus brgyan pa dang; ngag gi nyes pa thams cad spangs pas, ngag brgyan pa dang; sems can thams cad la khong khro ba med pa’i sems kyis, sems brgyan pa dang; mngon par shes pas rnam par ’phrul pas, sangs rgyas kyi zhing gi rgyan du ’gyur ba dang; ’dod chags dang bral ba’i chos nyid kyis, chos kyi rgyan du ’gyur ba dang; phra ma med pa dang, zhe gcod pa med pa dang, ’gyod pa’i tshig mi smra bas, ’khor gyi rgyan du ’gyur ba dang; brjod pa la ser sna med par byed pas, chos bzung bar ’gyur ba dang; ’bras bu yod pa’i chos ston pas, rab tu dga’ nas legs so, zhes bya ba byin pa dang; legs par bshad pa la rtog pas, sgrib pa rnam par spong ba dang; nges par ’byin pa’i chos mnyan pa’i phyir, bsti stang du byas te chos mnyan pa dang; sangs rgyas bcom ldan ’das rnams la brtul zhugs kyi nags tshal phul bas, byang chub kyi shing gi rgyan du ’gyur ba dang; sangs rgyas bcom ldan ’das rnams kyi dge ba’i rtsa ba thams cad sngon du ’gro bas, byang chub kyi snying po’i rgyan du ’gyur ba dang; las dang nyon mongs pa thams cad kyis ma gos pas, skye ba dang shi ’pho yongs su dag pa dang; rin po che dang phangs pa’i dngos po thams cad la mi lta bar yongs su gtong bas, lag na rin po che ’thob pa dang; gter mi zad pa rab tu byin pas, longs spyod mi zad pa dang; bzhin ’dzum zhing khro gnyer med pas, sems can rnams mthong ma thag tu dga’ bar ’gyur ba dang; sems can thams cad la ’od zer mnyam par gtong bas, mnyam pa nyid kyi rgyan ’thob pa dang; ma lobs pa rnams la mi brnyas pas, ’od bkod pa gtong ba dang; tshul khrims kyi bsod nams bsags pas, skye ba yongs su dag pa dang; ltung ba mi gleng bas, mngal gyi gnas yongs su dag pa dang; dge ba bcu’i las kyi lam yongs su dag pas, lha dang mir skye ba dang; rjes su bstan pa thams cad la rnam par mi rtog pas, rnam par gnon pa don yod pa dang; chos thams cad la slob dpon gyi dpe mkhyud med pas, chos thams cad la dbang ba dang; bsam pa yongs su dag pas, ’jig rten thams cad la dbang ba dang; sems can yongs su dag par byed pas, rang gi sangs rgyas kyi zhing yongs su dag pa dang; las kyi rnam par smin pa la rton pas, lhag pa’i bsam pa yongs su dag pa dang; nyi tshe ba’i spyod pa mi ’dod pas, sangs rgyas kyi chos rgya chen po la mos pa dang; thams cad mkhyen pa nyid kyi sems mi gtong bas, bsod nams thams cad yongs su ’dzin pa dang; dad pa sngon du ’gro bas, nor bdun yongs su rdzogs par ’gyur ba dang; lus dang srog la mi lta bas, sangs rgyas kyi chos yongs su ’dzin pa dang; sngon dam bcas pa nyams ’og tu chud par byed pas, ’jig rten thams cad la mi slu ba dang; dge ba’i chos thams cad yongs su rdzogs par byed pas, sangs rgyas kyi chos thams cad yongs su rdzogs par ’gyur ba dang; de ltar rgyu gang dang gang gis sangs rgyas kyi chos thams cad yongs su rdzogs par ’gyur ba’i rgyu de dang de dag yang dag par sgrub pa; ’di ni, btsun pa sha ra dva ti’i bu, mdor na byang chub sems dpa’ rnams kyi bsod nams kyi tshogs mi zad pa zhes bya ste; rgya cher ni bskal pa’am, de bas kyang lhag par bshad du yod do.

tad yathā dānamayaṃ puṇyakriyāvastu; śīlabhāvanāmayaṃ puṇyakriyāvastu; maitrīcittasamāpattiḥ; mahākaruṇāprayogaḥ; sarvakuśalārambhaḥ; ātmaparapāpadeśanā; sarvaśaikṣāśaikṣāṇāṃ pratyekabuddhānām prathamacittotpādikānām avaivartikānām ekajātipratibaddhānāṃ tryadhvasamudānītapuṇyānumodanāsahagataṃ puṇyakriyāvastu; sarvaśaikṣāśaikṣāṇāṃ pratyekabuddhānām prathamacittotpādikānām avaivartikānām ekajātipratibaddhānāṃ bodhicittotpādānumodanāsahagataṃ puṇyakriyāvastu; atītānām anāgatānāṃ pratyutpannānāṃ buddhānāṃ bhagavatāṃ sarvakuśalamūlānumodanāsahagataṃ puṇyakriyāvastu; sarvabuddhānāṃ sarvabodhisattvānāṃ sarvāryāṇāṃ sarvaśaikṣāśaikṣāṇāṃ dharmadānādhyeṣaṇāyuṣprataraṇādhyeṣaṇāsahagataṃ puṇyakriyāvastu; sarvakuśalamūlānumodanāpreṣaṇādhyeṣaṇākuśalamūlopacayānāṃ bodhaye pariṇāmanāsahagataṃ puṇyakriyāvastu; anutpāditabodhicittānāṃ sattvānāṃ bodhicittotpādaḥ; bodhicittotpāditānāṃ pāramitāmārgadeśanā; daridrāṇāṃ sattvānāṃ bhogasamudānayanatā; vyādhitānāṃ sattvānāṃ bhaiṣajyadānaṃ aśāṭhyopasthānatā; balena hīnānāṃ kṣāntideśanā; āpattyamrakṣatā; pāpadeśanā; tiṣṭhatāṃ parinirvṛtānāṃ ca buddhānām bhagavatāṃ sarvapūjopasthānārambhaḥ; śāstṛpremācāryopādhyāyeṣu; anargharatnaparyeṣṭyudyogo dharmeṣu; buddhaprema dharmabhāṇakeṣu; śatayojanāny api gatvā saddharmaśravaṇe ’tṛptatā; dharme ’nācāryamuṣṭiḥ; nirāmiṣadharmadānam; mahānargharatnaprema dharme; mātāpitṛparyupāsanatā; kṛtajñatā; kṛtaveditā; kṛtvānanutapyanā; atṛptatā puṇyopacayena; kāyasyākuhanatā kāyasaṃvareṇa; vāco ’kuhanatā vāgsaṃvareṇa; manaso ’kuhanatā manaḥsaṃvareṇa; brahmapuṇyaparigrahatā tathāgatacaityapratiṣṭhāpanena; lakṣaṇaparipūrir atyantayajñena; anuvyañjanaparipūrir nānākuśalamūlasaṃbhāropacayena; kāyālaṃkāro nirmāṇena; vāgalaṃkāro vāgdoṣotsarjanena; cittālaṃkāraḥ sarvasattveṣv apratihatacittena; buddhakṣetrālaṃkārabhūto ’bhijñāvikurvāṇena; dharmālaṃkārabhūto vigatarāgadharmatayā; parṣadalaṃkārabhūto ’paiśunyāpāruṣyākaukṛtyavacanena; dharmagrāhabhūta udāhṛte ’mātsaryeṇa; pramudya sādhukāradānam amoghadharmadeśanayā; nivaraṇavivarjanaḥ subhāṣitāvekṣaṇena; satkṛtya dharmaśravaṇatā nairyāṇikadharmaśravaṇatayā; bodhivṛkṣālaṃkārabhūto buddhānāṃ bhagavatāṃ vratavanānupradānena; bodhimaṇḍālaṃkārabhūto buddhānāṃ bhagavatāṃ sarvakuśalamūlapūrvaṃgamena; cyutyupapattipariśuddhiḥ sarvakarmakleśānupalepena; ratnapāṇiprāptiḥ sarvaratnapriyavastvanapekṣaparityāgena; akṣayabhogo ’kṣayanidhānapradānena; sahadarśanena sarvasattvakāntatā smitamukhāpagatabhṛkuṭyā; samatālaṃkāraprāptiḥ sarvasattveṣu samaraśmipramocanena; prabhāvyūhapramocanam aśikṣitānām anavamanyanayā; upapattipariśuddhiḥ śīlapuṇyopacayena; garbhasthānapariśuddhir āpattyapaṃsanena; devamānuṣajātir daśakuśalakarmapathapariśuddhyā; amoghavikrāntiḥ sarvānuśāsanīṣv avikalpena; sarvadharmavaśitā sarvadharmeṣv anācāryamuṣṭyā; sarvalokavaśitā pariśuddhāśayena; svabuddhakṣetrapariśuddhiḥ sattvapariśodhanena; adhyāśayapariśuddhiḥ karmavipākapratisaraṇena; udārabuddhadharmādhimuktiḥ prādeśakārāspṛhaṇena; sarvapuṇyaparigrahaḥ sarvajñatācittānutsarjanena; saptadhanaparipūriḥ śraddhāpūrvaṃgamena; buddhadharmaparigrahaḥ kāyajīvānapekṣayā; avisaṃvādaḥ sarvalokeṣu pūrvapratijñāsamuttāraṇena; sarvabuddhadharmaparipūraṇabhūtaḥ sarvakuśaladharmaparipūryā. evaṃ yair yair hetubhiḥ sarvabuddhadharmāḥ paripūryante tān tān hetūn samudānayati. ayam ucyate saṃkṣepeṇa, bhadanta śāradvatīputra, bodhisattvānām akṣayaḥ puṇyasaṃbhāro, vistareṇa kalpaṃ vā kalpāvaśeṣaṃ vā bhāṣā bhavet.

The item of meritorious action consisting in generosity; the item of meritorious action consisting in morality and [the item of meritorious action consisting in] meditational self-cultivation; the state of concentration on friendly thoughts; the practice of great compassion; undertaking all good; confessing one’s own sins and making others do the same; the item of meritorious action caused by joy in the merit accumulated in the three times by all those to be trained and those who have completed their training, the isolated buddhas and the bodhisattvas who have produced the thought of awakening for the first time, those never to turn back and those hindered by only one birth; the item of meritorious action caused by joy in the production of the thought of awakening in all those to be trained and those who have completed their training, the isolated buddhas and the bodhisattvas who have produced the thought of awakening for the first time, those never to turn back and those hindered by only one birth; the item of meritorious action caused by joy in all the roots of good of all the Awakened Lords in the past, future and present; the item of meritorious action caused by prayers for the gift of religion, prayers for prolonging the life of all Buddhas [so that they will not enter extinction (nirvāṇa), but turn the wheel of religion], all bodhisattvas, all holy persons, both those to be trained and those who have completed their training; the item of meritorious action caused by the transformation into awakening of the roots of good accumulated through that joy, those requests and prayers concerned with all the roots of the good; (p. 120) making beings who have not done so produce the thought of awakening; teaching the way of the perfections to those who have produced the thought of awakening; providing food for the poor; giving medicine and treatment to the sick without fraud [but giving help from one’s innermost being (majjāgatasahakārin) ]; showing tolerance to the weak; not concealing one’s own mistakes [admitting it to others when one has broken rules in the moral code]; confessing sins; paying honour to and serving the Awakened Lords, both those staying in the world and those extinguished; love for teachers and preceptors as for the Teacher [helping you out of existence (saṃsāra) ]; exertion in seeking religious teachings as if they were an invaluable gem; love for preachers of religion as for the Buddhas; never having enough of the hearing of true religion even after having gone a hundred yojanas; (p. 121) no secrecy of teachers concerning religion; giving the gift of religion without a view to profit; love for religion like love for a great, invaluable gem; honouring one’s father and mother; gratitude [by returning any good service rendered]; thankfulness [by acknowledging and not forgetting a service rendered]; no regret after having acted [thinking it is a mistake after returning a favour]; never having enough of piling up merit; no hypocrisy with a basis in the body [claiming to have qualities one does not have] through having constrained the body with vows; no hypocrisy with a basis in speech through having constrained speech with vows; no hypocrisy with a basis in mind through having constrained the mind with vows; attaining merit like Brahmā [and thus getting born in his heaven after death, attaining merit to attain extinction (nirvāṇa) ] by erecting shrines dedicated to the Tathāgatas; fulfilling the characteristics of a great man through endless offerings; fulfilling the marks of beauty by piling up the accumulation of various roots of good; adorning the body with the absence of conceit [because of being great or because of being small, etc.]; adorning speech with the elimination of the imperfections of speech; adorning thought with the absence of violent thought towards any being; turning into an adornment of the buddha-field because of miracles through supernormal knowledge; turning into an adornment of religion through a state of no cupidity; turning into an adornment of the congregation through the absence of slanderous, harsh or wicked speech; becoming the acceptance of religion through having no envy for what is taught; [the merit that stems from the utterances of] giving compliments, rejoicing because of the unfailing teaching of religion; getting rid of the [five] hindrances through understanding the well-spoken words [of the Tathāgatas]; listening to religious teachings after honouring them since they are the religious teachings that lead one out of the world; turning into an adornment of the tree of awakening by giving groves for religious practice to the Awakened Lords; turning into an adornment of the place of awakening since all the roots of good of the Awakened Lords go before it; purity of death and birth by not being made impure by any action or vice; attaining [the wheel of power of a universal monarch adorned with the seven kinds of] riches in the hand by giving with no regard for wealth or what is dear to oneself; imperishable pleasure [in lives to come] through giving from imperishable treasures [in this life]; being loved instantly by all beings through having a smiling and unfrowning face; attaining the adornment of sameness by emitting rays of light similarly on all beings [that is, having intentions of friendliness (maitrī) and compassion (karuṇā) similarly towards all]; emitting the splendour of light by not despising the untrained; purity of birth by accumulating the merit of morality; purity of womb [being born spontaneously (upapāduka) ] by not blaming sins [but curing one’s own and others’ sins according to religion]; birth among gods and men by purification through the ten ways of good actions; unfailing courage because of the absence of thought-constructions concerning the teaching; power over all moments of existence by no teachers’ secrecy concerning any moment of existence; power over all the world by true intentions; purity of one’s own buddhafield by purifying beings; purity of determination through relying on the maturation of actions [knowing that any good and bad that arise come from the maturation of one’s own action, so that one has pure determination in showing friendliness (maitrī) and no ill-will towards others]; confidence in the exalted religion of the Buddhas through having no wish for limited practices [like those of the disciples and isolated buddhas which are practised only for the sake of oneself]; embracing all merit through never giving up the thought of omniscience; fulfilment of the seven riches through being impelled by faith; embracing the religion of the Buddhas through having no regard for body or life; not breaking one’s word in any world by fulfilling one’s earlier promises [that is, one’s thought of awakening intending to liberate all beings to complete awakening]; fulfilling the teachings of a Buddha by fulfilling all the good moments of existence. Thus he accumulates the causes by which all the qualities of the Buddhas are fulfilled. This, in short, reverend Śāradvatīputra, is what is known as the bodhisattvas’ imperishable accumulation of merit, which would take a world-age or more to expound in full.

’di lta ste sbyin pa las byung ba’i bsod nams bya ba’i dngos po dang zhes bya ba ni 1) gang, 2) gang gis, 3) gang la, 4) ji ltar, 5) gang gi phyir. sbyin pa ni sbyin pa’i bsod nams bya ba’i dngos po’o. de la 1) gang sbyin pa ni phyi dang nang gi dngos po sbyin pa’o. 2) gang gis sbyin pa ni ’dod ma chags pa la sogs pa’i sems kyis sbyin pa’o. 3) gang la sbyin pa ni yon tan can gyi zhing dang, phan btags pa’i zhing dang, sdug bsngal ba’i zhing la sbyin pa’o. 4) ji ltar sbyin pa ni rang gi lag nas dus su gus par byas te sbyin pa’o. 5) gang gi phyir sbyin pa ni mchod pa dang phan par ’dod pa’i phyir sbyin pa’o. tshul khrims las byung ba’i bsod nams bya ba’i dngos po zhes bya ba yan lag drug dang ldan pa’i tshul khrims ni tshul khrims las bsod nams bya ba’i dngos po ste, yan lag drug po gang zhe na? 1) tshul khrims dang ldan par gnas pa dang, 2) so sor thar pa’i sdom pas bsdoms pa dang, 3) cho ga dang 4) spyod yul phun sum tshogs pa dang, 5) kha na ma tho ba phra rab tsam la yang ’jigs par lta ba dang, 6) bslab pa’i gzhi rnams yang dag par blangs nas slob pa zhes gsungs so. bsgoms pa las byung ba’i bsod nams kyi dngos po ni gang bsam gtan dang goms par ’jug pa’i mtshan nyid mnyam par gzhag pa’i dge ba rnams so; yang na, chos rnams yang nas yang du sems la goms shing ’dris par byas pa las byung ba’i bsod nams ni bsgoms pa las byung ba’i bsod nams bya ba’i dngos po’o. byams pa’i sems la snyoms par ’jug pa ni byams pa grub par bya ba’i phyir byams pa’i ting nge ’dzin la snyoms par ’jug pa las byung ba’am, byams pa’i sems kyis sems can thams cad la snyoms par byed pa las byung ba’i bsod nams so. de bzhin du snying rje la sogs pa ming gis smos pa dge ba spyad pa las byung ba’i bsod nams kyi tshogs zhes bya’o. snying rje chen po’i sbyor ba dang zhes bya ba ni snying rje chen po thob par bya ba’i phyir ting nge ’dzin du zhugs pa las byung ba’i bsod nams sam, snying rje chen pos sems can thams cad kyi sdug bsngal bsal bar bya’o zhes dmigs pa las byung ba’i bsod nams so. dge ba thams cad rtsom pa zhes bya ba ni ’dod ma chags pa la sogs pa byas shing byed pa las byung ba’i bsod nams so. bdag dang gzhan gyi sdig pa bshags pa zhes bya ba ni bdag gis ’dod chags dang, zhe sdang dang, gti mug gi dbang gis lus dang ngag dang yid gsum gyi sgo nas srog gcod pa la sogs pa byas pa bshags pa dang, gzhan gyis byas pa ’chags su bcug pa’i rgyu las byung ba’i bsod nams so. sems dang po bskyed pa zhes bya ba ni mos pas spyod pa’i dus na dang po byang chub tu sems bskyed pa’am, sa dang po byang chub tu sems bskyed pa’i byang chub sems dpa’ rnams so, phyir mi ldog pa ni sa brgyad pa dang dgu pa la gnas pa’i byang chub sems dpa’ rnams so, skye ba gcig gis thogs pa ni sa bcu pa’i byang chub sems dpa’ rnams so, dus gsum du yang dag par sgrub pa zhes bya ba ni ’phags pa de dag gis dus gsum du sbyin pa dang tshul khrims la sogs pa’i bsod nams byas pa’o, de dag gi bsod nams la rjes su yi rang ba’i rgyu las byung ba’i bsod nams la yang bsod nams kyi tshogs zhes bya’o. byang chub tu sems bskyed pa zhes bya ba’i skabs su ni ’phags pa de dag gis rang rang gi theg pa’i ’bras bu thob par bya ba’i phyir so so’i spyod pa brtsams par byang chub tu sems bskyed pa’o. sangs rgyas bcom ldan ’das kyi dge ba’i rtsa ba ni de bzhin gshegs pa rnams la mnga’ ba sbyin pa dang, tshul khrims dang, stobs dang, mi ’jigs pa la sogs pa’i dge ba rnams so, rjes su yi rang ba dang ldan pa zhes bya ba la rjes su yi rang ba ni de dag gi dge ba’i rtsa ba dang dga’ ba dang mos pa skyed pa’o, ldan pa ni de’i rgyu las byung bas so. chos kyi sbyin par gsol ba ni chos bshad cing chos kyi ’khor lo bskor bar gsol ba’o, sku tshe bsring bar gsol ba ni sems can gyi don du myang ngan las mi ’da’ zhing da dung ’jig rten du bzhugs par gsol ba’o. byang chub tu bsngo ba dang ldan pa ni dge ba’i rtsa ba la rjes su yi rang ba dang, chos bshad par bskul ba dang, bzhugs par gsol ba btab pa las byung ba’i dge ba’i rtsa ba bsags pa rnams bla na med pa’i byang chub thob par bya ba’i phyir bsngos pa las skyes pa’i bsod nams kyi tshogs so. pha rol tu phyin pa’i lam ston pa dang zhes bya ba ni pha rol tu phyin pa drug bshad nas de nyid spyod pa la btsud pa’o. yang dag par sdud pa ni longs spyod thams cad la bkod pa nas dge ba la bzhag pa’o. g.yo med par rim gro byed pa ni snying thag pa nas grogs byed pa’o. mthu chung ba la bzod pas bstan pa ni sems can dman pa zhan pa rnams kyis gnod pa byas kyang slar gnod pa mi byed cing khong khro ba mi skye ba’o. ltung ba mi ’chab pa ni tshul khrims yang dag par blangs pa las nyams par gyur pa rnams gzhan la mthol ba’o. sdig pa ’chags pa ni mtshams med pa la sogs pa’i sdig pa byas pa ’gyod pa’i yid kyis ’chags pa’o. bzhugs pa ni da dung ’jig rten na bzhugs pa’o, mya ngan las ’das pa ni sangs rgyas kyi bya ba mdzad nas mya ngan las ’das pa’o; mchod pa ni gdugs dang rgyal mtshan dang na bza’ la sogs pas mchod pa’o, rim gro ni bskor ba dang phyag ’tshal ba la sogs pa byed pa’o. ston pa bzhin du phangs par ’dzin pa ni ’khor ba las ’byin par byed pa’i ston pa phangs pa bzhin du mkhan po dang slob dpon la yang phangs par byed pa’o. rin po che tshol ba ltar brtson pa zhes bya ba ni ji ltar rin thang med pa’i rin po che rgya mtshor srog la ’bab pa la sogs pa’i sdug bsngal rnams kyang nyams su blangs nas bdog pa thams cad btang ste ring du song nas tshol ba la ’bad pa de bzhin du chos rin po che yang lus dang srog la yang mi phangs par bya ste, shin tu ring du song nas kyang tshol ba la ’bad par byed pa’o. sangs rgyas bzhin du phangs par ’dzin pa zhes bya ba ni sangs rgyas dang ’dra bar chos ston pa rnams la yang phangs par byed pa’o. dpag tshad brgyar zhes bya ba ni mtshon pa’i tshig tsam du zad de, de bas kyang ring du song zhing chos nyan pa’o. dpe mkhyud med ces bya ba ni ji ltar thos pa’i chos rnams kyang gzhan la ma lus par ston ces bya ba’i tha tshig go. zang zing med par chos sbyin pa zhes bya ba ni khe dang bkur sti la mi chags par chos ston ces bya ba’i don to. chos la rin thang med pa zhes bya ba ni ji ltar rin thang med pa’i rin po che gces shing phangs pa, de bzhin du chos rin po che la yang gces shing phangs par byed pa’o. pha ma la bsnyen bkur byed pa zhes bya ba ni phan btags pa’i gnas yin pas bla ma dang btsun par ’dzin cing bza’ ba dang bgo ba la sogs pas phan ’dogs par byed pa’o. byas pa gzo ba zhes bya ba ni phan btags pa rnams la yang phan ’dogs par byed pa’o; byas pa tshor ba ni phan btags pa shes shing mi brjed pa’o. byas nas ’gyod pa med pa zhes bya ba ni sems can gzhan la phan btags pa dang dge ba byas rnams byas nas phyis byas pa nyes so zhes ’gyod pa med pa’o. bsod nams gsogs pas mi ngoms zhes bya ba ni bsod nams kyi tshogs mang du bsags pa la chog mi shes pa’o. lus bsdams pa zhes bya ba ni lus kyis srog gcod pa la sogs pa’i nyes pa mi ’byung bar bsdams pas yon tan dang mi ldan yang ldan pa ’dra bar tshul ’chos pa med pa’o; ngag bsdams pa zhes bya ba ni ngag gi sgo nas brdzun dang tshig kyal ba la sogs pa mi ’byung bar bsdams pas brdzun dang g.yo sgyu’i tshig sna tshogs mi smra ba’o; yid bsdams pa zhes bya ba ni yid kyi sgo nas brnab sems dang gnod sems la sogs pa mi ’byung bar bsdams pas brnab sems dang gnod sems kyi bsam pa dang g.yo sgyu’i bsam pa sna tshogs med pa’o. de bzhin gshegs pa’i mchod rten rab tu ’jog pas tshangs pa’i bsod nams yongs su ’dzin pa zhes bya ba ni sangs rgyas bcom ldan ’das kyi mchod rten brtsigs pa dang byas pas mya ngan las ’das par ’gyur ba’i bsod nams kyi tshogs bsags pa’o. rnam pa gcig tu na de bzhin gshegs pa’i mchod rten gcig byas nas tshangs pa’i bsod nams bskyed pa’i phyir te, mdo las kyang: spyan ras gzigs dbang phyug rigs kyi bu’am rigs kyi bu mo dad pa can la la zhig gis mi gnas pa’i phyogs su mchod rten ni skyu ru ra’i ’bru tsam, srog shing khab tsam gdugs ni ba ku la’i lo ma tsam zhig byas la, rten cing ’brel bar ’byung ba’i chos kyi dbyings kyi tshigs su bcad pa nang du bcug na de tshangs pa’i bsod nams bskyed par ’gyur te, ’di ni shi ’phos shing ’chi ba’i dus byas nas tshangs pa’i ’jig rten du skye bar ’gyur ro zhes gsungs pa’i phyir ro. gtan pa med pa’i mchod sbyin byed pas mtshan yongs su rdzogs par byed pa zhes bya ba ni dngos po thams cad sems can thams cad la dus thams cad du gtong ba ni gtan pa med pa’i mchod sbyin te, des skyes bu chen po’i mtshan sum cu rtsa gnyis rdzogs par byed pa’o. dge ba’i rtsa ba’i tshogs zhes bya ba’i gong du brtson ’grus kyi pha rol tu phyin pa’i skabs su sems can thams cad kyi dge ba’i rtsa ba gcig tu bsdus nas dad pas rjes su ’brang ba’i gang zag gi dge ba’i rtsa ba’i brgya’i char yang mi phod ces bya ba la sogs pa gsungs pa lta bu’i dge ba’i rtsa ba’i tshogs thams cad bsags pas dpe byad bzang po kun rdzogs par byed pa’o. nga rgyal med pas zhes bya ba ni che ba’i nga rgyal dang chung ba’i nga rgyal la sogs pa spangs pas ’phral du yang ’gying ba’i spyod lam mi mdzes pa med ces tshe rabs gzhan du yang lus mdzes pa thob par ’gyur bas na lus brgyan pa’o; ngag gi nyes pa thams cad spangs zhes bya ba ni brdzun la sogs pa’i nyes pa spangs pas ’phral du yang tshig skyon can mi mdzes pa med pa dang, tshe rabs gzhan du yang de bzhin gsegs pa’i dbyangs yan lag du ma dang ldan pa thob par ’gyur bas na ngag brgyan pa’o; sems can thams cad la khong khro ba med pa zhes bya ba ni zhe sdang gi sems med pas ’phral du yang gnod pa’i bsam pa dri ma can med cing tshe rabs gzhan du yang zhe sdang med pa’i sems thob par ’gyur bas sems brgyan pa’o. mngon par shes pas rnam par ’phrul pa ni mngon par shes pa lnga’i sgo nas rnam par ’phrul pa mang po bshad pa dang ldan pas sangs rgyas kyi zhing bai ṭū rya’i kha dog la sogs pa dang, dpag bsam gyi shing dang rin po che’i gzhal yas khang la sogs pa mdzes pa’i dngos po phun sum tshogs par byed pas na sangs rgyas kyi zhing gi rgyan du ’gyur ba’o; ’dod chags dang bral ba’i chos nyid ces bya ba la ’dod chags dang bral ba’i chos nyid ni mya ngan las ’das pa’am, de bzhin nyid kyi chos kyi dbyings la bya ste, de khong du chud pas bdag gis bshad pa’i chos thams cad kyang bzang ba’i phyir chos kyi rgyan du ’gyur ba’o, yang na ’dod chags dang bral ba nyid chos kyi de bzhin nyid dang mthun pa yin pas de skad ces bya’o; smras pa’i tshig rnams phan tshun skyel ba ni phra ma’o, ma smras pa’i tshig rnams phan tshun skyel bar byed pa ni ’byed pa’i tshig go, de lta bu med pas bdag gi ’khor kyang g.yo med pa sgyu med pa drang po yon tan dang ldan pa sha stag dang ldan par ’gyur bas na ’khor gyi rgyan du ’gyur ba’o. brjod pa la ser sna med par byed pa zhes bya ba ni chos bstan pa las ser sna med pas chos kyi snod dang chos gzung ba’i ’os su gyur pa’i phyir chos gzung bar ’gyur ba’o. legs so zhes bya ba byin zhes bya ba ni ’bras bu yod pa’i chos de bzhin gsegs pa’i gsung rab thob pas, rab tu dga’ nas legs so zhes smra ba nyid bsod nams yin pa’i phyir ro. legs par bshad pa la rtog pa zhes bya ba ni de bzhin gshegs pas gsungs pa thog mar yang dge bar du yang dge tha mar yang dge ba’i chos bshad pa rtog pas sgrib pa lnga skye ba’i skabs med par byed pa ni rnam par spong ba’o. nges par ’byin pa’i chos ni ’phags pa’i lam ste, khams gsum nas nges par ’byin pa’i phyir ro, de bsti stang du byas te nyan pa nyid kyi bsod nams kyi tshogs yin no. dka’ thub bsgom pa’i nags tshal ni brtul zhugs kyi nags tshal lo, byang chub kyi shing gi rgyan ni byang chub kyi shing drung du mngon par byang chub par ’gyur ba’i rgyu bsod nams dang ye shes kyi tshogs sam, mngon par byang chub nyid byang chub kyi shing gi rgyan no. dge ba’i rtsa ba thams cad sngon du ’gro bas zhes bya ba ni sangs rgyas par ’gyur ba’i dge ba bsags pas byang chub kyi snying po’i rgyan du ’gyur ba’o. las dang nyon mongs pa thams cad kyis mi gos zhes bya ba ni khams gsum du skyes kyang ’khor ba’i skyon las dang nyon mongs pas mi gos par ’khor bar skye ba’ang skyon med pa la ’khor ba nas shi ’phos pa yang skyon med pa’o, de la shi ba ni ’dir tshe’i dbang po ’gags pa’o, ’pho ba ni ’di nas srid pa gzhan du song ba’o. rin po che dang phangs pa’i dngos po zhes bya ba ni gser dang dngul la sogs pa’i rin po che dang, bu dang chung ma la sogs pa phangs pa’i dngos po thams cad la ma chags par gtong bas rin po che sna bdun dang ldan pa’i ’khor los sgyur ba’i rgyal por ’gyur ba’am lag na rin po che thob par ’gyur ba’o. gter mi zad pa byin pa ni tshe ’dir ro, longs spyod mi zad pa ni tshe rabs gzhan du mi zad pa thob pa’o. ’od zer mnyam par gtong ba ni byams pa dang snying rje’i bsam pas sems can kun la mnyam par lta ba’o, mnyam pa nyid kyi rgyan thob pa ni gang la yang byams pa dang zhe sdang med pa’i sems thob pa’o. ma lobs pa ni bslab pa mthar ma phyin pa’o, ’od bkod pa gtong ba ni de dag la spa ’gong bar byed pa med pa’o. skye ba yongs su dag ces bya ba ni tshul khrims dag pa’i tshogs dang ldan pas sangs rgyas kyi zhing du skye ba’am, ngan song gsum du skye ba’am sdig pa byed pa’i gnas su mi skye ba’o; mngal gyi gnas yongs su dag ces bya ba ni bdag dang gzhan gyi ltung ba chos bzhin du gso bar byed kyi gleng bar mi byed pas rtag tu rdzus te skye ba’i phyir ro. rjes su bstan pa thams cad la rnam par mi rtog ces bya ba ni chos bstan pa thams cad la rnam par mi rtog pa’i tshul du gnas pas las su byas pa thams cad don yod de chud zos par ma gyur pa’o. chos thams cad la dbang zhes bya ba ni chos thams cad khong du chud pa’i dbang phyug chen por gyur pa’o. bsam pa yongs su dag pas ’jig rten thams cad la dbang ba zhes bya ba ni bsam pa yongs su dag pas ji spyod do cog la g.yo sgyu med pa’i phyir ’jig rten thams cad de la yid ches shing de’i dbang du ’gyur ba’o. sems can yongs su dag par byed pas rang gi sangs rgyas kyi zhing yongs su dag pa zhes bya ba ni tshe rabs de dang de dag tu bdag gis smin par bya zhing gdul bar bya ba’i sems can rnams sbyin pa dang tshul khrims la sogs pa pha rol tu phyin pa drug la bkod pa de dag par byas pas nam bdag mngon par sangs rgyas pa’i sangs rgyas kyi zhing na gnas pa’i sems can yang sbyin pa la gnas pa, tshul khrims la gnas pa sha stag dang ldan par ’gyur bas sangs rgyas kyi zhing yongs su dag pa’o, kha cig las sems can yongs su dag pa zhes ’byung ste, der yang sangs rgyas kyi zhing gyo mo dang bong ba la sogs pa med cing mnyam par snang ba yang bdag gi sems yongs su sbyangs te, de lta bu snang ba med pa goms pa las byung ba’i don du lta’o. las kyi rnam par smin pa la rton pas lhag pa’i bsam pa yongs su dag pa zhes bya ba la sems can la gnod pa mi byed cing phan par byed pa’i bsam pa ni lhag pa’i bsam pa ste, legs nyes ji ’byung yang bdag gi las kyi rnam par smin pa las byung bar shes na, pha rol po la byams pa dang sdang ba med pa’i phyir lhag pa’i bsam pa dag pa’o. nyi tshe ba’i spyod pa mi ’dod ces bya ba ni bdag gi don du zhugs pa nyan thos dang rang sangs rgyas kyi theg pa’i lam la gnas par mi mos zhes bya ba’i don to, sangs rgyas kyi chos rgya chen po la mos pa zhes bya ba ni sa dang pha rol tu phyin pa spyod pa la mos zhes bya ba’i don to. thams cad mkhyen pa nyid kyi sems mi gtong zhes bya ba ni ’gro ba ma lus pa bskyab par bya ba’i byang chub kyi sems mi gtong bas bla na med pa’i byang chub tu ’tshang rgya ba’i bsod nams kyi tshogs dang ldan pa’o. dad pa sngon du ’gro ba zhes bya ba ni dad pa dang ldan te, dad pas rgyu byas pas shes bya ba’i don to. lus dang srog la mi lta zhes bya ba ni lus dang srog la yang mi phangs par sangs rgyas kyi chos btsal bas na stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad dang ldan pa’o. sngon dam bcas pa nyams ’og tu chud par byed pa zhes bya ba ni dang po byang chub tu sems bskyed pa’i tshe: sems can thams cad bla na med pa’i byang chub tu bsgral lo, zhes khas blangs pa de bzhin du mngon par byang chub pa ni sems can thams cad bsgral bas ’jig rten thams cad la mi bslu ba’o. dge ba’i chos thams cad yongs su rdzogs par byed pa zhes bya ba ni sangs rgyas kyi chos thams cad rdzogs par byed pa’am, mthar ’byin par byed pa’i rgyu dge ba’i chos bsod nams yin te, bsod nams dang ldan nas dang pha rol tu phyin pa la sogs pa’i chos rnams rdzogs par ’gyur bas sangs rgyas kyi chos thams cad rdzogs par ’gyur ba zhes bya’o. bsod nams kyi tshogs rgya cher bshad pa’i don bsdus te bstan pa’i phyir de ltar rgyu gang dang rkyen gang gis zhes bya ba la sogs pa gsungs te, de ltar ni gong du bshad pa ltar ro. mdor na dge ba’i rtsa ba’i rgyu gang dang gang gis sa dang, pha rol tu phyin pa dang, mtshan dang dpe byad dang, stobs dang mi ’jigs pa dang, sku la sogs pa thob par byed pa’i rgyu de dang de dag bsgrub pa’i bsod nams kyi tshogs mi zad pa zhes bya ba’o. rgya cher ni bskal pa zhes bya ba la bsod nams kyi tshogs zhib tu bstan cing ma lus par bstan na ni bskal pa’am, bskal pa bas lhag par yang bshad dgos la des kyang rdzogs par mi nus so zhes bya ba’i don to. bsod nams kyi tshogs mi zad pa bshad zin to.

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33rd akṣaya: Jñānasaṃbhāra

(p. 122) 33rd Imperishable: Accumulation of Knowledge.

de la byang chub sems dpa’ rnams kyi ye shes kyi tshogs mi zad pa gang zhe na? rgyu gang dang rkyen gang gis ye shes rtogs par ’gyur ba’i rgyu de dag dang rkyen de dag byang chub sems dpa’ yang dag par sgrub ste. de la rgyu ni gang, rkyen ni gang zhe na?

tatra katamo bodhisattvānām akṣayo jñānasaṃbhāraḥ? yair hetubhir yaiḥ pratyayair jñānam adhigamyate, tān hetūn tān pratyayān bodhisattvaḥ samudānayati. tatra katame hetavaḥ, katame pratyayāḥ?

What then is the bodhisattvas’ imperishable accumulation of knowledge? The bodhisattva accumulates the causes and conditions by which he reaches knowledge [beyond duality (advayajñāna) ]. Which causes, which conditions?

the tshom thams cad gcod pa’i dbang du byas nas de la byang chub sems dpa’ rnams kyi ye shes kyi tshogs mi zad pa gang zhe na? zhes bya ba la sogs pa gsungs so – "With reference to [the bodhisattva] cutting off all doubts (sarvasaṃshayacchedin), it is said ..." ye shes rtogs par ’gyur zhes bya ba ni gnyis su med pa’i ye shes khong du chud cing mngon sum du ’gyur ba’o. de la ye shes yongs su tshol ba la ’dun pa zhes bya ba nas brtsams te, phyi rol ma yin pa’i chos ston to zhes bya ba yan chad kyis rgyu bstan to; des chos de dag thos nas zhes bya ba nas brtsams te, las yongs su dag pa’i ye shes zhes bya ba yan chad kyis rkyen bstan to.

. . .

gang ’di: ye shes yongs su tshol ba la rab tu ’dun pa dang; ye shes rtogs pa’i dge ba’i bshes gnyen rnams la rtag tu sten pa dang, ’grogs pa dang, bsnyen bkur byed pa dang; gang yang sangs rgyas kyi ye shes la rton cing, nyan thos dang rang sangs rgyas kyi ye shes la mi rton pa dang; dge ba’i bshes gnyen de dag la nga rgyal med cing bla ma bzhin du phangs par ’dzin pa dang, ston pa bzhin du phangs par ’dzin pa dang; dge ba’i bshes gnyen de dag gis kyang ’di bsam pa phun sum tshogs par rig nas ’brel pa’i gtam dang ye shes kyi gtam sgrub par byed do, snod du rig nas rgyun mi ’chad par phyi rol ma yin pa’i chos ston to. des chos de dag thos nas, chos kyi tshogs la sbyor bar byed de.

yeyaṃ tīvracchandikatā jñānaparyeṣaṇāyām; nityasevanasaṃvasanaparyupāsanatā jñānādhigatānāṃ kalyāṇamitrāṇām. yat punar buddhajñānaṃ pratisarati na śrāvakapratyekabuddhajñānaṃ pratisarati. nirmāṇatā guruprema śāstṛprema teṣu kalyāṇamitreṣu. te kalyāṇamitrā enam āśayasaṃpannaṃ viditvā saṃkathāṃ jñānakathāṃ ca pratipādayanti, bhājanaṃ viditvāpratipraśrabdhā abāhyakaṃ dharmaṃ deśayanti.

[The causes (hetu) are:] Deep eagerness in seeking knowledge [by eagerness and exertion in writing out and reading books, etc. (pustakalekhāpāṭhādicchanda’udyoga) ]; always serving, living with and attending spiritual friends who have attained knowledge. He relies on the knowledge of the Buddha, not on the knowledge of the disciples and the isolated buddhas. It is absence of conceit towards and love for those spiritual friends like love for the masters, like love for the Teacher himself. The spiritual friends, having ascertained that the listener has good intentions [that he will not seek religion desiring gain and honour (lābhasatkāra), but will seek knowledge beyond duality (advayajñāna) ], bring about conversation [teaching (1) the moments of existence to be taught (deśyadharmadeśanā), the twelvefold Word (dvadaśâṅgapravacana) ] and speech concerned with knowledge [giving (2) teachings on the moments of existence to be accomplished (sādhyadharmadeśanā), explaining the causes (hetu), emptiness (śūnyatā) and so on, teachings which bring about knowledge beyond duality (advayajñāna) ], knowing he is a worthy recipient they unceasingly teach religion which is not concerned with outer things [like the manuals of the outsiders (bāhyakaśāstravyākaraṇa), but giving (3) teachings on the moments of existence to be attained (anugantavyadharmadeśanā), thus always teaching the moments of existence which are the wings of awakening (bodhipakṣyadharma) ].

ye shes yongs su tshol ba la rab tu ’dun pa zhes bya ba ni ye shes ’grub par ’gyur ba’i rgyu’i tshol ba la ’dun pa ste, glegs bam ’dri ba dang, klog pa la sogs pa la ’dun zhing brtson pa’o. ye shes rtogs pa’i dge ba’i bshes gnyen zhes bya ba la ye shes gnyis su med pa mngon du byas pa’i dge ba’i bshes gnyen nam, ye shes rtogs par ’gyur ba’i chos ston pa’i dge ba’i bshes gnyen ni ye shes rtogs pa’i dge ba’i bshes gnyen te, sangs rgyas dang byang chub sems dpa’ dang chos ston pa’i mkhan po dang slob dpon la sogs pa’o; rtag tu zhes bya ba ni rtag tu bsten pa dang, rtag tu ’grogs pa dang, rtag tu bsnyen bkur byed pa zhes tshig re re dang sbyar ro, rtag tu bsten pa ni dus thams cad du de’i gan du nye bar ’gro ba’o, rtag tu ’grogs pa ni dus thams cad du de dang lhan cig tu gnas pa mi gtong ba’o, rtag tu bsnyen bkur byed pa ni dus thams cad du de dag la phyag ’tshal ba la sogs pa bsti stang byed pa’o. gang yang sangs rgyas kyi ye shes la rton cing zhes bya ba ni sangs rgyas bcom ldan ’das rnams kyi rnam par mi rtog pa’i ye shes thob par bya ba’i phyir ’bad par byed kyi nyan thos la sogs pa’i ye shes thob par bya ba la ’bad pa med pa’o. dge ba’i bshes gnyen de dag la nga rgyal med ces bya ba ni chos ston pa’i gang zag rnams la nga rgyal ba mi byed pa’o, bla ma bzhin du phangs par ’dzin pa zhes bya ba ni mkhan po dang slob dpon la btsun zhing phangs par byed pa bzhin du bshes gnyen la yang btsun zhing phangs par byed pa’o, ston pa bzhin du phangs par ’dzin pa zhes bya ba ni sangs rgyas bcom ldan ’das la btsun zhing phangs par byed pa bzhin du dge ba’i bshes gnyen la yang btsun zhing phangs par byed pa’o. dge ba’i bshes gnyen de dag gis zhes bya ba ni sangs rgyas dang byang chub sems dpa’ la sogs pa dge ba’i bshes gnyen de dang de dag gis so, ’di bsam pa phun sum tshogs par rig ces bya ba ni gang zag chos tshol ba de’i bsam pa gong du bshad pa ltar na khe dang bkur sti tsam ’dod pa’i phyir chos tshol ba ni ma yin gyi, ye shes gnyis su med pa tshol ba yin par khong du chud nas chos ston par byed do zhes bya ba’i don to. chos kyang rnam pa gsum ston te, 1) bshad par bya ba’i chos ston pa dang, 2) bsgrub par bya ba’i chos ston pa dang, 3) khong du chud par bya ba’i chos ston pa’o. 1) ’brel pa’i gtam zhes bya bas bshad par bya ba’i chos ston pa bstan te, gsung rab yan lag bcu gnyis rnams phyin ci ma log par ’chad pa’i phyir ro. 2) de ye shes kyi gtam sgrub par byed ces bya bas bsgrub par bya ba’i chos ston pa bstan te, ye shes gnyis su med pa thob par byed pa’i rgyu stong pa nyid la sogs pa ’chad pa’i phyir ro. 3) snod du rig nas zhes bya ba la sogs pas khong du chud par bya ba’i chos ston pa bstan te, khong du chud par bya ba’i chos bstan pa’i snod yin par rig nas phyi rol gyi gtsug lag byā ka ra ṇa la sogs pa ma yin pa byang chub kyi phyogs kyi chos rgyun du ston pa’o.
According to ṭ. fol. 225a4, but cf. next note.

. . . . . .

gang chos kyi tshogs la sbyor ba, de ni de’i ye shes kyi tshogs yin no. de la chos kyi tshogs la sbyor ba gang zhe na?

sa tān dharmān śrutvā dharmasaṃbhāre yujyate, yaś ca dharmasaṃbhārayogaḥ sa evāsya jñānasaṃbhāro bhavati. tatra katamo dharmasaṃbhārayogaḥ?

[The conditions (pratyaya) are:] Having heard these religious teachings [of the above-mentioned three kinds, being causes (hetu), from spiritual friends] he [the person seeking religion] makes an effort to accumulate religious teachings, and the effort to accumulate religious teachings is his accumulation of knowledge. What then is the effort to accumulate religious teachings?

des chos de dag thos nas zhes bya ba ni chos tshol ba’i gang zag des gong du bshad pa’i chos gsum po de dag dge ba’i bshes gnyen las thos nas zhes bya ba’i don to. chos kyi tshogs la sbyor bar byed de zhes bya ba ni chos de gsum khong du chud cing rtogs par ’gyur ba’i rgyu la sbyor bar byed cing rgyu rtsom par byed de zhes bya ba’i don to. gang chos kyi tshog la sbyor ba de ni zhes bya ba la chos tshol ba’i gang zag gsum rtogs par ’gyur ba’i rgyu la sbyor ba de nyid gang zag de’i ye shes kyi tshogs dang rgyu yin no. de la chos kyi tshogs la sbyor ba gang zhe na? zhes bya ba ni chos gsum rtogs pa’i rgyu la rtsom pa gang zhe na zhes bya ba’i don to. According to the previous note and ṭ supra this paragraph is concerned with the conditions (pratyaya), not the causes (hetu) as stated here and infra fol. 229a1-3. The cause, however, is also a kind of condition, as in hetupratyaya.
Vide infra, ṭ. fol.229a1.

. .

gang ’di: don nyung ba dang, bya ba nyung ba dang, smra ba nyung ba dang, yo byad nyung ba dang; nam gyi cha stod dang nam gyi cha smad la mi nyal zhing rnal ’byor la brtson pa dang; thos pa’i don la rtog pa dang; yang dang yang tshol ba dang; sems la rnyog pa med pa dang; sgrib pa rnams rnam par sel ba dang; ltung ba rnams las ’byung ba shes pa dang; ’gyod pa med pa dang; kun nas ldang ba med pa dang; sgrub pa snying por byed pa dang; chos la gzhol ba dang, chos la ’bab pa dang, chos la bab pa dang; rtul ba dang ldan pa dang; ye shes tshol ba la mgo dang gos la me ’bar ba lta bu dang; de la ma chags par gnas pa dang; tshul khrims la mi lhod pa dang; brtson pa mi gtong ba dang; khyad par du ’gro ba dang; ’du ’dzi la mi dga’ ba dang, gcig pur dga’ ba dang, dgon pa la mngon du phyogs shing yid la byed pa dang, ’phags pa’i rigs kyis chog shes pa dang; sbyangs pa’i yon tan dag las mi g.yo ba dang; chos kyi kun dga’ la dga’ zhing mos pa dang; ’jig rten pa’i sngags dran par mi ’dzin pa dang, ’jig rten las ’das pa’i chos tshol ba dang; brjed pa med pa dang; don rtogs pa’i rjes su ’gro ba dang; blo gros kyis lam dang ’thun pa dang; brtan pas sdom pa dang; rkyen rnams kyis ye shes kyi rjes su ’gro ba dang; ngo tsha shes pa dang khrel yod pas brgyan pa dang; ye shes kyi rjes su ’gro ba lhur len pa dang, mi shes pa sel ba dang; ma rig pa dang, gti mug gi mun pa dang, rab rib kyi ling tog gis chod pa sel ba dang shes rab kyi mig rnam par dag pa dang; blo shin tu rnam par dag pa dang, blo rgya che ba dang, blo ma zhum pa dang, blo ma gyes pa dang, blo rab tu gsal ba dang, mngon sum du shes pa dang;

yeyam alpārthatā; alpakṛtyatā; alpabhāṣatā; alpapariṣkāratā; pūrvarātrāpararātraṃ jāgarikāyogam anuyuktasya; śrutārthaparitulanatā; bhūyo bhūyaḥ paryeṣaṇatā; cittasyānavalīnatā; nīvaraṇānāṃ viṣkambhanatā; āpattiṣu niḥsaraṇajñānam; akaukṛtyatā; aparyutthānatā; pratipattisāratā; dharmanimnatā; dharmapravaṇatā; dharmaprāgbhāratā, parākramasaṃpannatā; ādīptaśiraścailopamatā jñānaparyeṣṭyā; atanmayavihāritā; aśithilaśīlatā; anikṣiptadhuratā; viśeṣagāmitā; saṃgaṇikavivarjanam; ekārāmatā; araṇyābhimukhamanaskāratā; āryavaṃsasaṃtuṣtiḥ; dhutaguṇeṣv acalanatā; dharmārāmaratiratatā; laukikamantrāsmaraṇatā; lokottaradharmaparyeṣtitā; smṛtyapramoṣatā; arthagatyanugamanatā; matyā mārgānulomatā; dhṛtyā saṃvaratā; pratyayair jñānānugamanatā; hrīrapatrāpyālaṃkāratā. jñānānugamanapāramatā; ajñānavidhamanatā; avidyāmohatamastimirapaṭalaparyavanaddhasya prajñācakṣurviśuddhiḥ; suviśuddhabuddhitā; buddhivistīrṇātā; asaṃkucitabuddhitā; aprabhinnabuddhitā; pradyotitabuddhitā; pratyakṣajñatā.

[1. Undertakings being causes of knowledge (hetvārambha):] Having few things for the benefit of oneself; doing few [worldly] things [like commerce and agriculture]; being moderate in speech; having few necessities of life; making an effort at practising vigilance in the beginning and end of the night; reflecting on the meaning of what one has heard; seeking it more and more; no confusion in thought; suppression of hindrances; knowing the way out of the sinful; no remorse; no manifestation of vices; firmness in realization [not being content with the words only, but striving to accomplish the religious teachings as they have been heard]; inclination towards religion [in grasping the words (vākya) of the teaching explained at the time of hearing (śrutakāla) ]; proneness to religion [finding the meaning in the teachings heard (śrutadharmârtha) at the time of pondering (cintākāla) ]; propensity to religion [in approaching the fruit (phala) by repeated meditation (bhāvanā) on the meaning found by pondering (cintā) ], perfection in courage [not being overcome by the contraries of vices, etc. (kleśâdivipakṣa) ]; being like one whose head and clothes are on fire in seeking knowledge; but not attached to any of these [things in the way of not apprehending (anupalambha) them, not being attached to material things (āmiṣa) ]; no loose morality; never putting the burden down; gaining distinction [in growing]; avoiding crowds; finding joy in solitude; having the mind bent on solitude in the woods; content with the family of the holy; never unstable with regard to the qualities of purification; joy consisting in pleasure in the joy of religion; forgetting worldly incantations; seeking the supramundane moments of existence; unwavering recollection; being in accordance with understanding the meaning [in thinking in accordance with the sphere of all moments of existence (dharmadhātu) ]; being in accordance with the way through intelligence; keeping vows with steadfastness; accordance with knowledge by conditions [that is, knowledge in accordance with the principle of dependent origination (pratītyasamutpāda), or, accumulating the causes of knowledge beyond duality (advayajñānahetu) by knowing the essential character of the moments of existence which is dependent origination (dharmāṇāṃ pratītyasamutpādalakṣaṇajñānena) ]; being adorned with shame and modesty [and thus doing no sin through having regard for oneself and others]. [2. Undertakings concerned with the essence of knowledge (svabhāvârambha):] Making it the most important thing to be in accordance with knowledge [seeking it in any practice whatsoever]; suppressing ignorance; purification of the eye of insight for those tied down by the darkness and blindness of ignorance and delusion; purity in understanding [no hindrances concerning things to be known or vices]; broadness in understanding [having the Great Way in scope (mahāyānâlambanatayā) ]; no narrowness in understanding [siding with the small way (hīnayāna) ]; no divided understanding [no attachment to various kinds of viewpoints (dṛṣṭi) ]; illuminated understanding [because of original purity (prakṛtiviśuddhi) ]; immediate knowledge [unhindered in the three times].

de la don nyung ba ni bdag gi don dang yo byad mang po mi tshol ba’o; bya ba nyung ba ni ’jig rten gyi bya ba tshong dang zhing rmod pa la sogs pa thams cad mi byed pa’o; smra ba nyung ba ni ’gro ba mang po tshogs pa’i nang du gtam mi bya ba sna tshogs kyi dus chud za bar mi byed pa’o; yo byad nyung ba ni bdag la ji tsam dgos pa’i lhung bzed dang chos gos la sogs pa’i yo byad las lhag par mang po mi ’chang ba’o. nam gyi cha stod dang cha smad la mi nyal ba ni dus de gnyis su yang gnyid kyis bsgribs pa med par byas nas ji ltar thos pa’i chos rnams sems shing bsgom pa la ’bad par byed pa’o. thos pa’i don la rtog pa ni de ltar sems pa’i dus na chos gang thos pa’i don de nyid la rtog cing sems kyi tshig tsam la mi brten pa’o. yang dang yang tshol ba ni bsam pa’i chos de la yang dang yang du dpyod pa’o. sems la rnyog pa med pa ni de’i dus na sems rmongs shing mi gsal bar ma gyur pa’o, yang na sems la rnyog pa med pa ni chos de nyid la dad cing yid ches pas sems dang ba’o. sgrib pa rnams rnam par sel ba ni ’dod pa la ’dun pa la sogs pa’i sgrib pa lnga rnams ni mi ldang bar gnon cing sel bar byed pa’o. ltung ba rnams las ’byung ba shes pa ni nyes pa byung ba rnams tshangs pa’am thar par bya ba’i thabs la mkhas pa’am, gnyen po spyod pa la mkhas pa’o; ’gyod pa med pa ni dge ba byas pa la mi ’gyod pa’o. kun nas ldang ba med pa ni nyon mongs pa rnams sems la mi skye bar byed pa’o. sgrub pa snying por byed pa ni tshig tsam gyis chog par mi ’dzin gyi, ji ltar thos pa’i chos rnams sgrub pa lhur byed pa’o. chos la gzhol ba ni thos pa’i dus na ji ltar bshad pa’i chos rnams kyi tshig bzung ba’i phyir ro. chos la ’bab pa ni sems pa’i dus na thos pa’i chos kyi don rnyed pa’i phyir ro. chos la bab pa ni sems pas rnyed pa’i don la yang nas yang du bsgoms pas ’bras bu dang nye ba’i phyir ro. rtul ba dang ldan pa ni nyon mongs pa la sogs pa mi mthun pa’i phyogs kyis zil gyis mi gnon pa’o. mgo dang gos la me ’bar ba lta bu ni sgrub pa thams cad smyur te sgrub pa’o. de la ma chags pa ni gong du smos pa’i dngos po rnams la ma chags par mi dmigs pa’i tshul gyis spyod pa’am, zang zing la ma chags par gnas pa’o. tshul khrims mi lhod pa ni tshul khrims kyi yan lag phran tshegs kyang mi nyams pa’o. brtson pa mi gtong ba ni dge ba bsgrub pa’i brtson ’grus nams kyang mi ’dor ba’o. khyad par ’gro ba ni shes pa gong nas gong du phyir zhing cher skyes pa’o. ’du ’dzi la ni dga’ ba mi ’gro ba mang po’i nang na gnas par mi mos pa’o; gcig pur dga’ ba ni gcig pur gnas par mos pa’o; dgon pa la mngon du phyogs pa ni dgon pa’i gnas su gnas ’cha’ zhing ting nge ’dzin bsgom pa’o; ’phags pa’i rigs kyis chog shes pa ni ’phags pa’i rigs bzhi la gnas pa’o. mi g.yo ba ni sbyangs pa’i yon tan mi ’dor ba’o. ’jig rten gyi sngags dran par mi ’dzin pa ni ’jig rten gyi gtsug lag rnams mi slob cing sngon shes pa rnams la yang rgyun du dmigs shing sems par mi byed pa’o; ’jig rten las ’das pa’i chos tshol ba ni gsung rab kyi chos rnams nyan cing tshol ba’o; brjed pa med pa ni mnyan zhing brtsal ba’i chos rnams brjed par mi byed pa’o. don rtogs pa’i rjes su ’gro ba ni chos kyi dbyings kyi don rtogs pa dang mthun par sems shing dpyod pa’o; blo gros kyis lam dang mthun pa blo’am shes rab kyis ’phags pa’i lam yan lag brgyad pa thob par byed pa’o; brtan pas sdom pa ni sdom pa gang blangs pa’i dngos po de la mi ’gyur bas brtan par lus dang ngag dang yid sdom pa’o. rkyen rnams kyis ye shes kyi rjes su ’gro ba ni rten cing ’brel bar ’byung ba’i shes pa dang mthun pa’o; yang na, chos rnams rten cing ’brel bar ’byung ba’i mtshan nyid du shes pas gnyis su med pa’i ye shes kyi rgyu bsags pa’o. ngo tsha shes pa dang khrel yod pas brgyan pa ni bdag dang gzhan la ltos nas rtag tu sdig pa mi byed pa’o.
Vide infra, ṭ. fol. 229a2. ye shes kyi rjes su ’gro bar lhur byed pa ni ji spyad do cog thams cad ye shes thob par bya ba’i phyir spyod cing sgrub pa’o. The Sanskrit fragments have sāratā for pāramatā, which is the customary rendering of lhur byed pa. shes rab kyi mig rnam par dag pa ni ’jig rten dang ’jig rten las ’das pa’i chos thams cad la mkhas pa’o. blo shin tu rnam par dag pa ni shes bya dang nyon mongs pa’i sgrib pa med pa’i phyir ro; blo rgya che ba ni theg pa chen pa la dmigs pa’i phyir ro; blo ma zhum pa ni theg pa chung ngu la ma phyogs pas so; blo ma gyes pa ni lta ba sna tshogs la chags pa med pa’i phyir ro; blo rab tu gsal ba ni rang bzhin gyis yongs su dag pa’i phyir ro. mngon sum du shes pa ni dus gsum la sgrib pa med par shes pa’i phyir ro. Skt. reads pratyakṣabuddhitā, but DJNQST reads shes as also ṭ. fol. 227a3 and 229a2, pratyakṣajnyatā is also confirmed by T1 p. 206b26 ≤{¶b™æ¶Ê xian zai zhi xing.
Vide infra, ṭ. fol. 229a2.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

yon tan gzhan la rag ma lus pa dang, bdag gi yon tan mi snyems pa dang, gzhan gyi yon tan yongs su brjod pa dang; legs par bya ba’i las byed pa dang, las kyi rnam par smin pa dang ’gal bar mi byed pa dang, las yongs su dag pa’i ye shes te;

aparādhīnaguṇatā, svaguṇair amanyanatā paraguṇaparikīrtanatā; sukṛtakarmakāritā; karmavipākānuddhuratā; karmapariśuddhijñānam.

[3. Undertakings which are fruits of knowledge (phalārambha):] Not to depend on the qualities of others [but obtaining good qualities oneself], no haughtiness because of one’s own qualities [having really obtained them]; and praising the qualities of others [having no envy (īrṣyā) ] (p. 123); doing good actions; never freeing oneself from the burden of maturing one’s actions [even though understanding the state of emptiness (śūnyatādharma), he accepts the maturation of actions]; knowledge of the purification of actions. [These are the conditions (pratyaya) ].

yon tan gzhan la rag ma lus pa ni bdag gis yon tan rnams thob par bya ba gzhan la mi brten cing gzhan gyi dring la mi ’jog pa’o. bdag gi yon tan mi snyems pa ni yon tan phun sum tshogs shing yongs su rdzogs pa’i phyir ro. gzhan gyi yon tan brjod pa ni phrag dog med pa’i phyir ro. legs par bya ba’i las byed pa ni dge ba sha stag byed pa’i phyir ro; las kyi rnam par smin pa dang ’gal bar mi byed pa ni stong pa nyid kyi chos rtogs kyang las kyi rnam par smin pa yod par lta’o; las yongs su dag pa’i ye shes ni lus dang ngag dang yid gsum gyi las yongs su dag par byed pa la mkhas pa’o.
V. ṭ. fol. 225a4.

. . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs mi zad pa zhes bya’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayo jñānasaṃbhāraḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable accumulation of knowledge.

gzhan yang ye shes kyi tshogs rnam pa bzhi ste. rnam pa bzhi gang zhe na?

punar aparaṃ jñānasaṃbhāraś caturvidhaḥ. katamac caturvidhyam?

Further, the accumulation of knowledge is of four kinds [that is, the causes producing knowledge (jñānotpādahetu) are of four kinds]. What four?

ye shes kyi tshogs rnam par gzhan yang bstan par bzhed nas gzhan yang ye shes kyi tshogs rnam pa bzhi ste zhes bya ba la sogs pa gsungs te, ye shes skye ba’i rgyu rnam pa bzhi zhes bya ba’i don to.

sbyin pa bzhi po ’di dag ni ye shes kyi tshogs rab tu sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: chos smra ba rnams la gro ga dang, smyig gu dang, snag tsha dang, glegs bam sbyin pa dang; chos smra ba rnams la chos kyi stan sna tshogs sbyin pa dang; chos smra ba rnams la rnyed pa dang, bkur sti dang, tshigs su bcad pa thams cad sbyin pa dang; chos smra ba rnams la chos bsdu ba’i phyir g.yo med par legs so, zhes bya ba sbyin ste; sbyin pa bzhi po de dag ni ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir dānair jñānasaṃbhāraḥ pracīyate, katamaiś caturbhis? tad yathā bhūrjamaṣipustakadānaṃ dharmabhāṇakebhyaḥ; vicitradharmāsanadānaṃ dharmabhāṇakebhyaḥ; sarvalābhasatkāraślokadānaṃ dharmabhāṇakebhyaḥ; dharmasaṃgrahaniḥśāṭhyasādhukāradānaṃ dharmabhāṇakebhyaḥ. taiś caturbhir dānair jñānasaṃbhāra upacīyate.

These four gifts augment the accumulation of knowledge. What four? The gift of birch-bark for writing, ink and books to the preachers of religion; different kinds of teaching thrones to the preachers of religion; giving all gain, honour and praise to the preachers of religion; giving compliments without guile to the preachers of religion to grasp religion [oneself]. Those four gifts augment the accumulation of knowledge.

stan ni seng ge’i khri la sogs pa’o; bkur sti ni phyag ’tshal ba la sogs pa’o; tshigs su bcad pa ni bstod pa’o; chos bsdu ba ni bdag nyid kyis shes par bya ba’i phyir; g.yo med pa ni ku re’i bsam pa ma yin gyi snying thag pa nas dang ba’i sems kyis so.

. . . . . .

srung ba bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: chos smra ba rnams jo bo bzhin du srung ba dang; dge ba’i rtsa ba srung ba dang; yul dang ljongs kyi phyogs srung ba dang; phan pa’i dngos po srung ba ste; srung ba bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir ārakṣaṇair bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamaiś caturbhis? tad yathā prabhvārakṣaṇaṃ dharmabhāṇakāṇāṃ; kuśalamūlārakṣaṇaṃ; rāṣṭrajanapadārakṣaṇaṃ; hitavastvārakṣaṇaṃ. taiś caturbhir ārakṣaṇair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four kinds of protection augment the bodhisattvas’ accumulation of knowledge. What four? Protecting the preachers of religion like protecting a lord [or protecting them for fear of kings (rājabhaya) ]; protecting [their] roots of good; protecting [the preachers of religion when they travel in] kingdoms and among peoples; protecting the beneficial things. Those four augment the bodhisattvas’ accumulation of knowledge.

jo bo bzhin du srung ba ni rgyal po la phangs shing gces pa bzhin du chos smra ba yang phangs shing gces par byed cing chud mi za bar srung bar byed pa’o; yang na, rgyal po’i ’jigs pa las skyob par byed pa’o; dge ba’i rtsa ba srung ba ni ji nas kyang chos smra ba de’i dge ba’i rtsa ba rkyen gzhan gyis bskal nas phangs par mi ’gyur ba’i thabs sbyor zhing bya ba byed pa’o; yul dang ljongs kyi phyogs srung ba ni chos smra ba de yul dang ljongs rgyu ba’i tshe de phyis kyi ’jigs pa sna tshogs las skyob pa’o; phan pa’i dngos po srung ba ni phan no cog dang sbyor la, gnod do cog las bzlog pa’o.

. . . . . .

nye bar rton pa bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: chos smra ba rnams la zang zing gis nye bar rton pa dang; chos kyis nye bar rton pa dang; shes rab kyis nye bar rton pa dang; ye shes kyis nye bar rton pa ste; nye bar rton pa bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir upastambhanair bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamaiś caturbhis? tad yathāmiṣopastambhanaṃ dharmabhāṇakāṇāṃ; dharmopastambhanaṃ; prajñopastambhanaṃ; jñānopastambhanam. taiś caturbhir upastambhanair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four kinds of support augment the bodhisattvas’ accumulation of knowledge. What four? Supporting the preachers of religion with material things; supporting them because of religion [to prolong the existence of true religion (saddharmacirasthitikatā) ]; supporting them because of insight [so that their insight is not lost]; supporting them because of knowledge [so that their knowledge grows and is not lost]. Those four augment the bodhisattvas’ accumulation of knowledge.

zang zing gis nye bar rton pa ni bza’ ba dang bgo ba la sogs pa’i zang zing gis phongs pa med par phan ’dogs pa’o; chos kyis nye bar rton pa ni des bshad pa’i dam pa’i chos ring du gnas par ’gyur ba’i bya ba byed pa’o; shes rab kyis nye bar rton pa ni de’i shes rab nyams par mi ’gyur ba’i thabs sna tshogs shom pa’o; ye shes kyis nye bar rton pa ni ye shes gong nas gong du skye zhing nyams par mi ’gyur ba’i bya ba byed pa ste ston pa zhes bya ba ni rgyu lta bu la bya’o.

. . . . . .

stobs lnga po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. lnga gang zhe na? ’di lta ste: mos pa’i phyir dad pa’i stobs dang; thos pa tshol ba’i phyir brtson ’grus kyi stobs dang; byang chub kyi sems mi brjed pa’i phyir dran pa’i stobs dang; mnyam pa nyid la sems nges par sems pa’i phyir ting nge ’dzin gyi stobs dang; thos pa’i stobs kyi phyir shes rab kyi stobs te; stobs lnga po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiḥ pañcabhir balair bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamaiḥ pañcabhis? tad yathā śraddhābalam adhimuktaye; vīryabalaṃ śrutaparyeṣṭaye; smṛtibalaṃ bodhicittāsaṃpramoṣāya; samādhibalaṃ samatācittanidhyaptaye; prajñābalaṃ śrutabalāya. taiḥ pañcabhir balair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These five powers augment the bodhisattvas’ accumulation of knowledge. What five? The power of faith for confidence; the power of vigour for seeking learning; the power of recollection so as not to forget the thought of awakening; the power of concentration to have thoughts always reflecting on universal sameness; the power of insight for the sake of power of learning [so as to understand the teachings (dharma) ]. Those five powers augment the bodhisattvas’ accumulation of knowledge.

mos pa’i phyir zhes bya ba ni chos dang chos smra ba la yid ches pa gzhan du mi ’gyur ba’i phyir ro; thos pa tshol ba ni rgyun du chos nyan pa tshol ba’o; byang chub kyi sems mi brjed pa ni bdag dang gzhan la phan pa’i byang chub kyi sems mi brjed pa’o; mnyam pa nyid la sems nges par sems pa ni stong pa nyid la sems rtse gcig tu ’jog pa’o; thos pa’i stobs ni nyan pa’i dus na chos rnams rtogs par nus pa’i mthu dang ldan pa’o.

. . . . . . .

tshul khrims bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: chos la rab tu dga’ ba’i tshul khrims dang; chos yongs su tshol ba’i tshul khrims dang; chos la nges par sems pa’i tshul khrims dang; byang chub tu yongs su sngo ba’i tshul khrims te; tshul khrims bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhiḥ śīlair bodhisattvānāṃ jñānasaṃbhāra upacīyate. katamaiś caturbhis? tad yathā dharmaprāmodyaśīlaṃ; dharmaparyeṣṭiśīlaṃ; dharmanidhyaptiśīlaṃ; bodhipariṇāmanāśīlam. taiś caturbhiḥ śīlair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four kinds of morality augment the bodhisattvas’ accumulation of knowledge. What four? The morality of joy in religion; the morality of seeking religion [through spiritual friends, listening to their teachings, writing and reading them]; the morality of reflecting on religion [with logic (yukti) ]; the morality of transforming into awakening. Those four kinds of morality augment the bodhisattvas’ accumulation of knowledge.

chos la rab tu dga’ ba’i tshul khrims ni dam pa’i chos nyan par mos pa’i tshul khrims so; chos yongs su tshol ba ni dge ba’i bshes gnyen la brten cing nyan pa dang, klog pa dang, ’dri ba la sogs pa byed pa’i tshul khrims so; chos la nges par sems pa ni chos ji ltar btsal ba la rigs pa rnams kyis ’jal ba’i rang bzhin no.

. . . . . .

bzod pa bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: chos tshol ba la brtson pas ngan du brjod pa dang ngan du smra ba’i tshig gi lam bzod pa dang; chos tshol ba la brtson pas rlung dang, nyi ma dang, grang ba dang, tsha ba dang, bkres pa dang, skom pa bzod pa dang; chos tshol ba la brtson pas mkhan po dang slob dpon dang ’thun par ’jug pa’i bzod pa dang; chos tshol ba la brtson pas stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos la bzod pa ste; bzod pa bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ābhiś catasṛbhiḥ kṣāntibhir bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamābhiś catasṛbhiḥ? tad yathā duruktadurāgatavacanapathakṣāntir dharmaparyeṣṭyudyogena; vāyusūryaśītoṣṇabubhūkṣāpipāsākṣāntir dharmaparyeṣṭyudyogena; upādhyāyācāryasāmīcipratipattikṣāntir dharmaparyeṣṭyudyogena; śūnyatānimittāpraṇihitadharmakṣāntir dharmaparyeṣṭyudyogena. ābhiś catasṛbhiḥ kṣāntibhir bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four kinds of tolerance augment the bodhisattvas’ accumulation of knowledge. What four? Tolerating bad speech [which enumerates bad qualities (doṣa) behind one’s back (parokṣāt) ] and abusive speech [uttered to one’s face (sākṣāt) ] through striving to seek religion; tolerating wind, sun, cold, heat, thirst and hunger through striving to seek religion; tolerance in accordance with teachers and preceptors [enduring pain to act according to their instructions] through striving to seek religion; tolerance of moments of existence as being emptiness, beyond distinguishing marks and beyond longing, through striving to seek religion. Those four kinds of tolerance augment the bodhisattvas’ accumulation of knowledge.

ngan du brjod pa dang ngan du smra ba zhes bya ba ni gcig tu chos tshol ba la ’bad pas chos tshol ba’i tshe gzhan gyis ’phyas btags shing mi snyan par smra ba rnams bzod pa’o. ngan du brjod pa ni lkog nas skyon brjod pa’o; ngan du smra ba ni dngos su smra ba’o; mkhan po dang slob dpon dang mthun par ’jug pa’i bzod pa zhes bya ba ni chos kyi phyir de dag gis ji skad bsgo ba bzhin byed pa’i sdug bsngal bzod pa’o.

. . . . . .

brtson ’grus bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: nyan pa’i brtson ’grus dang; ’dzin pa’i brtson ’grus dang; bstan pa’i brtson ’grus dang; nan tan gyi brtson ’grus te; brtson ’grus bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhiḥ vīryair bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamaiś caturbhis? tad yathā śravaṇavīryaṃ; dhāraṇāvīryaṃ; nirdeśavīryaṃ; pratipattivīryaṃ. taiś caturbhir vīryair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

(p. 124) These four kinds of vigour augment the bodhisattvas’ accumulation of knowledge. What four? The vigour to hear [many books (grantha) ]; the vigour to retain in mind [their meaning (artha) ]; the vigour to teach [others the teachings one has heard and grasped]; the vigour to progress spiritually [cultivating by meditation the teachings]. Those four kinds of vigour augment the bodhisattvas’ accumulation of knowledge.

nyan pa’i brtson ’grus ni gzhung mang du nyan par byed pa’i phyir ’bad pa’o; ’dzin pa’i brtson ’grus ni mnyan nas don mi brjed par byed pa’i phyir ’bad pa’o; bstan pa’i brtson ’grus ni ji ltar mnyan cing bzung ba’i chos gzhan la bstan pa la ’bad par byed pa’o; nan tan gyi brtson ’grus ni mnyan pa dang bzung ba’i chos bsgom par bya ba la ’bad par byed pa’o.

. . . . . .

bsam gtan gyi yan lag bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: dben pa dang; rtse gcig pa dang; bsam gtan dang mngon par shes pa tshol ba dang; sangs rgyas kyi ye shes la rton pa ste; bsam gtan bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir dhyānāṅgair bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamaiś caturbhis? tad yathā vivekatā; ekāgratā; dhyānābhijñāparyeṣtir; buddhajñānapratisaraṇatā. taiś caturbhir dhyānāṅgair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four limbs of meditation augment the bodhisattvas’ accumulation of knowledge. What four? Staying [bodily] in solitude; one-pointedness [of thought]; seeking supernormal knowledge in meditation; relying on the Buddhas’ knowledge [not that of disciples and isolated buddhas]. Those four limbs of meditation augment the bodhisattvas’ accumulation of knowledge.

dben pa ni lus dben pa la gnas pa tshol ba’o; rtse gcig pa ni sems dben pa la tshol ba’o; bsam gtan dang mngon par shes pa tshol ba ni bsam gtan la brten nas mngon par shes pa lnga thob par byed pa’o; sangs rgyas kyi ye shes la rton pa ni sangs rgyas kyi ye shes thob par bya ba’i phyir sgom gyi nyan thos dang rang sangs rgyas kyi ye shes mi tshol ba’o, de la sangs rgyas kyi ye shes ni bdag med pa gnyis khong du chud pa’i mtshan nyid do.

. . . . . .

shes rab kyi snang ba bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: chad pa la mi gnas pa dang; rtag pa la mi ’jug pa dang; rten cing ’brel bar ’byung ba dang mi ’gal ba dang; bdag med pa la bzod pa ste; shes rab kyi snang ba bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir prajñālokair bodhisattvānāṃ jñānasaṃbhāra upacīyate, katamaiś caturbhis? tad yathocchedāvihāritā; śāśvatāpraveśatā; pratītyasamutpādāvirodhatā; nairātmyakṣāntiḥ. taiś caturbhiḥ prajñālokair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four lights of insight augment the bodhisattvas’ accumulation of knowledge. What four? Not behaving according to the view of annihilation; not entering into the view of eternity; not being in contradiction with dependent origination; tolerating absence of a self [without fear]. Those four lights of insight augment the bodhisattvas’ accumulation of knowledge.

chad pa la mi gnas pa ni chad par mi lta ba’o; rtag pa la mi ’jug pa ni rtag par mi ’dzin pa’o; rten cing ’brel bar ’byung ba dang mi ’gal ba ni chos thams cad rten cing ’brel bar ’byung ba’i mtshan nyid du khong du chud pa’o; bdag med pa la bzod pa ni chos thams cad stong pa nyid kyi mtshan nyid la skrag pa med pa’o.

. . . . . .

thabs bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: ’jig rten gyi rjes su ’jug pa dang; chos kyi rjes su ’jug pa dang; sems can gyi rjes su ’jug pa dang; ye shes kyi rjes su ’jug pa ste; thabs bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir upāyair bodhisattvānāṃ jñānasaṃbhāra upacīyate. katamaiś caturbhis? tad yathā lokānuvartanatā; dharmānuvartanatā; sattvānuvartanatā; jñānānuvartanatā. taiś caturbhiḥ upāyair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four kinds of expedient means augment the bodhisattvas’ accumulation of knowledge. What four? Accordance with the world; accordance with religion; accordance with living beings; accordance with knowledge [of omniscience]. Those four kinds of expedient means augment the bodhisattvas’ accumulation of knowledge.

’jig rten gyi rjes su ’jug pa ni snod kyi ’jig rten dang sems can gyi ’jig rten ji ltar gnas pa bzhin du gnyi ga dang mthun par byed pa’o, yang na ’jig rten gyi sgras snod kyi ’jig rten dang mthun par byed pa bstan to; sems can gyi rjes su ’jug pa ni sems can rnams kyi sems dang spyod pa rnams dang mthun par byed pa’o; chos kyi rjes su ’jug pa ni dam pa’i chos dang mi ’gal bar byed pa’am, sems can yongs su smin par byed pa’i thabs sna tshogs sgrub pa’o; ye shes kyi rjes su ’jug pa ni thams cad mkhyen pa’i ye shes thob pa dang mthun pa’i lam sgrub par byed pa’o. The order of the items is different in mūla and ṭīkā.

. . . . . .

lam bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: pha rol tu phyin pa’i lam dang; sa’i lam dang; byang chub kyi phyogs kyi lam dang; thams cad mkhyen pa’i ye shes kyi lam ste; lam bzhi po de dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ebhiś caturbhir mārgair bodhisattvānāṃ jñānasaṃbhāra upacīyate. katamaiś caturbhis? tad yathā pāramitāmārgo; bhūmimārgo; bodhipakṣikamārgaḥ; sarvajñajñānamārgaḥ. taiś caturbhiḥ mārgair bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four ways augment the bodhisattvas’ accumulation of knowledge. What four? The way of the perfections; the way of the stages; the way of the wings of awakening; the way to knowledge of omniscience. Those four ways augment the bodhisattvas’ accumulation of knowledge.

pha rol tu phyin pa’i lam ni sbyin pa la sogs pa pha rol tu phyin pa drug go; sa’i lam ni sa bcu rnams so; byang chub kyi phyogs kyi lam ni byang chub kyi phyogs sum cu rtsa bdun rnams te, de dag nyid byang chub thob par byed pa’am, byang chub tu phyin par byed pas na lam zhes bya’o; thams cad mkhyen pa’i ye shes kyi lam ni pha rol tu phyin pa dang, sa dang, byang chub kyi phyogs rnams mthar phyin te, yongs su rdzogs na thams cad mkhyen pa’i ye shes ’thob pas de ma thag pa’i lam la bya’o.

. . . . . .

mi ngoms pa bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur te. bzhi gang zhe na? ’di lta ste: thos pas mi ngoms pa dang; bstan pas mi ngoms pa dang; dpyod pas mi ngoms pa dang; shes pas mi ngoms pa ste; mi ngoms pa bzhi po ’di dag ni byang chub sems dpa’ rnams kyi ye shes kyi tshogs sogs par ’gyur ro.

ābhiś catasṛbhir atṛptibhir bodhisattvānāṃ jñānasaṃbhāra upacīyate. katamābhiś catasṛbhis? tad yathā śrutātṛptir; nirdeśātṛptir; vicārātṛptir; jñānātṛptiḥ. ābhiś catasṛbhir atṛptibhir bodhisattvānāṃ jñānasaṃbhāra upacīyate.

These four kinds of never having enough augment the bodhisattvas’ accumulation of knowledge. What four? Never having enough of learning; never having enough of teaching; never having enough of examining things; never having enough of knowledge. Those four kinds of never having enough augment the bodhisattvas’ accumulation of knowledge.

thos pas mi ngoms pa ni thos pa mang pos chog mi shes pa’o; bstan pas mi ngoms pa ni gzhan la chos bstan pas skyo ba med cing chog mi shes pa’o; dpyod pas mi ngoms pa ni chos kyi mtshan nyid las yang nas yang du brtag cing dpyod pa la chog mi shes pa’o; shes pas mi ngoms pa ni chos kyi don khong du chud par bya ba dang, bsam pa dang bsgom pa la chog mi shes pa’o.

. . . . . .

gzhan yang ye shes kyi tshogs ni gang sems can thams cad kyi rjes su ’gro ba dang chos thams cad kyi rjes su ’gro ba’o.

punar aparam jñānasaṃbhāro yā sarvasattvānugamanatā, sarvadharmānugamanatā.

Further, the accumulation of knowledge is to be in accordance with all living beings [not forsaking existence (saṃsāra) so as to work the weal of living beings (sattvārtha) with the form of great compassion (mahākaruṇārūpeṇa) ], but also to be in accordance with all religious things [even though in this way not forsaking existence (saṃsāra), not being in opposition to extinction (nirvāṇa), not forgetting extinction, in short, teaching the extinction which is found nowhere (apratiṣṭhitanirvāṇa) ].

ye shes kyi tshogs kyi rnam grangs gzhan bstan pa’i phyir gzhan yang ye shes kyi tshogs ni zhes bya ba la sogs pa gsungs te, sems can thams cad kyi rjes su ’gro ba ni snying rje chen po’i gzugs kyis sems can gyi don du ’khor ba ma spangs pa’o. chos thams cad kyi rjes su ’gro ba ni de ltar ’khor ba ma spangs kyang mya ngan las ’da’ ba dang yang mi ’gal zhing, mya ngan las ’da’ ba yang ma nyams pa ste, mdor na mi gnas pa’i mya ngan las ’das pa bstan pa’o.

sbyin pa las kyang ye shes kyi tshogs su blta’o. de bzhin du tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab las kyang ye shes kyi tshogs su blta’o. byams pa dang, snying rje dang, dga’ ba dang, btang snyoms las kyang ye shes kyi tshogs su blta ste.

dānataś ca jñānasaṃbhāro draṣṭavya, evaṃ śīlakṣāntivīryadhyānaprajñātaś ca jñānasaṃbhāro draṣṭavyaḥ; maitrīkaruṇāmuditopekṣātaś ca jñānasaṃbhāro draṣṭavyaḥ.

The accumulation of knowledge should be seen as arising from generosity, and in the same way the accumulation of knowledge should be seen also as arising from morality, tolerance, vigour, meditation and insight; the accumulation of knowledge should be seen as arising from friendliness, compassion, joy and equanimity.

sbyin pa las kyang zhes bya ba la sogs pa ni sems can gyi rjes su ’gro ba dang, chos kyi rjes su ’gro ba yang gzhan ma yin gyi sbyin pa la sogs pa pha rol tu phyin pa drug po ’di rnams te, ’di dag spyod pa’i tshe mi gnas pa’i mya ngan las ’das pa dang mthun par byed pa ni ye shes kyi tshogs su blta’o zhes bya ba’i don te; de bzhin du byams pa la sogs pa tshad med pa bzhi la yang sbyar ro.

. .

de ci’i phyir zhe na? byang chub sems dpa’i rtsom pa ji snyed pa, de dag thams cad ye shes kyis grub ste, ye shes sngon du ’gro ba, ye shes la rton pa, thams cad mkhyen pa’i ye shes la gnas pa’i phyir te; ye shes dang ldan pa thams cad rton pa yin no; bdud thams cad kyis kyang de la glags mi rnyed do; de la sangs rgyas kyi chos kyi snod thams cad kyang nye bar gnas pa yin te, sangs rgyas kyi byin gyi rlabs kyang ’thob bo, thams cad mkhyen pa’i ye shes kyang thob par byed de.

tat kasya hetor? yāvanto bodhisattvānām ārambhās te sarve jñānena niṣpadyante jñānapūrvaṃgamatvāj jñānapratisaraṇatvāt sarvajñajñānāśritatvāt. sarveṣāṃ jñānavatām upastambhaḥ, na cātra sarvamārā avatāraṃ lapsyante, tatra ca sarvāṇi bhājanāni buddhadharmāṇāṃ pratyupasthitāni, buddhādhiṣṭhānaṃ prāpnuvanti, sarvajñajñānaṃ ca prāpnuvanti.

Why [do the above-mentioned things (dharma) become the accumulation of knowledge]? All the bodhisattvas’ undertakings [mentioned supra by name (nāmagrāhika) p. 122,18-123,4 and divided into 1) undertakings which are causes of knowledge (hetvārambha), 2) undertakings concerned with the essence of knowledge (svabhāvârambha) and 3) undertakings which are fruits of knowledge (phalārambha) ] originate through knowledge because they are preceded by knowledge [making knowledge the most important (jñānapara) ], because they rely on knowledge, and depend on knowledge of omniscience [by way of having it as the object (ālambana) ]. It [the accumulation of knowledge] is the support of all who know, in it none of the Evil Ones will find a weak spot, here all the worthy receptacles of the Buddhas’ religion are present, and they attain the blessing of the Buddhas, they attain omniscience [being furnished with the causes (hetu) that bring omniscience about].

de ci’i phyir zhe na zhes bya ba ni ’dri ba ste, gong du bshad pa’i chos de rnams ci’i phyir ye shes kyi tshogs su ’gyur zhe na zhes bya ba’i don to. byang chub sems dpa’i rtsom pa ji snyed pa de dag thams cad ye shes kyi tshogs kyi grub pa zhes bya ba la byang chub sems dpa’i rtsom pa ni ye shes kyi tshogs don nyung zhing bya ba nyung ba la sogs pa’i gong du smos pa rnams la bya ste, de rnams las kyang don nyung ba nas khrel yod pa dang ngo tsha shes pa’i bar du ni rgyu’i rtsom pa’o; ye shes kyi rjes su ’gro ba lhur byed pa nas brtsams te mngon sum du shes pa’i bar du ni rang bzhin gyis rtsom pa’o; yon tan gzhan la rag ma lus pa nas brtsams te las yongs su dag pa’i ye shes kyi bar du ni ’bras bu’i rtsom pa ste, ming gis smos pa’i rtsom pa de dag kun thams cad mkhyen pa’i ye shes la dmigs pa las byung ba ye shes kyi grub pa zhes bya’o. gnyis su na ye shes bsgrub pa zhes kyang bya ste, rtsom pa de dag thams cad kyis thams cad mkhyen pa’i ye shes sgrub pa’i phyir ye shes kyi tshogs so. ye shes sngon du ’gro ba ni ye shes gtso bor byed pa’o; ye shes la rton pa ni ye shes thob par bya ba’i phyir sgrub pa’am, ye shes de la rton pa’am, ye shes dang mthun par byed pa’o; thams cad mkhyen pa’i ye shes la gnas pa ni de la dmigs pa’i sgo nas gnas pa’o. ye shes dang ldan pa thams cad rton pa yin zhes pa ni ye shes kyi tshogs te, shes pa dang ldan pa’i sems can thams cad kyi rton pa yan te, de la brten zhing ’dris par byed pa’i gnas yin zhes pa’i don to. bdud thams cad kyis kyang zhes bya ba ni ye shes kyi tshogs dang ldan pa de la bdud thams cad kyis bar chad bya ba’i skabs mi rnyed par ’gyur ro. de la sangs rgyas kyi chos zhes bya ba ni ye shes kyi tshogs dang ldan pa’i gang zag de sangs rgyas kyi chos thams cad kyi snod du ’gyur ba’o. sangs rgyas kyi byin gyi rlabs zhes bya ba ni yon tan las mi nyams par sangs rgyas kyis byin gyis brlab par mdzad pa’o. thams cad mkhyen pa’i ye shes kyang thob par byed de zhes bya ba ni thams cad mkhyen pa’i ye shes ’thob par ’gyur ba’i rgyu dang ldan pa’i phyir ro.

. . . . .

’di ni ye shes kyi tshogs mi zad pa zhes bya’o. btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi bsod nams kyi tshogs dang ye shes kyi tshogs mi zad pa’o.

iyaṃ jñānasaṃbhārākṣayatā. imāv ucyete, bhadanta śāradvatīputra, bodhisattvānām akṣayau puṇyajñānasaṃbhārau.

This is the imperishability of knowledge’s accumulation. (p. 125) These, reverend Śāradvatīputra, are called the bodhisattvas’ imperishable accumulation of merit and knowledge.

ye shes kyi tshogs mi zad pa bshad zin to.

. .

XII. Prayogamārga

XII. The Path of Practice.(p. 126)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi dran pa nye bar gzhag pa bzhi sgom pa yang mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ catuḥsmṛtyupasthānabhāvanā apy akṣayāḥ.

Further, reverend Śāradvatīputra, the bodhisattvas’ four kinds of meditation by the presence of recollection are also imperishable.

bsgom pa la rab tu zhugs pa’i byang chub sems dpa’ ni bzhi bcur gcig med pas bshad de, 1) rang gi gnas dang, 2) shin tu tshor ba dang, 3) shin tu gnas pa dang, 4) shin tu rnam par byang ba dang, 5) brtson ’grus shin tu gnyen por gyur pa dang, 6) brtson ’grus shin tu sbyangs pa dang, 7) brtson ’grus thob pa dang, 8) brtson ’grus shin tu brtan pa dang, 9) mos pa la shin tu gnas pa’i brtson ’grus dang, 10) brtson ’grus la shin tu gnas pa dang, 11) sems la shin tu gnas pa dang, 12) dpyod pa la shin tu gnas pa dang, 13) dad pa’i mchog dang, 14) brtson ’grus kyi mchog dang, 15) dran pa’i mchog dang, 16) ting nge ’dzin gyi mchog dang, 17) shes rab kyi mchog dang, 18) dad pa mi tshugs pa dang, 19) brtson ’grus mi tshugs pa dang, 20) dran pa mi tshugs pa dang, 21) ting nge ’dzin mi tshugs pa dang, 22) shes rab mi tshugs pa dang, 23) dran pa shin tu ’brel pa dang, 24) rab tu shes pa shin tu ’brel pa dang, 25) brtson ’grus shin tu ’brel pa dang, 26) dga’ ba shin tu ’brel pa dang, 27) bag yangs shin tu ’brel pa dang, 28) ting nge ’dzin shin tu ’brel pa dang, 29) btang snyoms shin tu ’brel pa dang, 30) rnam par mi rtog pa dang, 31) shin tu rtog pa dang, 32) dul ba dang, 33) zhi ba dang, 34) rab tu zhi ba dang, 35) shin tu ’byung ba dang, 36) dga’ ba dang ldan pa dang, 37) mthu che ba dang, 38) bsdus pa’i rnal ’byor la zhugs pa dang, 39) spros pa’i rnal ’byor la zhugs pa’o – "The bodhisattva making progress in cultivating by meditation (bhāvanāpratipanna) is explained as being of thirty-nine kinds ..."
de la rang gi gnas dang, shin tu tshor ba dang, shin tu gnas pa dang, shin tu rnam par byang ba’i dbang du byas nas btsun pa sha ra dvaa ti’i bu gzhan yang byang chub sems dpa’ rnams kyi zhes bya ba la sogs pa gsungs so. ’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, de la byang chub sems dpa’ rnams kyi dran pa nye bar gzhag pa bzhi bsgom pa yang mi zad pa ste, bzhi gang zhe na zhes bya ba la sogs pa ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.
byang chub kyi phyogs kyi chos sum cu rtsa bdun la dran pa nye bar gzhag pa bzhi nas stobs lnga’i bar gyis ni mthong ba’i lam la sbyor bar byed pa yin pas bsdus pa’i don sbyor ba’i lam bstan par sbyar ro – "Since out of the thirty-seven wings of awakening (saptatriṃshadbodhipakṣadharma) the items from the fourfold practice of recollection (catuḥsmṛtyupasthāna) to [and including] the five powers (panycabala) are practices (prayoga) for the sake of The Path of Seeing (darshanamārga), the summary (piṇḍārtha) is called The Path of Practice (prayogamārga)."
gzhan yang zhes bya ba ni gong du bshad par zad do.
byang chub sems dpa’ rnams kyis bsgom par bya ba’i dran par nye ba gzhag pa ni dran pa byang chub sems dpa’ rnams kyi nye bar gzhag pa ste, dran pa ni shes rab bo, nye bar gzhag pa ni ting nge ’dzin to, de gnyis kyis bsgom pa’i yul bzhi yod pas dran pa nye bar gzhag pa bsgom pa’o. de dag bsgom pa mi zad pa yang sems can rnams kyi lus dang, tshor ba dang, sems dang, chos rnams mi zad pa’i phyir de bsgom par byed pa’i dran pa nye bar gzhag pa yang mi zad pa’o – "As for the practice of recollection to be cultivated [or meditated on] by the bodhisattvas, recollection is the bodhisattvas’ practice [thus forming a karmadhāraya compound] (bodhisattvair bhāvayitavyaṃ smṛtyupasthānam iti smṛtir bodhisattvānām upasthānam). Recollection is insight (smṛtiḥ prajnyā), and practice is concentration (upasthānaṃ samādhiḥ). And since there are four fields of meditation for those two things, it is meditation by the practice of recollection (tābhyāṃ dvābhyāṃ catvāro bhāvanāviṣayā iti smṛtyupasthānabhāvanā). The meditations on those are imperishable (teṣāṃ bhāvanākṣayā): since the bodies, feelings, thoughts and moments of existence of living beings are imperishable (sattvānāṃ kāyavedanācittadharmākṣayatayā), the practice of recollection meditating on them is also imperishable (tadbhāvayitṛ smṛtyupasthānam apy akṣayam)."
Cf. Abhidharmasamuccaya p. 7116-19: smṛtyupasthānānām ālambanaṃ katamat / kāyo vedanā cittaṃ dharmāḥ // api khalv ātmāshrayavastu ātmopabhogavastu ātmavastu ātmasaṃkleshavyavadānavastu ca // svabhāvaḥ katamaḥ / prajnyā smṛtish ca //

bzhi gang zhe na?

katamāś catasraḥ?

Which four?

’di lta ste: lus la lus kyi rjes su lta ba dran pa nye bar gzhag pa dang; tshor ba la tshor ba’i rjes su lta ba dran pa nye bar gzhag pa dang; sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa dang; chos rnams la chos kyi rjes su lta ba dran pa nye bar gzhag pa’o.

tad yathā kāye kāyānupaśyanā smṛtyupasthānam; vedanāyāṃ vedanānupaśyanā smṛtyupasthānām; citte cittānupaśyanā smṛtyupasthānam; dharmeṣu dharmānupaśyanā smṛtyupasthānam.

1) The presence of recollection which consists in the consideration of the body; 2) the presence of recollection which consists in the consideration of feelings; 3) the presence of recollection which consists in the consideration of thought; 4) the presence of recollection which consists in the consideration of moments of existence.

. . . .

34th akṣaya: Kāyasmṛtyupasthāna

34th Imperishable: The Presence of Recollection Concerned with the Body.

de la byang chub sems dpa’i lus la lus kyi rjes su lta ba dran pa nye bar gzhag pa ni: ji ltar na byang chub sems dpa’ lus la lus kyi rjes su lta zhing gnas she na?

tatra bodhisattvasya kāye kāyānupaśyanā smṛtyupasthānam, kathaṃ bodhisattvaḥ kāye kāyānudarśī viharati?

As for the bodhisattva’s presence of recollection which consists in the consideration of the body, how does the bodhisattva continually consider the body?

de la rang gi gnas kyi byang chub sems dpa’ gang zhe na? lus dran pa nye bar gzhag pa la rab tu zhugs pa yin te, lus thams cad dang yang bral bar gyur la, mtshan dang dpe byad kyi lus kyang rdzogs par byed pa’o. de’i dbang du byas nas de la byang chub sems dpa’i lus la lus kyi rjes su lta ba’i dran pa nye bar gzhag pa zhes bya ba la sogs pa gsungs so. gang gong du mdor smos pa de ni ’di yin no zhes bya ba’i don to – "What then is the bodhisattva concerned with his own basis (ātmāshraya)? He is one progressing in the presence of recollection concerned with his body (kāyasmṛtyupasthānapratipanna); he becomes freed from every body, but attains a body with the marks and signs of beauty (lakṣaṇānuvyanyjanakāya). With reference to him it is said (tam adhipatiṃ kṛtvā) ..."
Then follows a quotation from Śbh fol. 10A13-10B11, S p. 2915-29317, D fol. 107a4-108a1, not in W:
de la lus ni gang, lus la lus kyi rjes su lta ba ni gang, dran pa ni gang, dran pa nye bar gzhag pa ni gang zhe na – tatra katamaḥ kāyaḥ / katamā kāye kāyānupashyanā / katamā smṛtiḥ / katamāni smṛter upasthānā(4)ni /
smras pa: lus ni rnam pa sum cu rtsa lnga yod de, ’di lta ste: nang gi dang, phyi rol gyi dang, dbang pos zin pa dang, dbang pos zin pa ma yin pa dang, sems can du bgrang ba dang, sems can du bgrang ba ma yin pa dang, gnas ngan len dang ldan pa dang, shin tu sbyangs pa dang ldan pa dang, ’byung ba’i lus dang, ’byung ba las gyur pa’i lus dang, ming gi lus dang, gzugs kyi lus dang, sems can dmyal ba pa dang, dud ’gro’i skye gnas pa dang, yi dags kyi yul dang, mi’i dang, lha’i dang, rnam par shes pa dang bcas pa dang, rnam par shes pa med pa dang, nang gi lus dang, phyi rol gyi lus dang, yongs su gyur pa dang, yongs su ma gyur pa dang, bud med kyi lus dang, skyes pa’i lus dang ma ning gi lus dang, mdza bshes kyi lus dang, dgra bo’i lus dang, tha mal pa’i lus dang, lus ngan pa dang, lus ’bring dang, lus bzang po’i lus dang, gzhon nu’i lus dang, lang tsho’i lus dang, rgan po’i lus te, de ni re zhig lus kyi rab tu dbye ba yin no – āha // kāyaḥ panycatriṃshadvidhaḥ / tad yathā ādhyātmiko bāhyash ca // indriyasaṃgṛhītaḥ anindriyasaṃgṛhītash ca / satvasaṃkhyātāsatvasaṃkhyātāsh ca / dauṣṭhulyasahagataḥ prashrabdhisahagatash ca / bhūtakāyaḥ bhautikakāyash ca / nāmakāyo rūpakāyash ca / nārakas tairyagyonikaḥ / pretaviṣayikaḥ / mānuṣyako divyash ca / savijnyā(5)nakaḥ avijnyānako vā / antaḥkāyo bahiḥkāyash ca / vipariṇato ’vipariṇatash ca // strīkāyaḥ puruṣakāyaḥ paṇḍakakāyash ca / mitrakāyaḥ amitrakāyaḥ udāsīnakāyash ca / hīnakāyo madhyakāyaḥ praṇītakāyash ca / dahrakāyaḥ yuvakāyo vṛddhakāyash ca / ayaṃ tāvat kāyasya prabhedaḥ /
de la rjes su lta ba ni rnam pa gsum ste, lus kyi dbang du byas nas thos pa las byung ba dang, bsams pa las byung ba dang, bsgoms pa las byung ba’i shes rab gang yin pa ste, shes rab des lus thams cad la rnam pa thams cad du yang dag pa kho nar nye bar rtog par byed cing, kun tu rtog par byed, rjes su ’jug par byed, rjes su rtog par byed pa’o – tatrānupashyanā trividhā / yā kā(6)yam adhipatiṃ kṛtvā shrutamayī vā prajnyā cintāmayī vā bhāvānāmayī vā / tayā prajnyayā sarvakāyaṃ sarvvākāraṃ samyag evopaparīkṣate / saṃtīrayaty anupravishati / anubudhyate /
de la dran pa ni des lus kyi dbang du byas nas chos gang dag gzung ba’i chos de dag gi kho na’i don bsams pa gang yin pa dang, gang dag bsgom pas mngon sum du byas pa’i tshig ’bru dang don dang mngon sum du byas pa de sems kyis mi brjed pa gang yin pa’o – tatra smṛtir yad asya kāyam adhipatiṃ kṛtvā ye dharmā udgṛhītās teṣām eva ca dharmāṇāṃ yo ’rthaḥ cintito ye ca bhāvanayā sākṣātkṛtāḥ / tatra vyaṃjane cārthe ca sā(7)kṣātkriyāyāṃ ca yash cetasaḥ asammoṣaḥ /
de la dran pa nye bar gzhag pa ni bdag gi chos de dag legs par gzung ngam ’on te ma yin, shes rab kyis de dang de dag la legs par brtags sam ’on te ma yin, rnam par grol ba de dang de dag legs par reg par byas sam ’on te ma yin zhes dran pa nye bar gzhag pa yin te, de ni dran pa nye bar gzhag pa yin no – tatra smṛtyupasthānaṃ sūdgṛhītā vā me te ete dharmā na veti/ sūpalakṣitā vā tatra tatra prajnyayā na veti/ susaṃsparshitās tatra tatra vimuktyā na veti/ smṛtir upasthitā bhavatīdaṃ smṛter upasthānaṃ/
gzhan yang dran pa kun tu bsrung ba dang, yul gyi kun nas nyon mongs pa med pa dang, dmigs pa la nye bar gtod pa’i phyir dran pa nye bar ’jog pa yin te. de la dran pa kun tu bsrung ba ni dran pa kun tu bsrung ba dang dran pa la rtag ’grus byed pa yin no. de la yul gyi kun nas nyon mongs pa med pa ni dran pas yid kun tu bsrung ba dang, gnas skabs mnyam pa la ’jog par byed pa dang, mtshan mar mi ’dzin pa dang, mngon rtags su mi ’dzin pa dang, yid kyi dbang po bsrung ba dang, yid kyi dbang pos kyang sdom pa sgrub par byed pa yin no. de la dmigs pa la nye bar gtod pa ni dmigs pa rnam pa bzhi po, ’di lta ste: khyab pa’i dmigs pa dang, spyod pa rnam par sbyong ba’i dmigs pa dang, mkhas pa’i dmigs pa dang, nyon mongs pa rnam par sbyong ba’i dmigs pa la dran pa nye bar gtod pa yin te; rgyu gsum po de dag gis dran pa legs par nye bar gzhag pa nyid gang yin pa de ni dran pa nye bar gzhag pa zhes bya’o – api ca smṛtyārakṣāyai smṛter upasthānaṃ viṣayāsaṃkleshāyālambanopanibandhāya ca / tatra smṛtyārakṣā yathoktaṃ pūrvva(8)m evārakṣitasmṛtir bhavati / niyakasmṛtir iti / tatra viṣayāsaṃkleshāya yathoktaṃ smṛtyārakṣitamānasaḥ / samāvasthācāriko na nimittagrāhī / nānuvyaṃjanagrāhī/ yāvad vistareṇa rakṣati mana-indriyaṃ / mana-indriyeṇa samvaram āpadyate / tatrālambanopanibandhāya yathoktaṃ caturvidhe ālambane smṛtim upanibadhnataḥ / tad yathā vyāpyālambane caritavishodhanālambane kaushalyālambane kleshavishodhanālambane vā / ebhis tribhir ākārair yā sūpasthitasmṛtitā idam ucyate smṛter upasthānaṃ //
ji ltar na byang chub sems dpa’ lus la lus kyi rjes su lta zhing gnas she na zhes bya ba ni dris pa’o, dris pa’i lan gdab pa’i phyir de rang gi lus dang gzhan gyi lus la lus kyi rjes su lta zhing gnas te zhes bya ba la sogs pa gsungs so.
Notes to the Sanskrit text: 1) MS om. daṇḍa 2) MS ins. daṇḍa 3) MS katamā 4) MS ...triṃshati... 5) MS, S ins. daṇḍa 6) S ...sattva...sattva... 7) As D, ṭ yi dags; MS, S paitṛ for preta 8) S manuṣyo 9) MS ...kaṃ 10) S ṣaṇḍaka 11) S om. daṇḍa 12) MS yūna... 13) S kāyash ca for kāyasya 14) As D, ṭ; MS, S om. cintāmayī vā 15) As D, ṭ des; MS, S yayā 16) S anuvupyate (?) 17) S smṛtipadasya for smṛtir yad asya 18) MS ins. double daṇḍa 19) MS ...tā 20) S asaṃ... MS, S om daṇḍa 21...21) As D, ṭ de la dran pa nye bar gzhag pa ni MS, S om. 22) MS, S // for / 23) MS ...tā 24...24) MS vetirupasthitā 25) In accordance with D, ṭ dran pa kun tu (du) bsrung ba, kun tu bsrung ba ~ ārakṣ... S smṛtyā rakṣ... 26) S nipaka... cf. Edg. s. v. nipaka and niyaka 27) D, ṭ dran pas yid kun tu bsrungs pa (ṭ ...bsrung ba) 28) MS, S om. daṇḍa 29) MS ins. ucyater

de rang gi lus dang gzhan gyi lus la lus kyi rjes su lta zhing gnas te; lus kyi sngon gyi mtha’ la yang rtog, lus kyi phyi ma’i mtha’ la yang rtog, lus kyi da ltar byung ba la yang rtog ste:

sa svakāye parakāye kāyānudarśī viharati, kāyasya pūrvāntam api pratyavekṣate, kāyasyāparāntam api partyavekṣate, kāyasya pratyutpannatām api pratyavekṣate:

Continually [in concentration (samādhi) always having as the object the moments of existence (dharma) which have been examined by insight (prajñā) ] he considers [with insight (prajñā) examining the individual and general characteristics (svasāmānyalakṣaṇa) of] his own body and the body of others, he observes the past of the body, he observes the future of the body, he observes the present state of the body:

de la rang gi lus ni byang chub sems dpa’ nyid kyi lus so, gzhan gyi lus ni sems can rnams kyi lus so; yang na, rang gi lus ni mig dang rna ba dang sna dang lce dang lus kyi dbang pos zin pa’i gzugs so, gzhan gyi lus ni gzugs dang sgra la sogs pa’i phyir skye mched rnams so. lus kyi rjes su lta ba ni shes rab ste, rang dang gzhan gyi lus kyi rang dang spyi’i mtshan nyid gang yin pa la rtog par byed pa’o; gnas pa ni ting nge ’dzin te, shes rab kyis brtags pa’i chos de la rgyun du dmigs pa’o. de ltar shes rab kyis rtog cing ting nge ’dzin gyis dmigs pa bstan pa’i phyir ro. lus kyi sngon gyi mtha’ la yang rtog, lus kyi phyi ma’i mtha’ la yang rtog ces bya ba gsungs te, lus kyi sngon gyi mtha’ ni lus dang po ma’i mngal du byung ba’i dus te, de la: lus ’di la yang phyin ci log gis rgyu byas shing pha ma’i khu ba dang khrag la sogs pa byung ba mer mer po dang nur nur po la sogs pa’i mtshan nyid do, zhes sngon ji ltar gyur pa la rtog pa’o. lus kyi phyi ma’i mtha’ ni rga ba dang ’chi ba ste: lus ’di mthar rgas shing ’chi ba dang, keng rus la sogs par ’gyur ro, zhes rtog pa’o. lus kyi da ltar byung ba ni da ltar dngos su gnas pa’i lus te, de la yang bkru ba dang mnye ba dang bza’ ba dang bgo ba la sogs pas bskyang dgos so zhes rtog pa’o.

kye ma, lus ’di ni phyin ci log las byung ba, rgyu dang rkyen gyis grub pa, tshor ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa, rgyu dang rkyen rnams kyis byung ba ste. ’di lta ste dper na: phyi rol gyi rtsva dang, shing gel ba dang, rtsi dang, nags tshal ’di dag rgyu rkyen gyis ’byung zhing tshor ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa. de bzhin du bdag gi lus ’di yang rtsva dang, shing gel ba dang, rtsi dang, nags tshal dang, shing dang, rtsig pa dang, mig yor lta bu ste; phung po dang khams dang skye mched kyis yongs su bzung ba, tshor ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa, bdag dang bdag gi’am, rtag pa’am, brtan pa’am, ther zug gam, mi g.yo ba’am, mi gnod pa’am, mi ’gyur ba’i chos can gyis stong ste; lus ’di la bdag gir mi bya’i, bdag gis snying po med pa’i lus ’dis snying po mngon par rdzogs par ’tshang rgya bar bya’o. snying po de yang gang zhe na? gang ’di de bzhin gshegs pa’i sku ste. bdag gis de bzhin gshegs pa’i sku, chos kyi sku, rdo rje’i sku, mi shigs pa’i sku, brtan pa’i sku, khams gsum thams cad las khyad par du ’phags pa’i sku de sgrub par bya’o. bdag gi lus nyes pa du ma’i skyon chags mod kyi, ’on kyang de bzhin gshegs pa’i sku nyes pa thams cad dang bral ba thob par bya’o, snyam mo.

aho batāyaṃ kāyo viparyāsasamutthito hetupratyayaniṣpanno ’vedako ’kārako ’svāmiko ’parigraho hetupratyayair utpannaḥ tad yathāpi nāmemāni bāhyāni tṛṇagulmauṣadhivanāni hetupratyayair utpadyante ’vedakāny akārakāṇy asvāmikāny aparigrahāṇi, evam evāyaṃ kāyo ’pi tṛṇagulmauṣadhivanavṛkṣakuḍyapratibhāsaḥ, skandhadhātvāyatanair parigṛhīto ’vedako ’kārako ’parigraha ātmātmīyanityadhruvaśāśvatācalitānupadravāpariṇāmadharmaiḥ śūnyaḥ. nāsmin kāye ahaṃkāraḥ, aham tv anenāsāreṇa kāyena sāram abhisaṃbhotsye. katamaś ca sa sāraḥ, yo ’yaṃ tathāgatakāyaḥ. ahaṃ taṃ tathāgatakāyaṃ dharmakāyaṃ vajrakāyam abhedyakāyaṃ dṛḍhakāyaṃ sarvatra dhātuviśiṣṭakāyaṃ pratipatsye. matkāyo ’nekavidhadoṣo ’pi tu bhaved vigatasarvadoṣaṃ tathāgatakāyaṃ prāpnuyām iti.

“Oh, this body originates from misunderstanding, is produced by causes and conditions, without a subject feeling or acting, without a ruling principle, beyond appropriation, arising by causes and conditons. Just as grass, bushes, plants and forests in the outside world arise by causes and conditions, without a subject feeling or acting, without a ruling principle, and beyond appropriation, in the same way this body is similar to grass, bushes, plants, forests, trees and walls, made up of the parts of personality and the spheres and fields of sense-perception, without a subject feeling or acting, beyond appropriation, empty of such moments of existence as a self, what pertains to a self, a permanent, stable, eternal, immovable, unoppressed or unchangable [substance]. Even though there is no activity of a self in this body, I will wake up completely to the core by means of this body without a core. What is that core? The body of the Tathāgatas. I will attain that body of the Tathāgatas, the body of [all] moments of existence, the adamantine body, the uncrushable body, the firm body, the body distinct from the threefold world. Even though there are many imperfections in my body, I am going to attain the body of the Tathāgatas which is without imperfection.”

dus gsum gyi lus la rtog pa de nyid don rgyas par bstan pa’i phyir kye ma lus ’di ni zhes bya ba la sogs pa gsung ste, de yang dbugs dbyung du med pa dang, las dang nyon mongs pa las byung ba dang, gang zag gi dngos po med pa dang, chos kyi dngos po med pa dang, dpe dang bcas pas bstan to. de la kye ma zhes bya bas dbugs dbyung du med pa bstan te, lus ’di sdug bsngal rnam pa sna tshogs kyi ’byung gnas yid la sdug bsngal bar gyur na yang de las bzlog pa’i skabs med pas kye ma’o zhes gsungs te, de ni yi chad pa dang mi dga’ ba’i tshig go; phyin ci log las byung zhes bya ba las dang nyon mongs pa las byung ba bstan te, lta ba phyin ci log dang, ’du shes phyin ci log dang, sems phyin ci log las byung ba dang, las dang nyon mongs pa’i rgyu dang rkyen gyis bskyed pa’o; tshor ba med pa dang byed pa med pa zhes bya ba la sogs pas gang zag gi dngos po med pa bstan te, lus de’i nang du mu stegs can dag gis btags pa’i bdag med pa’i phyir ro; rgyu dang rkyen rnams kyis byung ba ste zhes bya bas chos kyi dngos po med pa bstan te, lus nyid kyang sgyu ma bzhin du rgyu rkyen gyi mthu las byung nas rmi lam na snang ba tsam du snang bar zad kyi yod pa ma yin zhes rtog par sbyar ro. ’di lta ste dper na phyi rol gyi zhes bya ba la sogs pas dpe bstan te, phyi rol gyi dngos po la sogs pa’ang rgyu rkyen las byung zhing bdag dang byed pa po med pa’o; de bzhin du zhes bya ba ni de dang ’dra bar zhes bya ba’i tha tshig ste, rgyu rkyen las byung ba dang bdag dang byed pa po med par ’dra ba’o; yongs su bzung ba zhes bya ba ni phung po dang khams dang skye mched kyi mtshan nyid tsam zhes bya ba’i don to; mi g.yo ba’am, mi gnod pa’am, mi ’gyur ba’i chos can gyis stong ste zhes bya ba ni mu stegs can gyi bdag mi g.yo, mi gnod, mi ’gyur zhes bya ba de lta bu’i dngos po med pa’o zhes bya ba’i don to; yang na rtag pa dang brtan pa la sogs pa ni bdag tu btags pa’i mtshan nyid de, lus de lta bu’i mtshan nyid ma yin pas na chos can gyis stong pa’o, de la rtag pa ni mi rtag pa med pa’i phyir ro, brtan pa ni skad cig ma ’jog pa med pa’i phyir te, dus gzhan yang gnas pa’o, ther zug ni rgyud ’jam med pa’i phyir ro, mi g.yo ba ni phan pa’i dngos pos phan par gyur pa med pa’o, mi gnod pa ni sdug bsngal gyis gnod pa med pa’o, mi ’gyur ba’i chos can ni mi ’dra ba du mar gyur pa med pa’o; yang na ni mi g.yo bas rtag pa’o, mi ’gyur bas na ther zug pa’o. lus ’di la bdag gir mi bya’i zhes bya ba la lus ’di zhes bya ba ni byang chub sems dpa’ nyid kyi lus la bsnyegs so, bdag gir mi bya zhes bya ba ni lus de la bdag gi don du mi bya’o, yang na lus de la chags par mi bya’o, yang na lus de la bdag tu ’dzin par mi bya ste, ’di ni lus thams cad dang bral bar gyur pa’o; bdag gis snying po med pa’i lus ’dis snying po mngon par rdzogs par ’tshang rgya bar zhes bya ba la bdag gi lus snying po med pa ni pha ma’i mi gtsang ba dang las dang nyon mongs pa’i rgyu rkyen las byung ba dang, bdag dang sems can dang chos kyi dngos po med pas snying po med pa ste, snying po med pa de la brten zhes bya ba’i don to; snying po mngon par ’tshang rgya zhes bya ba ni snying po’i chos de mngon sum du bya zhing thob par bya’o zhes bya ba’i tha tshig go. de la snying po’i chos ni sku gsum ste, chos kyi sku dang, longs spyod rdzogs pa’i sku dang, sprul pa’i sku’o. gang ’di de bzhin gshegs pa’i sku zhes bya bas sku gsum char la bya bar ’dod do. bdag gis de bzhin gshegs pa’i sku zhes bya ba nas brtsams te bsgrub par bya’o zhes bya ba yan chad kyis chos kyis thob par bya ba bstan to. chos kyi sku de yang rnam pa lngar rig par bya ste, 1) pha rol tu phyin pa’i ’bras bur gyur pa dang, 2) nyon mongs pa dang shes bya’i sgrib pa ’joms par byed pa dang, 3) de gnyis kyis mi tshugs pa dang, 4) dus thams cad du gnas pa dang, 5) thams cad las ’phags par gyur pa’o. 1) chos kyi sku zhes bya bas sa dang pha rol tu phyin pa’i ’bras bur gyur pa bstan te, de bzhin gshegs pa rnams kyi chos kyi sku de sa dang pha rol tu phyin pa’i chos rnams bsgrub pa’i rgyu las byung ba’i sku yin pas so. 2) rdo rje’i sku zhes bya bas nyon mongs pa dang shes bya’i sgrib pa ’joms par bstan te, rdo rje bzhin du bdag med pa’i mtshan nyid kyi sku des nyon mongs pa dang shes bya’i sgrib pa spong bar byed pa’i phyir ro. 3) mi shigs pa’i sku zhes bya bas de gnyis kyis mi tshugs pa bstan to, chos kyi sku de nyon mongs pa dang shes bya’i sgrib pa glo bur gyis mi gos pa’i phyir ro. 4) brtan pa’i sku zhes bya bas dus thams cad du gnas pa bstan te, nams kyang nyams pa med cing ’khor ba ji srid kyi bar du yang gnas pa’i phyir ro. 5) khams gsum thams cad las khyad par du ’phags zhes bya bas thams cad las ’phags par gyur pa bstan to, khams gsum thams cad las ’phags pa nyan thos kyi rnam par grol ba’i sku las kyang khyad par ’phags pa’i phyir ro. bdag gi lus nyes pa du ma zhes bya ba la sogs pas longs spyod rdzogs pa’i sku thob par bya ba bstan te, bdag gi lus nyes pa du ma’i skyon chags zhes bya ba ni sngon yang las dang nyon mongs pa dang pha ma’i mi gtsang ba las byung zhing, byung nas kyang ’dod chags la sogs pa nyon mongs pa skye ba dang, sdug bsngal sna tshogs ’byung ba’i rten du gyur pas nyes pa du ma’i skyon dang ldan mod kyi zhes bya ba’i don to; ’on kyang zhes bya ba ni lus de la yon tan yang ’byung bar ston pa ste, yon tan ’byung bas skyon can de la brten nas zhes bya bar drang ngo; de bzhin gshegs pa’i sku nyes pa thams cad dang bral ba thob par bya’o zhes bya ba ni de bzhin gshegs pa’i longs spyod rdzogs pa’i sku nyon mongs dang shes bya’i sgrib pa thams cad dang bral ba thob par bya’o.

. . . . . .

des phan yon mthong bas na, so sor rtog pa’i stobs kyis ’byung ba chen po’i gnas kyi lus spong ste: bdag gis lus ’di yang sems can thams cad kyi bya ba ci yod pa la zad par bya’o. ’di lta ste dper na: phyi rol gyi sa’i khams dang, chu’i khams dang, me’i khams dang, rlung gi khams dang, ’byung ba chen po bzhi po de dag sgo sna tshogs dang, rnam pa sna tshogs dang, dmigs pa sna tshogs dang, rnam grangs sna tshogs dang, yo byad sna tshogs dang, longs spyod sna tshogs kyis sems can thams cad kyi longs spyod dang yongs su spyod par ’gyur ro. de bzhin du bdag gi lus ’byung ba chen po bzhi la gnas pa ’di yang sgo sna tshogs dang, rnam pa sna tshogs dang, dmigs pa sna tshogs dang, rnam grangs sna tshogs dang, yo byad sna tshogs dang, longs spyod sna tshogs kyis rgya cher sems can thams cad kyi longs spyod du ’gyur bar bya’o, zhes des don gyi dbang ’di mthong bas lus la sdug bsngal bar yang rtog cing sems can la lta ba’i phyir lus kyi sdug bsngal gyis kyang yongs su mi skyo’o; lus la mi rtag par rtog cing skye ba dang shi ’pho bas kyang yongs su mi skyo’o; lus la bdag med par rtog cing sems can thams cad yongs su smin par bya ba’i phyir yang yongs su mi skyo’o. lus la zhi bar rtog cing, zhi bar btang snyoms su yang mi ltung ngo; lus la stong pa nyid dang, mtshan ma med pa dang, smon pa med pa dang, dben par yang rtog la, lus kyi stong pa nyid dang, mtshan ma med pa dang, smon pa med pa dang, dben pa’i mthar yang mi ltung ngo; de bzhin du lus la mngon par ’du mi byed pa dang, mi skye ba dang, ma byung ba dang, dngos po med pa dang, ji lta ba bzhin du rnam par dag par yang rtog la, lus mngon par ’du mi byed pa dang, mi skye ba dang, ma byung ba dang, dngos po med pa dang, ji lta ba bzhin du rnam par dag pa’i mthar yang mi ltung ngo; lus tshor ba med pa dang, lus byed pa med pa dang, lus bdag po med pa dang, lus yongs su ’dzin pa med pa dang, lus dbyer med pa dang, lus ro gcig pa dang, lus nam mkha’i ngo bo nyid dang, lus rang bzhin gyis yongs su mya ngan las ’das par yang rtog la, lus g.yo ba med pa dang, byed pa med pa dang, bdag po med pa dang, ’dzin pa med pa dang, dbyer med pa dang, ro gcig pa dang, nam mkha’i ngo bo nyid dang, rang bzhin gyis yongs su mya ngan las ’das pa’i mthar yang mi ltung ngo.

sa pratyavekṣaṇabalena mahābhūtasamucchrayaṃ kāyaṃ prajahāty anuśaṃsadarśanatvāt: ayaṃ mayā kāyaḥ sarvasattvānāṃ kiṃkaraṇīyeṣu kṣapayitavyaḥ. tad yathāpi nāmemāni bāhyāni catvāri mahābhūtāni pṛthivīdhātur abdhātus tejodhātur vāyudhātuś ca nānāmukhair nānākārair nānārambaṇair nānāparyāyair nānopakaraṇair nānopabhogaiḥ sattvānāṃ upabhogaṃ paribhogaṃ gacchanti, evam evāham imaṃ kāyaṃ caturmahābhūtasamucchrayaṃ nānāmukhair nānākārair nānārambaṇair nānāparyāyair nānopakaraṇair nānopabhogair vistareṇa sarvasattvānām upabhogyaṃ kariṣyāmīti. sa imam arthavaśaṃ saṃpaśyan kāyaduḥkhatāṃ ca pratyavekṣate kāyaduḥkhatayā ca na parikhidyate sattvāvekṣatayā; kāyānityatāṃ ca pratyavekṣata upapatticyutibhyāṃ ca na parikhidyate; kāyānātmatāṃ ca pratyavekṣate sattvaparipācanayā ca na parikhidyate. kāyaśāntatāṃ ca pratyavekṣate śāntyupekṣāyāṃ ca na patati; kāyaśūnyatānimittāpraṇihitavivekatāṃ ca pratyavekṣate kāyaśūnyatānimittāpraṇihitavivekānte ca na patati. evaṃ kāyam anabhisaṃskārānutpādābhūtābhāvayathāvadviśuddhaṃ ca pratyavekṣate, kāyānabhisaṃskārānutpādābhūtābhāvayathāvadviśuddhānte na patati; kāyam avedakaṃ kāyam akārakaṃ kāyam asvāmikaṃ kāyam aparigrahaṃ kāyam asaṃbhinnaṃ kāyam ekarasaṃ kāyam ākāśasvabhāvaṃ kāyaṃ prakṛtiparinirvṛtaṃ ca pratyavekṣate, kāyācalākārakāsvāmikāparigrahāsaṃbhedaikarasākāśasvabhāvaprakṛtiparinirvṛtānte ca na patati.

He gives up his body, an accumulation of the four elements, through the power of observation, as he sees the benefit in this: “This body of mine may perish for any matter whatsoever of any being. Just as the four outer elements, the element of earth, the element of water, the element of fire and the element of wind, provide beings with various kinds of pleasure in various ways, by various forms, in various manners, by various objects, various necessities and various enjoyments, in the same way I will make this body, which is an accumulation of the four elements, (p. 127) turn fully into something for the enjoyment of living beings in various ways, by various forms, in various manners, by various objects, various necessities and various enjoyments. Having this motive he observes bodily suffering, but he does not get exhausted by bodily suffering since he has regard for living beings; he observes the impermanence of the body, but he does not get exhausted by birth and death; he observes selflessness in the body, but he does not get exhausted by bringing beings to maturity. He observes that the body is peaceful, but he does not fall into the apathy of peacefulness; he observes that the body is empty, beyond distinguishing marks, not something that can be longed for, something apart [having the essence of extinction (nirvāṇasvabhāva) ], but he does not fall into the extreme of emptiness, absence of distinguishing marks, that there is nothing that can be longed for, something apart.” Thus he observes the body as unconditioned, non-originated, non-being, non-existent, as it is and pure, but he does not fall into the extreme of unconditionedness, non-origination, non-being or non-existence, thusness or purity; he observes the body as without a subject who feels [the pleasant and unpleasant fruits of good and bad action], without a [lord (īśvara) who is the] creator [of the body], without a master [that is, an inner spirit (puruṣa) ], beyond appropriation [by a self different from these having power (adhiṣṭhāna) over the body], as not different [from the real nature of the body (kāyadharmatā) ], as of one taste [namely that of emptiness (śūnyatā) ], having the essence of empty space [which is not material (avastuka) and all-pervasive (sarvagata) ], and as originally totally extinguished, but he does not fall into [that is, he does not realize (na sākṣātkaroti) ] the extreme of the body’s immovability, absence of a creator, absence of a master, not being owned, non-difference, being of one taste, having the essence of empty space or being originally totally extinguished.

des phan yon mthong bas na so sor rtog pa’i stobs kyis ’byung ba chen po’i gnas kyi lus spong ste zhes bya ba ni lus snying po med pa ’di spyad legs na ’og nas ’byung ba’i phan yon nam, yon tan ’byung bar mthong bar so sor rtog pa’i stobs kyis sa, chu, me, rlung la sogs pa sems can gyi gsos su gyur pa ’og nas bshad pa bzhin du bdag gi lus kyang de ltar zad par spyad do zhes bya ba’i don to. bdag gis lus ’di yang zhes bya ba la sogs pa ni sems can thams cad kyi don bya ba ji yod pa rnams byed pa la lus ’di zad par bya, mthar byed par bya’o zhes bya ba’i tha tshig go. sgo sna tshogs ni sems can rnam pa mang po rnam pa du ma’i sgos so; rnam pa sna tshogs ni rmo ba dang dpung pa la sogs pa’i rnam pas so; dmigs pa sna tshogs ni sems can de dag gi la las jir dmigs, la las jir dmigs par byed pa’i phyir ro; rnam grangs sna tshogs ni rmo ba dang rko ba la sogs pa yang la las ji ltar la las ji ltar te, mi mthun pa du mar byed pa’i phyir ro; yo byad sna tshogs ni kha cig gi gnas, kha cig gis bgo ba la sogs par byed pa’i phyir ro; longs spyod sna tshogs ni bza’ ba du ma dang, btung ba du ma’i dngos po byed pas so; yongs su spyod par ’gyur ba ni gnas la sogs par gyur pas so, longs spyod du gyur pa ni bza’ ba la sogs par ’gyur bar ro. des don gyi dbang ’di mthong nas zhes bya ba la byang chub sems dpa’ des lus de la gong du bshad pa lta bu’i don gyi dbang mthong nas zhes bya ba’i don to; lus la sdug bsngal bar yang rtog cing zhes bya ba ni lus skye ba dang, rga ba dang, na ba dang, ’chi ba la sogs pa’i sdug bsngal rnam pa du ma dang ldan par rtog pa’o, sems can la lta ba’i phyir lus kyi sdug bsngal gyis kyang mi skyo zhes bya ba ni de lta mod kyi sems can la snying rje ba’i phyir sdug bsngal dang ldan pa’i lus kyis kyang skyo ba med de, lus ’dor bar mi byed ces bya ba’i don to; yang na sdug bsngal bar rtog pa ni sdug bsngal gsum dang brgyad la sogs pa grangs med pa dang ldan par rtog pa’o. lus la mi rtag par rtog pa ni lus ’di skye ba dang, rga ba dang, ’chi ba dang ldan par rtog pa’o, shi ’phos pas kyang yongs su mi skyo zhes bya ba ni de lta mod kyi sems can gyi don du ’khor bar skye zhing ’chi ’pho bstan pas kyang mi skyo ste, skye ba dang ’chi ’pho yang mi gtong ba’o. lus la bdag med par rtog cing zhes bya ba ni lus ’di la mu stegs kyis brtags pa’i bdag dang sems can med pa yang khong du chud cing bya zhes bya ba’i don to, sems can thams cad yongs su smin par bya ba’i phyir yang mi skyo zhes bya ba ni de ltar bdag dang sems can med par yang rtog mod kyi sems can yongs su smin par bya ba’i phyir yang mi skyo ste, sems can gyi don kyang mi gtong ngo. lus la zhi bar rtog cing zhes bya ba ni lus ’di chos kyi dngos pos kyang stong par khong du chud cing zhes bya ba’i don to, lus zhi ba’i phyir btang snyoms su yang mi ltung zhes bya ba ni lus kyi stong pa nyid du yang mi ltung ba’am, lus dang sems sbyang bar bya ba’i phyir dang, dge ba’i rtsa ba bsags pa’i phyir btang snyoms su yang mi ’jog pa’o. dben par yang rtog ces bya ba ni mya ngan las ’das pa’i rang bzhin yin par khong du chud ces bya ba’i don to; mi ltung zhes bya ba ni de dag la mi gnas shing de dag mngon sum du mi byed pa ste, sla ba dang gong du bshad pa rnams ni ma bshad do. tshor ba med pa ni dge ba dang mi dge ba’i ’bras bu bde ba dang sdug bsngal ba la sogs pa myong bar byed pa’i tshor ba po med pa’o. byed pa med pa ni dbang phyug la sogs pa lus skyed par byed pa’i byed pa po med pa’o. bdag po med pa ni nang na gnas pa’i skyes bu med pa’o. lus ’dzin pa med pa ni de las gzhan pa’i bdag lus la byin gyis brlab pa med pa ste, tshig de dag gis gang zag gi dngos po med par bstan to. lus dbyer med pa zhes bya ba ni lus kyi chos nyid la tha dad pa med pas so. lus ro gcig pa ni lus kyi chos nyid thams cad stong pa nyid du ro gcig pas so. lus nam mkha’i ngo bo nyid ces bya ba ni ji ltar nam mkha’ dngos po med cing thams cad du song ba, de bzhin du lus kyang dngos po med cing thams cad du song ba’i phyir ro. lus rang bzhin gyis yongs su mya ngan las ’das ces bya ba ni rang bzhin gyis nyon mongs pa dang shes bya’i sgrib pa’i dri ma dang ma ’dres pa ste, tshig de dag gis ni chos kyi dngos po med par bstan to. mi ltung ba ni stong pa’i chos de mngon sum du mi byed pa’o.

. . . . . . . . . .

lus la lus kyi rjes su lta zhing gnas pa de lus la rdzas dang snying po yang dag par rjes su mi mthong ngo. de nang gi lus la lus kyi rjes su lta zhing gnas pas nang na gnas pa’i nyon mongs pa rnams kyi skabs mi ’byed do; de phyi rol gyi lus la lus kyi rjes su lta zhing gnas pas phyi rol gyi rjes su song ba’i nyon mongs pa rnams dang lhan cig tu mi gnas so. de lus nyon mongs pa can ma yin pas, yongs su dag pa’i lus kyi las dang ldan pa yin; de lus kyi las yongs su dag pa dang ldan pas, lha dang mi’i nang na mtshan gyis legs par brgyan pa’i lus thob ste; de’i lus mtshan gyis legs par brgyan pas, lha dang mi rnams mngon du ’dod par ’gyur ba yin no.

sa kāye kāyānudarśī viharan na dravyaṃ na sāraṃ samanupaśyati; so ’dhyātmaṃ kāye kāyānudarśī viharan nāntarvāsikānāṃ kleśānām avakāśaṃ dadāti; sa bāhyaṃ kāye kāyānudarśī viharan na bāhyānugataiḥ kleśaiḥ sārdhaṃ saṃvasati. sa niṣkleśakāyaḥ pariśuddhakāyakarmā bhavati, sa pariśuddhakāyakarmā devamanuṣyeṣu lakṣaṇasvalaṃkṛtaṃ kāyaṃ prāpnoti, devamanuṣyair abhimato bhavati tasya lakṣaṇasvalaṃkṛtena kāyena.

Continually considering his body he does not see any substance or core; continually considering the body internally [that is, the body belonging to the continuity (saṃtāna) which is oneself] he provides no scope for inner vices; continually considering the body outwardly [that is, the body belonging to the continuity (saṃtāna) which is another being] he does not stay with outer vices. He gets a body without vices and then acts in a pure way, acting in a pure way he attains among gods and human beings a body adorned with the characteristics of a great man, he becomes beloved of gods and human beings because of his body which is adorned with the characteristics of a great man.

de zhes bya ba ni lus dran pa nye bar gshag pa la gnas pa’i byang chub sems dpa’ de’o, lus rdzas dang snying po yang dag par rjes su mi mthong zhes bya ba la de ltar lta zhing gnas pa na lus ’di la rdzas yod pa dang, snying po yod par mi mthong ba’o, de la rdzas yod par mi mthong ba ni dngos po yod par mi mthong ba’o, snying po yod par mi mthong ba ni mchog dang dam pa yin par mi mthong ba’o. de nang gi lus la lus kyi rjes su lta zhing gnas zhes bya ba ni byang chub sems dpa’ de zhes bya ba’i don to, nang gi lus ni bdag gi rgyud du gtogs pa’i lus so, lus la lus kyi rjes su lta ba ni gong du bshad pa ltar bdag gi lus la shes rab kyis stong pa dang bdag med par lta ba’o, gnas pa ni de’i ’og tu ting nge ’dzin gyis rtse gcig tu ’jog pa’o, gnas pas zhes bya ba ni gnas pa’i phyir zhes bya ba’i don to, de bas na zhes bya bar sbyar ro, nang na gnas pa’i nyon mongs pa rnams kyi skabs mi ’byed do zhes bya ba ni lus la bdag tu lta ba la sogs pa’i nyon mongs pa rnams skye ba’i skabs med par byed pa’o. phyi rol gyi ni sems can gzhan gyi rgyud du gtogs pa’i lus so, lus kyi rjes su lta ba ni gong ma bzhin du gzhan gyi lus la dngos po med pa dang, stong par lta ba’o, phyi rol gyi rjes su song ba’i nyon mongs pa dang lhan cig mi gnas pa ni gzhan gyi lus la dmigs pa las byung ba’i ’dod chags dang zhe sdang la sogs pa’i nyon mongs pas ma gos pa’o. de lus nyon mongs pa can ma yin pas, yongs su dag pa’i lus kyi las dang ldan zhes bya ba ni de ltar nyon mongs pa’i dbang du ma gyur pas sdig pa mi dge ba’i chos mi spyod pa’i lus kyi las dang ldan pa’o, lha dang mi’i nang na mtshan gyis legs par brgyan pa’i lus thob ces bya ba ni de dag gi nang na yang mtshan thams cad tshang bas brgyan pa’i lus sprul pa’i sku ’thob pa’o, mngon sum du ’dod par ’gyur zhes bya ba ni de’i gan du ’gro zhing de’i ’khor du khas len par ’gyur ba’o.

. . . .

de ltar byang chub sems dpa’ lus la lus kyi rjes su lta zhing gnas te.

evaṃ bodhisattvaḥ kāye kāyānudarśī viharati.

Thus the bodhisattva continually considers his body.

de ltar zhes bya ba ni gong du bshad pa ltar ro.

’di ni byang chub sems dpa’i lus la lus kyi rjes su lta ba dran pa nye bar gzhag pa zhes bya’o.

idam ucyate bodhisattvānām kāye kāyānupaśyanā smṛtyupasthānam.

This is called the bodhisattvas’ presence of recollection which consists in the consideration of the body.

lus dran pa nye bar gzhag pa sgom pa mi zad pa bshad zin to.

35th akṣaya: Vedanāsmṛtyupasthāna

35th Imperishable: Presence of Recollection Concerned with Feelings.(p. 128)

de la byang chub sems dpa’i tshor ba rnams la tshor ba’i rjes su lta ba dran pa nye bar gzhag pa ni: ji ltar na byang chub sems dpa’ tshor ba la tshor ba’i rjes su lta zhing gnas she na?

tatra bodhisattvasya vedanāsu vedanānupaśyanā smṛtyupasthānam, kathaṃ bodhisattvo vedanāsu vedanānudarśī viharati?

Then concerning the bodhisattva’s presence of recollection which consists in the consideration of the feelings, how does the bodhisattva continually consider the feelings?

rab tu tshor ba gang zhe na? gang tshor ba dran pa nye bar gzhag pa la gnas pa ste, sdug bsngal gsum las ’das pa yang ’thob la, zag pa med pa’i tshor ba dag pa zhi ba yang tshor bar byed pa’o. de’i dbang du byas nas de la byang chub sems dpa’i tshor ba’i rjes su lta ba dran pa nye bar gzhag pa zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ rnams kyis khong du chud cing bsgom par bya ba’i tshor ba ni byang chub sems dpa’i tshor ba’o. tshor ba rnams ni bde ba dang sdug bsngal la sogs pa ste, gzhan gyi don du bshad pa bzhin du sbyar ro – "What is [the bodhisattva] feeling (pravedin)? He is the one continually engaged in the presence of recollection concerned with the feelings, who attains transcendence from the threefold suffering and feels the unsullied (anāsrava) feeling, pure (shuddha) and peaceful (shānta). With reference to him it is said ...; the feeling of the bodhisattva is the feeling to be known (veditavya) and cultivated by meditation (bhāvayitava). The feelings are pleasant (sukha) and unpleasant (duḥkha), as stated elsewhere."

’di la byang chub sems dpa’ ’di snyam du sems te: tshor ba gang ci yang rung ste, de thams cad sdug bsngal ba’o, snyam nas, des tshor ba shin tu rtogs pa dang, ye shes kyis rtogs pa dang, shes rab kyis rtogs pa dang, nye bar zhi bas rtogs pas bde ba’i tshor ba yang tshor bar byed de, de ’dod chags kyi bag la nyal yang bag la nyal bar mi ’gyur ro; sdug bsngal gyi tshor bas reg na yang, ngan song dang mi khom par skyes pa’i sems can thams cad la snying rje chen po skyed de, de khong khro ba’i bag la nyal yang bag la nyal bar mi ’gyur ro; bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor bas reg ste, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba yang tshor bar byed de, de ma rig pa’i bag la nyal yang bag la nyal bar mi ’gyur ro. de tshor ba dang ldan pa’i dran pas tshor ba gang ci yang rung ste, bde ba’am, sdug bsngal ba’am, bde ba yang ma yin sdug bsngal ba yang ma yin pa tshor na, tshor ba de dag thams cad las ’byung ba’i ye shes mthong ba sgom mo.

iha bodhisattvasyaivaṃ bhavati: yā kācid vedanā sa sarvā duḥkheti, sa vedanāsuprativedhena, jñānaprativedhena, prajñāprativedhenopaśāntiprativedhena sukhāṃ vedanāṃ vedayate, sa ca na rāgānuśayam anuśete. duḥkhayā vedanayā spṛṣṭaḥ sarvāpāyākṣaṇopapanneṣu sattveṣu mahākaruṇām utpādayati, sa ca na dveṣānuśayam anuśete. aduḥkhasukhayā vedanayā spṛṣṭo ’duḥkhāsukhāṃ vedanāṃ vedayate sa ca nāvidyānuśaya anuśete. sa vedanānugatayā smṛtyā yāṃ kāṃcid vedanām sukhāṃ vā duḥkhāṃ vāduḥkhāsukhāṃ vā vedayate, tābhyaḥ sarvābhyo vedanābhyo niḥsaraṇajñānadarśanaṃ bhāvayati.

In these matters the bodhisattva thinks: “Any feeling whatsoever is suffering,” and by penetrating the feelings thoroughly, penetrating them with knowledge, penetrating them with insight, penetrating them through appeasement he experiences a pleasant feeling, but he does not cling to the proclivity of cupidity. When affected by a painful feeling, he produces great compassion for beings born in the places of woe, in unfortunate states of existence, and he does not cling to the proclivity of aversion. When affected by a feeling which is neither painful nor pleasant he experiences the feeling which is neither painful nor pleasant, but he does not cling to the proclivity of ignorance. He experiences any feeling whatsoever, pleasant, painful or neither painful nor pleasant, through recollection accompanying the feelings, and he cultivates the vision of knowledge concerned with being freed from all those feelings.

’di la zhes bya ba ni tshor ba rnam pa gsum la’o; ’di snyam du sems te zhes bya ba ni ’di ltar rtog ste, zhes bya ba’i tha tshig go; tshor ba gang ci yang rung ste, de thams cad sdug bsngal zhes bya ba ni tshor ba thams cad kyang sdug bsngal ba’i rang bzhin te, bde ba’i tshor ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba rnams kyang mthar sdug bsngal du ’gyur zhing ’du byed kyi sdug bsngal gyis khyab pa’i phyir ro snyam nas zhes bya ba ni de ltar rtog nas zhes bya ba’i tha tshig go; des zhes bya ba ni tshor ba dran pa nye bar gzhag pa las gnas pa’i byang chub sems dpa’ des so; tshor ba shin tu rtogs pa dang zhes bya ba ni tshor ba dngos po med pa’am, tshor ba thams cad sdug bsngal ba yin par phyin ci ma log cing legs par rtogs pa’o; ye shes kyis rtogs pa ni de lta bur ’phags pa’i ye shes zag pa med pas khong du chud pa’o; shes rab kyis rtogs pa ni zag pa med pa’i shes rab kyis rtogs pa’o; nye bar zhi bas rtogs pa ni nyon mongs pa zhi ba’i shes pas rtogs pa’o; bde ba’i tshor ba yang tshor bar byed ces bya ba ni zag pa med pa’i bde ba’i tshor ba tshor bar byed pa’am, bde ’gro’i tshor ba nyid myong bar byed pa’o; de ’dod chags kyi bag la nyal yang bag la nyal bar mi ’gyur zhes bya ba la tshor ba thams cad stong par khong du chud pa’i byang chub sems dpa’ des gong du bshad pa ltar bde ba’i tshor ba yang dngos po med par khong du chud pas bde ba’i tshor bas kyang ’dod chags mi skye zhes bya ba’i don to. sdug bsngal gyi tshor bas reg pa na yang zhes bya ba ni sdug bsngal gyi tshor ba myong bar gyur pa na yang shin tu bzod par dka’ ba’i ngo bo yin par rig nas ngan song la sogs pa sdug bsngal gyi tshor ba dang ldan pa rnams la snying rje chen po bskyed cing, sdug bsngal gyi tshor ba nyid kyang rang bzhin med par rtogs pas, de’i rgyu las khong khro ba yang mi skye zhes bya ba’i don to. bde ba yang ma yin sdug bsngal ba yang ma yin zhes bya ba la sogs pa la btang snyoms kyi tshor ba yang myong ba de dag rang bzhin med par khong du chud pas, de’i rgyus gti mug kyang skye bar mi byed ces bya ba’i don to. de tshor ba dang ldan pa’i dran pas zhes bya ba la byang chub sems dpa’ des tshor ba gsum bsgom pa dang ldan pa’i shes rab kyis zhes bya ba’i don to; tshor ba de dag thams cad las byung ba’i ye shes mthong ba bsgom mo zhes bya ba ni gong du smos pa’i tshor ba de dag dang bral ba ye shes de rtogs par bsgom zhes bya ba’i tha tshig go.

. . . .

de sems can thams cad kyi tshor ba yongs su shes par bya ba’i phyir go gyon te: sems can ’di dag tshor ba las nges par ’byung ba yang dag pa ji lta ba bzhin du mi shes te; de dag ’byung ba mi shes pas bde ba’i tshor bas reg na ni rjes su chags par ’gyur, sdug bsngal gyi tshor bas reg na ni khong khro bar ’gyur, sdug bsngal ba yang ma yin bde ba yang ma yin pa’i tshor bas reg na ni rmongs par ’gyur te. bdag ni shes rab dang ye shes su ldan pa’i tshor bas tshor ba thams cad rgyun chad pa’i thabs mkhas pa dang snying rje chen pos zin pa’i dge ba’i rtsa ba’i tshogs kyis sems can de dag gi tshor ba thams cad bsal ba’i phyir chos bstan to, snyam mo.

sa sarvasattvānāṃ veditaparijñānāya saṃnāhaṃ saṃnahyati: ime sattvā na vedanāniḥsaraṇaṃ yathābhūtaṃ prajānanti, te niḥsaraṇājñānena sukhayā vedanayā spṛṣṭā anunīyante, duḥkhayā vedanayā spṛṣṭā dviṣanty aduḥkhāsukhayā vedanayā spṛṣtā muhyante. ahaṃ tu prajñājñānasamāyuktayā vedanayā sarveṣāṃ vedanānām ucchedopāyakauśalyena mahākaruṇāsaṃgṛhītena kuśalamūlasaṃbhāreṇa ca teṣāṃ sattvānāṃ sarvavedanānirākaraṇāya dharmaṃ deśayāmīti.

He puts on spiritual armour to know fully what all beings feel: “These beings do not truly know the way out of feelings [which is the knowledge that they are all empty], and because of ignorance of the way out they become attached when affected by a pleasant feeling, they feel aversion when affected by a painful feeling, and are deluded when affected by a feeling which is neither painful nor pleasant. With feeling joined to insight and knowledge I will teach religion so as to do away with the feelings of those beings, through skill in means destroying all feelings, through accumulation of the roots of good attained by great compassion.”

de sems can thams cad kyi tshor ba zhes bya ba ni tshor ba bdag gi tshor ba bzhin du byang chub sems dpa’ sems can thams cad kyi tshor ba’i rang bzhin khong du chud par bya ba’i phyir brtson ’grus rtsom par byed pa’o. tshor ba las nges par ’byung ba ni tshor ba las thar par byed pa’i thabs tshol ba thams cad stong pa yin par shes pa’o. bdag ni shes rab dang ye shes yongs su ldan pa’i tshor bas zhes bya ba la zag pa med pa’i shes rab dang ldan pa’i tshor ba dang zag pa med pa’i ye shes dang ldan pa’i tshor bas tshor ba kun tu stong pa nyid du rig pa zhes bya ba’i don to. tshor ba thams cad rgyun chad pa’i thabs mkhas pa zhes bya ba ni tshor ba thams cad stong par khong du chud pas bde ba’i tshor ba la sogs pa myong yang ’dod chags dang zhe sdang mi skye ba’i thabs mkhas pas so. snying rje chen pos zin pas zhes bya ba la snying rje chen po dang ldan pa las byung ba’i dge ba’i rtsa ba’o.

. . .

yang ci’i phyir tshor ba zhes bya zhe na? ma rtogs pa’i tshor ba ni sdug bsngal du ’gyur, ye shes kyis rtogs pa’i tshor ba ni bde bar ’gyur te. de la ye shes kyis rtogs pa’i tshor ba ni bde bar ’gyur ba gang zhe na? ’di la bdag gam, sems can nam, srog gam, skye ba po’am, gso ba’am, skyes bu’am, gang zag gam, shed las skyes sam, shed bu yang rung, gang gis kyang tshor bar ’gyur ba med kyi, mngon par zhen pa ni tshor ba’o; yongs su ’dzin pa ni tshor ba’o; nye bar len pa ni tshor ba’o; dmigs pa ni tshor ba’o; phyin ci log ni tshor ba’o; rnam par rtog pa ni tshor ba’o; lta ba dang bag la nyal ba ni tshor ba’o; mig tu ’du shes pa ni tshor ba’o; de bzhin du rna ba dang, sna dang, lce dang, lus dang, yid du ’du shes pa ni tshor ba’o; gzugs su ’du shes pa ni tshor ba’o; de bzhin du sgra dang, dri dang, ro dang, reg bya dang, chos su ’du shes pa ni tshor ba’o; gang yang mig dang gzugs ’dus te reg pa’i rkyen las skyes pa’i bde ba yang rung, sdug bsngal ba yang rung, bde ba yang ma yin sdug bsngal ba yang ma yin pa yang rung ste, ’di ni tshor ba zhes bya’o; de bzhin du rna ba dang sgrar ’dus te reg pa’i rkyen dang, sna dang drir ’dus te reg pa’i rkyen dang, lce dang ror ’dus te reg pa’i rkyen dang, lus dang reg byar ’dus te reg pa’i rkyen dang, gang yang yid dang chos su ’dus te reg pa’i rkyen las byung ba’i tshor ba bde ba yang rung, sdug bsngal ba yang rung, bde ba yang ma yin sdug bsngal ba yang ma yin pa yang rung ste, ’di ni tshor ba zhes bya’o.

punaḥ kasmād vedanety ucyate? apratividdhā vedanā duḥkhaṃ bhavati, jñānena pratividdhā vedanā sukhaṃ bhavati. tatra katamo jñānapratividdhāyā vedanāyāḥ sukhabhāvaḥ? iha nāsty ātmā vā sattvo vā jīvo vā jantur vā poṣo vā puruṣo vā pudgalo vā manujo vā mānavo vā yenāpi vedanā bhavaty; abhiniveśo vedanā, parigraho vedanā, upādānaṃ vedanā, upalambho vedanā, viparyāso vedanā, vikalpo vedanā, dṛṣtyanuśayo vedanā, cakṣuḥsaṃjñā vedanā, evaṃ śrotraghrāṇajihvākāyamanaḥsaṃjñā vedanā, rūpasaṃjñā vedanā, evaṃ śabdagandharasaspraṣṭavyadharmasaṃjñā vedanā. yac cakṣūrūpasaṃsparśapratyayajaṃ sukham vā duḥkhaṃ vāduḥkhāsukhaṃ veyaṃ vedanā, evaṃ śrotraśabdasaṃsparśapratyayair ghrāṇagandhasaṃsparśapratyayair jihvārasasaṃsparśapratyayaiḥ kāyaspraṣṭavyasaṃsparśapratyayair yā punar manodharmasaṃsparśapratyayajā vedanā sukhā vā duḥkhā vāduḥkhāsukhā veyaṃ vedanā.

Further, why is it called feeling? (p. 129) Feeling which is not understood [as inexistent (abhāva) ] becomes [the cause (hetu) of] suffering, feeling which is understood through knowledge [as empty (śūnya) ] becomes [the cause of unsullied (anāsrava) ] pleasure. What then is the state of pleasure that pertains to the feeling which is understood through knowledge? Here there is no self, animated being, life-principle, soul, life-sustaining principle, spirit, personality, human or man whatsoever by which the feeling arises; feeling is attachment, feeling is appropriation, feeling is grasping, feeling is apprehension, feeling is misunderstanding, feeling is thought-constructions, feeling is clinging to a viewpoint, feeling is notions of [the existence (bhāva) of] the eye [being the cause (hetu) of feelings concerned with the concept of the eye], and in the same way feeling is notions of the ear, nose, tongue, body and mind, feeling is notions of forms, feeling is notions of sounds, smells, tastes, tangibles and moments of existence. The pleasure, pain or state of neither pain nor pleasure that arise from the condition of contact between eye and form is feeling, thus feeling is the pleasant, painful or neither painful nor pleasant feelings that arise from the condition of contact between ear and sound, from the condition of contact between nose and smell, from the condition of contact between tongue and taste, from the condition of contact between body and tangibles, or from the condition of contact between mind and moments of existence.

tshor ba dran pa nye bar gzhag pa rnam grangs gzhan yang bstan pa’i phyir yang ci’i phyir tshor ba zhes bya zhe na zhes bya ba la sogs pa gsungs so. ma rtogs pa’i tshor ba ni sdug bsngal du ’gyur zhes bya ba ni tshor ba myong ba dngos po med par ma rtogs pa’i tshor ba ni sdug bsngal skye ba’i rgyur ’gyur ba’o. ye shes kyis rtogs pa’i tshor ba zhes bya ba ni tshor ba myong la ye shes kyis stong par rtogs pa’i tshor ba ni zag pa med pa’i bde ba skye ba’i rgyur ’gyur ba’o. gang gis kyang tshor bar ’gyur ba med kyi zhes bya ba ni tshor ba myong bar byed pa’i bdag dang sems can la sogs pa gong du smos pa rnams ni med kyi, phyin ci log tu rtog cing mngon par zhen pa nyid tshor ba’o, zhes bya ba’i don to. de bas na mngon par zhen pa ni zhes bya ba dngos su gsungs so, yang na, mngon par zhen pa la sogs pa ni tshor ba skye ba’i rgyu yin pas de dag la tshor ba zhes gsungs so. mngon par zhen pa ni bdag yod par mngon par chags pa’o; yongs su ’dzin pa ni bdag gir ’dzin pa’o; nye bar len pa ni sems dang sems las byung ba yod par rtog pa’o; dmigs pa ni phyi’i yul gzugs la sogs pa yod par dmigs pa’o; phyin ci log ni bdag med pa la bdag tu rtog pa la sogs pa phyin ci log bzhi’o; rnam par rtog pa ni bdag dang bdag gi yod par rtog pa’o; lta ba ni bdag tu lta ba dang sems can la sogs pa ste, de dag gi bag la nyal lam, nyon mongs pa gzhan gyi bag la nyal lo; mig tu ’du shes pa la sogs pa ni dbang po rnams yod par ’du shes pa ste, de dag kyang tshor ba skye ba’i rgyur ’gyur bas mig tu ’du shes pa’i tshor ba’o. yang na, yongs su ’dzin pa ni tshor ba’o zhes bya ba ni dngos po med pa la dngos por ’dzin pa nyid tshor ba zhes bya ba’i don to; nye bar len pa’i tshor ba zhes bya ba la sdug bsngal gyi phung po lnga len pa nyid tshor ba zhes bya ba’i tha tshig go; dmigs pa ni tshor ba’o zhes bya ba la gzugs la sogs pa la dmigs pa nyid tshor ba’o zhes bya ba’i don to.

. . . . . . . . . . . . . . . . .

gzhan yang rnam grangs su na tshor ba ni gcig pu kho na ste, gang ’di sems kyi rnam par rig pa’o. tshor ba gnyis te, gang ’di nang gi dang phyi’i’o. tshor ba gsum ste, gang ’di ’das pa rnam par rig pa dang, ma ’ongs pa rnam par rig pa dang, da ltar byung ba rnam par rig pa’o. tshor ba bzhi ste, gang ’di khams bzhi rnam par rig pa’o. tshor ba lnga ste, gang ’di phung po lnga yid la byed pa’o. tshor ba drug ste, gang ’di skye mched drug la yongs su rtog pa’o. tshor ba bdun te, gang ’di rnam par shes pa gnas pa bdun no. tshor ba brgyad de, gang ’di log pa’i sbyor ba brgyad do. tshor ba dgu ste, gang ’di sems can gyi gnas dgu’o. tshor ba bcu ste, gang ’di mi dge ba bcu’i las kyi lam rnams so.

punar aparaṃ paryāya ekaiva vedanā yeyaṃ cittavijñāptiḥ; dve vedane ya ime ’dhyātmakā bāhyakā ca; tisro vedanā yā imā atītavijñaptir anāgatavijñaptiḥ pratyutpannavijñāptiḥ; catasro vedanā yeyaṃ caturdhātuvijñāptiḥ; pañca vedanā yo ’yaṃ pañcaskandhamanasikāraḥ; ṣaḍ vedanā yo ’yaṃ ṣaḍāyatanaparikalpaḥ; sapta vedanā yā imāḥ saptavijñānasthitayaḥ; aṣṭau vedanā ya ime ’ṣṭamithyāprayogāḥ; nava vedanā ya ime nava sattvāvāsāḥ; daśa vedanā ya ime daśākuśalakarmapathāḥ.

Further, by way of enumeration, feeling is one, namely the experience of thoughts; feelings are two, namely inner and outer; feelings are three, namely past experience, future experience and present experience; feelings are four, namely the experience of the four elements; feelings are five, namely the mental effort in the five parts of personality; feelings are six, namely the imaginings in the six fields of sense-perception; feelings are seven, namely the seven states of consciousness; feelings are eight, namely the eight kinds of wrong practice; feelings are nine, namely the nine places of living beings; feelings are ten, namely [the suffering (duḥkha) arising as fruit from the causes (hetu) which are] the ten ways of bad action.

tshor ba’i rnam grangs gzhan yang bstan pa’i phyir gzhan yang rnam grangs su zhes bya ba la sogs pa gsungs ste, ’og nas smos pa’i rnam grangs rnams kyang ming du tha dad kyi, don du gcig go zhes bya bar dgongs pa’o; tshor ba gcig pu zhes bya ba ni gcig tu zad de zhes bya ba’i tha tshig go; gang ’di sems kyi rnam par rig pa zhes bya ba la gang gi mtshan nyid rnam par rig pa’i ngo bo nyid tshor ba yin pa’am, sems kyi rnam par rig pa las byung ba’i tshor ba’o. nang gi nye bar len pa las byung ba’i tshor ba ni nang gi tshor ba’o, phyi’i gzugs la sogs pa la dmigs pa’i rgyu las byung ba’i tshor ba ni phyi’i tshor ba’o. tshor ba gsum ste zhes bya ba ni dus gsum gyi dngos po rnam par rig pa nyid tshor ba’am, dngos po rnam par rig pa’i rgyu las byung ba’i tshor ba’o. khams bzhi ni sa chu me rlung bzhi ste, de dag rig pa nyid tshor ba’am, de dag rig pa’i rgyu las byung ba’i tshor ba ste, yul bzhi yod pas de la dmigs par byed pa’i tshor ba yang rnam pa bzhir gzhag go. phung po lnga yid la byed ces bya ba ni phung po lnga yid la byed pa nyid tshor ba’am, de yid la byed pa’i rgyu las byung ba’i tshor ba’o. skye mched drug la yongs su rtog pa’o zhes bya ba ni skye mched drug la yongs su rtog pa nyid tshor ba’am, yongs su rtog pa’i rgyu las byung ba’i tshor ba’o. tshor ba ni bdun ste, gang ’di rnam par shes pa gnas pa bdun no zhes bya ba la:
rnam par shes pa gnas pa bdun ni 1) lus sna tshogs pa dang ’du shes sna tshogs pa’i rnam par shes pa gnas pa dang, 2) lus sna tshogs la ’du shes gcig pa’i rnam par shes pa gnas pa dang, 3) lus gcig la ’du shes sna tshogs pa’i rnam par shes pa gnas pa dang, 4) lus gcig pa la ’du shes kyang gcig pa’i rnam par shes pa gnas pa dang, 5-7) gzugs med pa’i sa gsum rnams bdun no.
1) de la lus sna tshogs la ’du shes sna tshogs pa’i sems can rnams ni mi rnams dang, ’dod pa na spyod pa’i lha’i ris drug dang, bsam gtan dang por skyes pa thog ma byung ba ma gtogs pa rnams te; sems can dag lus kyang che phra bzang ngan rnam pa sna tshogs yod la ’du shes kyang rnam pa sna tshogs yod pa’i phyir ro;
2) lus sna tshogs la ’du shes gcig pa ni dper na tshangs ris kyi lha dag dang por byung ba rnams te, de dag lus sna tshogs pa ni snga ma bzhin la ’du shes gcig pa ni, thams cad tshangs pas bskyed par ’du shes gcig pa’i phyir ro;
3) ’du shes sna tshogs la lus gcig pa ni ’od gsal gyi lha’i ris snga phyir skyes pa ste, de dag thams cad kyi lus che phra bzang ngan ’dra zhing ’od snang ba can du gcig la mi’i bskal pa bsam gtan dang por byung ba’i tshe kha cig ’jig, kha cig mi ’jig pa’i phyir ’du shes tha dad do;
4) lus gcig la ’du shes gcig pa ni bsam gtan gsum pa yan chad du skyes pa ste, bsam gtan gsum pa’i sems can rnams de dag dge ba’i tshor ba la rtog pa’i ’du shes gcig go. lus gcig pa ni bsam gtan gnyis pa bzhin no;
5-7) gzugs med pa gsum ni nam mkha’ mtha’ yas skye mched dang, rnam shes mtha’ yas skye mched dang, ci yang med pa’i skye mched de;
mi dang lha’i ris ming gis smos pa de dag gi rnam par shes pa’i rgyu brtan par gnas pa’i phyir rnam par shes pa gnas pa zhes bya’o.
ngan song rgyud gsum ni sdug bsngal sna tshogs kyis g.yen spyo bas rnam par shes pa brtan par mi gnas pas der mi bgrang ngo. ’du shes med pa’i sems can rnams ni de na gcig tu nges par rnam par shes pa kun tu ’byung ba med pa’i phyir ma yin gyi, gzugs med pa’i khams kyi ’du shes med min skye mched kyang ’du shes dang rnam par shes pa yod pa yang ma yin med pa yang ma yin pas brtan par mi gnas so.
Kosha III,5-6:
nānātvakāyasaṃjnyāsh ca nānākāyayaiksaṃjnyinaḥ/
viparyayāc caikakāyasaṃjnyāsh cārūpiṇas trayaḥ //5//
vijnyānasthitayaḥ sapta sheṣaṃ tatparipbhedavat/
bhavāgrāsaṃjnyisattvāsh ca sattvāvāsā nava smṛtāḥ/
with bhāṣya p. 11517-11719 treats the seven vijnyānasthiti and nine sattvāvāsa in the item after the next in greater detail; they are also enumerated in Mvy CXIX. tshor ba brgyad zhes bya ba ni bdag tu lta ba dang, sems can du lta ba dang, gang zag tu lta ba dang, srog tu lta ba dang, ther zug tu lta ba dang, nad par lta ba dang, srid par lta ba dang, srid pa med par lta ba’o; yang na log pa brgyad ni mi khom pa brgyad de, de dag gi tshor ba la bya’o. sems can gyi gnas dgu ni gong ma’i rnam par shes pa gnas bdun gyi steng du ’du shes med pa dang srid pa’i rtse mo gnyis bsnan pa’o – "The above-mentioned seven places of consciousness with, in addition, the two, which consist of the [the states] beyond concept (asaṃjnyin) and the uttermost point of existence (bhavāgra)." mi dge ba bcu zhes bya ba ni rgyu bcu yod pas de’i rgyu las byung ba’i sdug bsngal ’bras bu tshor ba yang bcur gzhag go.

. . . . . . . . . .

’di ni tshor ba kun gyi tshul te: dmigs pa ji snyed pa, de snyed du yid la byed do; ji snyed du yid la byed pa, de snyed du yongs su rtog pa’o; ji snyed du yongs su rtog pa, de snyed du tshor ba ste. de’i phyir na sems can tshad med pa rnams kyi tshor ba tshad med pa zhes bya’o.

iyaṃ vedanāyāḥ sarvatovṛttir; yāvad upalambhas tāvad manasikāro, yāvan manasikāras tāvat parikalpo, yāvān parikalpas tāvatī vedanā. tenāpramāṇānāṃ sattvānāṃ vedanā apramāṇāḥ.

This is feeling in all its aspects; and, to the degree that there is perception, to such a degree there is mental effort, to the degree that there is mental effort, to such a degree there is fiction, to the degree that there is fiction, to such a degree there is feeling. That is why the feelings of immeasurable numbers of beings are immeasurable [and imperishable (akṣaya) ].

’di ni tshor ba kun gyi tshul te zhes bya ba ni tshor ba’am tshor ba’i dngos po ni med kyi, kun rdzob tu tshor ba tha dad du gdags shing rnam grangs su bya ba gong du bshad pa’i rim pa ’di lta bu dag go zhes bya ba’i don to. dmigs pa ji snyed pa zhes bya ba la sogs pas tshor ba mi zad pa bstan te, gzugs la sogs pa dmigs pa’i yul ji snyed pa de la dmigs shing yid la byed pa de snyed do. yid la byed pa ji snyed pa sems yongs su rtog pa yang de snyed do. yongs su rtog pa ji snyed pa tshor ba yang de snyed de, de bas na tshor ba tshad med cing mi zad par shes par bya’o zhes bya ba’i don to; des zhes bya ba ni tshor ba tshad med pa’o.

. . . . .

de la byang chub sems dpa’ tshor ba rnams la tshor ba’i rjes su lta zhing gnas pas sems can thams cad kyi tshor ba skye ba dang ’jig pa dang gnas pa shes pa bskyed par bya’o.

tatra vedanāsv anudarśinā viharatā bodhisattvena sarvasattvānāṃ vedanānām utpādasthitibhaṅgajñānam utpādayitavyam.

There the bodhisattva continually considering [by concentration (samādhi) and insight (prajñā) ] the feelings, produces knowledge of the feelings of all beings as they arise, remain and disappear.

rjes su lta zhing gnas pas zhes bya ba ni shes rab dang ting nge ’dzin gyis so; shes pa bskyed ces bya ba ni skye ba la skye bar shes pa dang, ’jig pa la ’jig par shes pa dang, gnas pa la gnas par shes pa bskyed par bya’o.

gang sems can thams cad kyi tshor ba skye ba dang ’jig pa dang gnas pa dge ba dang mi dge ba’i tshor ba shes pa, ’di ni byang chub sems dpa’i tshor ba rnams la tshor ba’i rjes su lta ba dran pa nye bar gzhag pa zhes bya’o.

yat sarvasattvānāṃ vedanānām utpādasthitibhaṅgānāṃ kuśalākuśalavedanājñānam, idam ucyate bodhisattvānāṃ vedanāsu vedanānupaśyanā smṛtyupasthānam.

[To summarize:] Knowledge of the feelings, the good and bad feelings of all beings as they arise, remain and disappear is called the presence of recollection which consists in the consideration of the feelings.

tshor ba la tshor ba’i rjes su lta zhing dran par nye bar gzhag pa mdor bsdus te bstan pa’i phyir gang sems can thams cad kyi tshor ba zhes bya ba la sogs pa gsungs te, shes pa’i tshig skye ba la sogs pa kun dang sbyar ro; dge ba’i rgyu las byung ba’i tshor ba gang yin pa shes pa dang, mi dge ba’i rgyu las byung ba’i tshor ba gang yin pa shes pa’o. tshor ba dran pa nye bar gzhag pa bsgom pa mi zad pa bshad zin to.

36th akṣaya: Cittasmṛtyupasthāna

36th Imperishable: The Presence of Recollection Concerned with Thought.(p. 130)

de la byang chub sems dpa’i sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa gang zhe na? gang byang chub sems dpa’ de’i byang chub kyi sems ma brjed pa, dran pas bsrungs shing mi g.yeng ba ste,

tatra katamad bodhisattvasya citte cittānupaśyanā smṛtyupasthānam? yā tasya bodhisattvasya bodhicittāsaṃpramoṣatā smṛtyārakṣaṇatāvikṣiptatā.

What then is the bodhisattva’s presence of recollection which consists in the consideration of thought It is not forgetting the thought of awakening, guarding it with recollection, and no lack of concentration.

rab tu gnas pa’i byang chub sems dpa’ gang zhe na zhes gang sems dran pa nye bar gzhag pa la rab tu zhugs pa ste, rnam par shes pa’i gnas thams cad las ’das yang thob la, byang chub sems dpa’i ting nge ’dzin tshad med pa yongs su rdzogs par byed pa’o. de’i dbang du byas nas de la byang chub sems dpa’i sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa gang zhe na? zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ rnams kyis bsgom par bya ba ni byang chub kyi sems so – "What is the established (pratiṣṭhita) bodhisattva? He is the one progressing in the presence of recollecting thoughts (cittasmṛtyupasthānapratipanna), who attains transcendence from all states of consciousness (vijnyānasthiti) and accomplishes the immeasurable concentration of the bodhisattvas (apramāṇāṃ bodhisattvasamādhiṃ paripūrayati). With reference to him, it is said (tam adhipatiṃ kṛtvā) ... What is to be cultivated (bhāvayitavya) by the bodhisattvas is the thought of awakening (bodhicitta)". byang chub sems dpa’ de’i byang chub kyi sems ma brjed pa zhes bya ba la sogs pa la nyan thos dang rang sangs rgyas dag sems dran par nye bar gzhag pa na bdag gi sems mi rtag pa la sogs pa dran pa nye bar ’jog pa lta bu ni ma yin gyi, byang chub sems dpa’ rnams thog mar byang chub tu sems ji ltar bskyed pa’i byang chub kyi sems de mi brjed pa’i gzungs kyis dran pas mi brjed pa dang, dran pa nyid ma nyams par bsrung ba dang, bsrungs pa nyid mi mthun pa’i phyogs la mi g.yeng bar byed pa ni sems dran pa nye bar ’jog pa zhes bya’o – "... It is not like when the disciples and isolated buddhas practice recollection concerned with the impermanence, etc., of one’s own thoughts, the bodhisattvas do not forget the original thought of awakening (ādibodhicitta) because of recollection (smṛti), because of unfailing memory (asaṃpramoṣadhāraṇī). ...

. .

de sems la ’di ltar rtog go: sems ni skyes nas zhig cing zhu ste mi gnas pa’o, nang na yang mi ’dug, phyi rol tu yang ma ’phos, gnyi ga med par yang mi dmigs te; gang bdag gi byang chub kyi sems dang po skyes pa, de ni zad cing ’gags te yal zhing med par gyur pas yul na mi gnas, phyogs na mi gnas te, de ni gdags par mi nus so. sems gang dag gis byang chub kyi phyir dge ba’i rtsa ba rnams yang dag par bsgrubs pa, de dag kyang zad cing ’gags te yal zhing med par gyur pas yul na mi gnas, phyogs na mi gnas te, de yang gdags par mi nus so. sems gang dag gis dge ba’i rtsa ba de dag byang chub tu yongs su bsngos pa, de dag kyang de’i rang bzhin dang de’i mtshan nyid de; sems kyis sems mi shes so, sems kyis sems mi mthong ngo, sems kyis sems kyi mtshams mi sbyor ro.

sa cittam evaṃ pratyavekṣate: cittam utpannaṃ bhagnavilīnam anavasthitam, nāpy adhyātmam avasthitaṃ nāpy bahirdhā cyutaṃ nobhayam antareṇopalabhyate. yan me prathamam utpannaṃ bodhicittaṃ tat kṣīṇaniruddhaṃ cyutāntarhitam adeśastham apradeśasthaṃ tan na prajñapituṃ śakyate. yaiś cittair bodhaye kuśalamūlāḥ samudānītās tāny api kṣīṇaniruddhāni cyutāntarhitāny adeśasthāny apradeśasthāni tāny api na prajñāpayituṃ śakyante. yaiś cittais te kuśalamūlā bodhaye pariṇāmitās tāny api tatsvabhāvāni tallakṣaṇāni. cittaṃ na cittena jñāyate, cittaṃ na cittena dṛśyate, cittaṃ na cittena pratisaṃdadhāti.

He looks at [the] thought [of awakening] this way: “Thought [that is, thought itself and the thought of awakening] never remains once it has arisen, it is broken up and melts away as unstable, it does not remain internally, it does not perish outwardly, it is not perceived in between the two. The first thought of awakening arisen in me has perished and ceased, vanished and disappeared, it is not found in any place, not in any location, it is not possible to communicate it. And the thoughts by which the roots of good are accumulated for the sake of awakening, these have also perished and ceased, vanished and disappeared, they are not found in any place, not in any location, it is not possible to communicate them. The thoughts by which roots of the good are transformed into awakening are also of that nature, having those characteristics. Thought is not known by thought, thought is not seen by thought, [past] thought does not [perish in the future, it does not] connect itself to [future] thought.

byang chub kyi sems mi brjed pa de ji rtag pa’i phyir de lta bu zhig nas mnyam pa la de’i phyir de sems la ’di ltar rtog go zhes bya ba la sogs pa gsungs te, de zhes bya ba ni sems dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ de’am, byang chub kyi sems ma brjed pa’i byang chub sems dpa’ de’o; sems la zhes bya ba ni byang chub kyi sems la’o; ’di ltar rtog ces bya ba ni byang chub kyi sems de la ’og nas ’byung ba ltar rtog pa’o. ji ltar rtog ce na? de’i phyir sems ni skyes nas zhig cing zhu ste zhes bya ba la sogs pa gsungs te, sems ni sems nyid dam byang chub kyi sems so; skyes nas zhes bya ba ni skyes ma thag tu’o, zhig cing zhu ste zhes bya ba ni don gcig ste, de ma thag tu zhig pa’o, mi gnas pa ni cung zad kyang ’dug pa’i mthu med pa ste, de bas na zhes bya bar sbyar ro; nang na yang mi ’dug phyi rol tu yang ma ’phos gnyi ga med par yang mi dmigs zhes bya ba ni sems de skad cing ma’i rang bzhin skyes ma thag tu ’jig cing dengs pa’i ngo bo nyid de, zhig nas kyang med par ’gyur ba’i, nang gi dngos po rnams la yang mi gnas, phyi rol gyi yul rnams la yang ma ’phos, de gnyis ka ma yin pa gzhan phyi nang gnyis kyi bar na yang mi dmigs mi gnas shes bya ba’i don to. gang bdag gi byang chub kyi sems dang po skyes pa de ni zhes bya ba la sogs pa la gong du bshad par yang ma zad kyi ’di ltar yang khong du chud do zhes bya bar sbyar ro, skyes pa ’das pa’i dus su skyes zin to, zad cing ’gags pa la sogs pa ni don gcig ste med par gyur par ston pa’o, zad pa ni rgyu med pa’o, ’gags pa ni rang bzhin gyis med pa’o, yal zhing med par gyur pas kyang gang du yang gnas par ma gyur te, de bas na med par gyur pa zhes bya’o, yul dang phyogs na mi gnas te de ni gdags par mi nus so zhes bya ba la thog mar sems bskyed de, de skad cig ma re re la yang zad cing ’gags te, gzhan dang gzhan du gyur la, yal zhing med par gyur pas dngos po med pa’i phyir yul dang phyogs na mi gnas ming dang mtshan mar gdags su med do zhes bya ba’i don to. sems gang dag gis byang chub kyi phyir dge ba’i rtsa ba rnams yang dag par bsgrubs pa, de dag kyang zad cing ’gags te yal zhing med par gyur pas zhes bya ba la sems gang dag gis ni dge ba’i rtsa ba’i rgyur ’gyur ba’i sems bskyed pa gang gis so, byang chub kyi phyir ni ’bras bu de thob par bya ba’i phyir ro, dge ba’i rtsa ba bsgrubs pa ni bsod nams dang ye shes kyi tshogs bsgrubs pa’o; byang chub kyi sems nyid gong du smos pa’i tshul gyis don dam par ngo bo nyid med pas, de las byung ba’i dge ba’i rtsa ba rnams kyang yal zhing med par gyur pas sems bzhin du ngo bo nyid med pa’i phyir yul dang phyogs na mi gnas shing ming dang mtshan mar gdags par mi nus so zhes bya ba’i don to. sems gang dag gis dge ba’i rtsa ba de dag byang chub tu bsngos pa, de dag kyang de’i rang bzhin de’i mtshan nyid de zhes bya ba la sems gang gis ni dge ba’i rtsa ba’i rgyur gyur pa’i byang chub kyi sems bskyed pas so, byang chub tu bsngos pas kyang zhes bya ba ni byang chub tu bsngos pa’i ’og tu ’phel bar gyur pa’i dge ba’i rtsa ba de dag go, de ni ’di skad du byang chub kyi sems kyis bskyed pa’i dge ba’i rtsa ba bla na med pa’i byang chub tu bngos pa de dag kyang sems dang ’dra bar zad cing ’gags te yal zhing med par ’gyur ba’i mtshan nyid las yul dang phyogs na mi gnas shing gdags par nus so zhes bya bar ston to. sems kyis sems mi shes so zhes bya ba ni sems de rang bzhin med pas shes par byed pa dang shes par bya ba med pa’i phyir ro. de bzhin du ’og ma la yang sbyar ro; sems kyis sems kyi mtshams mi sbyor ba ni ’das pa’i sems de ma ’ongs par mi ’pho zhing, ma ’ongs pa’i sems dang mtshams mi sbyor ba’o.

. . . . . .

de la sems gang zhe na? gang gis bdag bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o snyam pa ste. byang chub kyi sems gang yin pa, de dge ba’i rtsa ba’i sems dang lhan cig mi gnas, dge ba’i rtsa ba’i sems de yang yongs su bsngo ba’i sems dang lhan cig mi gnas; yongs su bsngo ba’i sems gang yin pa, de yang byang chub kyi sems dang lhan cig mi gnas so, snyam du rtog go.

tatra katamac cittam? yenāham anuttarāṃ samyaksaṃbodhim abhisaṃbhotsya iti. yad bodhicittaṃ tat kuśalamūlacittena sārdhaṃ na saṃvasati, tat punaḥ kuśalamūlacittaṃ pariṇāmacittena sārdhaṃ na saṃvasati. iti pratyavekṣate.

What then is thought? That by which one thinks: ‘I will wake up to the incomparable perfect awakening’. But the thought of awakening does not stay with the roots of good [since there is really (svabhāvatas) no attainment at all]; and again, [thus] the thought of the roots of the good does not stay with the thought of transformation. Thus he reflects.

de la gang gis bdag bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya zhes bya ba la sogs pa la mngon par ’tshang rgya bar ’gyur ba’i byang chub kyi sems dang dge ba’i rtsa ba’i sems la sogs pa gong du smos pa lta bu’i tshul gyis brtags na gang yang rang bzhin du grub pa ni med pas byang chub kyi sems gang yin pa de dge ba’i rtsa ba’i sems dang lhan cig mi gnas zhes bya ba la sogs pa gsungs so. (269a)

. . . .

gal te byang chub sems dpa’ de ltar rtog pa ni mi skrag mi dngang zhing dngang bar mi ’gyur na, sems la sems kyi rjes su lta zhing gnas so.

yadi bodhisattva evaṃ pratyavekṣamāno nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta, citte cittānudarśī viharet.

If the bodhisattva reflecting thus does not get afraid, scared or terrified, he is one to continually consider thought.

yang de ’di snyam du sems te: rgyu dang ’bras bu chud mi za ba’i phyir rten cing ’brel bar ’byung ba ni shin tu zab ste; sems kyi chos nyid de lta bu yin du zin kyang, chos thams cad ni rgyu dang rkyen la rag las shing g.yo ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa ste; de dag ji ltar ’dod pa de bzhin du rnam par sgrub bo. bdag gis kyang rnam par sgrub pa la brtson par bya ste, sems kyi chos nyid ’di yang mi spong ngo, snyam mo.

punas tasyaivaṃ bhavati: atigambhīraḥ pratītyasamutpādo hetuphalāvipraṇāśatayā kiṃ cāpi cittadharmataivaṃ bhavet sarvadharmā hetupratyayādhīnā nirīhā niśceṣṭā asvāmikā aparigrahāḥ. tān yathecchaṃ viṭhapayeyam, viṭhapanāyāṃ mayā yogaḥ karaṇīyaḥ, iyaṃ ca cittadharmatā na vihātavyā.

Again he thinks: “[Thought is essentially empty (svabhāvaśūnya), but] dependent origination is very deep since there is no destruction of [the connection between] the cause [that which is performed] and the fruit [attained, i. e., according to conventional truth (saṃvṛtyā) ]. Even though the true state of thought is such [that it is in the highest meaning (paramārthatas) essentially empty (svabhāvaśūnya) ], all moments of existence are dependent on causes and conditions, but without a mover, without an activator, without an owner, beyond appropriation. I will create them [the causes (hetu), like giving up all belongings, and the fruit (phala), purifying my buddha-field] according to my wish, and I will exert myself in creating [according to conventional truth (saṃvṛtyā) ], but I will not give up the true state of thought [which is unborn according to the highest truth (paramārthatas) ].

sems la rtog pa’i rnam pa gzhan pa bstan pa’i phyir yang de ’di snyam du sems te rgyu dang ’bras bu chud mi za ba zhes bya ba la sogs pa gsungs so; de ni byang chub sems dpa’ de’o; de ltar sems kyi rang bzhin stong pa yang kun rdzob tu rgyu gang spyad pa’i ’bras bu de bzhin du thob par ’gyur te chud mi za bar rten cing ’brel bar ’byung ba gcig kho nar nges par mi mngon pa de ni blta dka’ bas shin tu zab bo zhes bya ba’i don to; sems kyi chos nyid de lta bu yin du zin kyang zhes bya ba la sogs pa ni don dam par sems de ngo bo nyid kyis stong du zin kyang kun rdzob tu rgyu dang rkyen rnams tshogs na med par mi ’gyur la, rgyu rkyen tshogs pa las ’byung ba de dag kyang mu stegs can gyi byed pa po la sogs pa med pas de dag gis kyang bskyod do zhes bya ba’i don to; de dag ji ltar ’dod pa bzhin rnam par bsgrub pa zhes bya ba ni ji ltar byed pa po la sogs pa med par yang rgyu rkyen tshogs pa las kun rdzob tu skye zhing ’byung bas na rgyu gang dang gang gis ’bras bu gang dang gang sgrub pa de dag ji ltar ’dod pa bzhin du grub zhes bya ba’i don to. bdag gis kyang rnam par bsgrub pa la brtson par bya zhes bya ba ni ji ltar ’dod pa bzhin ’bras bu ’grub pas bdag gis kyang bdog pa thams cad yongs su gtang ba la sogs pa’i ’bras bu sangs rgyas kyi zhing yongs su dag par bya ba’i phyir bsngo ba la sogs pa la brtson par bya’o zhes bya ba’i don to; sems kyi chos nyid ’di yang mi spong ngo zhes bya ba ni de dag kun rdzob tu sgrub pa la brtson par byed kyang, don dam par sems kyi chos nyid ma skyes pa yang mi spong ba’am, de yang nyams par mi byed pa’o; sems ni sgyu ma lta bu ste zhes bya ba la sogs pas pha rol tu phyin pa drug don dam par mi dmigs pa dang, kun rdzob tu rgyu dang ’bras bu nges par yod par bstan pa’o.

. . . .

de la sems kyi chos nyid ni gang, rnam par sgrub pa ni gang zhe na?

tatra katamā cittadharmatā, katamā viṭhapanā?

(p. 131) What then is the true state of thought, what is creating?

sems ni sgyu ma lta bu ste, ’di la gang sbyin par byed pa gang yang med de, ’di ni sems kyi chos nyid ces bya’o. gang yang bdog pa thams cad yongs su btang ste, sangs rgyas kyi zhing yongs su dag par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

māyopamaṃ cittam iha nāsti dātā kaścaneyam ucyate cittadharmatā, yat punaḥ sarvasvaṃ parityajya sarvabuddhakṣetrapariśuddhaye pariṇāmayatīyam ucyate viṭhapanā.

Thought is like an illusion – here there is no giver at all – this is called the true state of thought, but when one gives up all belongings and transforms it so as to purify one’s buddha-field, it is called creating.

sgyu ma lta bur zhes bya ba ni sgyu ma bzhin du rang bzhin med pa ste, de bas na gang zag ’di la bdag gis dngos po gtong bar snang ba ni rang bzhin med pa’o; bdog pa thams cad yongs su btang ste zhes bya ba ni phyi dang nang gi dngos po thams cad yongs su gtong ba’o, sangs rgyas kyi zhing dag pa ni bai dū rya’i kha dog la sogs pa’o.

. .

sems ni rmi lam lta bur rab tu zhi ba’i mtshan nyid de, ’di ni sems kyi chos nyid ces bya’o. gang yang tshul khrims dang, bslab pa dang, sbyangs pa’i yon tan dang, byang chub kyi tshogs sogs pa thams cad mkhyen pa nyid kyi phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

svapnopamaṃ cittam praśāntalakṣaṇam iyam ucyate cittadharmatā, yat punaḥ śīlaśikṣādhūtaguṇabodhisaṃbhāropacayaṃ sarvajñatāyai pariṇāmayatīyam ucyate viṭhapanā.

Thought is like a dream, characterized by absolute peace, this is called the true state of thought, but when one transforms morality, training and qualities of purification into omniscience – gathering the accumulation for awakening – it is called creating.

sems rmi lam lta bu zhes bya ba la, ji ltar rmi lam na dngos po rnam pa sna tshogs snang yang rang bzhin stong pa de bzhin du sems la gzung ba dang ’dzin pa la sogs pa rnam pa du mar snang yang rang bzhin gyis stong pa’o; yang dag par blangs pa dang yang dag par slob pa ni tshul khrims so, yang dag par blang bar bya ba dang bslab par bya ba ni bslab pa’o, thams cad mkhyen pa nyid kyi phyir zhes bya ba ni thams cad mkhyen pa thob par bya ba’i phyir ro.

. .

sems ni mig yor lta bu ste, gzod ma nas yongs su ma grub pa, ’di ni sems kyi chos nyid ces bya’o. gang yang bzod pa dang des pa thams cad mi skye ba’i chos la bzod pa yongs su rdzogs par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

pratibhāsopamaṃ cittam ādyapariniṣpannam iyam ucyate cittadharmatā, yat punaḥ sarvakṣāntisauratyam anutpattikadharmakṣāntiparipūraye pariṇāmayatīyam ucyate viṭhapanā.

Thought is like a reflection, from the beginning not developed, this is called the true state of thought, but when one transforms all tolerance and mildness into attaining the tolerance that all moments of existence are unborn, it is called creating.

gzod ma nas yongs su ma grub ces bya ba ni ji ltar mig yor phyis brtags te, rang bzhin med pa ltar dang po snang ba’i dus na yang rang bzhin med pa yin no, de dang ’dra bar sems ’di yang thog ma nas rang bzhin med cing ma skyes pa’o, bzod pa ni gzhan gyis gnod pa byas pa nyams su len pa’o, des pa ni slar gnod pa mi byed pa ste, de dag bsgrubs pa zhes bya bar sbyar ro; mi skye ba’i chos la bzod pa rdzogs par bya ba’i phyir zhes bya ba ni skye ba dang ’gag pa med pa’i chos la skrag pa med pa thob par bya ba’i phyir bsngo ba’o.

. .

sems ni smig rgyu lta bu ste, shin tu dben pa’i phyir dben pa, ’di ni sems kyi chos nyid ces bya’o. gang yang dge ba’i rtsa ba thams cad la brtson ’grus brtsams pa rnams sangs rgyas kyi chos thams cad yongs su rdzogs par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

marīcyupamaṃ cittam viviktam atyantavivekatayeyam ucyate cittadharmatā, yat punaḥ sarvakuśalamūlavīryārambhān sarvabuddhadharmaparipūraye pariṇāmayatīyam ucyate viṭhapanā.

Thought is like a mirage [empty of water], dissociated [from and empty of subject and object (grāhyagrāhaka) ] because of its absolute dissociation, this is called the true state of thought, but when one transforms the undertakings of vigour for [attaining] all roots of the good into fulfilling all teachings of the Buddha, it is called creating.

shin tu dben pa zhes bya ba ni smig rgyu chus stong ste, dben pa bzhin du sems la yang gzung ba dang ’dzin pas stong ste dben pa’o; dge ba’i rtsa ba thams cad la zhes bya ba ni dge ba’i rtsa ba thams cad sgrub pa la zhe’am, sgrub pa’i phyir zhes bya ba’i don to, sangs rgyas kyi chos ni sa dang pha rol tu phyin pa la sogs pa’o.

. .

sems ni gzugs can ma yin pa, bstan du med pa, thogs pa med pa, rnam par rig pa med pa ste, ’di ni sems kyi chos nyid ces bya’o. gang yang bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa thams cad sangs rgyas kyi ting nge ’dzin thob par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

arūpi cittam anidarśanam apratihatam avijñāptikam iyam ucyate cittadharmatā, yat punaḥ sarvadhyānavimokṣasamādhisamāpattayo buddhasamādhiprāptaye pariṇāmayatīyam ucyate viṭhapanā.

Thought is without form, it cannot be demonstrated, is unhindered [and all-pervasive (sarvatragata) like empty space (ākāśa) ] and beyond communication, this is called the true state of thought, but when one transforms all meditations, liberations, concentrations and the states of concentration into attaining the concentration of a Buddha [that is, the concentration beyond thought-constructions (nirvikalpasamādhi) ], it is called creating.

gzugs can ma yin pa zhes bya ba ni thogs pa dang bcas pa’i gzugs kyi ngo bo ma yin pa’i phyir ro, bstan du med pa zhes bya ba ni sngon po la sogs pa bzhin du gzhan la bstan par mi nus pa’o, thogs pa med pa ni nam mkha’ bzhin du kun tu song ba’i phyir ro, rnam par rig pa med pa ni rig par bya ba dang rig par byed pa dang bral ba’i phyir ro; sangs rgyas kyi ting nge ’dzin ni rnam par mi rtog pa’i ting nge ’dzin no.

. .

sems ni gzung ba med pa, mtshan ma med pa, bstan du med pa, gnas med pa ste, ’di ni sems kyi chos nyid ces bya’o. gang yang dris pa’i tshig rab tu dbye ba bstan pa shes pa thams cad sangs rgyas kyi ye shes yongs su rdzogs par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

agrāhyaṃ cittam animittam anidarśanam anavasthitam iyam ucyate cittadharmatā, yat punaḥ sarvapraśnapadaprabhedasaṃdarśanajñānaṃ buddhajñānaparipūraye pariṇāmayatīyam ucyate viṭhapanā.

Thought cannot be grasped; signless, it cannot be demonstrated, it has no basis, this is called the true state of thought, but when one transforms the knowledge of explaining by analysis all words of questions into fulfilling the knowledge of a Buddha, it is called creating.

gzung ba med pa ni sems dang sems las byung ba’i gzung bar snang ba dngos por ma grub pa’i phyir ro, mtshan ma med pa ni gzugs la sogs pa’i ngo bo ma yin pa’i phyir ro, bstan du med pa ni snga ma bzhin no, gnas med pa ni gzugs dang dbang po la mi gnas pa’i phyir ro; dris pa’i tshig ni phung po dang khams la sogs pa gzhan gyis dris pa’o, dbye ba bstan pa shes pa zhes bya ba ni ji ltar thos pa’i chos rnams so sor phye ste bshad pa’i gnas shes rab bo, sangs rgyas kyi ye shes ni me long lta bu la sogs pa’o.

. .

sems ni dmigs pa med par mi skye ba ste, ’di ni sems kyi chos nyid ces bya’o. sangs rgyas kyi chos thams cad thob par bya ba’i phyir dge ba’i rtsa ba thams cad la dmigs pa’i sems nye bar sgrub pa, ’di ni rnam par sgrub pa zhes bya’o.

anārambaṇaṃ cittam notpadyata iyam ucyate cittadharmatā; yat punaḥ sarvabuddhadharmaprāpaṇatayā sarvakuśalamūlārambaṇaṃ cittam upasaṃharatīyam ucyate viṭhapanā.

Thought does not originate without an object [that is, without the causes and conditions of objects (ālambanahetupratyaya) ], this is called the true state of thought; when one produces thoughts that have all roots of good as the object for the sake of attaining all the qualities of a Buddha, it is called creating.

sems ni dmigs pa med par mi skye zhes bya ba la sogs pas kun rdzob kyi sems kyis dmigs pa’i rgyu dang rkyen la sogs pa yod par bstan pa las sgrub pa yang yod par bstan pa ste, dmigs par bya ba’i yul med par sems mi skye’o, yul la dmigs nas skye ba ni sems kyi chos nyid do; gang dge ba’i rtsa ba thams cad la dmigs pa zhes bya ba ni sems yul la dmigs nas skye ba yin pas, dmigs nas yang dge ba’i rtsa ba skye bar ’gyur ba’i dmigs pa thams cad la sems dmigs pa’o.

. .

sems ni rgyu med par mi skye ba ste, ’di ni sems kyi chos nyid ces bya’o. gang yang byang chub kyi phyogs kyi chos thams cad kyi rgyur sems bskyed pa, ’di ni rnam par sgrub pa zhes bya’o.

ahetukaṃ cittam notpadyata iyam ucyate cittadharmatā, yat punaḥ sarvabodhipakṣikadharmahetoś cittam utpādayatīyam ucyate viṭhapanā.

Thought does not originate without a cause, this is called the true state of thought, but when one produces thoughts for the sake of [that is, being the cause of] all the moments of existence that are wings of awakening, it is called creating.

rgyu med par mi skye ba ni kun gzhi rnam par shes pa’i bag chags med par sems mi skye ba’o – "Thought does not originate without the habits (vāsanā) of the store-consciousness (ālayavijnyāna)". byang chub kyi phyogs kyi chos zhes bya ba ni sems skye ba’i rgyu bskyed cing ’jog na yang byang chub kyi phyogs kyi chos skye ba’i rgyu bskyed pa’o.

. .

yul drug las rnam par grol bar sems mi skye ba, ’di ni sems kyi chos nyid ces bya’o. gang yang sangs rgyas kyi chos thams cad kyi yul gyi rgyur sems mngon par sgrub pa, ’di ni rnam par sgrub pa zhes bya’o.

ṣaḍviṣayavimuktaṃ cittam notpadyata iyam ucyate cittadharmatā, yat punaḥ sarvabuddhadharmaviṣayahetoś cittam abhinirharatīyam ucyate viṭhapanā.

Thought does not originate without the six object-fields of sense-perception, this is called the true state of thought, but when one produces thoughts [namely the moments of existence of insight and expedient means (prajñopāyadharma) ] for the sake of [that is, being the cause of, in that they produce] the field of all the teachings [and qualities] of a Buddha [this field, however, being emptiness (śūnyatā) ], it is called creating.

yul drug la zhes bya ba ni yul drug la ma brten par sems mi skye ba’o; sangs rgyas kyi chos thams cad ni sa dang pha rol tu phyin pa dang stobs dang mi ’jigs pa la sogs pa’o, de dag gi yul ni stong pa nyid do, rgyu ni yul te, mngon du byed pa’i chos thabs dang shes rab bo; sgrub pa ni thabs dang shes rab sgrub pa’o.

. .

sems la sems kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ mngon par shes pa thob par bya ba’i phyir sems nye bar ’dogs so. de mngon par shes pa thob pa’i sems kyis sems can thams cad kyi sems kyi spyod pa rab tu shes te. shes nas kyang de lta bu’i rang bzhin gyi chos ston to. sems la sems kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ snying rje chen po thob par bya ba’i phyir sems nye bar ’dogs te, de snying rje chen po thob pa’i sems kyis sems can thams cad yongs su smin par byed pas mi skyo’o. sems la sems kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ sems zad par bya ba’i phyir sems mi skyed, sems ’gog par bya ba’i phyir yang ma yin te; ’khor ba’i rgyun gyi dge ba’i rtsa ba kun tu sbyor ba rnams la sems mngon par sgrub bo. sems kyi dran pa shes pa des ma byung ba dang, mi skye ba dang, mi ’gog par nges par ’gyur ba la ’jug pa’i chos su gnas kyang, nyan thos dang rang sangs rgyas kyi sar mi ltung ste; nam yang sangs rgyas kyi chos thams cad yongs su rdzogs par ma gyur gyi bar du, sems kyi rgyun de nye bar ’dogs te; sems kyi skad cig gcig dang ldan pa’i shes rab kyis bla na med pa yang dag par rdzogs pa’i byang chub kyang mngon par rdzogs par ’tshang rgya ste,

citte cittānudarśī viharan bodhisattvo ’bhijñāprāptaye cittam upacarati; so ’bhijñāprāptena cittena sarvasattvānāṃ cittacaritāni prajānāti. jñatvā caivaṃsvabhāvena dharmaṃ deśayati. citte cittānudarśī viharan bodhisattvo mahākaruṇāprāptaye cittam upacarati, so mahākaruṇāprāptena cittena sarvasattvaparipācanena na parikhidyate. citte cittānudarśī viharan bodhisattvo na cittakṣayāya cittam utpādayati nāpi cittanirodhāya, samsārasrotasaḥ kuśalamūlasaṃyojaneṣu cittam abhinirharati. tena cittasmṛtijñānenābhūtānutpādānirodhaniyāmapraveśadharme sthito ’pi na śrāvakapratyekabuddhabhūmau patati. yāvat kadācit sarvabuddhadharmaparipūraṇāc cittasaṃtānam upacarati; ekakṣaṇasamāyuktayā prajñayānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.

The bodhisattva continually considering thought treats [and thus makes one-pointed (ekāgra) ] thought so as to attain supernormal knowledge; and having attained supernormal knowledge by means of thought he knows the mental behaviour of all beings. Having known this he teaches them religion in accordance with their nature. The bodhisattva continually considering thought treats thought so as to attain great compassion; and having attained great compassion by means of thought he never gets tired of maturing all beings. The bodhisattva continually considering thought does not produce the thought that thought should perish, or that thought should cease [like the disciples and isolated buddhas intent solely on peace (śānti), on extinction (nirvāṇa); on the contrary, by expedient means (upāya) he does not cut off the roots of good (kuśalamūla) in the stream of existence (saṃsārasrotas) ], (p. 132) but he produces the thought to join himself to the roots of good in the stream of existence. Though he by that knowledge of recollection of thought is situated in the moment of existence which is the entrance into the certainty that all is unborn, does not arise and does not cease, he does not fall into the stage of disciples and isolated buddhas. And until the fulfilment of all qualities of a Buddha [that is, the incomparable complete awakening (anuttarasamyaksaṃbodhi) for oneself and all other beings], he relates at any time to the continuity of thoughts [never giving up the continuity of thoughts which is the union of insight and expedient means (prajñôpâyayuganaddha) ]; and he wakes up to incomparable, perfect awakening by insight associated with that moment.

mngon par shes pa ni drug rnams so, sems nye bar ’dogs pa ni rtse gcig tu ’jog pa’o. sems kyi spyod pa rab tu shes pa’o sems can rnams kyi sems ji lta bu yin pa dang, ’dod chags la sogs pa’i nyon mongs pa gang la spyod pa shes pa’o. de lta bu’i rang bzhin gyis chos ston pa ni nyon mongs pa gang la spyod pa dang de dang mthun pa’i chos mi gtsang ba la sogs pa ston pa’o. mi skyo ba ni snying rje dang ldan pas so. sems zad par bya ba’i phyir sems mi skyed ces bya ba la sogs pa ni nyan thos dang rang sangs rgyas ltar zhi ba’i phyogs gcig pa’i mya ngan las ’das pa la gnas pa ni ma yin gyi, thabs kyis yongs su zin pas ’khor ba’i rgyun gyi dge ba’i rtsa ba mi gcod do zhes bya ba’i don to. zad pa ni nyon mongs pa zad pa’i phyir ro; ’gog pa ni phung po spang ba’i phyir ro. sems kyi dran pa shes pa des zhes bya ba la sogs pas gong du smos pa lta bu’i sems dran pa nye bar ’jog pa de khong du chud de, des ma byung ba dang mi skye ba la sogs pa’i mtshan nyid la gnas kyang chos nyid de’i dbang du ma gyur pas nyan thos dang rang sangs rgyas dag ltar ’khor ba yongs su spong bar yang mi ’gyur ro zhes bya ba’i don to. nam sangs rgyas kyi chos zhes bya ba la sogs pa ni bdag dang sems can thams cad bla na med pa’i byang chub tu ma grub kyi bar du thabs dang shes rab zung du ’brel ba’i sems kyi rgyun mi gtong ba’o. sems kyi skad cig gcig dang ldan pa’i shes rab ces bya ba ni mthar mngon par byang chub pa la ’jug pa’i sems kyi skad cig ma gcig dang ldan pa, bdag med pa gnyis khong du chud pa’i shes rab kyis de bzhin nyid mngon sum du byed pa’o. Cf. Rgv p. 4113-14, Takasaki’s tr. p. 189 with note 24.

. . . . . . . . .

’di ni byang chub sems dpa’ rnams kyi sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa zhes bya’o.

idam ucyate bodhisattvānāṃ citte cittānupaśyanā smṛtyupasthānam.

This is called the bodhisattvas’ presence of recollection which consists in the consideration of thought.

sems dran pa nye bar gzhag pa bsgom pa mi zad pa bshad zin to.

37th akṣaya: Dharmasmṛtyupasthāna

37th Imperishable: The Presence of Recollection Concerned with Moments of Existence.(p. 133)

de la byang chub sems dpa’i chos rnams la chos kyi rjes su lta ba dran pa nye bar gzhag pa gang zhe na?

tatra katamad bodhisattvasya dharme dharmānupaśyanā smṛtyupasthānam?

What then is the bodhisattva’s presence of recollection [being one-pointedness (ekāgratā) through concentration (samādhi) ] which consists in considering [and discerning with insight (prajñā) the emptiness of conditioned (saṃskṛta) and unconditioned (asaṃskṛta), sullied (sāsrava) and unsullied (anāsrava) ] moments of existence?

rab tu rnam par byang ba’i byang chub sems dpa’ gang zhe na? gang chos dran pa nye bar gzhag pa la rab tu zhugs pa ste, sgrib pa dang, kun nas sbyor ba dang, ’ching ba dang, bag la nyal ba dang, nyon mongs pa’i kun nas dkris pa thams cad las ’das pa yang thob la, chos thams cad la dbang thob pa yongs su rdzogs par byed pa’o. de’i dbang du byas nas de la byang chub sems dpa’i chos rnams la zhes bya ba la sogs pa gsungs te – "What is the bodhisattva purifying (pravyavadānaka)? He is the one progressing in the presence of recollection concerned with moments of existence (dharmasmṛtyupasthānapratipanna), he is one to fulfil the attainment of mastery over all moments of existence (sarvadharmavashitāprāpti) in attaining transcendence from obsession (paryavasthāna) of hindrances (āvaraṇa), fetters (saṃyojana), ties (bandhana), latent potentialities (anushaya) and vices (klesha). With reference to him (tam adhipatiṃ kṛtvā), it is said ...
chos ni ’dus byas dang ’dus ma byas dang, zag pa dang bcas pa dang zag pa med pa’o. chos kyi rjes su lta ba ni shes rab kyis chos de dag la stong par rtog pa’o; dran pa nye bar gzhag pa ni ting nge ’dzin gyis de la rtse gcig tu ’jog pa’o. gang zhe na zhes bya ba ni de dag dngos po gang yin pa ’dri ba’o.

’phags pa’i shes rab kyi mig gis mthong ba’i chos de dag byang chub kyi snying po la ’dug gi bar du bar ma dor brjed par mi ’gyur ro.

tān āryaprajñācakṣuṣā paśyati dharmān na cāntarā muhyati yāvad bodhimaṇḍaniṣadanāt.

He sees [the emptiness of essence (śūnyatāsvabhāva), as described below, in] the moments of existence with the sacred sight of insight [which has the essential character of the absence of thought-constructions (nirvikalpalakṣaṇa) ] and does not get bewildered in the meantime until he sits on the place of awakening.

de dag bstan pa’i phyir ’phags pa’i shes rab kyi mig gis mthong ba’i chos de dag ces bya ba la sogs pa gsungs te, ’phags pa zhes smos pa ni zag pa med par ston to; shes rab kyi mig ces smos pa ni rnam par mi rtog pa’i mtshan nyid yin par ston to; mthong ba ni ’dus byas dang ’dus ma byas kyi chos thams cad ’og nas ’byung ba’i tshul du stong pa nyid kyi rang bzhin mthong ba ste de ltar mthong ba’i chos de dag ni ’bras bu la gnas kyi bar du nyams par mi ’gyur zhes bya ba’i don to.

chos rnams la chos kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ gang stong pa nyid las rnam par grol ba dang, mtshan ma med pa las rnam par grol ba dang, smon pa med pa las rnam par grol ba dang, mngon par ’du mi byed pa las rnam par grol ba dang, mi skye ba las rnam par grol ba dang, mi ’byung ba las rnam par grol ba dang, dngos po med pa las rnam par grol ba’i chos chung rab tsam yang mi mthong ngo. chos rnams la chos kyi rjes su lta zhing gnas pa’i byang chub sems dpas chos gang rten cing ’brel bar ’byung ba las rnam par grol ba chung rab tsam yang mi mthong ngo.

dharme dharmānudarśī viharan bodhisattvo nālpataram api dharmaṃ samanupaśyati yaḥ śūnyatāvimukta ānimittavimukto ’praṇihitavimukto ’nabhisaṃskāravimukto ’nutpādavimukto ’bhāvavimukto ’vastuvimuktaḥ, dharme dharmānudarśī viharan bodhisattvo nālpataram api dharmaṃ samanupaśyati yaḥ pratītyasamutpādavimuktaḥ.

The bodhisattva continually considering the moments of existence does not see any moment of existence, however small, escaping emptiness, escaping the absence of distinguishing marks, escaping the fact that there is nothing to long for, escaping unconditionedness, escaping unbornness, escaping non-existence, escaping the absence of substance [according to the highest truth (paramārthatas) ], and, [according to the concealed truth (saṃvṛtitas) ] the bodhisattva continually considering the moments of existence does not see any moment of existence, however small, escaping dependent origination.

stong pa las rnam par grol ba zhes bya ba la sogs pa ni chung rab tsam yang mi mthong zhes bya bar sbyar te, stong pa nyid la sogs pa’i nang du ma ’dus pa’i chos gang yang med do, der ma ’dus pa’i chos gang yang mi mthong ngo zhes bya ba’i don to. chos gang rten cing ’brel bar ’byung ba las rnam par grol ba chung rab tsam yang mi mthong ngo zhes bya ba ni don dam par chos rnams stong pa nyid kyi rang bzhin yin yang, kun rdzob tu yang rten cing ’brel bar ’byung ba ma yin pa’i chos gcig kyang mi mthong ste, der ma gtogs pa’i chos gcig kyang med do zhes bya ba’i don to.
Alternatively: ... sees the moment of existence, not the non-moment of existence.

chos rnams la chos kyi rjes su lta zhing gnas pa’i byang chub sems dpas chos kho na mthong gi, chos ma yin pa mi mthong ste.

dharme dharmānudarśī viharan bodhisattvo dharmam eva paśyati nādharmaṃ paśyati.

The bodhisattva continually considering the moments of existence sees things according to the truth, not according to untruth.

de la chos gang zhe na?

tatra katamo dharmaḥ?

What then is truth [the moment of existence]?

’di lta ste: bdag med pa’i don dang, sems can med pa’i don dang, srog med pa’i don dang, gang zag med pa’i don dang, chad pa med pa’i don dang, rtag pa med pa’i don dang, ’byung ba med pa’i don dang, ’jig pa med pa’i don te; de la chos shes bya’o.

tad yathā nairātmyārtho niḥsattvārtho nirjīvārtho niḥpudgalārtho ’nucchedārtho ’śāśvatārtho ’bhavārtho ’vibhavārthaḥ, tatrocyate dharmaḥ.

The meaning of no self, the meaning of no living being, the meaning of no life-principle, the meaning of no personality, the meaning of no discontinuity, the meaning of no eternity, the meaning of no being, the meaning of no absence of being, this is called truth [the moment of existence].

de la chos ma yin pa gang zhe na?

tatra katamo ’dharmaḥ?

What then is untruth [not a moment of existence]?

’di lta ste: bdag tu lta ba dang, sems can du lta ba dang, srog tu lta ba dang, gang zag tu lta ba dang, chad par lta ba dang, rtag par lta ba dang, ’byung bar lta ba dang, ’jig par lta ba ste; ’di ni chos ma yin pa zhes bya’o.

tad yathātmadṛṣṭiḥ sattvadṛṣtir jīvadṛṣtiḥ pudgaladṛṣtir ucchedadṛṣtiḥ śāśvatadṛṣṭir bhavadṛṣṭir vibhavadṛṣṭiḥ, ayam ucyate ’dharmaḥ.

The view of self, the view of living being, the view of soul, the view of person, the view of discontinuity, the view of eternity, the view of being, the view of absence of being. This is called untruth [not a moment of existence].

chos kho na mthong gi, chos ma yin pa mi mthong ngo zhes bya ba la bdag med pa la sogs pa phyin ci ma log pa yang dag pa yin pas na chos kho na zhes bya ste, de mthong ba’o. bdag tu lta ba la sogs pa smos pa ni yang dag pa ma yin pa phyin ci log pas chos ma yin pa ste, de mi mthong ba’o.

’di ltar yang chos thams cad ni chos so, chos thams cad ni chos ma yin pa’o. de ci’i phyir zhe na? stong pa nyid dang, mtshan ma med pa dang, smon pa med par so sor rtog pas chos thams cad ni chos yin no. ngar ’dzin pa dang nga yir ’dzin pa’i lta ba la mngon par zhen pas chos thams cad ni chos ma yin no.

evaṃ ca sarvadharmā dharmāḥ, sarvadharmā adharmāḥ. tat kasya hetoḥ? śūnyatānimittāpraṇihitapratyavekṣayā sarvadharmā dharmāḥ, ahaṃkāramamakāradṛṣtyabhiniveśena sarvadharmā adharmāḥ.

Thus all moments of existence are true, all moments of existence are untrue. Why? Through reflection on all moments of existence as being emptiness, beyond distinguishing marks and nothing to long for, all moments of existence are true, but through attachment resulting in views of me and mine, all moments of existence are not true.

chos thams cad ni chos so zhes bya ba la chos kyi sgra ni stong pa nyid la sogs pa la bya ste, de chos thams cad la yod pas na chos thams cad ni chos so. chos thams cad ni chos ma yin zhes bya ba ni chos de dag nyid la bdag dang bdag gir ’dzin pa yang skye bas na chos thams cad chos ma yin pas te, bdag tu ’dzin pa la sogs pa la chos ma yin pa zhes bya’o. so sor rtog pas zhes bya ba ni stong pa shes pas sam, stong pas khyab pas so. mngon par zhen pa zhes bya ba ni chos de dag nyid bdag dang bdag gir chags pa’i rgyu yin pas so.

. . . .

de ltar chos rnams la chos kyi rjes su lta zhing gnas pa’i byang chub sems dpas gang las sangs rgyas kyi chos med pa dang, gang las byang chub med pa dang, gang las lam med pa dang, gang las thar pa med pa dang, gang las nges par ’byung ba med pa’i chos gang yang mi mthong ste, des chos thams cad nges par ’byung bar shes pas sems can rnams la sgrib pa med pa zhes bya ba’i snying rje chen po’i ting nge ’dzin gyi sgo thob par ’gyur ro. des chos thams cad dang nyon mongs pa thams cad la yang bcos pa’i ’du shes ’thob ste: chos ’di dag ni nyon mongs pa med pa ste, ’di dag ni nyon mongs pa dang bcas pa ma yin no. de ci’i phyir zhe na? ’di ltar de dag ni nges pa’i don gyi don la rton te, nyon mongs pa’i tshogs kyang med, phung por gyur pa yang med, ’dod chags kyi dngos po med, zhe sdang gi dngos po med, gti mug gi dngos po med de; nyon mongs pa ’di dag rtogs pa’i phyir byang chub ste; nyon mongs pa’i ngo bo nyid gang yin pa, byang chub kyi ngo bo nyid kyang de yin no, zhes de ’di lta bur dran pa nye bar ’jog kyang ci la yang nye bar mi ’jog, rab tu mi ’jog, rnam par mi ’jog go.

tathā dharme dharmānudarśī viharan bodhisattvo na kaṃcid dharmaṃ samanupaśyati, yato na buddhadharmā yato na bodhir yato na mārgo yato na mokṣo yato na niḥsaraṇam. sa sarvadharmā niḥsaraṇam iti viditvā sattveṣv anāvaraṇaṃ nāma mahākaruṇāsamādhimukhaṃ samāpadyate. sa sarvadharmeṣu sarvakleśeṣu ca kṛtrimasaṃjñāṃ pratilabhate: niḥkleśā ete dharmā naite sakleśāḥ. tat kasya hetoḥ? tathā hy ete nītārthe samavasaranti, nāsti kleśānāṃ saṃcayo na rāśībhāvo na dveṣabhāvo na mohabhāvaḥ. eṣām eva kleśānām avabodhād bodhir, yatsvabhāvaś ca kleśās tatsvabhāvā bodhir. ity evaṃ smṛtim upasthāpayann api na kiṃcid upasthāpayati prasthāpayati vyavasthāpayati.

In this way the bodhisattva continually considering the moments of existence does not see any moment of existence at all which is not the qualities of the Buddha, not awakening, not the way, not liberation, which is not the way out [of the threefold world (traidhātuka) ]. Knowing that every moment of existence is a way out he attains the gate into the concentration of great compassion for all beings called “Unhindered”. He gets the notion that all moments of existence, all vices, are artificial [the knowledge (jñāna) that they are illusory (māyopama) and without own-being (niḥsvabhāva) ]: “These moments of existence are beyond vices, they are not connected with vices.” Why? They [the bodhisattvas, or the moments of existence] are united to explicit meaning [the meaning of emptiness (śūnyārtha) ], so there is no accumulation of vices, no heaping up, no state of cupidity, no state of aversion, no state of delusion. Understanding those vices is awakening, and the essence of vices is the essence of awakening. Though he thus practises recollection, he does not practise anything, start upon or establish anything.

sangs rgyas kyi chos med pa dang zhes bya ba la sogs pas ni chos rnams stong par khong du chud pa las thar pa dang mya ngan las ’das par ’gyur te, de bas na chos gang la brten te sangs rgyas kyi chos su mi ’gyur ba’i chos de dag yang med do zhes bya ba’i don to. sangs rgyas kyi chos ni lus dang khong du chud par bya ba’i chos te, de’i rang bzhin du ma gyur pa’i chos gang yang med do zhes bya bar dgongs so. gang las byang chub med pa zhes bya ba la, byang chub ni spangs pa dang ye shes kyi mtshan nyid de, chos gang la brten te de’i rgyur mi ’gyur ba’i chos gang yang med do zhes bya ba’i tha tshig go. lam med ces bya ba la lam ni sa bcu ste, de’i rang bzhin du ma gyur pa’i chos gang yang med do zhes bya ba’i don to. thar pa med pa zhes bya ba ni thar pa med pa’i rgyur ma gyur pa’i chos gang yang med do zhes bya ba’i don to. nges par ’byung ba med pa zhes bya ba ni khams gsum las ’byung bar ma gyur pa’i chos gang yang med do zhes bya ba’i don to. des chos thams cad nges par ’byung bar shes zhes bya ba la chos dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ des chos thams cad khams gsum las ’byung ba dang ’byung ba’i rgyur ’gyur ba dang, thar pa’i rgyur gyur pa shes pa’o, yang na des chos thams cad nges par ’byung bar shes pas sems can rnams la sgrib pa med pa zhes bya ba’i snying rje chen po’i ting nge ’dzin gyi sgo thob par ’gyur ro zhes bya ba la chos thams cad las byung ba’i dngos po dang mtshan ma thams cad las thar pa’am bral ba ste, stong pa nyid shes pa la bya’o. des chos thams cad de ltar stong par shes pas mtshan mar lta ba’i sems can rnams la snying rje chen po ’byung ba’i ting nge ’dzin gyi sgo thob par ’gyur te, ting nge ’dzin gang la zhugs na snying rje chen po ’byung ba’i ting nge ’dzin la snying rje chen po’i ting nge ’dzin ces bya’o, de’i sgo ni ting nge ’dzin de thob par ’gyur ba’am, de la ’jug pa’i thabs la bya’o, sgrib pa med pa ni ting nge ’dzin de mi mthun pa’i phyogs spangs pa’o, des zhes bya ba ni snying rje chen po’i ting nge ’dzin gyi sgo thob pa’i byang chub sems dpa’ de’am, chos dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ des so. chos thams cad ni phung po dang khams la sogs pa’o, nyon mongs pa ni ’dod chags la sogs pa’o, bcos ma’i ’du shes thob ces bya ba ni sgyu ma dang ’dra bar rang bzhin med par shes pa thob pa’o. ji ltar ’du shes thob pa bstan pa’i phyir chos ’di dag ni nyon mongs pa med pa zhes bya ba la sogs pa gsungs te, phung pa la sogs pa’i chos ’di dag ni nyon mongs pa skye ba’i rgyu ma yin pa’am, nyon mongs pa dang ’dres pa ma yin pa ste, de bas na chos ’di dag ni nyon mongs pa dang bcas pa ma yin pa’o. de ci’i phyir zhe na zhes bya ba ni byang chub sems dpa’ de ci’i phyir de lta bu’i ’du shes thob ces bya ba’am, chos de dag ci’i phyir nyon mongs pa ma yin zhe na zhes bya ba’i tha tshig go. 241b2-4: ’di ltar de dag nges pa’i don gyi don la rton te zhes bya ba la ’di ltar ni ’og nas bshad pa ltar ro, de dag ni byang chub sems dpa’ de dag gam, chos de dag go, nges pa’i don gyi don la rton pa ni chos gang nyon mongs pa gong du smos pa thams cad stong pa nyid kyi don la rton pa’am, byang chub sems dpa’ nyid stong pa nyid kyi don la rton pa ste, nges pa’i don ni stong pa nyid kyi don to, nyon mongs pa’i tshogs kyang med ces bya ba la sogs pa ni de ltar stong pa yin pas na nyon mongs pa nyid kyang med la phung por gyur pa’ang med pa’o. nyon mongs pa ’di dag rtogs pa’i phyir byang chub ste zhes bya ba ni nyon mongs pa gong du smos pa’i tshul ngo bo nyid med par rtogs pa nyid byang chub bo zhes bya ba’i don to, nyon mongs pa’i ngo bo nyid gang yin pa, byang chub kyi ngo bo nyid kyang de yin no zhes bya ba ni nyon mongs pa’i ngo bo nyid stong pa’i ngo bo, byang chub kyi ngo bo yang stong pa’i ngo bo ste, de gnyis don dam pa nyid du ro gcig pas de skad ces bya’o, yang na nyon mongs pa’i ngo bo stong pa gang yin pa de nyid byang chub ste, byang chub kyang de las gzhan ma yin pas na de skad ces bya’o. ’di ltar dran pa nye bar ’jog kyang ci la yang nye bar mi ’jog ces bya ba la sogs pa mi dmigs pa’i tshul gyis nye bar ’jog gi mtshan ma’i sgo nas dran pa nye bar mi ’jog go zhes bya ba’i don to, yang na kun rdzob kyi mtshan nyid tsam du de ltar nye bar ’jog kyang don dam par gang yang nye bar ’jog pa med do zhes bya ba’i don to, nye bar mi ’jog pa ni nyan pa’i dus na nye bar mi ’jog pa’o, rab tu mi ’jog pa ni sems pa’i dus na nye bar mi ’jog pa’o, rnam par mi ’jog pa ni bsgom pa’i dus na sems la mi ’jog pa’o.

. . . . . . . . .

chos nyid de gnas par rab tu shes te, de’i phyir chos kyi dbyings gnas pa zhes bya’o. gnas gang na chos kyi dbyings na gnas pa, de na sems can gyi khams kyang gnas so; sems can gyi khams gnas gang na gnas pa, de na nam mkha’i khams kyang gnas te; de bas na chos thams cad ni nam mkha’ dang mtshungs pa zhes bya’o.

tāṃ dharmatāṃ sthitāṃ prajānāti, tasmād dharmadhātuḥ sthitir ucyate. yasmin sthāne sthito dharmadhātus tatra sattvadhātur api sthitaḥ; yasmin sthāne sthitaḥ sattvadhātus tatrākāśadhātur api sthitaḥ. tasmāt sarvadharmā ākāśasadṛśāḥ.

He knows the true state of things as remaining [forever unchanged through being empty], that is why the sphere of [all] moments of existence is called a state. (p. 134) The place where the sphere of [all] moments of existence is situated, there also the sphere of living beings is situated; the place where the sphere of living beings is situated, there also the sphere of empty space is situated. That is why all moments of existence are like empty space.

chos nyid de gnas pa rab tu shes zhes bya ba ni stong pa’i chos nyid de ye nas de bzhin du mi ’gyur ba yin par shes pa ste, de bas na chos kyi dbyings gnas pa zhes bya’o.

. . . .

chos rnams la chos kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ ni sangs rgyas kyi chos la rton pa yin te; de chos thams cad kyang sangs rgyas kyi chos su mos so. de zad pa shes pa yang skyed de, ’dus byas kyang zad par mi byed do. mi skye ba shes pa yang mngon par sgrub ste, de sems can la lta ba yang skyed cing mi skye ba’i mtha’ yang mi spong ngo.

dharme dharmānudarśī viharan bodhisattvo buddhadharmeṣu samavasarati, sa sarvadharmān api buddhadharmān adhimucyate. sa kṣayajñānam utpādayann api saṃskṛtaṃ na kṣapayati. anutpādajñānaṃ cābhinirharati, sa sattvānāṃ dṛṣṭim utpādayann apy anutpādāntaṃ na jahāti.

The bodhisattva continually considering moments of existence unites with the qualities of a Buddha, and though relying on all moments of existence, he relies on the qualities of a Buddha. Though he produces the knowledge that things perish, he does not make the conditioned things perish. He produces knowledge of non-origination, and though he produces viewpoints in living beings [for their benefit by concealed truth (saṃvṛtyā) ], he does not give up the side of non-origination.

sangs rgyas kyi chos la rton pa yin te, de chos thams cad kyang sangs rgyas kyi chos su mos so zhes bya ba ni byang chub sems dpa’ de sangs rgyas kyi chos la rton cing gnas pa yin te, ji ltar zhe na? ’dus byas dang ’dus ma byas kyi chos thams cad sangs rgyas bcom ldan ’das kyis ji ltar mkhyen pa la rton te, de bzhin du tha dad do zhes bya ba’i don to. de zad pa shes pa yang skyed de ’dus byas kyang zad par mi byed do zhes bya ba la, dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ de shes bya dang nyon mongs pa’i sgrib pa dang chos thams cad mtshan mar dmigs pa don dam par shes kyang, kun rdzob tu ’dus byas kyi chos la zad par mi byed pa med par mi lta ba’o; yang na bdag med par khong du chud par byas nas nyon mongs pa thams cad spangs pa’i ye shes kyang bskyed la, khams gsum du skye bar byed pa’i rgyu dge ba mngon par ’du byed pa yang gtong bar mi byed ces bya ba’i don to. mi skye ba shes pa yang mngon par sgrub ste, de sems can la lta ba yang skyed cing mi skye ba’i mtha’ yang mi spong ngo zhes bya ba ni thog ma nas ma skyes par shes pa’i ye shes thob kyang, kun rdzob tu sems can gyi don la lta ba’ang skyed de, de skyed kyang skye ba ’ba’ zhig la mi phyogs kyi, mi skye ba’i chos nyid kyang mi gtong ngo zhes bya ba’i don to.

. . . .

chos dran pa nye bar gzhag pa zhes bya ba ni chos thams cad dran pa de la gnas par ’gyur te; nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, yang dag par rdzogs pa’i sangs rgyas kyi chos rnams dang chos su btags pa ji snyed pa, de dag thams cad dran pa de la gnas par ’gyur te;

dharmasmṛtyupasthānam iti tasyāṃ sarvadharmāṇāṃ smṛtau viharati. yāvantaḥ śrāvakānāṃ pratyekabuddhānāṃ bodhisattvānāṃ samyaksaṃbuddhānāṃ ca dharmā dharmaprajñaptayaś ca, teṣāṃ tasyāṃ dharmāṇāṃ smṛtau viharati.

[To summarize:] The presence of recollection concerned with moments of existence is when he is continually engaged in that recollection of all moments of existence. As many as are the moments of existence and designations of moments of existence that pertain to disciples, isolated buddhas, bodhisattvas and Complete Buddhas, he is continually engaged in that recollection of all of them [that is, understanding their emptiness].

chos dran pa nye bar gzhag pa’i don bsdu zhing, ji ltar chos dran pa nye bar gzhag pa yin par mdor bstan pa’i phyir chos dran pa nye bar gzhag pa zhes bya ba la sogs pa gsungs te, nyan thos dang rang sangs rgyas kyi chos ’og nas ming gis smos pa thams cad stong pa nyid du rtogs pa’i dran pa de la gnas pas na chos dran pa nye bar gzhag pa zhes bya’o.

. .

phyi ma’i mtha’i bar du yang dran pa des mi brjed cing nyams par mi ’gyur ro. chos thams cad ma lus par dran pa de la gnas te, dran pa des phyi ma’i mtha’i bar du yang mi brjed cing nyams par mi ’gyur ro. chos rnams la chos kyi rjes su lta ba dran pa nye bar gzhag pa zhes bya ba de ni tshad med pa shin tu bstan pa’i tshig ste; kun tu spyod yul ba, sangs rgyas kyi chos thams cad yang dag par ’du ba, sems can thams cad tshim par byed pa, bdud thams cad pham par byed pa, rang ’byung gi ye shes rtogs par byed pa’i tshig,

yāvad aparāntād api tayā smṛtyā na vismarati na saṃpramoṣayati, tasyāṃ sarvadharmāṇāṃ niravaśeṣasmṛtau viharan yāvad aparāntād api tayā smṛtyā na vismarati na saṃpramoṣayati. dharme dharmānupaśyanā smṛtyupasthānam ity apramāṇanirdeśapadam etat, sarvatogocarasarvabuddhadharmasamavasaraṇasarvasattvasaṃtarpaṇasarvamāraparājayasvayaṃbhujñānagatipadam etat.

[The meaning of recollection (smṛtyartha):] By that recollection he does not forget or lose them even until the end of time, continually engaged in that complete recollection of all moments of existence, by that recollection he does not forget or lose anything even until the end of time. The presence of recollection which consists in the consideration of moments of existence is a word designating the immeasurable, a word for universality, for uniting with all the qualities of the Buddha, for pleasing all beings, for vanquishing all the Evil Ones, and for reaching self-existent knowledge [beyond thought-constructions (nirvikalpajñāna) ].

dran pa’i don bstan pa’i phyir phyi ma’i mtha’i bar du yang dran pa des mi brjed ces bya ba la sogs pa gsungs te, sems can gyi mtha’ dang ’khor ba’i mtha’ ji srid yod kyi bar du rtogs pa’i dran pa de nyams par mi ’gyur zhes bya ba’i don to. de bas na chos thams cad ma lus par zhes tshig phyi ma dang sbyar ro. dran pa nye bar gzhag pa zhes bya ba de ni tshad med pa shin tu bstan pa’i tshig ste zhes bya ba la, chos dran pa nye bar gzhag ces bya ba’i tshig de ni tshad med pa shin tu bstan pa’i tshig ste, ji ltar tshad med pa shin tu bstan pa’i tshig yin pa ni chos thams cad la dmigs so zhes sngar yang bshad la, kun tu spyod yul zhes bya ba la sogs pa ’og nas ’byung ba’i tshig gis kyang bstan to. de ltar mod kyi mdor na dran par bya ba’i chos rnams tshad med de, mi zad pa’i phyir ram, phyi ma’i mtha’i bar du yang dran pa de mi brjed cing nyams par mi ’gyur ba’i phyir tshad med pa’i don to. kun tu spyod yul zhes bya ba ni shes bya thams cad kyang dran pa de’i spyod yul du gyur pa ste, thams cad du khyab par dmigs zhes bya ba’i don to; thams cad yang dag par ’du ba ni dran pa der stobs dang mi ’jigs pa la sogs pa’i sangs rgyas kyi chos thams cad yang dag par ’du ba’i phyir ro; tshim par byed pa ni sems can la phan ’dogs shing sems can dang bskyed par byed pa’o; pham par byed pa ni bdud thams cad ’joms par byed pa’o; rtogs par byed pa ni rnam par mi rtog pa’i ye shes rang gis rig par byed pa’o. de ltar kun byed pa’i tshig de ni chos la chos kyi rjes su lta ba’i dran par nye bar gzhag pa zhes bya’o.

. . . .

’di ni byang chub sems dpa’i chos rnams la chos kyi rjes su lta ba dran pa nye bar gzhag pa zhes bya’o.

idam ucyate bodhisattvasya dharme dharmānupaśyanā smṛtyupasthānam.

This is called the bodhisattva’s presence of recollection which consists in the consideration of moments of existence.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi dran pa nye bar gzhag pa bzhi sgom pa mi zad pa’o.

tā ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catasro ’kṣayāḥ smṛtyupasthānabhāvanāḥ.

These, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable cultivations of the presence of recollection.

’di ni chos dran pa nye bar gzhag pa mi zad pa bsgom pa ste, dran pa nye bar gzhag pa bzhi bsgom pa mi zad pa bshad zin to.

38th-41st akṣaya: Catuḥsamyakprahāṇa

38th-41st Imperishable: Four Correct Eliminations.(p. 135)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi yang dag par spong ba bzhi yang mi zad pa ste. bzhi gang zhe na?

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ catvāri samyakprahāṇāny apy akṣayāṇi, katamāni catvāri?

Further, reverend Śāradvatīputra, the bodhisattvas’ four correct eliminations are also imperishable. What four?

brtson ’grus shin tu gnyen por gyur pa dang, brtson ’grus shin tu sbyang pa dang, brtson ’grus thob pa dang, brtson ’grus shin tu brtan pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi yang dag pa’i spong ba bzhi yang mi zad pa ste zhes bya ba la sogs pa gsungs so. ’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, bzhi gang zhe na? zhes bya ba nas brtsams te, sems rab tu ’dzin cing yang dag par rab tu ’jog pa zhes bya ba yan chad ni bstan pa’i tshul lo, de man chad lhag ma rnams ni bshad pa’i tshul lo.
bzhi po de dag mi zad pa yang spang bar bya ba dang bsgrub par bya ba’i chos rnams mi zad pa’i phyir ro – "Those four are imperishable (akṣaya) since the moments of existence to be eliminated (prahātavya) and to be attained (pratipādya) are imperishable (akṣaya)".

’di lta ste: 1) sdig pa mi dge ba’i chos ma skyes pa rnams mi bskyed pa’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa dang;

tad yathā anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti samyak pradadhāti.

1) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that sinful and bad moments of existence which have not yet arisen should not arise.

2) sdig pa mi dge ba’i chos skyes pa rnams spang ba’i phyir ’dun pa skyed, bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa dang;

utpannānāṃ pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti, samyak pradadhāti.

2) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that sinful and bad moments of existence which have arisen should be eliminated.

3) dge ba’i chos ma skyes pa rnams bskyed pa’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa dang;

anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti, samyak pradadhāti.

3) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence which have not yet arisen may arise.

4) dge ba’i chos skyes pa rnams gnas pa dang, bsgom pa dang, phyir zhing ’byung ba dang, chud za bar mi ’gyur ba dang, nyams par mi ’gyur ba dang, shin tu rgyas par bya ba’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog pa’o.

utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye, bhāvanāyai, bhūyobhāvanatāyā avipraṇāśāya ’saṃpramoṣāya suparipūrṇāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti samyak pradadhāti.

4) He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence should remain, be cultivated, increase, not be lost or forgotten, so that they should be fulfilled.

rgal ba sdig pa mi dge ba’i chos ma skyes pa mi skyed pa dang, skyes pa spong ba la ni yang dag pa’i spong ba zhes bya bar ’os na, dge ba’i chos ma skyes pa bskyed pa dang skyes pa gnas par bya ba la yang dag pa’i spong ba zhes ji ltar gdags she na? de gnyis la gdags par mi rigs pa ’dra mod kyi, dge ba bskyed pa dang gnas par bya ba’i mi mthun pa’i phyogs spangs pa dang, bskyed cing gnas par ’gyur ba’i phyir mi mthun pa’i phyogs spong ba la yang dag par spong ba zhes bya bas nyes pa med do – "It is appropriate to use the term ‘correct elimination (samyakprahāṇa)’ for [action] ’so that sinful and bad moments of existence which have not yet arisen should not arise (anutpannānāṃ pāpakānām akushalānāṃ dharmāṇām anutpādāya)’ and ’so those which have arisen should be eliminated (utpannānāṃ prahāṇam)’, but how can [action] ’so that good moments of existence which have not yet arisen may arise (anutpannānāṃ kushalānāṃ dharmāṇām utpādāya)’ and ’so that those which have arisen should remain (utpannānāṃ sthitiḥ)’ be designated ’correct elimination (samyakprahāṇa)’? Designating the two thus seems contrary to logic (ayukta), but there is no inconsistency, since the contrary to the production and preservation of the good is eliminated, and the term ’correct elimination (samyakprahāṇa)’ refers to the elimination of the contrary (vipakṣaprahāṇa) for the sake of producing and preserving [the good]."
There is also a word-play on prahāṇa from prahā- "to give up", etc., deriving it from pradhā- "to exert oneself", etc., giving prahāṇa also the meaning of "exertion", on the basis of pradadhāti appearing in the text. On this cf. Edg. s. v.

1) gang sdig pa mi dge ba’i chos ma skyes pa rnams mi bskyed pa’i phyir ’dun pa skyed ces bya ba, de ni tshul bzhin yid la byed pa’i tshig bla dags so. ’bad, brtson ’grus rtsom zhes bya ba, de ni tshul bzhin yid la byed pa mi ’dor ba’i tshig bla dags so. sems rab tu ’dzin cing yang dag par rab tu ’jog ces bya ba, de ni tshul bzhin du rtog pa’i tshig bla dags so.

anutpannānāṃ pāpakānām akuśalānaṃ dharmāṇām anutpādāya cchandaṃ janayatīdaṃ yoniśomanasikārasyādhivacanam. vyāyacchate vīryam ārabhata itīdaṃ yoniśomanasikārānutsargasyādhivacanam. cittaṃ pragṛhṇāti samyak pradadhātītīdaṃ yoniśaḥ pratyavekṣaṇatāyā adhivacanam.

1) “He produces eagerness so that sinful and bad moments of existence which have not yet arisen should not arise” is an expression for thorough mental effort. “He strives, acts with vigour” is an expression for not giving up thorough mental effort. “He controls his thoughts and exerts himself correctly” is an expression for thorough reflection.

brtson ’grus shin tu gnyen por gyur pa’i byang chub sems dpa’ gang zhe na? gang yang dag pa’i spong ba dang po la zhugs pa ste, mi dge ba’i chos ma skyes pa rnams kyi gnyen po bsgom par bya ba la sgom par byed pa’o. de’i dbang du byas nas gang sdig pa mi dge ba’i chos gang ma skyes pa rnams mi skyed pa’i phyir ’dun pa skyed ces bya ba ni tshul bzhin yid la byed pa’i tshig bla dags so zhes bya ba la sogs pa gsungs so – "What is the bodhisattva really producing the antidote which is vigour (vīryasupratipakṣabhūta)? It is the one progressing in the first kind of correct elimination (prathamasamyakprahāṇapratipanna), who cultivates by meditation the antidote to bad moments of existence which have not yet arisen (anutpannānām akushalānāṃ dharmāṇāṃ pratipakṣabhāvanāṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."
243a5-b1: sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa’i phyir ’dun pa skyed ces kyang bya, tshul bzhin yid la byed ces kyang bya ste, ’dun pa skyed ces bya ba ni tshul bzhin yid la byed pa’i tshig bla dags so.
ṭ then comments on the basis of Śbh fol. 10B35-6, S p. 30711-3083, D fol. 113a2-4, not in W:
de la sdig pa mi dge ba’i chos ni gang ’dod pa na spyod pa’i lus dang ngag dang yid kyi las nyes par spyod pas yongs su bsdus pa dang, de skyed par byed pa’i nyon mongs pa rnams so; ma skyes pa ni chos de mngon du ma gyur cing nye bar ma gyur pa’o; mi skyed pa ni mngon du mi ’byung ba dang nye bar mi ’gyur bar bya’o; ’dun pa bskyed pa ni de’i gnyen por gyur pa zhi gnas la sogs pa’i mtshan ma yid la byed pa la mi brten par mi gtsang ba la sogs pa’i gnyen po nyi tshe sgom par byed pa ste, de bas na ’dun pa skyed pa ni tshul bzhin yid la byed pa’i tshig bla dags so – tatra katame pāpakā akushalā dharmā yat kāmāvacaraṃ kliṣṭaṃ kāyakarma vākkarma manaskarma kāyavāngmanodushcaritasaṃgṛhītaṃ/ ye tatsamutthāpakāḥ kleshās/ te punar ye asamavahitā asaṃmukhībhūtās te anutpannā (6) [ye samavahitāḥ saṃmukhībhūtās te utpannāḥ/ tatra kushalā dharmā ye] tatprātipakṣikā [dharmā dushcaritaprātipakṣikā nivaraṇaprātipakṣikāḥ] ...
Notes to the Sanskrit text: 1) MS, S yena for ye cf. D 2) MS, S om. daṇḍa 3) As D ma skyes pa and ṭ, MS, S utpannā 4) MS om daṇḍa 5) Parts in brackets not in ṭ ’bad brtson ’grus rtsom zhes bya ba de ni tshul bzhin yid la byed pa mi ’dor ba’i tshig bla dags so zhes bya ba la, ’dir yang sdig pa mi dge ba’i chos ma skyes pa zhes bya ba sbyar te, ’bad brtson ’grus rtsom zhes kyang bya, tshul bzhin yid la byed pa mi ’dor mi gtong zhes kyang bya ste, de bas na ’bad brtson ’grus rtsom zhes bya ba ni tshul bzhin yid la byed pa mi ’dor ba’i tshig bla dags so.
Śbh fol. 10A42-3, S p. 30814-3092, D fol. 113a7-b3, not in W:
de la sdig pa mi dge ba’i chos de dag kyang ’das pa’i dngos po la dmigs pa dang, ma ’ongs pa’i dngos po la dmigs pa dang, da ltar gyi yul la dmigs nas skye’o. de ltar na de dag ni lkog tu gyur pa’i yul la dmigs pa dang, mngon sum du gyur pa’i yul la dmigs pa ste, gang ’das pa dang ma ’ongs pa’i dngos po la dmigs pa ni lkog tu gyur pa’i yul la dmigs pa’o; da ltar gyi yul la dmigs pa ni mngon sum gyi yul la dmigs pa’o. de la lkog tu gyur pa’i yul la dmigs pa’i sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa ni ’bad do, mngon sum du gyur pa’i yul la dmigs pa’i sdig pa mi dge ba’i chos ma skyes pa rnams mi skyed pa’i phyir ni brtson ’grus rtsom mo – te punaḥ pāpakā akushalā dharmā atītavastvālambanā vā anāgatavastvālambanā vā varttamānaviṣayālambanā vā utpadyante/ bhavanti parokṣaviṣayālambanāḥ pratyakṣaviṣayālambanāsh ca/ ye atītānāgatavastvālambanās te parokṣaviṣayālambanā ye varttamānaviṣayālambanās te pratyakṣaviṣayālambanāḥ/ tatra parokṣaviṣayālambanānāṃ pāpa(3)kānām akushalānāṃ dharmāṇām anutpannānām anutpādāya/ [utpannānāṃ ca prahāṇāya/] vyāyacchate/ pratyakṣaviṣayālambanānāṃ punaḥ anutpannānām anutpādāya [-otpannānāṃ ca prahāṇāya] vīryam ārabhate.
Notes to the Sanskrit text: 1) S varta... 2) MS, S om. daṇḍa 3) MS, S ins. daṇḍa 4) S yenokta... for parokṣa... 5) S atītānāgatāvasthālambanās 6) S ye cokta... for parokṣa... 7) MS ...ā for ...āḥ, om. daṇḍa 8) From D and ṭ, MS, S parokṣālambanānāṃ for parokṣaviṣayālambanānāṃ 9) MS ...ān for āṃ 10) As D, cf. ṭ, MS, S om. anutpannānām 11) Bracketed parts not in ṭ 12) MS om. daṇḍa sems rab tu ’dzin cing yang dag par rab tu ’jog ces bya ba de ni tshul bzhin du rtog pa’i tshig bla dag so zhes bya ba la, ’dir yang sdig pa mi dge ba’i chos ma skyes pa rnams zhes bya bar sbyar te, sems rab tu ’dzin cing yang dag par rab tu ’jog ces kyang bya, tshul bzhin du rtog pa zhes kyang bya ste, sems rab tu ’dzin cing yang dag par rab tu ’jog pa ni tshul bzhin du rtog pa’i tshig bla dag so.
Commentary based on Śbh fol. 10B6-7, S p. 3124-9, D fol. 114b7-115a1, not in W:
de la sems rab tu ’dzin pa zhes bya ba ni gang gi tshe zhum pa’i nyon mongs pa skyes par gyur pa, de’i tshe de bsal bar bya ba’i phyir rab tu dang bar ’gyur ba la sogs pa’i yid la byed pa sems gzung ba ste, gzung zhes bya ba ni de’i gnyen po ’phags pa’i lam dang de bzhin gshegs pa’i yon tan rnams bsams nas sems gzengs bstod par bya zhes bya ba’i don to. yang dag par ’jog rab tu ’jog ces bya ba ni rgod pa’i nye ba’i nyon mongs pa skyes pa na sems nang du bsdu ba’i tshul gyis rtse gcig tu gzhag pa ste, dmigs pa de nyid la yang dang yang du gzhag cing ’khor ba’i nyes pa la sogs pa yid la byed pas skyo ba bskyed pa’o – līnatvābhishaṃki caivaṃ pashyati/ tadā cānyatamānyatamena pragrāhakena nimittena prasadanīyena pratigṛhṇāti/ saṃharṣayaty e(7)vaṃ cittaṃ pragṛhṇāti/ kathaṃ pradadhāti/ punar uddhatam auddhatyābhishaṃki vā pragrahakāle pashyati/ tadā punar apy adhyātmam abhisaṃkṣipati/ ...
Notes to the Sanskrit text: 1) S anya... for cānya...

. . .

de ci’i phyir zhe na? tshul bzhin rab tu sbyor ba ni sdig pa mi dge ba’i chos rnams kun tu mi spyod pa’i phyir ro.

tat kasya hetor? yoniśaḥprayogaḥ pāpakānām akuśalānāṃ dharmāṇām asamudācāraḥ.

Why? Thorough practice is the non-practice of sinful and bad moments of existence.

de ci’i phyir zhe na zhes bya ba ni ’dri ba ste, ’dun pa skyed pa dang ’bad de brtson ’grus rtsom pa dang sems rab tu ’dzin cing yang dag par rab tu ’jog pa de dag la ci’i phyir tshul bzhin zhes bya nge na zhes bya ba’i don to. lan du tshul bzhin rab tu sbyor ba ni zhes bya ba la sogs pa gsungs te, sdig pa mi dge ba’i chos rnams kyi gnyen po dang zhum pa dang rgod pa’i gnyen po bsgom pa rnams ni de dang mi mthun pa sdig pa mi dge ba’i chos rnams la mi ’jug ste, de bas na de dag ni tshul bzhin gyi tshig bla dags so.

de la sdig pa mi dge ba’i chos rnams gang zhe na? gang ’di: tshul khrims kyi mi ’thun pa’i phyogs dang, ting nge ’dzin gyi mi ’thun pa’i phyogs dang, shes rab kyi mi ’thun pa’i phyogs so.

tatra katame pāpakā akuśalā dharmāḥ? yo ’yaṃ śīlavipakṣaḥ samādhivipakṣaḥ prajñāvipakṣaḥ.

What then are the sinful and bad moments of existence? The adversary of morality, the adversary of concentration and the adversary of insight.

de la sdig pa mi dge ba’i chos gang zhe na? gang bslab pa gsum mthar dbyung bar bya ba dang mi mthun pa’i chos rnams so. de dag dngos po gang yin pa bstan pa’i phyir tshul khrims kyi mi (276a) mthun pa’i phyogs zhes bya ba la sogs pa gsungs so.

de la tshul khrims kyi mi ’thun pa’i phyogs gang zhe na? gang ’di tshul khrims nyams pa dang, gang dag gzhan gyi tshul khrims kyang nyams par byed pa’i chos ci yang rung ste, gang dag tshul khrims kyi phung po’i mi ’thun pa’i phyogs su ’gyur ba, ’di ni tshul khrims kyi mi ’thun pa’i phyogs shes bya’o.

tatra katamaḥ śīlavipakṣaḥ? yeyaṃ śīlavipannatā yāni cānyāni punaḥ kānicid anyāny api śīlavipattikarāṇi yāni śīlaskandhasya vipakṣāya saṃvartante, ayam ucyate śīlavipakṣaḥ.

What then is the adversary of morality? It is the corruption of morality, and anything else that may corrupt morality, that function as the adversary of the lot of morality. This is called the adversary of morality.

tshul khrims nyams pa dang zhes bya ba ni gang yan lag drug pa’i tshul khrims nyams pa nyid sdig pa mi dge ba’i chos so. gang dag gzhan gyi tshul khrims kyang nyams par byed pa zhes bya ba la, gzhan dag tshul khrims nyams par byed pa’i rgyu’i chos rnams kyang sdig pa mi dge ba’i chos zhes bya’o.
The following is an abridged quotation with some variations from Śbh fol. 2B25ff, S p. 452ff, D fol. 19a3ff:
Fol. 2B25-6, S p. 452-7, W p. 69, D fol. 19a3-5: de yang gang zhe na? rgyu bcu ste: 1) dang po nas legs par ma blangs pa dang, 2) lhod par byed pa dang, 3) log par ’dzin pa dang, 4) bag med pa dang le los yongs su zin pa dang, 5) log par smon pa dang, 6) spyod lam nyams par gyur pa dang, 7) ’tsho ba nyams par gyur pa dang, 8) mtha’ gnyis su ltung ba dang, 9) ’byung bar mi byed pa dang, 10) yi dam blangs pa nyams pa’o – katamair dashabhiḥ kāraṇair vipanno bhavati/ ādita eva durgṛhīto bhavaty atilīno bhavaty atisṛto bhavati pramādakausīdyaparigṛhīto bhavati/ mithyā praṇihito bhavati/ ācāravipattyā pa(6)rigṛhīto bhavaty ājīvavipattyā parigṛhīto bhavaty antadvayapatito bhavati/ anairyāṇiko bhavati/ samādānaparibhraṣṭash ca bhavati/
Fol. 2B26-7, 1B86-7, 1A91-1A103, S p. 458-5111, D fol. 19a5-21b2, not in W:
1) de la ji ltar dang po nas legs par ma blangs she na? ’di ltar rgyal po’i ’jigs pas sam, rkun po’i ’jigs pas sam, ’tsho ba med pa’am, de la sogs pa’i rkyen gzhan gyi phyir blangs pa’o – tatra katham ādito durgṛhītaṃ shīlaṃ bhavati/ yathāpīhaikatyo rājābhinirbhīto vā pravrajitash caurābhinirbhīto vā ṛṇārtto vā bhayārtto vā ājīvikābhayabhīto vā na shrāmaṇyāya (7) na brāhmaṇyāya nātmashamāya nātmadamāya nātmaparinirvvāṇāyaivam ādito (1B86) durgṛhītaṃ bhavati/
2) ji ltar na lhod par byed pa zhe na? ’di la kha cig tshul khrims blangs nas kyang ngo tsha med pa dang, ’gyod pa chung ba dang, bslab pa’i gnas rnams la lhod par byed pa’o – katham atilīnaṃ bhavati/ yathāpīhaikatyaḥ alajjībhavati mandakaukṛtyaḥ/ [shaithilikaḥ shithilakārī] shikṣāpadeṣv evam atilīnaṃ bha(7)vati.
3) ji ltar na log par ’dzin pa gang zhe na? kha cig log par ’dzin pa dang ldan pa yin te, gnas ma yin pa la ’gyod par gyur cing ’gyod pa des dge ba’i bar du gcod par byed pa’o – katham atisṛtaṃ bhavati/ yathāpīhaikatyo durgṛhītagrāhī bhavaty asthānakaukṛtyaḥ/ saukṛtyakaraṇīyeṣu sthāneṣu kaukṛtyāyamānaḥ asthāne pareṣām antike paribhavacittaṃ vā āghātaṃ votpādayati/ pravedayaty evam atisṛtaṃ (1A9) bhavati/
4) ji ltar na bag med pa dang le los yongs su zin pa yin zhe na? la la dag dang po nas nyes pa mi ’byung bar dam bca’ ba med cing nyes pa byung nas yang slar chos bzhin gso bar mi byed la, nyal ba dang ’phres pa dang, gnyid kyi bde ba rnams lhur len par byed pa’o – kathaṃ pramādakausīdyaparigṛhītaṃ bhavati/ yathāpīhaikatyo [yām a]tītam adhvānam upādāyāpattim āpannaḥ/ sā cānena smṛtisaṃpramoṣād ekatyā na yathādharmaṃ pratikṛtā bhavati/ ..(2)... na ca pūrvvam evāpatter āyatyām anadhyāpattaye tīvram autsukyam āpadyate/ yan nv ahaṃ tathā tathā careyaṃ yathā yathā caran viharaṃsh cāpattiṃ nādhyāpadyeya/ tathā ca tathā carati viharati yathāpattim adhyāpadyate/ ...(3)... nidrāsukhaṃ shayanasukhaṃ pārshvasukhaṃ ca svīkaroti/ ...
5) ji ltar na log par smon pa yin zhe na? tshul khrims sam, brtul zhugs sam, dka’ thub ’dis lha’am, lha gang yang rung ba’am, rnyed pa dang bkur sti dang ldan par gyur cig ces smos pa’o – kathaṃ mithyāpraṇihitaṃ bhavati/ yathāpīhaikatyaḥ praṇidhāya brahmacaryaṃ carati/ anenāhaṃ shīlena vā vratena vā tapasā vā brahmacaryavāsena vā devo vā syāṃ devānyatamo vā/ lābhasatkārakāmo bhavati/ parataḥ lābhasatkāraṃ prārthayate/ lābhasatkārasya spṛhayati/ evaṃ mithyāpraṇihitaṃ bhavati/
6) ji ltar na spyod lam nyams par gyur pa yin zhe na? de la kha cig spyod lam dang, ’phral gyi bya ba dang, dge ba la sbyor ba rnams ’jig rten dang mi mthun zhing ’jig rten dang ’gal ba dang, ’dul ba dang mi mthun zhing ’dul ba dang ’gal bar byed pa’o – katham ācāravipattyā parigṛhītaṃ bhavati/ yathāpīhaikatya īryāpathaṃ vādhiṣṭhāya itikaraṇīyam vā kushalapa(5)kṣaprayogaṃ vā lokotkrāntash ca bhavati/ vinayotkrāntash ca pūrvavad evam ācāravipattyā parigṛhītaṃ bhavati//
7) ji ltar ’tsho ba nyams par ’gyur ba yin zhe na? ’di la kha cig chog mi shes pa ’dod pa mang ba dang, gso dka’ ba dgang dka’ ba ste, chos ma yin pa lhung bzed dang chos gos la sogs pa tshol bar byed pa’o – katham ājīvavipattyā parigṛhītaṃ bhavati/ yathāpīhaikatyo maheccho bhavaty asaṃtuṣṭaḥ durmmoṣo durdharajātīyaḥ sa cādharmeṇa cīvaraṃ paryeṣate/ na dharmeṇādharmeṇa piṇḍapātaṃ ...(6)... paryeṣate/ ...(1B9)...
8) ji ltar na mtha’ gnyis su lhung ba zhe na? ’di la kha cig ’dod pa’i bsod nyams la lhag par zhen nas, ’dod pa’i chos rnams la bag med par spyod pa dang; la la dag tsher ma la gnas ’cha’ ba dang, thal ba’i nang na gnas pa la sogs pa dka’ thub mi bzad par ’dzin par byed pa’o – katham antadvayapatitaṃ bhavati/ yathāpīhaikatyaḥ kāmasukhallikānuyukto bhavati/ adhyavasitaḥ [parapratilabdhān dharmeṇa vā adharmeṇa vā cīvarapiṇḍapātashaya(6)nāsanaglānapratyayabhaiṣajyapariṣkārān] paribhungkte/ ... punar aparam ihaikatya [ātmaklamathānuyukto bhavaty]...(7)... tad yathā kaṇṭakāpāshrayo vā bhavati/ bhasmāpāshrayo [musalāpāshrayaḥ/ ...(1A10)...
9) ji ltar na ’byung bar mi byed pa zhe na? la la dag tshul khrims dang brtul zhugs sam lta ba mchog tu ’dzin pa ste, tshul khrims ’di nyid dam, brtul zhugs ’di nyid kyis thar pa dang grol bar ’gyur zhes lta ba’o – katham anairyāṇikaṃ bhavati/ yathāpīhai(2)katyaḥ shīlaṃ vā vratam vā dṛṣṭyā parāmṛshati/ anenaiva shīlena vā vratena vā shuddhir bhaviṣyati/ muktir niryāṇaṃ bhaviṣyatīti/ ...
10) ji ltar na yi dam blangs pa nyams pa zhe na? la la dag thams cad nas thams cad du ngo tsha med cing sdig pa mi dge ba’i chos byed pa la mi ’dzem pa, tshul khrims nyams pa tshig pa’i chos can khong du rul ba, lung bong ltar kun tu spyod pa, dge sbyong ma yin par dge sbyong du khas ’che ba dag go – kathaṃ samādānaparibhraṣṭaṃ bhavati/ yathāpīhaikatyaḥ sarvveṇa sarvam alajjībha(3)vati/ nirapekṣaḥ shrāmaṇye sa ca bhavati/ duḥshīlaḥ pāpadharmā antaḥpūtir avasrutaḥ kashambakajātaḥ/ shaṃkhasvarasamācāraḥ/ ashramaṇaḥ shramaṇapratijnyaḥ abrahmacārī brahmacāripratijnya evaṃ samādānaparibhraṣṭaṃ bhavati/
Notes to the Sanskrit text: 1) Cf. infra ati.. W, S ani... MS ? 2) S // for / 3) As confirmed by ṭ, D gtses S, probably also MS ...nirṇṇīto 4) Change to another folio. Last syllable before change ta, first after change dur, but to before mark of change in 1B86. S duḥ for dur. 5) MS ...to for ...taṃ 6) MS ...o for aṃ 7) S shikṣopadiṣṭe [a]yam for shikṣāpadeṣv evam 8) MS ...to 9) D confirms with kun nas mnar sems kyi sems, S ākhyātaṃ 10) Bracketed syllables lost, yām on the basis of D lhung ba ’byung ba gang yin pa de yang 11) MS, S om. daṇḍa 12) MS, S ins. daṇḍa 13) S ...rvv... 14) MS ...yampa... 15) MS, S bhavaty adhy... 16) adhyavasitatāṃparaḥ/ pratilabdhān for adhyavasitaḥ parapratilabdhān D gzhan dag las thob pa’i .... lhag par chags pa (yongs su spyod par byed cing ) 17) Bracketed part abbreviated in ṭ 18) S bhasmādāyī 19) MS, S kashambodakajātaḥ 20) MS ...a for ...aḥ

de la ting nge ’dzin gyi mi ’thun pa’i phyogs gang zhe na? gang ’di cho ga nyams pa ste, gang dag gzhan gyi sems kyang rnam par g.yeng bar byed pa’i chos ci yang rung ste, gang dag ting nge ’dzin gyi phung po’i mi ’thun pa’i phyogs su ’gyur ba, ’di ni ting nge ’dzin gyi mi ’thun pa’i phyogs shes bya’o.

tatra katamaḥ samādhivipakṣaḥ? yeyam ācāravipannatā yāni cānyāni punaḥ kānicid anyāny api cittavikṣepakarāṇi yāni samādhiskandhasya vipakṣāya saṃvartante, ayam ucyate samādhivipakṣaḥ.

What then is the adversary of concentration? It is the corruption of practice [that is, the corruption of concentration (samādhivipannatā) ], and anything else that may distract thought, that function as the adversary of the lot of concentration. This is called the adversary of concentration.

cho ga nyams zhes bya ba ni ting nge ’dzin nyams pa’o. gang dag gzhan gyi sems kyang rnam par g.yeng bar byed pa’i chos ci yang rung ste zhes bya ba ni gzhan dag ting nge ’dzin las nyams par byed cing, sems g.yeng bar ’gyur ba’i chos gang yang rung rnams kyang sdig pa mi dge ba’i chos zhes bya’o. de yang chos gos dang lhung bzed la sogs pa’i yo byad la chags pa mang ba dang, lus la nad mang ba dang, kha zas la mang du brkam pa dang, ’du ’dzi mang po’i nang na gnas par dga’ ba dang ’jig rten gyi khams kyi bya ba mang po la dga’ ba dang, smra ba mang po la mos pa dang, nyal ba dang ’phres pa la sogs pa la dga’ ba’o. For the expressions cf. Śbh p. 485-6

de la shes rab kyi mi ’thun pa’i phyogs gang zhe na? gang ’di lta ba nyams pa ste, gang dag gzhan gyi lta ba yang nyams par byed pa, kun nas ldang ba dang, sgrib pa dang, chod par ’gyur ba’i chos ci yang rung ste, gang dag shes rab kyi phung po’i mi ’thun pa’i phyogs su ’gyur ba, ’di ni shes rab kyi mi ’thun pa’i phyogs shes bya ste.

tatra katamaḥ prajñāvipakṣaḥ? yeyaṃ dṛṣṭivipannatā yāni cānyāni punaḥ kānicid anyāny api dṛṣṭivipattikarāṇi paryutthānāvaraṇanivaraṇāni yāni prajñāskandhasya vipakṣāya saṃvartante, ayam ucyate prajñāvipakṣaḥ.

What then is the adversary of insight? It is the corruption of views, and anything else that may corrupt views, manifestations of vices, obstructions and hindrances (p. 136) that function as the adversary of the lot of insight. This is called the adversary of insight.

gang ’di nyams pa zhes bya ba ni rtag pa’am chad par lta bar gyur pa’o. gang dag gzhan gyi lta ba yang nyams par byed pa zhes bya ba la sogs pa ni gzhan dag log pa’i lta ba la zhen par ’gyur ba’i rgyu nyon mongs pa mngon du ’byung ba dang sgrib pa dang tshor bar ’gyur ba’i chos gong du bshad pa rnams kyang sdig pa mi dge ba’i chos zhes bya’o.

’di ni sdig pa mi dge ba’i chos rnams shes bya’o.

ima ucyante pāpakā akuśalā dharmāḥ.

These are called the sinful and bad moments of existence.

tshul bzhin yid la byed pa gang gis sdig pa mi dge ba’i chos ’di lta bu ma skyes pa rnams skye ba’i go skabs mi ’byed pa, ’di ni yang dag par spong ba dang po zhes bya’o.

yoniśomanasikāro yo naivaṃrūpāṇāṃ pāpakānām akuśalānaṃ dharmāṇām utpādāvakāśaṃ dadātīdam ucyate prathamaṃ samyakprahāṇam.

The thorough mental effort that provides no scope for the origination of such sinful and bad moments of existence is called the first correct elimination.

2) gang yang sdig pa mi dge ba’i chos skyes pa rnams spang ba’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog ces bya ba, de ni tshul bzhin yid la byed pa’i tshig bla dags so.

yat punar utpannānāṃ pāpakānām akuśalānām dharmāṇāṃ prahāṇāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti, samyak pradadhātīti tad yoniśomanasikārasyādhivacanam.

2) Again, when it is said “He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that sinful and bad moments of existence which have arisen should be eliminated,” that is an expression for thorough mental effort.

brtson ’grus rab tu sbyangs pa’i byang chub sems dpa’ gang zhe na? gang yang dag pa’i spong ba gnyis pa la rab tu zhugs pa ste, mi dge ba’i chos skyes pa rnams shin tu sbyangs pa sgom par byed pa’o. de’i dbang du byas nas gang yang sdig pa mi dge ba’i chos skyes pa rnams zhes bya ba la sogs pa gsungs te, sdig pa mi dge ba’i chos ni gong du bshad pa rnams so, skyes pa ni mngon sum du gyur pa’o, gong du bshad pa dang mthun pa rnams ni ’dir ma bshad do, sngar bshad pa bzhin du blta bar bya’o – "What is the bodhisattva tranquilizing with vigour (vīryaprashrabdha)? He is the one progressing in the second kind of correct elimination (dvitīyasamyakprahāṇapratipanna), who cultivates the allaying of bad moments of existence which have arisen (utpannānām akushalānāṃ dharmāṇāṃ prashrabdhiṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."

de ci’i phyir zhe na? sdig pa mi dge ba’i chos de dag sems la phung por gyur pa med de, yul na mi gnas, phyogs na mi gnas shing, gdags par mi nus pa’i phyir ro.

tat kasya hetor? nāsti teṣāṃ pāpakānām akuśalānāṃ dharmāṇāṃ citte rāśībhāvaḥ, adeśasthā apradeśasthāḥ prajñapayitum aśakyāḥ.

Why? There is no heaping up in thought of those sinful and bad moments of existence [as they perish as soon as they have arisen, and thus] they are not found in any [inner or outer] place or location, it is not possible to communicate them [with words and symbols].

de ci’i phyir zhe na zhes bya ba ni sdig pa mi dge ba’i chos skyes pa rnams spang ba’i phyir ’dun pa bskyed pa la sogs pa la ci’i phyir tshul bzhin yid la byed pa zhes bya zhe na zhes bya ba’i don to. mi dge ba’i chos de dag sems la phung por gyur pa med ces bya ba ni sdig pa mi dge ba’i chos skyes pa de dag skyes ma thag tu ’gags te med par gyur pas sems la bcer cing phung por gyur pa med de, de bas na phyi nang gi yul dang phyogs na mi gnas shing ming dang mtshan mar gdags par mi nus zhes bya’o.

gang sdig pa mi dge ba’i chos de dag sems la kun tu ’byung ba spang ba shes pa ni rgyu dang dmigs pa gang gis sdug pa’i rnam par ’dod chags sam, khong khro ba’i rnam par zhe sdang ngam, ma rig pa’i rnam par gti mug skye ba’ang rung ste, de dag la mi sdug pa’i tshul bzhin yid la byed pas ni ’dod chags zhi bar byed, byams pas ni zhe sdang, rten cing ’brel bar ’byung ba la ’jug pas ni gti mug zhi bar byed pa ste; gang nyon mongs pa ’di dag zhi ba, ’di ni spang ba zhes bya’o.

yat teṣāṃ pāpakānam akuśalānāṃ dharmāṇāṃ cittasamudācārāṇāṃ prahāṇajñānam: yair hetubhir yair ārambaṇaiḥ śubhākāre rāgaḥ pratighākāre dveṣo vāvidyākāre moho votpadyate, teṣv aśubhayoniśomanasikāreṇa rāgaṃ śamayati, maitryā dveṣaṃ, pratītyasamutpādāvatāreṇa mohaṃ śamayati; yad eteṣāṃ kleśānāṃ śamanam idam ucyate prahāṇam.

Concerning the knowledge of eliminating [or exerting oneself in connection with] those sinful and bad moments of existence which are [only] activity of thought [that is, they arise from thought]: the causes [superficial mental effort (ayoniśomanasikāra), the habits of vices (klesavāsanā) ] and [the outer object-spheres (viṣaya), namely] the objects [generating vices (kleśa) ] by which covetousness arises for a beautiful form, aversion to a repulsive form, or delusion with regard to a form of ignorance, by thorough mental effort confronting the impure in connection with these [objects] he allays covetousness, by friendliness he allays aversion, and by understanding dependent origination he allays delusion; the allaying of these vices is called elimination.

gal te sdig pa mi dge ba’i chos skyes pa de dag med pa yin na, de dag med pas spang ba’i rtsol ba mi dgos la, spang ba zhes ’byung ba yang ji lta bu snyam pa la sdig pa mi dge ba’i chos de dag sems la kun tu ’byung ba zhes bya ba la sogs pa gsungs te, sems la kun tu ’byung ba ni chos de dag sems las skyes pa’o. ji ltar spang bar shes pa ni spang bar shes pa’o, ji ltar spang bar shes pa bstan pa’i phyir rgyu dang dmigs pa gang gis zhes bya ba la sogs pa gsungs te; rgyu ni tshul bzhin ma yin pa yid la byed pa’am, nyon mongs pa’i bag chags so; dmigs pa ni nyon mongs pa skye bar ’gyur ba’i yul rnams so. gang gis sdug pa’i rnam par ’dod chags zhes bya ba ni nyon mongs pa’i rgyu dang dmigs pa gang gis rgyu dang dmigs pa byas nas sdug par ’dzin pa’i rnam pa’i ’dod chags skyes pa’am zhes bya ba la sogs par sbyar ro. de dag la zhes bya ni nyon mongs pa skye bar ’gyur ba’i yul dang dmigs pa la’o, ’di dag ces bya ba ni ’dod chags la sogs pa’i nyon mongs pa dag yin no.

. . .

tha snyad btags pa gzung gi don dam par na de la gang spang ba’i chos gang yang mi dmigs te, chos thams cad mnyam pa nyid du mngon sum pas na, de’i phyir yang dag par spong ba zhes bya ste,

vyavahāraṃ gṛhītvā, paramārthatas tatra yan na kaṃcit prahātavyaṃ dharmam upalabhate sarvadharmasamatāpratyakṣatayā, tenocyate samyakprahāṇam.

Having thus grasped the conventional truth [allaying cupidity with the impure, etc.], then by way of the highest truth he does not apprehend any moment of existence to eliminate, as he is conscious [by sacred knowledge (āryajñāna) ] of the sameness of all moments of existence [and that there is no duality between something to eliminate and someone eliminating, finding himself situated in the sameness of emptiness (śūnyatā) ]. That is why it is called correct elimination..

tha snyad btags pa’i gzung gis zhes bya ba ni mi sdug pas ’dod chags zhi bar byed ces bya ba la sogs pa ni tha snyad du btags pa tsam du zad kyi, don dam par na de la spang bar bya ba dang spong bar byed pa gnyi ga med do, chos thams cad stong pa nyid du mnyam par gnas shing, ’phags pa’i ye shes kyis mngon sum du gyur pas na spang bar bya ba med do. de’i phyir zhes bya ba ni tha snyad la snyegs te, gnyen pos mi mthun pa’i phyogs spong ba’i phyir zhes bya ba’i don to. The "etymology" is based on the similarity of the words samyak and samatāpratyakṣa.

’di ni yang dag par spong ba gnyis pa zhes bya’o.

idam ucyate dvitīyaṃ samyakprahāṇām.

This is called the second correct elimination.

3) gang yang dge ba’i chos ma skyes pa rnams bskyed pa’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog ces bya ba, de ni tshad med pa’i tshig shin tu bstan pa’o.

yat punar anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya cchandaṃ janayati vyāyacchate, vīryam ārabhate, cittaṃ pragṛhṇāti samyak pradadhātīti tad apramāṇanirdeśapadam.

3) Again, when it is said: “He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence which have not yet arisen may arise” that is an expression denoting the immeasurable.

brtson ’grus thob pa’i byang chub sems dpa’ ni yang dag par spong ba gsum pa la rab tu zhugs pa ste, dge ba’i chos ma skyes pa rnams thob pa’i bsgom par bya ba la sgom par byed pa’o. de’i dbang du byas nas gang dge ba’i chos ma skyes pa rnams bskyed pa’i phyir zhes bya ba la sogs pa gsungs te, dge ba’i chos ni tshul khrims la sogs pa bslab pa gsum po, ma skyes pa ni mngon du ma gyur pa’o, bskyed pa’i phyir bya ba ni mngon du bya ba’i phyir ro – "What is the bodhisattva who has attained vigour (vīryaprāpta)? He is the one progressing in the third correct elimination (tṛtīyasamyakprahāṇapratipanna), who cultivates by meditation the attainment of good moments of existence which have not yet arisen (anutpannānām kushalānāṃ dharmāṇāṃ prāptibhāvanāṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."

de ci’i phyir zhe na? gang dag byang chub sems dpas yang dag par bsgrub par bya ba’i chos, de dag ni tshad med pa’i phyir ro. de la ’dun pa ni dge ba’i chos thams cad kyi rtsa ba’o; brtson ’grus ni dge ba’i chos thams cad yang dag par sgrub pa’o; sems yang dag par ’dzin pas ni dge ba’i chos thams cad nyams su lon par byed de. dge ba’i chos de dag la dpyod cing rnam par ’byed pa ste,

tat kasya hetor? ye dharmā bodhisattvena samudānayitavyās te ’pramāṇāḥ. tatra cchandaḥ sarvakuśaladharmāṇāṃ mūlaṃ, vīryaṃ sarvakuśaladharmāṇāṃ samudānayaḥ, cittasamādāpanena sarvakuśaladharmān upādatte. teṣu kuśaleṣu dharmeṣu vicārayati pravicinoti.

Why? The moments of existence that the bodhisattva should accumulate are immeasurable. Here, eagerness is the root of all good moments of existence, vigour is the accumulation of all good moments of existence, and by inspiring thought he acquires all the good moments of existence. He reflects on those good moments of existence and discerns them.

de ci’i phyir zhe na zhes bya ba ni dge ba’i chos ma skyes pa rnams bskyed pa’i phyir ’dun pa bskyed pa la sogs pa la ci’i phyir, tshad med pa’i tshig shin tu bstan pa zhes bya zhe na zhes bya ba’i don to. dge ba’i chos ni sbyin pa la sogs pa pha rol tu phyin pa rnams so, ’dun pa ni dge ba’i chos thams cad kyi rtsa ba’o zhes bya ba la byang chub sems dpa’ rnams kyi sgrub pa’i dge ba’i chos ni tshad med de, de sgrub par ’dun pa yang tshad med pas de bas na de ni tshad med pa’i tshig shin tu bstan pa’o; dge ba’i chos bsgrub par ’dun pa las bsgrub pa ’byung zhing dge ba’i chos skye bar ’gyur bas na ’dun pa ni dge ba’i chos thams cad kyi rtsa ba zhes bya’o. nyams su len par byed ces bya ba ni mthar phyin par byed ces bya ba’i don to. dge ba’i chos de dag la dpyod cing rnam par ’byed ces bya ba ni smon lam gyi dge ba’i chos skyes pa de dang de dag la so so’i mtshan nyid la rtog cing phyis kyang bskyed par bya bar sems pa’o.

. . . . .

’di ni yang dag par spong ba gsum pa zhes bya’o.

idam ucyate tṛtīyaḥ samyakprahāṇām.

This is called the third correct elimination.

4) gang yang dge ba’i chos skyes pa rnams gnas pa dang, bsgom pa dang, phyir zhing ’byung ba dang, chud za bar mi ’gyur ba dang, nyams par mi ’gyur ba dang, shin tu rgyas par bya ba’i phyir ’dun pa skyed, ’bad, brtson ’grus rtsom ste, sems rab tu ’dzin cing, yang dag par rab tu ’jog ces bya ba, de ni byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba’i tshig bla dags so.

yat punar utpannānām kuśalānāṃ dharmāṇāṃ sthitaye bhāvanāyai bhūyobhāvanatāyā avipraṇāśāya suparipūrṇāya cchandaṃ janayati vyāyacchate vīryam arabhate cittaṃ pragṛhṇāti samyak pradadhātīti tad bodhipariṇāmitasya kuśalamūlasyādhivacanam.

4) Again, when it is said: “He produces eagerness, strives, acts with vigour, controls his thoughts and exerts himself correctly so that good moments of existence which have arisen should remain, be cultivated, increase, not be lost or forgotten, so that they should be fulfilled,” that is an expression for the roots of good that have been transformed into awakening.

brtson ’grus rab tu brtan pa’i byang chub sems dpa’ ni gang yang dag par spong ba bzhi pa la rab tu zhugs pa ste, dge ba’i chos skyes pa rnams brtan pa’i bsgom par bya ba la sgom par byed pa’o. de’i dbang du byas nas gang yang dge ba’i chos skyes pa rnams zhes bya ba la sogs pa gsungs te – "What is the bodhisattva established in vigour (vīryasupratiṣṭhita)? He is the one progressing in the fourth correct elimination (caturthasamyakprahāṇapratipanna), who cultivates by meditation the consolidation of good moments of existence which have arisen (utpannānām kushalānāṃ dharmāṇāṃ sthitibhāvanāṃ bhāvayati). With reference to him (tam adhipatiṃ kṛtvā) it is said ..."
246a4-6: gnas pa ni sngar skyes pa rnams las de las chung bar mi bya’o, bsgom pa ni sngar skyes pa las shas chung zad skyed pa’i phyir de dag la yang nas yang du sgom par byed pa’o, phyir zhing ’byung ba ni de bas kyang shas ’bring du bskyed par bya ba’i phyir chung du skyes pa la yang nas yang du sgom par byed pa’o, chud za ba dang nyams par mi ’gyur ba don gcig ste, skyes pa rnams nyams par mi byed pa’o, yang na, chud za bar mi ’gyur ba ni nyams par mi byed pa’o, nyams par mi ’gyur ba ni brjed par mi bya ba’o, shin tu rgyas par bya ba ni dge ba’i rtsa ba thams cad mthar thug cing rdzogs par bya ba’o, v. Śbh p. 31017-3123

de’i phyir zhe na? byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba ni byang chub kyi snying po’i mthar ma thug gi bar du bar ma dor chud mi za ba’i phyir ro. de’i phyir zhe na? ’di ltar dge ba’i rtsa ba de ni khams gsum pa thams cad la mi gnas pa’i phyir te. dge ba’i rtsa ba gang khams gsum pa la gnas pa, de ni yongs su zad par ’gyur gyi; dge ba’i rtsa ba gang khams gsum pa la mi gnas par thams cad mkhyen pa nyid du yongs su bsngos pa, de ni byang chub kyi snying po’i mthar ma thug gi bar du bar ma dor gang yang zad par mi ’gyur ro.

tat kasya hetor? bodhipariṇāmitasya kuśalamūlasya nāntarāsti vipraṇāśo yāvad bodhimaṇḍaparyantāt. tat kasya hetos? tathā hi taṃ kuśalamūlaṃ traidhātukāniśritam. yat traidhātukaniśritaṃ kuśalamūlaṃ tasya parikṣayaḥ; yat traidhātukāniśritaṃ sarvajñātāpariṇāmitaṃ kūśalamūlaṃ tasya nāntarāsti kaścit kṣayo yāvad bodhimaṇḍaparyantāt.

Why? There is no destruction in the interim of a root of good that has been transformed into awakening until the end point which is the place of awakening. (p. 137) Why? Because that root of good is not dependent on the threefold world [not producing births therein]. The root of good that is dependent on the threefold world perishes [after its matured fruit has been experienced (vipākaphalam anubhūya) ], but the root of good that is not dependent on the threefold world, having been transformed into omniscience, does not perish at all in the interim until the end point which is the place of awakening.

de ci’i phyir zhe na zhes bya ba ni dge ba’i rtsa ba’i chos skyes pa rnams ’dug pa la sogs par byed pa la byang chub tu yongs su bsngos pa’i dge ba’i rtsa ba zhes ci’i phyir bya zhe na zhes bya ba’i don to. mthar thug gi bar du zhes bya ba ni bya ni byang chub kyi snying po ma thob kyi bar du zhes bya ba’i don to. chud mi za zhes bya ba ni med par mi ’gyur, nyams par mi ’gyur zhes bya ba’i tha tshig ste, ’phel bar ’gyur zhing rgya cher ’gyur ro zhes bya bar sbyar ro. de ci’i phyir zhe na zhes bya ba ni byang chub tu bsngos pa’i dge ba’i rtsa ba de byang chub kyi snying po’i bar du mthar ma thug gi bar du bar ma dor ci’i phyir chud za zhes bya ba’i don to. khams gsum pa thams cad la mi gnas pa zhes bya ba ni khams gsum du skyes pa’i rgyu mi byed ces bya ba’i tha tshig go. yongs su zad par ’gyur zhes bya ba ni khams gsum du ’gyur ba’i chos de dag ni ’bras bu rnam par smin pa myong nas zad par ’gyur ba’o.

. . .

’di ni byang chub sems dpa’i yang dag par spong ba bzhi zhes bya ste.

idam ucyate bodhisattvasya caturthaṃ samyakprahāṇām.

This is called the bodhisattva’s fourth correct elimination.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi yang dag par spong ba bzhi mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catvāry akṣayāṇi samyakprahāṇāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable correct eliminations.

yang dag pa’i spong ba bzhi mi zad pa bshad zin to.

bam po bdun pa ste tha ma:

42nd-45th akṣaya: Caturṛddhipāda

42nd-45th Imperishable: The Four Bases of Magical Power.(p. 138)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa bzhi mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ caturṛddhipādā apy akṣayāḥ.

Further, reverend Śāradvatīputra, the bodhisattvas’ four bases of magical power are also imperishable.

’dun pa la shin tu gnas pa dang, brtson ’grus la shin tu gnas pa dang, sems la shin tu gnas pa dang, dpyod pa la shin tu gnas pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa mi zad pa ste zhes bya ba la sogs pa gsungs so.
de mi zad pa yang ’dun par bya ba la sogs pa’i chos rnams mi zad pa’i phyir mi zad pa’o – "It is imperishable (akṣaya), i. e., since the moments of existence one should be eager about, etc., are imperishable, it is imperishable".
de la rdzu ’phrul ni gong du mngon par shes pa lnga bstan pa’am, mngon par shes pa lnga’i nang na rdzu ’phrul mngon par shes pa bshad pa’o, rkang pa ni rdzu ’phrul de dag thob par byed pa’i rgyu’am gzhi’o.
de yang rnam pa bzhir rig par bya ste, 1) rab tu dbye ba dang, 2) rgyu dang, 3) gzhi dang, 4) ’bras bu mngon par ’grub pa’o; de la 1) ’di lta ste ’dun pa dang zhes bya ba nas dpyod pa’o zhes bya ba yan chad kyis rab tu dbye ba bstan to, 2) de dag gi rtsa ba’i rten ces bya ba nas las su rung ba thob par ’gyur ro zhes bya ba yan chad kyis rgyu bstan to, 3) de sems las su rung ba thob pa zhes bya ba nas sems yang ba ma thob pa yan chad kyis gzhi bstan to, 4) de lus dang sems yang ba zhes bya ba nas nam mkha’i mthar thug pa zhes bya ba yan chad kyis ’bras bu mngon par ’grub pa bstan to.

bzhi gang zhe na? ’di lta ste: 1) ’dun pa dang; 2) brtson ’grus dang; 3) sems dang; 4) dpyod pa’o.

katame catvāraḥ? tad yathā chando vīryaṃ cittaṃ mīmāṃsā.

What four? [Classification (prabheda):] 1) eagerness, 2) vigour, 3) thought, and 4) examination.

de la ’dun pa ni gang gus par byed pa dang dad pa la brten te sems rtse gcig pa la reg par byed pa’o; brtson ’grus ni gang rgyun du sbyor ba la brten nas sems rtse gcig pa la reg byed pa’o; sems ni gang tshe rabs gzhan dang gzhan du ting nge ’dzin bsgom pa la brten nas tshe ’dir sems ni sngon gyi sems dang rjes su mthun par gyur te, myur du sems rtse gcig pa la reg par gyur pa’o; dpyod pa ni bdag gi sems kyi rgyud la sdig pa mi dge ba’i chos yod dam med ces rnam par dpyod pa las sems rtse gcig pa la reg par gyur pa’o – "There, eagerness is when, dependent on respect and faith (shraddhā), he reaches for one-pointedness of thought (spṛshati cittasyaikāgratām); vigour is when, dependent on constant practice (prayoga), he reaches for one-pointedness of thought; thought is when, dependent on the cultivation of concentration (samādhibhāvanā) directed towards other and again other births, thought in this life thus conforms with former thoughts, and he has instantly reached (spṛṣṭa?) one-pointedness of thought; examination is examining whether or not there are evil and bad moments of existence in one’s continuity of thought (svacittasaṃtāna) and thus having reached one-pointedness of thought."
Possibly based on Abhidharmasamuccaya, rec. p. 735-11 (cf. bhāṣya p. 8710ff):
chandasamādhiḥ katamaḥ / yat satkṛtya prayogam āgamya spṛshati cittasyaikāgratām // vīryasamādhiḥ katamaḥ / yat sātatyaprayogam āgamya spṛshati cittasyaikāgratām // cittasamādhiḥ katamaḥ / pūrvasamādhibhāvanām āgamya svarasena spṛshati cittasyaikāgratām // mīmāṃsāsamādhiḥ katamaḥ / deshanādharmashravaṇam āgamya prayātmaṃ pratisaṃkhyāya spṛshati cittasyaikāgratām // This text seems most similar to ṭ; for references to other sources v. Abhidharmasamuccaya tr. p. 121 n. 1-5, and Śbh p. 314-15 n. 1-2.
The expression ekāgratāṃ spṛshati is also found in Śbh p. 3167 and p. 31719, and in the treatment of the ṛddhipāda, p. 3144ff.

de dag gi rtsa ba’i rten dang gnas ni byams pa dang, snying rje dang, dga’ ba dang, btang snyoms dang tshad med pa bzhi po dag ste; de tshad med pa bzhi po ’di la bsten cing bsgoms te, mang du byas pas sems las su rung ba thob par ’gyur ro.

teṣāṃ mūlāśrayasthānaṃ maitrīkaruṇopekṣāmuditāś catvāry apramāṇāni. sa ebhir apramāṇair āsevitair bhāvitair bahulīkṛtaiś cittakarmaṇyatāṃ prāpnoti.

[Their cause (hetu):] The basis and place of their root is the four immeasurables of friendliness, compassion, equanimity and joy. By practising [for the first time], cultivating [again and again by meditation] and increasing [not interrupting meditation so as to perfect] these immeasurables he attains fitness of thought [that is, being able to stay concentrated (cittaîkāgryasthitibhavya) ].

de dag gi rtsa ba’i rten dang gnas ni zhes bya ba la de dag ni ’dun pa la sogs pa gzhi dag gam rdzu ’phrul gyi rkang pa dag ste, de dag gi rtsa ba’i gzhi’am rten du gyur pa ni tshad med pa bzhi dag go, de la rtsa ba’i sgra ni ’dun pa la sogs pa la snyegs te, de dag ni rdzu ’phrul skye ba’i rtsa ba yin pas so, ’dun pa la sogs pa’i rten dang gnas ni tshad med pa bzhi yin te, tshad med pa bzhi dang ldan pa’i sems kyis bsgoms dgos pas so. tshad med pa bzhi ji ltar na rtsa ba’i rten dang gzhir ’gyur snyam pa la de tshad med pa bzhi po ’di dag la bsten cing bsgoms te zhes bya ba la sogs pa gsungs te, de zhes bya ba ni rdzu ’phrul gyi rkang pa bzhi la bsgom par ’dod pa’i byang chub sems dpa’ des so, bsten pa ni dang po nyid du tshad med pa bzhi bsgom pa la bsten pa’o, bsgoms pa ni de’i ’og tu yang nas yang du mngon sum du byed pa’o, mang du byas pa ni tshad med pa bzhi mthar phyin par bya ba’i phyir bsgom pa rgyun mi gcod pa’o, sems las su rung ba thob par ’gyur ro zhes bya ba ni sems rtse gcig tu gnas su btub pa thob par ’gyur ba’o.

. .

de sems las su rung ba thob pas bsam gtan dang po la mnyam par gzhog go. de bzhin du gnyis pa dang, de bzhin du gsum pa dang, de bzhin du bzhi pa la yang mnyam par gzhog ste, des bsam gtan thob pas lus dang sems yang ba thob par ’gyur ro.

sa cittakarmaṇyatāprāptaḥ prathamaṃ dhyānaṃ samāpadyata evaṃ dvitīyam evaṃ tṛtīyam evaṃ caturtham api samāpadyate. sa dhyānaprāptaḥ kāyacittalaghutāṃ prāpnoti.

[Their foundation (āśraya):] Attaining fitness of thought he reaches the first state of meditation, and thus he reaches the second, thus the third and thus the fourth [depending on (āśritya) the states of meditation mentioned he produces magical power (ṛddhi) ]. By attaining these states of meditation he attains lightness of body and thought [that is, swiftness and the absence of sloth in action].

bsam gtan dang po la mnyam par gzhog pa la sogs pa smos pa ni bsam gtan bzhi pa la brten nas rdzu ’phrul bskyed pa’i phyir ro. lus dang sems yang ba thob par ’gyur zhes bya ba ni lus yang ba thob pa ni rang gi don sgrub pa la myur du ’jug tu btub cing gnyid dang rmugs pa la sogs pa med pa thob pa’o, sems yang ba ni de bzhin du rang gi bya ba myur du ’jug tu btub pa’o.

. .

de lus dang sems yang ba dang ldan pas mngon par shes pa la ’jug pa mngon par sgrub bo. de mngon par shes pa la ’jug pa mngon par sgrub pa dang ldan pas ’dun pa las sam, brtson ’grus las sam, sems las sam, dpyod pa las rdzu ’phrul gyi rkang pa skyed do.

sa kāyacittalaghutāsamanvāgato ’bhijñāpraveśam abhinirharati. so ’bhijñāpraveśābhinirhārasamanvāgataś chandaso vīryād vā cittād vā mīmāṃsāyā varddhipādān utpādayati.

[Attaining their fruit (phalâbhinirhāra):] With lightness of body and thought he brings about the way into supernormal knowledge [that is, the supernormal knowledge of magical power (ṛddhyabhijñā) ]. With the way into supernormal knowledge he produces magical power by eagerness, vigour, thought or examination.

mngon par shes pa la ’jug pa mngon par sgrub bo zhes bya ba ni rdzu ’phrul mngon par shes pa thob par ’gyur ba bsgrub pa’o. ’dun pa las sam brtson ’grus las sam zhes bya ba la sogs pa ni de ltar bsgrub pa dang ldan pa ni de ni ’dun pa la sogs pa gang yang rung ba la brten nas rdzu ’phrul gyi rkang pa skyed par byed pa ste, rdzu ’phrul gyi rkang pa zhes bya ba ni ’dir rdzu ’phrul nyid la bya bar ’dod do; yang na, ’dun pa las sam zhes bya ba la sogs pa ni chos de bzhis de dag gi ’bras bu’i gnas thob par byed pa’i don to, rkang pa ni ’dir ’bras bu thob pa’i gnas lta bu la bya’o.

. .

de la ’dun pa ni gang chos de dag la mngon du phyogs pa’o; brtson ’grus ni gang chos de dag sgrub pa’o; sems ni gang chos de dag la rtog pa’o; dpyod pa ni gang chos de dag la mkhas pa ste.

tatra cchando yā teṣu dharmeṣv abhimukhatā; vīryaṃ yā teṣāṃ dharmāṇāṃ pratipattiḥ; cittaṃ yā teṣu dharmeṣu pratyavekṣā; mīmāṃsā yat teṣu dharmeṣu kauśalyam.

Eagerness is to be concerned with those moments of existence [the concentration of eagerness (chandaḥsamādhi) or the qualities of a buddha (buddhadharma) ]; vigour is to acquire those moments of existence [the immeasurables (apramāṇa), meditation (dhyāna) and magical power (ṛddhi) ]; thought is reflecting [or concentrating] on the moments of existence [mentioned, if they are there or not]; examining is skill [being insight (prajñā) ] with [the characteristics (lakṣaṇa) of] those moments of existence.

de la gang ’dun pa la rab tu gnas pa’i byang chub sems dpa’ ni gang rdzu ’phrul gyi rkang pa dang po la rab tu zhugs pa ste, de’i dbang du byas nas de la ’dun pa ni gang chos de dag la mngon du phyogs pa’o zhes bya ba gsungs te – "There the bodhisattva established in eagerness (chandaḥpratiṣṭhita) is the one progressing in the first base of magical power (prathamarddhipādapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."
In the introduction to Prayogamārga fol. 229a7ff., however, this type of bodhisattva is called mos pa la shin tu gnas pa’i brtson ’grus, which also seems to be a wrong reading. It ought rather to be mos pa la shin tu gnas pa giving the equivalent prasāda- or adhimukti-pratiṣṭhita, though mos pa may also translate chandas, resulting in the same equivalent as above. Cf. also next note.
247b1-2: chos zhes bya bas ’dun pa’i ting nge ’dzin tam sangs rgyas kyi chos rnams la bya ste, ’dun pa ni chos de rnams la phyogs shing mos pa dang dad pa byed pa’o. brtson ’grus shin tu gnas pa ni rdzu ’phrul gyi rkang pa gnyis pa la rab tu zhugs pa ste, de’i dbang du byas nas brtson ’grus ni gang chos de dag sgrub pa’o zhes bya ba gsungs so – "There the bodhisattva established in vigour (vīryapratiṣṭhita) is the one progressing in the second base of magical power (dvitīyarddhipādapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..." chos de dag sgrub pa ni tshad med pa dang bsam gtan dang rdzu ’phrul gyi chos rnams sgrub pa’o sems la shin tu gnas pa ni gang rdzu ’phrul gyi rkang pa gsum pa la rab tu zhugs pa ste, de’i dbang du byas nas sems ni gang chos de dag la rtog pa’o zhes gsungs so – "There the bodhisattva established in thought (cittapratiṣṭhita) is the one progressing in the third base of magical power (tṛtīyarddhipādapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."
chos de dag la rtog pa ni gong du bshad pa’i chos rnams yin nam ma yin zhes ’jog pa’am, rtse gcig tu ’jog pa’o. dpyod pa la shin tu gnas pa ni gang rdzu ’phrul gyi rkang pa bzhi pa la rab tu zhugs pa ste, de’i dbang du byas nas dpyod pa ni gang chos de dag la mkhas pa zhes gsungs so – "There the bodhisattva established in examining (mīmāṃsāpratiṣṭhita) is the one progressing in the fourth base of magical power (caturtharddhipādaratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..." dpyod ni shes rab ste, de ni gong du bshad pa’i chos rnams kyi mtshan nyid la mkhas pa’o.
ṭ. fol. 247b5-248a1, quoting Śbh fol. 10A62-6, S p. 31810-32014, W (in parts: introduction and item no. 7), D fol. 117a2-7: de ltar ting nge ’dzin bzhi bsgom pa la spong ba’i ’du byed brgyad ’byung bar ’gyur te – tathā prayuktasyāsya tathā bhūtasyā(3)ṣṭau prahāṇasaṃskārā bhavanti / [ye ’syānushayasamudghātāya ca pravarttante / samādhiparipūraye ca tad yathā]:
1) ’dun pa ni nam zhig na bdag gi ting nge ’dzin yongs su rdzogs shing, sdig pa mi dge ba’i chos rnams kyi bag la nyal ba spong bar gyur zhig gu snyam du sems pa’o – chandaḥ / kadā svaṃ samādhiṃ paripūrayiṣyāmi / anushayāṃsh ca prahāsyāmi pāpakānām akushalānāṃ dharmāṇāṃ /
2) rtsol ba ni gnyen po bsgom pa la sbyor ba mi gtong ba’o – vyāyāmo yā pratipakṣabhāvanāyām avinyastaprayogatā
3) dad pa ni sbyor ba ma btang ba’i gong du rtogs par bya ba la yid ches pa’o – shraddhā yā avinyastapra(4)yogasya viharataḥ uttare ’dhigame [shraddadhānatā] abhisaṃpratyayaḥ /
4) shin tu sbyangs pa ni dad pa sngon du btang ba’i dga’ ba ste, yid dga’ bar gyur pa’i rim gyis sdig pa mi dge ba’i chos kyi gnas ngan len sbyangs pa’o – tatra prashrabdhiḥ yac chraddhāpramādapūrvvaṃgamaṃ prāmodyaṃ prītiḥ prītamanasash cānupūrvvā pāpakākushaladharmapakṣasya dauṣṭhulyasya pratiprashrabdhiḥ /
5) dran pa ni zhi gnas kyi sems zin pa’o – tatra smṛtir yā navākārāyāsh cittasthiteḥ shamathapakṣyāyāḥ saṃgrāhitā /
6) shes bzhin ni lhag mthong ngo – tatra saṃ(5)prajanyaṃ yā vipashyanāpakṣyā prajnyā /
7) sems pa ni spangs pa dang ma spangs pa la dpyod pa dang zhi gnas dang lhag mthong dang mthun pa’i lus dang ngag gi las kun nas slong ba’o – tatra cetanā yash cittābhisaṃskāraḥ prahīṇāprahīṇatāṃ mīmānsamānasya / yash cittābhisaṃskāraḥ shamathavipashyanānukūlaṃ kāyakarma vākkarma samutthāpayati /
8) btang snyoms ni sdig pa mi dge ba’i chos dang mthun pa dag la spyod pa’i sems kun nas nyon mongs pa med cing mnyam pa nyid du byed pa’o – tatropekṣā yā [atītānāgatapratyutpanneṣu] pāpakākushaladharmasthānīyeṣu carataḥ cittāsaṃkleshash ci(6)ttasamatā /
Cf. Abhidharmasamuccaya p. 7313ff, other references in Śbh p. 318-19 n. 1-2, and Abhidharmasamuccaya tr. p. 121 n. 5.
Notes to the Sanskrit text: 1) S prayujyamānasya, as W 2) S tathabūta... , as W 3) MS, S om. daṇḍa 4) MS kadā svit (?) S kadācit but D, ṭ nam zhig na bdag gi (ting nge ’dzin) 5) MS, S ins. daṇḍa 6) MS, S om. daṇḍa 7) MS, S yāvat but D ... gang yin pa 8) S ...yogyā 9) S shraddhāyām 10) S ...astayogasya for ...astaprayogasya 11) S shraddhānatā 12) MS ...rvvaga... 13) S ...timana... MS ...saḥsh for ...sash 14) MS, S ins. navākārā, not in D 15) S ...ikā 16...16) S chaṃdasaṃprajanye/ 17) MS, S cetanāyāsh, as W, confirmed by D 18) S ...to 19) W mīmāṃsayān [MS: mīmāmsayān] asya MS, S, W om. daṇḍa, which is indicated by D 20) As W, confirmed by D, ṭ, MS, S ...kūlaḥ 21) S ...pekṣayā 22) MS ...ādharmā... 23) MS ins. daṇḍa 24) With D = ṭ, MS, S cittābhisaṃkleshash 25) S cittaṃgamatā

. . . .

de rdzu ’phrul gyi rkang pa mngon par sgrub pa rnams kyis yang dag par sgrub ste; de’i phyir na rdzu ’phrul gyi rkang pa zhes bya’o. de la ’dun pas ni rnam par sgrub bo; brtson ’grus kyis ni rdzogs par byed do; sems kyis ni rnam par ’jog go; dpyod pas ni rnam par ’byed do.

sa ṛddhipādābhinirhāraiḥ samudānayati, tasmād ucyata ṛddhipādaḥ. tatra cchandasā viṭhapayati, vīryeṇa pūrayati, cittena vyavasthāpayati, mīmāṃsayā pravicinoti.

He accomplishes [magical powers (ṛddhi) ] by bringing about the bases of magical power, and that is why they are called bases of magical power. Here he creates [magical powers] by eagerness, fulfils them by vigour, arranges them with thought and discerns them with examining.

de la rdzu ’phrul gyi rkang pa mngon par sgrub pa rnams kyis zhes bya ba la byang chub sems dpa’ de la ’dun pa la sogs pa rdzu ’phrul gyi rkang pa sgrub pa rnams kyis rdzu ’phrul yang dag par sgrub par byed de, de bas na ’dun pa la sogs pa la rdzu ’phrul gyi rkang pa zhes bya’o. de la ’dun pa rdzu ’phrul gyi rkang pas ni rdzu ’phrul sgrub pa’o; brtson ’grus rdzu ’phrul gyi rkang pas ni rdzu ’phrul mthar ’byin par byed do; sems rdzu ’phrul gyi rkang pas ni mthar dbyung ba’i rdzu ’phrul rnams mi nyams par byed do; dpyod pa rdzu ’phrul gyi rkang pas ni rdzu ’phrul de dag gtan la ’bebs shing gang dang gang bya ba mngon par byed pa’o.

. .

de la byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa ni mos pa las byung ba mngon par ’du byed pa med pa, rang gi sems bskyed pas dbang byed pa ji ltar ’dod pa bzhin du ’gro ba, yongs su sbyang ba legs par byas pa, rtsa ba la shin tu gnas pa, thams cad du rgyu zhing rlung dmar bzhin du thogs pa med pa, nam mkha’i mthar thug pa ste;

tatra bodhisattvānām ṛddhipādā ādhimokṣikā anabhisaṃskārāḥ, svacittotpādena ādhipateyatā yathecchāgamanatā, sukṛtaparikarmatā, atyantamūlapratiṣṭhitatā, sarvatracāritā, yathāmārutāpratihatatā, ākāśaparyantatā.

The bases of the bodhisattvas’ magical power stem from confidence and are unconditioned [being spontaneously attained (anābhoga) ], they constitute lordship and the ability to go where one pleases since it is a matter of producing one’s own thoughts [not dependent on other causes and conditions (aparahetupratyayâpekṣa) like the practice of concentration (samādhisamādhāna), etc., when acting], they are the proper accomplishment of all preparations, complete establishment in the roots [of faith (śraddhā), etc., or in the immeasurables (apramāṇa) of friendliness (maitrī), etc.], moving about anywhere [to any buddha-land (buddhakṣetra), being present everywhere (samantagata) ], being unhindered like the wind, having the same bounds as empty space.

mos pa las byung ba mngon par ’du byed pa med pa zhes bya ba las dang po’i rdzu ’phrul rnams ni de kho na ma rtogs pas dngos po ’di ltar gyur cig ces, mngon sum du ma gyur pa la sems kyis mos pa bskyed nas brtsal ba las ’byung gi, byang chub sems dpa’ yongs su sbyang ba byas pa rnams gdod smon cing ’bad pa dang brtsal mi dgos par bsams pa tsam gyis lhun gyis grub pa nyid du rdzu ’phrul gyi rkang pa rnams rdzogs par ’gyur ro zhes bya ba’i don to. de bas na rang gi sems bskyed pas dbang byed pa ji ltar ’dod pa bzhin du ’gro zhes bya ba gsungs te, ting nge ’dzin mnyam par gzhag pa la sogs pa rgyu rkyen gzhan la mi ltos par dngos po ’di ’di ltar bya’o, snyam du rang gi sems bskyed pa tsam gyis ji ltar ’dod pa bzhin du dbang du ’gyur ba’o. yongs su sbyang ba legs par byas pas ni mthar phyung zhing las su rung bar byas pa’o. rtsa ba la shin tu gnas pa ni dad pa la sogs pa’am, byams pa la sogs pa’i tshad med pa bzhi’i rtsa ba la gnas pa’o, cf. supra. thams cad du rgyu ba ni kun tu khyab par byed cing sangs rgyas kyi zhing thams cad du ’gro ba’o, rlung dmar bzhin du thogs pa med pa ni rlung dmar dang ’dra bar thags thogs med par ’gro ba’o, nam mkha’i mthar thug pa ni nam mkha’ dang ’dra bar phyi ma’i mtha’i bar du yang nyams pa med pa’o.

. . . . . . .

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi rdzu ’phrul gyi rkang pa bzhi mi zad pa’o.

ta ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ catvāro ’kṣayā ṛddhipādāḥ.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable bases of magical power.

rdzu ’phrul gyi rkang pa bzhi mi zad pa bshad zin to.

45th-50th akṣaya: Pañcendriya

46th-50th Imperishable: The Five Abilities.(p. 139)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi dbang po lnga mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ pañcendriyāṇy apy akṣayāṇi.

Further, reverend Śāradvatīputra, the bodhisattvas’ five abilities are also imperishable.

dad pa’i mchog dang, brtson ’grus kyi mchog dang, dran pa’i mchog dang, ting nge ’dzin gyi mchog dang, shes rab kyi mchog bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi dbang po lnga mi zad pa ste zhes bya ba la sogs pa gsungs so.
de dag mi zad pa yang dad par bya ba chos dang dngos po mi zad pa’i phyir, de la dad par byed pa la sogs pa yang mi zad pa’o – "They are imperishable: since the moments of existence and the things one should have faith in are imperishable, thus faith and the rest are also imperishable."
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, de la dbang po lnga gang zhe na? zhes bya ba nas brtsams te shes rab kyi dbang po zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.

de la dbang po lnga gang zhe na? gang ’di: 1) dad pa’i dbang po dang; 2) brtson ’grus kyi dbang po dang; 3) dran pa’i dbang po dang; 4) ting nge ’dzin gyi dbang po dang; 5) shes rab kyi dbang po’o.

tatra katamāni pañcendriyāṇi? śraddhendriyaṃ vīryendriyaṃ smṛtīndriyaṃ samādhi_andriyaṃ prajñendriyam.

What are the five abilities? 1) The ability of faith, 2) the ability of vigour, 3) the ability of recollection, 4) the ability of concentration and 5) the ability of insight.

1) de la dad pa’i dbang po gang zhe na? dad pa gang gis chos bzhi la dad pa ste.

tatra katamac chraddhendriyam? yayā śraddhayā caturo dharmān abhiśraddadhāti.

1) What then is the ability of faith? The faith by which he has faith in four moments of existence.

dad pa mchog gi byang chub sems dpa’ ni dad pa’i dbang po la yang dag par zhugs pa ste, ’jig rten pa’i dad pa’i nang na ’jig rten las ’das pa’i dad pa mchog dam pa, khyad zhugs pa, bla mar gyur pa, bla na med pa dang ldan pa ste, de’i dbang du byas nas de la dad pa’i dbang po gang zhe na zhes bya ba la sogs pa gsungs so, dad pa’i mchog ji ltar de bzhin du shes rab kyi mchog gi bar du sbyar ro. dad pa nyid dbang po yin pas na dad pa’i dbang po ste, dbang po’i don ni phyis bshad do – "The bodhisattva with supreme faith (varashraddha) is the one progressing in the ability of faith (shraddhendriyapratipanna); the faith transcending the world (lokottarashraddhā) is supreme (vara) compared with the faith of the world (laukikashraddhā), it distinguishes itself (vishiṣṭa), it is greater (uttarabhūta), and it is insuperable (anuttara). With reference to him (tam adhipatiṃ kṛtvā), it is said ..." Cf. Śbh p. 32115ff.

. .

bzhi gang zhe na? ’di lta ste: a) ’khor ba na spyod pa’i ’jig rten pa’i yang dag pa’i lta ba la dad pa ste; de las kyi rnam par smin pa la rton pa yin: dge ba’am sdig pa’i las gang dang gang byas pa’i las de dang de’i rnam par smin pa myong bar ’gyur ro, snyam ste, srog gi phyir yang sdig pa’i las mi byed pa dang;

katamāṃś caturaḥ? tad yathā saṃsārāvacārīṃ laukikīṃ samyagdṛṣṭiṃ śraddadhāti, sa karmavipākapratiśaraṇo bhavati: yad yat karma kuśalaṃ vā pāpakaṃ vā kariṣyāmi tasya tasya karmaṇo vipākaṃ pratyanubhaviṣyāmīti, sa jīvitahetor api pāpaṃ karma na karoti.

Which four? a) He has faith in the right view concerning things in the world, things belonging to existence; he relies on the ripening of action: “Whatever action I do, good or bad, I will experience the ripening of that action.” Even for the sake of his life he does not commit a bad action.

dad pa gang gis zhes bya ba ni dmigs par gyur pa ste, sems dang ba dang, yid ches par gyur pa gang gis zhes bya ba’i don to; chos bzhi la dad pa ste zhes bya ba ni dmigs par bya ba la bya ste, de dag la de bzhin du yid ches pa’o; a) ’di lta ste ’khor ba na zhes bya ba nas brtsams te, srog gi phyir yang sdig pa mi byed pa yan chad chos gcig go, b) byang chub sems dpa’i spyod pa la dad pas te zhes bya ba nas theg pa gzhan la ’dod pa mi skyed pa zhes bya ba’i bar du chos gnyis so, c) chos thams cad la don dam par zhes bya ba nas bag la nyal bar mi byed pa dang zhes bya ba yan chad chos gsum mo, d) stobs dang mi ’jigs pa la sogs pa zhes bya ba nas chos de dag yang dag par sgrub pa ste zhes bya ba yan chad chos bzhi’o. ’khor ba na spyod pa’i ’jig rten pa’i yang dag pa’i lta ba la dad pa ste zhes bya ba ni ’phags pa ma yin pa so so’i skye bo rnams kyi spyod pa las dang ’bras bu dang dkon mchog la sogs pa yod par lta ba la, ’jig rten pa’i yang dag pa’i lta ba zhes bya ste, yod pa lta ba de la dad pa’o; de bas na de las kyi rnam par smin pa la rton pa yin zhes bya ba la sogs pa gsungs so, de zhes bya ba ni ’jig rten pa’i yang dag pa’i lta ba la dad pa’i byang chub sems dpa’ de’o, las kyi rnam par smin pa la rton pa ni las kyi rnam par smin pa yod par lta ba’o.

. .

b) byang chub sems dpa’i spyod pa la dad pa ste, spyod pa de la zhugs nas kyang, theg pa gzhan la ’dod pa mi skyed pa dang;

bodhisattvacārikām abhiśraddadhāti, taccaryāpratipannaś cānyatra yāne spṛhaṃ notpādayati.

b) He has faith in the bodhisattva’s practice, and entering that practice he has no wish for any other way of religious development.

byang chub sems dpa’i spyod pa la dad pa ste zhes bya ba ni sa dang pha rol tu phyin pa’i chos dang de dag gi yon tan la dad cing yid ches pa’o, spyod pa de la zhugs pa ni sa dang pah rol tu phyin pa’i spyod pa la zhugs pa’o, nas kyang zhes bya ba ni zhugs phan chad do, theg pa gzhan la ’dod pa mi skyed pa ni nyan thos la sogs pa’i theg pa la mi spyod pa’o

c) chos thams cad la don dam pa nges pa’i don zab mo rten cing ’brel bar ’byung ba bdag med pa, sems can med pa, srog med pa, gso ba med pa, gang zag med par rnam par dpyod pa dang, stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i mtshan nyid du dad pa ste, lta bar gyur pa thams cad bag la nyal bar mi byed pa dang;

paramārthanītārthaṃ gambhīrapratītyasamutpādanairātmyaniḥsattvanirjīvaniṣpoṣaniṣpudgalavyavacāraśūnyatānimittāpraṇihitalakṣaṇān dharmān śraddadhāti, sarvadṛṣtikṛtāni ca nānuśete.

c) According to the highest meaning, the explicit meaning, he has faith in all moments of existence as being characterized by reflection on the profound dependent origination, no self, no being, no life-principle, no life-sustaining principle, no personality, as characterized by emptiness, no distinguishing marks and the fact that there is nothing to long for, but he does not cling to any viewpoint.

chos thams cad la don dam pa zhes bya ba ni dad pa zhes bya bar sbyar te, chos thams cad nyid don dam par nges pa’i don zab mo rten cing ’brel bar ’byung ba yin pa la sogs par dad pa’o, don dam par ni stong pa’o, nges pa’i don zab mo ni phyin ci ma log pa’i don gzhan gyis khong du chud par dka’ ba’o, rten cing ’brel bar ’byung ba ni rgyu rkyen las ’byung bas ma skyes pa’o, dad pa ni de bzhin du yin par yid ches pa’o, lta bar gyur pa thams cad la bag la nyal bar mi byed pa ni lta ba phyin ci log rnams kyi bag chags stsogs par mi byed pa’o. The translation is in accordance with Sanskrit, though in the Tibetan versions gambhīra stands in apposition to nītārtha.

d) stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad la dad pa ste, dad pa’i phyir the tshom dang bral, nem nur dang bral bas sangs rgyas kyi chos de dag yang dag par sgrub pa ste;

sarvabuddhadharmān balavaiśāradyaprabhṛtīṃś ca śraddadhāti, śraddhāya ca vigatakathaṃkathas vigatakāṃkṣo tān buddhadharmān samudānayati.

d) He has faith in all the qualities of a Buddha, his powers, modes of fearlessness and so on, and having faith his doubt and hesitation disappear and he accumulates those qualities of a Buddha.

stobs dang mi ’jigs pa la sogs pa la dad pa ni de bzhin gshegs pa’i yon tan la yod par yid ches shing dad pa’o, de dag ces bya ba ni stobs dang mi ’jigs pa la sogs pa nyid la snyegs pa’o.

’di ni dad pa’i dbang po zhes bya’o.

idam ucyate śraddhendriyam.

This is called the ability of faith.

2) de la brtson ’grus kyi dbang po gang zhe na?

tatra katamad vīryendriyam?

2) What then is the ability of vigour?

brtson ’grus kyi mchog gi byang chub sems dpa’ ni gang brtson ’grus kyi dbang po la rab tu zhugs pas te, de’i dbang du bya nas de la brtson ’grus kyi dbang po gang zhe na? zhes bya ba la sogs pa gsungs so. dad par gyur pa na yod par yid ches par gyur pa’o – "The bodhisattva with supreme vigour (varavīrya) is the one progressing in the ability of vigour (vīryendriyapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

chos gang dag la dad pa’i dbang pos dad par gyur pa’i chos de dag brtson ’grus kyi dbang pos yang dag par sgrub ste; ’di ni brtson ’grus kyi dbang po zhes bya’o.

yān dharmān śraddhendriyeṇa śraddadhāti, tān dharmān vīryendriyeṇa samudānayatīdam ucyate vīryendriyam.

The moments of existence he has faith in by the ability of faith, those moments of existence he accumulates by the ability of vigour, this is called the ability of vigour.

3) de la dran pa’i dbang po gang zhe na?

tatra katamat smṛtīndriyam?

3) What then is the ability of recollection?

dran pa’i mchog ni gang dran pa’i dbang po la rab tu zhugs pa ste, de’i dbang du byas nas de la dran pa’i dbang po gang zhe na? zhes bya ba la sogs pa gsungs so – "The one with supreme recollection (varasmṛti) is the one progressing in the ability of recollection (smṛtīndriyapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

chos gang dag brtson ’grus kyi dbang pos yang dag par bsgrubs pa dran pa’i dbang pos chud mi gzon te; ’di ni dran pa’i dbang po zhes bya’o.

yān dharmān vīryendriyeṇa samudānayati, tān dharmān smṛtīndriyeṇa na vipraṇāśayatīdam ucyate smṛtīndriyam.

The moments of existence he accumulates by the ability of vigour, those moments of existence he does not forget by the ability of recollection, this is called the ability of recollection.

chud mi gson pa nyid ni nyams par mi byed cing brjed par mi byed pa’o.

4) de la ting nge ’dzin gyi dbang po gang zhe na?

tatra katamat samādhīndriyam?

4) What then is the ability of concentration?

ting nge ’dzin gyi mchog ni gang ting nge ’dzin gyi dbang po la rab tu zhugs pa ste, de’i dbang du byas nas de la ting nge ’dzin gyi dbang po gang zhe na zhes bya ba la sogs pa gsungs so – "The one with supreme concentration (varasamādhi) is the one progressing in the ability of concentration (samādhīndriyapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

dran pa’i dbang pos chos gang dag chud mi gzon pa’i chos de dag ting nge ’dzin gyi dbang pos rtse gcig tu byed de; ’di ni ting nge ’dzin gyi dbang po zhes bya’o.

yān dharmān smṛtīndriyeṇa na vipraṇāśayati, tān dharmān samādhīndriyeṇaikāgrīkarotīdam ucyate samādhīndriyam.

The moments of existence he does not forget by the ability of recollection, those moments of existence he makes the object of one-pointedness by the ability of concentration; this is called the ability of concentration.

rtse gcig tu byed pas ni rtse gcig tu dmigs par byed pa’o.

5) de la shes rab kyi dbang po gang zhe na?

tatra katamat prajñendriyam?

5) What then is the ability of insight?

shes rab kyi mchog ni gang shes rab kyi dbang po la rab tu zhugs pa ste, de’i dbang du byas nas de la shes rab kyi dbang po gang zhe na? zhes bya ba la sogs pa gsungs so – "The one with supreme insight (varaprajnyā) is the one progressing in the ability of insight (prajnyendriyapratipanna); with reference to him it is said ..."

chos gang ting nge ’dzin gyi dbang pos rtse gcig tu byas pa’i chos de dag shes rab kyi dbang pos rab tu rtog cing, shin tu rtogs par byed de. gang chos de dang de dag la gzhan gyi dring la mi ’jog par shes shing so so rang gis shes pa, ’di ni shes rab kyi dbang po zhes bya’o.

yān dharmān samādhīndriyeṇaikāgrīkaroti, tān dharmān prajñendriyeṇa pratyavekṣate pratividhyati; yad eteṣu dharmeṣv aparapratyayajñānaṃ pratyātmajñānam, idam ucyate prajñendriyam.

The moments of existence he makes the object of one-pointedness by the ability of concentration, (p. 140) those moments of existence he reflects on [the individual characteristics (svalakṣaṇa) ] and understands [the general characteristics (sāmanyalakṣaṇa) ] by the ability of insight; having knowledge of those moments of existence not dependent on [the teachings of] others, knowledge [realizing those moments of existence] in oneself, is called the ability of insight.

rab tu rtogs pa ni chos de dag gi rang gi mtshan nyid la rab tu ’byed pa’o, shin tu rtogs pa ni chos de dag gis phyi’i mtshan nyid khong du chud pa’o, gzhan gyi dring la mi ’jog pa ni gzhan gyis bstan pa la brten mi dgos par shes pa’o, so so rang gis shes pa ni chos de dag rang nyid kyis mngon sum du gyur pa’o.

de ltar na dbang po lnga ’di dag ni lhan cig ’grogs shing rjes su ’brel pa ste, sangs rgyas kyi chos thams cad yongs su rdzogs par byed do, lung bstan pa’i sar yang gzhog go. btsun pa sha ra dva ti’i bu, ’di lta ste dper na: phyi rol pa’i dbang po lnga mngon par shes pa rnams sems can mngal du song ba rnams ni ji srid du de’i pho’i dbang po dang mo’i dbang po mngon par grub par ma gyur pa, de srid du lung mi ston to. de bzhin du sangs rgyas bcom ldan ’das rnams kyang byang chub sems dpa’ dag pa ji srid du ’jig rten las ’das pa’i dbang po lnga po ’di dag dang ldan par ma gyur pa, de srid du bla na med pa yang dag par rdzogs pa’i byang chub tu lung mi ston te.

evam imāni pañcendriyāṇi sahitāny anuprabaddhāni sarvabuddhadharmān paripūrayanti vyākaraṇabhūmiṃ cāpy ayanti. tad yathāpi nāma, bhadanta śāradvatīputra, pañcabāhyendriyābhijñā yāvan na garbhāvakrāntānāṃ sattvānāṃ puruṣendriyaṃ vā strīndriyaṃ vābhinivṛttaṃ tāvan na vyākurvanti; evam eva buddhā bhagavanto ’pi yāvan na bodhisattvā ebhiḥ pañcalokottarendriyaiḥ samanvāgatās tāvan nānuttarāṃ samyaksaṃbodhiṃ vyākurvanti.

Thus these five abilities are helpers and associates, they fulfil the qualities of a Buddha, they reach the stage of prediction. Just as, reverend Śāradvatīputra, those who possess supernormal power in connection with the abilities of sense-perception do not give any prediction as long as the male and female organs of the foetus in the womb are not developed, just so the Awakened Lords do not predict the incomparable, perfect awakening as long as the bodhisattvas are not furnished with these five abilities transcending the world.

de ltar zhes bya ba ni gong du bshad pa ltar ro, lhan cig ’grogs shing rjes su ’brel pa ni dad pa la sogs pa’i dbang po de lnga po gcig gi grogs gcig gis byas nas sangs rgyas kyi chos thams cad rdzogs par byed pa’o, lung bstan pa’i sar yang gzhog go zhes bya ba ni de rnams dang ldan na bla na med pa’i byang chub tu mngon par rdzogs par ’tshang rgya bar lung bstan du mngon zhing lung bstan par ’os par ’gyur ro zhes bya ba’i don to. ’jig rten las ’das pa’i dbang po zhes bya ba ni ’jig rten las ’das pa’i chos rtogs par byed pa’i dbang po yin pa’i phyir ro.

. .

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi dbang po lnga mi zad pa’o.

imāni, bhadanta śāradvatīputra, bodhisattvānāṃ pañcākṣayāṇīndriyāṇi.

These, reverend Śāradvatīputra, are the bodhisattvas’ five imperishable abilities.

de la dbang byed pa’i don ni dbang po’i don te: dad pa’i dbang po ni dge ba’i chos rnams la ’jug par bya ba la dbang byed de, de’i dbang gis dge ba’i chos la ’jug pa’i phyir ro; brtson ’grus kyi dbang po ni dge ba’i chos rnams skyed pa la dbang byed de, de’i mthus dge ba’i chos rnams skyed par byed pas so; dran pa’i dbang pos ni dge ba’i chos rnams chud mi za ba la dbang byed de, des mi brjed par byed pa’i phyir ro; ting nge ’dzin gyi dbang pos ni gzhan du mi g.yeng ba la dbang byed de, des dmigs pa’i yul la rtse gcig tu ’jog pas so; shes rab kyi dbang pos ni mthar ’byin pa la dbang byed de, des dge ba’i chos thams cad mthar ’byin par byed pas so – "The meaning ’mastery’ is the meaning of ’ability’ (tatrādhipatyārtha indriyārthaḥ): ..."
Cf. Śbh fol. 10B63-4, S p. 3224-10: samāpattyarthena shraddhendriyam ity ucyate / kutra punar asyādhipatyaṃ / āha / lokottaradharmotpattipramukhānāṃ vīryasmṛtisamādhiprajnyānām utpattaye ādhipatyaṃ / ye pi te vīryādayaḥ (4) teṣām api lokottaradharmotpattaye ādhipatyaṃ / yāvat pratipattaye ādhipatyaṃ / yāvat prajnyayā lokottaradharmotpattaye ādhipatyaṃ / tenaitāni shraddhādīni paṃcendriyāṇi bhavanti /
dbang po lnga mi zad pa bshad zin to.
Notes to the Sanskrit: 1) Read ādhipatyārthena ? 2) MS, S ins. daṇḍa

51st-55th akṣaya: Pañcabala

51st-55th Imperishable: The Five Powers.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ pañca balāny apy akṣayāṇi.

Further, reverend Śāradvatīputra, the bodhisattvas’ five powers are also imperishable.

dad pa mi tshugs pa dang, brtson ’grus mi tshugs pa dang, dran pa mi tshugs pa dang, ting nge ’dzin mi tshugs pa dang, shes rab mi tshugs pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste zhes bya ba la sogs pa gsungs so.
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, de la byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste zhes bya ba nas brtsams te shes rab kyi stobs zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.
dad pa la sogs pa lnga po ’di rnams la stobs zhes bya ba yang dbang po’i tshe na ni dad par bya ba la sogs pa chos rnams mngon du bya ba dang sgrub par byed pa la dbang byed pa tsam du zad kyi, mi mthun pa’i phyogs rnams kyis mi tshugs pa ma yin no. stobs kyi dus na ni dad pa la sogs pa de dag nyid rab tu bsgoms shing sbyangs te mthu dang ldan par gyur pas ma dad pa la sogs pa’i mi mthun pa’i phyogs rnams kyis mi tshugs pa la stobs zhes bya’o – "These five beginning with faith are also called powers (bala). When treated as abilities (indriya) they only have mastery (ādhipatya) in realizing (abhimukhīkaraṇa) and fulfilling (abhinirhāra) the moments of existence in which one should believe, etc., they are not such that they sweep away the contraries (vipakṣanirlekha). When treated as powers (bala), however, faith and the others, when cultivated (prabhāvita) and purified (vishodhita), attain strength (sthāmabhūta) and are powers (bala) so as to sweep away their contraries, lack of faith, etc. (āshraddhyādivipakṣanirlekha)".
Abhidharmasamuccaya p. 7410-11 treats the distinction between indriya and bala as follows: yathā panycendriyāṇi tathā panycabalāni / eṣāṃ visheṣaḥ tair vipakṣāntarāyanirllekho ’navamṛdyateti balānīty ucyate // and bhāṣya p. 8816-19: balānām ālaṃbanādikam indriyaiḥ samānam // phale tu visheṣaḥ / tathā hy eṣāṃ tac ca yathoktam – āshraddhyādivipakṣanirlekhash cādhika, ity ata evaiṣāṃ tulyānām ālaṃbanasvabhāvādikānām apy anavamṛdyatārthavisheṣeṇa bodhipakṣāntaratvam //
The āshraddhyādivipakṣanirlekhash cādhika in the bhāṣya is said to be a quotation, but it can hardly be a quotation from our ṭīkā, which quotes the Abhidharmasamuccayabhāṣya elsewhere. The adhika is not found in ṭ, which also suggests a common source for the sentence. Cf. the introduction on the quotations in ṭ and on the author of ṭ.
de mi zad pa yang de dag gis dad par bya ba’i chos rnams mi zad pas de la dad par byed pa mi zad pa’am, ma dad pa la sogs pas med par bya zhing zad par bya bar mi nus pas na mi zad pa’o – "It is imperishable: since the moments of existence one should have faith in are imperishable, faith is also imperishable. Or, it is imperishable since the absence of faith, etc., is not able to nullify it or make it perish".

de la stobs lnga gang zhe na? ’di lta ste: 1) dad pa’i stobs dang; 2) brtson ’grus kyi stobs dang; 3) dran pa’i stobs dang; 4) ting nge ’dzin gyi stobs dang; 5) shes rab kyi stobs so.

tatra katamāni pañca balāni? śraddhābalaṃ vīryabalaṃ smṛtibalaṃ samādhibalaṃ prajñābalam.

What then are the five powers? 1) The power of faith, 2) the power of vigour, 3) the power of recollection, 4) the power of concentration and 5) the power of insight.

1) de la dad pa’i stobs gang zhe na?

tatra katamac chraddhābalam?

1) What then is the power of faith?

dad pa mi tshugs pa’i byang chub sems dpa’ ni dad pa’i stobs shin tu bsgoms shing ma dad pa dang ma ’dres pa’i chos can yin te, de’i dbang du byas nas de la dad pa’i stobs gang zhe na zhes bya ba la sogs pa gsungs so. dad pa mi tshugs pa la ji lta ba bzhin shes rab mi tshugs pa’i bar du yang sbyar ro – "The bodhisattva having faith sweeping away (nirlekhashraddha) is the one who has fully cultivated the power of faith (shraddhāsuparibhāvita) and has qualities not mixed up with the absence of faith (āshraddhyāsaṃsṛṣṭadharmin); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang ’di mos pa dang, dad pa dang, mi rdzi ba ste; gal te bdud sdig can sangs rgyas kyi gzugs kyis de’i drung du ’ongs nas chos la nges par sems pa’i mos pa gang yang rung ba las ’bral bar byed cing ’dun pa zlog par byed na yang, dad pa’i stobs la mos pa’i byang chub sems dpa’ ni dad pa’i stobs de las bskyod pa’am, bsgul ba’am, bslang bar mi nus te,

yeyam adhimuktiḥ, śraddhā, anavamṛdyatā. yady api māraḥ pāpīyān buddharūpeṇa tam upasaṃkramyānyatamānyatamadharmanidhyānādhimukter vivecayed vicchandayen, na śakyaṃ śraddhādhimukto bodhisattvas tasmāc chraddhābalād uccālayituṃ vā kampayituṃ votthāpayituṃ vā.

It is confidence, faith and uncrushability. Even though the sinful Evil One approaches him in the form of a Buddha and deters him and dissuades him from one kind of confidence or another in reflecting on moments of existence, he is not able to move or disturb him or make the bodhisattva confident in faith turn away from the power of faith.

mos pa ni gang sgrub pa dang bya ba’i chos rnams bsgrub par ’dod pa dang bya bar ’dod pa’o, dad pa ni bden pa dang dkon mchog la sems dang zhing yid ches pa’o, mi rdzi ba ni gzhan gyis mi zlogs shing mi tshugs pa dang, de’i dad pa’i stobs so. de nyid kyi don gsal bar bstan pa’i phyir gal te bdud sdig can zhes bya ba la sogs pa gsungs so, sangs rgyas kyi gzugs kyis zhes bya ba ni de bzhin gshegs pa’i gzugs su bsgyur te, zhes bya ba’i don to, chos la nges par sems pa’i mos pa zhes bya ba ni chos gang la sems pa’i mos pa dang dad pa’o, ’bral bar byed ces bya ba ni gtong du ’jug pa’o, ’dun pa zlog ces bya ba ni thabs sna tshogs kyis lta ba gzhan la ’dzud par byed pa’o, bskyod pa la sogs pa’i tshig ni mos pa las bzlog par mi nus pa’i rnam grangs so, yang na nyan pa’i dus na mos pa bzlog pa mi nus pa ni bskyod par mi nus pa’o, sems pa’i dus na dad pa bzlog par mi nus pa ni bsgul bar mi nus pa’o, bsgom pa’i dus na dad pa bzlog par mi nus pa ni bslang bar mi nus pa’o.

. .

’di ni dad pa’i stobs shes bya’o.

idam ucyate śraddhābalam.

This is called the power of faith.

2) de la brtson ’grus kyi stobs gang zhe na?

tatra katamad vīryabalam?

2) What then is the power of vigour?

brtson ’grus mi tshugs pa’i byang chub sems dpa’ ni gang brtson ’grus kyi stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la brtson ’grus kyi stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva with vigour for sweeping away (nirlekhavīrya) is the one progressing in the power of vigour (vīryabalapratipanna); with reference to him it is said ..."

byang chub sems dpas brtson ’grus brtsam pa gang dang gang rtsom pa dang, dge ba’i chos gang dang gang dag la sbyor ba, de dang de dag la stobs bskyed pa sra ba ’thob ste. stobs bskyed pa de dang ldan pa’i byang chub sems dpa’ gnas de las ma rgal gyi bar du de la lhar bcas pa’i ’jig rten gyis kyang bskyod pa’am, bsgul ba’am, bslang bar mi nus pa,

yaṃ yaṃ vīryārambham ārabhate, yeṣu yeṣu kuśaladharmeṣu prayujyate, teṣu teṣu balotpādadṛḍhatāṃ prāpnoti. na śakyaṃ sadevalokenāpi tadbalotpādaprayukto bodhisattvo yāvan na tasyāḥ sthiter uttīrṇas tatroccālayituṃ vā kampayituṃ votthāpayituṃ vā.

Whatever application of vigour the bodhisattva embarks upon, whatever good moments of existence he practises, in all of them (p. 141) he attains firmness in producing power. The whole world with the gods is not able to move, disturb or deflect the bodhisattva connected with such production of power as long as he does not get out of that state [himself, having completed what should be obtained].

brtson ’grus brtsams pa gang dang gang rtsom pa zhes bya ba ni brtson ’grus brgyad po sngar bstan pa gang dang gang gis dge ba gang la rtsom pa zhes bya ba’i don to, dge ba’i chos gang dang gang la sbyor ba zhes bya ba ni sbyin pa la sogs pa’i dge ba’i chos gang dang gang byed pa ste, rtsom pa ni dang po nyid du dge ba’i chos rtsom par byed pa’o, sbyor ba ni de phan chad rgyun du sgrub par byed pa’o, de dang de la zhes bya ba ni dge ba’i chos brtsams shing sbyar ba de dang de la’o, stobs bskyed pa zhes bya ba ni brtson ’grus kyi mthu skyed pa’o, sra ba ’thob ste zhes bya ba ni brtson ’grus brtan zhing mi zlogs pa thob ces bya ba’i don to. stobs bskyed pa de dang ldan pa zhes bya ba ni brtson ’grus kyi mthu skyed pa de de dang ldan pa zhes bya ba’i don to, gnas de las ma rgal gyi bar du zhes bya ba ni gang bsgrub par bya ba’i gnas de mthar phyin gyi bar du zhes bya ba’i don to, lhar bcas pa’i ’jig rten zhes bya ba ni lha dang lha las gzhan pa’i ’jig rten gyis kyang rung zhes bya ba’i don to.

. .

’di ni brtson ’grus kyi stobs shes bya’o.

idam ucyate vīryabalam.

This is called the power of vigour.

3) de la dran pa’i stobs gang zhe na?

tatra katamat smṛtibalam?

3) What then is the power of recollection?

dran pa mi tshugs pa ni gang dran pa’i stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la dran pa’i stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having recollection for sweeping away (nirlekhasmṛti) is the one progressing in the power of recollection (smṛtibalapratipanna); with reference to him it is said ..."

de chos dran pa’i gnas gang dang gang la sems ’jog pa, de las nyon mongs pa gang yang rung ba dag gis gtor bar mi nus te; de’i dran pa’i stobs bskyed pa des nyon mongs pa thams cad ’joms shing; byang chub sems dpa’i dran pa de ni nyon mongs pa thams cad kyis mi rdzi ba yin te,

sa yatra yatra dharmasmṛtisthitau cittaṃ sthāpayen na śakyaṃ kaiścit kleśais tasmāt kṣiptuṃ; tena tasya smṛtibalotpādena sarve kleśā nihatāḥ; sā bodhisattvasya smṛtiḥ sarvakleśair anavamardanīyā.

In whatever state of recollection of moments of existence he establishes his thought, no vice is able to deter him from that; by his producing the power of recollection all vices are defeated; that recollection of the bodhisattva cannot be crushed by any vice.

de zhes bya ba ni dran pa’i stobs dang ldan pa’i byang chub sems dpa’ de’o, chos ni phung po dang khams la sogs pa gang yang rung ba’o, dran pa’i gnas gang dang gang la zhes bya ba ni dran pas dmigs par bya ba’i yul gang dang gang la zhes bya ba’i don to, sems ’jog pa ni de la dmigs shing mi brjed par byed pa’o, de las zhes bya ba ni chos la dmigs shing mi brjed par byed pa’i dran pa de las so, nyon mongs pa gang yang rung bas stor bar mi nus zhes bya ba ni dran pa nyams pa dang, gnyid dang, rmugs pa dang, ’dod chags dang zhe sdang la sogs pa nyon mongs pa gang yang rung bas med par bya zhing bar du gcod par mi nus pa’o. de’i ni byang chub sems dpa’ de’i’o, dran pa’i stobs bskyed pa ni dran pa’i mthu dang ldan pa’o, ’joms pa ni nyon mongs pa spong ba’o. mi rdzi ba ni nyon mongs pa’i dbang du mi ’gyur ba’o.

. . .

’di ni dran pa’i stobs shes bya’o.

idam ucyate smṛtibalam.

This is called the power of recollection.

4) de la ting nge ’dzin gyi stobs gang zhe na?

tatra katamat samādhibalam?

4) What then is the power of concentration?

ting nge ’dzin mi tshugs pa ni ting nge ’dzin gyi stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la ting nge ’dzin gyi stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having concentration for sweeping away (nirlekhasamādhi) is the one progressing in the power of concentration (samādhibalapratipanna); with reference to him it is said ..."

gang ’du ’dzi thams cad las dben par gnas shing spyod pa ste; de sgra dang tshig gi lam thams cad kyis shin tu ston kyang, de’i bsam gtan dang po la sgra’i tsher ma yang sgrib par mi byed do; de dge ba la rtog pa dang dpyod par spyod kyang, de’i bsam gtan gnyis pa la sgrib par mi ’gyur ro; de dga’ ba dang mgu ba skyes pa yang, de’i bsam gtan gsum pa la sgrib par yang mi ’gyur ro; de sems can thams cad smin par bya ba dang, dam pa’i chos yongs su gzung ba’i phyir btang snyoms par yang mi ’gyur la, de’i bsam gtan bzhi pa la yang sgrib par mi ’gyur ro; de bsam gtan bzhi po de dag gis gnas te, bsam gtan dang mi ’thun pa’i phyogs kyi chos rnams kyis kyang thul bar mi nus so.

yā sarvasaṃgaṇikāvivekaniśritacaryā: sa śabdavacanapathair nirdeśayen na tu tasya prathamasya dhyānasya śabdakaṇṭakā apy āvaraṇaṃ kuryuḥ; sa kuśalavitarkavicāraṃ caren na tu tasya dvitīyasya dhyānasyāvaraṇaṃ bhavet; sa prītisaumanasyajāto ’pi na tu tasya tṛtīyasya dhyānasyāvaraṇaṃ bhavet; sa sarvasattvaparipācanāya saddharmaparigrahaṇāya nopekṣako bhaven na tu tasya caturthasya dhyānasyāvaraṇaṃ bhavet. sa taiś caturbhir dhyānair viharan na śakyaṃ dhyānavipakṣair dharmair api damayitum.

It is to behave in such a way that one depends on aloofness from all crowds [and thus stays concentrated, but even staying with the crowd, he stays concentrated]: He teaches by means of words and sentences, but even the thorns of words do not produce any hindrance to his first state of meditation; he practises inspection and examination of the good, but this is no hindrance to his second state of meditation; he produces joy and happiness, but this is no hindrance to his third state of meditation; he is not equanimous when it concerns maturing beings and helping true religion, but this is no hindrance to his fourth state of meditation. The moments of existence which are contraries to meditation are unable to get the better of him when he practises the four states of meditation.

gang zhes bya ba ni ting nge ’dzin gyi stobs dang ldan pa’i byang chub sems dpa’ la snyegs te, byang chub sems dpa’ de zhes bya bar sbyar ro, ’du ’dzi thams cad las dben par gnas shing zhes bya ba ni ’gro ba mang po’i nang na gnas pa spangs nas ting nge ’dzin la sems rtse gcig tu ’jog pa ste, ’dir yang de lta mod kyi, ting nge ’dzin gyi mthu dang ldan pa zhes bya bar sbyar ro. de’i sgra dang tshig gi lam thams cad kyis zhes bya ba ni bsam gtan dang po la sgra ca co rnams bar du gcod par mi ’gyur te, byang chub sems dpa’i ting nge ’dzin gyi mthu dang ldan pas bsam gtan dang po la zhugs pa’i tshe de’i bar du gcod pa’i sgra ca co rnams ’don kyang, de dag bsam gtan de la bar du gcod cing sgrib par mi ’gyur ro zhes bya ba’i don to. de ltar mi mthun pa’i phyogs dag yod kyang, de dag gis mi tshugs pa’i mthu dang ldan pa’i phyir stobs zhes bya’o. On words being like thorns in the first state of meditation cf. Kathāvatthu p. 202, 572-73. de dge ba rtog pa dang dpyod par spyod kyang de’i bsam gtan gnyis pa la sgrib par mi ’gyur ro zhes bya ba la rtog pa dang dpyod pa gnyis ni bsam gtan gnyis pa’i mi mthun pa’i phyogs te, de bas na bsam gtan gnyis pa la rtog pa dang dpyod pa gnyis spangs te med par byed do. byang chub sems dpa’i ting nge ’dzin gyi stobs dang ldan pa ni bsam gtan gnyis pa la yang dag par zhugs la, rtog dpyod gnyis spyod kyang de de la sgrib par mi ’gyur ro zhes bya ba’i don to. de dga’ ba dang mgu ba yang skyes pa yin la de’i bsam gtan gsum pa la sgrib par yang mi ’gyur ro zhes bya ba la dga’ ba dang mgu ba la chags pa ni bsam gtan gsum pa’i sgrib pa ste, byang chub sems dpa’ ting nge ’dzin gyi mthu dang ldan pas bsam gtan gsum pa la yang dag par zhugs la chos la dga’ zhing mgu ba la yang spyod mod kyi, dga’ zhing mgu ba de bsam gtan de la sgrib par mi ’gyur ro zhes bya ba’i don to. de sems can thams cad smin par bya ba dang dam pa’i chos yongs su gzung ba’i phyir zhes bya ba la sogs pa la btang snyoms su mi ’jog par spyod pa dang bya ba la zhugs pa ni bsam gtan bzhi pa’i sgrib pa ste, byang chub sems dpa’i ting nge ’dzin gyi mthu dang ldan pas bsam gtan bzhi pa la yang zhugs la sems can yongs su smin par bya ba dang dam pa’i chos gzung ba la sogs pa spyod pa rnam pa sna tshogs byed kyang, de de la sgrib par mi ’gyur ro zhes bya ba’i don to. de bsam gtan bzhi po de dag gi gnas te bsam gtan dang mi mthun pa’i phyogs kyi chos rnams kyis kyang thul bar mi nus so zhes bya ba ni byang chub sems dpa’ de ting nge ’dzin gyi stobs dang ldan pas bsam gtan dang po la sogs pa bzhi po rnams kyi gnas la bsam gtan de dag gi mi mthun pa’i phyogs sgra ca co dang, rtag dpyod dang, dga’ zhing mgu ba dang, btang snyoms ma yin pa rnams kyis kyang bar du gcod par mi nus so zhes bya ba’i don to.

. . . . . .

de mnyam par bzhag pa’i gnas kyang mi gtong la ting nge ’dzin gyi dbang gis kyang mi skye ste,

sa na tyajet samādhisthānaṃ samādhivaśena tu nopapadyate.

He does not give up the state of concentration, but he is not born again through the power of concentration [in the sphere of forms (rūpadhātu) only, he is also reborn in lower states of existence through the power of his vows (praṇidhānavaśena) and according to his intention (saṃcintya) to help living beings].

de la mnyam par gzhag pa’i gnas kyang mi gtong la zhes bya ba la sogs pa ni bsam gtan dang po la sogs pa’i mnyam par bzhag pa rnams la rgyun du spyod kyang bsam gtan de dag gi dbang du gyur nas gzugs kyi khams ’ba’ zhig tu yang mi skye ste, smon lam gyi dbang gis sems can gyi don du sa ’og ma rnams su yang bsams bzhin ni skye’o zhes bya ba’i don to.

’di ni ting nge ’dzin gyi stobs shes bya’o.

idam ucyate samādhibalam.

This is called the power of concentration.

5) de la shes rab kyi stobs gang zhe na?

tatra katamat prajñābalam?

5) What then is the power of insight?

shes rab mi tshugs pa ni gang shes rab kyi stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la shes rab kyi stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having insight for sweeping away (nirlekhaprajnya) is the one progressing in the power of insight (prajnyābalapratipanna); with reference to him it is said ..."

gang ’jig rten pa dang ’jig rten las ’das pa’i chos la mi thul bar shes pa ste; tshe rabs tshe rabs su yang de’i slob dpon med par bzo’i las dang, rig pa dang, sngags dang, stobs kyi gnas thams cad mngon du ’gyur ro; ’jig rten na dam pa bya dka’ ba, bzod par dka’ ba, thob par dka’ ba ji snyed pa, de dag byang chub sems dpa’ la mngon du ’gyur ro. gang yang ’jig rten las ’das pa’i chos gang dang gang dag gis ’jig rten las zlo ba, de dag kyang byang chub sems dpa’ de’i shes rab dang ye shes kyi stobs bskyed pas rjes su rtogs te; lha dang, mi dang, lha ma yin du bcas pa’i ’jig rten gyis mi rdzi ba, ’di ni shes rab kyi stobs shes bya ste.

yal laukikalokottaradharmeṣv adamyajñānam. janmani janmani tasya sarvaśilpakarmavidyāmantrabalasthānāny anācāryakam abhimukhībhavanti, yāval loke varaṃ duṣkaraṃ duṣprasahaṃ durlabhaṃ tad bodhisattvasyābhimukhībhavati. yat punar yair yair lokottaradharmair lokātikramas tāṃś ca bodhisattvas tasya prajñājñānabalotpādenānubudhyate. sadevamanuṣyāsuralokenānavamardanīyam idam ucyate prajñābalam.

It is indomitable knowledge of worldly and unworldly teachings. Throughout his different births all crafts and professions, different kinds of knowledge, formulas and powers appear to him though he has no teacher; whatever is best in the world, be it hard to do, hard to endure or hard to obtain, that appears to the bodhisattva. And further, the unworldly moments of existence by means of which transcendence of the world is brought about, those also he understands by his production of the power of insight and knowledge. That which is uncrushable by gods, humans and giants, this is called the power of insight.

’jig rten pa dang ’jig rten las ’das pa’i chos la mi thul bar shes pa zhes bya ba la ’jig rten pa’i chos ni rig pa’i gnas bzhi’o, bzo dang, gso ba dang, gtan tshigs dang, sgra rig pa rnams so. ’jig rten las ’das pa’i chos ni nang rig pa ste, gsung rab yan lag bcu gnyis so. – shilpacikitsāhetushabdavidyā Mvy 4958, 59, 61, 63.
mi thul bar shes rab kyi mi mthun pa’i phyogs rnams kyis sgrib cing bar du gcod mi nus par ’jig rten dang ’jig rten las ’das pa’i chos rnams shes pa’o, chos de rnams la mi thul bar shes pa rgyas par bstan pa’i phyir tshe rabs tshe rabs su yang zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ la mngon du ’gyur ro zhes bya ba yan chad ni ’jig rten pa’i chos la mi thul bar shes pa bstan to, gang yang ’jig rten las ’das pa zhes bya ba nas brtsams te rjes su rtogs te zhes bya ba yan chad ni ’jig rten las ’das pa’i chos la mi thul bar shes pa bstan to. tshe rabs tshe rabs su zhes bya ba lha dang mi’i gnas de dag tu bdag gi phung po skyes shing tshe blangs pa’o. de zhes bya ba ni byang chub sems dpa’ de’o. bzo’i las ni dra ba btsem pa la sogs te, bzo rig pa rang gi ming gis bstan to, rig pa zhes smos pa ni rig pa’i gnas lhag ma gsum bstan to; sngags ni gzhan gyi dmag gi sde mnan pa dang sprul la sogs pa’i dug med par bya ba’i thabs so; stobs ni mtshon cha ’phang ba dang glang po che ’degs pa la sogs pa’i rtsal lo. mngon du ’gyur ba ni shes par gyur pa’o, dam pa zhes bya ba ni las su bya ba dang shes par bya ba gtso bor gyur pa ste, bya dka’ ba ni bsgrub cing shes par bya dka’ ba’o, bzod par dka’ ba ni de dag sgrub pa na sdug bsngal nyams su blang dka’ ba’o, thob par dka’ ba ni ’bras bu thob par bya dka’ ba’o. ’jig rten las ’das pa’i chos gang dang gang dag gis ’jig rten las ’da’ ba zhes bya ba ni ’phags pa’i lam gang gis mya ngan las ’das pa thob par ’gyur ba’i lam de dag shes so zhes bya bar sbyar ro. bcas pa zhes bya ba’i sgras mi dang bdud la sogs pa yang bsdus pa yin no. mi rdzi ba ni de dag gi shes pas mi thub pa’o.

. . . .

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi stobs lnga mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ pañcākṣayāṇi balāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ five imperishable powers.

stobs lnga mi zad pa bshad zin to.

XIII. Darśanamārga

XIII. The Path of Vision.(p. 142)

56th-62nd akṣaya: Saptabodhyaṅga

56th-62nd Imperishable: The Seven Limbs of Awakening.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi byang chub kyi yan lag bdun mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ saptabodhyaṅgāny apy akṣayāṇi.

Further, reverend Śāradvatīputra, the bodhisattvas’ seven limbs of awakening are also imperishable.

dran pa shin tu ’brel pa dang, rab tu shes pa shin tu ’brel pa dang, brtson ’grus shin tu ’brel pa dang, dga’ ba shin tu ’brel pa dang, bag yangs shin tu ’brel pa dang, ting nge ’dzin shin tu ’brel pa dang, btang snyoms shin tu ’brel pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi byang chub kyi yan lag ces bya ba gsungs te, ’di bsdus pa’i don mthong ba’i lam bstan par yang sbyar ro – "... the title applied to summarize (piṇḍārtha) these is ’The Path of Vision (darshanamārga)’.
byang chub kyi yan lag ces bya ba la byang chub ni zad pa mi skye ba’i ye shes rnam par mi rtog pa’i rang bzhin la bya’o, dran pa la sogs pa bdun po ’di rnams ni byang chub de thob par byed pa’i rgyu’am, grogs yin pas na yan lag ces bya ste, ji ltar yan lag yin par ni phyis bshad do – "As for the ’Limbs of Awakening’, awakening (bodhi) is the knowledge of the perishing and non-origination [of vices], and its essence is the absence of thought-construction (nirvikalpasvabhāva). Recollection (smṛti) and the other six are causes (hetu) or helpers (sahāya) which bring about the attainment of that awakening, and therefore they are called ’limbs’. What the limbs are like is explained below." (The sahāya mentioned in Abhidharmasamuccaya p. 7416 are helpers of the bodhyanggas, not the bodhyanggas themselves).
de dag mi zad pa yang dran par bya ba la sogs pa’i chos rnams mi zad pa’i phyir mi zad pa’o – "They are imperishable (akṣaya): since the moments of existence to be recollected (smartavya), etc., are imperishable, they [themselves] are imperishable."

de la byang chub kyi yan lag bdun gang zhe na?

tatra katamāni sapta bodhyaṅgāni?

What then are the seven limbs of awakening?

’di lta ste: 1) dran pa yang dag byang chub kyi yan lag dang; 2) chos rnam par ’byed pa yang dag byang chub kyi yan lag dang; 3) brtson ’grus yang dag byang chub kyi yan lag dang; 4) dga’ ba yang dag byang chub kyi yan lag dang; 5) shin tu sbyangs pa yang dag byang chub kyi yan lag dang; 6) ting nge ’dzin yang dag byang chub kyi yan lag dang; 7) btang snyoms yang dag byang chub kyi yan lag go.

tad yathā smṛtisaṃbodhyaṅgaṃ, dharmapravicayasaṃbodhyaṅgaṃ vīryasaṃbodhyaṅgaṃ prītisaṃbodhyaṅgaṃ praśrabdhisaṃbodhyaṅgaṃ samādhisaṃbodhyaṅgam upekṣāsaṃbodhyaṅgam.

1) The limb of awakening of recollection, 2) the limb of awakening of discerning moments of existence, 3) the limb of awakening of vigour, 4) the limb of awakening of joy, 5) the limb of awakening of calming, 6) the limb of awakening of concentration, 7) the limb of awakening of equanimity.

1) de la dran pa yang dag byang chub kyi yan lag gang zhe na?

tatra katamat smṛtisaṃbodhyaṅgam?

1) What then is the limb of awakening of recollection?

dran pa shin tu ’brel pa’i byang chub sems dpa’ ni yang dag pa’i nges pa nyams ’og tu chud cing dran pa yang dag pa’i byang chub kyi yan lag thob pa ste, de’i dbang du byas nas de la dran pa yang dag byang chub kyi yan lag gang zhe na zhes bya ba gsungs so. dran pa shin tu ’brel pa la ji lta ba de bzhin btang snyoms shin tu ’brel pa’i bar du ci rigs par shes par bya ste, ’dir yang bstan pa dang bshad pa’i tshul ni gong ma bzhin du lta’o – "The bodhisattva linked to recollection (smṛtisusaṃbaddha) is one who has attained the certainty of reaching truth (samyaktvanyāmāvakrānta), who has attained the limb of awakening of recollection (smṛtisaṃbodhyanggaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."
Cf. Śbh fol. 10A77, S p. 32518-3262: samyaktvanyāmāvakrāntasya pudgalasya tasyaitāny aṃgāni / sa hi yathābhūtāvabodhaḥ saptāṃgaparigṛhītaḥ /
Notes to the Sanskrit: 1) S om. tasya 2) MS om. daṇḍa 3) MS ins. daṇḍa

dran pa gang gis chos rnams rtogs par ’gyur ba dang, chos rnams la so sor rtog pa dang, chos rnams la dpyod pa dang, chos rnams la kun ’gro ba dang, chos rnams la bsam pa dang, chos rnams la rjes su rtog pa ste;

yayā smṛtyā dharmān pratividhyati, dharmeṣu pratyavekṣaṇatā, dharmeṣu vicāro, dharmeṣu sarvatragatā, dharmeṣv cintā, dharmeṣv anugamatā, sa tayā smṛtyā dharmāṇāṃ svalakṣaṇaṃ pratividhyati.

The recollection by which he penetrates moments of existence, reflecting on moments of existence [understanding the complete reality (dharmadhātu) ], examining moments of existence [understanding the way (mārga) to complete reality (dharmadhātu) ], having a general view of moments of existence [understanding the books (grantha) describing that way (mārga) ], pondering on [the meaning (artha) of the] moments of existence, and understanding moments of existence [by repeated meditation (bhāvanā) ], by that recollection he penetrates the essential characteristic of moments of existence.

dran pa gang gis zhes bya ba ni chos rnams sems la gsal zhing ma brjed pa’i dran pa gang gis so; chos rnams rtogs par ’gyur ba zhes bya ba ni mdor bstan pa’i tshig ste, lhag ma rnams ni bshad pa’i tshig go; dran pas rtogs pa’i chos rnams kyang rnam pa gsum ste: 1) chos kyi dbyings rtogs pa dang, 2) de’i lam rtogs pa dang, 3) lam de ston pa’i gzhung rtogs pa’o.
1) chos rnams la so sor rtog pa zhes bya bas chos kyi dbyings rtogs pa bstan te, so sor gyi sgra phyin ci ma log pa’i sgrar ’gro bas chos rnams kyi chos dbyings mngon sum du gyur pa’o.
2) chos rnams la dpyod pa dang zhes bya bas de’i lam rtogs pa bstan te, chos kyi dbyings rtogs par bya ba’i lam gang yin pa khong du chud pa’o.
3) chos rnams la kun tu ’gro ba zhes bya bas lam de ston pa’i gzhung rtogs pa bstan te, lam de ston pa’i gsung rab kyi chos rnams gang dang gang gi phyogs su rtogs pa sems la rtogs shing gzhan la ston pa la yang nor ba med pa’i phyir ro.
de yang bsam pa dang bsgom pa’i shes rab kyis de chos rnams bsam pa dang zhes bya bas bsam pa’i shes rab bstan te, chos rnams kyi don khong du chud pa’i phyir ro; chos rnams la rjes su rtog pa zhes bya bas bsgom pa’i shes rab bstan te, bsam pas rnyed pa’i chos la yang nas yang du bsgom pa’i phyir te, de ni dran pa’o.

de dran pa des chos rnams kyi rang gi mtshan nyid rtogs par ’gyur ro. chos rnams kyi rang gi mtshan nyid gang zhe na? chos thams cad ni rang gi mtshan nyid kyis stong pa ste;

tatra katamad dharmāṇāṃ svalakṣaṇam? sarvadharmāḥ svalaksaṇena śūnyāḥ.

What then is the essential characteristic of moments of existence? All moments of existence are empty of essential characteristics.

. .

gang gis de ltar dran zhing rtogs pa, ’di ni dran pa yang dag byang chub kyi yan lag ces bya’o.

yenaivaṃsmṛtyavabodha, idam ucyate smṛtisaṃbodhyaṅgam.

That by means of which there is such recollection and understanding is called the limb of awakening of recollection.

2) de la chos rnam par ’byed pa yang dag byang chub kyi yan lag gang zhe na?

tatra katamad dharmapravicayasaṃbodhyaṅgam?

2) What then is the limb of awakening of discerning moments of existence?

rab tu shes pa shin tu ’brel pa ni gang chos rnam par ’byed pa byang chub kyi yan lag la shin tu zhugs pa ste, de’i dbang du byas nas chos rnam par ’byed pa byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so. rab tu rnam par ’byed pa shes pa ni rnam par ’byed pa shes pa’o – "The bodhisattva linked to discerning (prajnyānasusaṃbaddha) is one progressing in the limb of awakening of discerning moments of existence (dharmavicayabodhyanggasupratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang chos kyi phung po brgyad khri bzhi stong rnam par ’byed pa shes te, chos gang ji lta ji lta bur rnam par dbye bar bya ba; nges pa’i don kyang nges pa’i don du, drang ba’i don kyang drang ba’i don du, kun rdzob kyi don kyang kun rdzob kyi don du, don dam pa yang don dam par, brda yang brdar, rnam par nges pa yang rnam par nges par, chos de dang de dag de lta bur rnam par ’byed pa,

yac caturaśītidharmaskandhapravicayajñānam. ye dharmā yathā yathā pravicetavyā nītārthaś ca nītārtho, neyārthaś ca neyārthaḥ, saṃvṛtyarthaś ca saṃvṛtyarthaḥ, paramārthaś ca paramārthaḥ, saṃkeṭaś ca saṃkeṭo, viniścitaś ca viniścitaḥ, tān tān dharmān tathā pravicinoti.

Knowledge of discerning the eighty-four thousand multitudes of moments of existence. He discerns as they should be discerned the moments of existence, the explicit in meaning as explicit in meaning, the implicit in meaning as implicit in meaning, concealed meaning as concealed meaning, the highest truth as the highest truth, the conventions as conventions, the decided as decided.

de nyid kyi don gang yin pa bstan pa’i phyir gang dang gang ji lta ji lta bur zhes bya ba la sogs pa gsungs te, chos gang dang gang, gang gi cha dang phyogs su gtogs pa ji lta ji lta bur de’i zla dang phyogs su bstan zhing dbye bar bya ba’i chos de dang de dag la ’di ni ’di’i phyogs su gtogs zhes bya ba la sogs pa dang, gang dang gang gi zla la gtogs pa shes shing cha char so sor rnam par ’byed pa shes pa’o, brda dang rnam par nges pa ni tha snyad dang gtan la phab pa’i don la bya ste, nges pa’i don nas rnam par nges pa’i bar gyi chos gang dang gang gsungs pa de dag kyang de dag so so’i sde tshan du gtogs par shes pa’o.

. .

’di ni chos rnam par ’byed pa yang dag byang chub kyi yan lag ces bya’o.

idam ucyate dharmapravicayasaṃbodhyaṅgam.

This is called the limb of awakening of discerning moments of existence.

3) de la brtson ’grus yang dag byang chub kyi yan lag gang zhe na?

tatra katamad vīryasaṃbodhyaṅgam?

3) What then is the limb of awakening of vigour?

brtson ’grus shin tu ’brel pa ni brtson ’grus yang dag byang chub kyi yan lag la rab tu zhugs te, de bstan pa’i dbang du byas nas de la brtson ’grus yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to vigour (vīryasusaṃbaddha) is one progressing in the limb of awakening of vigour (vīryabodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang dran pa ’di dang, chos rnam par ’byed pa dang, dga’ ba dang, shin tu sbyangs pa dang, ting nge ’dzin dang, btang snyoms shes pa ’di rab tu ’dzin pa dang, spro ba dang, stobs dang, rtul ba dang, phyir mi ldog pa dang, ’dun pa dang, mthu dang, brtson pa mi gtong ba dang, lam mngon par rtogs par bya ba’i phyir brtson pa, ’di ni brtson ’grus yang dag byang chub kyi yan lag ces bya’o.

yo ’syāṃ smṛtāv āsu ca dharmapravicayaprītipraśrabdhisamādhyupekṣāsu pragrahotsāhabalaparākramāvaivartikatācchandānubhāvānikṣiptadhuratāmārgābhisamayārtham udyoga idam ucyate vīryasaṃbodhyaṅgam.

Effort in order to attain exertion, endurance, power, courage, never turning back, eagerness, strength, never putting down the burden, [effort to attain] understanding of the way, [all these things being] concerned with this recollection, this discerning of moments of existence, joy, calming, concentration and equanimity. This is called the limb of awakening of vigour.

’di zhes bya ba’i tshig gong du bstan pa chos rnam par ’byed pa la sogs pa snyegs so. rab tu ’dzin pa ni chos de dag sems la mi brjed par ’dzin pa ste, phyir zhes bya ba’i sgra thams cad dang sbyar ro: spro ba ni chos de dag sgrub par ’dod pa’o; stobs ni le lo’i dbang du mi ’gyur ba’o; rtul ba ni nyon mongs pa gzhan gyis mi tshugs pa’o; phyir mi ldog pa ni dge ba bsgrub pa mi ’dor ba’o; ’dun pa ni chos de dag la de bzhin du yid ches nas byed pa’o; mthu ni bdud la sogs pas mi zlogs pa’o; brtson ’grus mi gtong ba ni bsgom pa rgyun du bya ba mi gtong ba’o; lam mngon par rtogs par bya ba ni ’phags pa’i lam gyi yan lag brgyad dang sa bcu’i lam rtogs par bya ba’o; phyir ni de dag gi don du’am, ched du’o, brtson pa ’di ni zhes bya ba ni ’bad pa ’di ni zhes bya ba’i tha tshig go

. .

4) de la dga’ ba yang dag byang chub kyi yan lag gang zhe na? chos la dga’ ba dang, chos la mos pa dang, chos la mchog tu dga’ ba gang gis sems ma gong ba dang dad cing ’dun pa ste, chos la dga’ ba gang gis lus dang sems shin tu sbyangs par ’gyur ba dang, nyon mongs pa rnams sel ba,

tatra katamat prītisaṃbodhyaṅgam? yayā dharmaprītyā dharmaprasādena dharmaprāmodyena cittasyānavalīnatā śraddhā cchandikatā, yayā dharmaprītyā kāyasya cittasya ca praśrabdhir bhavati kleśavidhamanatā ca.

4) What then is the limb of awakening of joy? (p. 143) The joy of religion, the serenity of religion, and the delight in religion by which there is no depression in thought but rather faith and eagerness, the joy of religion by which there is the allaying and destruction of vices in body and thought.

dga’ ba shin tu ’brel pa ni dga’ ba yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’i dbang du byas nas de la dga’ ba yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to joy (prītisusaṃbaddha) is one progressing in the limb of awakening of joy (prītibodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

. .

’di ni dga’ ba yang dag byang chub kyi yan lag ces bya’o.

idam ucyate prītisaṃbodhyaṅgam.

This is called the limb of awakening of joy.

de yang dga’ ba 1) ji lta bu 2) gang gis 3) gang bsgrubs shing de’i mthun pa spangs pa ni dga’ ba yang dag byang chub kyi yan lag ces bya’o.
1) de la dga’ ba ji lta bus ni dus gsum gyi chos thob par dga’ ba’i dga’ ba ste, chos la rab tu dga’ ba zhes bya ba la sogs pa tshig gsum gyis bstan te, de la ’das pa’i chos rnams la dmigs nas sems la mos pa skyes pa ni chos la dga’ ba’o; ma ’ongs pa’i chos la dmigs nas sems la mos pa skyes pa ni chos la mos pa’o; da ltar gyi chos la dmigs nas sems la mos pa skyes pa ni chos la mchog tu dga’ ba’o.
2) dga’ ba gang yin pa de nyid kyis rgyu byas nas sems zhum pa dang spros par gyur pa ste sems ma gong ba dang zhes bya ba la sogs pa tshig gnyis kyis bstan to, sems ma gong ba ni mi nus so snyam du sems zhum zhing dga’ ba sro shi bar ma gyur pa’o, dad cing ’dun pa ni dga’ ba khyad par du ’phags pa skyes shing lhag par ’jug par sems mos pa’o.
3) gang bsgrub pa ni dga’ ba des kus dang sems las su rung ba bsgrubs pa ste, de yang lus dang sems shin tu sbyangs par ’gyur ba zhes bya bas bstan to: lus las su rung ba ni gzugs kyi phung po rten du gyur pas nyon mongs pa skye ba’i rgyu mi byed cing, nyon mongs pa skye ba dang rjes su mi mthun par gnas pa’o; sems las su rung ba ni zhum pa dang rgod pa’i dbang du ma gyur la zhi gnas dang lhag mthong zung du ’brel bas don rtogs shing rtse gcig tu gnas par nus pa’o. de mi mthun pa’i phyogs spong ba ni dga’ ba’i mi mthun pa’i phyogs sam, mthong ba’i lam bar du gcod pa’i mi mthun pa’i phyogs spong ba ste, de yang nyon mongs pa rnams sel ba zhes bya bas bstan to.
Cf. however Śbh fol. 10A77-10B71 S p. 3262-9: tribhiḥ shamathapakṣyaiḥ tribhir vipashyanāpakṣyair ekenobhayapakṣyeṇa tasmād bodhyaṃgānīty ucyante / tatra yash ca dharmavicayaḥ yac ca vīryaṃ yā ca prītir itīmāni triṇi vipashyanāpakṣyāṇi / tatra yā ca prashrabdhir yash ca samādhir yā copekṣā itīmāni trīṇi shamathapakṣyāṇi / smṛtir ubhayapakṣyā sarvvatragety ucyate /
Notes to the Sanskrit: 1) S ins. daṇḍa 2) S ...vinayaḥ 3) S ubhaya... MS ...yās

5) de la shin tu sbyangs pa yang dag byang chub kyi yan lag gang zhe na?

tatra katamat praśrabdhisaṃbodhyaṅgam?

5) What then is the limb of awakening of calming?

shin tu sbyangs pa’i shin tu ’brel pa ni gang shin tu sbyangs pa yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’i dbang du byas nas de la shin tu sbyangs pa yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to calming (prashrabdhisusaṃbaddha) is one progressing in the limb of awakening of calming (prashrabdhibodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang lus shin tu sbyangs pa dang sems shin tu sbyangs pas nyon mongs pa bsal bas sgrib pa dang bral ba dang, zhi gnas la ’jug pa’i dmigs pa la sems gzhog pa,

yayā kāyapraśrabdhyā cittapraśrabdhyā kleśaśamanena vinīvaraṇatā śamathapraveśālambanacittasthāpanā.

By calming the body, calming the thoughts, pacifying vices there are no hindrances, and thoughts are stopped so as to enter peaceful meditation which is the object of this.

’di ni shin tu sbyangs pa yang dag byang chub kyi yan lag ces bya’o.

idam ucyate praśrabdhisaṃbodhyaṅgam.

This is called the limb of awakening of calming.

de 1) gang gis 2) gang spangs nas 3) dmigs pa’i yul la rtse gcig tu gnas par nus pa ni shin tu sbyangs pa yang dag byang chub kyi yan lag ces bya’o: 1) gang gis spangs she na? gang lus shin tu sbyangs pa zhes bya ba la sogs pa gsungs te, gong du bshad pa’i lus dang sems las su rung bas spangs so; 2) gang spangs pa ni nyon mongs pa la sogs pa spangs so; 3) dmigs pa’i yul la rtse gcig tu gnas par nus pa ni zhi gnas la ’jug pa’i dmigs pa la sems rtse gcig tu ’jug par nus pa’o, zhi gnas kyi dmigs pa’i dmigs pa ni zhi gnas la dmigs pa’i dmigs pa zhes bya’o.

6) de la ting nge ’dzin yang dag byang chub kyi yan lag gang zhe na?

tatra katamat samādhisaṃbodhyaṅgam?

6) What then is the limb of awakening of concentration?

ting nge ’dzin shin tu ’brel pa ni gang ting nge ’dzin yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’ dbang du byas nas de la ting nge ’dzin yang dag byang chub kyi yan lag gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva linked to concentration (samādhisusaṃbaddha) is one progressing in the limb of awakening of concentration (samādhibodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..." de yang ting nge ’dzin gang gis de bzhin nyid so sor rang gis rig cing de bzhin nyid mngon sum du byed pa ni ting nge ’dzin yang dag byang chub kyi yan lag ces bya’o – "The concentration by means of which suchness is known by oneself, by means of which one realizes suchness, this is called the limb of awakening of concentration (sa samādhir yena tathatā pratyātmavedyā yena tathatāṃ sākṣātkaroti samādhisamyakbodhyangga ity ucyate)".

gang sems mnyam par bzhag pas chos kyi ye shes mngon par rdzogs par ’tshang rgya’i, sems mnyam par ma bzhag pas ni ma yin no; gang sems mnyam par bzhag pas chos de dag mngon par rdzogs par ’tshang rgya’i, sems mnyam par ma bzhag pas ma yin te; lta ba dang, bag la nyal dang, kun nas ldang ba de dag bor bas kyang, mngon par rdzogs par ’tshang mi rgya ste; gzhan du na chos thams cad mnyam pa nyid dang, chos thams cad tha dad du dbye ba med pas chos thams cad mnyam pa nyid mngon par rdzogs par ’tshang rgya ste;

yena samāhitacittena dharmajñānam abhisaṃbudhyate, nāsamāhitacittena; yena samāhitacittena tān dharmān abhisaṃbudhyate, nāsamāhitacittena. na tāni dṛṣṭyanuśayaparyutthānāni tyaktvāpy abhisaṃbudhyate, anyatra sarvadharmasamatayā sarvadharmāsaṃbhedanatayā sarvadharmasamatām abhisaṃbudhyate.

The concentrated [i. e., one-pointed in emptiness (śūnyatā) ] thought by which he wakes up to knowledge of the moments of existence, not the unconcentrated [and discursive (saprapañca) ] thought; the concentrated thought by which he wakes up to those moments of existence [i. e., understanding their emptiness (śūnyatā) ], not the unconcentrated thought. He does not wake up by way of having done away with view-points and the potentialities and manifestations [of vices], but he wakes up to the sameness of all moments of existence [in that they are empty] through the sameness and homogeneity of all moments of existence.

. . . .

’di ni ting nge ’dzin yang dag byang chub kyi yan lag ces bya’o.

idam ucyate samādhisaṃbodhyaṅgam.

This is called the limb of awakening of concentration.

sems mnyam par gzhag pa zhes bya ba ni stong pa nyid la sems rtse gcig tu gzhag pas so; chos kyi ye shes mngon par ’tshang rgya’i zhes bya ba ni rnam par mi rtog pa’i ye shes so sor rang gis rig par ’gyur gyi zhes bya ba’i don to; mnyam par ma gzhag pas ni ma yin zhes bya bas ni sems spros pa dang bcas pas ni rang bzhin rig par mi nus so zhes bya ba’i don to; chos de dag mngon par rdzogs par ’tshang rgya’i zhes bya bas ni stong pa nyid mngon sum du ’gyur gyi zhes bya ba’i tha tshig ste, tshig de dag ni so so’i skye bo’i dbang du byas nas gsungs pa’o. nyan thos la sogs pa’i dbang du byas nas lta ba dang zhes bya ba la sogs pa gsungs te, nyon mongs pa ’dor ba tsam gyi ye shes rang gis rig cing chos kyi dbyings mngon sum du mi ’gyur gyi, ’dus byas dang ’dus ma byas kyi chos thams cad du stong pa nyid du mnyam pa dang tha dad med par shes nas de gnyis mngon par ’tshang rgya bar ’gyur ro zhes bya ba’i don to.

7) de la btang snyoms yang dag byang chub kyi yan lag gang zhe na?

tatra katamad upekṣāsaṃbodhyaṅgam?

7) What then is the limb of awakening of equanimity?

btang snyoms shin tu ’brel pa ni btang snyoms yang dag byang chub kyi yan lag la rab tu zhugs pa ste, de’i dbang du byas nas de la btang snyoms yang dag ces bya ba la sogs pa gsungs so – "The bodhisattva linked to equanimity (upekṣāsusaṃbaddha) is one progressing in the limb of awakening of equanimity (upekṣābodhyanggapratipanna); with reference to him (tam adhipatiṃ kṛtvā) it is said: ..."

gang ’di ni bde ba dang yid mi bde ba’i cha dang ’thun pa’i chos rnams kyis sems yongs su mi gtugs pa dang, ’jig rten gyi chos rnams kyis mi ’phrogs pa dang, mthon dman du mi gnas pa’i phyir mi sgul ba yin te; gnod pa med pa dang, ’phrogs pa med pa dang, rjes su chags pa med pa dang, zhe ’gras pa med pa dang, ’phags pa’i bden pa’i lam dang ’thun pa,

yad idaṃ sukhadaurmanasyabhāgīyadharmāparyādattacittatā; lokadharamāsaṃhāryatā utkūlanikūlāśrayāprakampanatā; avyābādhatā; asaṃhāryatā; ananunayatā apratihatatā, āryasatyamārgānukulatā.

It is having thoughts which are not overwhelmed by moments of existence that have any part in pleasure and depression; not being carried away by worldly things and thus not being disturbed since not being [i. e., not having thoughts] dependent on the high and low [on success or misfortune]; having no [feeling of] violence [even though hurt]; not being carried away [getting into the power of contrary factors (vipakṣa) ]; having no likes or dislikes, but being in accordance with the way of the sacred truths.

sems yongs su mi gtugs pa zhes bya ba ni yid bde ba dang mi bde ba gang gi dbang du yang mi ’gyur zhing chags pa dang khong khro bas sems kun tu mi zin pa’o; ’jig rten gyi chos rnams kyis mi ’phrogs zhes bya ba ni ’jig rten gyi chos brgyad kyi dbang du mi ’gyur ba dang, rnyed pa la sogs pa dang ldan yang mtho bar mi sems, ma rnyed pa la sogs pa dang ldan yang dma’ bar mi sems pa’i phyir de dag gis mi sgul ba ni btang snyoms yang dag byang chub kyi yan lag ces bya’o; gnod pa med pa ni gnod pa byas kyang gnod par mi tshor ba’o; ’phrogs pa med pa ni mi mthun pa’i phyogs kyi dbang du mi ’gyur ba’o; rjes su chags pa dang zhe ’gras pa med pa ni ’dod chags dang khong khro med pa’o; ’phags pa’i bden pa’i lam dang mthun pa ni de ltar nyon mongs pa’i dbang du ma gyur pa ste, btang snyoms pa las ’phags pa’i lam gyi yan lag ’grub pa’i phyir ro.

. . . . . .

’di ni btang snyoms yang dag byang chub kyi yan lag ces bya ste.

idam ucyata upekṣāsaṃbodhyaṅgam.

This is the limb of awakening of equanimity.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi byang chub kyi yan lag bdun mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ saptākṣayāṇi bodhyaṅgāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ seven imperishable limbs of awakening.

quotation from Abhidharmasamuccayabhāṣya p. 8821-896: ’di dag byang chub kyi yan lag tu gzhag pa yang:
de la dran pa ni rten gyi yan lag ste, dran pa nye bar gnas par gyur na dge ba’i chos thams cad sems la gsal ba’i phyir ro; chos rnam par ’byed pa ni rang bzhin gyi yan lag ste, de nyid byang chub kyi mtshan nyid yin pa’i phyir ro; brtson ’grus ni nges par ’byung ba’i yan lag ste, des ji srid ’gro bar bya bar phyin par ’gro ba’i phyir ro; dga’ ba ni phan yon gyi yan lag ste, des rgyud la tshim par byed pa’i phyir ro; shin tu sbyangs pa dang ting nge ’dzin dang btang snyoms ni nyon mongs pa med pa’i yan lag go, de la shin tu sbyangs pa ni nyon mongs pa med pa ste, de gnas ngan len spong bar byed pa’i phyir ro; ting nge ’dzin ni nyon mongs pa med pa ste, de la gnas pa’i gnas gzhan du ’gyur ba’i phyir ro; btang snyoms ni nyon mongs pa med pa ste, de’i dus na chags sems dang yid bde ba dang bral ba’i phyir ro – tatra smṛtiḥ saṃnishrayānggam upasthitasmṛteḥ sarvakushaladharmābhilapanāt / dharmavicayaḥ svabhāvānggam saṃbodhilakṣaṇatvāt / vīryaṃ niryāṇānggam tena yāvadgamyaṃ gamanāt / prītir anushaṃsānggam tayā saṃtānaprīṇāt / prasrabdhiḥ samādhir upekṣā cāsaṃkleshānggam / tatra prasrabdhyā na saṃklishyate tayā dauṣṭhulyasrāvaṇāt / samādhau na saṃklishyate tatra sthitasyāshrayaparivartanāt / upekṣāsaṃkleshaḥ abhidhyādaurmanasyāpagatākliṣṭhāvasthāsvabhāvatvāt /
byang chub kyi yan lag mi zad pa bdun bshad zin to.

XIV. Bhāvanāmārga

XIV. The Path of Cultivation.(p. 144)

63rd-70th akṣaya: āryāṣṭāṅgamārga

63rd-70th Imperishable: The Holy Eightfold Way.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi lam mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ mārgo ’py akṣayaḥ.

Further, reverend Śāradvatīputra, the bodhisattvas’ way is also imperishable.

rnam par mi rtog pa dang, shin tu rtog pa dang, dul ba dang, zhi ba dang, rab tu zhi ba dang, shin tu byung ba dang, dga’ ba dang ldan pa dang, mthu che ba dang; bsdus pa’i rnal ’byor la spyod pa dang, spros pa’i rnal ’byor la spyod pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi lam mi zad pa ste zhes bya ba la sogs pa gsungs so. de dag las ’phags pa’i lam yan lag brgyad pas ni bsdus pa’i don bsgom pa’i lam bstan la zhi gnas dang lhag mthong gis ni sbyor ba bstan par sbyar ro – "... Out of these the summarizing title (piṇḍārtha) Path of Cultivation (bhāvanāmārga) is taught with the Holy Eightfold Way (āryāṣṭānggamārga), while its Practice (prayoga) is taught with Peaceful Meditation (shamatha) and Expanded Vision (vipashyanā).
de mi zad pa yang des bsgrub par bya ba’i chos mi zad pa’i phyir, sgrub par byed pa’i lam rnams kyang mi zad pa’o – "This is also imperishable (akṣaya): since the moments of existence to be accomplished by them are imperishable, those ways of accomplishing them must also be imperishable".
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, lam zhes bya ba ni zhes bya ba nas brtsams te yang dag pa’i ting nge ’dzin to zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.

de la byang chub sems dpa’ rnams kyi lam gang zhe na?

tatra katamo bodhisattvānāṃ mārgaḥ?

What then is the bodhisattvas’ way?

lam zhes bya ba ni ’phags pa’i lam yan lag brgyad pa ste. ’di lta ste: 1) yang dag pa’i lta ba dang; 2) yang dag pa’i rtog pa dang; 3) yang dag pa’i ngag dang; 4) yang dag pa’i las kyi mtha’ dang; 5) yang dag pa’i ’tsho ba dang; 6) yang dag pa’i rtsol ba dang; 7) yang dag pa’i dran pa dang; 8) yang dag pa’i ting nge ’dzin to.

mārga ity āryāṣṭāṅgamārgas: tad yathā samyagdṛṣtiḥ samyaksaṃkalpaḥ samyagvāk samyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiḥ samyaksamādhiḥ.

The way is the holy eightfold way: 1) right view, 2) right will, 3) right speech, 4) right action, 5) right livelihood, 6) right effort, 7) right recollection, and 8) right concentration.

lam zhes bya ba ni ’phags pa’i lam yan lag brgyad pa ste zhes bya ba la, ’phags pa rnams ye shes gang gis bla na med pa’i byang chub ’grub pa’i ye shes de la lam zhes bya’o, lta ba la sogs pa brgyad po de rnams lam gyi ye shes de’i grogs su gyur pa’i phyir yan lag zhes bya ste, ’jig rten pa’i log par lta ba las bzlog pas na yang dag pa’o – "Way (mārga) means the knowledge (jnyāna) by which the holy (ārya) attain incomparable awakening (anuttarabodhi), those eight, view and the following, are called limbs ["-fold"] (angga) since they are associates (sahāya) of that knowledge of the way (mārgajnyāna)", and they are right (samyak) since they have turned away from the wrong views of the world (viparītalaukikadṛṣṭi)".

. .

1) de la yang dag pa’i lta ba gang zhe na?

tatra katamā samyagdṛṣṭiḥ?

1) What then is right view?

rnam par mi rtog pa’i byang chub sems dpa’ ni bsgom pa’i lam na yang dag pa’i lta ba thob pa ste, de’i dbang du byas nas yang dag pa’i lta ba gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva beyond thought-constructions (nirvikalpika) has obtained right view (samyagdṛṣṭiprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang ’di ’phags pa ’jig rten las ’das pa ste: bdag tu lta ba las kun nas langs pa ma yin, sems can du ma yin, srog tu ma yin, gso bar ma yin, skyes bur ma yin, gang zag tu ma yin, shed las skyes su ma yin, shed bur ma yin, byed pa por ma yin, tshor ba por lta ba las kun nas langs pa ma yin; rtag pa dang chad par lta ba las kun nas langs pa ma yin, ’byung ba dang ’jig par lta ba las kun nas langs pa ma yin; dge ba dang mi dge ba dang lung du mi ston par lta ba las kun nas langs pa yang ma yin pa nas ’khor ba dang mya ngan las ’das par lta ba’i bar las kun nas langs pa yang ma yin te, ’di ni yang dag pa’i lta ba zhes bya’o.

yeyam āryalokottarā, nātmadṛṣtisamutthitā na sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakadṛṣtisamutthitā; na śāśvatocchedadṛṣtisamutthitā; na bhavavibhavadṛṣṭisamutthitā; na kuśalākuśalāvyākṛtadṛṣṭisamutthitā, yāvan na saṃsāranirvāṇadṛṣṭisamutthitā; iyam ucyate samyagdṛṣtiḥ.

The holy one transcending the world, [being the unsullied knowledge beyond duality (anāsravâdvayajñāna), which is a view] not originated from the view of a self, nor that of a being, nor of a soul, nor of a person, nor of a spirit, nor of a personality, nor of a man, nor of a human being, nor of an acting subject, nor originated from the view of a feeling subject; not originated from the view of eternity or discontinuity; not originated from the view of being or non-being; not originated from the view of [seeing the distinguishing marks (nimittadarśana) in] good, bad or neutral [actions (karma) and their consequences (karmaphala), though having the view that they exist], as it is not originated from the view of existence or extinction; this is called right view.

gang ’di ’phags pa ’jig rten las ’das pa zhes bya ba la zag pa med pa gnyis su med pa’i ye shes ni yang dag pa’i lta ba’o, de nyid gang yin pa rgyas par bstan pa’i phyir bdag tu lta ba las kun nas langs pa ma yin pas zhes bya ba la sogs pa gsungs te, bdag tu lta ba las byung zhing skyes pa ma yin zhes bya ba’i don to. dge ba dang mi dge ba zhes bya ba la sogs pa la dge ba dang mi dge ba la sogs pa’i las dang las kyi ’bras bu yod par lta ba yang mtshan mar lta ba yin pas ’jig rten las ’das pa’i yang dag pa’i lta ba ma yin te, de dag yod par lta ba las kyang byung ba ma yin pa’o. ’khor ba dang mya ngan las ’das pa zhes bya ba la sogs pa la ji tsam du mtshan mar lta ba de thams cad las byung ba ma yin par ston te, mya ngan las ’das pa la yang yod par lta na, dngos por lta ba yin pas yang dag pa’i lta bar mi ’gyur ro.

. . . . . . . .

2) de la yang dag pa’i rtog pa gang zhe na?

tatra katamaḥ samyaksaṃkalpaḥ?

2) What then is right will?

shin tu rnam par rtog pa’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i rtog pa thob pa ste, de’i dbang du byas nas de la yang dag pa’i rtog pa gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva of good will (suvikalpika) has obtained right will (samyagsaṃkalpaprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

rtog pa gang gis ’dod chags dang, zhe sdang dang, gti mug gi nyon mongs pa dag kun tu ’byung ba’i kun tu rtog pa de dag la mi rtog pa dang; rtog pa gang dag gis tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba’i phung po rnams kun tu ’byung ba’i kun tu rtog pa de dag la mi rtog pa ni yang dag pa’i rtog pa zhes bya’o.

yena saṃkalpena rāgadveṣamohāḥ kleśāḥ saṃbhavanti, tān saṃkalpān na saṃkalpayati; yaiḥ saṃkalpaiḥ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāḥ saṃbhavanti, tān saṃkalpān saṃkalpayati; ayam ucyate samyaksaṃkalpaḥ.

The will by which the vices of cupidity, aversion and delusion originate, those kinds of will he does not bring about; the will by which morality, concentration, insight, liberation, and the vision of the knowledge of liberation originate, those kinds of will he brings about; this is called right will.

de la mi rtog ces bya ba ni nyon mongs pa skye ba’i yul de dag la mi rtog pa’am, nyon mongs pa skye kun tu rtog pa mi skyed pa’o – "As for does not bring about (tatra na saṃkalpayatīti): he does not construct objects producing vices (na kleshotpādaviṣayān kalpayati), he does not produce the origination of vices (na kleshotpādasaṃkalpān utpādayati)."

. . .

3) de la yang dag pa’i ngag gang zhe na?

tatra katamā samyagvāk?

3) What then is right speech?

dul ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i ngag gis bsdus pa, ’phags pa dgyes pa’i tshul khrims thob pa ste, de’i dbang du byas nas de la yang dag pa’i ngag gang zhe na zhes bya ba la sogs pa gsungs so – "The trained (vinīta) bodhisattva is in possession of right speech (samyagvāksaṃgṛhīta) on the way of cultivation (bhāvanāmārga), he has attained the morality approved by the holy (āryakāntashīlaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

ngag gang gis bdag la yang yongs su mi gdung zhing gzhan la yang ma yin pa dang, bdag la yang kun nas nyon mongs par mi byed cing gzhan la yang ma yin pa dang, bdag la yang mi gnod cing gzhan la yang ma yin pa ste; ngag gang gis ’phags pa’i lam la legs par ’jug pa, mnyam par gzhag pa la brtson pa’i ngag de dang ldan pa yin te, ’di ni yang dag pa’i ngag ces bya’o.

yayā vācā nātmānaṃ paridahate nāpi parān; nātmānaṃ parikliśyati nāpi parān; nātmānaṃ vyābādhate nāpi parān; yayā vācāryamārgaṃ samyak pratipadyate; tayā samāhitayuktayā vācā samanvāgatatā, iyam ucyate samyagvāk.

The speech by which one does not torment oneself, nor others [with regret (kaukṛtya) ]; does not infect oneself with vices, nor others; does not hurt oneself, nor others; the speech by which one enters the holy way rightly; being furnished with that concentrated and coherent speech, this is called right speech.

bdag la yang yongs su gdung zhes bya ba la sogs pa ni bdag dang gzhan gyi sems la ’gyod pa skye bar mi ’gyur ro; kun nas nyon mongs par mi byed pa ni tshig des bdag dang gzhan ’dod chags kyi nyon mongs pa skye bar mi byed pa’o; mi gnod pa ni bdag dang gzhan gyi sems dang lus la sdug bsngal skyed par mi byed pa’o; lam la legs par ’jug pa ni lam dang mthun pa’o; mnyam par gzhag pa la brtson pa’i ngag de dang ldan zhes bya ba ni gong du smos pa lta bu’i tshul gyis bdag dang gzhan gnyis ka la yang mi gnod, ’phags pa’i lam de thob par byed pa’i rgyur ’gyur ba’i ngag de ni ’khrugs pa’am ma snyoms pa med pas na mnyam par gzhag pa zhes bya’o.

. . . . . .

4) de la yang dag pa’i las kyi mtha’ gang zhe na?

tatra katamaḥ samyakkarmāntaḥ?

4) What then is right action?

zhi ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i las kyi mtha’ bsdus pa, ’phags pa’i dgyes pa’i tshul khrims thob pa ste, de’i dbang du byas nas de la yang dag pa’i las kyi mtha’ gang zhe na zhes bya ba la sogs pa gsungs so – "The peaceful (shānta) bodhisattva is in possession of right action (samyagkarmāntasaṃgṛhīta) on the way of cultivation (bhāvanāmārga), he has attained the morality approved by the holy (āryakāntashīlaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang las kyang gnag la rnam par smin pa gnag pa’i las de mngon par ’du mi byed pa dang, gang las kyang dkar la rnam par smin pa yang dkar ba’i las de mngon par ’du byed pa dang, gang las kyang dkar gnag la rnam par smin pa yang dkar gnag tu ’gyur ba’i las de dag mngon par ’du mi byed pa dang, las gang mi gnag mi dkar zhing rnam par smin pa yang med la las kyis las zad par ’gyur ba’i las de mngon par ’du byed pa’o. de las la rton pas yang dag pa’i las kyi mtha’ la brtson pa zhes bya ste, ’di ni yang dag pa’i las kyi mtha’ zhes bya’o.

yac ca kṛṣṇaṃ karma, na tat kṛṣṇavipākaṃ karmābhisaṃskaroti; yac ca śūklaṃ karma, tat śuklavipākam api karmābhisaṃskaroti; yac ca kṛṣṇaśuklaṃ karma, na tāni kṛṣṇaśuklavipākabhūtāni karmāṇy apy abhisaṃskaroti; yac cākṛṣṇam aśuklaṃ karma, tan nirvipākam api karmaṇā karmakṣayabhūtaṃ karmābhisaṃskaroti. sa karmapratisaraṇaḥ samyakkarmāntayukta iti. ayam ucyate samyakkarmāntaḥ.

As for bad action, he does not perform that action having bad fruit; as for good action, he performs that action having good fruit; as for mixed action, he does not perform that action having mixed fruit; as for action which is neither bad nor good, he performs that action having no fruit, (p. 145) being the end of action through action. With belief in [the fact that] actions [have fruits, even though realizing the unsullied sphere (anāsravadhātu) ] he is called one who strives for right action. This is called right action.

las gnag pa ni mi dge ba bcu’o, las dkar pa ni dge ba bcu’o, las dkar gnag ni dge ba bcu mi dge ba dang ’dres pa’o, las gang mi gnag mi dkar zhes bya ba la sogs pa ni zag pa med pa las ’khor ba’i rgyur mi ’gyur ba mngon par ’du byed do zhes bya ba’i don to. las la rton pas zhes bya ba ni de ltar zag pa med pa’i dbyings nyid du rtogs kyang, las kyi rnam par smin pa med par yang mi rton zhes bya ba’i don to.

. . . . . .

5) de la yang dag pa’i ’tsho ba gang zhe na?

tatra katamaḥ samyagājīvaḥ?

5) What then is right livelihood?

rab tu zhi ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i ’tsho bas bsdus pa, ’phags pa dgyes pa’i tshul khrims thob pa ste, de’i dbang du byas nas de la yang dag pa’i ’tsho ba gang zhe na zhes bya ba la sogs pa gsungs te, gong du bshad zin pa rnams ni ’dir ma bshad pa’o – "The calm (prashānta) bodhisattva is in possession of right livelihood (samyagājīvasaṃgṛhīta) on the way of cultivation (bhāvanāmārga), and he has attained the morality approved by the holy (āryakāntshīlaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang ’phags pa’i rigs dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa mi gtong ba dang; tshul ’chos pa med pa dang, kha gsag med pa dang, thob kyis ’jal ba med pa dang; dgang sla ba dang, gso sla ba dang, cho ga bzang po’i ngang tshul can dang; gzhan gyi rnyed pa la phrag dog med pa dang, bdag gi rnyed pas chog shes pa dang, kha na ma tho ba med pa dang, ’phags pas gnang ba’i ’tsho ba, ’di ni yang dag pa’i ’tsho ba’o.

yāryavaṃśadhūtaguṇasaṃlekhānutsṛjanatā; akuhanatālapanatānaiṣpeśikatā; subhāratā supoṣatā; ācāraśīlabhadratā; paralabheṣv anīrṣyatā, ātmalabheṣu saṃtuṣṭiḥ, anavadyatā, āryānujñātājīvaḥ. ayam ucyate samyagājīvaḥ.

Not giving up the holy lineage, the qualities of purity and austerity; no hypocrisy, no boasting, no threats [to get gifts]; being happy with whatever is given, content with little; good morality in conduct; no envy for the gain of others, contentment with one’s own gain, blamelessness, the livelihood permitted by the holy. This is called right livelihood.

dgang sla ba ni chos gos dang bsod snyoms ngan don gyis mgu ba’o; gso sla ba ni cung zad tsam gyis chog pa’o; cho ga bzang po ngang tshul can zhes bya ba ni spyod pa’i cho ga dang tshul khrims bcos pa ma yin gyi, rang bzhin gyis shin tu dag pa’o; kha na ma tho ba med pa ni nyes pa phra mo yang med pa’o; ’phags pas gnang ba ni gong du bshad pa’i lta bu’i ’tsho ba de ’phags pas gnang ba’i ’tsho ba yin no.

. . . . . .

6) de la yang dag pa’i rtsol ba gang zhe na?

tatra katamaḥ samyagvyāyāmaḥ?

6) What then is right effort?

rab tu ’byung ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i rtsol ba thob pa ste, de’i dbang du byas nas de la yang dag pa’i rtsol ba gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva to leave his home (pravrajaka) has attained right effort (samyagvyāyāmaprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

rtsol ba gang log pa rnams kyis ’phags pas ma gnang ba, ’dod chags dang, zhe sdang dang, gti mug gi nyon mongs pa’i bag la nyal ba byed pa’i rtsol ba de mi ’dod cing, rtsol ba gang yang dag par ’phags pa’i lam dang bden pa la ’jug pa, mya ngan las ’das par ’gro ba’i lam du gtod pa’i rtsol ba de’i rjes su ’gro ba, ’di ni yang dag pa’i rtsol ba zhes bya’o.

yo vyāyāmo viparītair nāryair anujñātaḥ, sa rāgadveṣamohakleśānuśayakārako vyāyāmo ’niṣṭaḥ; yo vyāyāmaḥ samyagāryamārgasatyāvatārakas tasya nirvāṇagamanamārgārpitasya vyāyāmasyānugamanatā; ayam ucyate samyagvyāyāmaḥ.

The effort that is permitted by the mistaken but not the holy, the effort producing the habits of the vices which consists in cupidity, aversion and delusion is not intended; the effort that introduces rightly the holy way and truths, in accordance with the effort which produces the way to extinction; this is called right effort.

rtsol ba gang yang dag par zhes bya la rtsol ba gang byas shing brtsal na ’phags pa’i lam dang rjes su mthun zhing bden pa bzhi dang mthun pa la mya ngan las ’das par ’gro ba’i lam du gtod pa’i rtsol ba de rjes su ’gro ba de dang mthun par byed pa ni yang dag pa’i rtsol ba zhes bya’o.

. . .

7) de la yang dag pa’i dran pa gang zhe na?

tatra katamā samyaksmṛtiḥ?

7) What then is right recollection?

dga’ ba dang ldan pa’i byang chub sems dpa’ ni gang bsgom pa’i lam na tshig dang don mi brjed pa thob pa ste, de’i dbang du byas nas de la yang dag pa’i dran pa gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having joy (prītisahagata) has attained the ability not to lose the word or the meaning (shabdārthāsaṃpramoṣaprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

dran pa gang shin tu nye bar gzhag pa dang, mi sgul ba dang, drang ba dang, gya gyu med pa dang, ’khor ba’i skyon gyi nyes dmigs la lta ba dang, mya ngan las ’das pa’i lam du ’dren pa ste; dran pa dang, gzhungs pa dang, ’phags pa’i lam mi brjed pa, ’di ni yang dag pa’i dran pa zhes bya’o.

yā smṛtiḥ sūpasthitā, aprakampyā, ṛjukā, akuṭilā, saṃsāradoṣādīnavadarśinī, nirvāṇamārganāyikā, smṛtir medhāryamārgāsaṃpramoṣatā. iyam ucyate samyaksmṛtiḥ.

Recollection that is well practised [always one-pointed], unshakable, straight, not crooked, seeing the faults and evils of existence, a guide on the way to extinction, recollection is the power of the intellect which consists in not forgetting the holy way. This is called right recollection.

shin tu nye bar gzhag pa ni rtag tu rtse gcig tu gzhag pa’o; mi sgul ba ni mi mthun pa’i phyogs kyis bskyod par mi nus pa’o; drang ba ni yang dag pa’i lta ba dang mthun pas so; gya gyu med pa ni log pa’i lta ba spangs pas so; ’khor ba’i skyon gyi nyes dmigs la lta ba ni nyon mongs pa rga shi la sogs pa rtog pa’o; ’dren pa ni mya ngan las ’das pa’i lam la ’jug pa’o; dran pa ni bshad pa’i chos kyi tshig ma brjed pa’o; gzhungs pa ni bshad pa’i tshig gi don ma brjed pa’o; ’phags pa’i lam zhes bya ba ni bsgrub pa’i chos ma brjed pa bstan pa’o.

. . . . . . . .

8) de la yang dag pa’i ting nge ’dzin gang zhe na?

tatra katamaḥ samyaksamādhiḥ?

8) What then is right concentration?

mthu che ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na bsams pa’i don rdzogs par thob pa ste, de’i dbang du byas nas de la yang dag pa’i ting nge ’dzin gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva with great power (mahānubhāva) has attained the fulfilment of his intended aims (abhipretārthaparipūriprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

yang dag pa nyid du mnyam pa dang, gang chos thams cad kyis mnyam pa ste; ting nge ’dzin gang la gnas pas sems can thams cad rab tu thar par bya ba’i phyir yang dag pa nges par ’gyur ba la ’jug pa, ’di ni yang dag pa’i ting nge ’dzin ces bya’o. yang gang byang chub sems dpa’i ting nge ’dzin ’di la gnas nas sems can thams cad rab tu thar par bya ba’i phyir yang dag pa nges par ’gyur ba la ’jug pa, ’di ni byang chub sems dpa’i yang dag pa’i ting nge ’dzin mi zad pa zhes bya’o.

samyaktve samatā yā sarvadharmasamatā; yasmin samādhau sthitvā sarvasattvapramokṣaṇāya samyaktvaniyāmāvakrāntir ayam ucyate samyaksamādhiḥ. punar yā tasmin bodhisattvasamādhau sthitvā sarvasattvapramokṣaṇāya samyaktvaniyāmāvakrāntir ayam ucyate samyaksamādhiḥ.

It is sameness in what is right [namely liberation], the sameness of all moments of existence; staying in that concentration and then entering the state of being determined to reach what is right for the sake of liberating all beings, this is called right concentration. Further, staying in that bodhisattva-concentration and then entering the state of being determined to reach what is right for the sake of liberating all beings, this is called the bodhisattvas’ imperishable right concentration.

yang dag pa nyid du mnyam pa dang chos thams cad kyis mnyam pa zhes bya ba ni don dam par chos thams cad la tha dad med de, stong pa nyid du ro gcig cing mnyam par sems rtse gcig tu ’jog pa ni yang dag pa’i ting nge ’dzin zhes bya’o; don de nyid bstan pa’i phyir ting nge ’dzin gang la gnas pas zhes bya ba la sogs pa gsungs te, sems can thams cad ces bya ba dang nyon mongs pa’i sgrib pa las rab tu thar par bya ba’i phyir de kho na ye nas dag pas mi ’gyur ba la rtse gcig tu ’jog pa ni yang dag pa’i ting nge ’dzin to; nges par gyur pa las ’jug pa’i don dam pa’i ting nge ’dzin la ’jug pa’o. The samyaktve samatā yā sarvadharmasamatā is an "etymology" of samyaksamādhi. The last sentence should probably be deleted. But since it speaks especially of the bodhisattva’s right concentration – this not being mentioned in the preceding sentence – it presents an additional meaning. It is not, though, commented on in ṭ, and it is left out in both T1 p. 210a19 and T2 p. 609b15, and seems thus to be a late insertion.

. . .

’di ni ’das pa dang, ma byon pa dang, da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi lam ste; de byang chub sems dpa’ mngon par rdzogs par sangs rgyas nas ’chad pa dang, ston pa dang, rab tu ston pa dang, ’dzin du ’jug pa dang, mos par byed pa dang, klog tu ’jug pa dang, shes par byed pa dang, rnam par shes par byed pa dang, rab tu shes par byed pa dang, rab tu ’dzud pa dang, rnam par ’grel pa dang, rnam par ’byed pa dang, gsal bar byed pa dang, yang dag par ston pa.

ayam atītānām anāgatānāṃ pratyutpannānāṃ buddhānāṃ bhagavatāṃ mārgaḥ, taṃ bodhisattvo ’bhisaṃbudhya darśayati deśayati prakāśayati samādāpayaty ārocayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajaty uttānīkaroti saṃprakāśayati.

This is the way of the Awakened Lords of the past, future and present, and the bodhisattva, when completely awakened, shows it, points it out, makes it clear, accepted, known, announced, explains, displays, reveals, defines, proclaims and expounds it.

. .

’di ni, btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi lam mi zad pa zhes bya’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayo mārgaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable way.

Quotation from (in?) Abhidharmasamuccayabhāṣya p. 8921-903: de la yang dag pa’i lta ba ni yongs su gcod pa’i yan lag ste, des ji ltar myong ba’i de kho na la gcod par byed pa’i phyir ro; yang dag pa’i rtog pa ni gzhan go bar byed pa’i yan lag ste, des ji ltar khong du chud pa sems la brtags na tshig tu smra ba’i phyir ro; yang dag pa’i ngag dang las dang ’tsho ba gsum ni gzhan yid ches par byed pa’i yan lag ste, de dag gis rim pa bzhin du lta ba la sogs rnam par dag pa de la yid ches pas so, de la yang dag pa’i ngag gis ji ltar khong du chud pa dris pa la lung bstan pa’i sgo nas ’di’i lta ba rnam par dag go zhes gzhan yid ches par ’gyur ro; yang dag pa’i las kyi mtha’ ni mi bya ba mi byed pa dang, ’ong ba dang ldog pa la sogs pa la spyod pa phun sum tshogs pas tshul khrims rnam par dag par yid ches so; yang dag pa’i ’tsho bas chos gos la sogs pa chos bzhin du tshol ba’i phyir ’tsho ba rnam par dag par yid ches so; yang dag pa’i rtsol ba ni nyon mongs pa’i sgrib pa sbyong ba’i yan lag ste, des kun tu sbyor ba ma lus par spong bar byed pa’i phyir ro; yang dag pa’i dran pa ni nye ba’i nyon mongs pa sbyong ba’i yan lag ste, des zhi gnas dang lhag mthong gi mtshan ma ma brjed pas zhum pa dang rgod pa’i nyon mongs pa skye ba’i skabs med pa’i phyir ro; ting nge ’dzin ni yon tan khyad par can thob pa la sgrib pa sbyong ba’i yan lag ste, des sgrib pa sbyangs nas mngon par shes pa la sogs pa’i yon tan sgrub par byed pa’i phyir ro – tatra samyagdṛṣṭiḥ paricchedānggam tayā yathānubhavaṃ tattvāvadhāraṇāt / samyaksaṃkalpaḥ parasaṃprāpaṇānggam tena yathādhigamaṃ vyavasthāpya vāksamutthāpanāt / samyagvākkarmāntājīvāḥ parasaṃpratyayānggam tair yathākramam adhigantuḥ prarair dṛṣṭyādivishuddhinishcayanāt / tatra samyagvācā ’dhigamānurūpaprashnavyākaraṇasāṃkathyavinishcayenāsya darshanavishuddhir vijnyāyate / samyakkarmāntenābhikramapratikramādiṣu saṃpannacāritrayā shīlavishuddhiḥ samyagājīvena yathānujnyaṃ dharmeṇa cīvarādiparyeṣaṇād ājīvavishuddhir iti / samyagvyāyāmaḥ kleshāvaraṇavishodhanānggam tenāsheṣasaṃyojanaprahāṇāt / samyaksmṛtir upakleshāvaraṇavishodhanānggam tayā samyakshamathādinimittāsaṃpramoṣeṇa layādyupakleshānavakāshāt / samyaksamādhir vaisheṣikaguṇāvaraṇavishodhanānggam tenābhijnyādiguṇābhinirharaṇāt /
’phags pa’i lam yan lag brgyad mi zad pa bshad zin to.

XV. Tatprayoga

XV. Its Practice.(p. 146)

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi zhi gnas dang, lhag mthong yang mi zad pa yin te.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ śamathavipaśyane ’py akṣaye.

Further, reverend Śāradvatīputra, the bodhisattvas’ peaceful meditation and expanded vision are also imperishable.

bsdus pa’i rnal ’byor spyod pa dang spros pa’i rnal ’byor spyod pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi zhi gnas dang lhag mthong yang mi zad pa yin te zhes bya ba la sogs pa gsungs so – "To teach what the one performing the practice of collecting [the thoughts?] (saṃkṣepayoga) is, and what the one performing the practice of effort (utsāhayoga) is, it is said ..." On the concept saṃkṣepa v. note supra in the introduction.
de gnyis mi zad pa yang de gnyis rtse gcig tu gzhag pa’i chos dang rtogs par bya ba’i chos mi zad pas na, de la rtse gcig tu ’jog par byed pa dang rtogs par byed pa yang mi zad pa’o – "The two are imperishable (akṣaya): as the moments of existence to be concentrated on (ekāgrīkartavya) and understood (avaboddhavya) are imperishable (akṣaya), the concentrating (ekāgrīkriyā) and understanding (avabodha) must also be imperishable (akṣaya).

71st akṣaya: Śamatha

71st Imperishable: Peaceful Meditation.

de la zhi gnas mi zad pa gang zhe na?

tatra katamā śamathākṣayatā?

What then is the imperishability of peaceful meditation?

bsdus pa’i rnal ’byor la zhugs pa’i byang chub sems dpa’ ni gang sbyor ba dang mthong ba dang bsgom pa’i lam na zhi gnas rab tu sbyor ba ste, de’i dbang du byas nas de la zhi gnas mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "As for the bodhisattva progressing in the practice of collecting (saṃkṣepayogapratipanna), he is the one practising peaceful meditation on the way of practice, vision and cultivation (yaḥ prayogadarshanabhāvanāmārgeṣu shamathaprayuktaḥ); with reference to him (tam ādhipatiṃ kṛtvā) it is said: ...
zhi gnas mi zad pa yang zhi gnas kyi tshogs mi zad pa dang zhi gnas nyid mi zad pa ste, rnam pa gnyis su rig par bya’o, de la gang sems zhi ba dang zhes bya ba nas brtsams te btang snyoms sgom zhes bya ba yan chad ni zhi gnas kyi tshogs so, bsam gtan dang po zhes bya ba nas brtsams te dgu po ’di dag ni zhi gnas zhes bya’o zhes bya ba yan chad kyis zhi gnas nyid bstan to – "As for the imperishability of peaceful meditation (shamathākṣayatā): both the accumulations for peaceful meditation (shamathasaṃbhāra) and peaceful meditation itself (shamatha eva) are imperishable (akṣaya) ..."

gang sems zhi ba dang, rab tu zhi ba dang, nye bar zhi ba dang, rnam par mi g.yeng ba dang, dbang po legs par bsdams pa dang, mi rgod pa dang, mi ’phyar ba dang, mu cor mi smra ba dang, yab yab po ma yin pa dang, mi ’gyur ba dang, zhi des pa dang, bsrungs pa dang, cang shes pa dang, las su rung ba dang, rtse gcig pa dang, gcig pur dga’ ba dang, ’du ’dzi yongs su spong ba dang, dben par dga’ ba dang, lus dben pa dang, sems ma bslad pa dang, dgon par mngon du phyogs pa yid la byed pa dang, ’dod pa nyung ba dang, ’dod pa med pa dang, ’dod chen med pa dang, chog shes pa dang, ’tsho ba yongs su dag pa dang, cho ga phun sum tshogs pa dang, spyod lam bsrungs pa dang, dus shes pa dang, tshod shes pa dang, dus min shes pa dang, drod shes pa dang, dgang sla ba dang, gso sla ba dang, so sor brtags pa’i stobs kyis mi mtho mi dma’ ba dang, ngan du brjod pa dang ngan du smras pa’i tshig gi lam dang du len pa dang.

yā cittasya śāntiḥ praśantir upaśāntiḥ; avikṣepakendriyasamyamaḥ; anuddhatatā anunnahanatā; amukharatā; acapalatā; acañcalatā; saumyatā, guptatā, ājāneyatā, karmaṇyatā, ekāgratā, ekāramatā, saṃgaṇikāvivarjanatā, vivekaratiḥ, kāyavivekaś, cittāvibhramaḥ, araṇyamukhamanasikāratā, alpecchatā, anabhilāṣatā, abahvicchatā, saṃtuṣṭiḥ, ājīvapariśuddhiḥ, cāritrasaṃpannatā, īryāpathaguptiḥ, kālajñatā, velājñatā, asamayajñatā, mātrajñatā, subhāratā, supoṣatā, pratisaṃkhyānabalenānunnāmāvanāmanatā, duruktadurāgatavacanapathādhivāsanatā.

[Accumulations for peaceful meditation (śamathasaṃbhāra): 1. The secondary accumulation (aprādhānyasaṃbhāra):] [Inner] peace, [outer] calm and [inner and outer] tranquillity of thought [with no sloth and torpor (styānamiddha) ]; [since it is peace, as there is not much inner thought-construction (vikalpa) ] no disturbance and [since it is calm as there are no thought-constructions of outer things] control of the senses; [since it is free of thought-constructions of both inner and outer things] neither haughtiness nor pride; no noisy speech [like that of kings and thieves]; no unsteadiness [since it is not in the power of vices (klesavaśa) ]; no wavering [as it cannot be disturbed by the adversaries of concentration (samādhivipakṣa) ]; mildness [yielding to others], guarding oneself [since one vows not to enter the objects of the eyes and the other senses (cakṣurādîndriyaviṣaya) ], being well trained [or docility], fitness [being free of sloth and torpor (styānamiddha) ], one-pointedness, being content with being alone, avoiding crowds, happiness at being detached [feeling joy in one-pointed thought (cittaikāgrya) ], being detached in body [content with being alone and avoiding crowds], no fluctuation of thought, being mentally turned towards the wilderness [in the mountains and in caves (giriśailaguhā) ], having few wishes [for clothing (cīvara) and almsbowls (piṇḍapāta) ], not desiring [other things], not desiring much, contentment, purity of livelihood, perfection in behaviour, guarding one’s deportment, knowing the right time, knowing the proper moment, knowing the improper situation, knowledge of the proper quantity, moderation in eating, being easily fed, through careful consideration not being elated or depressed [when praised and reproached], enduring offensive and insulting ways of speech.

zhi gnas kyi tshogs rnam pa gnyis te, gtso bor gyur pa ma yin pa’i tshogs dang gtso ba’i tshogs so. gtso bor gyur pa ma yin pa’i tshogs kyi dbang du byas nas sems zhi ba dang zhes bya ba la sogs pa gsungs so. nang du sems rnam par rtog pa mi mang ba ni sems zhi ba’o, phyi rol gyi yul rnams la rtog par mi dga’ ba ni rab tu zhi ba’o, phyi nang gnyis la rtog pa med pa’am gnyid dang rmugs pa med pa ni nye bar zhi ba’o, nang du sems rnam par rtog pa mi mang ba ste zhi bas na rnam par mi g.yeng ba’o, phyi rol tu rtog pa med de rab tu zhi bas na dbang po legs par bsdams pa’o, phyi nang gnyi gar rtog pa med pas na mi rgod pa dang mi ’phyar ba’o, rgyal po dang rkun po la sogs pa’i gtam mang po la mi ’jug pas na mu cor mi smra ba’o, nyon mongs pa’i dbang du mi ’gyur bas na yab yab po ma yin pa’o, ting nge ’dzin gyi mi mthun pa’i phyogs kyis bskyod par mi nus pas na mi ’gyur ba’o. gzhan gyi rjes su ’jug cing zhe sdang ba’i sems med pas na zhi des so; mig la sogs pa’i dbang po’i yul la mi ’jug par sdom pas na bsrungs pa’o; nyon mongs pa spong ba’i lam la zhugs pas na cang shes pa’o; gnyid dang rmugs pa med pas na las su rung ba’o. dmigs pa’i yul la sems gzhan du mi ’gro bas na rtse gcig pa’o; gcig pur gnas par mos pas na mos pa’o; ’gro ba mang po dang lhan cig mi gnas pas na ’du ’dzi yongs su spong ba’o; sems rtse gcig pa la mos pa’i phyir dben par dga’ ba’o; gcig pur dga’ zhing ’du ’dzi spong bas na lus dben pa’o; nyon mongs pas sems dkrugs pa med pas na sems ma bslad pa’o; ri dang brag phug la sogs par gnas par sems mngon par ’du byed pas na dgon par mngon du phyogs par yid la byed pa’o. chos gos dang lhung bzed la sogs pa nyi tshe tsam ’chang bas na ’dod pa nyung ba’o; de las lhag par mi ’dod pas na ’dod pa med pa’o; ngan pas chog par ’dzin pas na ’dod chen med pa’o; bzang po mi tshol bas na chog shes pa’o. log pa’i ’tsho ba med pas na ’tsho ba yongs su dag pa’o; tshul khrims rnam par dag pas na cho ga phun sum tshogs pa’o; spyod lam thams cad du nyon mongs pa mi skye zhing spyod lam mdzes pas spyod lam bsrungs pa’o. dus dang tshod dang dus min shes pa ni sngar bshad pa bzhin du lta’o; kha zas mang du yang mi za, nyung du yang mi za ste, ran par byed pas na drod shes pa’o; cung zad tsam gyis chog shes par ’dzin pas na dgang sla ba dang gso sla ba’o. so sor brtags pa’i stobs kyis mi mtho mi dma’ zhes bya ba ni ting nge ’dzin dang ldan pa’i shes rab kyi mthus chos rnams ji yang ma yin par rtogs pa’i phyir bstod pa la sogs pas mtho bar yang mi ’gyur, smad pa la sogs pas dma’ bar yang mi ’gyur ba’o; ngan du brjod pa ni sngon ’das pa’i dus su’o, ngan du smras pa ni da ltar gyi dus nyid na’o.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

rnal ’byor la mngon du phyogs pa’i sems bskyed pa dang, nang du yang dag ’jog la mngon par dga’ ba dang, bsam gtan gyi yan lag yid la byed pa dang, byams pa bskyed pa dang, snying rje mngon par sgrub pa dang, dga’ ba la gzhog pa dang, btang snyoms sgom pa dang.

yogābhimukhacittotpādaḥ, pratisaṃlayanābhiratiḥ, dhyānāṅgamanasikāratā, maitryutpādaḥ, karuṇābhinirhāraḥ, muditāsthāpanā, upekṣābhāvanā.

[The primary accumulation (prādhānyasaṃbhāra):] Producing thoughts bent on religious practice [that is producing thoughts for cultivating peaceful meditation and expanded vision (śamathavipaśyanābhāvanācittotpāda):] taking pleasure in retiring for meditation, mental effort with the limbs of meditation as the object, producing friendliness, and engendering compassion, [the two being roots of concentration (samādhi) ], establishing [one’s thoughts] in joy, [producing undisturbed concentration (akopyasamādhi), and thus] cultivating equanimity.

gtso bo’i tshogs bstan pa’i phyir rnal ’byor la mngon du phyogs pa’i sems bskyed pa zhes bya ba la sogs pa gsungs so. Cf. ṭ. fol. 257a7. zhi gnas dang lhag mthong bsgom pa’i sems bskyed pa ni rnal ’byor la mngon du phyogs pa’i sems bskyed pa’o; yang dag ’jog la mngon par dga’ zhes bya ba ni de nyid kyi ting nge ’dzin bsgom pa la mos pa’o; bsam gtan gyi yan lag yid la byed pa dang zhes bya ba ni bsam gtan la sogs pa’i yan lag rtog dpyod dang bcas pa dang rtog dpyod med pa la sogs pa bsgom pa snga nas yid la byed cing rtsom pa’o; byams pa bskyed pa dang snying rje mngon par bsgrub pa zhes bya bas ni ting nge ’dzin gyi rtsa bar gyur pa tshad med pa gnyis snga nas skyed cing sgrub par byed pa’o; dga’ ba la gzhog ces bya ba la sogs pa ni ting nge ’dzin mi ’khrugs par byed pa dga’ ba tshad med pa la sems gzhog cing btang snyoms tshad med pa bsgom la, de gnyis kyi sems dang rtag par byed pa’o.

. . . . . . . .

bsam gtan dang po dang, bsam gtan gnyis pa dang, bsam gtan gsum pa dang, bsam gtan bzhi pa dang, nam mkha’ mtha’ yas skye mched dang, rnam shes mtha’ yas skye mched dang, ci yang med pa’i skye mched dang, ’du shes med ’du shes med min skye mched dang, ’du shes dang tshor ba ’gog pa mthar gyis snyoms par ’jug pa dgu po ’di dag ni zhi gnas shes bya’o.

prathamadhyānaṃ dvitīyadhyānaṃ tṛtīyadhyānaṃ caturthadhyānam ākāśānantyāyatanaṃ vijñānānantyāyatanam akiṃcanyāyatanaṃ naivasaṃjñānāsaṃjñāyatanaṃ saṃjñaveditanirodha imā navānupūrvasamāpattaya ucyate śamathaḥ.

[Peaceful meditation itself is:] The first [state of] meditation, the second meditation, the third meditation, the fourth meditation, the field of [meditation where the] infinity of space [is experienced], the field of infinity of consciousness, the field of not anything in particular, the field of neither concept nor no concept, the cessation of concept and feeling, (p. 147) these nine successive states of meditation are called peaceful meditation.

zhi gnas bstan pa’i phyir bsam gtan dang po dang zhes bya ba la sogs pa gsungs te, mthar gyis snyoms par ’jug pa ’di dag gi don ni sngar bshad par zad do. Cf. supra ṭ. fol. 257a5-6.

. .

’di ltar zhi gnas kyi tshogs ni tshad med pa ste; zhi gnas kyi tshogs de dag la gang brtson pa, ’di ni zhi gnas mi zad pa zhes bya’o.

evaṃ śamathasaṃbhārā aprameyāḥ; yas teṣu śamathasaṃbhāreṣv udyogo ’yam ucyate ’kṣayaḥ śamathaḥ.

Thus the accumulations for peaceful meditation are immeasurable [as the moments of existence which are causes of cultivating peaceful meditation (śamathabhāvanāhetu) are immeasurable like space (yathākāśa) ], and thus exertion in those accumulations of peaceful meditation is called imperishable peaceful meditation [since it produces immeasurable (apramāṇa) peaceful meditation].

zhi gnas kyi tshogs ni tshad med pa ste zhes bya ba la sogs pa ni zhi gnas bsgom pa’i rgyu’i chos nam mkha’ dang ’dra bar tshad med de, zhi gnas kyi tshogs de dag la gang brtson pa rnams kyang zhi gnas tshad med par skye bar ’gyur bas na zhi gnas mi zad pa zhes bya’o zhes gsung so.

72nd akṣaya: Vipaśyanā

72nd Imperishable: Expanded Vision.

de la byang chub sems dpa’ rnams kyi lhag mthong mi zad pa gang zhe na?

tatra katamā bodhisattvānāṃ vipaśyanākṣayatā?

What then is the imperishability of expanded vision?

spros pa’i rnal ’byor la zhugs pa’i byang chub sems dpa’ ni gang lam de dag nyid na lhag mthong la rab tu sbyor ba ste, de’i dbang du byas nas de la byang chub sems dpa’ rnams kyi lhag mthong mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "As for the bodhisattva progressing in the practice of effort (utsāhayogapratipanna), he is the one practising expanded vision on those same ways [of practice, vision and cultivation] (yas teṣv eva mārgeṣu vipashyanāprayuktaḥ); with reference to him (tam ādhipatiṃ kṛtvā) it is said: ...

gang shes rab kyi cha dang ’thun pa sgom pa’i lam ste; chos rnams la g.yo ba med par shes pa dang; bdag med pa dang, sems can med pa dang, srog med pa dang, gso ba med pa dang, gang zag med par shes pa dang; phung po rnams la sgyu mar mthong ba’i shes pa dang, khams rnams la sbrul gdug pa lta bur mthong ba’i shes pa dang, skye mched rnams la grong stong pa lta bur mthong ba’i shes pa dang; bden pa rnams la shin tu rtogs par mthong ba’i shes pa dang; rten cing ’brel bar ’byung ba dang mi ’gal bar mthong ba’i shes pa dang; lta ba thams cad dang bral bar mthong ba’i shes pa dang; rgyu dang ’bras bu dang rnam par smin pa chud mi za bar mthong ba’i shes pa dang; ’bras bu ’thob pa mngon sum du bya ba la nges par mthong ba’i shes pa dang; yang dag pa nyid la ’jug pa mthong ba’i shes pa ni lhag mthong zhes bya ste.

yaḥ prajñābhāgīyo bhāvanāmārgaḥ; dharmeṣu nirīhajñānaṃ; nairātmyaniḥsattvanirjīvaniḥpoṣaniḥpudgalajñānaṃ; skandheṣu māyādarśanajñānaṃ; dhātuṣv āśīviṣadarśanajñānam; āyataneṣu śūnyagrāmadarśanajñānaṃ; satyeṣu supratividdhadarśanajñānaṃ; pratītyasamutpādāviruddhadarśanajñānaṃ; sarvadṛṣṭivigatadarśanajñānaṃ; hetuphalavipākāvipraṇāśadarśanajñānaṃ; phalaprāptisākṣātkriyāpratyavekṣādarśanajñānaṃ; samyaktvāvakrāntidarśanajñānaṃ vipaśyaneti.

It is the way of cultivation connected to insight [since expanded vision is the essence of insight (prajñāsvabhāva), it is all practice (abhyāsa) directed towards insight]; knowledge of the immovability of moments of existence; [as there is no mover (kāraka), thus it is] knowledge of selflessness, no being, no life-principle, no life-supporting principle, no personality; knowledge seeing the parts of personality as an illusion; knowledge seeing the spheres of sense-perception as snake-poison; knowledge seeing the fields of sense-perception as an empty village; knowledge seeing the [four holy] truths as well understood; knowledge seeing things not in contradiction to dependent origination [that is, seeing all moments of existence as arising from causes and conditions (sarvadharmāṇāṃ hetupratyayôtpādadarśanam) ]; knowledge seeing that which is beyond any viewpoint; knowledge seeing that the maturation of the fruit from its cause will never cease [as one performs action, one will accordingly experience its maturation]; knowledge seeing through inspection the realization of the attainment of the fruit [of accumulating merit and knowledge (puṇyajñānasaṃbhāra), namely the extinction which is found nowhere (apratiṣṭhitanirvāṇa) ]; knowledge seeing the attainment of truth [namely emptiness (śūnyatā) ] is expanded vision.

gang shes rab kyi cha dang mthun par bsgom pa’i lam zhes bya ba la lhag mthong ni shes rab kyi rang bzhin yin pas, shes rab kyi cha dang phyogs su gtogs pa’i chos la goms par byed pa thams cad lhag mthong zhes bya’o. chos rnams la g.yo ba med par shes pa ni chos thams cad la byed pa po med par shes pa ste, gong du bzhad pa rnams ni ’dir ma bshad do. bden pa rnams la shin tu rtogs par mthong ba’i shes pa zhes bya ba ni sdug bsngal dang kun ’byung ba dang ’gog pa dang lam gyi bden pa rnams la bden pa so so’i mtshan nyid gang yin pa phyin ci ma log par rtogs shing mthong ba ni shin tu rtogs par mthong ba’i shes pa zhes bya’o. rten cing ’brel bar ’byung ba zhes bya ba la chos thams cad rgyu dang rkyen las skye bar mthong ba ni rten cing ’brel bar ’byung ba dang mi ’gal bar mthong ba’i shes pa’o. lta ba thams cad dang zhes bya ba la chos thams cad rtag pa dang chad pa dang, bdag dang sems can med par mthong ba ni lta ba thams cad dang bral bar mthong ba’i shes pa zhes bya’o. rgyu dang ’bras bu zhes bya ba la rgyu gang bskrun na ’bras bu de bzhin du skye bar ’gyur ba dang, las gang byas na rnam par smin pa de bzhin du myong bar ’gyur ba mthong ba ni rgyu dang ’bras bu dang rnam par smin pa chud mi za bar mthong ba’i shes pa’o. ’bras bu ’thob pa zhes bya ba la bsod nams dang ye shes kyi tshogs bsags pa’i ’bras bu mi gnas pa’i mya ngan las ’das pa mngon du byed cing khong du chud do zhes mthong ba ni ’bras bu ’thob pa mngon sum du bya ba la rtog par mthong ba’i shes pa’o. yang dag pa nyid la ’jug pa ni ye shes te, ye shes kyis stong pa nyid rtogs so zhes mthong ba ni yang dag pa nyid la ’jug pa mthong ba’i shes pa zhes bya’o.

. . . . . . . . . . . .

lhag mthong zhes bya ba ni chos rnams yang dag par mthong ba’o; chos rnams ji lta ba bzhin du mthong ba’o; chos rnams de kho na nyid du mthong ba’o; chos rnams gzhan ma yin pa nyid du mthong ba’o; chos rnams stong pa dang, mtshan ma med pa dang, smon pa med par mthong ba’o; chos rnams mngon par ’du mi byed pa dang, de bzhin du ma skyes pa dang, ma byung ba dang, dngos po med pa dang, ji lta ba bzhin dang, rnam par dag pa dang, dben par mthong ba’o; chos rnams g.yo ba med pa dang, byed pa med pa dang, bdag po med pa dang, yongs su ’dzin pa med pa dang, dbyer med cing ro gcig pa dang, nam mkha’i ngo bo nyid dang, rang bzhin gyis mya ngan las ’das par mthong ba’o.

vipaśyaneti dharmāṇāṃ samyagdarśanaṃ, dharmāṇāṃ yathābhūtadarśanaṃ, dharmāṇāṃ tattvadarśanaṃ, dharmāṇām ananyathātvadarśanaṃ, dharmāṇām śūnyānimitta-apraṇihitadarśanaṃ, dharmāṇām anabhisaṃskārayathājātānutpādābhāvayathābhūtaviśuddhivivekadarśanaṃ, dharmāṇām nirīhaniḥceṣṭāsvāmikāparigrahāsaṃbhedaikarasākāśasvabhāvaprakṛtiparinirvṛtidarśanaṃ.

[Further] expanded vision is truly seeing the moments of existence, seeing the moments of existence as they are, seeing the essence of moments of existence, seeing that the moments of existence are as they are and not otherwise, seeing that the moments of existence are empty, without distinguishing marks and nothing to be longed for, seeing that the moments of existence are unconditioned, unborn, unoriginated, inexistent, just as they are, pure [in being originally brilliant (prakṛtiprabhāsvarāḥ) ] and separated [from and thus empty of the forms of subject and object (grāhyagrāhâkāraiḥ śūnyāḥ) ], seeing that the moments of existence are without [absolute] movement, without a mover, without an owner, not possible to own, undifferentiated, of one taste, having the essence of space, originally extinguished.

lhag mthong gi rnam grangs gzhan yang bstan pa’i phyir lhag mthong zhes bya ba ni chos rnams yang dag par mthong ba’o zhes bya ba la sogs pa gsungs te, gang zag dang chos la bdag med pa’i mtshan nyid du chos thams cad la phyin ci ma log par mthong ba ni lhag mthong ngo. chos rnams la ji lta ba bzhin du zhes bya ba la kun rdzob tu chos thams cad sgyu ma dang smig rgyu tsam du ji ltar snang ba de bzhin du yod par mthong ba’o; chos rnams de kho na nyid du mthong zhes bya ba ni phung po la sogs pa’i chos rnams nam mkha’ bzhin du ’gyur ba med pa’i rang bzhin du mthong ba’o; chos rnams gzhan ma yin pa nyid du mthong zhes bya ba ni stong pa nyid ’ba’ zhig de kho na yin gyi, de las de kho na gzhan med par mthong ba’o. ji lta ba bzhin dang rnam par dag pa dang dben par mthong ba zhes bya ba ni chos thams cad rang bzhin gyis ’od gsal ba yin pa dang, gzung ba dang ’dzin pa’i rnam pas stong pa yin par mthong ba’o.

. . . . . . .

lhag mthong zhes bya ba ni yod pa’i rnam par yang mi mthong, med pa’i rnam par yang mi mthong; skye ba dang, ’jig pa dang, gnas pa’i rnam par yang mi mthong; dmigs pa dang mtshan ma’i rnam par yang mi mthong ba ste; de mthong mod kyi, ci yang mi mthong ngo. gang gi tshe mthong ba med pa, de’i tshe mthong ste; lhag mthong gis kyang mthong ba yang ma yin, ma mthong ba yang ma yin par mthong ngo. gang gi tshe de ltar mthong ba, de’i tshe yang dag pa nyid mthong ngo; yang dag pa nyid mthong bas lhag mthong la mkhas pa ’thob par ’gyur ro. de la byang chub sems dpa’ lhag mthong gis de ltar mthong yang mngon par ’du mi byed par yang mi ltung zhing dge ba’i rtsa ba mngon par ’du byed pa las kyang mi ldang ste.

vipaśyaneti, nāpi bhāvākāraṃ paśyati nāpy abhavākāraṃ paśyati; nāpy utpādasthitibhaṅgākāraṃ paśyati; nāpy ālambananimittākāraṃ paśyati. na sa paśyann api kiṃcit paśyati, yadā nāsti paśyanā tadā paśyati; vipaśyanayā ca na paśyan nāpy apaśyan paśyati. yadaivaṃ paśyati tadā samyaktvaṃ paśyati, samyaktvapaśyanayā vipaśyanākauśalyaṃ prāpnoti. tatra bodhisattvo vipaśyanayaivaṃ paśyann apy anabhisaṃskāre na patati, kuśalamūlābhisaṃskārāc ca nottiṣṭhati.

[Further] as for expanded vision, he does not see any form [existent own-being (svabhāva) or really existent state (bhāva) ] of existence, does not see any form [own-being (svabhāva) or really existent state (bhāva) ] of non-existence; does not see any form of originating, remaining and disappearing; does not see any form [or own-being (svabhāva) ] of objects [like form, sound, etc. (rūpaśabdâdi) ] nor of distinguishing marks [like white, red, etc. (śuklalohitādi) ]. Though seeing he sees nothing, he sees when there is no seeing; (p. 148) by expanded vision he sees neither seeing nor non-seeing. When there is such seeing he sees truth, and by seeing the truth he attains skill in expanded vision [that is, skill with the essential characteristic (lakṣaṇa) of moments of existence]. But the bodhisattva seeing by expanded vision does not fall into the unconditioned and does not leave off bringing the roots of good about.

rnam grangs gzhan yang bstan pa’i phyir lhag mthong zhes bya ba ni zhes bya ba la sogs pa gsungs so. yod pa’i rnam pa yang mi mthong zhes bya ba ni yod pa’i rang bzhin dang ngo bor yang mi mthong ba’o. med pa’i rnam yang mi mthong zhes bya ba ni med pa’i rang bzhin dang ngo bor yang mi mthong ba’o. dmigs pa dang mtshan ma zhes bya ba la gzugs dang sgra la sogs pa’i dmigs pa dang, dkar po dang dmar po la sogs pa’i mtshan ma’i rang bzhin yin par yang mi mthong ba’o. de mthong mod kyi ci yang mi mthong ngo zhes bya ba ni lhag mthong dang ldan pa’i byang chub sems dpa’ de gong du ming gis smos pa’i chos rnams mi dmigs pa’i tshul du mthong mod kyi, dmigs pa dang yod pa’i rnam pa rdul tsam yang mi mthong ngo zhes bya ba’i don to. gang gi tshe mthong ba med pa de’i tshe mthong ste zhes bya ba ni de ltar ci yang mi dmigs te, don dam par ci yang ma mthong ba de ni chos nyid mthong zhing rtogs so zhes bya ba’i don to. lhag mthong gis kyang mthong ba ma yin ma mthong ba yang ma yin par mthong zhes bya ba ni nam stong par mthong ba’i dus na dngos po rdul tsam yang ma mthong bas mthong ba yang ma yin, de kho na mthong bas na ma mthong ba yang ma yin pa’am, don dam par dngos po gang yang ma mthong bas na mthong ba yang ma yin la, kun rdzob tu btags pa tsam du mthong bas na ma mthong ba yang ma yin pa’o. yang dag pa nyid ces bya ba ni chos rnams kyi mtshan nyid phyin ci ma log pa nyid ces bya ba’i don to. lhag mthong la mkhas pa thob par ’gyur ro zhes bya ba ni chos rnams kyi mtshan nyid la mkhas pa’i lhag mthong thob par ’gyur ro. de ltar mthong yang mngon par ’du mi byed par mi ltung zhes bya ba ni don dam par gong du bshad pa lta bur chos rnams mi dmigs par mthong yang stong pa nyid kyi mthar yang mi ltung zhes bya ba’i don to; dge ba’i rtsa ba mngon par ’du byed pa las kyang mi ldang zhes bya ba ni kun rdzob tu las dang ’bras bu yod par lta bas bsod nams dang ye shes kyi tshogs mngon par ’du byed pa yang mi gtong ngo zhes bya ba’i don to.

. . . . . . . . . .

’di ni byang chub sems dpa’ rnams kyi lhag mthong mi zad pa zhes bya’o.

ayam ucyate bodhisattvānām akṣayā vipaśyanā.

This is called the bodhisattvas’ imperishable expanded vision.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi zhi gnas dang lhag mthong mi zad pa’o.

amū, bhadanta śāradvatīputra, bodhisattvānām akṣaye śamathavipaśyane.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ imperishable peaceful meditation and expanded vision.

zhi gnas dang lhag mthong mi zad pa bshad zin to.

XVI. Vyākaraṇaprāpti

XVI. The Stage of Attaining Prediction

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi gzungs dang spobs pa mi zad pa yin te.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ dhāraṇīpratibhāne ’py akṣaye.

Further, reverend Śāradvatīputra, the bodhisattvas’ memory and eloquence are also imperishable.

so sor rten pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang zhes bya ba la sogs pa gsungs te; ’di gnyis kyis bsdus pa’i don lung bstan pa thob par bstan to – "To teach what the bodhisattva basing himself on each thing (pratyāshrita?) is, it is said: ... , and the title taught to summarize (piṇḍārtha) the two is ‘The Stage of Attaining Prediction (vyākaraṇaprāpti)’.
gzungs dang spobs pa gnyis mi zad par yang gzungs kyis dran par bya ba’i chos rnams dang spobs pas rtogs par bya zhing bshad par bya ba’i chos rnams mi zad pas na dran par byed pa dang ’chad par byed pa yang mi zad pa’o – "Memory and eloquence are imperishable (akṣaya): since the moments of existence to be remembered (smartavya) by memory (dhāraṇī), and the moments of existence to be understood and then expressed by eloquence (pratibhāna) are imperishable (akṣaya), then the faculty remembering (smartṛ) and teaching (deshaka) must also be imperishable (akṣaya).
so sor rten pa’i byang chub sems dpa’ yang rnam pa gnyis te, thos pa mi brjed pa dang ma thos pa ’dod pa’o.

73rd akṣaya: Dhāraṇī

73rd Imperishable: Memory.

de la gzungs mi zad pa gang zhe na?

tatra katamā dhāraṇyakṣayatā?

What then is the imperishability of memory?

thos pa mi brjed pa gang zhe na? gang gzungs so sor thob pa ste, de’i dbang du byas nas de la gzungs ni mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "Who is the one with no forgetfulness concerning what he has heard (shrutāsaṃpramoṣa)? The one who has attained memory (dhāraṇīpratilabdha). With reference to him (tam adhipatiṃ kṛtvā), it is said ...
de yang 1) gang gis mi brjed pa dang, 2) gang mi brjed pa dang, 3) mi brjed pa nyams pa med pa’o. de la 1) gang gis mi brjed pa ni dge ba’i rtsa ba’i tshogs bsags pa’i dran pa zhes bya nas bstan to; 2) gang mi brjed pa ni chos kyi phung po brgyad khri bzhi stong zhes bya ba nas ’di ni gzungs zhes bya’o zhes bya ba’i bar gyis bstan to; 3) mi brjed pa nyams par mi ’gyur ba ni gang gi tshe bskal pa gzhan gyi rjes zhes bya ba nas brtsams te, skyu ru ra’i ’bru ’dug pa bzhin du mthong zhes bya ba yan chad kyis bstan to.

gzungs shes bya ba ni gang sngon dge ba’i rtsa ba’i tshogs bsags pa dran pas chos kyi phung po brgyad khri bzhi stong ’dzin pa dang, kun ’dzin pa dang, mi brjed pa dang, dran pas yang dag par ’dzin pa ste; ’di ni gzungs shes bya’o. yang gzungs shes bya ba ni gang gis sangs rgyas thams cad kyis gsungs pa kun tu ’dzin pa dang, byang chub sems dpa’ thams cad dang, rang sangs rgyas thams cad dang, nyan thos thams cad dang, sems can thams cad kyis smras pa kun tu ’dzin pa dang, legs par smras pa thams cad ma lus par kun tu ’dzin pa ste; ’di ni gzungs shes bya’o. gang gi tshe bskal pa gzhan du brjes par gyur tam, tshe gzhan du brjes par gyur pa de yang byang chub sems dpa’ de’i gzungs kyi dran pa’i shes pa de chud za bar mi ’gyur, brjed par yang mi ’gyur te; chos thams cad ’phags pa’i shes rab kyi mig gis lag mthil na skyu ru ra’i ’bru ’dug pa bzhin du mthong ba, ’di ni gzungs mi zad pa zhes bya’o.

dhāraṇīti yā pūrvakuśalamūlopacayayā smṛtyā caturaśīter dharmaskandhānāṃ dhāraṇatādhāraṇatāsaṃpramoṣatā samyagādhāraṇatā. iyam ucyate dhāraṇī. punar dhāraṇīti yayā sarvabuddhabhāṣitādhāraṇatā sarvabodhisattvapratyekabuddhaśrāvakasattvabhāṣitādhāraṇatā sarvasubhāṣitāśeṣādhāraṇatā. yam ucyate dhāraṇī. yadā sa kalpāntaravyativṛtto vā janmāntaravyativṛtto ’pi vā na tat tasya bodhisattvasya dhāraṇīsmṛtijñānaṃ praṇaśyate na pramuṣyate. sarvadharmān āryaprajñācakṣuṣā karatalāmalakavat paśyati. iyam ucyate ’kṣayā dhāraṇī.

It is to keep [the letters (vyañjana) ], retain [the meaning (artha) ] in mind, never again to forget [the letters (vyañjana) ], and truly to retain [for the future the meaning (artha) of] the eighty-four thousand aggregates of religion by means of remembrance derived from the earlier piling up of roots of good. This is called memory. Further, memory is that by means of which one retains [the words and meaning (arthaśabda) of] the sayings of all Buddhas, retains the sayings of all bodhisattvas, isolated buddhas, disciples, of all beings, that by means of which one retains all good sayings without remainder. This is called memory. Even when he leaves for another world-age or another birth, the knowledge which consists in the recollection of memory of that bodhisattva is not lost or forgotten [so that there is pure remembrance, not so that one remembers some, but not all]. With the eye of holy insight he sees all moments of existence as if they were an Āmalaka fruit in the palm of his hand. This is called imperishable memory.

sngon gyi dge ba’i rtsa ba’i tshogs bsags pa’i dran pa zhes bya ba ni tshe rabs snga ma’i dus nas bsod nams dang ye shes kyi tshogs bsags pa’i rgyu las byung ba’i dran pas so. ’dzin pa ni yi ge rnams so, kun ’dzin pa ni don rnams so, mi brjed pa ni phyis kyang yi ge mi brjed par byed pa’o, dran pas yang dag par ’dzin pa ni phyis kyang don mi brjed par byed pa ste; de dag gis ni gzungs kyi gsung rab ’jig rten du bshad de gzhag pa rnams mi brjed par byed pa bstan to. sangs rgyas thams cad kyis gsungs pa zhes bya ba la sogs pa ni ’phral du gsungs pa’i don dang tshig mi brjed par byed pa bstan to; chud za bar mi ’gyur ba ni chos dang don dran pa’i ye shes de med par mi ’gyur ba’o. brjed par yang mi ’gyur ba ni kha cig dran pa kha cig mi dran pa ste, dran pa dri ma can du ma gyur pa’o. ’phags pa’i shes rab kyi mig gis zhes bya ba ni zag pa med pa’i ye shes kyi mig dang ’dra bas zhes bya ba’i don to.

. . . . . . .

74th akṣaya: Pratibhāna

74th Imperishable: Eloquence.(p. 149)

de la spobs pa mi zad pa gang zhe na?

tatra katamat pratibhānākṣayatā?

What then is the imperishability of eloquence?

ma thos pa ’dod pa gang zhe na? gang spobs pa so sor thob pa ste, de’i dbang du byas nas de la spobs pa mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "Who is the one seeking what he has not heard (ashrutaprārthin)? The one who has attained eloquence (pratibhānapratilabdha). With reference to him (tam adhipatiṃ kṛtvā); it is said ..

spobs pa zhes bya ba ni gang ’di thogs pa med pa’i spobs pa dang, rgyun chad pa med pa’i spobs pa dang, mi ’phrogs pa’i spobs pa dang, ma rmongs pa’i spobs pa dang, myur ba’i spobs pa dang, dga’ ba’i spobs pa dang, la gor du spobs pa dang, mi ’gyur ba’i spobs pa dang, rno ba’i spobs pa dang, mgyogs pa’i spobs pa dang;

pratibhānam iti yad idam apratihatapratibhānam, anācchedyapratibhānam, asaṃhāryapratibhānam, asaṃmūḍhapratibhānam, aśupratibhānaṃ, prītipratibhānaṃ, śīghrapratibhānam, acañcalapratibhānaṃ, tīkṣṇapratibhānaṃ, kṣiprapratibhānam.

The eloquence in question is unhindered eloquence, uninterrupted eloquence, insuperable eloquence, unconfused eloquence, ready eloquence, eloquence full of joy, quick eloquence, unchangeable eloquence, sharp eloquence, immediate eloquence. [This is the essential character (lakṣaṇa) of the bodhisattva’s eloquence].

gang la yang brten mi dgos par bstan pas na thogs pa med pa’i spobs pa’o, bskal pa’am de las lhag par yang ston pas na rgyun chad med par spobs pa’o, bdud dang mu stegs can la sogs pas zil gyis mi non cing nams kyang nyams par ’gyur ba med pas na mi ’phrogs pa’i spobs pa’o, chos dang don de mi brjed pas na rmongs pa’i spobs pa’o, dris pa rnams la lan glon pas na myur ba’i spobs pa’o, gang dang gang bstan pa rnams kyis sems kyi dbang po la dga’ bskyed par byed pas na dga’ ba’i spobs pa’o, gzhan dag zil gyis gnon par byed pas na la gor du spobs pa’o, ji ltar khas blangs pa las bsgyur te gzhan du ’chad par byed pas na mi ’gyur ba’i spobs pa’o, chos kyi don myur du rtogs pas na rno ba’i spobs pa’o, zab mo’i don rtogs par byed pas na mgyogs pa’i spobs pa ste, ’di ni byang chub sems dpa’i spobs pa’i mtshan nyid do.

. . . . . . . . . .

de’i spobs pa de ni las kyi rnam par smin pas yongs su sbyangs pa, sangs rgyas kyis byin gyis brlabs pa, lha rnams kyis yongs su bzung ba, phyad par lung ston pa, ’bras bu yod par chos ston pa, mya ngan las ’das pa’i lam du ’gro ba ste; de de ltar spobs pa phun sum tshogs pa yin no.

tat tasya pratibhānaṃ karmavipākapariśodhitaṃ, buddhādhiṣṭhitaṃ, devaparigṛhītam, akṣūṇavyākaraṇam, amoghadharmadeśakaṃ, nirvāṇamārgagamanam; sa evaṃ pratibhānasaṃpanno bhavati.

That eloquence of his is purified through the maturation of earlier actions, blessed by the Buddhas, adopted by the gods, free of faulty grammar, teaching the unfailing religion, going the way to extinction; thus he becomes perfected in eloquence.

de’i zhes bya ba ni byang chub sems dpa’ de’i’o, de zhes bya ba ni gong du bshad pa’i spobs pa de’o; las kyi rnam par smin pas yongs su sbyangs pa zhes bya ba ni lus dang ngag dang yid kyi las yongs su dag pas de’i shes rab kyi rang bzhin spobs pa de yang yongs su dag ces bya ba’i don to; sangs rgyas kyis byin gyis brlabs pa zhes bya ba ni sangs rgyas kyi mthus bstangs pa zhes bya ba’i don to; lha rnams kyis yongs su bzung ba zhes bya ba ni dris pa’i lan gdab pa dang bshad pa la sogs pa rdzogs shing ma lus par ston pa’am zur chag cing nyams pa med par ston nus pa’o; ’bras bu yod par chos ston pa zhes bya ba ni don gang dang gang gi phyir chos bstan pa’i don de dang de dag de bzhin du yod par ’gyur ba’o; mya ngan las ’das pa’i lam du ’gro zhes bya ba ni spobs pas chos bshad pa rnams mya ngan las ’das pa thob par byed pa’i lam dang mthun par ’gyur ba’o; de zhes bya ba ni spobs pa rnam par dag pa dang ldan pa’i byang chub sems dpa’ de’o; de ltar spobs pa phun sum tshogs pa yin no zhes bya ba ni gong du bshad pa lta bur na spobs pa mthar phyin pa yin no zhes bya ba’i don to.

. . . . . . .

gzugs su snang ba ji snyed par byang chub sems dpa’ de’i mdo dang tshigs su bcad pa bstan pa la spobs par snang ba yang de snyed du, sgrar grag pa ji snyed par byang chub sems dpa’ de’i mdo dang tshigs su bcad pa bshad pa la spobs par snang ba yang de snyed de; ’di bstan to, ’di bshad do, zhes de mi rtog cing; mngon par ’du byed pa med mod kyi, ’khor gang dang gang du ’gro yang rung ste, gal te rgyal rigs kyi ’khor du’am, gal te bram ze’i ’khor du’am, gal te rje’u rigs kyi ’khor du’am, gal te khyim bdag gi ’khor du’am, gal te dge sbyong gi ’khor du’am, gal te rgyal chen bzhi’i ’khor du’am, gal te sum cu rtsa gsum pa’i ’khor du’am, gal te ’thab bral gyi ’khor du’am, gal te dga’ ldan gyi ’khor du’am, gal te ’phrul dga’i ’khor du’am, gal te gzhan ’phrul dbang byed kyi ’khor du’am, gal te bdud kyi ’khor du’am, gal te tshangs pa’i ’khor du yang rung ste, de dang der de’i lhun gyis grub pa nyid du sems can thams cad kyi dad pa dang dbang po rnams la chos spobs par gyur te; de ’dod na tshe gzhan nam, bskal pa gzhan gyi bar du yang mi ldang zhing thogs pa med par chos ston to. de’i chos bstan pa des kyang de byed pa’i sdug bsngal yang dag par zad par bya ba’i phyir nges par ’byung bar ’gyur te;

yāvanto rūpapratibhāsās tāvanto ’pi tasya bodhisattvasya sūtragāthādeśanāyāṃ pratibhānapratibhāsāḥ; yāvanti rutānuravaṇāni tāvanto ’pi tasya sūtragāthāvyākyhāne pratibhānapratibhāsāḥ. idaṃ deśayāmīdaṃ nirdeśayāmīti na kalpayati. anabhisaṃskāro ’pi yāṃ yāṃ parṣadaṃ vopasaṃkramati, yadi kṣatriyaparṣadaṃ vā, yadi brāhmaṇaparṣadaṃ vā, yadi vaiśyaparṣadaṃ vā, yadi gṛhapatiparṣadaṃ vā, yadi śramaṇaparṣadaṃ vā, yadi cāturmahārājaparṣadaṃ vā, yadi trāyāstriṃśatparṣadaṃ vā, yadi yāmaparṣadaṃ vā, yadi tuṣitaparṣadaṃ vā, yadi nirmāṇaratiparṣadaṃ vā, yadi paranirmitavaśavartiparṣadaṃ vā, yadi māraparṣadaṃ vā, yadi brahmaparṣadaṃ vā, tasyāṃ tasyāṃ tasyānābhogatayā sarvasattvaśraddhendriyeṣu dharmaḥ pratibhāti. sa ākāṃkṣamāno yāvaj janmāntaraṃ kalpāntaraṃ nottiṣṭhann apratihato dharmaṃ deśayati. iyaṃ ca tasya dharmadeśanā niryāti tatkarasya samyagduḥkhakṣayāya.

That bodhisattva’s manifestations of eloquence in teaching prose and verses are as many as there are manifestations of forms; that bodhisattva’s manifestations of eloquence in explaining prose and verses are as many as there are words sounded. He does not entertain thought-constructions like: “I demonstrate this, I teach this”. But even though he is not conditioned by anything, to whatever assembly he goes, be it an assembly of aristocrats, be it an assembly of priests, be it an assembly of craftsmen, be it an assembly of house-owners, be it an assembly of ascetics, be it an assembly of the four protectors of the world, be it an assembly of the thirty-three gods, be it an assembly of the death-king, be it an assembly of the gods in the delightful heaven, be it an assembly of the gods who take delight in changing, be it an assembly of the gods powerful in changing into someone else, be it an assembly of the Evil One, be it an assembly of Brahmā, in all those assemblies his religious teachings appear clearly in accordance with the faith and abilities of all beings, by virtue of his effortlessness [of eloquence]. If he so wishes, he does not leave off even if another life elapses, or another world-age elapses, he teaches religion unhindered. And this teaching of religion of his succeeds, for the one who practises it, in truly bringing about the cessation of suffering [of beings].

gzugs su snang ba ji snyed pa zhes bya ba ni gzugs su snang ba’i chos ji snyed pa rnams mi rtag pa la sogs par sun ’byin pa dang, chos de dag gi mtshan nyid tshigs su bcad de sbyar te bstan par nus pa’i shes rab kyang de snyed do zhes bya ba’i don to; de bzhin du sgra la yang sbyar ro. de dang der zhes bya ba ni ’khor de dang de dag tu’o; de’i lhun gyis grub pa nyid du zhes bya ba ni byang chub sems dpa’ de’i spobs pa rtsol ba dang ’bad pa med par zhes bya ba’i don to; dad pa ni ji ltar ’dod pa’o, dbang po rnams ni rnon po dang ’bring dang tha ma rnams so, chos spobs par ’gyur te zhes bya ba ni dad pa dang dbang po dang mthun mthun du chos ston par byed ces bya ba’i don to. de ’dod na tshe gzhan nam zhes bya ba la sogs pa ni spobs pa mi zad pa dang ldan pa’i byang chub sems dpa’ de: gal te bdag nyid ’dod na tshe du ma dang, bskal pa du ma ’das kyi bar du yang ’dug pa’i spyod lam las mi ldang zhing bsam mi dgos par chos ston to, zhes bya ba’i don to. de’i chos bstan pa des kyang zhes bya ba la sogs pa la byang chub sems dpa’ de’i spobs pas chos bstan pa des kyang sems can rnams sdug bsngal yang dag par zad par bya ba’i phyir nges par ’byung bar ’gyur te de bzhin du sdug bsngal yang dag par zad par byed nus so zhes bya ba’i don to.

. . . . . .

’di ni byang chub sems dpa’ rnams kyi spobs pa mi zad pa’o.

idam ucyate bodhisattvānām akṣayaṃ pratibhānam.

This is called the bodhisattvas’ imperishable eloquence.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi gzungs dang spobs pa mi zad pa’o.

amū, bhadanta śāradvatīputra, bodhisattvānām akṣaye dhāraṇīpratibhāne.

These, reverend Śāradvatīputra, are the bodhisattvas’ imperishable memory and eloquence.

gzungs dang spobs pa mi zad pa bshad zin to.

XVII. Tatprāptivyavasthāpanā

XVII. Defining the Attainment of That.(p. 150)

75th – 78th akṣaya: Dharmoddāna

75th – 78th Imperishable: Summaries of Religion.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi chos kyi mdo bzhi mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ catvāri dharmoddānāny apy akṣayāṇi.

Further, reverend Śāradvatīputra, the bodhisattvas’ four summaries of religion are also imperishable.

ston pa’i byang chub sems dpa’ ni ’du byed thams cad kyi mtshan nyid shes pa dang, zag pa dang bcas pa thams cad kyi mtshan nyid shes pa dang, chos thams cad kyi mtshan nyid shes pa dang, zhi ba’i nga rgyal med pa ste, de’i dbang du byas nas btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi chos kyi mdo bzhi mi zad pa ste zhes bya ba la sogs pa gsungs te, de dag gi bsdus pa’i don de thob pa rnam par gzhag pa bstan to. chos kyi mdo zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos rnams mi rtag pa la sogs pa ’di bzhi mdor bsdus te bstan pa’i phyir chos kyi mdo zhes bya’o – "As for the teaching (anushāsaka) bodhisattva, he is 1) knowing the essential character of all conditioned things (sarvasaṃskāralakṣaṇajnya), 2) knowing the essential character of all sullied things (sarvasāsravalakṣaṇajnya), 3) knowing the essential character of all moments of existence (sarvadharmalakṣaṇajnya), and 4) free of conceit caused by peace (shāntinirmāṇa); with reference to him (tam adhipatiṃ kṛtvā) it is said: ...; as a summarizing title (piṇḍārtha) it is taught as Defining the Attainment of That (tatprāptivyavasthāpanā). They are called Summaries of Religion (dharmoddāna) since they teach these four statements concerned with the impermanence, etc., of all conditioned (saṃskṛta) and unconditioned (asaṃskṛta) moments of existence in a condensed way (samāsanirdeshatas).
mi zad pa ni des bsdu bar bya ba’i ’dus byas dang ’dus ma byas kyi chos zad mi shes pas na mi zad pa zhes bya’o – "As for imperishability, since the conditioned and unconditioned moments of existence which they are to summarize are imperishable, they are imperishable".
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, bzhi gang zhe na? ’di lta ste zhes bya ba nas brtsams te mi zad pa’i shes pa rab tu ’jug pa’o zhes bya ba yan chad ni bstan pa’i tshul lo, de man chad lhag ma rnams ni bshad pa’i tshul lo.
’du byed thams cad mi rtag par byang chub sems dpa’ rnams kyis bstan mi zad pa’i shes pa rab tu ’jug pa zhes bya ba ni ’du byed thams cad mi rtag pa’o zhes byang chub sems dpa’ rnams kyis bstan pa’i shes pa ’byung ste, mi zad pa yin no zhes bya ba’i don te, de mi zad pa yang ’du byed kyi chos rnams mi zad pa’i phyir, de bstan pa’am shes pa yang mi zad pa ste, de bzhin du sdug bsngal la sogs pa ’og ma rnams la yang sbyar ro.

bzhi gang zhe na?

katamāni catvāri?

What four?

’di lta ste: 1) ’du byed thams cad mi rtag par byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa rab tu ’jug pa dang; 2) ’du byed thams cad sdug bsngal bar byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa rab tu ’jug pa dang; 3) chos thams cad bdag med par byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa rab tu ’jug pa dang; 4) mya ngan las ’das pa zhi bar byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa ’jug pa’o.

tad yathānityāḥ sarvasaṃskārā iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ; duḥkhāḥ sarvasaṃskārā iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ; anātmānaḥ sarvadharmā iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ; śāntaṃ nirvāṇam iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ.

1) Entering the knowledge of the bodhisattvas’ imperishable teaching that all conditioned things are impermanent; 2) entering the knowledge of the bodhisattvas’ imperishable teaching that all conditioned things are suffering; 3) entering the knowledge of the bodhisattvas’ imperishable teaching that all moments of existence are selfless; and 4) entering the knowledge of the bodhisattvas’ imperishable teaching that extinction is peace.

. . . .

de la mi rtag pa’i don gang zhe na?

tatra katamad anityārthaḥ?

1) What then does ’impermanent’ refer to?

’du byed thams cad kyi mtshan nyid shes pa bstan pa’i dbang du byas nas de la mi rtag pa’i don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the teaching on the one who knows the essential character of all conditioned things (sarvasaṃskāralakṣaṇajnyanirdesham adhipatiṃ kṛtvā), it is said ...

med pa’i don dang, mi chags pa’i don te; dngos po rnam par ’jig pa’i don ni ma yin no. mi rtag pa’i don ni chos la bdag med pa ste; ngo bo nyid kyis dben pa’i phyir de la rnam par ’jig pa gang yang med de;

abhavārtho ’saṅgārtho na tu bhavavināśārthaḥ; anityārtho hi dharmanairātmyaḥ, tatra nāsti vināśaḥ kaścana svabhāvaviviktatvāt.

It [impermanent as here intended] refers to non-existence [that all moments of existence are empty (śūnya), according to highest truth (paramārthatas) there is no state of permanence (nityabhāva) in any moment of existence (dharma) imagined as subject and object (grāhyagrāhakaparikalpita)] and non-attachment [as there is no existent substance (bhava) as “me” and “mine”, etc. (ātmâtmīya) to be attached to], not the disappearance of something existent [not that something exists and then does not exist when it has disappeared, but rather that things are essentially not permanent, that is, originally non-existent]; impermanent refers to the absence of self in all moments of existence and there [in that emptiness (śūnyatā), being permanently empty (nityaśūnya) ] there is no disappearance as it is [always (nityam) ] apart from any essential existence [of subject and object (grāhyagrāhaka) ].

mi rtag pa’i don yang rnam pa gnyis te, med pa’i don dang ’jig pa’i don to. ’dir ni chos thams cad stong pa yin par dgongs pas med pa’i don la mi rtag pa’i don du dgongs kyi, ’jig pa’i don du ma yin te, de bas na med pa’i don dang mi chags pa’i don te dngos po rnam par ’jig pa’i don ni ma yin no zhes gsungs so. "The content of the word ‘non-existence’ is the content of the word ‘impermanence’" etc. de la med pa’i don ni don dam par gzung ba dang ’dzin pa kun brtags kyi chos gang yang rtag tu yod pa ma yin pa’i phyir med pa ste, de ni mi rtag pa’i don to. mi chags pa’i don ni bdag dang bdag gi zhes bya ba la sogs pa chags par ’gyur ba’i dngos po gang yang med pa’i phyir mi chags pa ste, de ni mi rtag pa’i don to. de bas na dngos po ’jig pa’i don ni ma yin no zhes dngos su gsungs te, ’jig rten pa’i mi rtag par grags pa dang dngos po yod pa las zhig ste med par ’gyur ba las mi rtag ces bya ba ma yin gyi, ye nas rang bzhin gyis rtag pa med pa la mi rtag pa zhes bya’o. don de nyid gang yin pa bstan pa’i phyir mi rtag pa’i don ni chos la bdag med ces bya ba la sogs pa gsungs te, phung po dang khams la sogs pa’i chos rnams la ngo bo med pa nyid mi rtag pa’i don te, chos la bdag med pa de rtag tu gzung ba dang ’dzin pa’i ngo bo nyid kyis dben pa’i phyir stong pa de la ’jig pa gang yang med de, gang ’jig pa med cing rtag tu stong pa de ni mi rtag pa’i don to.

. . . . .

’di ni mi rtag pa’i don to.

ayam anityārthaḥ.

This is what ’impermanent’ refers to.

de la sdug bsngal gyi don gang zhe na?

tatra katamo duḥkhārthaḥ?

2) What then does ’suffering’ refer to?

zag pa dang bcas pa thams cad kyi mtshan nyid shes pa bstan pa’i dbang du byas nas de la sdug bsngal gyi don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the teaching on the one who knows the essential character of all sullied things (sarvasāsravalakṣaṇajnyanirdesham adhipatiṃ kṛtvā) it is said ...
sdug bsngal gyi don kyang rnam pa lnga ste, 1) dga’ ba las bzlog pa’i don dang, 2) dga’ ba dang bral ba’i don dang, 3) dga’ ba’i yul ma yin pa’i don dang, 4) sgra tsam du zad pa’i don dang, 5) rang bzhin gyis stong pa’i don to.

dga’ ba med pa’i don ni sdug bsngal gyi don to; dga’ ba zad pa’i don ni sdug bsngal gyi don to; smon pa med pa’i don ni sdug bsngal gyi don to; sdug bsngal gyi sgra rab tu bstan pa’i don ni sdug bsngal gyi don to; nam mkha’ rab tu brjod pa’i don ni sdug bsngal gyi don te;

aratyartho duḥkhārthaḥ, ratikṣayārtho duḥkhārthaḥ, apraṇihitārtho duḥkhārthaḥ, duḥkhaśabdaprakāśanārtho duḥkhārthaḥ, ākāśaprabhāvanārtho duḥkhārthaḥ.

Suffering refers to absence of joy; joy perishing is what suffering refers to, that there is nothing to long for is what suffering refers to, explaining the word suffering is what suffering refers to [it perishes being only a word, saying the word suffering perishes in suffering since no entity (vastu or bhāva) of suffering is found], explaining what empty space is is what suffering refers to [as suffering is nothing but emptiness, and the referendum in question when explaining what is empty like space is the referendum of suffering].

de la 1) dga’ ba med pa’i don ni sdug bsngal gyi don to zhes bya bas dga’ ba las bzlog pa’i don rnam par bstan te, sdug bsngal ni dga’ ba las bzlog pa ste, gang dga’ ba’am chags par ’gyur ba’i dngos po med cing de las bzlog pa’i don ni sdug bsngal gyi don to. 2) dga’ ba zad pa’i don ni sdug bsngal gyi don to zhes bya bas dga’ ba dang bral ba’i don bstan te, dga’ ba’i yul dang bral ba ni sdug bsngal skye bas dga’ ba dang chags pa rnams dang bral ba’i don ni sdug bsngal gyi don to. 3) smon pa med pa’i don ni sdug bsngal gyi don to zhes bya ba dga’ ba’i yul ma yin pa’i don bstan te, zag pa dang bcas pa’i chos thams cad ni sdug bsngal rnam pa sna tshogs skye ba’i rgyu dang gzhi yin pas de la smon cing dga’ bar bya ba’i yul ma yin te, de ni sdug bsngal gyi don to. 4) sdug bsngal gyi sgra rab tu bstan pa zhes bya bas sgra tsam du zad pa’i don bstan te, sdug bsngal zhe’o zhes bya ba’i sgras brjod pa nyid sdug bsngal du zad kyi, sdug bsngal gyi dngos po gang yang med do zhes bya ba’i don to. 5) nam mkha’ rab tu brjod pa’i don ni zhes bya bas rang bzhin gyis stong pa’i don bstan te, gang stong pa de nyid sdug bsngal ba ste, nam mkha’ bzhin du stong par brjod pa’i don nyid sdug bsngal ba’i don to.

. . . . .

’di ni sdug bsngal gyi don ces bya’o.

ayaṃ duḥkhārthaḥ.

This is what ’suffering’ refers to.

de la bdag med pa’i don gang zhe na?

tatra katamo ’nātmārthaḥ?

3) What then does ’selflessness’ refer to?

chos thams cad kyi mtshan nyid shes pa’i dbang du byas nas de la bdag med pa’i don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the teaching on the one who knows the essential character of all moments of existence (sarvadharmalakṣaṇajnyanirdesham adhipatiṃ kṛtvā) it is said ...

bdag ni shin tu bdag med pa ste; gang bdag med pa’i don de ni gsob bo, gsog go, ya ma brla’o, stong pa’o. stong pa’i don ni bdag med pa’i don te;

ātmātyantānātmā, yad anātmārthaṃ tad riktaṃ tucchaṃ vaśikaṃ śūnyam, śūnyārthas tv anātmārthaḥ.

The self [which is of two kinds, the one constructed (kalpita) by others, and the one appearing in connection with subject and object (grāhyagrāhaka), is without the true existence of a self (ātmabhāva) and thus] is absolutely selfless, what selflessness refers to is vain, meaningless, void and empty, and what emptiness refers to is what selflessness refers to.

bdag ni shin tu bdag med pa ste zhes bya ba la bdag rnam pa gnyis te, gzhan gyis brtags pa dang, gzung ba dang ’dzin par snang ba’o; bdag de gnyis la bdag gi dngos po med pas na bdag med pa’o. gang bdag med pa’i don de ni zhes bya ba ni bdag rnam pa gnyis med de stong pa’i don de ni gsob bo zhes bya ba la sogs par sbyar ro, snying po rang bzhin med pa’i phyir gsob bo, shes rab kyi mig gis brtag mi bzod pa’i phyir gsog go, snang ba tsam yang rgyu rkyen la ltos pa’i phyir ya ma brla’o, ji ltar snang ba kun yang stong pa yin pa’i phyir stong pa’o. stong pa’i don ni bdag med pa’i don zhes bya ba la, de bas na bdag dang chos gnyis kyis stong pa’i don gang yin pa de nyid bdag med pa’i don to.

. . .

’di ni bdag med pa’i don ces bya’o.

ayam ucyate ’nātmārthaḥ.

This is what ’selflessness’ refers to.

de la zhi ba’i don gang zhe na?

tatra katamaḥ śāntārthaḥ?

4) What then does ’peaceful’ refer to

zhi ba’i nga rgyal med pa’i dbang du byas nas de la zhi ba’i don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the one free of conceit caused by peace (shāntinirmāṇam adhipatiṃ kṛtvā) it is said ...

zhi ba ni zhi bas zhi bar mi ’gyur te, zhi ba nyid zhi ba’o; ma zhi ba yang zhi bas zhi bar mi ’gyur te. gang zhi ba’i don de ni mtshan ma thams cad nye bar zhi ba ste; ’di ni zhi ba zhes bya’o. zhi ba ni mya ngan las ’das pa ste;

śāntaṃ na śāntyā śāntaṃ bhavati, śāntam eva śāntam, nāpy aśāntaṃ śāntyā śāntaṃ bhavati. yac chāntārthaṃ sā sarvanimittopaśāntir, idaṃ śāntam iti; śāntaṃ nirvāṇam.

The peaceful does not get peaceful by peace, the peaceful itself is peaceful [peaceful means empty (śūnya) or extinguished (nirvṛta), but it does not become peaceful or empty through knowledge of understanding an essence of peace (śāntasvabhāva) in emptiness or extinction, things are rather originally and from the beginning peaceful and empty (prakṛtyādiśāntaśūnya) ], and also the non-peaceful does not get peaceful by peace [the conditioned (saṃskṛta) things in existence do not become peaceful and non-existent after one has understood them as peaceful and empty through knowledge, they are from the beginning originally unborn and peaceful (ādiprakṛtyanutpannaśānta) ]. What [the word (śabda) ] peaceful refers to is the allaying of distinguishing marks [like action (karma), vices (kleśa), subject and object (grāhyagrāhaka) ], this is peace; and [to teach the state of peacefulness (śāntabhāva):] the peaceful is extinction.

zhi ba ni zhi bas zhi bar mi ’gyur te zhi ba nyid zhi ba’o zhes bya ba la, zhi ba zhes bya ba ni stong pa’am mya ngan las ’das pa la bya ste, stong pa’am mya ngan las ’das pa’i de’i rang bzhin zhi bar rtog pa’i ye shes kyis zhi ba dang stong par byas pa ni ma yin gyi, ngo bo nyid kyis ye nas zhi zhing stong pa’o zhes bya ba’i don to. ma zhi ba yang zhi bas zhi bar mi ’gyur te zhes bya ba ni ’khor ba’i chos ’dus byas kyi dngos po de dag kyang ye shes kyis zhi ba dang stong par rtogs nas zhi zhing med par byas pa ni ma yin gyi, de dag kyang ye nas ngo bo nyid kyis ma skyes shing zhi ba’o zhes bya ba’i don to. zhi ba’o zhes bya ba’i sgra’i don bstan pa’i phyir gang zhi ba’i don de ni mtshan ma thams cad nye bar zhi ba zhes gsungs te, las dang nyon mongs pa dang gzung ba dang ’dzin pa’i mtshan ma thams cad zhi ste, med pa de ni zhi ba zhes bya’o. zhi ba dngos po gang yin pa bstan pa’i phyir zhi ba ni mya ngan las ’das pa zhes gsungs te, nyon mongs pa dang phung po spangs pa’i mya ngan las ’das pa ste zhi ba’o.

. . . . .

’di ni zhi ba’i don ces bya’o.

ayam ucyate śāntārthaḥ.

This is what ’peaceful’ refers to.

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi chos kyi mdo bzhi mi zad pa’o.

ime, bhadanta śāradvatīputra, bodhisattvānām akṣayāṇi dharmoddānāni.

These, reverend Śāradvatīputra, are the bodhisattvas’ four imperishable summaries of religion.

chos kyi mdo bzhi mi zad pa bshad zin to.

XVIII. Pratyekabodhi

XVIII. Isolated Awakening.(p. 151)

79th akṣaya: Ekāyano Mārgaḥ

79th Imperishable: The Way Traversed Alone.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi gcig pu bgrod pa’i lam mi zad pa yin te.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānām ekāyano mārgo ’py akṣayaḥ.

Further, reverend Śāradvatīputra, the bodhisattvas’ way traversed alone is also imperishable.

lhun gyis grub pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi gcig pu bgrod pa’i lam mi zad yin te zhes bya ba la sogs pa gsungs te, ’dis bsdus pa’i don rang byang chub pa bstan to – "To teach what the bodhisattva employing no effort (anābhoga) is it is said: .... The title summarizing it (piṇḍārtha) is taught as Isolated Awakening (pratyekabodhi)." The title of this section in ṭ., Pratyekabodhi, does not seem appropriate, because this section too is in fact characterized by the bodhisattva morality – unless the argument is that the bodhisattva’s pratyekabodhi is at issue, not the ordinary pratyekabodhi.
gzhan la mi ltos par bdag gcig pus bla na med pa’i byang chub thob par byed pa ni gcig pus bgrod pa ste, gang de ltar byed pa nyid lam yin no.
mi zad pa yang bgrod cing thob par bya ba’i chos mi zad pa’i phyir bgrod par byed pa dang thob par byed pa yang mi zad pa’o – "It is imperishable: since the moments of existence to be traversed and attained are imperishable, the traversing and attaining are also imperishable."
lhun gyis grub pa’i byang chub sems dpa’ yang rnam pa bzhi ste, 1) mi g.yeng ba dang, 2) bzod pa thob pa dang, 3) mnyam pa nyid la gnas pa dang, 4) sgrib pa med pa’o – "The bodhisattva employing no effort is of four kinds: 1) undisturbed (avikṣipta), 2) having attained tolerance (kṣāntiprāpta), 3) staying in sameness (samatāsthita), and 4) without hindrances (nirāvaraṇa).

de la gcig pu bgrod pa’i lam gang zhe na?

tatra katama ekāyano mārgaḥ?

What then is the way traversed alone?

gcig pu bgrod pa’i lam la byang chub sems dpa’ rnams gzhan gyi dring la mi ’jog pa yin te; gcig pu bgrod pa’i lam zhes bya ba ni byang chub sems dpa’ gcig pu gnyis ma yin zhing, grogs med par bla na med pa yang dag par rdzogs pa’i byang chub tu go cha gyon te; bdag gi brtson ’grus dang, mthu dang, stobs kyis yongs su bzung ba’i lhag pa’i bsam pas gzhan gyi go skabs med par bdag nyid byed cing bdag gi mthu stobs kyis ’phags te, des de lta bu’i go cha sra ba bgos nas: sems can thams cad kyis yongs su thob par bya ba gang ci yod pa, de dag thams cad bdag gis yongs su thob par bya’o; gang ’phags pa thams cad dang theg pa la gsar du zhugs pa’i byang chub sems dpa’ rnams kyis thob par bya ba la, de bdag gis yongs su thob par bya’o.

ekāyane mārge bodhisattvā aparapratyayāḥ. ekāyano mārga ity: eko bodhisattvo ’dvitīyo ’sahāyo ’nuttarāyāṃ samyaksaṃbodhau saṃnāhaṃ saṃnahyati. svavīryānubhavabalaparigṛhītenādhyāśayenāparāvakāśasvayaṃkārī svabalabalodgataḥ sa evaṃ dṛḍhasaṃnāhaṃ saṃnaddho: yat kiṃcit sarvasattvānāṃ pariprāpayitavyaṃ bhaviṣyati, tad ahaṃ pariprāpayiṣyāmi yat sarvāryāḥ sarvanavayānasaṃprasthitā bodhisattvāḥ pariprāpayiṣyanti tad ahaṃ pariprāpayiṣyāmi.

On the way traversed alone the bodhisattvas are not dependent on any other. The way traversed alone [which is the one way (ekayāna), is as follows]: alone, without a second, without a companion, the bodhisattva puts on armour [producing the thought of incomparable awakening he acts with vigour (vīrya) ] for the sake of incomparable complete awakening. With determination in which his own vigour, strength and power are included, beyond situations created by others, autonomous, he distinguishes himself in power by his own power, thus he is armoured in strong armour: “Whatever living beings will attain, that I will attain; what all the holy ones and all the bodhisattvas who have recently entered the way will attain, that I will attain.

de la mi g.yeng ba ni ’jig rten las ’das pa dang ’jig rten pa’i yon tan rnams bdag ’ba’ zhig gis thob par bya ba’i phyir rtsom pa ste, de’i dbang du byas nas gcig pu bgrod pa’i lam la zhes bya ba la sogs pa gsungs so – "The undisturbed one (1) (avikṣipta) is the one who strives to attain transcendent and worldly qualities (lokottaralaukikaguṇa) only for himself, with reference to him (tam adhipatiṃ kṛtvā) it is said ..." gcig pu bgrod pa’i lam ni theg pa gcig pa’i lam ste, lam de bsgrub par bya ba la byang chub sems dpa’ rnams gzhan su la yang mi rten par bdag gcig pus sgrub par byed pa’o. theg pa gcig gi lam dngos gang yin pa bstan pa’i phyir gcig pu bgrod pa’i lam zhes bya ba la sogs pa gsungs so. byang chub tu go cha gyon ces bya ba ni bla na med pa’i byang chub thob par bya ba’i phyir byang chub tu sems bskyed cing brtson ’grus rtsom ste zhes bya ba’i don to. bdag gi brtson ’grus ni dge ba byed pa la sems spro ba’o; mthu ni bdud la sogs pas bar chad byed mi nus pa’o; stobs ni le los mi tshugs pa’o; gzhan gyi go skabs med pa zhes bya ba ni gzhan gyis grogs bya mi dgos par zhes bya ba’i don to; bdag gi mthu stobs kyis ’phags pa zhes bya ba ni bdag gi mthus ’byung zhing kun la khyad zhugs par bya ste zhes bya ba’i don to. sems can thams cad kyis yongs su thob par bya ba ni gang rig pa’i gnas dang, bzo’i gnas dang, longs spyod la sogs pa’o; gang ’phags pa thams cad dang zhes bya ba ni nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ sa la zhugs pa dang, de bzhin gshegs pa dag go; theg pa la gsar du zhugs pa ni dang po nyid du byang chub tu sems bskyed pa’am, mos pas spyod pa’i sa la zhugs pa’i byang chub sems dpa’ rnams so; thob par bya ba ni de dag gis thob par bya ba’i yon tan dran pa nye bar gzhag pa dang yang dag pa’i spong ba la sogs pa byang chub kyi phyogs kyi chos sum cu rtsa bdun dang, sa dang pha rol tu phyin pa dang, stobs dang mi ’jigs pa la sogs pa’o.

. . . . . .

sbyin pa ni bdag gi grogs ma yin gyi, bdag ni sbyin pa’i grogs so; tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab ni bdag gi grogs ma yin gyi, bdag ni tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab kyi grogs so;

na mama dānaṃ sahāyakam, ahaṃ punar dānasya sahāyah; na mama śīlakṣāntivīryadhyānaprajñāḥ sahāyakā, ahaṃ punaḥ śīlakṣāntivīryadhyānaprajñānāṃ sahāyaḥ;

Generosity is not my companion, I am rather the companion of generosity; morality, tolerance, vigour, meditation and insight are not my companions, I am rather the companion of morality, tolerance, vigour, meditation and insight;

bzod pa thob pa ni bdag nyid kyis pha rol tu phyin pa rnams yongs su sbyong bar byed pa ste, de’i dbang du byas nas sbyin pa ni bdag gi grogs ma yin gyi zhes bya ba la sogs pa gsungs so. de’i don ni pha rol tu phyin pa de dag gis bdag bsgrub cing las su rung bar bya ba ma yin gyi, bdag gis de dag bsgrub cing mthar dbyung bar bya’o zhes bya ba’i don to – "The one who has attained tolerance (2) (kṣāntiprāpta) is the one purifying the perfections himself (ātmaiva pāramitāparishodhakaḥ); with reference to him (tam adhipatiṃ kṛtvā) it is said ...

. .

bdag la ni pha rol tu phyin pa rnams kyis rim gro mi bya’i, bdag gis ni pha rol tu phyin pa rnams la rim gro bya’o; bdag la ni bsdu ba’i dngos po rnams kyis rim gror mi bya’i, bdag gis ni bsdu ba’i dngos po rnams la rim gro bya’o; bdag la ni dge ba’i rtsa ba thams cad kyis rim gror mi bya’i, bdag gis ni dge ba’i rtsa ba thams cad la rim gror bya’o;

nāhaṃ pāramitābhir upasthātavyo mayā punaḥ pāramitā upasthātavyāḥ. nāhaṃ saṃgrahavastubhir upasthātavyo, mayā punaḥ saṃgrahavastūny upasthātavyāni; nāhaṃ sarvakuśalamūlair upasthātavyo, mayā punaḥ sarvakuśalamūlāny upasthātavyāni.

I am not to be served by the perfections, the perfections are rather to be served by me. I am not to be served by the means of attraction, the means of attraction are rather to be served by me; I am not to be served by all the good moments of existence, all the good moments of existence are rather to be served by me.

mnyam pa nyid la gnas pa ni sems can thams cad yongs su smin par byed pa’i chos bsdu ba’i dngos po rnams bsgrubs pa ste, de’i dbang du byas nas bdag la bsdu ba’i dngos po rnams kyis zhes bya ba la sogs pa gsungs te, de dag gi don kyang snga ma bzhin du lta’o – "The one staying in sameness (3) (samatāsthita) is the one attaining the moments of existence which are the means of attraction (saṃgrahavastu) to mature all living beings (sarvasattvaparipāka); with reference to him (tam adhipatiṃ kṛtvā) it is said ...
Cf. supra.

. . .

gang ’di lta bu’i chos la grogs med par bdag nyid byed cing gzhan gyi go skabs med par bdag gcig pu gnyis ma yin zhing grogs med par rdo rje sa’i snying po la ’dug ste, bdud stobs dang bcas pa rnams btul la sems kyi skad cig gcig dang ldan pa’i shes rab kyis bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o, snyam la de yang mngon par rdzogs par ’tshang rgya ba,

yeṣu evaṃdharmeṣv asahāyasvayaṃkāryaparāvakāśena ekākinā mayādvitīyenāsahāyena vajramaye mahīmaṇḍale sthitena sabalaṃ savāhanaṃ māraṃ dharṣayitvaikacittakṣaṇasamāyuktayā prajñayānuttarā samyaksaṃbodhir abhisaṃboddhavyā. iti so ’bhisaṃbudhyate.

By the said moments of existence I will wake up to the incomparable complete awakening by insight [which is knowledge free of thought-construction (nirvikalpajñāna) ] connected to the moment of thought [when reaching awakening], without a companion, autonomous, beyond situations created by others, alone, without a second, established without a companion on the adamantine place on earth, having subdued the Evil One with his forces and army. Thus he wakes up.

sgrib pa med pa ni bdag gcig pus bla na med pa’i byang chub thob pa’i bar du gcod pa’i bgegs rnams ’joms pa ste, de’i dbang du byas nas gang ’di lta bu’i chos la grogs med par zhes bya ba la sogs pa gsungs so. ’di lta bu’i chos ni gong du bshad pa’i ’jig rten pa’i yon tan dang, ’jig rten las ’das pa’i yon tan dang, pha rol tu phyin pa dang, bsdu ba’i dngos po la sogs pa dang ’og nas ’byung ba bla na med pa’i byang chub tu ’tshang rgya ba’i chos rnams so. shes rab kyis zhes bya ba ni rnam par mi rtog pa’i ye shes so – "The one free of hindrances (4) (nirāvaraṇa) is the one vanquishing the hindrances for the personal attainment of the incomparable awakening; with reference to him (tam adhipatiṃ kṛtvā) it is said ...

. .

de ni, btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi gcig pu bgrod pa’i lam mi zad pa zhes bya’o.

asāv ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya ekāyano mārgaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable way traversed alone.

gcig pu bgrod pa’i lam mi zad pa bshad zin to.

XIX. Dharmacakrapravartana

XIX. Turning the Wheel of Religion.(p. 152)

80th akṣaya: Upāya

80th Imperishable: Expedient Means.

btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi thabs mi zad pa ste.

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānām upāyo ’py akṣayaḥ.

Further, reverend Śāradvatīputra, the bodhisattvas’ expedient means are also imperishable.

bya ba byed pa’i byang chub sems dpa’ ni rnam pa bzhi ste, ston pa dang, ’jug pa dang, gcod pa dang, ’dogs par byed pa’o. de la ston pa ni sems can rnams la skyes bu chen po bzhin mos shing skyes bu’i bya ba’i thabs shes pa’o; ’jug pa ni rtogs par chud pa’i thabs shes pa’o; gcod pa ni drang ba’i thabs shes pa’o; ’dogs par byed pa ni bstan pa’i tshul gyis yongs su smin pa’i thabs shes pa ste; de’i dbang du byas nas btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi thabs mi zad pa ste zhes bya ba la sogs pa gsungs te, ’dis bsdus pa’i don chos kyi ’khor lo rab tu bskor ba bstan to – "The bodhisattva performing his duties (kāryakartṛ) is of four kinds: 1) teaching (shāstṛ), 2) introducing (avatāraka), 3) interrupting (chedaka), 4) communicating (prajnyāpaka); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."
thabs mi zad pa yang thabs kyis bsgrub par bya ba’i chos rnams mi zad pa’i phyir, de sgrub par byed pa’i thabs kyang mi zad pa’o – "Expedient means is imperishable (akṣaya): since the moments of existence to be accomplished by expedient means are imperishable, the expedient means accomplishing them must also be imperishable."

de la thabs gang zhe na?

tatra katama upāyaḥ?

What then is expedient means?

thabs gang gis byang chub sems dpa’ sangs rgyas kyi chos thams cad rnam par sgrub cing slong ba ste;

upāyo yena bodhisattvaḥ sarvabuddhadharmān viṭhapayaty utthāpayati.

[In short,] that by which the bodhisattva creates and activates all the teachings of a Buddha [the perfections (pāramitā), wings of awakening (bodhipakṣika), etc.] is expedient means.

thabs gang gis byang chub sems dpa’ sangs rgyas kyi chos thams cad rnam par sgrub cing slong ba ste zhes bya ba la sangs rgyas kyi chos ni pha rol tu phyin pa dang byang chub kyi phyogs la sogs pa’o. rnam par sgrub pa ni ma ’grub pa’am, ma skyes pa la sgrub pa’am, skyed par byed pa’o, slong ba ni skyes pa rnams gong du ’phel bar byed pa ste, des na thabs so. tshig ’di ni mdor bstan pa ste, lhag ma rnams ni ji ltar sangs rgyas kyi chos rnams sgrub cing slong bar byed pa’i bshad pa’o.

thabs ni byang chub sems dpa’i dge ba’i chos thams cad nye bar gzhog pa’o; thabs ni bsam pa nges par sems pa’o; thabs ni sbyor ba rgyun mi ’chad pa’o; thabs ni lhag pa’i bsam pas bye brag tu ’phags pa’i chos ’dod pa’o; thabs ni sbyin pas pha rol tu phyin pa thams cad yongs su rdzogs par byed pa’o; thabs ni tshul khrims kyis skye ba thams cad ’dzin pa’o; thabs ni bzod pas byang chub kyi phyir lus dang, ngag dang, sems kyi rgyan to; thabs ni brtson ’grus kyis ’jug pa dang gnas pa la brtson pa’o; thabs ni bsam gtan gyis bsam gtan las phyir ldog par shes pa’o; thabs ni shes rab kyis ’dus ma byas spong ba’o; thabs ni byams pas dpung gnyen med pa rnams kyi skyabs so; thabs ni snying rjes ’khor ba la mi smod pa’o; thabs ni dga’ bas dga’ ba dang mi dga’ ba la mi mjed pa’o; thabs ni btang snyoms kyis dge ba’i rtsa ba dang tshogs thams cad ’phel ba’o; thabs ni lha’i mig gis sangs rgyas kyi spyan ’thob pa’o; thabs ni lha’i rna bas sangs rgyas kyi snyan ’thob pa’o; thabs ni pha rol gyi sems shes pas dbang po mchog dang mchog ma yin pa shes pa ’thob pa’o; thabs ni sngon gyi gnas rjes su dran pas dus gsum la chags pa med par shes pa’o; thabs ni rdzu ’phrul bya ba shes pas de bzhin gshegs pa’i rdzu ’phrul ’thob pa’o; thabs ni sems can dag gi bsam pa rnams la ’jug pa’o; thabs ni spyod pa’i mtshan nyid rab tu shes pa’o; thabs ni rgal nas ’jug pa’o, zhugs nas kyang rgal ba’o; thabs ni nyon mongs pa med pas kun nas nyon mongs pa’o; thabs ni khur bor nas khur khyer ba’o; thabs ni tshad yod pa tshad med par ston pa’o; thabs ni tshad med pa tshad yod par ston pa’o; thabs ni dbang po zhan pa rnams la gsal bar byed pa’o; thabs ni dus dang dus ma yin pa shes pa’o; thabs ni lam la lam ngan par ’gro ste, lam ngan pa la gnas pa’i sems can rnams yang dag pa’i lam la rab tu ’god pa’o; thabs ni nyung ngu las mang por byed do, mang po las tshad med par byed do; thabs ni bye ba’i sems can rnams ’dum par byed do; thabs ni tha ma dang, ’bring dang, rab la gnas pa’o; thabs ni mya ngan las ’das pa’i rigs pa las ’khor ba’i rigs par ltung ngo; thabs ni thar pa las bcings pa tshol lo; thabs ni shes bya zad par byed de, shes bya zad par yang mi ltung ngo; thabs ni spyod lam thams cad ’khrugs par byed la spyod lam rnams las kyang mi nyams so; thabs ni sems can la lta ba’i tshul khrims la ma yin no; thabs ni bsdu bas lta ba la rten gyi rtsod pas ni ma yin no; thabs ni sgra ’byin pa’o; thabs ni khams gsum pa spyod yul ba’o; thabs ni rnam par thar pa’i sgo gsum ’thob pa’i mtshan nyid spyod pa’o; thabs ni ’phags pa ma yin pa’i skye bo dang ’dres kyi, ’phags pa’i skye bo dang ma ’dres pa’o; thabs ni mya ngan las ’das pa la rgyab kyis bltas shing ’khor ba la mngon du phyogs pa’o; thabs ni bdud kyi spyod yul na nyon mongs pa med par snang ba’o; thabs ni thams cad nas thams cad de, thams cad nas thams cad ba’ang ma yin te.

bodhisattvasya sarvakuśaladharmopasthānam upāyaḥ; āśayanidhyaptir upāyaḥ; anupacchinnaprayoga upāyaḥ; adhyāśayena viśiṣṭadharmakāma upāyaḥ; dānena sarvapāramitāparipūrir upāyaḥ; śīlena sarvajanmaparigraha upāyaḥ; kṣāntyā bodhaye kāyavāgmano’laṃkāratopāyaḥ; vīryeṇa pravṛttisthityudyoga upāyaḥ; dhyānena dhyānavyāvartanajñānam upāyaḥ; prajñayāsaṃskṛtaprahāṇa upāyaḥ; maitryātrāṇatrāṇatopāyaḥ; karuṇayā saṃsārākuṃsanatopāyaḥ; muditayā priyāpriyādhivāsanatopāyaḥ; upekṣayā sarvakuśalamūlopacaya upāyaḥ; divyena cakṣuṣā buddhacakṣuḥprāptir upāyaḥ; divyena śrotreṇa buddhaśrotraprāptir upāyaḥ; paracittajñānenendriyavarāvarajñānaprāptir upāyaḥ; pūrvanivāsānusmṛtyā tryadhvāsaṅgajñānam upāyaḥ; ṛddhividhijñānena tathāgatarddhiprāptir upāyaḥ; sattvāśayapraveśa upāyaḥ; caritalakṣaṇaprajñānam upāyaḥ; uttīryāvataraṇam avatīryottaraṇam upāyaḥ; niṣkleśatvena saṃkleśa upāyaḥ; bhāram apahṛtya bhāravahanatopāyaḥ; parimāṇāparimāṇadeśanopāyaḥ; aparimāṇaparimāṇadeśanopāyaḥ; mṛdvindriyeṣūttānīkaraṇam upāyaḥ; kālākālajñatopāyaḥ; mārge kumārgagamanena kumārgasthitānāṃ sattvānāṃ samyagmārgapratiṣṭhāpanopāyaḥ; alpād bahulīkaraṇaṃ bahor apramāṇīkaraṇam upāyaḥ; bhinnānāṃ sattvānāṃ pratisaṃdhānam upāyaḥ; mṛdumadhyādhimātreṣu viharatīty upāyaḥ; nirvāṇayogāt saṃsārayoge patatīty upāyaḥ; mukto bandhanaṃ paryeṣata ity upāyaḥ; jñeyaṃ kṣapayann api na jñeyakṣaye patatīty upāyaḥ; sarveryāpathān vikṣipann api neryāpathān parijahātīty upāyaḥ; sattve ’vekṣā na śīlam upāyaḥ; saṃgraheṇa dṛṣṭisaṃniśrayo na vigraheṇopāyaḥ; nirghoṣa upāyaḥ; trilokagocara upāyaḥ; trayāṇāṃ vimokṣamukhānām prāptilakṣaṇā caryopāyaḥ; anāryajanasaṃsṛṣṭir nāryajanasaṃsṛṣṭir upāyaḥ; nirvāṇaparāgdṛk saṃsārābhimukha upāyaḥ; māragocare niṣkleśābhāsa upāyaḥ; sarvataḥ sarvaṃ na sarvataḥ sarvam upāyaḥ.

[The following describes how it is:] The bodhisattva’s practice of all good moments of existence [giving birth as god or human being] is expedient means; introspection into one’s intention is expedient means; unbroken practice is expedient means; desiring with determination religious teachings which are distinguished [from those of disciples and isolated buddhas, namely those of the great way] is expedient means; fulfilling all the perfections through generosity is expedient means; assuming any kind of birth with morality is expedient means; to adorn body, speech and mind with tolerance for the sake of awakening is expedient means; exertion for beginning and carrying through with vigour is expedient means; knowledge of returning from [the worlds of] meditation (dhyānadhātu) to be born in the world of passion (kāmadhātu) through meditation is expedient means; giving up the unconditioned [while understanding it; not remaining in the sphere of the unconditioned (asaṃskṛtadhātu),but doing things pertaining to the conditioned (saṃskṛtakṛtya) ] with insight is expedient means; protecting the unprotected with friendliness is expedient means; not being contemptuous of existence because of one’s compassion is expedient means; to endure pleasant and unpleasant with joy is expedient means; to heap up all the accumulations of roots of the good with equanimity is expedient means; attaining the sight of a Buddha by means of divine sight is expedient means; attaining the hearing of a Buddha by means of divine hearing is expedient means; attaining knowledge of superior and inferior abilities through knowledge of others’ thoughts is expedient means; unattached knowledge of the three times through remembering earlier places of birth is expedient means; attaining the magical power of a Buddha with knowledge of the methods of magical power is expedient means; entering the intentions of living beings is expedient means; knowledge of the characteristics of behaviour is expedient means; descending after having ascended, ascending after having descended [that is, though having attained the above-mentioned qualities by meditation (dhyāna), etc., by the power of expedient means (upāyavaśena) he returns and keeps practising on lower stages (bhūmi) ] is expedient means; vice by virtue of freedom from vice [that is, having got rid of the hindrances of vices and knowledge of objects (kleśajñeyâvaraṇa), being without vices (niṣkleśabhūta), but appearing full of vices (kliṣṭa) in existence (saṃsāra) for the sake of living beings (sattvārtha) ] is expedient means; when, having put down the burden [of the five parts of personality (pañcaskandha) ], he [though unsullied (anāsravabhūta) ] takes up the burden [again for the sake of living beings (sattvārtha) ] it is expedient means; displaying the measurable as immeasurable is expedient means; displaying the immeasurable as measurable is expedient means; making things clear to those with weak abilities is expedient means; knowledge of the right and wrong time [to act] is expedient means; going by bad ways [the ways of existence (saṃsāramārga) ] though being on the way [viz. the sacred way (āryamārga) ] so as to set beings who are on bad ways on the right way is expedient means; making much out of little [by transforming into incomparable awakening (anuttarabodhipariṇāmanā) with pure intention (śuddhâśayena) small things, gifts, etc.], making the immeasurable out of much [with the purity of transforming (pariṇāmanāpariśuddhyā) great things, gifts, etc.] is expedient means; reconciling beings in discord is expedient means; when he stays with the weak, the average and the able, it is expedient means; when he falls from the practice of extinction to the practice of existence, it is expedient means; when he seeks bondage while liberated, it is expedient means; when, though he makes objects [both conditioned (saṃskṛta) and unconditioned (asaṃskṛta) ] of cognition perish [understanding them as empty (śūnya) ], he does not fall into [the extreme of emptiness (śūnyânta), namely] the destruction of objects of cognition, it is expedient means; when, though he [when practising intent on the good of living beings (sattvārthacaritakāle) ] relaxes the proper modes of deportment [of practising meditation, concentration, etc. (dhyānasamādhyādicarita) ], he does not give up the proper modes of deportment [which is the aim of meditation and concentration (dhyānasamādhyartha) ], it is expedient means; having living beings in view, (p. 153) not the morality [of the vows of the monastic code (prātimokṣasaṃvara) ] is expedient means; adopting viewpoints to attract [beings to educate them], not to make disaccord [like the tīrthikas] is expedient means; speaking [and thus teaching religion with words and expressions through expedient means for the sake of living beings, though understanding that all moments of existence are beyond expression (anabhilāpya) ] is expedient means; expedient means has the threefold world as its range; the practice having the character of attaining the three gates to liberation is expedient means; mixing with the unholy [even though being holy oneself (ātmaîvâryabhūto ’pi) ] and not mixing with the holy is expedient means; having turned the view away from extinction [though having attained it] and facing existence [for the sake of beings (sattvārtha) ] is expedient means; the light of no vices even in the region of the Evil One [the sphere of passion (kāmadhātu) ] is expedient means; [knowledge that, according to concealed truth (saṃvṛtitas),] all [substances (bhāva) may be born] from any [substance, and, according to the highest truth (paramārthatas), understanding that] none [not even a single substance, is born] from any [substance] is expedient means.

thabs ni byang chub sems dpa’i dge ba’i chos thams cad nye bar gzhog pa zhes bya ba ni thabs ni lha dang mir skye ba’i dge ba’i chos rnams la gnas pa’am, de la goms par byed pa’i don to. bsam pa nges par sems zhes bya ba ni sems kyi chos rnams la rtog cing gtan la ’bebs pa’i don to. sbyor ba rgyun mi ’chad ces bya ba ni lus dang ngag gis dge ba’i chos la rgyun mi ’chad par spyod ces bya ba’i tha tshig go. lhag pa’i bsam pas bye brag tu ’phags pa’i chos ’dod ces bya ba’i nyan thos dang rang sangs rgyas kyi chos las bye brag tu ’phags pa theg pa chen po’i chos la sems thag pa nas dad pa’i don to. thabs ni sbyin pas pha rol tu phyin pa thams cad yongs su rdzogs par byed ces bya ba ni sbyin pa’i pha rol tu phyin pa gcig pus pha rol tu phyin pa drug yongs su rdzogs par byed pa ni thabs te; de la zang zing gi sbyin pas ni sbyin pa’i pha rol tu phyin pa yongs su rdzogs par byed pa’o; mi ’jigs pa’i sbyin pas ni tshul ’khrims dang bzod pa’i pha rol tu phyin pa rdzogs par byed do; chos sbyin pas ni brtson ’grus dang, bsam gtan dang, shes rab kyi pha rol tu phyin pa yongs su rdzogs par byed do. tshul khrims kyis skye ba thams cad ’dzin pa ni tshul khrims rnam par dag pa’i rnam par smin pa mtho ris su nges kyang thabs kyi dbang gis sems can gyi don spyad pa’i phyir mtho ris ’ba’ zhig tu skye bar ma zad kyi, skye ba thams cad du ’byung ba’o. thabs ni bzod pas byang chub kyi phyir zhes bya ba la bzod pa dang ldan pas lus bzang ba dang, ngag snyan pa dang, sems dang bar ’gyur te, lus dang ngag yid dang ba de sems can gzhan gyis mthong zhing thos na dad cing byang chub tu sems bskyed par ’gyur bas kyang byang chub kyi phyir lus dang ngag dang sems kyi rgyan ces bya’o. brtson ’grus kyis ’jug pa dang gnas pa la brtson pa zhes bya ba la, ’jug pa la brtson pa dang gnas pa la brtson pa zhes brtson pa’i tshig gnyi ga dang sbyar ro, de la ’jug pa la brtson pa ni byang chub kyi rgyu’i dge ba’i rtsa ba dang po rtsom pa’o, gnas pa la brtson pa ni dge ba’i rtsa ba brtsams pa mthar phyin pa’o. bsam gtan gyis bsam gtan las phyir ldog pa shes pa ni bsam gtan gyi khams gong ma dag tu skyes kyang, thabs kyi dbang gis ’dod pa’i khams su skye ba len par byed pa’o. shes rab kyis ’dus ma byas spong ba zhes bya ba ni shes rab kyis ’dus ma byas rtogs kyang, thabs kyis zin pas ’dus ma byas kyi dbyings la mi gnas shing ’dus byas kyi bya ba rnams kyang byed pa’o. byams pas dpung gnyen med pa rnams kyi skyabs zhes bya ba ni ngan song gi sdug bsngal myong ba dang rnam par grol ba mthong ba ni dpung gnyen med pa ste, de dag skye ’gro dang rnam par grol ba’i bde ba thob pa’i skyabs byed pa ni thabs so; snying rjes ’khor ba la mi smod ces bya ba la sems can gyi sdug bsngal sel bar byed pa’i snying rjes ’khor ba sdug bsngal gyi gnas yin yang smod par mi byed pa ni thabs so; dga’ bas dga’ ba dang mi dga’ ba la mi mjed pa zhes bya ba la chos kyi kun dga’ la dga’ ba dang, ’khor ba’i rang bzhin sdug bsngal zhing mi dga’ ba can yin yang thabs kyi dbang gis de la mi snyam pa ni thabs so; btang snyoms kyis dge ba’i rtsa ba dang tshogs thams cad ’phel zhes bya ba la, btang snyoms kyi rang bzhin ji’ang mi spyod pa yin pa las, thabs kyi dbang gis btang snyoms kyi dus na btang snyoms las kyang ma nyams la, dge ba’i rtsa ba dang, bsod nams dang ye shes kyi tshogs ’phel bar byed pa’i spyod pa yang mi gtong ba’o. lha’i mig gis sangs rgyas kyi spyan thob pa zhes bya ba ni byang chub sems dpa’i lha’i mig gis sangs rgyas kyi spyan thob pa yang thabs te, lhag ma rnams la yang de bzhin du sbyar ro. thabs ni sems can dag gi bsam pa rnams la ’jug pa zhes bya ba ni sems can gyi bsam pa dang bag la nyal ba ji ’dra ba shes pa ni thabs so; thabs ni spyod pa’i mtshan nyid rab tu shes pa’o zhes bya ba la, de ltar sems can rnams kyi bsam pa shes pas sems can rnams kyi ’dod chags la sogs pa nyon mongs pa che chung gi spyod pa rnams shes pa ni thabs so. rgal nas ’jug pa ni bsam gtan la sogs pas gong ma rnams su phyin kyang thabs kyi dbang gis de nas slar ldog cing sa ’og ma dag tu ’jog cing spyod pa’o. nyon mongs pa med pas kun nas nyon mongs pa shes bya dang nyon mongs pa’i sgrib pa spangs te; nyon mongs pa med par gyur kyang, sems can gyi don du ’khor ba na spyod cing nyon mongs pa’o. khur bor bas khur khyer ba ni phung po lnga’i khur bor te zag pa med par gyur kyang, thabs kyi dbang gis sems can gyi don spyod cing phung po’i khur len pa’o. tshad yod par tshad med par ston pa ni chos kyi mdo bzhi lta bu la sogs pa tshad yod pa dag las sems kyi spyod pa dang sbyar te, chos kyi phung po brgyad khri bzhi stong la sogs pa tshad med par ston cing ’chad pa’o; tshad med pa tshad yod par ston pa ni chos kyi phung po brgyad khri bzhi stong la sogs pa yang, chos kyi mdo bzhir nyung ngur bsdus nas ’chad pa’o. dbang po zhan pa rnams la gsal bar byed pa ni dbang po rtul po rnams la yang ston, mkhas pa’i thabs kyis don dka’ ba rnams gsal bar go bar byed pa’am, dbang po rnon par byed pa’o. dus dang dus ma yin pa shes pa ni bya ba dang mi bya ba’i dus la mkhas pa’o. lam nas lam ngan par ’gro ba ni ’phags pa’i lam la gnas kyang ’khor ba’i lam du yang ’gro ba’o. nyung ngu las mang po byed pa ni sbyin pa la sogs pa’i dngos po chung ngu yang bsam pa dag pas bla na med pa’i byang chub tu bsngo bas mang po dang ’bras bu chen po thob par byed pa’o; mang po las tshad med par byed pa ni sbyin pa la sogs pa dngos po chen po bsngo ba yongs su dag pas tshad med par byed pa’o. bye ba’i sems can rnams ’dum par byed pa ni sems can phan tshun bye ba dang dge ba’i rtsa ba dang bral bar gyur pa rnams ’dum par byed cing dge ba’i rtsa ba la ’jog par byed pa’o. tha ma dang ’bring dang rab la gnas pa ni sems can rab ’bring gsum dang mthun par spyod cing ston pa’o. mya ngan las ’das pa’i rigs pa las ’khor ba’i rigs par ltung ba ni mya ngan las ’da’ bar spyor ba’am, spyod pas mya ngan las ’da’ ba thob kyang, de ni mi gnas par ’khor ba yang spyod cing ’jug pa ste; rigs pa zhes bya ba ni skabs ’dir sbyor ba’am spyod pa la bya’o. thar pa las bcings pa tshol ba ni nyon mongs pa la sogs pa’i bcings las thar kyang sems can gyi don spyod pa la thabs kyis nyon mongs pa dang bcas par ston pa’o. shes bya zad par byed de shes pa zad par yang mi ltung zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos shes par bya ba rnams zad cing stong par chud kyang thabs kyis kun tu spyad pa mi gtong ba’i phyir stong pa’i mthar yang mi ltung ba’o. spyod lam thams cad ’khrug par byed pa la spyod lam rnams las kyang mi nyams so zhes bya ba ni thabs kyis sems can gyi don spyod pa’i tshe bsam gtan dang ting nge ’dzin la sogs pa’i spyod pa las langs kyang bsam gtan dang ting nge ’dzin gyi don las nyams par yang mi ’gyur ba’o. sems can la lta ba’i tshul khrims la ma yin pa ni ’phags pa nyan thos la sogs pa ltar thabs med pa ni ma yin gyi, sems can gyi don du spyod pa nyid byang chub sems dpa’i tshul khrims yin pas sems can gyi don mthong na, so sor thar pa’i sdom pa la mi lta’o. bsdu bas lta ba la brten cing rtsod pas ni ma yin no zhes bya ba la sogs pa rnams bsdu zhing drang ba’i phyir don mthun par spyad pa la sogs pa’i sgo nas ’dul zhing drang bar bya ba’i sems can de dag gi lta ba yang phyogs shing rten gyi, mu stegs can la sogs pa ltar lta ba des mchog tu ’dzin cing rtsod pa ni ma yin pa’o. sgra ’byin pa’o zhes bya ba ni chos thams cad brjod du med par rtogs kyang sems can gyi don du thabs kyis sgra dang tshig gi sgo nas chos ston pa’o. khams gsum pa spyod yul pa ni khams gsum gyi ’dod chags dang bral te khams gsum las ’das kyang sems can gyi don du khams gsum na spyod pa’o. rnam par thar pa’i sgo gsum thob pa’i mtshan nyid spyod pa ni stong pa nyid la sogs pa rnam par thar pa’i mtshan nyid la spyod pa’o. ’phags pa ma yin pa’i skye bo dang ’dres kyi (304a) ’phags pa’i skye bo dang ma ’dres pa ni bdag nyid ’phags par gyur kyang ’phags pa’i sa na mi gnas par so so’i skye bo’i sa na gnas shing spyod pa’o. mya ngan las ’das pa la rgyab kyis phyogs shing ’khor ba la mngon du phyogs pa ni mya ngan las ’das pa thob kyang de la mi phyogs mi gnas par sems can gyi don du ’khor ba la phyogs shing spyod pa’o. bdud kyi spyod yul na nyon mongs pa med par snang ba ni ’dod pa’i khams bdud kyi spyod yul na ’dug kyang ’dod pa dang bdud kyi dbang du mi ’gyur ba’o. thams cad nas thams cad de thams cad nas thams cad pa yang ma yin pa ni thabs mkhas pas kun rdzob tu dngos po thams cad las dngos po thams cad skye bar shes shing ’byung bar yang nus la, don dam par dngos po thams cad gang las kyang gcig kyang mi skye bar rtogs pa’o.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

btsun pa sha ra dva ti’i bu, ’di ni byang chub sems dpa’ rnams kyi thabs mi zad pa zhes bya’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya upāyaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable expedient means.

thabs mi zad pa bshad zin to.

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi mi zad pa brgyad cu ste; mi zad pa ’dir sangs rgyas kyi chos thams cad chud cing ’dus pa’o.

ime, bhadanta śāradvatīputra, bodhisattvānām aśītir akṣayāḥ, eṣv akṣayeṣu sarvabuddhadharmā antarbhūtāḥ saṃgṛhītāḥ.

These, reverend Śāradvatīputra, are the bodhisattvas’ eighty imperishables; in these imperishables all the Buddhas’ teachings are included and summarized.

dbang thob pa’i byang chub sems dpa’ ni rnam pa bzhi ste; 1) skyes bu chen por gyur pa dang, 2) seng ge’i sgra chen po can dang, 3) shin tu dam bcas pa can dang, 4) mi brjed pa’i chos can no: 1) sems can gyi mchog dam pa skyes bu chen po zhes bya ba ni gang mtshan dang dpe byad rnams dang ldan pa yin no; 2) seng ge’i sgra chen po can ni gang stobs bcu thob pa ste, nyon mongs pa dang shes bya’i sgrib pa thams cad spangs pa dang, khyu mchog gi gnas chen por rab tu shes shing tshangs pa’i ’khor lo rab tu bskor ba dang, ’khor du seng ge’i sgra yang dag par sgrog par byed pa’o; 3) shin tu dam bcas pa ni mi ’jigs pa bzhi thob pa dag gis shes pa dang spong ba yang yang dag par rab tu shes la gzhan gyi mi mthun pa’i phyogs dang gnyen po yang rab tu shes pa’o; 4) mi brjed pa’i chos can sems can mchog dam pa sangs rgyas kyi chos ma ’dres pa bco brgyad thob pa ste, spyod pa phun sum tshogs pa dang, rnyed pa phun sum tshogs pa dang, nan tan phun sum tshogs pa’o – "The bodhisattva who has attained powers (vaśitāprāpta) is of four kinds: 1) having become a great man (mahāpuruṣabhūta), 2) having the great roar of a lion (mahāsiṃhanādin), 3) having good promises (supratijña), and 4) with qualities never lost (asaṃpramoṣadharmin). 1) Being a chosen and superb being (varāgrasattva), having become a great man (mahāpuruṣabhūta), he is furnished with the characteristics (lakṣaṇa) and the marks of beauty (anuvyañjana). 2) Having the great roar of a lion (mahāsiṃhanādin) he has attained the ten powers (daśabala) and has done away with the hindrances of knowledge and vices (jñeyakleshāvaraṇaprahīṇa), knowing the great stage of a hero (vṛṣabha), turning the royal wheel of Brahmā (brahmacakrapravartin) and sounding the lion’s roar (siṃhanādasaṃnādin) in the round of rebirth (saṃsāra). 3) Having good promises (supratijña), with the four kinds of intrepidities (vaiśāradya) he knows as they are (yathābhūtaṃ prajānāti) knowledge (jñāna) and elimination (prahāṇa), and thus he knows the antidote (pratipakṣa) for the contraries (vipakṣa) of others. 4) With qualities never lost (asaṃpramoṣadharmin), as a chosen and superb being (varāgrasattva) he has attained the eighteen special qualities of a Buddha (āveṇikabuddhadharma), and is perfected in practice (caryāsaṃpanna), perfected in attainment (lābhasaṃpanna) and perfected in progress (pratipattisaṃpanna)".
Though mentioned both here and in the introduction of ṭ the vashitāprāpta bodhisattvas are not related to any of the chapters of Akṣ. Cf. Bbh p. 5524f: sa evaṃ vashitāprāptaḥ sarvasattvataś ca śreṣṭo bhavati niruttaraḥ ....
265b7-266a6: btsun pa śa ra dva ti’i bu ’di dag ni byang chub sems dpa’ rnams kyi mi zad pa brgyad cu ste zhes bya ba la byang chub sems bskyed nas thabs kyi bar du ming gis smos pa de rnams mi zad pa brgyad cu zhes bya ste; de dag mi zad pa yang 1) rtag tu dge ba dang, 2) ngo bo nyid mi nyams pa dang, 3) ngo bo nyid mi gtong ba dang, 4) bdag gi las byed pa dang, 5) rtag tu ’bras bu yongs su ’dzin pa dang, 6) rgyu yongs su mi zad pa dang, 7) don dam par mi zad pa’o. de la 1) rtag tu dge bas mi zad pa ni byang chub tu sems bskyed pa la sogs pa brgyad cu po de rnams nam yang mi dge bar mi gyur gyi, rtag tu dge ba’i rgyun mi ’chad pa’i phyir ro; 2) ngo bo nyid mi nyams pa ni brgyad cu po de rnams kyi rang bzhin ’bri zhing nyams par mi ’gyur ba’i phyir ro; 3) ngo bo nyid mi gtong ba ni byang chub kyi sems la sogs pa brgyad cu po de rnams kyi ngo bo nyid med pa’am, gzhan du mi ’gyur ba’i phyir mi zad pa’o; 4) bdag gi las byed pa ni byang byang chub kyi sems la sogs pa brgyad cu po de rnams rang rang gi dmigs pa’am bya ba gang yin pa las mi ’gyur ba’o; 5) rtag par ’bras bu yongs su ’dzin pa ni byang chub kyi sems la sogs pa so so’i ’bras bu gang yin pa thob par byed de, ’bras bu med par mi ’gyur ba’i phyir mi zad pa’o; 6) rgyu yongs su mi zad pa ni byang chub kyi sems la sogs pa de skye ba’i rgyu ni sems can la dmigs pa ste, dmigs par bya ba’i sems can rnams mi zad pas na byang chub kyi sems la sogs pa de dag kyang mi zad pa’o; 7) don dam par mi zad pa ni don dam par brgyad cu po de dag thams cad kyang de bzhin nyid kyi ngo bo ste, de bzhin nyid ni nams kyang ’gyur ba med pa’i phyir mi zad pa’o.
– Reverend Sāradvatīputra, these are the eighty imperishabilities of the bodhisattvas, it is said, the eighty imperishables are the ones from producing the thought of awakening to expedient means as mentioned by name. They are imperishables in being 1) always good (nityakushala), 2) not changing their own nature (acyutasvabhāva), 3) not giving up their nature (anutsṛṣṭasvabhāva), 4) fulfilling their proper actions (svakarmakṛt), 5) always bringing fruit (nityaphalaparigraha), 6) their cause never comes to an end (aparikṣīṇahetu), 7) imperishable in the highest meaning (paramārthākṣaya). As for 1) always good (nityakushala): the eighty qualities of the bodhisattvas – producing the thought of awakening, etc. – never change into bad (akushala), through the indefatigability of constant good (nityakushalāsraṃsanatayā); 2) not changing their own nature (acyutasvabhāva): the own nature (svabhāva) of those eighty qualities does not increase or decrease; 3) not giving up their own nature (anutsṛṣṭasvabhāva): the own nature (svabhāva) of those eighty qualities – the thought of awakening, etc. – is imperishable (akṣaya) since it is non-existent and not anything else (abhāvānanyathātva); 4) fulfilling their proper actions (svakarmakṛt): those eighty qualites – the thought of awakening, etc. – do not swerve from their proper object (ālambana) or action (kriyā); 5) always bringing fruit (nityaphalaparigraha): the thought of awakening, etc., reach each their proper fruit (phala), they are imperishable since they are never without fruit (niṣphala); 6) their cause never comes to an end (aparikṣīṇahetu): namely the cause producing (utpādahetu) the thought of awakening, etc., the [eighty qualities] have living beings as the object (sattvālambana), and since the living beings, which are to be made the object (ālambanīkartavya) [of the qualities], are imperishable (akṣaya), those [qualities] also – the thought of awakening, etc. – are imperishable (akṣaya); 7) imperishable in the highest meaning (paramārthākṣaya): in the highest meaning (paramārthatas) all those eighty [qualities] have suchness as their own nature (tathatāsvabhāva), and thus they are imperishable (akṣaya) since suchness (tathatā) never changes.

XX. Parindanā

XX. Presenting

Sections of the Parīndanā chapter: mi zad pa’i chos sgo zhes bya bas man chad bstan pa rdzogs pas don bcu gcig bstan te, 1) bstan pa’i bdag nyid chen po dang, 2) ston pa la mchod cing bstod pa dang, 3) ston pas rjes su yi rang ba dang, 4) dge ba’i bshes gnyen dang bstan pa la drin gzo zhing rjes su yi rang ba dang, 5) ston pa dang bstan pa gces par bya ba dang, 6) de’i rgyu brjod pa dang, 7) bstan pa bsrung bar dam bcas pa dang, 8) bstan pa gtad pa dang, 9) ’gal ba ston pa la bzod par gsol ba dang, 10) mtshan dri ba dang, 11) mtshan du bya ba’o. 1) de la mi zad pa’i chos kyi sgo zhes bya ba nas brtsams te bzod pa thob par gyur to zhes bya ba yan chad kyis bstan pa’i bdag nyid chen po bstan to. 2) thams cad dang ldan pa’i ’khor de yang zhes bya ba nas brtsams te mi zad pa ’di dang ldan par ’gyur ro zhes ched du brjod pa ched du brjod do zhes bya ba yan chad kyis ston pa la mchod cing bstod pa bstan to. 3) de nas bcom ldan ’das kyis zhes bya ba nas brtsams te ’jig rten gyi mchod rten lags so zhes gsol to zhes bya ba yan chad kyis ston pas rjes su yi rang bar bstan to. 4) de nas phyogs bcu kun nas zhes bya ba nas brtsams te dga’ ba ’di dag btang ngo zhes bya ba yan chad kyis dge ba’i bshes gnyen dang bstan pa la drin gzo zhing rjes su yi rang bar bstan to. 5) de nas thams cad dang ldan pa’i ’khor ces bya ba nas brtsams te rgya cher rab tu ston pa lta ci smos zhes bya ba yan chad kyis ston pa dang bstan pa gces par bya ba bstan to. 6) de nas bcom ldan ’das kyis ’khor de’i zhes bya ba nas brtsams te de ni sangs rgyas kyi chos thams cad la gzhol ba yin no zhes bya ba yan chad kyis de’i rgyu brjod pa bstan to. 7) de nas rgyal po chen po zhes bya ba nas brtsams te bag tsam gyis kyang bar chad bgyid du mi mchi’o zhes bya ba yan chad kyis bstan pa bsrung bar dam bcas pa bstan to. 8) de nas bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la zhes bya ba nas brtsams te legs so legs so zhes bya ba yan chad kyis bstan pa gtad pa bstan to. 9) de nas bcom ldan ’das la byang chub sems dpa’ sems dpa’ chen po blo gros mi zad pa zhes bya ba nas brtsams te khyod ’dra ba’i skyes bu dam pa rnams la shin tu bzod do zhes bya ba yan chad kyis ’gal ba ston pa la bzod par gsol ba bstan to. 10) de nas bcom ldan ’das la zhes bya ba nas brtsams te ’di ji lta bur gzung bar bgyi zhes bya ba yan chad kyis mtshan dri ba bstan to. 11) bcom ldan ’das kyis bka’ stsal pa zhes bya ba nas brtsams te sangs rgyas kyi bya bas nye bar gnas par ’gyur ro zhes bya ba yan chad kyis mtshan du bya bar bstan to.

byang chub sems dpa’ blo gros mi zad pas mi zad pa’i chos kyi sgo’i le’u ’di bshad pa na, srog chags ’bum phrag bdun cu rtsa brgyad sngon bla na med pa yang dag par rdzogs pa’i byang chub tu sems ma bskyed pa sems skyes par gyur to, byang chub sems dpa’ lnga khri nyis stong ni mi skye ba’i chos la bzod pa thob par gyur to.

asminn akṣayadharmamukhaparivarte ’kṣayamatinā bodhisattvena nirdiśyamāne ’ṣṭāsaptatyāḥ prāṇaśatasahasrāṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, dvāpañcaśataś ca bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā.

1) [Greatness of the teaching (nirdeśamahātmya):] When this chapter on the entrance into the imperishable moments of existence was taught by the bodhisattva Akṣayamati, seventy-eight thousand beings produced the thought of incomparable complete awakening, and fifty-two thousand bodhisattvas attained tolerance to the fact that all moments of existence are unborn.

mi zad pa’i chos kyi sgo zhes bya ba ni mdo sde ’di las mi zad par gtogs pa’i chos dpag tu med pa ’byung ba ni mi zad pa’i chos kyi sgo zhes bya’o.

thams cad dang ldan pa’i ’khor des kyang chos kyi rnam grangs ’di la mchod par bya ba’i phyir me tog gi phreng ba dang, me tog gi gdugs dang, me tog gi rna rgyan kha dog dang ldan pa, dri dang ldan pa rnam pa sna tshogs kyis bcom ldan ’das dang byang chub sems dpa’ blo gros mi zad pa la mngon par gtor to.

sarvāvatī ca sā parṣad asya dharmaparyāyasya pūjanāya puṣpāvalibhiḥ puṣpacchattraiḥ puṣpakarṇikābhir nānāvarṇagandhikābhir bhagavantam akṣayamatiṃ ca bodhisattvam abhiprakirati sma.

2) [Offering to and praising the Teacher (śāstṛpūjāstuti):] To honour that exposition of religion the whole of that assembly sprinkled flower-garlands, flower-parasols (p. 154) and flower-ear-ornaments of different colours and fragrances on the Lord and the bodhisattva Akṣayamati.

lha rnams kyis kyang steng gi nam mkha’ la glu blangs te ’di skad ces:

devāś coparivihāyasi gāyanta udānam udānayanti sma:

And gods up in the air exclaimed singing:

ched du brjod pa ched du brjod ces bya ba ni dga’ ba dang gzengs mthos pa’i tshig ’di skad du smras so zhes bya ba’i don to.

- sangs rgyas bcom ldan ’das rnams kyi bla na med pa yang dag par rdzogs pa’i byang chub bskal pa bye ba khrag khrig brgya stong grangs med par bsgrubs pa gang yin pa, de ni byang chub sems dpa’ blo gros mi zad pas chos kyi rnam grangs ’dir mi zad pa’i rnam pas bstan to. sems can gang dag mi zad pa’i sgo’i le’u’i chos kyi rnam grangs ’di nyan cing, thos nas kyang mos pa dang, yongs su ’dri ba dang, ’dzin pa dang, ’chang ba dang, klog pa dang, kun chub par byed pa dang, gzhan dag la yang rgya cher yang dag par ston pa, de dag kyang mi zad pa ’di dang ldan par ’gyur ro, zhes ched du brjod pa ched du brjod do.

yā buddhānāṃ bhagavatāṃ koṭinayutaśatasahasrāsaṃkhyeyakalpasaṃpāditānuttarā saṃyaksaṃbodhiḥ, sākṣayamatinā bodhisattvenāsmin dharmaparyāye ’kṣayākāreṇa nirdiṣṭā. ye sattvā imam akṣayamukhaparivartaṃ dharmaparyāyaṃ śroṣyanti, śrutvā cādhimokṣyanti likhiṣyanty udgrahiṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti parebhyaś ca vistareṇa saṃprakāśayiṣyanti, te ’nayākṣayatayā samanvāgatā bhaviṣyanti.

– The incomparable complete awakening attained by the Awakened Lords in a hundred thousand times ten million times a hundred thousand million immeasurable world-ages has been taught by the bodhisattva Akṣayamati in this exposition of religion in an imperishable form. And the beings who hear this exposition of religion, the chapter which is an entrance into imperishability, and having heard it believe in it, write it out, understand it, retain it, read it, master it and explain it fully to others, they will be endowed with this imperishability.

mi zad pa’i rnam pas bstan zhes bya ba ni mi zad pa’i tshul gyis bstan ces bya ba’i don to.

. .

de nas bcom ldan ’das kyis nyid kyi sku las phrag pa’i ras phud de byang chub sems dpa’ blo gros mi zad pa la chos kyi dgab pa’i phyir byin nas, ’di skad ces bka’ stsal to:

atha bhagavān svakāyād avatāryāṃśukam akṣayamataye bodhisattvāya dharmāchādanārtham anuprayacchati sma:

3) [Joy of the Teacher (śāstranumodana):] Then the Lord took from his own body a piece of cloth, and giving it to the bodhisattva Akṣayamati as a gift of religion, he said:

chos kyi dgab pa’i phyir zhes bya ba ni chos phyin ci ma log par bshad pas, de’i phyir byin pa ni chos kyi dgab pa’i phyir byin pa’o; cf. Sdhmp p. 44512-4462; Edg. s.v. āchāda, āchādana, āchādayati.

- legs so, legs so! skyes bu dam pa, mi zad pa’i chos kyi rnam grangs ’di khyod kyis legs par smras so; khyod la de bzhin gshegs pa rjes su yi rang ngo. gang khyod la ngas rjes su yi rang ba, de la sangs rgyas bcom ldan ’das gang gā’i klung gi bye ma snyed dag kyang rjes su yi rang ngo.

sādhu sādhu, kulaputra, subhāṣitas tvayāyaṃ dharmaparyāyas, tvayā tathāgato ’numodate! yā tvayā madanumodanā gaṅgānadīvālukāsamā buddhā bhagavanto ’pi tayānumodate.

– Good, good, son of good family, this exposition of religion was well spoken by you, and the Tathāgata rejoices because of you. And because of my joy for you, as many Awakened Lords as there are sands in the river Gaṅgā also rejoice.

legs so legs so zhes lan gnyis su smras pa ni don rnam pa gnyis kyi phyir te, 1. gdon mi za ba dang, 2. gzhan ma yin pa’o. 1. gdon mi za ba ni nges par bla na med pa’i byang chub kyi rgyur ’gyur bas legs so zhes bya ba dang po gsungs so; 2. phyin ci ma log par bshad de don gzhan ma yin pas legs so zhes bya ba gnyis pa gsungs so. legs par smras pa zhes bya ba ni phyin ci ma log par bshad do zhes bya ba’i don to.

. .

de nas byang chub sems dpa’ blo gros mi zad pas phrag pa’i ras de lag pa gnyis kyis blangs te, spyi bo la bzhag nas ’di skad ces:

athākṣayamatir bodhisattva idam aṃśukaṃ dvābhyāṃ hastābhyāṃ gṛhītavān mūrdhny upasthāpyedam avocat:

Then the bodhisattva Akṣayamati received this piece of cloth with both hands, and putting it on his head he said:

- bcom ldan ’das kyi sku la gsol ba ’di lha dang, mi dang, lha ma yin du bcas pa’i ’jig rten gyi mchod rten lags so, zhes gsol to.

atha ratnaduṣyāṇi ratnacchattrāṇi ratnapatākā ratnadāmakā ratnajaṭāmāṃsayo ratnaracitapaṭṭadāmāno daśabhyo digbhya āgacchanto dṛśyante.

– May this which we have obtained from the body of the Lord turn into a relic-shrine for the whole world with its gods, human beings and giants!

de nas phyogs bcu nas rin po che’i ras bcos bu dang, rin po che’i gdugs dang, rin po che’i ba dan dang, rin po che’i lda ldi rin po che’i spang rgyan dang, rin po ches spras pa’i dar gyi lda ldi dag ’ong bar snang ste. de dag ’ongs nas byang chub sems dpa’ blo gros mi zad pa’i lus la mngon par ’gebs par byed de, rin po che’i ras bcos bu dang, rin po che’i gdugs dang, rin po che’i ba dan dang, lda ldi rin po che’i spang rgyan can de dag las:

idaṃ bhagavatkāyayācitaṃ caityaṃ sadevamanuṣāsurakasya lokasya bhavatu! āgatya te ’kṣayamater bodhisattvasya kāyam abhicchādayām āsuḥ, tebhyo ratnaduṣyebhyo ratnacchattrebhyo ratnapatākebhyo ratnajaṭāmāṃsīdāmabhyo ghoṣo niścacāra:

4) [Gratefulness towards and joy because of the spiritual friend and the teaching (kalyāṇamitranirdeśakṛtajñatânumodana):] Then pieces of cloth with jewels, jewel-canopies, jewel-flags, jewel-pennants formed into jewel-garlands, and wreaths of cloth adorned with jewels were seen coming from the ten directions. Having come they covered the body of the bodhisattva Akṣayamati, and from those cloths with jewels, jewel-canopies, jewel-flags and wreaths of jewel-pennants came the sound:

gsol ba ni bcom ldan ’das kyi sku la gsol ba’o; mchod rten lags so zhes bya ba ni mya ngan las ’das pa ’dod pa’i sems can rnams dge ba bsags par bya ba’i phyir phyag ’tshal ba dang bskor ba’i gnas su gyur pa zhes bya ba’i don to.

. .

- blo gros mi zad pa, legs so, legs so! blo gros mi zad pa, khyod kyis mi zad pa’i sgo’i le’u legs par smras te, khyod kyis legs par smras pa la rjes su yi rang ngo! zhes sgra byung ngo.

sādhu sādhv, akṣayamate, subhāṣitas tvayākṣayamate, ’kṣayamukhaparivartaḥ. tvatsubhāṣitasyānumodāmahe.

– Good, good, Akṣayamati, well spoken by you, Akṣayamati, was this chapter on the entrance into imperishability, we rejoice because of these well spoken words of yours.

de nas bcom ldan ’das la tshe dang ldan pa sha ra dva ti’i bus ’di skad ces gsol to:

athāyuṣmāñ śāradvatīputra bhagavantam idam avocat:

Then the reverend Śāradvatīputra addressed himself to the Lord, saying:

- bcom ldan ’das, rin po che’i ras bcos bu dang, rin po che’i gdugs rnams dang, rin po che’i ba dan rnams dang, lda ldi rin po che’i spang rgyan can ’di dag gang nas mchis? ’di lta bu’i sgra dag ga las byung?

kuto, bhagavann, āgatāni tāni ratnaduṣyāṇi ratnacchattrāṇi ratnapatākā ratnajaṭāmāṃsīdāmānaḥ, kuta evaṃrūpo ghoṣo niścarati?

– From where, Lord, do these cloths with jewels, jewel-canopies, jewel-flags and wreaths of jewel-pennants come from, from where does the sound come?

bcom ldan ’das kyis bka’ stsal pa:

bhagavān āha:

The Lord said:

- sha ra dva ti’i bu, ’di ni byang chub sems dpa’ blo gros mi zad pa sngon byang chub sems dpa’i spyad pa spyod pa na sems can gang dag bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su smin par byas pa, de dag da ltar phyogs bcu’i ’jig rten gyi khams su bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas te. de bzhin gshegs pa de dag gis byang chub sems dpa’ blo gros mi zad pa la byas pa gzo ba dang byas pa tshor bar ’dzin pas skyes bu dam pa ’di’i yang dag pa’i yon tan brjod cing; ’dus pa chen po’i chos kyi rnam grangs ’di la yang mchod pa bya ba’i phyir chos kyi dgab pa ’di dag btang ngo.

asmin śāradvatīputrākṣayamatau bodhisattve pūrvabodhisattvacaryāṃ carati ye sattvā anuttarāyāṃ samyaksaṃbodhau paripācitās te ’dhunā daśadikṣu lokadhātuṣv anuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ. tais tathāgatair akṣayamataye bodhisattvāya kṛtajñatākṛtaveditādhāreṇāsya kulaputrasya bhūtaguṇā udīritā, asya ca mahāsaṃnipātadharmaparyāyasya pūjanāyemāni dharmācchādanāni parityaktāni.

– When this bodhisattva Akṣayamati, reverend Śāradvatīputra, formerly trained himself in the practice of the bodhisattva, beings were matured by him for the sake of incomparable complete awakening, and now they are completely awakened to the incomparable complete awakening in the worlds of the ten directions. (p. 155) Feeling thankfulness and gratefulness to the bodhisattva Akṣayamati they proclaim the true qualities of that son of good family, and they offer these gifts of religion to honour his exposition of religion which is a chapter of the Great Collection.

’di’i zhes bya ba ni blo gros mi zad pa’i’o; yang dag pa’i yon tan brjod pa ni de’i mthu dang ldan pa bdag nyid chen po brjod pa’o.

. .

de nas thams cad dang ldan pa’i ’khor de byang chub sems dpa’ blo gros mi zad pa la rab tu dga’ ba dang, mos pa dang, ri mo shin tu cher bskyed nas tshig ’di skad ces:

sarvāvatī sā parṣad akṣayamater bodhisattvasya sumahāprāmodyaprītimānanām utpādyedaṃ vacanam avocat:

5) [Esteeming the Teacher and the teaching (śāstṛnirdeśacitrīkāra):] Then the whole of that assembly felt very great joy, pleasure and delight in the bodhisattva Akṣayamati and spoke thus:

- gang bdag gis byang chub sems dpa’ blo gros mi zad pa la blta ba dang, phyag ’tshal ba dang, mchod pa dang, bsnyen bkur bya ba dang, chos bstan pa ’di yang mnyan pa rnyed pa ni, bdag cag gis rnyed pa legs par rnyed do. sems can gang dag gis byang chub sems dpa’ blo gros mi zad pa’i ming thos pa, de dag kyang rnyed pa legs par rnyed pa yin na, gang dag gis ’di mngon sum du sha’i mig gis mthong la chos kyi rnam grangs ’di yang nyan cing thos nas kyang mos pa dang, yongs su ’dri ba dang, ’dzin pa dang, ’chang ba dang, klog pa dang, ston pa dang, kun chub par byed pa dang, gzhan dag la yang rgya cher rab tu ston pa lta ci smos? shes smras so.

lābhā naḥ sulabdhā yad vayam akṣayamater bodhisattvasya darśanaṃ vandanaṃ pūjanaṃ paryupāsanam asya ca dharmaparyāyasaya śravaṇaṃ labhāmahe. sulabdhalābhās te sattvā ye ’kṣayamater bodhisattvasya nāmadheyaṃ śroṣyanti, kiṃ punar vādo ya imaṃ pratyakṣaṃ māṃsacakṣuṣā drakṣyantīmaṃ ca dharmaparyāyaṃ śroṣyanti, śrutvā cādhimokṣyanti likhiṣyanty udgrahiṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti parebhyaś ca vistareṇa saṃprakāśayiṣyanti!

We have got something very good, that we have got to see the bodhisattva Akṣayamati, to praise him, honour him, serve him and listen to this exposition of religion. Those beings who hear the name of the bodhisattva Akṣayamati have got something very good, to say nothing of those who see him directly with their physical eyes, hear this exposition of religion, and having heard it believe in it, write it out, understand it, retain it, read it, master it and explain it fully to others!

lta ba ni sha’i mig gis so, phyag ’tshal ba ni lus ’dud pa’o, mchod pa ni me tog la sogs pas so, bsnyen bkur ni bskor ba la sogs pa’o, nyan pa ni dngos po nyid du tshig dang yi ge nyan pa’o, mos pa ni sems dang zhing yid ches par byed pa’o, yongs su ’dri ba ni gzhung thams cad glegs bam du ’dri ba’o, ’dzin pa ni yi ge dang don gnyis sems kyis blangs pa’o, ’chang ba ni de ltar bzung nas brjed par bya ba ma yin gyi, dus thams cad du mi brjed par ’chang ba’o, klog pa ni de ltar mi brjed par gzung ba dang de phyir zhing yi ge lta zhing klog pa’o, ston pa ni ji ltar gzung ba’i chos gzhan la yang ’chad pa’o, kun chub par byed pa ni gzung ba dang ’chang ba dang ’dzin pa dang klog pa de dag gang yang rung mgo ’jug tu phyin par byed pa’o, gzhan dag la yang rgya cher rab tu ston pa ni don dang tshig de dag sems can kun la rgya cher spros te bshad pa’o.

. .

de nas bcom ldan ’das kyis ’khor de’i legs par smras pa la rjes su yi rang bar mdzad de, tshe dang ldan pa sha ra dva ti’i bu la bka’ stsal pa:

atha bhagavāṃs tasyāḥ parṣadaḥ subhāṣitenānumodamāna āyuṣmantaṃ śāradvatīputram āmantrayate sma:

6) [Giving the cause of that (taddhetu):] Then the Lord, rejoicing in these well-spoken words of that assembly, told the reverend Śāradvatīputra:

- sha ra dva ti’i bu, byang chub sems dpa’i theg pa pa’i rigs kyi bu’am rigs kyi bu mo gang gis tshe’i tshad bskal par gnas pas sangs rgyas bcom ldan ’das rnams la sbyin pa byin la tshul khrims dang brtul zhugs yang dag par blangs pa thams cad la slob cing, sems can thams cad kyis nyes par byas pa yang bzod la mgo dang gos la me ’bar ba bzhin du brtson ’grus brtsams shing gnas te, bsam gtan rtse gcig dang ldan la shes rab kyi bye brag la mkhas kyang, chos kyi rnam grangs ’di dang bral na de’i pha rol tu phyin pa rnams yongs su rdzogs par ngas ma bshad do. sha ra dva ti’i bu, byang chub sems dpa’i theg pa pa’i rigs kyi bu’am rigs kyi bu mo gang chos kyi rnam grangs ’di nyan pa dang, thos nas kyang mos pa dang, ’dri ba dang, ’dzin pa dang, ’chang ba dang, klog pa dang, kun chub par byed pa dang, gzhan dag la yang rgya cher yang dag par ston pa dang, sgom pa’i rnal ’byor la brtson par gnas pa, de ni de’i pha rol tu phyin pa rnams yongs su rdzogs par ’gyur ba dang myur du bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par ’tshang rgya bar bshad do.

kulaputrā vā, śāradvatīputra, kuladuhitāro vā bodhisattvayānikā ye kalpāyuṣpramāṇasthityā buddhānāṃ bhagavatāṃ dānaṃ datvā, sarveṣu śīlavratasamādāneṣu śikṣamāṇāḥ, sarvasattvānāṃ duṣkṛtāny api kṣamamāṇā, ādīptaśiraścailvīryārabdhā viharanta, ekāgradhyānavantaḥ, prajñāviśeṣakuśalā api, na bhāṣiṣye ’haṃ paripūritās teṣāṃ pāramitā anena dharmaparyāyeṇa virahitānām. kulaputrā vā, śāradvatīputra, kuladuhitāro vā bodhisattvayānikā ya imaṃ dharmaparyāyaṃ śroṣyanti, śrutvā cādhimokṣyanti likhiṣyanty udgrahiṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti parebhyaś ca vistareṇa saṃprakāśayiṣyanti bhāvanāyogena prayokṣyante, teṣāṃ bhāṣiṣye ’haṃ pāramitāḥ paripūritās, te kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante.

– Even if sons of good family, Śāradvatīputra, or daughters of good family on the way of the bodhisattvas, remaining here with a life-span of a world-age, should give presents to the Awakened Lords, train themselves in morality and all rules of conduct, endure the wrongdoings of all living beings, undertake vigour so that it seems that his head and clothing are on fire, practise one-pointed meditation, and be able in distinguishing by insight, I would say that their perfections are not fulfilled if they are lacking this exposition of religion. But the sons of good family, Śāradvatīputra, or the daughters of good family on the way of the bodhisattvas who hear this exposition of religion, and having heard it believe in it, write it out, understand it, retain it, read it, master it and explain it fully to others, and who are intent on the practice of cultivating [themselves continually in the meaning of imperishability (akṣayârtha)], I say that they fulfil their perfections and will soon wake up to the incomparable complete awakening.

rigs kyi bu’am rigs kyi bu mo zhes bya ba ni rigs lnga las theg pa chen po’i rigs dang ldan pa la bya bar dgongs so. bsgom pa’i rnal ’byor la brtson par gnas pa ni bdag nyid mi zad pa’i don bsgom pa la rgyun du brtson pa’o.

. .

de ci’i phyir zhe na? sha ra dva ti’i bu, byang chub sems dpa’ gang chos kyi rnam grangs ’di rab tu ston te, gzhan dag la yang rgya cher rab tu ston pa, de ni de’i sbyin pa’i pha rol tu phyin pa yongs su rdzogs pa’i phyir ro. de ci’i phyir zhe na? ’di lta ste: chos kyi sbyin pa de ni sbyin pa rnams kyi mchog yin pa’i phyir ro.

tat kasya hetoḥ? yo bodhisattvaḥ, śāradvatīputremaṃ dharmaparyāyaṃ prakāśayati parebhyaś ca vistareṇa saṃprakāśayaty, asau tasya dānapāramitāparipūriḥ. tat kasya hetoḥ? tad yathā dharmadānaṃ tad dānānām agryam.

Why? For the bodhisattva, Śāradvatīputra, who reveals this exposition of religion, and explains it fully to others, this is his fulfilment of the perfection of generosity. Why? Because the gift of religion is the best of gifts.

. .

byang chub kyi sems ma brjed pas chos kyi rnam grangs ’di la brtson pa’i tshul khrims dang, brtul zhugs dang, legs par sdom pa gang yin pa, ’di ni de’i tshul khrims kyi pha rol tu phyin pa yongs su rdzogs pa ste. de ci’i phyir zhe na? byang chub sems dpa’i tshul khrims dang bslab pa thams cad ni chos kyi rnam grangs ’di las yongs su bstan pa’i phyir ro.

bodhicittāsaṃpramoṣeṇa ye ’smin dharmaparyāye ’bhiyuktāḥ śīlavratasaṃvarā, iyaṃ tasya śīlapāramitāparipūriḥ. tat kasya hetoḥ? sarvabodhisattvaśīlaśikṣā asmin dharmaparyāye paridīpitāḥ.

The morality, rules of conduct and vows practised in this exposition of religion without forgetting the thought of awakening [wishing the good of others] are his fulfilment of the perfection of morality. Why? Because the training of all the bodhisattvas is explained in this exposition of religion.

byang chub kyi sems ma brjed pa zhes bya ba ni gzhan la phan par ’dod pa’i byang chub kyi sems dang ldan pa’o.

chos kyi rnam grangs ’di las byang chub sems dpa’i bzod pa bstan pa gang yin pa, de ni sems can thams cad kyis kyang bskyod par mi nus te; gang chos thams cad kyi rjes su song ba’i bzod pa, de ni de’i bzod pa’i pha rol tu phyin pa’i mchog go.

yāsmin dharmaparyāya upadiṣṭā bodhisattvakṣāntir na sā sarvasattvair api śākyā kampayitum. yā sarvadharmānugatā kṣāntir asau kṣāntipāramitānām agryā.

The bodhisattva’s tolerance taught in this exposition of religion cannot be disturbed by any being; this tolerance which conforms to all moments of existence [being in accordance with the imperishable moments of existence] is the highest of the perfections of tolerance.

bskyod par mi nus pa ni bzod pa de dkrugs shing med par byar mi nus pa’o; chos thams cad kyi rjes su song ba’i bzod pa zhes bya ba ni mi zad pa’i chos rnams dang mthun par bzod pa’o.

chos kyi rnam grangs ’di rab tu ’don pa dang, ston pa dang, sbyor ba dang, sgom pa’i lus dang, ngag dang, sems kyi brtson ’grus gang yin pa, de ni de’i brtson ’grus kyi pha rol tu phyin pa’o.

yad asya dharmaparyāyasya prapāthadeśanāprayogabhāvanākāyavākcittavīryam asau tasya vīryapāramitā.

(p. 156) Vigour of body, speech and thought in reciting, teaching, practising [or pondering on] and cultivating this exposition of religion is the perfection of vigour.

sbyor ba ni sems pa’o – prayogash cintā.

chos kyi rnam grangs ’di la sems nges par sems shing rnam par mi g.yeng la rtse gcig tu nges par sems pa gang yin pa, de ni de’i bsam gtan gyi pha rol tu phyin pa’i mchog go.

yāsmin dharmaparyāye cittanidhyaptir avikṣiptaikāgranidhyaptir asau tasya dhyānapāramitānām agryā.

Introspection into thoughts concerned with this exposition of religion, such undisturbed, one-pointed introspection is the highest of the perfections of meditation.

nges par sems pa ni phyin ci ma log par rtogs pa’o, mi g.yeng ba ni g.yeng ba med pa’o.

chos kyi rnam grangs ’di bshad pa na mngon sum du shes pa dang, gzhan gyi dring la mi ’jog par shes pa dang, rab tu rnam par ’byed pa shes pa dang, nan tan shes pa gang yin pa, de ni de’i shes rab tu pha rol tu phyin pa’i mchog ste.

yad asmin dharmaparyāye nirdiśyamāne pratyakṣajñānam aparapratyayajñānaṃ pravicayajñānaṃ pratipattijñānam asau tasya prajñāpāramitānām agryā.

Actual knowledge, knowledge dependent on no-one else, knowledge discerning [the essential characteristics (lakṣaṇa) of the imperishables in a pure way], knowledge of progress when this exposition of religion is taught is the highest of the perfections of insight.

gzhan gyi dring la mi ’jog par shes pa ni gzhan la brten mi dgos par shes pa’o, rab tu rnam par ’byed pa shes pa ni mi zad pa rnams kyi mtshan nyid so sor ma ’dres par dbye ba shes pa’o.

sha ra dva ti’i bu, de ltar na chos kyi rnam grangs ’di la rab tu sbyor ba’i byang chub sems dpa’ ni dka’ ba chung ngus pha rol tu phyin pa drug po ’di dag bsgom pa yongs su rdzogs par ’gyur ro. sha ra dva ti’i bu, rnam grangs ’dis kyang de ’di ltar rig par bya ste; byang chub sems dpa’ gang chos kyi rnam grangs ’di 149lus la yong ba’am glegs bam du byas kyang rung ste, sangs rgyas kyi chos thams cad de’i lag mthil du phyin par shes par bya’o. gal te ’byung ba chen po rnams gzhan du gyur kyang, byang chub sems dpa’ de’i byang chub ni mi ’gyur ro. de ci’i phyir zhe na? sha ra dva ti’i bu, ’di ni byang chub sems dpa’ phyir mi ldog pa rnams kyi rgya ste; byang chub sems dpa’ de dag kyang rgya ’di la ’tshal bar bya ste. gang rgya ’di’i phyir ’brang ba, de dag ni sangs rgyas kyi chos thams cad kyi phyir ’brang ba yin no.

evaṃ, śāradvatīputrāsmin dharmaparyāye prayukto bodhisattvo ’lpakṛcchreṇaiṣāṃ ṣaṭpāramitānāṃ bhāvanāṃ paripūrayiṣyati. tāḥ, śāradvatīputrānena dharmaparyāyeṇaivaṃ veditavyāḥ. yasya bodhisattvasyāyaṃ dharmaparyāyaḥ kāyagato vā bhaviṣyati pustakagato vā, sarvabuddhadharmās tasya karatalagatā jñātavyāḥ. mahābhūtā yady anyathābhūtā api na tasya bodhisattvasya bodhir vikriyeta. tat kasya hetoḥ? iyaṃ, śāradvatīputrāvaivartikānāṃ bodhisattvānāṃ mudrā, te ca bodhisattvās tāṃ mudrāṃ samavasareyuḥ. ye tasyā mudrāyāḥ pratisāriṇas te sarvabuddhadharmapratisāriṇaḥ.

Thus, reverend Śāradvatīputra, the bodhisattva who is intent on this exposition of religion will fulfil the cultivation of these six perfections with little difficulty. They [the perfections], reverend Śāradvatīputra, are to be known thus through this exposition of religion. As for the bodhisattva who knows this exposition by heart or has it written down in a book, for him all the qualities of a Buddha [the powers, intrepidities, etc. (balavaiśāradyâdi)] should be known as being in the palm of his hand. Even if the great elements changed, the awakening of that bodhisattva would not change. Why? This, reverend Śāradvatīputra, is the seal of the bodhisattvas never turning back [it is the point of support which leads them through the ten stages]; and those bodhisattvas will unite with that seal [through having attained this exposition of religion (dharmaparyāya) they will attain all expositions of religion]. Those who have their attention turned towards this seal, they have their attention turned towards all the qualities of a Buddha.

sangs rgyas kyi chos ni stobs dang mi ’jigs pa la sogs pa’o. rgya zhes bya ba ni sa bcur ’dren par byed pa’i gzhi dang rten yin te zhes bya ba’i don to. rgya ’di la yang dag par gzhol ba zhes bya ba ni chos kyi rnam grangs ’di bsgrubs na chos kyi rnam grangs thams cad sgrub pa yin no zhes bya ba’i don to.

. . . . . . . .

de nas rgyal po chen po bzhi stobs dang bcas, ’khor dang bcas pa bcom ldan ’das la thal mo sbyar te, phyag ’tshal nas, bcom ldan ’das la ’di skad ces gsol to:

atha catvāro mahārājānaḥ sabalaparivārā bhagavatkṛtāñjalayo ’bhivandanaṃ kṛtvā bhagavantam idam avocant:

7) [Promises to protect the teaching (nirdeśarakṣāpratijñā):] Then the Four Great Kings with their forces and retinues joined their hands in respect to the Lord, and having honoured him they said:

- bcom ldan ’das, bdag cag rgyal po bzhi rnams ni bcom ldan ’das kyi nyan thos rgyun du zhugs pa ste; bcom ldan ’das, bdag cag ni, gang chos kyi rnam grangs ’di ’dzin pa’i rigs kyi bu dang rigs kyi bu mo de dag gi g.yog dang, rim gro bgyi bar rab tu spro ste; bcom ldan ’das, chos smra ba de dag la bdag cag gis ston par ’du shes bskyed par bgyi’o. de ci’i slad du zhe na? bcom ldan ’das, theg pa thams cad ni ’di las byung ngo.

vayaṃ, bhagavaṃś, catvāro mahārājāno bhagavataḥ srotaāpannāḥ śrāvakāḥ. vayaṃ, bhagavan, ye kulaputrā vā kuladuhitāro vāsya dharmaparyāyasya dhārakās teṣāṃ bhṛtyopasthāyakān protsāhayiṣyāmaḥ; vayaṃ, bhagavaṃs, teṣu dharmabhāṇakeṣu śāstṛsaṃjñām utpādayiṣyāmaḥ. tat kasya hetoḥ? sarvayānā, bhagavann, ata utpannāḥ.

– Lord, we, the Four Great Kings are disciples of the Lord who have entered the stream. Lord, we are prepared to assist and serve those sons of good family and daughters of good family who keep this exposition of religion; Lord, we will produce the concept that these preachers of religion are like the Teacher. And why? Because all ways originate from this.

. . . .

de nas lha’i dbang po brgya byin gyis bcom ldan ’das la ’di skad ces gsol to:

atha śakro devānām indro bhagavantam idam avocat:

Then Śakra, king of the gods, said to the Lord:

- bcom ldan ’das, bdag cag gis bcom ldan ’das las chos kyi rnam grangs brgya stong mang po thos kyang, shin tu nges pa’i chos kyi don ’di lta bu bstan pa bdag cag gis sngon nam yang ma thos so. bcom ldan ’das, grong dang, grong khyer dang, grong rdal dang, yul dang, rgyal po’i pho brang ’khor gang dang gang na chos kyi rnam grangs ’di ’chad pa dang rab tu ston pa, de dang der bdag sum cu rtsa gsum pa’i lha rnams dang bcas te chos mnyan pa’i slad du mchi’o; chos smra ba de dag la yang chos kyi srung ba bgyi’o; rigs kyi bu de dag ci nas ’jigs pa ma mchis par gyur cing, ’khor gyi ’jigs pa dang bral bas chos kyi rnam grangs ’di la zhugs te, gzhan la yang rgya cher rab tu ston par brtson ’grus dang, stobs dang, mthu dang, spro ba dang, spobs pa dang, dran pa dang, blo gros dang, rtogs pa rab tu stsal bar bgyi’o.

vayaṃ, bhagavan, bhagavato bahuśatasahasradharmaparyāyān srutvāpy evaṃrūpaḥ suniścitadharmārtho nirdeśo nāsmābhiḥ kadācic chrutapūrvaḥ. dharmaparyāyo ’yaṃ, bhagavan, yatra yatra grāme vā nagare vā nigame vā janapade vā rājadhānyāṃ vā bhāṣyeta prakāśyeta, tatra tatrāhaṃ trayastriṃçair devaiḥ saha dharmaśravaṇāya gamiṣyāmi, teṣāṃ ca dharmabhāṇakānāṃ dharmarakṣāṃ kariṣyāmi. teṣāṃ kulaputrāṇāṃ na kuto ’pi bhayaṃ bhaved, vigataparṣadbhayāṇāṃ cāsmin dharmaparyāye praviṣṭānāṃ parebhyaś ca vistareṇa prakāśayatāṃ vīryabalasthāmautsukyapratibhānasmṛtimatyadhigamaṃ pradāsyāmi.

– Even though we, Lord, have heard many hundreds of thousands of expositions of religion from the Lord, we have never heard such a teaching with the well-decided meaning of the moments of existence. As for this exposition of religion, Lord, wherever it is recited and explained, in a village, town, city, district or capital, there I will go with the thirty-three gods to listen to religion, and I will effect the protection of the religion of these religious preachers. There will be no fear of anything among those sons of good family, and when they, without fear for the congregations, enter upon this exposition of religion and teach it extensively to others, I will give them vigour, power, strength, endurance, eloquence, recollection, reason and understanding.

chos kyi bsrung bar bgyi zhes bya ba ni chos ’chad pa la bar chad med par bsrung ba’o.

. . .

bcom ldan ’das kyis bka’ stsal pa:

bhagavān āha:

(p. 157) The Lord said:

- kau shi ka, gang khyod kyis chos smra ba rnams srung bar byed pa, de ni legs so, legs so. kau shi ka, chos smra ba bzung bas ni dam pa’i chos yongs su gzung bar ’gyur ro; dam pa’i chos yongs su bzung bas ni sems can thams cad yongs su gzung bar ’gyur ro.

sādhu sādhu, kauśika, yas tvaṃ teṣāṃ dharmabhāṇakānāṃ rakṣāṃ kariṣyasi; dharmabhāṇakaparigraheṇa, kauśika, saddharmaḥ parigṛhyate, saddharmaparigraheṇa sarvasattvāḥ parigṛhyate.

– Very good, very good, Kauśika, that you are one to effect the protection of those preachers of religion. If the preachers of religion, Kauśika, are helped, true religion is helped, and if true religion is helped all beings are helped.

sems can thams cad yongs su gzung bar ’gyur zhes bya ba ni sems can thams cad la phan btags par ’gyur zhes bya ba’i don to.

de nas tshangs pa mi mjed kyi bdag pos bcom ldan ’das la ’di skad ces gsol to:

atha brahmā sahāṃpatir bhagavantam idam avocat:

Then Brahmā the Lord of Sahā addressed himself to the Lord saying:

- bcom ldan ’das, bdag tshangs pa’i ris kyi lhar bcas pas bsam gtan gyi dga’ ba dang bde ba btang ste, gang dang gang na chos kyi rnam grangs ’di spyod pa, de dang der chos kyi rnam grangs de mnyan pa’i slad du mchi’o. der chos smra ba de dag gis ltas bzhis na: ’dir tshangs pa mi mjed kyi bdag po tshangs ris kyi lha rnams dang bcas te chos mnyan pa’i phyir lhags so, zhes ’tshal bar bgyis te. bzhi gang zhe na? ’di lta ste: snang ba chen po mthong ba dang; lha rdzas kyi dri mnam pa dang; chos smra ba des chos kyi rnam grangs ’di la nges pa’i tshig gis nges pa’i tshig dang, tshig gi mtshams sbyar bar tshig gi mtshams su mi brjed cing dran par spobs pa dang; ’khor de dag thams cad kyang sems rnam par mi g.yeng bar chos la gus par yid la bgyid pas chos nyan pa ste. ltas bzhi po de dag gis mi mjed kyi bdag po tshangs pa tshangs ris kyi lha rnams dang lhan cig tu chos nyan du ’dir mchis par ’tshal bar bgyi’o.

ahaṃ, bhagavan, brahmakāyikair devaiḥ saha dhyānaprītisukhaṃ tyaktvā yatra yatrāyaṃ dharmaparyāyaḥ pracareta, tatra tatra tasya dharmaparyāyasya śravaṇāya gamiṣyāmi. tatra te dharmabhāṇakāś caturbhir nimittair brahmā sahāṃpatir brahmakāyikair devaiḥ saha dharmaśravaṇāyehāgata iti jñāsyanti. katamāni catvāri? mahāprabhādarśanam, divyagandhāghrāṇam, teṣāṃ dharmabhāṇakānāṃ niruktanirvacanapadānusaṃdhātavyapadānusaṃdhyasaṃpramoṣasmṛtipratibhānam, teṣām api parṣadam avikṣiptacittadharmādaramanasikāreṇa dharmaśravaṇam. taiś caturbhir nimittair brahmā sahāṃpatir brahmakāyikair devaiḥ sārdham ihāgato jñātavyaḥ.

– Lord, leaving the pleasure and comfort of meditation, I will, with the gods of the company of Brahmā, go to hear that exposition of religion, wherever this exposition of religion circulates. There the preachers of religion will know by four signs that: “Brahmā, Lord of Sahā, has come here with the gods of the company of Brahmā to hear religion”. What four? 1) The vision of great splendour, 2) the smelling of divine fragrances, 3) the eloquence of those preachers of religion with recollection not forgetting the explanations explained or the meanings of the words to be connected to the words, and 4) the fact that all those assemblies listen to religion with undistracted thoughts and respectful attention to the dharma. By those four signs one will know that Brahmā, Lord of Sahā, has come here with the gods of the company of Brahmā.

. . . . . . . .

de nas bcom ldan ’das la bdud sdig can gyis ’di skad ces gsol to:

atha mārāḥ pāpīyān bhagavantam idam avocat:

Then the Evil One addressed himself to the Lord:

- bcom ldan ’das, chos kyi rnam grangs ’dis bdag gi stobs dang bzhon par bcas pa thams cad stobs chung bar bgyis so. de ci’i slad du zhe na? bcom ldan ’das, byang chub sems dpa’ gang gis chos kyi rnam grangs ’di thos pa ni, de nyid kyis byang chub sems dpa’ de bla na med pa yang dag par rdzogs pa’i byang chub tu lung bstan pa lags te; bcom ldan ’das, sangs rgyas kyi zhing gang na byang chub sems dpa’ de gnas na, de nyid sangs rgyas shes bgyi’o. bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa dang chos kyi rnam grangs ’di’i gzi brjid kyi tshogs dang stobs bskyed pas bdag gi nga rgyal dang, rgyags pa dang, dregs pa rnams bcom pas, chos smra ba de dag bsrung ba dang, bskyab pa dang, sba bar dam bca’o. gang na chos kyi rnam grangs ’di spyod pa, der sems bskyed pa’i bag tsam gyis kyang bar chad bgyid du mi mchi’o.

anena dharmaparyāyeṇa, bhagavan, sarvāṇi mama balāni savāhanāni durbalīkṛtāni. tat kasya hetoḥ? yo bodhisattvo, bhagavann, imaṃ dharmaparyāyaṃ śroṣyati, tenaiva sa bodhisattvo vyākṛto ’nuttarāyāṃ samyaksaṃbodhau. yatra buddhakṣetre, bhagavan, sa bodhisattvaḥ pratiṣṭhitaḥ, sa eva buddha iti jñātvayaḥ. mānamadadarpo me, bhagavann, akṣayamater bodhisattvasyāsya ca dharmaparyāyasya tejorāśinā balādhānena ca nihataḥ. teṣāṃ dharmabhāṇakānaṃ rakṣāvaraṇaguptiṃ pratijānāmi, yatrāyaṃ dharmaparyāyaḥ pracareta tatra na cittotpādamātreṇāpy antarāyakaraṇāya gamiṣyāmi.

– By this exposition of religion, Lord, all my forces with their equipment are weakened. Why? The bodhisattva, Lord, who hears this exposition of religion, by that very act that bodhisattva is prophesied to attain incomparable perfect awakening. And Lord, established in a buddha-field somewhere, he is to be called a Buddha himself. My conceitedness, pride and arrogance, Lord, are struck down by the mass of majesty and power of the bodhisattva Akṣayamati and this exposition of religion. I promise to protect, shield and guard those preachers of religion, and where this exposition of religion circulates I will not go to make hindrances even for one moment of thought.

stobs ni bdud kyi ’khor gyi g.yog rnams so. bsrung ba dang bskyab pa dang sba ba ni mi dge ba’i las rnam pa gsum las so. de la mthong ba’i chos la myong ba’i las las ni bsrung ba’o; skyes nas myong ba’i las las ni bskyab pa’o; tshe rabs gzhan du myong ba’i las las ni sba ba’o. yang na, gnod pa gnyis ’byung ste, rang gi rkyen las ’byung ba dang gzhan gyi rkyen las ’byung ba’o, gzhan gyi rkyen las ’byung ba yang rnam pa gnyis te, sems can ma yin pa’i grangs kyi rkyen las ’byung ba dang, sems can gyi grangs kyi rkyen las ’byung ba’o; bdag gi las kyi rkyen las ’byung ba las ni bsrung ba’o, sems can ma yin pa’i grangs kyi gnod pa rlung dang tsha ba la sogs pa las ni bskyab pa’o, sems can gyi grangs kyi gnod pa brdeg pa dang bcing ba la sogs pa las ni sba ba’o.

. . . . .

de nas bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la bka’ stsal pa:

atha khalu bhagavān āyuṣmantam ānandam āmantrayate sma:

8) [Entrusting the teaching (nirdeśārpaṇā):] Then the Lord addressed himself to the venerable Ānanda:

- kun dga’ bo, dam pa’i chos yun ring du gnas par bya ba’i phyir chos kyi rnam grangs ’di khyod kyis zungs shig, lhogs shig, kun chub par gyis shig!

udgṛhiṣva tvam, ānandemaṃ dharmaparyāyaṃ vācaya paryavāpnuhi saddharmacirasthitihetoḥ.

– Grasp this exposition of religion, Ānanda, read it and master it so that true religion may endure.

kun dga’ bos gsol pa:

ānanda āha:

Ānanda said:

- bcom ldan ’das, bdag gis chos kyi rnam grangs ’di bzung lags na, byang chub sems dpa’ sems dpa’ chen po ltar bdag gis chos kyi rnam grangs rgyas par bgyid pa’i rngo mi thogs lags so.

udgṛhīto me, bhagavann, ayaṃ dharmaparyāyaḥ, na śakyā ma imaṃ dharmaparyāyaṃ vistarīkartuṃ yathā bodhisattvānāṃ mahāsattvānām.

– Lord, I have grasped this exposition of religion. It is, however, impossible for me to disseminate it like the great beings, the bodhisattvas.

bcom ldan ’das kyis bka’ stsal pa: - kun dga’ bo chos kyi rnam grangs ’di rgyas par rnam par dbye ba’i phyir, snying las chung ngur gyis shig! ’khor ’di na gang dag chos kyi rnam grangs ’di phyogs bcur rgyas par byed pa dang, dam pa’i chos yongs su ’dzin pa’i byang chub sems dpa’ dag tshogs shing ’khod do.

bhagavān āha: bhāvena mandīkurv, ānandāsya dharmaparyāyasya vistaravibhāgāya. asyāṃ parṣadi ye bodhisattvā asya dharmaparyāyasya daśadikṣu vistarīkartāraḥ saddharmaparigrāhakāḥ saṃnipatitā avasthitāḥ.

The Lord said: – As things are, Ānanda, be at rest when it concerns the wide distribution of this exposition of religion. (p. 158) The bodhisattvas who are to disseminate this exposition of religion in the ten directions, as helpers of true religion, have come together and are present here.

snying las chung ngur gyis shig ces bya ba ni rgyas par rnam par dbye ba’i sgo nas khyod ’bad mi dgos zhes bya ba’i don to; dam pa’i chos bzung ba ’jig rten du ring du gnas shing mi nub par bya’o.

. . .

de nas ’khor de nas byang chub sems dpa’ bye ba phrag bcus dam pa’i chos yongs su gzung ba’i phyir bcom ldan ’das la ’di skad ces gsol to:

atha daśa bodhisattvakoṭayaḥ saddharmaparigrahāya bhagavantam idam avocan:

Then a hundred million bodhisattvas addressed themselves to the Lord for the sake of helping religion:

- bcom ldan ’das, bdag cag gis ’dus pa chen po’i le’u’i chos kyi rnam grangs ’di phyogs bcu’i ’jig rten du ma lus par rdzogs shing rgyas par bgyi’o. ’jig rten gyi khams mi mjed ’di na yang byang chub sems dpa’ sems dpa’ chen po byams pa dam pa’i chos yongs su gzung ba dang dam pa’i chos bsrung ba’i slad du chos kyi rnam grangs ’di rgyas par bgyid de; bcom ldan ’das yongs su mya ngan las ’das nas slad ma’i dus lnga brgya ba tha ma la chos kyi rnam grangs ’di byang chub sems dpa’ gang dag gi rna lam du grag par ’gyur ba dang, ’dzin pa dang, ’chang ba dang, klog pa dang, ston pa, de dag ni byang chub sems dpa’ byams pa’i byin gyi rlabs su rig par bgyi’o.

vayaṃ, bhagavann, imaṃ mahāsaṃnipātaparivartaṃ dharmaparyāyaṃ daśadikṣu lokadhātuṣu niravaśeṣataḥ pūrayiṣyāmo vistarīkariṣyāmaḥ. asyāṃ ca sahāyāṃ lokadhātau maitreyo bodhisattvo mahāsattvaḥ saddharmaparigrahāya saddharmarakṣaṇāyemaṃ dharmaparyāyaṃ vistarīkariṣyati. bhagavatparinirvāṇāt paścime kāle paścimāyāṃ pañcaśatyāṃ yeṣām ayaṃ dharmaparyāyo bodhisattvānāṃ śravaṇapatham āgamiṣyaty udgrāhiṣyate dhāryiṣyate vācyiṣyate prakāśyiṣyate, te maitreyasya bodhisattvasyādhiṣṭhānādhiṣṭitā veditavyāḥ.

– Lord, in the worlds of the ten directions we will fulfil completely and disseminate this exposition of religion, a chapter of the Great Collection. And in this world Sahā, the bodhisattva, the great being Maitreya will disseminate this exposition of religion to help true religion, to protect true religion. In the final time, the final five hundred years [of the thousand years which religion lasts] following the complete extinction of the Lord, the bodhisattvas to whose hearing this exposition of religion comes, and by whom it is grasped, retained, recited and explained, are to be known as blessed by the presence of the bodhisattva Maitreya.

slad ma’i dus lnga brgya tha ma la zhes bya ba ni de bzhin gshegs pa’i chos ’phel ba dang ’grib pa’i tshul bstan pa’i phyir dus kyi khyad par brjod pa’o.
de yang dper na mi’i tshe lo brgya thub pa la lo lnga bcu’i bar du ni ’phel ba’i dus te, lus dang shes rab dang rtsal la sogs pa ’phel zhing skye ba’o, de ltar lo lnga bcu ’das nas de’i phyi ma’i lnga bcu ni ’grib pa’i dus te, lus dang shes rab dang rtsal la sogs pa shin tu nyams shing bri nas tha mar rga shi la thug ste zad par ’gyur ro. de bzhin du sangs rgyas shā kya thub pa’i bstan pa la ’bras bu thob pa dang shin tu rgyas pa’i dus ni lo stong shig ’jam bu’i gling na gnas so; de’i phyed du bgos te lnga brgya snga ma ni ’phel ba’i dus su gzhag la, lnga brgya phyi ma ni ’grib pa’i dus su gzhag go.
’phel ba ni lo brgyad cu’i bar du shā kya thub pa mya ngan las ma ’das te, de’i dus su byang chub sems dpa’ dang nyan thos la sogs pa ’phags pa phyogs bcu nas dge ba’i rtsa ba smin te, lhag ma rnams kyang shin tu lhag par rnam par grol, gzhan lha dang mi la sogs pa yang de bzhin gshegs pa nyid kyis bka’ bstan cing mngon sum du yongs su smin te yongs su bkrol bas lhag par ’bras bu ’thob bo.
de nas sangs rgyas mya ngan las ’das nas kyang lo lnga brgya snga ma ’das kyi bar du ni byang chub sems dpa’ dang nyan thos chen po dag sangs rgyas kyi bstan pa rnams shin tu ’dzin cing ’jam bu’i gling na khyab par grangs mang du gnas te, de dag gis kyang lha dang mi la sogs pa shin tu zad med pa yongs su smin pa dang yongs su grol bar byas te, ’bras bu thob par gyur to.
dper na dus de’i tshe na gtam du brjod pa ’phags pa nyan thos u pa gu pta zhes bya ba zhig gis kyang sangs rgyas kyi bstan pa bzung nas sems can grangs med pa bsgral te, ji snyed cig bsgral ba de dag byang bu la bris te bsags pas rang gi khang pa gang ngo zhes bya ba dang, dge slong des bdud kyang btul te, de dge slong de dus gzhan zhig na bsam gtan byed pa’i tshe de’i thad du bdud cig ’ongs pas ma tshor bar mgo la me tog gi phreng ba gzhag go. de nas dge slong des kyang tshor te bdud de la gdul ba’i skabs snang ngo snyam nas, khyi ro ’bu can zhig tu sprul te bdud kyi lus la se mo dor btags nas, bdud kyis dor du mi nus par byin gyis bslabs so. de nas bdud de rang gi dor ma nus nas brgya byin gyi thad du phyin te, gsol ba btab na des kyang grogs ma byas so. de tshangs pa’i thad du phyin te, gsol ba btab na yang tshangs pas kyang ma bkrol te, tha ma dge slong gi mgo la me tog bzhag pas nyes so zhes dge slong gi thog tu btang ngo. de nas dge slong la phyag ’tshal te, gsol ba btab nas dge slong u pa gu pta sngon sangs rgyas ma mthong ba de bdud kyis sangs rgyas mtshan dang ldan pa nyan thos kyi ’khor dang bcas pa cig sprul te bstan na khyi ro dgrol bar dam bcas te, khyi ro dkrol nas sangs rgyas ’khor dang bcas par sprul na bstan to zhes bya ba lta bu’o.
de bas na lnga brgya snga ma ni dus bzang po ste, dus de la ltos nas khyad par smras pa ni lnga brgya phyi ma zhes bya’o. de lta mod kyi lnga brgya phyi ma’i dus de na yang lo lnga brgya’i bar du ni byang chub sems dpa’ dang nyan thos la sogs pa ’phags pa grangs mang du ’dzam bu’i gling na gnas te, de dag gis kyang lha dang mi la sogs pa shin tu tshad med pa yongs su smin pa dang yongs su bkrol te ’bras bu thob par byas so. de ltar ’bras bu thob pa la sogs par gyur kyang lnga brgya snga ma dang sbyar na de’i dus ngan pa’i phyir lnga brgya phyi ma zhes smos te; lnga brgya phyi ma’i mgo nas sangs rgyas kyi chos nam ’dzam bu’i gling na med par ma gyur gyi bar du lnga brgya phyi ma zhes bya ba’i dus su bsdu’o.
lnga brgya phyi ma’i dang po tshun chad dus ngan par gzhag mod kyi, ’on kyang lo lnga brgya’i bar du ni dus ngan pa’i nang nas kyang ’bras bu thob pa ni shin tu dka’ ba’i phyir dus ngan pa’i yang ngan pa khyad par du smos pa’o. lnga brgya phyi ma’i lo ’das phyin chad nas chos med kyi bar du dus ngan pa’i yang ngan par gzhag mod kyi, de’i tshe na yang brtson ’grus dang nan tan byas nas ’bras bu mi thob pa yang ma yin, byang chub sems dpa’ dang nyan thos ’ga’ tsam ’jig rten du mi ’byung ba yang ma yin no.
"In the final time, the final five hundred years (pashcime kāle pashcimāyāṃ panycashatyāṃ) it is said, this is a comparative figure of speech concerned with time (kālavisheṣokti, on this term v. Kāvyādarsha) to teach the way in which the religion of the Tathāgata develops and then deteriorates.
In the lifespan of a man amounting to a hundred years, fifty years is the time of development when body (kāya), insight (prajnyā) and strength (vikrama) develop and originate. But when fifty years have passed, the next fifty years is the time of deterioration when body (kāya), insight (prajnyā) and strength (vikrama) are destroyed and diminish until they disappear in the end by death. In the same way the time during which the teachings (deshanā) of the Tathāgata Śākyamuni achieve results (phala) and are disseminated is the thousand years it remains in Jambudvīpa; dividing it in two halves the first five hundred years (pūrvapanycashatī) is the period of development, while the last five hundred (pashcimapanycashatī) is the period of deterioration.
As for development, during the eighty years during which Śākyamuni had not yet reached extinction (aparinirvṛta), the holy (ārya) bodhisattvas and disciples (shrāvaka) from the ten directions developed their roots of good (kushalamūla), the rest attained great freedom (atyantavimukta), while others, gods, human beings, etc., attained great results (atyantaphala), since the Tathāgata himself taught them, matured them in person, and liberated them.
Then, in the period after the Buddha had reached extinction until the end of the first period of five hundred years, there were a great number of great disciples and bodhisattvas who took up the teachings of the Buddha and disseminated them in Jambudvīpa. And by them innumerable (atyantākṣaya) gods, human beings, etc. were matured and liberated, thus achieving results (phala).
For example, during that time one could mention one holy disciple (āryashrāvaka) named Upagupta, who liberated innumerable beings after having grasped the teaching of the Buddha .... [Then follows a summary of the story of the alakṣaṇaka (v. Edg. s.v.) Buddha Upagupta who, among other feats, subdued Māra by ornamenting him with the corpses of a snake, a dog and a man so that he would not distract bhikṣus in meditation. The story is found in Divy XXVI p. 348ff. The story of Upagupta’s earlier birth as an ape, when he taught the ṛṣis to meditate after learning it from the pratyekabuddhas, is also found in Msv i p. 3ff.]
Thus the first five hundred years (pūrvapanycashatī) is a good period (bhadrakāla), and having that in view it is a comparative statement (visheṣokti) when one calls it [the next period] final (pashcima). But during the final period of five hundred years (pashcimāyāṃ panycashatyām) there are still multitudes of holy ones (ārya), both bodhisattvas and disciples (shrāvaka), in Jambudvīpa, and by them innumerable (atyantākṣaya) gods, human beings, etc. are matured and liberated, thus achieving results (phala). But even though results (phala) are achieved, since, compared with the first five hundred years (pūrvapanycashatī), it is inferior (tatkālahīnatvāt), it is called the final five hundred years (pashcimapanycashatī); the period called the final five hundred years is [the period] from the beginning of the final five hundred years until the time when the religion of the Buddha (buddhadharma) disappears in Jambudvīpa.
Even though the first of the final five hundred years (pashcimapanycashatī) are defined as inferior (hīna), after the five hundred inferior years there is another comparative statement (visheṣokti) of very inferior time (hīnātihīnakāla), when achieving results (phala) becomes exceedingly difficult. But even though the time after the five hundred final years (pashcimapanycashatī) – when there is no religion (dharma) – is defined as very inferior (hīnātihīna), it does not mean – even at that time – that results (phala) are not achieved after acting with vigour (vīrya) and making progress (pratipatti), it does not mean that no bodhisattvas and disciples (shravaka) are born in the world (loka)."
Cf. Vajra p. 5315-18: asti bhagavan kecit sattvā bhaviṣyanti anāgate ’dhvani pashcime kāle pashcime samaye pashcimāyā panycashatyāṃ sadddharmavipralope vartamāne ya imān evaṃrūpān dharmāny shrutvābhishraddadhāsyanti?; and Krp pp. 41715-16, 41817, 4198, 4202; Sdhmp p. 48110; and Buston ii p. 102ff.

. . .

de nas bcom ldan ’das kyis dam pa’i chos yongs su ’dzin pa byang chub sems dpa’ de dag la bka’ stsal pa:

atha khalu bhagavāṃs tān saddharmaparigrahakān bodhisattvān āmantrayate sma:

Then the Lord addressed himself to those bodhisattvas, those helpers of true religion:

- skyes bu dam pa dag, ji ltar khyod da ltar nga’i mdun na dam pa’i chos yongs su ’dzin par langs pa, de bzhin du khyod sangs rgyas bcom ldan ’das gang gā’i klung gi bye ma snyed kyi spyan sngar dam pa’i chos yongs su ’dzin par langs pa legs so, legs so!

sādhu sādhu, satpuruṣā, yathā yūyam adhunā mama purataḥ saddharmaparigrahe samutthitās tathā yūyaṃ gaṅgānadīvālikopamānāṃ bhagavatāṃ purataḥ saddharmaparigrahe samutthitāḥ.

– Very good, very good, sons of good family; as you are now ready to help true religion in my presence, in the same way you are ready to help true religion in the presence of so many Awakened Lords as there are grains of sand in the river Gaṅgā.

de nas bcom ldan ’das la byang chub sems dpa’ sems dpa’ chen po blo gros mi zad pas ’di skad ces gsol to:

atha khalv akṣayamatir bodhisattvo mahāsattvo bhagavantam idam avocat:

9) [Forbearance with an inconsistent teaching (viruddhadeśanākṣamaṇa):] Then the bodhisattva, the great being Akṣayamati addressed himself to the Lord:

- bcom ldan ’das, bdag blo zhan pas bdag gis chos kyi rnam grangs ’dir don dang, tshig dang, yi ge yongs su rdzogs par ma bgyis pa lta na, bcom ldan ’das dang mi zad pa’i chos dang ldan pa’i byang chub sems dpa’ sems dpa’ chen po ’di dag la bdag bzod pa gsol to259!

mandabuddhyā me, bhagavan, mayāsya dharmaparyāyasyārthapadākṣarāṇy aparipūritāni, bhagavantam imāṃś cākṣayadharmasamanvāgatān bodhisattvān mahāsattvān ahaṃ kṣamayeyam.

– Because of my weak intelligence, Lord, the meaning, sentences and letters in this exposition of religion are not fulfilled by me, so I ask the Lord and these bodhisattvas and great beings furnished with imperishable moments of existence to forgive that.

bdag blo zhan pas zhes bya ba ni bdag gi shes rab dang ye shes chung bas zhes bya ba’i don to.

bcom ldan ’das kyis bka’ stsal pa:

bhagavān āha:

The Lord said:

- blo gros mi zad pa, so so yang dag par rig pa sgrib pa med pa thob pa’i byang chub sems dpa’ rnams la don dang, chos dang, nges pa’i tshig dang, spobs pa rnams la ’khrul pa med do; ’gog pa la yang ’khrul pa med do. gang dag chos ’di lta bu dag rtogs par khong du chud pa’i skyes bu dam pa de dag ni yang dag pa’i don rnam par nges pa thob pa yin no. blo gros mi zad pa, khyod ni so so yang dag par rig pa bzhi’i dam pa’i mchog thob cing dbang rnyed pa, theg pa chen po ’di la gzhan gyi dring la mi ’jog cing rnam par nges pa’i dam pa’i mchog thob pa ste. blo gros mi zad pa, sa ’di thob pa’i byang chub sems dpa’ rnams la lus kyi ’khrul pa’am, ngag gi ’khrul pa’am, sems kyi ’khrul pa gang yang med do. de dag thams cad ni ye shes sngon du ’gro ba’i lus dang, ngag dang, yid kyi las dang ldan pa yin no. blo gros mi zad pa, khyod ni sangs rgyas bye ba khrag khrig brgya stong mang pos chos bstan pa’i phyir rjes su dgongs so. blo gros mi zad pa, nga lta bu rnams kyis khyod ’dra ba’i skyes bu dam pa rnams la shin tu bzod do.

nāsti skhalitam, akṣayamate, ’nāvaraṇapratisaṃvitprāptānāṃ bodhisattvānām arthe vā dharme vā niruktau vā pratibhāne vā, na cāsti nirodhe skhalitam. evaṃrūpeṣu dharmeṣu gatiṃgatā ye te satpuruṣā viniścitabhūtārthaprāptāḥ. tvam, akṣayamate, catasṛṣu pratisaṃvitsu paramapāramitāprāpto vaśitāprāpto ’smin mahāyāne ’parapratyayo viniścayaparamapāramitāprāptaḥ. nāsty, akṣayamate, tadbhūmiprāptānāṃ bodhisattvānāṃ kiṃcit kāyasya skhalitaṃ vā vācaḥ skhalitaṃ vā cittasya skhalitaṃ vā, sarve te jñānapūrvaṃgamaiḥ kāyavākcittakarmabhiḥ samanvāgatāḥ. tvām, akṣayamate, bahavo buddhakoṭinayutaśatasahasrā dharmadeśanayā samanusmariṣyanti. madvidhā, akṣayamate, tvatsādṛśakān satpuruṣān atyantataḥ kṣamāmahe.

– For the bodhisattvas who have attained the unhindered knowledges, Akṣayamati, there are no blunders when it concerns meaning, moments of existence, explanation or eloquence, nor are there any blunders in cessation [that is, in teaching emptiness (śūnyatā)]. And the good men who have understood these moments of existence have attained the decided true meaning [which enables them to teach]. And you, Akṣayamati, have attained distinction [from the disciples] and excellence [among the bodhisattvas] as well as mastery of the four knowledges, and in this Great Way you are not dependent on any other, having attained distinction and excellence in discerning. For the bodhisattvas, Akṣayamati, who have reached this state, there are no blunders at all in body, speech or thought, and all of them are furnished with actions of body, speech and thought which are preceded by knowledge. Many hundred thousand times million times hundred thousand millions of Buddhas will remember you because of the teaching of religion. Those like me, Akṣayamati, are infinitely accepting of good men like you.

’gog pa la yang ’khrul pa med ces bya ba ni stong pa nyid du ston pa la yang ’khrul ba med pa’o. rtogs pa la khong du chud zhes bya ba ni phyin ci ma log par khong du chud pa’o; yang dag pa’i don rnam par nges pa thob pa yin zhes bya ba ni chos thams cad phyin ci ma log pa dang gtan la phab par khong du chud cing ston nus pa thob pa yin zhes bya ba’i don to. dam pa ni nyan thos la sogs pa so so yang dag par rig pa las khyad par du ’phags pa’o; mchog thob pa ni so so yang dag pa rig pa thob pa’i byang chub sems dpa’ gzhan pas kyang mchog tu gyur pa’o.

. . . . . .

de nas bcom ldan ’das la tshe dang ldan pa kun dga’ bos ’di skad ces gsol to: - bcom ldan ’das, chos kyi rnam grangs ’di’i ming ci lags? ’di ji lta bur gzung bar bgyi?

atha khalv āyuṣmān ānando bhagavantam idam avocat: ko nāmāyaṃ, bhagavan, dharmaparyāyam, kathaṃ cainaṃ dhārayiṣyāmi?

10) [Asking for the title (nāmapraśna):] Then the venerable Ānanda addressed himself to the Lord: What, Lord, is the name of this exposition of religion, how shall I retain it?

ming ci lags zhes pa ni bdag gi don du bris pa ste, bdag gi ming ji ltar ’tshal bar bgyi zhes bya ba’i don to; ji lta bur gzung bar bgyi zhes bya ba ni gzhan gyi don du dris pa ste, bdag gis bzung nas gzhan la ’chad cing tha snyad du bgyid pa’i tshe na yang ji ltar ’dzin du stsal ces bya ba’i don to.

. .

bcom ldan ’das kyis bka’ stsal pa:

bhagavān āha:

11) [Giving the title (nāmakaraṇa):] The Lord said:

- kun dga’ bo, de’i phyir khyod kyis chos kyi rnam grangs ’di blo gros mi zad pas bstan pa dang, don dang tshig dang yi ge mi zad pa bstan pa dang, ’dus pa chen po’i le’u dang, blo gros mi zad pa’i le’u zhes bya bar yang zung zhig. kun dga’ bo, khyod kyis ’dus pa chen po’i le’u’i chos kyi rnam grangs ’di bzung na, de las chos la dran pa’i stobs kyi mthu bskyed pa ’bum ’gyur du thob par ’gyur ro. gzhan dag la yang bstan na, sems can thams cad la sangs rgyas kyi bya bas nye bar gnas par ’gyur ro.

ato ’kṣayamatinirdeśo nāmānanda, tvam imaṃ dharmaparyāyaṃ dhāraya, akṣayārthapadākṣaranirdeśaś ca mahāsaṃnipātaparivartaś cākṣayamatiparivartaś cāpi nāma dhāraya. tvam, ānandemaṃ mahāsaṃnipātaparivartaṃ dharmaparyāyam udgṛhṇīyā atha śatasahasraguṇaṃ dharmasmṛtibalaprabhāvādhānaṃ prāpto bhaviṣyasi, parebhyaś copadiśeḥ sarvatra buddhakṛtyena sattvānāṃ pratyupasthito bhaviṣyasi.

– Retain this exposition of religion, Ānanda, as Akṣayamati’s Teaching, retain it as The Teaching on Imperishable Meanings, Words and Syllables, as A Chapter of the Great Collection, as Akṣayamati’s Chapter. If you, Ānanda, grasp this exposition of religion, a chapter of the Great Collection, you will attain hundred thousand-fold the possession of power and strength in the recollection of moments of existence, and if you teach it to others you will attend living beings everywhere with Buddha-action.

. .

bcom ldan ’das kyis de skad ces bka’ stsal nas, byang chub sems dpa’i tshogs de dag thams cad dang, byang chub sems dpa’ sems dpa’ chen po blo gros mi zad pa dang, gnas brtan sha ra dva ti’i bu dang, dge slong de dag dang, thams cad dang ldan pa’i ’khor de dang, lha dang, mi dang, lha ma yin dang, dri zar bcas pa’i ’jig rten yi rangs te, bcom ldan ’das kyis gsungs pa la mngon par bstod do.

idam avocad bhagavān, āttamanās te sarve bodhisattvagaṇā, akṣayamatiś ca bodhisattvo mahāsattva, āyuṣmāṃś ca śāradvatīputras, te ca bhikṣavaḥ, sā ca sarvāvatī parṣat, sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandann iti.

Thus spoke the Lord, and, carried away with joy, all those crowds of bodhisattvas, the bodhisattva great being Akṣayamati, the venerable Śāradvatīputra, those monks, the whole of that assembly, and the world with its gods, human beings, giants and celestial musicians praised what the Lord had said.

’dus pa chen po’i le’u ’bum las blo gros mi zad pas bstan pa zhes bya ba theg pa chen po’i mdo rdzogs so.
zhu chen gyi lo tstsha ba ban de dharma tā shī las zhus, skad gsar chad kyis kyang bcos te, gtan la phab pa.

śatasahasramahāsaṃnipātād akṣayamatinirdeśo mahāyānasūtraḥ samāptaḥ.

The Mahāyāna Sūtra Akṣayamatinirdeśa from the The Hundred Thousand Great Collection is ended.

’phags pa blo gros mi zad pa’i mdo rim gyis mi zad pa rnams kyi lus rnam par gzhag pa ni rnal ’byor spyod pa’i sa las bstan te, der blta bar bya’o.
’phags pa blo gros mi zad pas bstan pa’i bshad pa rdzogs so.

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