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.
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