Bibliotheca Polyglotta

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.

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