Bibliotheca Polyglotta

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.

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=639a6bbc-189e-11e4-856a-001cc4ddf0f4

Choose languages

Choose images, etc.

Choose languages

Choose display