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.
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