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.
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 ؇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.
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