Bibliotheca Polyglotta

de la byang chub sems dpa’i sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa gang zhe na? gang byang chub sems dpa’ de’i byang chub kyi sems ma brjed pa, dran pas bsrungs shing mi g.yeng ba ste,

tatra katamad bodhisattvasya citte cittānupaśyanā smṛtyupasthānam? yā tasya bodhisattvasya bodhicittāsaṃpramoṣatā smṛtyārakṣaṇatāvikṣiptatā.

What then is the bodhisattva’s presence of recollection which consists in the consideration of thought It is not forgetting the thought of awakening, guarding it with recollection, and no lack of concentration.

rab tu gnas pa’i byang chub sems dpa’ gang zhe na zhes gang sems dran pa nye bar gzhag pa la rab tu zhugs pa ste, rnam par shes pa’i gnas thams cad las ’das yang thob la, byang chub sems dpa’i ting nge ’dzin tshad med pa yongs su rdzogs par byed pa’o. de’i dbang du byas nas de la byang chub sems dpa’i sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa gang zhe na? zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ rnams kyis bsgom par bya ba ni byang chub kyi sems so – "What is the established (pratiṣṭhita) bodhisattva? He is the one progressing in the presence of recollecting thoughts (cittasmṛtyupasthānapratipanna), who attains transcendence from all states of consciousness (vijnyānasthiti) and accomplishes the immeasurable concentration of the bodhisattvas (apramāṇāṃ bodhisattvasamādhiṃ paripūrayati). With reference to him, it is said (tam adhipatiṃ kṛtvā) ... What is to be cultivated (bhāvayitavya) by the bodhisattvas is the thought of awakening (bodhicitta)". byang chub sems dpa’ de’i byang chub kyi sems ma brjed pa zhes bya ba la sogs pa la nyan thos dang rang sangs rgyas dag sems dran par nye bar gzhag pa na bdag gi sems mi rtag pa la sogs pa dran pa nye bar ’jog pa lta bu ni ma yin gyi, byang chub sems dpa’ rnams thog mar byang chub tu sems ji ltar bskyed pa’i byang chub kyi sems de mi brjed pa’i gzungs kyis dran pas mi brjed pa dang, dran pa nyid ma nyams par bsrung ba dang, bsrungs pa nyid mi mthun pa’i phyogs la mi g.yeng bar byed pa ni sems dran pa nye bar ’jog pa zhes bya’o – "... It is not like when the disciples and isolated buddhas practice recollection concerned with the impermanence, etc., of one’s own thoughts, the bodhisattvas do not forget the original thought of awakening (ādibodhicitta) because of recollection (smṛti), because of unfailing memory (asaṃpramoṣadhāraṇī). ...

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de sems la ’di ltar rtog go: sems ni skyes nas zhig cing zhu ste mi gnas pa’o, nang na yang mi ’dug, phyi rol tu yang ma ’phos, gnyi ga med par yang mi dmigs te; gang bdag gi byang chub kyi sems dang po skyes pa, de ni zad cing ’gags te yal zhing med par gyur pas yul na mi gnas, phyogs na mi gnas te, de ni gdags par mi nus so. sems gang dag gis byang chub kyi phyir dge ba’i rtsa ba rnams yang dag par bsgrubs pa, de dag kyang zad cing ’gags te yal zhing med par gyur pas yul na mi gnas, phyogs na mi gnas te, de yang gdags par mi nus so. sems gang dag gis dge ba’i rtsa ba de dag byang chub tu yongs su bsngos pa, de dag kyang de’i rang bzhin dang de’i mtshan nyid de; sems kyis sems mi shes so, sems kyis sems mi mthong ngo, sems kyis sems kyi mtshams mi sbyor ro.

sa cittam evaṃ pratyavekṣate: cittam utpannaṃ bhagnavilīnam anavasthitam, nāpy adhyātmam avasthitaṃ nāpy bahirdhā cyutaṃ nobhayam antareṇopalabhyate. yan me prathamam utpannaṃ bodhicittaṃ tat kṣīṇaniruddhaṃ cyutāntarhitam adeśastham apradeśasthaṃ tan na prajñapituṃ śakyate. yaiś cittair bodhaye kuśalamūlāḥ samudānītās tāny api kṣīṇaniruddhāni cyutāntarhitāny adeśasthāny apradeśasthāni tāny api na prajñāpayituṃ śakyante. yaiś cittais te kuśalamūlā bodhaye pariṇāmitās tāny api tatsvabhāvāni tallakṣaṇāni. cittaṃ na cittena jñāyate, cittaṃ na cittena dṛśyate, cittaṃ na cittena pratisaṃdadhāti.

He looks at [the] thought [of awakening] this way: “Thought [that is, thought itself and the thought of awakening] never remains once it has arisen, it is broken up and melts away as unstable, it does not remain internally, it does not perish outwardly, it is not perceived in between the two. The first thought of awakening arisen in me has perished and ceased, vanished and disappeared, it is not found in any place, not in any location, it is not possible to communicate it. And the thoughts by which the roots of good are accumulated for the sake of awakening, these have also perished and ceased, vanished and disappeared, they are not found in any place, not in any location, it is not possible to communicate them. The thoughts by which roots of the good are transformed into awakening are also of that nature, having those characteristics. Thought is not known by thought, thought is not seen by thought, [past] thought does not [perish in the future, it does not] connect itself to [future] thought.

byang chub kyi sems mi brjed pa de ji rtag pa’i phyir de lta bu zhig nas mnyam pa la de’i phyir de sems la ’di ltar rtog go zhes bya ba la sogs pa gsungs te, de zhes bya ba ni sems dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ de’am, byang chub kyi sems ma brjed pa’i byang chub sems dpa’ de’o; sems la zhes bya ba ni byang chub kyi sems la’o; ’di ltar rtog ces bya ba ni byang chub kyi sems de la ’og nas ’byung ba ltar rtog pa’o. ji ltar rtog ce na? de’i phyir sems ni skyes nas zhig cing zhu ste zhes bya ba la sogs pa gsungs te, sems ni sems nyid dam byang chub kyi sems so; skyes nas zhes bya ba ni skyes ma thag tu’o, zhig cing zhu ste zhes bya ba ni don gcig ste, de ma thag tu zhig pa’o, mi gnas pa ni cung zad kyang ’dug pa’i mthu med pa ste, de bas na zhes bya bar sbyar ro; nang na yang mi ’dug phyi rol tu yang ma ’phos gnyi ga med par yang mi dmigs zhes bya ba ni sems de skad cing ma’i rang bzhin skyes ma thag tu ’jig cing dengs pa’i ngo bo nyid de, zhig nas kyang med par ’gyur ba’i, nang gi dngos po rnams la yang mi gnas, phyi rol gyi yul rnams la yang ma ’phos, de gnyis ka ma yin pa gzhan phyi nang gnyis kyi bar na yang mi dmigs mi gnas shes bya ba’i don to. gang bdag gi byang chub kyi sems dang po skyes pa de ni zhes bya ba la sogs pa la gong du bshad par yang ma zad kyi ’di ltar yang khong du chud do zhes bya bar sbyar ro, skyes pa ’das pa’i dus su skyes zin to, zad cing ’gags pa la sogs pa ni don gcig ste med par gyur par ston pa’o, zad pa ni rgyu med pa’o, ’gags pa ni rang bzhin gyis med pa’o, yal zhing med par gyur pas kyang gang du yang gnas par ma gyur te, de bas na med par gyur pa zhes bya’o, yul dang phyogs na mi gnas te de ni gdags par mi nus so zhes bya ba la thog mar sems bskyed de, de skad cig ma re re la yang zad cing ’gags te, gzhan dang gzhan du gyur la, yal zhing med par gyur pas dngos po med pa’i phyir yul dang phyogs na mi gnas ming dang mtshan mar gdags su med do zhes bya ba’i don to. sems gang dag gis byang chub kyi phyir dge ba’i rtsa ba rnams yang dag par bsgrubs pa, de dag kyang zad cing ’gags te yal zhing med par gyur pas zhes bya ba la sems gang dag gis ni dge ba’i rtsa ba’i rgyur ’gyur ba’i sems bskyed pa gang gis so, byang chub kyi phyir ni ’bras bu de thob par bya ba’i phyir ro, dge ba’i rtsa ba bsgrubs pa ni bsod nams dang ye shes kyi tshogs bsgrubs pa’o; byang chub kyi sems nyid gong du smos pa’i tshul gyis don dam par ngo bo nyid med pas, de las byung ba’i dge ba’i rtsa ba rnams kyang yal zhing med par gyur pas sems bzhin du ngo bo nyid med pa’i phyir yul dang phyogs na mi gnas shing ming dang mtshan mar gdags par mi nus so zhes bya ba’i don to. sems gang dag gis dge ba’i rtsa ba de dag byang chub tu bsngos pa, de dag kyang de’i rang bzhin de’i mtshan nyid de zhes bya ba la sems gang gis ni dge ba’i rtsa ba’i rgyur gyur pa’i byang chub kyi sems bskyed pas so, byang chub tu bsngos pas kyang zhes bya ba ni byang chub tu bsngos pa’i ’og tu ’phel bar gyur pa’i dge ba’i rtsa ba de dag go, de ni ’di skad du byang chub kyi sems kyis bskyed pa’i dge ba’i rtsa ba bla na med pa’i byang chub tu bngos pa de dag kyang sems dang ’dra bar zad cing ’gags te yal zhing med par ’gyur ba’i mtshan nyid las yul dang phyogs na mi gnas shing gdags par nus so zhes bya bar ston to. sems kyis sems mi shes so zhes bya ba ni sems de rang bzhin med pas shes par byed pa dang shes par bya ba med pa’i phyir ro. de bzhin du ’og ma la yang sbyar ro; sems kyis sems kyi mtshams mi sbyor ba ni ’das pa’i sems de ma ’ongs par mi ’pho zhing, ma ’ongs pa’i sems dang mtshams mi sbyor ba’o.

. . . . . .

de la sems gang zhe na? gang gis bdag bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o snyam pa ste. byang chub kyi sems gang yin pa, de dge ba’i rtsa ba’i sems dang lhan cig mi gnas, dge ba’i rtsa ba’i sems de yang yongs su bsngo ba’i sems dang lhan cig mi gnas; yongs su bsngo ba’i sems gang yin pa, de yang byang chub kyi sems dang lhan cig mi gnas so, snyam du rtog go.

tatra katamac cittam? yenāham anuttarāṃ samyaksaṃbodhim abhisaṃbhotsya iti. yad bodhicittaṃ tat kuśalamūlacittena sārdhaṃ na saṃvasati, tat punaḥ kuśalamūlacittaṃ pariṇāmacittena sārdhaṃ na saṃvasati. iti pratyavekṣate.

What then is thought? That by which one thinks: ‘I will wake up to the incomparable perfect awakening’. But the thought of awakening does not stay with the roots of good [since there is really (svabhāvatas) no attainment at all]; and again, [thus] the thought of the roots of the good does not stay with the thought of transformation. Thus he reflects.

de la gang gis bdag bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya zhes bya ba la sogs pa la mngon par ’tshang rgya bar ’gyur ba’i byang chub kyi sems dang dge ba’i rtsa ba’i sems la sogs pa gong du smos pa lta bu’i tshul gyis brtags na gang yang rang bzhin du grub pa ni med pas byang chub kyi sems gang yin pa de dge ba’i rtsa ba’i sems dang lhan cig mi gnas zhes bya ba la sogs pa gsungs so. (269a)

. . . .

gal te byang chub sems dpa’ de ltar rtog pa ni mi skrag mi dngang zhing dngang bar mi ’gyur na, sems la sems kyi rjes su lta zhing gnas so.

yadi bodhisattva evaṃ pratyavekṣamāno nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta, citte cittānudarśī viharet.

If the bodhisattva reflecting thus does not get afraid, scared or terrified, he is one to continually consider thought.

yang de ’di snyam du sems te: rgyu dang ’bras bu chud mi za ba’i phyir rten cing ’brel bar ’byung ba ni shin tu zab ste; sems kyi chos nyid de lta bu yin du zin kyang, chos thams cad ni rgyu dang rkyen la rag las shing g.yo ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa ste; de dag ji ltar ’dod pa de bzhin du rnam par sgrub bo. bdag gis kyang rnam par sgrub pa la brtson par bya ste, sems kyi chos nyid ’di yang mi spong ngo, snyam mo.

punas tasyaivaṃ bhavati: atigambhīraḥ pratītyasamutpādo hetuphalāvipraṇāśatayā kiṃ cāpi cittadharmataivaṃ bhavet sarvadharmā hetupratyayādhīnā nirīhā niśceṣṭā asvāmikā aparigrahāḥ. tān yathecchaṃ viṭhapayeyam, viṭhapanāyāṃ mayā yogaḥ karaṇīyaḥ, iyaṃ ca cittadharmatā na vihātavyā.

Again he thinks: “[Thought is essentially empty (svabhāvaśūnya), but] dependent origination is very deep since there is no destruction of [the connection between] the cause [that which is performed] and the fruit [attained, i. e., according to conventional truth (saṃvṛtyā) ]. Even though the true state of thought is such [that it is in the highest meaning (paramārthatas) essentially empty (svabhāvaśūnya) ], all moments of existence are dependent on causes and conditions, but without a mover, without an activator, without an owner, beyond appropriation. I will create them [the causes (hetu), like giving up all belongings, and the fruit (phala), purifying my buddha-field] according to my wish, and I will exert myself in creating [according to conventional truth (saṃvṛtyā) ], but I will not give up the true state of thought [which is unborn according to the highest truth (paramārthatas) ].

sems la rtog pa’i rnam pa gzhan pa bstan pa’i phyir yang de ’di snyam du sems te rgyu dang ’bras bu chud mi za ba zhes bya ba la sogs pa gsungs so; de ni byang chub sems dpa’ de’o; de ltar sems kyi rang bzhin stong pa yang kun rdzob tu rgyu gang spyad pa’i ’bras bu de bzhin du thob par ’gyur te chud mi za bar rten cing ’brel bar ’byung ba gcig kho nar nges par mi mngon pa de ni blta dka’ bas shin tu zab bo zhes bya ba’i don to; sems kyi chos nyid de lta bu yin du zin kyang zhes bya ba la sogs pa ni don dam par sems de ngo bo nyid kyis stong du zin kyang kun rdzob tu rgyu dang rkyen rnams tshogs na med par mi ’gyur la, rgyu rkyen tshogs pa las ’byung ba de dag kyang mu stegs can gyi byed pa po la sogs pa med pas de dag gis kyang bskyod do zhes bya ba’i don to; de dag ji ltar ’dod pa bzhin rnam par bsgrub pa zhes bya ba ni ji ltar byed pa po la sogs pa med par yang rgyu rkyen tshogs pa las kun rdzob tu skye zhing ’byung bas na rgyu gang dang gang gis ’bras bu gang dang gang sgrub pa de dag ji ltar ’dod pa bzhin du grub zhes bya ba’i don to. bdag gis kyang rnam par bsgrub pa la brtson par bya zhes bya ba ni ji ltar ’dod pa bzhin ’bras bu ’grub pas bdag gis kyang bdog pa thams cad yongs su gtang ba la sogs pa’i ’bras bu sangs rgyas kyi zhing yongs su dag par bya ba’i phyir bsngo ba la sogs pa la brtson par bya’o zhes bya ba’i don to; sems kyi chos nyid ’di yang mi spong ngo zhes bya ba ni de dag kun rdzob tu sgrub pa la brtson par byed kyang, don dam par sems kyi chos nyid ma skyes pa yang mi spong ba’am, de yang nyams par mi byed pa’o; sems ni sgyu ma lta bu ste zhes bya ba la sogs pas pha rol tu phyin pa drug don dam par mi dmigs pa dang, kun rdzob tu rgyu dang ’bras bu nges par yod par bstan pa’o.

. . . .

de la sems kyi chos nyid ni gang, rnam par sgrub pa ni gang zhe na?

tatra katamā cittadharmatā, katamā viṭhapanā?

(p. 131) What then is the true state of thought, what is creating?

sems ni sgyu ma lta bu ste, ’di la gang sbyin par byed pa gang yang med de, ’di ni sems kyi chos nyid ces bya’o. gang yang bdog pa thams cad yongs su btang ste, sangs rgyas kyi zhing yongs su dag par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

māyopamaṃ cittam iha nāsti dātā kaścaneyam ucyate cittadharmatā, yat punaḥ sarvasvaṃ parityajya sarvabuddhakṣetrapariśuddhaye pariṇāmayatīyam ucyate viṭhapanā.

Thought is like an illusion – here there is no giver at all – this is called the true state of thought, but when one gives up all belongings and transforms it so as to purify one’s buddha-field, it is called creating.

sgyu ma lta bur zhes bya ba ni sgyu ma bzhin du rang bzhin med pa ste, de bas na gang zag ’di la bdag gis dngos po gtong bar snang ba ni rang bzhin med pa’o; bdog pa thams cad yongs su btang ste zhes bya ba ni phyi dang nang gi dngos po thams cad yongs su gtong ba’o, sangs rgyas kyi zhing dag pa ni bai dū rya’i kha dog la sogs pa’o.

. .

sems ni rmi lam lta bur rab tu zhi ba’i mtshan nyid de, ’di ni sems kyi chos nyid ces bya’o. gang yang tshul khrims dang, bslab pa dang, sbyangs pa’i yon tan dang, byang chub kyi tshogs sogs pa thams cad mkhyen pa nyid kyi phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

svapnopamaṃ cittam praśāntalakṣaṇam iyam ucyate cittadharmatā, yat punaḥ śīlaśikṣādhūtaguṇabodhisaṃbhāropacayaṃ sarvajñatāyai pariṇāmayatīyam ucyate viṭhapanā.

Thought is like a dream, characterized by absolute peace, this is called the true state of thought, but when one transforms morality, training and qualities of purification into omniscience – gathering the accumulation for awakening – it is called creating.

sems rmi lam lta bu zhes bya ba la, ji ltar rmi lam na dngos po rnam pa sna tshogs snang yang rang bzhin stong pa de bzhin du sems la gzung ba dang ’dzin pa la sogs pa rnam pa du mar snang yang rang bzhin gyis stong pa’o; yang dag par blangs pa dang yang dag par slob pa ni tshul khrims so, yang dag par blang bar bya ba dang bslab par bya ba ni bslab pa’o, thams cad mkhyen pa nyid kyi phyir zhes bya ba ni thams cad mkhyen pa thob par bya ba’i phyir ro.

. .

sems ni mig yor lta bu ste, gzod ma nas yongs su ma grub pa, ’di ni sems kyi chos nyid ces bya’o. gang yang bzod pa dang des pa thams cad mi skye ba’i chos la bzod pa yongs su rdzogs par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

pratibhāsopamaṃ cittam ādyapariniṣpannam iyam ucyate cittadharmatā, yat punaḥ sarvakṣāntisauratyam anutpattikadharmakṣāntiparipūraye pariṇāmayatīyam ucyate viṭhapanā.

Thought is like a reflection, from the beginning not developed, this is called the true state of thought, but when one transforms all tolerance and mildness into attaining the tolerance that all moments of existence are unborn, it is called creating.

gzod ma nas yongs su ma grub ces bya ba ni ji ltar mig yor phyis brtags te, rang bzhin med pa ltar dang po snang ba’i dus na yang rang bzhin med pa yin no, de dang ’dra bar sems ’di yang thog ma nas rang bzhin med cing ma skyes pa’o, bzod pa ni gzhan gyis gnod pa byas pa nyams su len pa’o, des pa ni slar gnod pa mi byed pa ste, de dag bsgrubs pa zhes bya bar sbyar ro; mi skye ba’i chos la bzod pa rdzogs par bya ba’i phyir zhes bya ba ni skye ba dang ’gag pa med pa’i chos la skrag pa med pa thob par bya ba’i phyir bsngo ba’o.

. .

sems ni smig rgyu lta bu ste, shin tu dben pa’i phyir dben pa, ’di ni sems kyi chos nyid ces bya’o. gang yang dge ba’i rtsa ba thams cad la brtson ’grus brtsams pa rnams sangs rgyas kyi chos thams cad yongs su rdzogs par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

marīcyupamaṃ cittam viviktam atyantavivekatayeyam ucyate cittadharmatā, yat punaḥ sarvakuśalamūlavīryārambhān sarvabuddhadharmaparipūraye pariṇāmayatīyam ucyate viṭhapanā.

Thought is like a mirage [empty of water], dissociated [from and empty of subject and object (grāhyagrāhaka) ] because of its absolute dissociation, this is called the true state of thought, but when one transforms the undertakings of vigour for [attaining] all roots of the good into fulfilling all teachings of the Buddha, it is called creating.

shin tu dben pa zhes bya ba ni smig rgyu chus stong ste, dben pa bzhin du sems la yang gzung ba dang ’dzin pas stong ste dben pa’o; dge ba’i rtsa ba thams cad la zhes bya ba ni dge ba’i rtsa ba thams cad sgrub pa la zhe’am, sgrub pa’i phyir zhes bya ba’i don to, sangs rgyas kyi chos ni sa dang pha rol tu phyin pa la sogs pa’o.

. .

sems ni gzugs can ma yin pa, bstan du med pa, thogs pa med pa, rnam par rig pa med pa ste, ’di ni sems kyi chos nyid ces bya’o. gang yang bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa thams cad sangs rgyas kyi ting nge ’dzin thob par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

arūpi cittam anidarśanam apratihatam avijñāptikam iyam ucyate cittadharmatā, yat punaḥ sarvadhyānavimokṣasamādhisamāpattayo buddhasamādhiprāptaye pariṇāmayatīyam ucyate viṭhapanā.

Thought is without form, it cannot be demonstrated, is unhindered [and all-pervasive (sarvatragata) like empty space (ākāśa) ] and beyond communication, this is called the true state of thought, but when one transforms all meditations, liberations, concentrations and the states of concentration into attaining the concentration of a Buddha [that is, the concentration beyond thought-constructions (nirvikalpasamādhi) ], it is called creating.

gzugs can ma yin pa zhes bya ba ni thogs pa dang bcas pa’i gzugs kyi ngo bo ma yin pa’i phyir ro, bstan du med pa zhes bya ba ni sngon po la sogs pa bzhin du gzhan la bstan par mi nus pa’o, thogs pa med pa ni nam mkha’ bzhin du kun tu song ba’i phyir ro, rnam par rig pa med pa ni rig par bya ba dang rig par byed pa dang bral ba’i phyir ro; sangs rgyas kyi ting nge ’dzin ni rnam par mi rtog pa’i ting nge ’dzin no.

. .

sems ni gzung ba med pa, mtshan ma med pa, bstan du med pa, gnas med pa ste, ’di ni sems kyi chos nyid ces bya’o. gang yang dris pa’i tshig rab tu dbye ba bstan pa shes pa thams cad sangs rgyas kyi ye shes yongs su rdzogs par bya ba’i phyir yongs su sngo ba, ’di ni rnam par sgrub pa zhes bya’o.

agrāhyaṃ cittam animittam anidarśanam anavasthitam iyam ucyate cittadharmatā, yat punaḥ sarvapraśnapadaprabhedasaṃdarśanajñānaṃ buddhajñānaparipūraye pariṇāmayatīyam ucyate viṭhapanā.

Thought cannot be grasped; signless, it cannot be demonstrated, it has no basis, this is called the true state of thought, but when one transforms the knowledge of explaining by analysis all words of questions into fulfilling the knowledge of a Buddha, it is called creating.

gzung ba med pa ni sems dang sems las byung ba’i gzung bar snang ba dngos por ma grub pa’i phyir ro, mtshan ma med pa ni gzugs la sogs pa’i ngo bo ma yin pa’i phyir ro, bstan du med pa ni snga ma bzhin no, gnas med pa ni gzugs dang dbang po la mi gnas pa’i phyir ro; dris pa’i tshig ni phung po dang khams la sogs pa gzhan gyis dris pa’o, dbye ba bstan pa shes pa zhes bya ba ni ji ltar thos pa’i chos rnams so sor phye ste bshad pa’i gnas shes rab bo, sangs rgyas kyi ye shes ni me long lta bu la sogs pa’o.

. .

sems ni dmigs pa med par mi skye ba ste, ’di ni sems kyi chos nyid ces bya’o. sangs rgyas kyi chos thams cad thob par bya ba’i phyir dge ba’i rtsa ba thams cad la dmigs pa’i sems nye bar sgrub pa, ’di ni rnam par sgrub pa zhes bya’o.

anārambaṇaṃ cittam notpadyata iyam ucyate cittadharmatā; yat punaḥ sarvabuddhadharmaprāpaṇatayā sarvakuśalamūlārambaṇaṃ cittam upasaṃharatīyam ucyate viṭhapanā.

Thought does not originate without an object [that is, without the causes and conditions of objects (ālambanahetupratyaya) ], this is called the true state of thought; when one produces thoughts that have all roots of good as the object for the sake of attaining all the qualities of a Buddha, it is called creating.

sems ni dmigs pa med par mi skye zhes bya ba la sogs pas kun rdzob kyi sems kyis dmigs pa’i rgyu dang rkyen la sogs pa yod par bstan pa las sgrub pa yang yod par bstan pa ste, dmigs par bya ba’i yul med par sems mi skye’o, yul la dmigs nas skye ba ni sems kyi chos nyid do; gang dge ba’i rtsa ba thams cad la dmigs pa zhes bya ba ni sems yul la dmigs nas skye ba yin pas, dmigs nas yang dge ba’i rtsa ba skye bar ’gyur ba’i dmigs pa thams cad la sems dmigs pa’o.

. .

sems ni rgyu med par mi skye ba ste, ’di ni sems kyi chos nyid ces bya’o. gang yang byang chub kyi phyogs kyi chos thams cad kyi rgyur sems bskyed pa, ’di ni rnam par sgrub pa zhes bya’o.

ahetukaṃ cittam notpadyata iyam ucyate cittadharmatā, yat punaḥ sarvabodhipakṣikadharmahetoś cittam utpādayatīyam ucyate viṭhapanā.

Thought does not originate without a cause, this is called the true state of thought, but when one produces thoughts for the sake of [that is, being the cause of] all the moments of existence that are wings of awakening, it is called creating.

rgyu med par mi skye ba ni kun gzhi rnam par shes pa’i bag chags med par sems mi skye ba’o – "Thought does not originate without the habits (vāsanā) of the store-consciousness (ālayavijnyāna)". byang chub kyi phyogs kyi chos zhes bya ba ni sems skye ba’i rgyu bskyed cing ’jog na yang byang chub kyi phyogs kyi chos skye ba’i rgyu bskyed pa’o.

. .

yul drug las rnam par grol bar sems mi skye ba, ’di ni sems kyi chos nyid ces bya’o. gang yang sangs rgyas kyi chos thams cad kyi yul gyi rgyur sems mngon par sgrub pa, ’di ni rnam par sgrub pa zhes bya’o.

ṣaḍviṣayavimuktaṃ cittam notpadyata iyam ucyate cittadharmatā, yat punaḥ sarvabuddhadharmaviṣayahetoś cittam abhinirharatīyam ucyate viṭhapanā.

Thought does not originate without the six object-fields of sense-perception, this is called the true state of thought, but when one produces thoughts [namely the moments of existence of insight and expedient means (prajñopāyadharma) ] for the sake of [that is, being the cause of, in that they produce] the field of all the teachings [and qualities] of a Buddha [this field, however, being emptiness (śūnyatā) ], it is called creating.

yul drug la zhes bya ba ni yul drug la ma brten par sems mi skye ba’o; sangs rgyas kyi chos thams cad ni sa dang pha rol tu phyin pa dang stobs dang mi ’jigs pa la sogs pa’o, de dag gi yul ni stong pa nyid do, rgyu ni yul te, mngon du byed pa’i chos thabs dang shes rab bo; sgrub pa ni thabs dang shes rab sgrub pa’o.

. .

sems la sems kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ mngon par shes pa thob par bya ba’i phyir sems nye bar ’dogs so. de mngon par shes pa thob pa’i sems kyis sems can thams cad kyi sems kyi spyod pa rab tu shes te. shes nas kyang de lta bu’i rang bzhin gyi chos ston to. sems la sems kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ snying rje chen po thob par bya ba’i phyir sems nye bar ’dogs te, de snying rje chen po thob pa’i sems kyis sems can thams cad yongs su smin par byed pas mi skyo’o. sems la sems kyi rjes su lta zhing gnas pa’i byang chub sems dpa’ sems zad par bya ba’i phyir sems mi skyed, sems ’gog par bya ba’i phyir yang ma yin te; ’khor ba’i rgyun gyi dge ba’i rtsa ba kun tu sbyor ba rnams la sems mngon par sgrub bo. sems kyi dran pa shes pa des ma byung ba dang, mi skye ba dang, mi ’gog par nges par ’gyur ba la ’jug pa’i chos su gnas kyang, nyan thos dang rang sangs rgyas kyi sar mi ltung ste; nam yang sangs rgyas kyi chos thams cad yongs su rdzogs par ma gyur gyi bar du, sems kyi rgyun de nye bar ’dogs te; sems kyi skad cig gcig dang ldan pa’i shes rab kyis bla na med pa yang dag par rdzogs pa’i byang chub kyang mngon par rdzogs par ’tshang rgya ste,

citte cittānudarśī viharan bodhisattvo ’bhijñāprāptaye cittam upacarati; so ’bhijñāprāptena cittena sarvasattvānāṃ cittacaritāni prajānāti. jñatvā caivaṃsvabhāvena dharmaṃ deśayati. citte cittānudarśī viharan bodhisattvo mahākaruṇāprāptaye cittam upacarati, so mahākaruṇāprāptena cittena sarvasattvaparipācanena na parikhidyate. citte cittānudarśī viharan bodhisattvo na cittakṣayāya cittam utpādayati nāpi cittanirodhāya, samsārasrotasaḥ kuśalamūlasaṃyojaneṣu cittam abhinirharati. tena cittasmṛtijñānenābhūtānutpādānirodhaniyāmapraveśadharme sthito ’pi na śrāvakapratyekabuddhabhūmau patati. yāvat kadācit sarvabuddhadharmaparipūraṇāc cittasaṃtānam upacarati; ekakṣaṇasamāyuktayā prajñayānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.

The bodhisattva continually considering thought treats [and thus makes one-pointed (ekāgra) ] thought so as to attain supernormal knowledge; and having attained supernormal knowledge by means of thought he knows the mental behaviour of all beings. Having known this he teaches them religion in accordance with their nature. The bodhisattva continually considering thought treats thought so as to attain great compassion; and having attained great compassion by means of thought he never gets tired of maturing all beings. The bodhisattva continually considering thought does not produce the thought that thought should perish, or that thought should cease [like the disciples and isolated buddhas intent solely on peace (śānti), on extinction (nirvāṇa); on the contrary, by expedient means (upāya) he does not cut off the roots of good (kuśalamūla) in the stream of existence (saṃsārasrotas) ], (p. 132) but he produces the thought to join himself to the roots of good in the stream of existence. Though he by that knowledge of recollection of thought is situated in the moment of existence which is the entrance into the certainty that all is unborn, does not arise and does not cease, he does not fall into the stage of disciples and isolated buddhas. And until the fulfilment of all qualities of a Buddha [that is, the incomparable complete awakening (anuttarasamyaksaṃbodhi) for oneself and all other beings], he relates at any time to the continuity of thoughts [never giving up the continuity of thoughts which is the union of insight and expedient means (prajñôpâyayuganaddha) ]; and he wakes up to incomparable, perfect awakening by insight associated with that moment.

mngon par shes pa ni drug rnams so, sems nye bar ’dogs pa ni rtse gcig tu ’jog pa’o. sems kyi spyod pa rab tu shes pa’o sems can rnams kyi sems ji lta bu yin pa dang, ’dod chags la sogs pa’i nyon mongs pa gang la spyod pa shes pa’o. de lta bu’i rang bzhin gyis chos ston pa ni nyon mongs pa gang la spyod pa dang de dang mthun pa’i chos mi gtsang ba la sogs pa ston pa’o. mi skyo ba ni snying rje dang ldan pas so. sems zad par bya ba’i phyir sems mi skyed ces bya ba la sogs pa ni nyan thos dang rang sangs rgyas ltar zhi ba’i phyogs gcig pa’i mya ngan las ’das pa la gnas pa ni ma yin gyi, thabs kyis yongs su zin pas ’khor ba’i rgyun gyi dge ba’i rtsa ba mi gcod do zhes bya ba’i don to. zad pa ni nyon mongs pa zad pa’i phyir ro; ’gog pa ni phung po spang ba’i phyir ro. sems kyi dran pa shes pa des zhes bya ba la sogs pas gong du smos pa lta bu’i sems dran pa nye bar ’jog pa de khong du chud de, des ma byung ba dang mi skye ba la sogs pa’i mtshan nyid la gnas kyang chos nyid de’i dbang du ma gyur pas nyan thos dang rang sangs rgyas dag ltar ’khor ba yongs su spong bar yang mi ’gyur ro zhes bya ba’i don to. nam sangs rgyas kyi chos zhes bya ba la sogs pa ni bdag dang sems can thams cad bla na med pa’i byang chub tu ma grub kyi bar du thabs dang shes rab zung du ’brel ba’i sems kyi rgyun mi gtong ba’o. sems kyi skad cig gcig dang ldan pa’i shes rab ces bya ba ni mthar mngon par byang chub pa la ’jug pa’i sems kyi skad cig ma gcig dang ldan pa, bdag med pa gnyis khong du chud pa’i shes rab kyis de bzhin nyid mngon sum du byed pa’o. Cf. Rgv p. 4113-14, Takasaki’s tr. p. 189 with note 24.

. . . . . . . . .

’di ni byang chub sems dpa’ rnams kyi sems la sems kyi rjes su lta ba dran pa nye bar gzhag pa zhes bya’o.

idam ucyate bodhisattvānāṃ citte cittānupaśyanā smṛtyupasthānam.

This is called the bodhisattvas’ presence of recollection which consists in the consideration of thought.

sems dran pa nye bar gzhag pa bsgom pa mi zad pa bshad zin to.

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