Bibliotheca Polyglotta

dad pa mi tshugs pa dang, brtson ’grus mi tshugs pa dang, dran pa mi tshugs pa dang, ting nge ’dzin mi tshugs pa dang, shes rab mi tshugs pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste zhes bya ba la sogs pa gsungs so.
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, de la byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste zhes bya ba nas brtsams te shes rab kyi stobs zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.
dad pa la sogs pa lnga po ’di rnams la stobs zhes bya ba yang dbang po’i tshe na ni dad par bya ba la sogs pa chos rnams mngon du bya ba dang sgrub par byed pa la dbang byed pa tsam du zad kyi, mi mthun pa’i phyogs rnams kyis mi tshugs pa ma yin no. stobs kyi dus na ni dad pa la sogs pa de dag nyid rab tu bsgoms shing sbyangs te mthu dang ldan par gyur pas ma dad pa la sogs pa’i mi mthun pa’i phyogs rnams kyis mi tshugs pa la stobs zhes bya’o – "These five beginning with faith are also called powers (bala). When treated as abilities (indriya) they only have mastery (ādhipatya) in realizing (abhimukhīkaraṇa) and fulfilling (abhinirhāra) the moments of existence in which one should believe, etc., they are not such that they sweep away the contraries (vipakṣanirlekha). When treated as powers (bala), however, faith and the others, when cultivated (prabhāvita) and purified (vishodhita), attain strength (sthāmabhūta) and are powers (bala) so as to sweep away their contraries, lack of faith, etc. (āshraddhyādivipakṣanirlekha)".
Abhidharmasamuccaya p. 7410-11 treats the distinction between indriya and bala as follows: yathā panycendriyāṇi tathā panycabalāni / eṣāṃ visheṣaḥ tair vipakṣāntarāyanirllekho ’navamṛdyateti balānīty ucyate // and bhāṣya p. 8816-19: balānām ālaṃbanādikam indriyaiḥ samānam // phale tu visheṣaḥ / tathā hy eṣāṃ tac ca yathoktam – āshraddhyādivipakṣanirlekhash cādhika, ity ata evaiṣāṃ tulyānām ālaṃbanasvabhāvādikānām apy anavamṛdyatārthavisheṣeṇa bodhipakṣāntaratvam //
The āshraddhyādivipakṣanirlekhash cādhika in the bhāṣya is said to be a quotation, but it can hardly be a quotation from our ṭīkā, which quotes the Abhidharmasamuccayabhāṣya elsewhere. The adhika is not found in ṭ, which also suggests a common source for the sentence. Cf. the introduction on the quotations in ṭ and on the author of ṭ.
de mi zad pa yang de dag gis dad par bya ba’i chos rnams mi zad pas de la dad par byed pa mi zad pa’am, ma dad pa la sogs pas med par bya zhing zad par bya bar mi nus pas na mi zad pa’o – "It is imperishable: since the moments of existence one should have faith in are imperishable, faith is also imperishable. Or, it is imperishable since the absence of faith, etc., is not able to nullify it or make it perish".

de la stobs lnga gang zhe na? ’di lta ste: 1) dad pa’i stobs dang; 2) brtson ’grus kyi stobs dang; 3) dran pa’i stobs dang; 4) ting nge ’dzin gyi stobs dang; 5) shes rab kyi stobs so.

tatra katamāni pañca balāni? śraddhābalaṃ vīryabalaṃ smṛtibalaṃ samādhibalaṃ prajñābalam.

What then are the five powers? 1) The power of faith, 2) the power of vigour, 3) the power of recollection, 4) the power of concentration and 5) the power of insight.

1) de la dad pa’i stobs gang zhe na?

tatra katamac chraddhābalam?

1) What then is the power of faith?

dad pa mi tshugs pa’i byang chub sems dpa’ ni dad pa’i stobs shin tu bsgoms shing ma dad pa dang ma ’dres pa’i chos can yin te, de’i dbang du byas nas de la dad pa’i stobs gang zhe na zhes bya ba la sogs pa gsungs so. dad pa mi tshugs pa la ji lta ba bzhin shes rab mi tshugs pa’i bar du yang sbyar ro – "The bodhisattva having faith sweeping away (nirlekhashraddha) is the one who has fully cultivated the power of faith (shraddhāsuparibhāvita) and has qualities not mixed up with the absence of faith (āshraddhyāsaṃsṛṣṭadharmin); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang ’di mos pa dang, dad pa dang, mi rdzi ba ste; gal te bdud sdig can sangs rgyas kyi gzugs kyis de’i drung du ’ongs nas chos la nges par sems pa’i mos pa gang yang rung ba las ’bral bar byed cing ’dun pa zlog par byed na yang, dad pa’i stobs la mos pa’i byang chub sems dpa’ ni dad pa’i stobs de las bskyod pa’am, bsgul ba’am, bslang bar mi nus te,

yeyam adhimuktiḥ, śraddhā, anavamṛdyatā. yady api māraḥ pāpīyān buddharūpeṇa tam upasaṃkramyānyatamānyatamadharmanidhyānādhimukter vivecayed vicchandayen, na śakyaṃ śraddhādhimukto bodhisattvas tasmāc chraddhābalād uccālayituṃ vā kampayituṃ votthāpayituṃ vā.

It is confidence, faith and uncrushability. Even though the sinful Evil One approaches him in the form of a Buddha and deters him and dissuades him from one kind of confidence or another in reflecting on moments of existence, he is not able to move or disturb him or make the bodhisattva confident in faith turn away from the power of faith.

mos pa ni gang sgrub pa dang bya ba’i chos rnams bsgrub par ’dod pa dang bya bar ’dod pa’o, dad pa ni bden pa dang dkon mchog la sems dang zhing yid ches pa’o, mi rdzi ba ni gzhan gyis mi zlogs shing mi tshugs pa dang, de’i dad pa’i stobs so. de nyid kyi don gsal bar bstan pa’i phyir gal te bdud sdig can zhes bya ba la sogs pa gsungs so, sangs rgyas kyi gzugs kyis zhes bya ba ni de bzhin gshegs pa’i gzugs su bsgyur te, zhes bya ba’i don to, chos la nges par sems pa’i mos pa zhes bya ba ni chos gang la sems pa’i mos pa dang dad pa’o, ’bral bar byed ces bya ba ni gtong du ’jug pa’o, ’dun pa zlog ces bya ba ni thabs sna tshogs kyis lta ba gzhan la ’dzud par byed pa’o, bskyod pa la sogs pa’i tshig ni mos pa las bzlog par mi nus pa’i rnam grangs so, yang na nyan pa’i dus na mos pa bzlog pa mi nus pa ni bskyod par mi nus pa’o, sems pa’i dus na dad pa bzlog par mi nus pa ni bsgul bar mi nus pa’o, bsgom pa’i dus na dad pa bzlog par mi nus pa ni bslang bar mi nus pa’o.

. .

’di ni dad pa’i stobs shes bya’o.

idam ucyate śraddhābalam.

This is called the power of faith.

2) de la brtson ’grus kyi stobs gang zhe na?

tatra katamad vīryabalam?

2) What then is the power of vigour?

brtson ’grus mi tshugs pa’i byang chub sems dpa’ ni gang brtson ’grus kyi stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la brtson ’grus kyi stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva with vigour for sweeping away (nirlekhavīrya) is the one progressing in the power of vigour (vīryabalapratipanna); with reference to him it is said ..."

byang chub sems dpas brtson ’grus brtsam pa gang dang gang rtsom pa dang, dge ba’i chos gang dang gang dag la sbyor ba, de dang de dag la stobs bskyed pa sra ba ’thob ste. stobs bskyed pa de dang ldan pa’i byang chub sems dpa’ gnas de las ma rgal gyi bar du de la lhar bcas pa’i ’jig rten gyis kyang bskyod pa’am, bsgul ba’am, bslang bar mi nus pa,

yaṃ yaṃ vīryārambham ārabhate, yeṣu yeṣu kuśaladharmeṣu prayujyate, teṣu teṣu balotpādadṛḍhatāṃ prāpnoti. na śakyaṃ sadevalokenāpi tadbalotpādaprayukto bodhisattvo yāvan na tasyāḥ sthiter uttīrṇas tatroccālayituṃ vā kampayituṃ votthāpayituṃ vā.

Whatever application of vigour the bodhisattva embarks upon, whatever good moments of existence he practises, in all of them (p. 141) he attains firmness in producing power. The whole world with the gods is not able to move, disturb or deflect the bodhisattva connected with such production of power as long as he does not get out of that state [himself, having completed what should be obtained].

brtson ’grus brtsams pa gang dang gang rtsom pa zhes bya ba ni brtson ’grus brgyad po sngar bstan pa gang dang gang gis dge ba gang la rtsom pa zhes bya ba’i don to, dge ba’i chos gang dang gang la sbyor ba zhes bya ba ni sbyin pa la sogs pa’i dge ba’i chos gang dang gang byed pa ste, rtsom pa ni dang po nyid du dge ba’i chos rtsom par byed pa’o, sbyor ba ni de phan chad rgyun du sgrub par byed pa’o, de dang de la zhes bya ba ni dge ba’i chos brtsams shing sbyar ba de dang de la’o, stobs bskyed pa zhes bya ba ni brtson ’grus kyi mthu skyed pa’o, sra ba ’thob ste zhes bya ba ni brtson ’grus brtan zhing mi zlogs pa thob ces bya ba’i don to. stobs bskyed pa de dang ldan pa zhes bya ba ni brtson ’grus kyi mthu skyed pa de de dang ldan pa zhes bya ba’i don to, gnas de las ma rgal gyi bar du zhes bya ba ni gang bsgrub par bya ba’i gnas de mthar phyin gyi bar du zhes bya ba’i don to, lhar bcas pa’i ’jig rten zhes bya ba ni lha dang lha las gzhan pa’i ’jig rten gyis kyang rung zhes bya ba’i don to.

. .

’di ni brtson ’grus kyi stobs shes bya’o.

idam ucyate vīryabalam.

This is called the power of vigour.

3) de la dran pa’i stobs gang zhe na?

tatra katamat smṛtibalam?

3) What then is the power of recollection?

dran pa mi tshugs pa ni gang dran pa’i stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la dran pa’i stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having recollection for sweeping away (nirlekhasmṛti) is the one progressing in the power of recollection (smṛtibalapratipanna); with reference to him it is said ..."

de chos dran pa’i gnas gang dang gang la sems ’jog pa, de las nyon mongs pa gang yang rung ba dag gis gtor bar mi nus te; de’i dran pa’i stobs bskyed pa des nyon mongs pa thams cad ’joms shing; byang chub sems dpa’i dran pa de ni nyon mongs pa thams cad kyis mi rdzi ba yin te,

sa yatra yatra dharmasmṛtisthitau cittaṃ sthāpayen na śakyaṃ kaiścit kleśais tasmāt kṣiptuṃ; tena tasya smṛtibalotpādena sarve kleśā nihatāḥ; sā bodhisattvasya smṛtiḥ sarvakleśair anavamardanīyā.

In whatever state of recollection of moments of existence he establishes his thought, no vice is able to deter him from that; by his producing the power of recollection all vices are defeated; that recollection of the bodhisattva cannot be crushed by any vice.

de zhes bya ba ni dran pa’i stobs dang ldan pa’i byang chub sems dpa’ de’o, chos ni phung po dang khams la sogs pa gang yang rung ba’o, dran pa’i gnas gang dang gang la zhes bya ba ni dran pas dmigs par bya ba’i yul gang dang gang la zhes bya ba’i don to, sems ’jog pa ni de la dmigs shing mi brjed par byed pa’o, de las zhes bya ba ni chos la dmigs shing mi brjed par byed pa’i dran pa de las so, nyon mongs pa gang yang rung bas stor bar mi nus zhes bya ba ni dran pa nyams pa dang, gnyid dang, rmugs pa dang, ’dod chags dang zhe sdang la sogs pa nyon mongs pa gang yang rung bas med par bya zhing bar du gcod par mi nus pa’o. de’i ni byang chub sems dpa’ de’i’o, dran pa’i stobs bskyed pa ni dran pa’i mthu dang ldan pa’o, ’joms pa ni nyon mongs pa spong ba’o. mi rdzi ba ni nyon mongs pa’i dbang du mi ’gyur ba’o.

. . .

’di ni dran pa’i stobs shes bya’o.

idam ucyate smṛtibalam.

This is called the power of recollection.

4) de la ting nge ’dzin gyi stobs gang zhe na?

tatra katamat samādhibalam?

4) What then is the power of concentration?

ting nge ’dzin mi tshugs pa ni ting nge ’dzin gyi stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la ting nge ’dzin gyi stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having concentration for sweeping away (nirlekhasamādhi) is the one progressing in the power of concentration (samādhibalapratipanna); with reference to him it is said ..."

gang ’du ’dzi thams cad las dben par gnas shing spyod pa ste; de sgra dang tshig gi lam thams cad kyis shin tu ston kyang, de’i bsam gtan dang po la sgra’i tsher ma yang sgrib par mi byed do; de dge ba la rtog pa dang dpyod par spyod kyang, de’i bsam gtan gnyis pa la sgrib par mi ’gyur ro; de dga’ ba dang mgu ba skyes pa yang, de’i bsam gtan gsum pa la sgrib par yang mi ’gyur ro; de sems can thams cad smin par bya ba dang, dam pa’i chos yongs su gzung ba’i phyir btang snyoms par yang mi ’gyur la, de’i bsam gtan bzhi pa la yang sgrib par mi ’gyur ro; de bsam gtan bzhi po de dag gis gnas te, bsam gtan dang mi ’thun pa’i phyogs kyi chos rnams kyis kyang thul bar mi nus so.

yā sarvasaṃgaṇikāvivekaniśritacaryā: sa śabdavacanapathair nirdeśayen na tu tasya prathamasya dhyānasya śabdakaṇṭakā apy āvaraṇaṃ kuryuḥ; sa kuśalavitarkavicāraṃ caren na tu tasya dvitīyasya dhyānasyāvaraṇaṃ bhavet; sa prītisaumanasyajāto ’pi na tu tasya tṛtīyasya dhyānasyāvaraṇaṃ bhavet; sa sarvasattvaparipācanāya saddharmaparigrahaṇāya nopekṣako bhaven na tu tasya caturthasya dhyānasyāvaraṇaṃ bhavet. sa taiś caturbhir dhyānair viharan na śakyaṃ dhyānavipakṣair dharmair api damayitum.

It is to behave in such a way that one depends on aloofness from all crowds [and thus stays concentrated, but even staying with the crowd, he stays concentrated]: He teaches by means of words and sentences, but even the thorns of words do not produce any hindrance to his first state of meditation; he practises inspection and examination of the good, but this is no hindrance to his second state of meditation; he produces joy and happiness, but this is no hindrance to his third state of meditation; he is not equanimous when it concerns maturing beings and helping true religion, but this is no hindrance to his fourth state of meditation. The moments of existence which are contraries to meditation are unable to get the better of him when he practises the four states of meditation.

gang zhes bya ba ni ting nge ’dzin gyi stobs dang ldan pa’i byang chub sems dpa’ la snyegs te, byang chub sems dpa’ de zhes bya bar sbyar ro, ’du ’dzi thams cad las dben par gnas shing zhes bya ba ni ’gro ba mang po’i nang na gnas pa spangs nas ting nge ’dzin la sems rtse gcig tu ’jog pa ste, ’dir yang de lta mod kyi, ting nge ’dzin gyi mthu dang ldan pa zhes bya bar sbyar ro. de’i sgra dang tshig gi lam thams cad kyis zhes bya ba ni bsam gtan dang po la sgra ca co rnams bar du gcod par mi ’gyur te, byang chub sems dpa’i ting nge ’dzin gyi mthu dang ldan pas bsam gtan dang po la zhugs pa’i tshe de’i bar du gcod pa’i sgra ca co rnams ’don kyang, de dag bsam gtan de la bar du gcod cing sgrib par mi ’gyur ro zhes bya ba’i don to. de ltar mi mthun pa’i phyogs dag yod kyang, de dag gis mi tshugs pa’i mthu dang ldan pa’i phyir stobs zhes bya’o. On words being like thorns in the first state of meditation cf. Kathāvatthu p. 202, 572-73. de dge ba rtog pa dang dpyod par spyod kyang de’i bsam gtan gnyis pa la sgrib par mi ’gyur ro zhes bya ba la rtog pa dang dpyod pa gnyis ni bsam gtan gnyis pa’i mi mthun pa’i phyogs te, de bas na bsam gtan gnyis pa la rtog pa dang dpyod pa gnyis spangs te med par byed do. byang chub sems dpa’i ting nge ’dzin gyi stobs dang ldan pa ni bsam gtan gnyis pa la yang dag par zhugs la, rtog dpyod gnyis spyod kyang de de la sgrib par mi ’gyur ro zhes bya ba’i don to. de dga’ ba dang mgu ba yang skyes pa yin la de’i bsam gtan gsum pa la sgrib par yang mi ’gyur ro zhes bya ba la dga’ ba dang mgu ba la chags pa ni bsam gtan gsum pa’i sgrib pa ste, byang chub sems dpa’ ting nge ’dzin gyi mthu dang ldan pas bsam gtan gsum pa la yang dag par zhugs la chos la dga’ zhing mgu ba la yang spyod mod kyi, dga’ zhing mgu ba de bsam gtan de la sgrib par mi ’gyur ro zhes bya ba’i don to. de sems can thams cad smin par bya ba dang dam pa’i chos yongs su gzung ba’i phyir zhes bya ba la sogs pa la btang snyoms su mi ’jog par spyod pa dang bya ba la zhugs pa ni bsam gtan bzhi pa’i sgrib pa ste, byang chub sems dpa’i ting nge ’dzin gyi mthu dang ldan pas bsam gtan bzhi pa la yang zhugs la sems can yongs su smin par bya ba dang dam pa’i chos gzung ba la sogs pa spyod pa rnam pa sna tshogs byed kyang, de de la sgrib par mi ’gyur ro zhes bya ba’i don to. de bsam gtan bzhi po de dag gi gnas te bsam gtan dang mi mthun pa’i phyogs kyi chos rnams kyis kyang thul bar mi nus so zhes bya ba ni byang chub sems dpa’ de ting nge ’dzin gyi stobs dang ldan pas bsam gtan dang po la sogs pa bzhi po rnams kyi gnas la bsam gtan de dag gi mi mthun pa’i phyogs sgra ca co dang, rtag dpyod dang, dga’ zhing mgu ba dang, btang snyoms ma yin pa rnams kyis kyang bar du gcod par mi nus so zhes bya ba’i don to.

. . . . . .

de mnyam par bzhag pa’i gnas kyang mi gtong la ting nge ’dzin gyi dbang gis kyang mi skye ste,

sa na tyajet samādhisthānaṃ samādhivaśena tu nopapadyate.

He does not give up the state of concentration, but he is not born again through the power of concentration [in the sphere of forms (rūpadhātu) only, he is also reborn in lower states of existence through the power of his vows (praṇidhānavaśena) and according to his intention (saṃcintya) to help living beings].

de la mnyam par gzhag pa’i gnas kyang mi gtong la zhes bya ba la sogs pa ni bsam gtan dang po la sogs pa’i mnyam par bzhag pa rnams la rgyun du spyod kyang bsam gtan de dag gi dbang du gyur nas gzugs kyi khams ’ba’ zhig tu yang mi skye ste, smon lam gyi dbang gis sems can gyi don du sa ’og ma rnams su yang bsams bzhin ni skye’o zhes bya ba’i don to.

’di ni ting nge ’dzin gyi stobs shes bya’o.

idam ucyate samādhibalam.

This is called the power of concentration.

5) de la shes rab kyi stobs gang zhe na?

tatra katamat prajñābalam?

5) What then is the power of insight?

shes rab mi tshugs pa ni gang shes rab kyi stobs la rab tu zhugs pa ste, de’i dbang du byas nas de la shes rab kyi stobs gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having insight for sweeping away (nirlekhaprajnya) is the one progressing in the power of insight (prajnyābalapratipanna); with reference to him it is said ..."

gang ’jig rten pa dang ’jig rten las ’das pa’i chos la mi thul bar shes pa ste; tshe rabs tshe rabs su yang de’i slob dpon med par bzo’i las dang, rig pa dang, sngags dang, stobs kyi gnas thams cad mngon du ’gyur ro; ’jig rten na dam pa bya dka’ ba, bzod par dka’ ba, thob par dka’ ba ji snyed pa, de dag byang chub sems dpa’ la mngon du ’gyur ro. gang yang ’jig rten las ’das pa’i chos gang dang gang dag gis ’jig rten las zlo ba, de dag kyang byang chub sems dpa’ de’i shes rab dang ye shes kyi stobs bskyed pas rjes su rtogs te; lha dang, mi dang, lha ma yin du bcas pa’i ’jig rten gyis mi rdzi ba, ’di ni shes rab kyi stobs shes bya ste.

yal laukikalokottaradharmeṣv adamyajñānam. janmani janmani tasya sarvaśilpakarmavidyāmantrabalasthānāny anācāryakam abhimukhībhavanti, yāval loke varaṃ duṣkaraṃ duṣprasahaṃ durlabhaṃ tad bodhisattvasyābhimukhībhavati. yat punar yair yair lokottaradharmair lokātikramas tāṃś ca bodhisattvas tasya prajñājñānabalotpādenānubudhyate. sadevamanuṣyāsuralokenānavamardanīyam idam ucyate prajñābalam.

It is indomitable knowledge of worldly and unworldly teachings. Throughout his different births all crafts and professions, different kinds of knowledge, formulas and powers appear to him though he has no teacher; whatever is best in the world, be it hard to do, hard to endure or hard to obtain, that appears to the bodhisattva. And further, the unworldly moments of existence by means of which transcendence of the world is brought about, those also he understands by his production of the power of insight and knowledge. That which is uncrushable by gods, humans and giants, this is called the power of insight.

’jig rten pa dang ’jig rten las ’das pa’i chos la mi thul bar shes pa zhes bya ba la ’jig rten pa’i chos ni rig pa’i gnas bzhi’o, bzo dang, gso ba dang, gtan tshigs dang, sgra rig pa rnams so. ’jig rten las ’das pa’i chos ni nang rig pa ste, gsung rab yan lag bcu gnyis so. – shilpacikitsāhetushabdavidyā Mvy 4958, 59, 61, 63.
mi thul bar shes rab kyi mi mthun pa’i phyogs rnams kyis sgrib cing bar du gcod mi nus par ’jig rten dang ’jig rten las ’das pa’i chos rnams shes pa’o, chos de rnams la mi thul bar shes pa rgyas par bstan pa’i phyir tshe rabs tshe rabs su yang zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ la mngon du ’gyur ro zhes bya ba yan chad ni ’jig rten pa’i chos la mi thul bar shes pa bstan to, gang yang ’jig rten las ’das pa zhes bya ba nas brtsams te rjes su rtogs te zhes bya ba yan chad ni ’jig rten las ’das pa’i chos la mi thul bar shes pa bstan to. tshe rabs tshe rabs su zhes bya ba lha dang mi’i gnas de dag tu bdag gi phung po skyes shing tshe blangs pa’o. de zhes bya ba ni byang chub sems dpa’ de’o. bzo’i las ni dra ba btsem pa la sogs te, bzo rig pa rang gi ming gis bstan to, rig pa zhes smos pa ni rig pa’i gnas lhag ma gsum bstan to; sngags ni gzhan gyi dmag gi sde mnan pa dang sprul la sogs pa’i dug med par bya ba’i thabs so; stobs ni mtshon cha ’phang ba dang glang po che ’degs pa la sogs pa’i rtsal lo. mngon du ’gyur ba ni shes par gyur pa’o, dam pa zhes bya ba ni las su bya ba dang shes par bya ba gtso bor gyur pa ste, bya dka’ ba ni bsgrub cing shes par bya dka’ ba’o, bzod par dka’ ba ni de dag sgrub pa na sdug bsngal nyams su blang dka’ ba’o, thob par dka’ ba ni ’bras bu thob par bya dka’ ba’o. ’jig rten las ’das pa’i chos gang dang gang dag gis ’jig rten las ’da’ ba zhes bya ba ni ’phags pa’i lam gang gis mya ngan las ’das pa thob par ’gyur ba’i lam de dag shes so zhes bya bar sbyar ro. bcas pa zhes bya ba’i sgras mi dang bdud la sogs pa yang bsdus pa yin no. mi rdzi ba ni de dag gi shes pas mi thub pa’o.

. . . .

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi stobs lnga mi zad pa’o.

tāny ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ pañcākṣayāṇi balāni.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ five imperishable powers.

stobs lnga mi zad pa bshad zin to.

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ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ