Bibliotheca Polyglotta

rnam par mi rtog pa dang, shin tu rtog pa dang, dul ba dang, zhi ba dang, rab tu zhi ba dang, shin tu byung ba dang, dga’ ba dang ldan pa dang, mthu che ba dang; bsdus pa’i rnal ’byor la spyod pa dang, spros pa’i rnal ’byor la spyod pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi lam mi zad pa ste zhes bya ba la sogs pa gsungs so. de dag las ’phags pa’i lam yan lag brgyad pas ni bsdus pa’i don bsgom pa’i lam bstan la zhi gnas dang lhag mthong gis ni sbyor ba bstan par sbyar ro – "... Out of these the summarizing title (piṇḍārtha) Path of Cultivation (bhāvanāmārga) is taught with the Holy Eightfold Way (āryāṣṭānggamārga), while its Practice (prayoga) is taught with Peaceful Meditation (shamatha) and Expanded Vision (vipashyanā).
de mi zad pa yang des bsgrub par bya ba’i chos mi zad pa’i phyir, sgrub par byed pa’i lam rnams kyang mi zad pa’o – "This is also imperishable (akṣaya): since the moments of existence to be accomplished by them are imperishable, those ways of accomplishing them must also be imperishable".
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, lam zhes bya ba ni zhes bya ba nas brtsams te yang dag pa’i ting nge ’dzin to zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.

de la byang chub sems dpa’ rnams kyi lam gang zhe na?

tatra katamo bodhisattvānāṃ mārgaḥ?

What then is the bodhisattvas’ way?

lam zhes bya ba ni ’phags pa’i lam yan lag brgyad pa ste. ’di lta ste: 1) yang dag pa’i lta ba dang; 2) yang dag pa’i rtog pa dang; 3) yang dag pa’i ngag dang; 4) yang dag pa’i las kyi mtha’ dang; 5) yang dag pa’i ’tsho ba dang; 6) yang dag pa’i rtsol ba dang; 7) yang dag pa’i dran pa dang; 8) yang dag pa’i ting nge ’dzin to.

mārga ity āryāṣṭāṅgamārgas: tad yathā samyagdṛṣtiḥ samyaksaṃkalpaḥ samyagvāk samyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiḥ samyaksamādhiḥ.

The way is the holy eightfold way: 1) right view, 2) right will, 3) right speech, 4) right action, 5) right livelihood, 6) right effort, 7) right recollection, and 8) right concentration.

lam zhes bya ba ni ’phags pa’i lam yan lag brgyad pa ste zhes bya ba la, ’phags pa rnams ye shes gang gis bla na med pa’i byang chub ’grub pa’i ye shes de la lam zhes bya’o, lta ba la sogs pa brgyad po de rnams lam gyi ye shes de’i grogs su gyur pa’i phyir yan lag zhes bya ste, ’jig rten pa’i log par lta ba las bzlog pas na yang dag pa’o – "Way (mārga) means the knowledge (jnyāna) by which the holy (ārya) attain incomparable awakening (anuttarabodhi), those eight, view and the following, are called limbs ["-fold"] (angga) since they are associates (sahāya) of that knowledge of the way (mārgajnyāna)", and they are right (samyak) since they have turned away from the wrong views of the world (viparītalaukikadṛṣṭi)".

. .

1) de la yang dag pa’i lta ba gang zhe na?

tatra katamā samyagdṛṣṭiḥ?

1) What then is right view?

rnam par mi rtog pa’i byang chub sems dpa’ ni bsgom pa’i lam na yang dag pa’i lta ba thob pa ste, de’i dbang du byas nas yang dag pa’i lta ba gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva beyond thought-constructions (nirvikalpika) has obtained right view (samyagdṛṣṭiprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang ’di ’phags pa ’jig rten las ’das pa ste: bdag tu lta ba las kun nas langs pa ma yin, sems can du ma yin, srog tu ma yin, gso bar ma yin, skyes bur ma yin, gang zag tu ma yin, shed las skyes su ma yin, shed bur ma yin, byed pa por ma yin, tshor ba por lta ba las kun nas langs pa ma yin; rtag pa dang chad par lta ba las kun nas langs pa ma yin, ’byung ba dang ’jig par lta ba las kun nas langs pa ma yin; dge ba dang mi dge ba dang lung du mi ston par lta ba las kun nas langs pa yang ma yin pa nas ’khor ba dang mya ngan las ’das par lta ba’i bar las kun nas langs pa yang ma yin te, ’di ni yang dag pa’i lta ba zhes bya’o.

yeyam āryalokottarā, nātmadṛṣtisamutthitā na sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakadṛṣtisamutthitā; na śāśvatocchedadṛṣtisamutthitā; na bhavavibhavadṛṣṭisamutthitā; na kuśalākuśalāvyākṛtadṛṣṭisamutthitā, yāvan na saṃsāranirvāṇadṛṣṭisamutthitā; iyam ucyate samyagdṛṣtiḥ.

The holy one transcending the world, [being the unsullied knowledge beyond duality (anāsravâdvayajñāna), which is a view] not originated from the view of a self, nor that of a being, nor of a soul, nor of a person, nor of a spirit, nor of a personality, nor of a man, nor of a human being, nor of an acting subject, nor originated from the view of a feeling subject; not originated from the view of eternity or discontinuity; not originated from the view of being or non-being; not originated from the view of [seeing the distinguishing marks (nimittadarśana) in] good, bad or neutral [actions (karma) and their consequences (karmaphala), though having the view that they exist], as it is not originated from the view of existence or extinction; this is called right view.

gang ’di ’phags pa ’jig rten las ’das pa zhes bya ba la zag pa med pa gnyis su med pa’i ye shes ni yang dag pa’i lta ba’o, de nyid gang yin pa rgyas par bstan pa’i phyir bdag tu lta ba las kun nas langs pa ma yin pas zhes bya ba la sogs pa gsungs te, bdag tu lta ba las byung zhing skyes pa ma yin zhes bya ba’i don to. dge ba dang mi dge ba zhes bya ba la sogs pa la dge ba dang mi dge ba la sogs pa’i las dang las kyi ’bras bu yod par lta ba yang mtshan mar lta ba yin pas ’jig rten las ’das pa’i yang dag pa’i lta ba ma yin te, de dag yod par lta ba las kyang byung ba ma yin pa’o. ’khor ba dang mya ngan las ’das pa zhes bya ba la sogs pa la ji tsam du mtshan mar lta ba de thams cad las byung ba ma yin par ston te, mya ngan las ’das pa la yang yod par lta na, dngos por lta ba yin pas yang dag pa’i lta bar mi ’gyur ro.

. . . . . . . .

2) de la yang dag pa’i rtog pa gang zhe na?

tatra katamaḥ samyaksaṃkalpaḥ?

2) What then is right will?

shin tu rnam par rtog pa’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i rtog pa thob pa ste, de’i dbang du byas nas de la yang dag pa’i rtog pa gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva of good will (suvikalpika) has obtained right will (samyagsaṃkalpaprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

rtog pa gang gis ’dod chags dang, zhe sdang dang, gti mug gi nyon mongs pa dag kun tu ’byung ba’i kun tu rtog pa de dag la mi rtog pa dang; rtog pa gang dag gis tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba’i phung po rnams kun tu ’byung ba’i kun tu rtog pa de dag la mi rtog pa ni yang dag pa’i rtog pa zhes bya’o.

yena saṃkalpena rāgadveṣamohāḥ kleśāḥ saṃbhavanti, tān saṃkalpān na saṃkalpayati; yaiḥ saṃkalpaiḥ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāḥ saṃbhavanti, tān saṃkalpān saṃkalpayati; ayam ucyate samyaksaṃkalpaḥ.

The will by which the vices of cupidity, aversion and delusion originate, those kinds of will he does not bring about; the will by which morality, concentration, insight, liberation, and the vision of the knowledge of liberation originate, those kinds of will he brings about; this is called right will.

de la mi rtog ces bya ba ni nyon mongs pa skye ba’i yul de dag la mi rtog pa’am, nyon mongs pa skye kun tu rtog pa mi skyed pa’o – "As for does not bring about (tatra na saṃkalpayatīti): he does not construct objects producing vices (na kleshotpādaviṣayān kalpayati), he does not produce the origination of vices (na kleshotpādasaṃkalpān utpādayati)."

. . .

3) de la yang dag pa’i ngag gang zhe na?

tatra katamā samyagvāk?

3) What then is right speech?

dul ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i ngag gis bsdus pa, ’phags pa dgyes pa’i tshul khrims thob pa ste, de’i dbang du byas nas de la yang dag pa’i ngag gang zhe na zhes bya ba la sogs pa gsungs so – "The trained (vinīta) bodhisattva is in possession of right speech (samyagvāksaṃgṛhīta) on the way of cultivation (bhāvanāmārga), he has attained the morality approved by the holy (āryakāntashīlaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

ngag gang gis bdag la yang yongs su mi gdung zhing gzhan la yang ma yin pa dang, bdag la yang kun nas nyon mongs par mi byed cing gzhan la yang ma yin pa dang, bdag la yang mi gnod cing gzhan la yang ma yin pa ste; ngag gang gis ’phags pa’i lam la legs par ’jug pa, mnyam par gzhag pa la brtson pa’i ngag de dang ldan pa yin te, ’di ni yang dag pa’i ngag ces bya’o.

yayā vācā nātmānaṃ paridahate nāpi parān; nātmānaṃ parikliśyati nāpi parān; nātmānaṃ vyābādhate nāpi parān; yayā vācāryamārgaṃ samyak pratipadyate; tayā samāhitayuktayā vācā samanvāgatatā, iyam ucyate samyagvāk.

The speech by which one does not torment oneself, nor others [with regret (kaukṛtya) ]; does not infect oneself with vices, nor others; does not hurt oneself, nor others; the speech by which one enters the holy way rightly; being furnished with that concentrated and coherent speech, this is called right speech.

bdag la yang yongs su gdung zhes bya ba la sogs pa ni bdag dang gzhan gyi sems la ’gyod pa skye bar mi ’gyur ro; kun nas nyon mongs par mi byed pa ni tshig des bdag dang gzhan ’dod chags kyi nyon mongs pa skye bar mi byed pa’o; mi gnod pa ni bdag dang gzhan gyi sems dang lus la sdug bsngal skyed par mi byed pa’o; lam la legs par ’jug pa ni lam dang mthun pa’o; mnyam par gzhag pa la brtson pa’i ngag de dang ldan zhes bya ba ni gong du smos pa lta bu’i tshul gyis bdag dang gzhan gnyis ka la yang mi gnod, ’phags pa’i lam de thob par byed pa’i rgyur ’gyur ba’i ngag de ni ’khrugs pa’am ma snyoms pa med pas na mnyam par gzhag pa zhes bya’o.

. . . . . .

4) de la yang dag pa’i las kyi mtha’ gang zhe na?

tatra katamaḥ samyakkarmāntaḥ?

4) What then is right action?

zhi ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i las kyi mtha’ bsdus pa, ’phags pa’i dgyes pa’i tshul khrims thob pa ste, de’i dbang du byas nas de la yang dag pa’i las kyi mtha’ gang zhe na zhes bya ba la sogs pa gsungs so – "The peaceful (shānta) bodhisattva is in possession of right action (samyagkarmāntasaṃgṛhīta) on the way of cultivation (bhāvanāmārga), he has attained the morality approved by the holy (āryakāntashīlaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang las kyang gnag la rnam par smin pa gnag pa’i las de mngon par ’du mi byed pa dang, gang las kyang dkar la rnam par smin pa yang dkar ba’i las de mngon par ’du byed pa dang, gang las kyang dkar gnag la rnam par smin pa yang dkar gnag tu ’gyur ba’i las de dag mngon par ’du mi byed pa dang, las gang mi gnag mi dkar zhing rnam par smin pa yang med la las kyis las zad par ’gyur ba’i las de mngon par ’du byed pa’o. de las la rton pas yang dag pa’i las kyi mtha’ la brtson pa zhes bya ste, ’di ni yang dag pa’i las kyi mtha’ zhes bya’o.

yac ca kṛṣṇaṃ karma, na tat kṛṣṇavipākaṃ karmābhisaṃskaroti; yac ca śūklaṃ karma, tat śuklavipākam api karmābhisaṃskaroti; yac ca kṛṣṇaśuklaṃ karma, na tāni kṛṣṇaśuklavipākabhūtāni karmāṇy apy abhisaṃskaroti; yac cākṛṣṇam aśuklaṃ karma, tan nirvipākam api karmaṇā karmakṣayabhūtaṃ karmābhisaṃskaroti. sa karmapratisaraṇaḥ samyakkarmāntayukta iti. ayam ucyate samyakkarmāntaḥ.

As for bad action, he does not perform that action having bad fruit; as for good action, he performs that action having good fruit; as for mixed action, he does not perform that action having mixed fruit; as for action which is neither bad nor good, he performs that action having no fruit, (p. 145) being the end of action through action. With belief in [the fact that] actions [have fruits, even though realizing the unsullied sphere (anāsravadhātu) ] he is called one who strives for right action. This is called right action.

las gnag pa ni mi dge ba bcu’o, las dkar pa ni dge ba bcu’o, las dkar gnag ni dge ba bcu mi dge ba dang ’dres pa’o, las gang mi gnag mi dkar zhes bya ba la sogs pa ni zag pa med pa las ’khor ba’i rgyur mi ’gyur ba mngon par ’du byed do zhes bya ba’i don to. las la rton pas zhes bya ba ni de ltar zag pa med pa’i dbyings nyid du rtogs kyang, las kyi rnam par smin pa med par yang mi rton zhes bya ba’i don to.

. . . . . .

5) de la yang dag pa’i ’tsho ba gang zhe na?

tatra katamaḥ samyagājīvaḥ?

5) What then is right livelihood?

rab tu zhi ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i ’tsho bas bsdus pa, ’phags pa dgyes pa’i tshul khrims thob pa ste, de’i dbang du byas nas de la yang dag pa’i ’tsho ba gang zhe na zhes bya ba la sogs pa gsungs te, gong du bshad zin pa rnams ni ’dir ma bshad pa’o – "The calm (prashānta) bodhisattva is in possession of right livelihood (samyagājīvasaṃgṛhīta) on the way of cultivation (bhāvanāmārga), and he has attained the morality approved by the holy (āryakāntshīlaprāpta); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

gang ’phags pa’i rigs dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa mi gtong ba dang; tshul ’chos pa med pa dang, kha gsag med pa dang, thob kyis ’jal ba med pa dang; dgang sla ba dang, gso sla ba dang, cho ga bzang po’i ngang tshul can dang; gzhan gyi rnyed pa la phrag dog med pa dang, bdag gi rnyed pas chog shes pa dang, kha na ma tho ba med pa dang, ’phags pas gnang ba’i ’tsho ba, ’di ni yang dag pa’i ’tsho ba’o.

yāryavaṃśadhūtaguṇasaṃlekhānutsṛjanatā; akuhanatālapanatānaiṣpeśikatā; subhāratā supoṣatā; ācāraśīlabhadratā; paralabheṣv anīrṣyatā, ātmalabheṣu saṃtuṣṭiḥ, anavadyatā, āryānujñātājīvaḥ. ayam ucyate samyagājīvaḥ.

Not giving up the holy lineage, the qualities of purity and austerity; no hypocrisy, no boasting, no threats [to get gifts]; being happy with whatever is given, content with little; good morality in conduct; no envy for the gain of others, contentment with one’s own gain, blamelessness, the livelihood permitted by the holy. This is called right livelihood.

dgang sla ba ni chos gos dang bsod snyoms ngan don gyis mgu ba’o; gso sla ba ni cung zad tsam gyis chog pa’o; cho ga bzang po ngang tshul can zhes bya ba ni spyod pa’i cho ga dang tshul khrims bcos pa ma yin gyi, rang bzhin gyis shin tu dag pa’o; kha na ma tho ba med pa ni nyes pa phra mo yang med pa’o; ’phags pas gnang ba ni gong du bshad pa’i lta bu’i ’tsho ba de ’phags pas gnang ba’i ’tsho ba yin no.

. . . . . .

6) de la yang dag pa’i rtsol ba gang zhe na?

tatra katamaḥ samyagvyāyāmaḥ?

6) What then is right effort?

rab tu ’byung ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na yang dag pa’i rtsol ba thob pa ste, de’i dbang du byas nas de la yang dag pa’i rtsol ba gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva to leave his home (pravrajaka) has attained right effort (samyagvyāyāmaprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

rtsol ba gang log pa rnams kyis ’phags pas ma gnang ba, ’dod chags dang, zhe sdang dang, gti mug gi nyon mongs pa’i bag la nyal ba byed pa’i rtsol ba de mi ’dod cing, rtsol ba gang yang dag par ’phags pa’i lam dang bden pa la ’jug pa, mya ngan las ’das par ’gro ba’i lam du gtod pa’i rtsol ba de’i rjes su ’gro ba, ’di ni yang dag pa’i rtsol ba zhes bya’o.

yo vyāyāmo viparītair nāryair anujñātaḥ, sa rāgadveṣamohakleśānuśayakārako vyāyāmo ’niṣṭaḥ; yo vyāyāmaḥ samyagāryamārgasatyāvatārakas tasya nirvāṇagamanamārgārpitasya vyāyāmasyānugamanatā; ayam ucyate samyagvyāyāmaḥ.

The effort that is permitted by the mistaken but not the holy, the effort producing the habits of the vices which consists in cupidity, aversion and delusion is not intended; the effort that introduces rightly the holy way and truths, in accordance with the effort which produces the way to extinction; this is called right effort.

rtsol ba gang yang dag par zhes bya la rtsol ba gang byas shing brtsal na ’phags pa’i lam dang rjes su mthun zhing bden pa bzhi dang mthun pa la mya ngan las ’das par ’gro ba’i lam du gtod pa’i rtsol ba de rjes su ’gro ba de dang mthun par byed pa ni yang dag pa’i rtsol ba zhes bya’o.

. . .

7) de la yang dag pa’i dran pa gang zhe na?

tatra katamā samyaksmṛtiḥ?

7) What then is right recollection?

dga’ ba dang ldan pa’i byang chub sems dpa’ ni gang bsgom pa’i lam na tshig dang don mi brjed pa thob pa ste, de’i dbang du byas nas de la yang dag pa’i dran pa gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva having joy (prītisahagata) has attained the ability not to lose the word or the meaning (shabdārthāsaṃpramoṣaprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

dran pa gang shin tu nye bar gzhag pa dang, mi sgul ba dang, drang ba dang, gya gyu med pa dang, ’khor ba’i skyon gyi nyes dmigs la lta ba dang, mya ngan las ’das pa’i lam du ’dren pa ste; dran pa dang, gzhungs pa dang, ’phags pa’i lam mi brjed pa, ’di ni yang dag pa’i dran pa zhes bya’o.

yā smṛtiḥ sūpasthitā, aprakampyā, ṛjukā, akuṭilā, saṃsāradoṣādīnavadarśinī, nirvāṇamārganāyikā, smṛtir medhāryamārgāsaṃpramoṣatā. iyam ucyate samyaksmṛtiḥ.

Recollection that is well practised [always one-pointed], unshakable, straight, not crooked, seeing the faults and evils of existence, a guide on the way to extinction, recollection is the power of the intellect which consists in not forgetting the holy way. This is called right recollection.

shin tu nye bar gzhag pa ni rtag tu rtse gcig tu gzhag pa’o; mi sgul ba ni mi mthun pa’i phyogs kyis bskyod par mi nus pa’o; drang ba ni yang dag pa’i lta ba dang mthun pas so; gya gyu med pa ni log pa’i lta ba spangs pas so; ’khor ba’i skyon gyi nyes dmigs la lta ba ni nyon mongs pa rga shi la sogs pa rtog pa’o; ’dren pa ni mya ngan las ’das pa’i lam la ’jug pa’o; dran pa ni bshad pa’i chos kyi tshig ma brjed pa’o; gzhungs pa ni bshad pa’i tshig gi don ma brjed pa’o; ’phags pa’i lam zhes bya ba ni bsgrub pa’i chos ma brjed pa bstan pa’o.

. . . . . . . .

8) de la yang dag pa’i ting nge ’dzin gang zhe na?

tatra katamaḥ samyaksamādhiḥ?

8) What then is right concentration?

mthu che ba’i byang chub sems dpa’ ni gang bsgom pa’i lam na bsams pa’i don rdzogs par thob pa ste, de’i dbang du byas nas de la yang dag pa’i ting nge ’dzin gang zhe na zhes bya ba la sogs pa gsungs so – "The bodhisattva with great power (mahānubhāva) has attained the fulfilment of his intended aims (abhipretārthaparipūriprāpta) on the way of cultivation (bhāvanāmārga); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."

yang dag pa nyid du mnyam pa dang, gang chos thams cad kyis mnyam pa ste; ting nge ’dzin gang la gnas pas sems can thams cad rab tu thar par bya ba’i phyir yang dag pa nges par ’gyur ba la ’jug pa, ’di ni yang dag pa’i ting nge ’dzin ces bya’o. yang gang byang chub sems dpa’i ting nge ’dzin ’di la gnas nas sems can thams cad rab tu thar par bya ba’i phyir yang dag pa nges par ’gyur ba la ’jug pa, ’di ni byang chub sems dpa’i yang dag pa’i ting nge ’dzin mi zad pa zhes bya’o.

samyaktve samatā yā sarvadharmasamatā; yasmin samādhau sthitvā sarvasattvapramokṣaṇāya samyaktvaniyāmāvakrāntir ayam ucyate samyaksamādhiḥ. punar yā tasmin bodhisattvasamādhau sthitvā sarvasattvapramokṣaṇāya samyaktvaniyāmāvakrāntir ayam ucyate samyaksamādhiḥ.

It is sameness in what is right [namely liberation], the sameness of all moments of existence; staying in that concentration and then entering the state of being determined to reach what is right for the sake of liberating all beings, this is called right concentration. Further, staying in that bodhisattva-concentration and then entering the state of being determined to reach what is right for the sake of liberating all beings, this is called the bodhisattvas’ imperishable right concentration.

yang dag pa nyid du mnyam pa dang chos thams cad kyis mnyam pa zhes bya ba ni don dam par chos thams cad la tha dad med de, stong pa nyid du ro gcig cing mnyam par sems rtse gcig tu ’jog pa ni yang dag pa’i ting nge ’dzin zhes bya’o; don de nyid bstan pa’i phyir ting nge ’dzin gang la gnas pas zhes bya ba la sogs pa gsungs te, sems can thams cad ces bya ba dang nyon mongs pa’i sgrib pa las rab tu thar par bya ba’i phyir de kho na ye nas dag pas mi ’gyur ba la rtse gcig tu ’jog pa ni yang dag pa’i ting nge ’dzin to; nges par gyur pa las ’jug pa’i don dam pa’i ting nge ’dzin la ’jug pa’o. The samyaktve samatā yā sarvadharmasamatā is an "etymology" of samyaksamādhi. The last sentence should probably be deleted. But since it speaks especially of the bodhisattva’s right concentration – this not being mentioned in the preceding sentence – it presents an additional meaning. It is not, though, commented on in ṭ, and it is left out in both T1 p. 210a19 and T2 p. 609b15, and seems thus to be a late insertion.

. . .

’di ni ’das pa dang, ma byon pa dang, da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi lam ste; de byang chub sems dpa’ mngon par rdzogs par sangs rgyas nas ’chad pa dang, ston pa dang, rab tu ston pa dang, ’dzin du ’jug pa dang, mos par byed pa dang, klog tu ’jug pa dang, shes par byed pa dang, rnam par shes par byed pa dang, rab tu shes par byed pa dang, rab tu ’dzud pa dang, rnam par ’grel pa dang, rnam par ’byed pa dang, gsal bar byed pa dang, yang dag par ston pa.

ayam atītānām anāgatānāṃ pratyutpannānāṃ buddhānāṃ bhagavatāṃ mārgaḥ, taṃ bodhisattvo ’bhisaṃbudhya darśayati deśayati prakāśayati samādāpayaty ārocayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajaty uttānīkaroti saṃprakāśayati.

This is the way of the Awakened Lords of the past, future and present, and the bodhisattva, when completely awakened, shows it, points it out, makes it clear, accepted, known, announced, explains, displays, reveals, defines, proclaims and expounds it.

. .

’di ni, btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi lam mi zad pa zhes bya’o.

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayo mārgaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable way.

Quotation from (in?) Abhidharmasamuccayabhāṣya p. 8921-903: de la yang dag pa’i lta ba ni yongs su gcod pa’i yan lag ste, des ji ltar myong ba’i de kho na la gcod par byed pa’i phyir ro; yang dag pa’i rtog pa ni gzhan go bar byed pa’i yan lag ste, des ji ltar khong du chud pa sems la brtags na tshig tu smra ba’i phyir ro; yang dag pa’i ngag dang las dang ’tsho ba gsum ni gzhan yid ches par byed pa’i yan lag ste, de dag gis rim pa bzhin du lta ba la sogs rnam par dag pa de la yid ches pas so, de la yang dag pa’i ngag gis ji ltar khong du chud pa dris pa la lung bstan pa’i sgo nas ’di’i lta ba rnam par dag go zhes gzhan yid ches par ’gyur ro; yang dag pa’i las kyi mtha’ ni mi bya ba mi byed pa dang, ’ong ba dang ldog pa la sogs pa la spyod pa phun sum tshogs pas tshul khrims rnam par dag par yid ches so; yang dag pa’i ’tsho bas chos gos la sogs pa chos bzhin du tshol ba’i phyir ’tsho ba rnam par dag par yid ches so; yang dag pa’i rtsol ba ni nyon mongs pa’i sgrib pa sbyong ba’i yan lag ste, des kun tu sbyor ba ma lus par spong bar byed pa’i phyir ro; yang dag pa’i dran pa ni nye ba’i nyon mongs pa sbyong ba’i yan lag ste, des zhi gnas dang lhag mthong gi mtshan ma ma brjed pas zhum pa dang rgod pa’i nyon mongs pa skye ba’i skabs med pa’i phyir ro; ting nge ’dzin ni yon tan khyad par can thob pa la sgrib pa sbyong ba’i yan lag ste, des sgrib pa sbyangs nas mngon par shes pa la sogs pa’i yon tan sgrub par byed pa’i phyir ro – tatra samyagdṛṣṭiḥ paricchedānggam tayā yathānubhavaṃ tattvāvadhāraṇāt / samyaksaṃkalpaḥ parasaṃprāpaṇānggam tena yathādhigamaṃ vyavasthāpya vāksamutthāpanāt / samyagvākkarmāntājīvāḥ parasaṃpratyayānggam tair yathākramam adhigantuḥ prarair dṛṣṭyādivishuddhinishcayanāt / tatra samyagvācā ’dhigamānurūpaprashnavyākaraṇasāṃkathyavinishcayenāsya darshanavishuddhir vijnyāyate / samyakkarmāntenābhikramapratikramādiṣu saṃpannacāritrayā shīlavishuddhiḥ samyagājīvena yathānujnyaṃ dharmeṇa cīvarādiparyeṣaṇād ājīvavishuddhir iti / samyagvyāyāmaḥ kleshāvaraṇavishodhanānggam tenāsheṣasaṃyojanaprahāṇāt / samyaksmṛtir upakleshāvaraṇavishodhanānggam tayā samyakshamathādinimittāsaṃpramoṣeṇa layādyupakleshānavakāshāt / samyaksamādhir vaisheṣikaguṇāvaraṇavishodhanānggam tenābhijnyādiguṇābhinirharaṇāt /
’phags pa’i lam yan lag brgyad mi zad pa bshad zin to.

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