Bibliotheca Polyglotta

spros pa’i rnal ’byor la zhugs pa’i byang chub sems dpa’ ni gang lam de dag nyid na lhag mthong la rab tu sbyor ba ste, de’i dbang du byas nas de la byang chub sems dpa’ rnams kyi lhag mthong mi zad pa gang zhe na zhes bya ba la sogs pa gsungs so – "As for the bodhisattva progressing in the practice of effort (utsāhayogapratipanna), he is the one practising expanded vision on those same ways [of practice, vision and cultivation] (yas teṣv eva mārgeṣu vipashyanāprayuktaḥ); with reference to him (tam ādhipatiṃ kṛtvā) it is said: ...

gang shes rab kyi cha dang ’thun pa sgom pa’i lam ste; chos rnams la g.yo ba med par shes pa dang; bdag med pa dang, sems can med pa dang, srog med pa dang, gso ba med pa dang, gang zag med par shes pa dang; phung po rnams la sgyu mar mthong ba’i shes pa dang, khams rnams la sbrul gdug pa lta bur mthong ba’i shes pa dang, skye mched rnams la grong stong pa lta bur mthong ba’i shes pa dang; bden pa rnams la shin tu rtogs par mthong ba’i shes pa dang; rten cing ’brel bar ’byung ba dang mi ’gal bar mthong ba’i shes pa dang; lta ba thams cad dang bral bar mthong ba’i shes pa dang; rgyu dang ’bras bu dang rnam par smin pa chud mi za bar mthong ba’i shes pa dang; ’bras bu ’thob pa mngon sum du bya ba la nges par mthong ba’i shes pa dang; yang dag pa nyid la ’jug pa mthong ba’i shes pa ni lhag mthong zhes bya ste.

yaḥ prajñābhāgīyo bhāvanāmārgaḥ; dharmeṣu nirīhajñānaṃ; nairātmyaniḥsattvanirjīvaniḥpoṣaniḥpudgalajñānaṃ; skandheṣu māyādarśanajñānaṃ; dhātuṣv āśīviṣadarśanajñānam; āyataneṣu śūnyagrāmadarśanajñānaṃ; satyeṣu supratividdhadarśanajñānaṃ; pratītyasamutpādāviruddhadarśanajñānaṃ; sarvadṛṣṭivigatadarśanajñānaṃ; hetuphalavipākāvipraṇāśadarśanajñānaṃ; phalaprāptisākṣātkriyāpratyavekṣādarśanajñānaṃ; samyaktvāvakrāntidarśanajñānaṃ vipaśyaneti.

It is the way of cultivation connected to insight [since expanded vision is the essence of insight (prajñāsvabhāva), it is all practice (abhyāsa) directed towards insight]; knowledge of the immovability of moments of existence; [as there is no mover (kāraka), thus it is] knowledge of selflessness, no being, no life-principle, no life-supporting principle, no personality; knowledge seeing the parts of personality as an illusion; knowledge seeing the spheres of sense-perception as snake-poison; knowledge seeing the fields of sense-perception as an empty village; knowledge seeing the [four holy] truths as well understood; knowledge seeing things not in contradiction to dependent origination [that is, seeing all moments of existence as arising from causes and conditions (sarvadharmāṇāṃ hetupratyayôtpādadarśanam) ]; knowledge seeing that which is beyond any viewpoint; knowledge seeing that the maturation of the fruit from its cause will never cease [as one performs action, one will accordingly experience its maturation]; knowledge seeing through inspection the realization of the attainment of the fruit [of accumulating merit and knowledge (puṇyajñānasaṃbhāra), namely the extinction which is found nowhere (apratiṣṭhitanirvāṇa) ]; knowledge seeing the attainment of truth [namely emptiness (śūnyatā) ] is expanded vision.

gang shes rab kyi cha dang mthun par bsgom pa’i lam zhes bya ba la lhag mthong ni shes rab kyi rang bzhin yin pas, shes rab kyi cha dang phyogs su gtogs pa’i chos la goms par byed pa thams cad lhag mthong zhes bya’o. chos rnams la g.yo ba med par shes pa ni chos thams cad la byed pa po med par shes pa ste, gong du bzhad pa rnams ni ’dir ma bshad do. bden pa rnams la shin tu rtogs par mthong ba’i shes pa zhes bya ba ni sdug bsngal dang kun ’byung ba dang ’gog pa dang lam gyi bden pa rnams la bden pa so so’i mtshan nyid gang yin pa phyin ci ma log par rtogs shing mthong ba ni shin tu rtogs par mthong ba’i shes pa zhes bya’o. rten cing ’brel bar ’byung ba zhes bya ba la chos thams cad rgyu dang rkyen las skye bar mthong ba ni rten cing ’brel bar ’byung ba dang mi ’gal bar mthong ba’i shes pa’o. lta ba thams cad dang zhes bya ba la chos thams cad rtag pa dang chad pa dang, bdag dang sems can med par mthong ba ni lta ba thams cad dang bral bar mthong ba’i shes pa zhes bya’o. rgyu dang ’bras bu zhes bya ba la rgyu gang bskrun na ’bras bu de bzhin du skye bar ’gyur ba dang, las gang byas na rnam par smin pa de bzhin du myong bar ’gyur ba mthong ba ni rgyu dang ’bras bu dang rnam par smin pa chud mi za bar mthong ba’i shes pa’o. ’bras bu ’thob pa zhes bya ba la bsod nams dang ye shes kyi tshogs bsags pa’i ’bras bu mi gnas pa’i mya ngan las ’das pa mngon du byed cing khong du chud do zhes mthong ba ni ’bras bu ’thob pa mngon sum du bya ba la rtog par mthong ba’i shes pa’o. yang dag pa nyid la ’jug pa ni ye shes te, ye shes kyis stong pa nyid rtogs so zhes mthong ba ni yang dag pa nyid la ’jug pa mthong ba’i shes pa zhes bya’o.

. . . . . . . . . . . .

lhag mthong zhes bya ba ni chos rnams yang dag par mthong ba’o; chos rnams ji lta ba bzhin du mthong ba’o; chos rnams de kho na nyid du mthong ba’o; chos rnams gzhan ma yin pa nyid du mthong ba’o; chos rnams stong pa dang, mtshan ma med pa dang, smon pa med par mthong ba’o; chos rnams mngon par ’du mi byed pa dang, de bzhin du ma skyes pa dang, ma byung ba dang, dngos po med pa dang, ji lta ba bzhin dang, rnam par dag pa dang, dben par mthong ba’o; chos rnams g.yo ba med pa dang, byed pa med pa dang, bdag po med pa dang, yongs su ’dzin pa med pa dang, dbyer med cing ro gcig pa dang, nam mkha’i ngo bo nyid dang, rang bzhin gyis mya ngan las ’das par mthong ba’o.

vipaśyaneti dharmāṇāṃ samyagdarśanaṃ, dharmāṇāṃ yathābhūtadarśanaṃ, dharmāṇāṃ tattvadarśanaṃ, dharmāṇām ananyathātvadarśanaṃ, dharmāṇām śūnyānimitta-apraṇihitadarśanaṃ, dharmāṇām anabhisaṃskārayathājātānutpādābhāvayathābhūtaviśuddhivivekadarśanaṃ, dharmāṇām nirīhaniḥceṣṭāsvāmikāparigrahāsaṃbhedaikarasākāśasvabhāvaprakṛtiparinirvṛtidarśanaṃ.

[Further] expanded vision is truly seeing the moments of existence, seeing the moments of existence as they are, seeing the essence of moments of existence, seeing that the moments of existence are as they are and not otherwise, seeing that the moments of existence are empty, without distinguishing marks and nothing to be longed for, seeing that the moments of existence are unconditioned, unborn, unoriginated, inexistent, just as they are, pure [in being originally brilliant (prakṛtiprabhāsvarāḥ) ] and separated [from and thus empty of the forms of subject and object (grāhyagrāhâkāraiḥ śūnyāḥ) ], seeing that the moments of existence are without [absolute] movement, without a mover, without an owner, not possible to own, undifferentiated, of one taste, having the essence of space, originally extinguished.

lhag mthong gi rnam grangs gzhan yang bstan pa’i phyir lhag mthong zhes bya ba ni chos rnams yang dag par mthong ba’o zhes bya ba la sogs pa gsungs te, gang zag dang chos la bdag med pa’i mtshan nyid du chos thams cad la phyin ci ma log par mthong ba ni lhag mthong ngo. chos rnams la ji lta ba bzhin du zhes bya ba la kun rdzob tu chos thams cad sgyu ma dang smig rgyu tsam du ji ltar snang ba de bzhin du yod par mthong ba’o; chos rnams de kho na nyid du mthong zhes bya ba ni phung po la sogs pa’i chos rnams nam mkha’ bzhin du ’gyur ba med pa’i rang bzhin du mthong ba’o; chos rnams gzhan ma yin pa nyid du mthong zhes bya ba ni stong pa nyid ’ba’ zhig de kho na yin gyi, de las de kho na gzhan med par mthong ba’o. ji lta ba bzhin dang rnam par dag pa dang dben par mthong ba zhes bya ba ni chos thams cad rang bzhin gyis ’od gsal ba yin pa dang, gzung ba dang ’dzin pa’i rnam pas stong pa yin par mthong ba’o.

. . . . . . .

lhag mthong zhes bya ba ni yod pa’i rnam par yang mi mthong, med pa’i rnam par yang mi mthong; skye ba dang, ’jig pa dang, gnas pa’i rnam par yang mi mthong; dmigs pa dang mtshan ma’i rnam par yang mi mthong ba ste; de mthong mod kyi, ci yang mi mthong ngo. gang gi tshe mthong ba med pa, de’i tshe mthong ste; lhag mthong gis kyang mthong ba yang ma yin, ma mthong ba yang ma yin par mthong ngo. gang gi tshe de ltar mthong ba, de’i tshe yang dag pa nyid mthong ngo; yang dag pa nyid mthong bas lhag mthong la mkhas pa ’thob par ’gyur ro. de la byang chub sems dpa’ lhag mthong gis de ltar mthong yang mngon par ’du mi byed par yang mi ltung zhing dge ba’i rtsa ba mngon par ’du byed pa las kyang mi ldang ste.

vipaśyaneti, nāpi bhāvākāraṃ paśyati nāpy abhavākāraṃ paśyati; nāpy utpādasthitibhaṅgākāraṃ paśyati; nāpy ālambananimittākāraṃ paśyati. na sa paśyann api kiṃcit paśyati, yadā nāsti paśyanā tadā paśyati; vipaśyanayā ca na paśyan nāpy apaśyan paśyati. yadaivaṃ paśyati tadā samyaktvaṃ paśyati, samyaktvapaśyanayā vipaśyanākauśalyaṃ prāpnoti. tatra bodhisattvo vipaśyanayaivaṃ paśyann apy anabhisaṃskāre na patati, kuśalamūlābhisaṃskārāc ca nottiṣṭhati.

[Further] as for expanded vision, he does not see any form [existent own-being (svabhāva) or really existent state (bhāva) ] of existence, does not see any form [own-being (svabhāva) or really existent state (bhāva) ] of non-existence; does not see any form of originating, remaining and disappearing; does not see any form [or own-being (svabhāva) ] of objects [like form, sound, etc. (rūpaśabdâdi) ] nor of distinguishing marks [like white, red, etc. (śuklalohitādi) ]. Though seeing he sees nothing, he sees when there is no seeing; (p. 148) by expanded vision he sees neither seeing nor non-seeing. When there is such seeing he sees truth, and by seeing the truth he attains skill in expanded vision [that is, skill with the essential characteristic (lakṣaṇa) of moments of existence]. But the bodhisattva seeing by expanded vision does not fall into the unconditioned and does not leave off bringing the roots of good about.

rnam grangs gzhan yang bstan pa’i phyir lhag mthong zhes bya ba ni zhes bya ba la sogs pa gsungs so. yod pa’i rnam pa yang mi mthong zhes bya ba ni yod pa’i rang bzhin dang ngo bor yang mi mthong ba’o. med pa’i rnam yang mi mthong zhes bya ba ni med pa’i rang bzhin dang ngo bor yang mi mthong ba’o. dmigs pa dang mtshan ma zhes bya ba la gzugs dang sgra la sogs pa’i dmigs pa dang, dkar po dang dmar po la sogs pa’i mtshan ma’i rang bzhin yin par yang mi mthong ba’o. de mthong mod kyi ci yang mi mthong ngo zhes bya ba ni lhag mthong dang ldan pa’i byang chub sems dpa’ de gong du ming gis smos pa’i chos rnams mi dmigs pa’i tshul du mthong mod kyi, dmigs pa dang yod pa’i rnam pa rdul tsam yang mi mthong ngo zhes bya ba’i don to. gang gi tshe mthong ba med pa de’i tshe mthong ste zhes bya ba ni de ltar ci yang mi dmigs te, don dam par ci yang ma mthong ba de ni chos nyid mthong zhing rtogs so zhes bya ba’i don to. lhag mthong gis kyang mthong ba ma yin ma mthong ba yang ma yin par mthong zhes bya ba ni nam stong par mthong ba’i dus na dngos po rdul tsam yang ma mthong bas mthong ba yang ma yin, de kho na mthong bas na ma mthong ba yang ma yin pa’am, don dam par dngos po gang yang ma mthong bas na mthong ba yang ma yin la, kun rdzob tu btags pa tsam du mthong bas na ma mthong ba yang ma yin pa’o. yang dag pa nyid ces bya ba ni chos rnams kyi mtshan nyid phyin ci ma log pa nyid ces bya ba’i don to. lhag mthong la mkhas pa thob par ’gyur ro zhes bya ba ni chos rnams kyi mtshan nyid la mkhas pa’i lhag mthong thob par ’gyur ro. de ltar mthong yang mngon par ’du mi byed par mi ltung zhes bya ba ni don dam par gong du bshad pa lta bur chos rnams mi dmigs par mthong yang stong pa nyid kyi mthar yang mi ltung zhes bya ba’i don to; dge ba’i rtsa ba mngon par ’du byed pa las kyang mi ldang zhes bya ba ni kun rdzob tu las dang ’bras bu yod par lta bas bsod nams dang ye shes kyi tshogs mngon par ’du byed pa yang mi gtong ngo zhes bya ba’i don to.

. . . . . . . . . .

’di ni byang chub sems dpa’ rnams kyi lhag mthong mi zad pa zhes bya’o.

ayam ucyate bodhisattvānām akṣayā vipaśyanā.

This is called the bodhisattvas’ imperishable expanded vision.

btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi zhi gnas dang lhag mthong mi zad pa’o.

amū, bhadanta śāradvatīputra, bodhisattvānām akṣaye śamathavipaśyane.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ imperishable peaceful meditation and expanded vision.

zhi gnas dang lhag mthong mi zad pa bshad zin to.

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