Bibliotheca Polyglotta

ston pa’i byang chub sems dpa’ ni ’du byed thams cad kyi mtshan nyid shes pa dang, zag pa dang bcas pa thams cad kyi mtshan nyid shes pa dang, chos thams cad kyi mtshan nyid shes pa dang, zhi ba’i nga rgyal med pa ste, de’i dbang du byas nas btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi chos kyi mdo bzhi mi zad pa ste zhes bya ba la sogs pa gsungs te, de dag gi bsdus pa’i don de thob pa rnam par gzhag pa bstan to. chos kyi mdo zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos rnams mi rtag pa la sogs pa ’di bzhi mdor bsdus te bstan pa’i phyir chos kyi mdo zhes bya’o – "As for the teaching (anushāsaka) bodhisattva, he is 1) knowing the essential character of all conditioned things (sarvasaṃskāralakṣaṇajnya), 2) knowing the essential character of all sullied things (sarvasāsravalakṣaṇajnya), 3) knowing the essential character of all moments of existence (sarvadharmalakṣaṇajnya), and 4) free of conceit caused by peace (shāntinirmāṇa); with reference to him (tam adhipatiṃ kṛtvā) it is said: ...; as a summarizing title (piṇḍārtha) it is taught as Defining the Attainment of That (tatprāptivyavasthāpanā). They are called Summaries of Religion (dharmoddāna) since they teach these four statements concerned with the impermanence, etc., of all conditioned (saṃskṛta) and unconditioned (asaṃskṛta) moments of existence in a condensed way (samāsanirdeshatas).
mi zad pa ni des bsdu bar bya ba’i ’dus byas dang ’dus ma byas kyi chos zad mi shes pas na mi zad pa zhes bya’o – "As for imperishability, since the conditioned and unconditioned moments of existence which they are to summarize are imperishable, they are imperishable".
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, bzhi gang zhe na? ’di lta ste zhes bya ba nas brtsams te mi zad pa’i shes pa rab tu ’jug pa’o zhes bya ba yan chad ni bstan pa’i tshul lo, de man chad lhag ma rnams ni bshad pa’i tshul lo.
’du byed thams cad mi rtag par byang chub sems dpa’ rnams kyis bstan mi zad pa’i shes pa rab tu ’jug pa zhes bya ba ni ’du byed thams cad mi rtag pa’o zhes byang chub sems dpa’ rnams kyis bstan pa’i shes pa ’byung ste, mi zad pa yin no zhes bya ba’i don te, de mi zad pa yang ’du byed kyi chos rnams mi zad pa’i phyir, de bstan pa’am shes pa yang mi zad pa ste, de bzhin du sdug bsngal la sogs pa ’og ma rnams la yang sbyar ro.

bzhi gang zhe na?

katamāni catvāri?

What four?

’di lta ste: 1) ’du byed thams cad mi rtag par byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa rab tu ’jug pa dang; 2) ’du byed thams cad sdug bsngal bar byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa rab tu ’jug pa dang; 3) chos thams cad bdag med par byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa rab tu ’jug pa dang; 4) mya ngan las ’das pa zhi bar byang chub sems dpa’ rnams kyi bstan pa mi zad pa’i shes pa ’jug pa’o.

tad yathānityāḥ sarvasaṃskārā iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ; duḥkhāḥ sarvasaṃskārā iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ; anātmānaḥ sarvadharmā iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ; śāntaṃ nirvāṇam iti bodhisattvānām akṣayanirdeśajñānapraveśaḥ.

1) Entering the knowledge of the bodhisattvas’ imperishable teaching that all conditioned things are impermanent; 2) entering the knowledge of the bodhisattvas’ imperishable teaching that all conditioned things are suffering; 3) entering the knowledge of the bodhisattvas’ imperishable teaching that all moments of existence are selfless; and 4) entering the knowledge of the bodhisattvas’ imperishable teaching that extinction is peace.

. . . .

de la mi rtag pa’i don gang zhe na?

tatra katamad anityārthaḥ?

1) What then does ’impermanent’ refer to?

’du byed thams cad kyi mtshan nyid shes pa bstan pa’i dbang du byas nas de la mi rtag pa’i don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the teaching on the one who knows the essential character of all conditioned things (sarvasaṃskāralakṣaṇajnyanirdesham adhipatiṃ kṛtvā), it is said ...

med pa’i don dang, mi chags pa’i don te; dngos po rnam par ’jig pa’i don ni ma yin no. mi rtag pa’i don ni chos la bdag med pa ste; ngo bo nyid kyis dben pa’i phyir de la rnam par ’jig pa gang yang med de;

abhavārtho ’saṅgārtho na tu bhavavināśārthaḥ; anityārtho hi dharmanairātmyaḥ, tatra nāsti vināśaḥ kaścana svabhāvaviviktatvāt.

It [impermanent as here intended] refers to non-existence [that all moments of existence are empty (śūnya), according to highest truth (paramārthatas) there is no state of permanence (nityabhāva) in any moment of existence (dharma) imagined as subject and object (grāhyagrāhakaparikalpita)] and non-attachment [as there is no existent substance (bhava) as “me” and “mine”, etc. (ātmâtmīya) to be attached to], not the disappearance of something existent [not that something exists and then does not exist when it has disappeared, but rather that things are essentially not permanent, that is, originally non-existent]; impermanent refers to the absence of self in all moments of existence and there [in that emptiness (śūnyatā), being permanently empty (nityaśūnya) ] there is no disappearance as it is [always (nityam) ] apart from any essential existence [of subject and object (grāhyagrāhaka) ].

mi rtag pa’i don yang rnam pa gnyis te, med pa’i don dang ’jig pa’i don to. ’dir ni chos thams cad stong pa yin par dgongs pas med pa’i don la mi rtag pa’i don du dgongs kyi, ’jig pa’i don du ma yin te, de bas na med pa’i don dang mi chags pa’i don te dngos po rnam par ’jig pa’i don ni ma yin no zhes gsungs so. "The content of the word ‘non-existence’ is the content of the word ‘impermanence’" etc. de la med pa’i don ni don dam par gzung ba dang ’dzin pa kun brtags kyi chos gang yang rtag tu yod pa ma yin pa’i phyir med pa ste, de ni mi rtag pa’i don to. mi chags pa’i don ni bdag dang bdag gi zhes bya ba la sogs pa chags par ’gyur ba’i dngos po gang yang med pa’i phyir mi chags pa ste, de ni mi rtag pa’i don to. de bas na dngos po ’jig pa’i don ni ma yin no zhes dngos su gsungs te, ’jig rten pa’i mi rtag par grags pa dang dngos po yod pa las zhig ste med par ’gyur ba las mi rtag ces bya ba ma yin gyi, ye nas rang bzhin gyis rtag pa med pa la mi rtag pa zhes bya’o. don de nyid gang yin pa bstan pa’i phyir mi rtag pa’i don ni chos la bdag med ces bya ba la sogs pa gsungs te, phung po dang khams la sogs pa’i chos rnams la ngo bo med pa nyid mi rtag pa’i don te, chos la bdag med pa de rtag tu gzung ba dang ’dzin pa’i ngo bo nyid kyis dben pa’i phyir stong pa de la ’jig pa gang yang med de, gang ’jig pa med cing rtag tu stong pa de ni mi rtag pa’i don to.

. . . . .

’di ni mi rtag pa’i don to.

ayam anityārthaḥ.

This is what ’impermanent’ refers to.

de la sdug bsngal gyi don gang zhe na?

tatra katamo duḥkhārthaḥ?

2) What then does ’suffering’ refer to?

zag pa dang bcas pa thams cad kyi mtshan nyid shes pa bstan pa’i dbang du byas nas de la sdug bsngal gyi don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the teaching on the one who knows the essential character of all sullied things (sarvasāsravalakṣaṇajnyanirdesham adhipatiṃ kṛtvā) it is said ...
sdug bsngal gyi don kyang rnam pa lnga ste, 1) dga’ ba las bzlog pa’i don dang, 2) dga’ ba dang bral ba’i don dang, 3) dga’ ba’i yul ma yin pa’i don dang, 4) sgra tsam du zad pa’i don dang, 5) rang bzhin gyis stong pa’i don to.

dga’ ba med pa’i don ni sdug bsngal gyi don to; dga’ ba zad pa’i don ni sdug bsngal gyi don to; smon pa med pa’i don ni sdug bsngal gyi don to; sdug bsngal gyi sgra rab tu bstan pa’i don ni sdug bsngal gyi don to; nam mkha’ rab tu brjod pa’i don ni sdug bsngal gyi don te;

aratyartho duḥkhārthaḥ, ratikṣayārtho duḥkhārthaḥ, apraṇihitārtho duḥkhārthaḥ, duḥkhaśabdaprakāśanārtho duḥkhārthaḥ, ākāśaprabhāvanārtho duḥkhārthaḥ.

Suffering refers to absence of joy; joy perishing is what suffering refers to, that there is nothing to long for is what suffering refers to, explaining the word suffering is what suffering refers to [it perishes being only a word, saying the word suffering perishes in suffering since no entity (vastu or bhāva) of suffering is found], explaining what empty space is is what suffering refers to [as suffering is nothing but emptiness, and the referendum in question when explaining what is empty like space is the referendum of suffering].

de la 1) dga’ ba med pa’i don ni sdug bsngal gyi don to zhes bya bas dga’ ba las bzlog pa’i don rnam par bstan te, sdug bsngal ni dga’ ba las bzlog pa ste, gang dga’ ba’am chags par ’gyur ba’i dngos po med cing de las bzlog pa’i don ni sdug bsngal gyi don to. 2) dga’ ba zad pa’i don ni sdug bsngal gyi don to zhes bya bas dga’ ba dang bral ba’i don bstan te, dga’ ba’i yul dang bral ba ni sdug bsngal skye bas dga’ ba dang chags pa rnams dang bral ba’i don ni sdug bsngal gyi don to. 3) smon pa med pa’i don ni sdug bsngal gyi don to zhes bya ba dga’ ba’i yul ma yin pa’i don bstan te, zag pa dang bcas pa’i chos thams cad ni sdug bsngal rnam pa sna tshogs skye ba’i rgyu dang gzhi yin pas de la smon cing dga’ bar bya ba’i yul ma yin te, de ni sdug bsngal gyi don to. 4) sdug bsngal gyi sgra rab tu bstan pa zhes bya bas sgra tsam du zad pa’i don bstan te, sdug bsngal zhe’o zhes bya ba’i sgras brjod pa nyid sdug bsngal du zad kyi, sdug bsngal gyi dngos po gang yang med do zhes bya ba’i don to. 5) nam mkha’ rab tu brjod pa’i don ni zhes bya bas rang bzhin gyis stong pa’i don bstan te, gang stong pa de nyid sdug bsngal ba ste, nam mkha’ bzhin du stong par brjod pa’i don nyid sdug bsngal ba’i don to.

. . . . .

’di ni sdug bsngal gyi don ces bya’o.

ayaṃ duḥkhārthaḥ.

This is what ’suffering’ refers to.

de la bdag med pa’i don gang zhe na?

tatra katamo ’nātmārthaḥ?

3) What then does ’selflessness’ refer to?

chos thams cad kyi mtshan nyid shes pa’i dbang du byas nas de la bdag med pa’i don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the teaching on the one who knows the essential character of all moments of existence (sarvadharmalakṣaṇajnyanirdesham adhipatiṃ kṛtvā) it is said ...

bdag ni shin tu bdag med pa ste; gang bdag med pa’i don de ni gsob bo, gsog go, ya ma brla’o, stong pa’o. stong pa’i don ni bdag med pa’i don te;

ātmātyantānātmā, yad anātmārthaṃ tad riktaṃ tucchaṃ vaśikaṃ śūnyam, śūnyārthas tv anātmārthaḥ.

The self [which is of two kinds, the one constructed (kalpita) by others, and the one appearing in connection with subject and object (grāhyagrāhaka), is without the true existence of a self (ātmabhāva) and thus] is absolutely selfless, what selflessness refers to is vain, meaningless, void and empty, and what emptiness refers to is what selflessness refers to.

bdag ni shin tu bdag med pa ste zhes bya ba la bdag rnam pa gnyis te, gzhan gyis brtags pa dang, gzung ba dang ’dzin par snang ba’o; bdag de gnyis la bdag gi dngos po med pas na bdag med pa’o. gang bdag med pa’i don de ni zhes bya ba ni bdag rnam pa gnyis med de stong pa’i don de ni gsob bo zhes bya ba la sogs par sbyar ro, snying po rang bzhin med pa’i phyir gsob bo, shes rab kyi mig gis brtag mi bzod pa’i phyir gsog go, snang ba tsam yang rgyu rkyen la ltos pa’i phyir ya ma brla’o, ji ltar snang ba kun yang stong pa yin pa’i phyir stong pa’o. stong pa’i don ni bdag med pa’i don zhes bya ba la, de bas na bdag dang chos gnyis kyis stong pa’i don gang yin pa de nyid bdag med pa’i don to.

. . .

’di ni bdag med pa’i don ces bya’o.

ayam ucyate ’nātmārthaḥ.

This is what ’selflessness’ refers to.

de la zhi ba’i don gang zhe na?

tatra katamaḥ śāntārthaḥ?

4) What then does ’peaceful’ refer to

zhi ba’i nga rgyal med pa’i dbang du byas nas de la zhi ba’i don gang zhe na zhes bya ba la sogs pa gsungs so – "With reference to the one free of conceit caused by peace (shāntinirmāṇam adhipatiṃ kṛtvā) it is said ...

zhi ba ni zhi bas zhi bar mi ’gyur te, zhi ba nyid zhi ba’o; ma zhi ba yang zhi bas zhi bar mi ’gyur te. gang zhi ba’i don de ni mtshan ma thams cad nye bar zhi ba ste; ’di ni zhi ba zhes bya’o. zhi ba ni mya ngan las ’das pa ste;

śāntaṃ na śāntyā śāntaṃ bhavati, śāntam eva śāntam, nāpy aśāntaṃ śāntyā śāntaṃ bhavati. yac chāntārthaṃ sā sarvanimittopaśāntir, idaṃ śāntam iti; śāntaṃ nirvāṇam.

The peaceful does not get peaceful by peace, the peaceful itself is peaceful [peaceful means empty (śūnya) or extinguished (nirvṛta), but it does not become peaceful or empty through knowledge of understanding an essence of peace (śāntasvabhāva) in emptiness or extinction, things are rather originally and from the beginning peaceful and empty (prakṛtyādiśāntaśūnya) ], and also the non-peaceful does not get peaceful by peace [the conditioned (saṃskṛta) things in existence do not become peaceful and non-existent after one has understood them as peaceful and empty through knowledge, they are from the beginning originally unborn and peaceful (ādiprakṛtyanutpannaśānta) ]. What [the word (śabda) ] peaceful refers to is the allaying of distinguishing marks [like action (karma), vices (kleśa), subject and object (grāhyagrāhaka) ], this is peace; and [to teach the state of peacefulness (śāntabhāva):] the peaceful is extinction.

zhi ba ni zhi bas zhi bar mi ’gyur te zhi ba nyid zhi ba’o zhes bya ba la, zhi ba zhes bya ba ni stong pa’am mya ngan las ’das pa la bya ste, stong pa’am mya ngan las ’das pa’i de’i rang bzhin zhi bar rtog pa’i ye shes kyis zhi ba dang stong par byas pa ni ma yin gyi, ngo bo nyid kyis ye nas zhi zhing stong pa’o zhes bya ba’i don to. ma zhi ba yang zhi bas zhi bar mi ’gyur te zhes bya ba ni ’khor ba’i chos ’dus byas kyi dngos po de dag kyang ye shes kyis zhi ba dang stong par rtogs nas zhi zhing med par byas pa ni ma yin gyi, de dag kyang ye nas ngo bo nyid kyis ma skyes shing zhi ba’o zhes bya ba’i don to. zhi ba’o zhes bya ba’i sgra’i don bstan pa’i phyir gang zhi ba’i don de ni mtshan ma thams cad nye bar zhi ba zhes gsungs te, las dang nyon mongs pa dang gzung ba dang ’dzin pa’i mtshan ma thams cad zhi ste, med pa de ni zhi ba zhes bya’o. zhi ba dngos po gang yin pa bstan pa’i phyir zhi ba ni mya ngan las ’das pa zhes gsungs te, nyon mongs pa dang phung po spangs pa’i mya ngan las ’das pa ste zhi ba’o.

. . . . .

’di ni zhi ba’i don ces bya’o.

ayam ucyate śāntārthaḥ.

This is what ’peaceful’ refers to.

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi chos kyi mdo bzhi mi zad pa’o.

ime, bhadanta śāradvatīputra, bodhisattvānām akṣayāṇi dharmoddānāni.

These, reverend Śāradvatīputra, are the bodhisattvas’ four imperishable summaries of religion.

chos kyi mdo bzhi mi zad pa bshad zin to.

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