Bibliotheca Polyglotta

lhun gyis grub pa’i byang chub sems dpa’ bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi gcig pu bgrod pa’i lam mi zad yin te zhes bya ba la sogs pa gsungs te, ’dis bsdus pa’i don rang byang chub pa bstan to – "To teach what the bodhisattva employing no effort (anābhoga) is it is said: .... The title summarizing it (piṇḍārtha) is taught as Isolated Awakening (pratyekabodhi)." The title of this section in ṭ., Pratyekabodhi, does not seem appropriate, because this section too is in fact characterized by the bodhisattva morality – unless the argument is that the bodhisattva’s pratyekabodhi is at issue, not the ordinary pratyekabodhi.
gzhan la mi ltos par bdag gcig pus bla na med pa’i byang chub thob par byed pa ni gcig pus bgrod pa ste, gang de ltar byed pa nyid lam yin no.
mi zad pa yang bgrod cing thob par bya ba’i chos mi zad pa’i phyir bgrod par byed pa dang thob par byed pa yang mi zad pa’o – "It is imperishable: since the moments of existence to be traversed and attained are imperishable, the traversing and attaining are also imperishable."
lhun gyis grub pa’i byang chub sems dpa’ yang rnam pa bzhi ste, 1) mi g.yeng ba dang, 2) bzod pa thob pa dang, 3) mnyam pa nyid la gnas pa dang, 4) sgrib pa med pa’o – "The bodhisattva employing no effort is of four kinds: 1) undisturbed (avikṣipta), 2) having attained tolerance (kṣāntiprāpta), 3) staying in sameness (samatāsthita), and 4) without hindrances (nirāvaraṇa).

de la gcig pu bgrod pa’i lam gang zhe na?

tatra katama ekāyano mārgaḥ?

What then is the way traversed alone?

gcig pu bgrod pa’i lam la byang chub sems dpa’ rnams gzhan gyi dring la mi ’jog pa yin te; gcig pu bgrod pa’i lam zhes bya ba ni byang chub sems dpa’ gcig pu gnyis ma yin zhing, grogs med par bla na med pa yang dag par rdzogs pa’i byang chub tu go cha gyon te; bdag gi brtson ’grus dang, mthu dang, stobs kyis yongs su bzung ba’i lhag pa’i bsam pas gzhan gyi go skabs med par bdag nyid byed cing bdag gi mthu stobs kyis ’phags te, des de lta bu’i go cha sra ba bgos nas: sems can thams cad kyis yongs su thob par bya ba gang ci yod pa, de dag thams cad bdag gis yongs su thob par bya’o; gang ’phags pa thams cad dang theg pa la gsar du zhugs pa’i byang chub sems dpa’ rnams kyis thob par bya ba la, de bdag gis yongs su thob par bya’o.

ekāyane mārge bodhisattvā aparapratyayāḥ. ekāyano mārga ity: eko bodhisattvo ’dvitīyo ’sahāyo ’nuttarāyāṃ samyaksaṃbodhau saṃnāhaṃ saṃnahyati. svavīryānubhavabalaparigṛhītenādhyāśayenāparāvakāśasvayaṃkārī svabalabalodgataḥ sa evaṃ dṛḍhasaṃnāhaṃ saṃnaddho: yat kiṃcit sarvasattvānāṃ pariprāpayitavyaṃ bhaviṣyati, tad ahaṃ pariprāpayiṣyāmi yat sarvāryāḥ sarvanavayānasaṃprasthitā bodhisattvāḥ pariprāpayiṣyanti tad ahaṃ pariprāpayiṣyāmi.

On the way traversed alone the bodhisattvas are not dependent on any other. The way traversed alone [which is the one way (ekayāna), is as follows]: alone, without a second, without a companion, the bodhisattva puts on armour [producing the thought of incomparable awakening he acts with vigour (vīrya) ] for the sake of incomparable complete awakening. With determination in which his own vigour, strength and power are included, beyond situations created by others, autonomous, he distinguishes himself in power by his own power, thus he is armoured in strong armour: “Whatever living beings will attain, that I will attain; what all the holy ones and all the bodhisattvas who have recently entered the way will attain, that I will attain.

de la mi g.yeng ba ni ’jig rten las ’das pa dang ’jig rten pa’i yon tan rnams bdag ’ba’ zhig gis thob par bya ba’i phyir rtsom pa ste, de’i dbang du byas nas gcig pu bgrod pa’i lam la zhes bya ba la sogs pa gsungs so – "The undisturbed one (1) (avikṣipta) is the one who strives to attain transcendent and worldly qualities (lokottaralaukikaguṇa) only for himself, with reference to him (tam adhipatiṃ kṛtvā) it is said ..." gcig pu bgrod pa’i lam ni theg pa gcig pa’i lam ste, lam de bsgrub par bya ba la byang chub sems dpa’ rnams gzhan su la yang mi rten par bdag gcig pus sgrub par byed pa’o. theg pa gcig gi lam dngos gang yin pa bstan pa’i phyir gcig pu bgrod pa’i lam zhes bya ba la sogs pa gsungs so. byang chub tu go cha gyon ces bya ba ni bla na med pa’i byang chub thob par bya ba’i phyir byang chub tu sems bskyed cing brtson ’grus rtsom ste zhes bya ba’i don to. bdag gi brtson ’grus ni dge ba byed pa la sems spro ba’o; mthu ni bdud la sogs pas bar chad byed mi nus pa’o; stobs ni le los mi tshugs pa’o; gzhan gyi go skabs med pa zhes bya ba ni gzhan gyis grogs bya mi dgos par zhes bya ba’i don to; bdag gi mthu stobs kyis ’phags pa zhes bya ba ni bdag gi mthus ’byung zhing kun la khyad zhugs par bya ste zhes bya ba’i don to. sems can thams cad kyis yongs su thob par bya ba ni gang rig pa’i gnas dang, bzo’i gnas dang, longs spyod la sogs pa’o; gang ’phags pa thams cad dang zhes bya ba ni nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ sa la zhugs pa dang, de bzhin gshegs pa dag go; theg pa la gsar du zhugs pa ni dang po nyid du byang chub tu sems bskyed pa’am, mos pas spyod pa’i sa la zhugs pa’i byang chub sems dpa’ rnams so; thob par bya ba ni de dag gis thob par bya ba’i yon tan dran pa nye bar gzhag pa dang yang dag pa’i spong ba la sogs pa byang chub kyi phyogs kyi chos sum cu rtsa bdun dang, sa dang pha rol tu phyin pa dang, stobs dang mi ’jigs pa la sogs pa’o.

. . . . . .

sbyin pa ni bdag gi grogs ma yin gyi, bdag ni sbyin pa’i grogs so; tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab ni bdag gi grogs ma yin gyi, bdag ni tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab kyi grogs so;

na mama dānaṃ sahāyakam, ahaṃ punar dānasya sahāyah; na mama śīlakṣāntivīryadhyānaprajñāḥ sahāyakā, ahaṃ punaḥ śīlakṣāntivīryadhyānaprajñānāṃ sahāyaḥ;

Generosity is not my companion, I am rather the companion of generosity; morality, tolerance, vigour, meditation and insight are not my companions, I am rather the companion of morality, tolerance, vigour, meditation and insight;

bzod pa thob pa ni bdag nyid kyis pha rol tu phyin pa rnams yongs su sbyong bar byed pa ste, de’i dbang du byas nas sbyin pa ni bdag gi grogs ma yin gyi zhes bya ba la sogs pa gsungs so. de’i don ni pha rol tu phyin pa de dag gis bdag bsgrub cing las su rung bar bya ba ma yin gyi, bdag gis de dag bsgrub cing mthar dbyung bar bya’o zhes bya ba’i don to – "The one who has attained tolerance (2) (kṣāntiprāpta) is the one purifying the perfections himself (ātmaiva pāramitāparishodhakaḥ); with reference to him (tam adhipatiṃ kṛtvā) it is said ...

. .

bdag la ni pha rol tu phyin pa rnams kyis rim gro mi bya’i, bdag gis ni pha rol tu phyin pa rnams la rim gro bya’o; bdag la ni bsdu ba’i dngos po rnams kyis rim gror mi bya’i, bdag gis ni bsdu ba’i dngos po rnams la rim gro bya’o; bdag la ni dge ba’i rtsa ba thams cad kyis rim gror mi bya’i, bdag gis ni dge ba’i rtsa ba thams cad la rim gror bya’o;

nāhaṃ pāramitābhir upasthātavyo mayā punaḥ pāramitā upasthātavyāḥ. nāhaṃ saṃgrahavastubhir upasthātavyo, mayā punaḥ saṃgrahavastūny upasthātavyāni; nāhaṃ sarvakuśalamūlair upasthātavyo, mayā punaḥ sarvakuśalamūlāny upasthātavyāni.

I am not to be served by the perfections, the perfections are rather to be served by me. I am not to be served by the means of attraction, the means of attraction are rather to be served by me; I am not to be served by all the good moments of existence, all the good moments of existence are rather to be served by me.

mnyam pa nyid la gnas pa ni sems can thams cad yongs su smin par byed pa’i chos bsdu ba’i dngos po rnams bsgrubs pa ste, de’i dbang du byas nas bdag la bsdu ba’i dngos po rnams kyis zhes bya ba la sogs pa gsungs te, de dag gi don kyang snga ma bzhin du lta’o – "The one staying in sameness (3) (samatāsthita) is the one attaining the moments of existence which are the means of attraction (saṃgrahavastu) to mature all living beings (sarvasattvaparipāka); with reference to him (tam adhipatiṃ kṛtvā) it is said ...
Cf. supra.

. . .

gang ’di lta bu’i chos la grogs med par bdag nyid byed cing gzhan gyi go skabs med par bdag gcig pu gnyis ma yin zhing grogs med par rdo rje sa’i snying po la ’dug ste, bdud stobs dang bcas pa rnams btul la sems kyi skad cig gcig dang ldan pa’i shes rab kyis bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o, snyam la de yang mngon par rdzogs par ’tshang rgya ba,

yeṣu evaṃdharmeṣv asahāyasvayaṃkāryaparāvakāśena ekākinā mayādvitīyenāsahāyena vajramaye mahīmaṇḍale sthitena sabalaṃ savāhanaṃ māraṃ dharṣayitvaikacittakṣaṇasamāyuktayā prajñayānuttarā samyaksaṃbodhir abhisaṃboddhavyā. iti so ’bhisaṃbudhyate.

By the said moments of existence I will wake up to the incomparable complete awakening by insight [which is knowledge free of thought-construction (nirvikalpajñāna) ] connected to the moment of thought [when reaching awakening], without a companion, autonomous, beyond situations created by others, alone, without a second, established without a companion on the adamantine place on earth, having subdued the Evil One with his forces and army. Thus he wakes up.

sgrib pa med pa ni bdag gcig pus bla na med pa’i byang chub thob pa’i bar du gcod pa’i bgegs rnams ’joms pa ste, de’i dbang du byas nas gang ’di lta bu’i chos la grogs med par zhes bya ba la sogs pa gsungs so. ’di lta bu’i chos ni gong du bshad pa’i ’jig rten pa’i yon tan dang, ’jig rten las ’das pa’i yon tan dang, pha rol tu phyin pa dang, bsdu ba’i dngos po la sogs pa dang ’og nas ’byung ba bla na med pa’i byang chub tu ’tshang rgya ba’i chos rnams so. shes rab kyis zhes bya ba ni rnam par mi rtog pa’i ye shes so – "The one free of hindrances (4) (nirāvaraṇa) is the one vanquishing the hindrances for the personal attainment of the incomparable awakening; with reference to him (tam adhipatiṃ kṛtvā) it is said ...

. .

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

asāv ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya ekāyano mārgaḥ.

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

gcig pu bgrod pa’i lam mi zad pa bshad zin to.

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