Bibliotheca Polyglotta

bya ba byed pa’i byang chub sems dpa’ ni rnam pa bzhi ste, ston pa dang, ’jug pa dang, gcod pa dang, ’dogs par byed pa’o. de la ston pa ni sems can rnams la skyes bu chen po bzhin mos shing skyes bu’i bya ba’i thabs shes pa’o; ’jug pa ni rtogs par chud pa’i thabs shes pa’o; gcod pa ni drang ba’i thabs shes pa’o; ’dogs par byed pa ni bstan pa’i tshul gyis yongs su smin pa’i thabs shes pa ste; de’i dbang du byas nas btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi thabs mi zad pa ste zhes bya ba la sogs pa gsungs te, ’dis bsdus pa’i don chos kyi ’khor lo rab tu bskor ba bstan to – "The bodhisattva performing his duties (kāryakartṛ) is of four kinds: 1) teaching (shāstṛ), 2) introducing (avatāraka), 3) interrupting (chedaka), 4) communicating (prajnyāpaka); with reference to him (tam adhipatiṃ kṛtvā) it is said ..."
thabs mi zad pa yang thabs kyis bsgrub par bya ba’i chos rnams mi zad pa’i phyir, de sgrub par byed pa’i thabs kyang mi zad pa’o – "Expedient means is imperishable (akṣaya): since the moments of existence to be accomplished by expedient means are imperishable, the expedient means accomplishing them must also be imperishable."

de la thabs gang zhe na?

tatra katama upāyaḥ?

What then is expedient means?

thabs gang gis byang chub sems dpa’ sangs rgyas kyi chos thams cad rnam par sgrub cing slong ba ste;

upāyo yena bodhisattvaḥ sarvabuddhadharmān viṭhapayaty utthāpayati.

[In short,] that by which the bodhisattva creates and activates all the teachings of a Buddha [the perfections (pāramitā), wings of awakening (bodhipakṣika), etc.] is expedient means.

thabs gang gis byang chub sems dpa’ sangs rgyas kyi chos thams cad rnam par sgrub cing slong ba ste zhes bya ba la sangs rgyas kyi chos ni pha rol tu phyin pa dang byang chub kyi phyogs la sogs pa’o. rnam par sgrub pa ni ma ’grub pa’am, ma skyes pa la sgrub pa’am, skyed par byed pa’o, slong ba ni skyes pa rnams gong du ’phel bar byed pa ste, des na thabs so. tshig ’di ni mdor bstan pa ste, lhag ma rnams ni ji ltar sangs rgyas kyi chos rnams sgrub cing slong bar byed pa’i bshad pa’o.

thabs ni byang chub sems dpa’i dge ba’i chos thams cad nye bar gzhog pa’o; thabs ni bsam pa nges par sems pa’o; thabs ni sbyor ba rgyun mi ’chad pa’o; thabs ni lhag pa’i bsam pas bye brag tu ’phags pa’i chos ’dod pa’o; thabs ni sbyin pas pha rol tu phyin pa thams cad yongs su rdzogs par byed pa’o; thabs ni tshul khrims kyis skye ba thams cad ’dzin pa’o; thabs ni bzod pas byang chub kyi phyir lus dang, ngag dang, sems kyi rgyan to; thabs ni brtson ’grus kyis ’jug pa dang gnas pa la brtson pa’o; thabs ni bsam gtan gyis bsam gtan las phyir ldog par shes pa’o; thabs ni shes rab kyis ’dus ma byas spong ba’o; thabs ni byams pas dpung gnyen med pa rnams kyi skyabs so; thabs ni snying rjes ’khor ba la mi smod pa’o; thabs ni dga’ bas dga’ ba dang mi dga’ ba la mi mjed pa’o; thabs ni btang snyoms kyis dge ba’i rtsa ba dang tshogs thams cad ’phel ba’o; thabs ni lha’i mig gis sangs rgyas kyi spyan ’thob pa’o; thabs ni lha’i rna bas sangs rgyas kyi snyan ’thob pa’o; thabs ni pha rol gyi sems shes pas dbang po mchog dang mchog ma yin pa shes pa ’thob pa’o; thabs ni sngon gyi gnas rjes su dran pas dus gsum la chags pa med par shes pa’o; thabs ni rdzu ’phrul bya ba shes pas de bzhin gshegs pa’i rdzu ’phrul ’thob pa’o; thabs ni sems can dag gi bsam pa rnams la ’jug pa’o; thabs ni spyod pa’i mtshan nyid rab tu shes pa’o; thabs ni rgal nas ’jug pa’o, zhugs nas kyang rgal ba’o; thabs ni nyon mongs pa med pas kun nas nyon mongs pa’o; thabs ni khur bor nas khur khyer ba’o; thabs ni tshad yod pa tshad med par ston pa’o; thabs ni tshad med pa tshad yod par ston pa’o; thabs ni dbang po zhan pa rnams la gsal bar byed pa’o; thabs ni dus dang dus ma yin pa shes pa’o; thabs ni lam la lam ngan par ’gro ste, lam ngan pa la gnas pa’i sems can rnams yang dag pa’i lam la rab tu ’god pa’o; thabs ni nyung ngu las mang por byed do, mang po las tshad med par byed do; thabs ni bye ba’i sems can rnams ’dum par byed do; thabs ni tha ma dang, ’bring dang, rab la gnas pa’o; thabs ni mya ngan las ’das pa’i rigs pa las ’khor ba’i rigs par ltung ngo; thabs ni thar pa las bcings pa tshol lo; thabs ni shes bya zad par byed de, shes bya zad par yang mi ltung ngo; thabs ni spyod lam thams cad ’khrugs par byed la spyod lam rnams las kyang mi nyams so; thabs ni sems can la lta ba’i tshul khrims la ma yin no; thabs ni bsdu bas lta ba la rten gyi rtsod pas ni ma yin no; thabs ni sgra ’byin pa’o; thabs ni khams gsum pa spyod yul ba’o; thabs ni rnam par thar pa’i sgo gsum ’thob pa’i mtshan nyid spyod pa’o; thabs ni ’phags pa ma yin pa’i skye bo dang ’dres kyi, ’phags pa’i skye bo dang ma ’dres pa’o; thabs ni mya ngan las ’das pa la rgyab kyis bltas shing ’khor ba la mngon du phyogs pa’o; thabs ni bdud kyi spyod yul na nyon mongs pa med par snang ba’o; thabs ni thams cad nas thams cad de, thams cad nas thams cad ba’ang ma yin te.

bodhisattvasya sarvakuśaladharmopasthānam upāyaḥ; āśayanidhyaptir upāyaḥ; anupacchinnaprayoga upāyaḥ; adhyāśayena viśiṣṭadharmakāma upāyaḥ; dānena sarvapāramitāparipūrir upāyaḥ; śīlena sarvajanmaparigraha upāyaḥ; kṣāntyā bodhaye kāyavāgmano’laṃkāratopāyaḥ; vīryeṇa pravṛttisthityudyoga upāyaḥ; dhyānena dhyānavyāvartanajñānam upāyaḥ; prajñayāsaṃskṛtaprahāṇa upāyaḥ; maitryātrāṇatrāṇatopāyaḥ; karuṇayā saṃsārākuṃsanatopāyaḥ; muditayā priyāpriyādhivāsanatopāyaḥ; upekṣayā sarvakuśalamūlopacaya upāyaḥ; divyena cakṣuṣā buddhacakṣuḥprāptir upāyaḥ; divyena śrotreṇa buddhaśrotraprāptir upāyaḥ; paracittajñānenendriyavarāvarajñānaprāptir upāyaḥ; pūrvanivāsānusmṛtyā tryadhvāsaṅgajñānam upāyaḥ; ṛddhividhijñānena tathāgatarddhiprāptir upāyaḥ; sattvāśayapraveśa upāyaḥ; caritalakṣaṇaprajñānam upāyaḥ; uttīryāvataraṇam avatīryottaraṇam upāyaḥ; niṣkleśatvena saṃkleśa upāyaḥ; bhāram apahṛtya bhāravahanatopāyaḥ; parimāṇāparimāṇadeśanopāyaḥ; aparimāṇaparimāṇadeśanopāyaḥ; mṛdvindriyeṣūttānīkaraṇam upāyaḥ; kālākālajñatopāyaḥ; mārge kumārgagamanena kumārgasthitānāṃ sattvānāṃ samyagmārgapratiṣṭhāpanopāyaḥ; alpād bahulīkaraṇaṃ bahor apramāṇīkaraṇam upāyaḥ; bhinnānāṃ sattvānāṃ pratisaṃdhānam upāyaḥ; mṛdumadhyādhimātreṣu viharatīty upāyaḥ; nirvāṇayogāt saṃsārayoge patatīty upāyaḥ; mukto bandhanaṃ paryeṣata ity upāyaḥ; jñeyaṃ kṣapayann api na jñeyakṣaye patatīty upāyaḥ; sarveryāpathān vikṣipann api neryāpathān parijahātīty upāyaḥ; sattve ’vekṣā na śīlam upāyaḥ; saṃgraheṇa dṛṣṭisaṃniśrayo na vigraheṇopāyaḥ; nirghoṣa upāyaḥ; trilokagocara upāyaḥ; trayāṇāṃ vimokṣamukhānām prāptilakṣaṇā caryopāyaḥ; anāryajanasaṃsṛṣṭir nāryajanasaṃsṛṣṭir upāyaḥ; nirvāṇaparāgdṛk saṃsārābhimukha upāyaḥ; māragocare niṣkleśābhāsa upāyaḥ; sarvataḥ sarvaṃ na sarvataḥ sarvam upāyaḥ.

[The following describes how it is:] The bodhisattva’s practice of all good moments of existence [giving birth as god or human being] is expedient means; introspection into one’s intention is expedient means; unbroken practice is expedient means; desiring with determination religious teachings which are distinguished [from those of disciples and isolated buddhas, namely those of the great way] is expedient means; fulfilling all the perfections through generosity is expedient means; assuming any kind of birth with morality is expedient means; to adorn body, speech and mind with tolerance for the sake of awakening is expedient means; exertion for beginning and carrying through with vigour is expedient means; knowledge of returning from [the worlds of] meditation (dhyānadhātu) to be born in the world of passion (kāmadhātu) through meditation is expedient means; giving up the unconditioned [while understanding it; not remaining in the sphere of the unconditioned (asaṃskṛtadhātu),but doing things pertaining to the conditioned (saṃskṛtakṛtya) ] with insight is expedient means; protecting the unprotected with friendliness is expedient means; not being contemptuous of existence because of one’s compassion is expedient means; to endure pleasant and unpleasant with joy is expedient means; to heap up all the accumulations of roots of the good with equanimity is expedient means; attaining the sight of a Buddha by means of divine sight is expedient means; attaining the hearing of a Buddha by means of divine hearing is expedient means; attaining knowledge of superior and inferior abilities through knowledge of others’ thoughts is expedient means; unattached knowledge of the three times through remembering earlier places of birth is expedient means; attaining the magical power of a Buddha with knowledge of the methods of magical power is expedient means; entering the intentions of living beings is expedient means; knowledge of the characteristics of behaviour is expedient means; descending after having ascended, ascending after having descended [that is, though having attained the above-mentioned qualities by meditation (dhyāna), etc., by the power of expedient means (upāyavaśena) he returns and keeps practising on lower stages (bhūmi) ] is expedient means; vice by virtue of freedom from vice [that is, having got rid of the hindrances of vices and knowledge of objects (kleśajñeyâvaraṇa), being without vices (niṣkleśabhūta), but appearing full of vices (kliṣṭa) in existence (saṃsāra) for the sake of living beings (sattvārtha) ] is expedient means; when, having put down the burden [of the five parts of personality (pañcaskandha) ], he [though unsullied (anāsravabhūta) ] takes up the burden [again for the sake of living beings (sattvārtha) ] it is expedient means; displaying the measurable as immeasurable is expedient means; displaying the immeasurable as measurable is expedient means; making things clear to those with weak abilities is expedient means; knowledge of the right and wrong time [to act] is expedient means; going by bad ways [the ways of existence (saṃsāramārga) ] though being on the way [viz. the sacred way (āryamārga) ] so as to set beings who are on bad ways on the right way is expedient means; making much out of little [by transforming into incomparable awakening (anuttarabodhipariṇāmanā) with pure intention (śuddhâśayena) small things, gifts, etc.], making the immeasurable out of much [with the purity of transforming (pariṇāmanāpariśuddhyā) great things, gifts, etc.] is expedient means; reconciling beings in discord is expedient means; when he stays with the weak, the average and the able, it is expedient means; when he falls from the practice of extinction to the practice of existence, it is expedient means; when he seeks bondage while liberated, it is expedient means; when, though he makes objects [both conditioned (saṃskṛta) and unconditioned (asaṃskṛta) ] of cognition perish [understanding them as empty (śūnya) ], he does not fall into [the extreme of emptiness (śūnyânta), namely] the destruction of objects of cognition, it is expedient means; when, though he [when practising intent on the good of living beings (sattvārthacaritakāle) ] relaxes the proper modes of deportment [of practising meditation, concentration, etc. (dhyānasamādhyādicarita) ], he does not give up the proper modes of deportment [which is the aim of meditation and concentration (dhyānasamādhyartha) ], it is expedient means; having living beings in view, (p. 153) not the morality [of the vows of the monastic code (prātimokṣasaṃvara) ] is expedient means; adopting viewpoints to attract [beings to educate them], not to make disaccord [like the tīrthikas] is expedient means; speaking [and thus teaching religion with words and expressions through expedient means for the sake of living beings, though understanding that all moments of existence are beyond expression (anabhilāpya) ] is expedient means; expedient means has the threefold world as its range; the practice having the character of attaining the three gates to liberation is expedient means; mixing with the unholy [even though being holy oneself (ātmaîvâryabhūto ’pi) ] and not mixing with the holy is expedient means; having turned the view away from extinction [though having attained it] and facing existence [for the sake of beings (sattvārtha) ] is expedient means; the light of no vices even in the region of the Evil One [the sphere of passion (kāmadhātu) ] is expedient means; [knowledge that, according to concealed truth (saṃvṛtitas),] all [substances (bhāva) may be born] from any [substance, and, according to the highest truth (paramārthatas), understanding that] none [not even a single substance, is born] from any [substance] is expedient means.

thabs ni byang chub sems dpa’i dge ba’i chos thams cad nye bar gzhog pa zhes bya ba ni thabs ni lha dang mir skye ba’i dge ba’i chos rnams la gnas pa’am, de la goms par byed pa’i don to. bsam pa nges par sems zhes bya ba ni sems kyi chos rnams la rtog cing gtan la ’bebs pa’i don to. sbyor ba rgyun mi ’chad ces bya ba ni lus dang ngag gis dge ba’i chos la rgyun mi ’chad par spyod ces bya ba’i tha tshig go. lhag pa’i bsam pas bye brag tu ’phags pa’i chos ’dod ces bya ba’i nyan thos dang rang sangs rgyas kyi chos las bye brag tu ’phags pa theg pa chen po’i chos la sems thag pa nas dad pa’i don to. thabs ni sbyin pas pha rol tu phyin pa thams cad yongs su rdzogs par byed ces bya ba ni sbyin pa’i pha rol tu phyin pa gcig pus pha rol tu phyin pa drug yongs su rdzogs par byed pa ni thabs te; de la zang zing gi sbyin pas ni sbyin pa’i pha rol tu phyin pa yongs su rdzogs par byed pa’o; mi ’jigs pa’i sbyin pas ni tshul ’khrims dang bzod pa’i pha rol tu phyin pa rdzogs par byed do; chos sbyin pas ni brtson ’grus dang, bsam gtan dang, shes rab kyi pha rol tu phyin pa yongs su rdzogs par byed do. tshul khrims kyis skye ba thams cad ’dzin pa ni tshul khrims rnam par dag pa’i rnam par smin pa mtho ris su nges kyang thabs kyi dbang gis sems can gyi don spyad pa’i phyir mtho ris ’ba’ zhig tu skye bar ma zad kyi, skye ba thams cad du ’byung ba’o. thabs ni bzod pas byang chub kyi phyir zhes bya ba la bzod pa dang ldan pas lus bzang ba dang, ngag snyan pa dang, sems dang bar ’gyur te, lus dang ngag yid dang ba de sems can gzhan gyis mthong zhing thos na dad cing byang chub tu sems bskyed par ’gyur bas kyang byang chub kyi phyir lus dang ngag dang sems kyi rgyan ces bya’o. brtson ’grus kyis ’jug pa dang gnas pa la brtson pa zhes bya ba la, ’jug pa la brtson pa dang gnas pa la brtson pa zhes brtson pa’i tshig gnyi ga dang sbyar ro, de la ’jug pa la brtson pa ni byang chub kyi rgyu’i dge ba’i rtsa ba dang po rtsom pa’o, gnas pa la brtson pa ni dge ba’i rtsa ba brtsams pa mthar phyin pa’o. bsam gtan gyis bsam gtan las phyir ldog pa shes pa ni bsam gtan gyi khams gong ma dag tu skyes kyang, thabs kyi dbang gis ’dod pa’i khams su skye ba len par byed pa’o. shes rab kyis ’dus ma byas spong ba zhes bya ba ni shes rab kyis ’dus ma byas rtogs kyang, thabs kyis zin pas ’dus ma byas kyi dbyings la mi gnas shing ’dus byas kyi bya ba rnams kyang byed pa’o. byams pas dpung gnyen med pa rnams kyi skyabs zhes bya ba ni ngan song gi sdug bsngal myong ba dang rnam par grol ba mthong ba ni dpung gnyen med pa ste, de dag skye ’gro dang rnam par grol ba’i bde ba thob pa’i skyabs byed pa ni thabs so; snying rjes ’khor ba la mi smod ces bya ba la sems can gyi sdug bsngal sel bar byed pa’i snying rjes ’khor ba sdug bsngal gyi gnas yin yang smod par mi byed pa ni thabs so; dga’ bas dga’ ba dang mi dga’ ba la mi mjed pa zhes bya ba la chos kyi kun dga’ la dga’ ba dang, ’khor ba’i rang bzhin sdug bsngal zhing mi dga’ ba can yin yang thabs kyi dbang gis de la mi snyam pa ni thabs so; btang snyoms kyis dge ba’i rtsa ba dang tshogs thams cad ’phel zhes bya ba la, btang snyoms kyi rang bzhin ji’ang mi spyod pa yin pa las, thabs kyi dbang gis btang snyoms kyi dus na btang snyoms las kyang ma nyams la, dge ba’i rtsa ba dang, bsod nams dang ye shes kyi tshogs ’phel bar byed pa’i spyod pa yang mi gtong ba’o. lha’i mig gis sangs rgyas kyi spyan thob pa zhes bya ba ni byang chub sems dpa’i lha’i mig gis sangs rgyas kyi spyan thob pa yang thabs te, lhag ma rnams la yang de bzhin du sbyar ro. thabs ni sems can dag gi bsam pa rnams la ’jug pa zhes bya ba ni sems can gyi bsam pa dang bag la nyal ba ji ’dra ba shes pa ni thabs so; thabs ni spyod pa’i mtshan nyid rab tu shes pa’o zhes bya ba la, de ltar sems can rnams kyi bsam pa shes pas sems can rnams kyi ’dod chags la sogs pa nyon mongs pa che chung gi spyod pa rnams shes pa ni thabs so. rgal nas ’jug pa ni bsam gtan la sogs pas gong ma rnams su phyin kyang thabs kyi dbang gis de nas slar ldog cing sa ’og ma dag tu ’jog cing spyod pa’o. nyon mongs pa med pas kun nas nyon mongs pa shes bya dang nyon mongs pa’i sgrib pa spangs te; nyon mongs pa med par gyur kyang, sems can gyi don du ’khor ba na spyod cing nyon mongs pa’o. khur bor bas khur khyer ba ni phung po lnga’i khur bor te zag pa med par gyur kyang, thabs kyi dbang gis sems can gyi don spyod cing phung po’i khur len pa’o. tshad yod par tshad med par ston pa ni chos kyi mdo bzhi lta bu la sogs pa tshad yod pa dag las sems kyi spyod pa dang sbyar te, chos kyi phung po brgyad khri bzhi stong la sogs pa tshad med par ston cing ’chad pa’o; tshad med pa tshad yod par ston pa ni chos kyi phung po brgyad khri bzhi stong la sogs pa yang, chos kyi mdo bzhir nyung ngur bsdus nas ’chad pa’o. dbang po zhan pa rnams la gsal bar byed pa ni dbang po rtul po rnams la yang ston, mkhas pa’i thabs kyis don dka’ ba rnams gsal bar go bar byed pa’am, dbang po rnon par byed pa’o. dus dang dus ma yin pa shes pa ni bya ba dang mi bya ba’i dus la mkhas pa’o. lam nas lam ngan par ’gro ba ni ’phags pa’i lam la gnas kyang ’khor ba’i lam du yang ’gro ba’o. nyung ngu las mang po byed pa ni sbyin pa la sogs pa’i dngos po chung ngu yang bsam pa dag pas bla na med pa’i byang chub tu bsngo bas mang po dang ’bras bu chen po thob par byed pa’o; mang po las tshad med par byed pa ni sbyin pa la sogs pa dngos po chen po bsngo ba yongs su dag pas tshad med par byed pa’o. bye ba’i sems can rnams ’dum par byed pa ni sems can phan tshun bye ba dang dge ba’i rtsa ba dang bral bar gyur pa rnams ’dum par byed cing dge ba’i rtsa ba la ’jog par byed pa’o. tha ma dang ’bring dang rab la gnas pa ni sems can rab ’bring gsum dang mthun par spyod cing ston pa’o. mya ngan las ’das pa’i rigs pa las ’khor ba’i rigs par ltung ba ni mya ngan las ’da’ bar spyor ba’am, spyod pas mya ngan las ’da’ ba thob kyang, de ni mi gnas par ’khor ba yang spyod cing ’jug pa ste; rigs pa zhes bya ba ni skabs ’dir sbyor ba’am spyod pa la bya’o. thar pa las bcings pa tshol ba ni nyon mongs pa la sogs pa’i bcings las thar kyang sems can gyi don spyod pa la thabs kyis nyon mongs pa dang bcas par ston pa’o. shes bya zad par byed de shes pa zad par yang mi ltung zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos shes par bya ba rnams zad cing stong par chud kyang thabs kyis kun tu spyad pa mi gtong ba’i phyir stong pa’i mthar yang mi ltung ba’o. spyod lam thams cad ’khrug par byed pa la spyod lam rnams las kyang mi nyams so zhes bya ba ni thabs kyis sems can gyi don spyod pa’i tshe bsam gtan dang ting nge ’dzin la sogs pa’i spyod pa las langs kyang bsam gtan dang ting nge ’dzin gyi don las nyams par yang mi ’gyur ba’o. sems can la lta ba’i tshul khrims la ma yin pa ni ’phags pa nyan thos la sogs pa ltar thabs med pa ni ma yin gyi, sems can gyi don du spyod pa nyid byang chub sems dpa’i tshul khrims yin pas sems can gyi don mthong na, so sor thar pa’i sdom pa la mi lta’o. bsdu bas lta ba la brten cing rtsod pas ni ma yin no zhes bya ba la sogs pa rnams bsdu zhing drang ba’i phyir don mthun par spyad pa la sogs pa’i sgo nas ’dul zhing drang bar bya ba’i sems can de dag gi lta ba yang phyogs shing rten gyi, mu stegs can la sogs pa ltar lta ba des mchog tu ’dzin cing rtsod pa ni ma yin pa’o. sgra ’byin pa’o zhes bya ba ni chos thams cad brjod du med par rtogs kyang sems can gyi don du thabs kyis sgra dang tshig gi sgo nas chos ston pa’o. khams gsum pa spyod yul pa ni khams gsum gyi ’dod chags dang bral te khams gsum las ’das kyang sems can gyi don du khams gsum na spyod pa’o. rnam par thar pa’i sgo gsum thob pa’i mtshan nyid spyod pa ni stong pa nyid la sogs pa rnam par thar pa’i mtshan nyid la spyod pa’o. ’phags pa ma yin pa’i skye bo dang ’dres kyi (304a) ’phags pa’i skye bo dang ma ’dres pa ni bdag nyid ’phags par gyur kyang ’phags pa’i sa na mi gnas par so so’i skye bo’i sa na gnas shing spyod pa’o. mya ngan las ’das pa la rgyab kyis phyogs shing ’khor ba la mngon du phyogs pa ni mya ngan las ’das pa thob kyang de la mi phyogs mi gnas par sems can gyi don du ’khor ba la phyogs shing spyod pa’o. bdud kyi spyod yul na nyon mongs pa med par snang ba ni ’dod pa’i khams bdud kyi spyod yul na ’dug kyang ’dod pa dang bdud kyi dbang du mi ’gyur ba’o. thams cad nas thams cad de thams cad nas thams cad pa yang ma yin pa ni thabs mkhas pas kun rdzob tu dngos po thams cad las dngos po thams cad skye bar shes shing ’byung bar yang nus la, don dam par dngos po thams cad gang las kyang gcig kyang mi skye bar rtogs pa’o.

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

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya upāyaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable expedient means.

thabs mi zad pa bshad zin to.

btsun pa sha ra dva ti’i bu, ’di dag ni byang chub sems dpa’ rnams kyi mi zad pa brgyad cu ste; mi zad pa ’dir sangs rgyas kyi chos thams cad chud cing ’dus pa’o.

ime, bhadanta śāradvatīputra, bodhisattvānām aśītir akṣayāḥ, eṣv akṣayeṣu sarvabuddhadharmā antarbhūtāḥ saṃgṛhītāḥ.

These, reverend Śāradvatīputra, are the bodhisattvas’ eighty imperishables; in these imperishables all the Buddhas’ teachings are included and summarized.

dbang thob pa’i byang chub sems dpa’ ni rnam pa bzhi ste; 1) skyes bu chen por gyur pa dang, 2) seng ge’i sgra chen po can dang, 3) shin tu dam bcas pa can dang, 4) mi brjed pa’i chos can no: 1) sems can gyi mchog dam pa skyes bu chen po zhes bya ba ni gang mtshan dang dpe byad rnams dang ldan pa yin no; 2) seng ge’i sgra chen po can ni gang stobs bcu thob pa ste, nyon mongs pa dang shes bya’i sgrib pa thams cad spangs pa dang, khyu mchog gi gnas chen por rab tu shes shing tshangs pa’i ’khor lo rab tu bskor ba dang, ’khor du seng ge’i sgra yang dag par sgrog par byed pa’o; 3) shin tu dam bcas pa ni mi ’jigs pa bzhi thob pa dag gis shes pa dang spong ba yang yang dag par rab tu shes la gzhan gyi mi mthun pa’i phyogs dang gnyen po yang rab tu shes pa’o; 4) mi brjed pa’i chos can sems can mchog dam pa sangs rgyas kyi chos ma ’dres pa bco brgyad thob pa ste, spyod pa phun sum tshogs pa dang, rnyed pa phun sum tshogs pa dang, nan tan phun sum tshogs pa’o – "The bodhisattva who has attained powers (vaśitāprāpta) is of four kinds: 1) having become a great man (mahāpuruṣabhūta), 2) having the great roar of a lion (mahāsiṃhanādin), 3) having good promises (supratijña), and 4) with qualities never lost (asaṃpramoṣadharmin). 1) Being a chosen and superb being (varāgrasattva), having become a great man (mahāpuruṣabhūta), he is furnished with the characteristics (lakṣaṇa) and the marks of beauty (anuvyañjana). 2) Having the great roar of a lion (mahāsiṃhanādin) he has attained the ten powers (daśabala) and has done away with the hindrances of knowledge and vices (jñeyakleshāvaraṇaprahīṇa), knowing the great stage of a hero (vṛṣabha), turning the royal wheel of Brahmā (brahmacakrapravartin) and sounding the lion’s roar (siṃhanādasaṃnādin) in the round of rebirth (saṃsāra). 3) Having good promises (supratijña), with the four kinds of intrepidities (vaiśāradya) he knows as they are (yathābhūtaṃ prajānāti) knowledge (jñāna) and elimination (prahāṇa), and thus he knows the antidote (pratipakṣa) for the contraries (vipakṣa) of others. 4) With qualities never lost (asaṃpramoṣadharmin), as a chosen and superb being (varāgrasattva) he has attained the eighteen special qualities of a Buddha (āveṇikabuddhadharma), and is perfected in practice (caryāsaṃpanna), perfected in attainment (lābhasaṃpanna) and perfected in progress (pratipattisaṃpanna)".
Though mentioned both here and in the introduction of ṭ the vashitāprāpta bodhisattvas are not related to any of the chapters of Akṣ. Cf. Bbh p. 5524f: sa evaṃ vashitāprāptaḥ sarvasattvataś ca śreṣṭo bhavati niruttaraḥ ....
265b7-266a6: btsun pa śa ra dva ti’i bu ’di dag ni byang chub sems dpa’ rnams kyi mi zad pa brgyad cu ste zhes bya ba la byang chub sems bskyed nas thabs kyi bar du ming gis smos pa de rnams mi zad pa brgyad cu zhes bya ste; de dag mi zad pa yang 1) rtag tu dge ba dang, 2) ngo bo nyid mi nyams pa dang, 3) ngo bo nyid mi gtong ba dang, 4) bdag gi las byed pa dang, 5) rtag tu ’bras bu yongs su ’dzin pa dang, 6) rgyu yongs su mi zad pa dang, 7) don dam par mi zad pa’o. de la 1) rtag tu dge bas mi zad pa ni byang chub tu sems bskyed pa la sogs pa brgyad cu po de rnams nam yang mi dge bar mi gyur gyi, rtag tu dge ba’i rgyun mi ’chad pa’i phyir ro; 2) ngo bo nyid mi nyams pa ni brgyad cu po de rnams kyi rang bzhin ’bri zhing nyams par mi ’gyur ba’i phyir ro; 3) ngo bo nyid mi gtong ba ni byang chub kyi sems la sogs pa brgyad cu po de rnams kyi ngo bo nyid med pa’am, gzhan du mi ’gyur ba’i phyir mi zad pa’o; 4) bdag gi las byed pa ni byang byang chub kyi sems la sogs pa brgyad cu po de rnams rang rang gi dmigs pa’am bya ba gang yin pa las mi ’gyur ba’o; 5) rtag par ’bras bu yongs su ’dzin pa ni byang chub kyi sems la sogs pa so so’i ’bras bu gang yin pa thob par byed de, ’bras bu med par mi ’gyur ba’i phyir mi zad pa’o; 6) rgyu yongs su mi zad pa ni byang chub kyi sems la sogs pa de skye ba’i rgyu ni sems can la dmigs pa ste, dmigs par bya ba’i sems can rnams mi zad pas na byang chub kyi sems la sogs pa de dag kyang mi zad pa’o; 7) don dam par mi zad pa ni don dam par brgyad cu po de dag thams cad kyang de bzhin nyid kyi ngo bo ste, de bzhin nyid ni nams kyang ’gyur ba med pa’i phyir mi zad pa’o.
– Reverend Sāradvatīputra, these are the eighty imperishabilities of the bodhisattvas, it is said, the eighty imperishables are the ones from producing the thought of awakening to expedient means as mentioned by name. They are imperishables in being 1) always good (nityakushala), 2) not changing their own nature (acyutasvabhāva), 3) not giving up their nature (anutsṛṣṭasvabhāva), 4) fulfilling their proper actions (svakarmakṛt), 5) always bringing fruit (nityaphalaparigraha), 6) their cause never comes to an end (aparikṣīṇahetu), 7) imperishable in the highest meaning (paramārthākṣaya). As for 1) always good (nityakushala): the eighty qualities of the bodhisattvas – producing the thought of awakening, etc. – never change into bad (akushala), through the indefatigability of constant good (nityakushalāsraṃsanatayā); 2) not changing their own nature (acyutasvabhāva): the own nature (svabhāva) of those eighty qualities does not increase or decrease; 3) not giving up their own nature (anutsṛṣṭasvabhāva): the own nature (svabhāva) of those eighty qualities – the thought of awakening, etc. – is imperishable (akṣaya) since it is non-existent and not anything else (abhāvānanyathātva); 4) fulfilling their proper actions (svakarmakṛt): those eighty qualites – the thought of awakening, etc. – do not swerve from their proper object (ālambana) or action (kriyā); 5) always bringing fruit (nityaphalaparigraha): the thought of awakening, etc., reach each their proper fruit (phala), they are imperishable since they are never without fruit (niṣphala); 6) their cause never comes to an end (aparikṣīṇahetu): namely the cause producing (utpādahetu) the thought of awakening, etc., the [eighty qualities] have living beings as the object (sattvālambana), and since the living beings, which are to be made the object (ālambanīkartavya) [of the qualities], are imperishable (akṣaya), those [qualities] also – the thought of awakening, etc. – are imperishable (akṣaya); 7) imperishable in the highest meaning (paramārthākṣaya): in the highest meaning (paramārthatas) all those eighty [qualities] have suchness as their own nature (tathatāsvabhāva), and thus they are imperishable (akṣaya) since suchness (tathatā) never changes.

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