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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
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Udānavarga
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I: Anityavarga
Click to Expand/Collapse OptionChapter II: Kāmavarga
Click to Expand/Collapse OptionChapter III: Tṛṣṇāvarga
Click to Expand/Collapse OptionChapter IV: Apramādavarga
Click to Expand/Collapse OptionChapter V: Priyavarga
Click to Expand/Collapse OptionChapter VI: Śīlavarga
Click to Expand/Collapse OptionChapter VII: Sucaritavarga
Click to Expand/Collapse OptionChapter VIII: Vācavarga
Click to Expand/Collapse OptionChapter IX: Karmavarga
Click to Expand/Collapse OptionChatper X: Śraddhāvarga
Click to Expand/Collapse OptionChapter XI: Śramaṇavarga
Click to Expand/Collapse OptionChapter XII: Mārgavarga
Click to Expand/Collapse OptionChapter XIII: Satkāravarga
Click to Expand/Collapse OptionChapter XIV: Drohavarga
Click to Expand/Collapse OptionChapter XV: Smṛtivarga
Click to Expand/Collapse OptionChapter XVI: Prakīrṇakavarga
Click to Expand/Collapse OptionChapter XVII: Udakavarga
Click to Expand/Collapse OptionChapter XXIII: Puṣpavarga
Click to Expand/Collapse OptionChapter XIX: Aśvavarga
Click to Expand/Collapse OptionChapter XX: Krodhavarga
Click to Expand/Collapse OptionChapter XXI: Tathāgatavarga
Click to Expand/Collapse OptionChapter XXII: Śrutavarga
Click to Expand/Collapse OptionChapter XXIII: Ātmavarga
Click to Expand/Collapse OptionChapter XXIV: Peyālavarga
Click to Expand/Collapse OptionChapter XXV: Mitravarga
Click to Expand/Collapse OptionChapter XXVI: Nirvāṇavarga
Click to Expand/Collapse OptionChapter XXVII: Paśyavarga
Click to Expand/Collapse OptionChapter XXVIII: Pāpavarga
Click to Expand/Collapse OptionChapter XXIX: Yugavarga
Click to Expand/Collapse OptionChapter XXX: Sukhavarga
Click to Expand/Collapse OptionChapter XXXI: Cittavarga
Click to Expand/Collapse OptionChapter XXXII: Bhikṣuvarga
Click to Expand/Collapse OptionChapter XXXIII: Brāhmaṇavarga
Click to Expand/Collapse OptionColophon
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法集要頌經相應品第二十九 
 
XXIX DAY AND NIGHT. 
avabhāsati tāvat sa kṛmir yāvan nodayate divā karaḥ |
vairocane tu udgate bhṛśaṃ śyāvo bhavati na cāvabhāsate |29,1| 
夜光照于冥 至日未出間
日光布大明 夜光便黤黮 11  
1. =29,1 
|| ji srid ñi ma ma śar ba || de srid srin bu me khyer snaṅ ||
ñi ma śar bar gyur pa na || snaṅ ba med ciṅ sṅon por ’gyur ||1  
1. =29,1 
1. As long as the sun has not risen the glow-worm doth shine; when the sun has risen he is without brightness, and becomes as he formerly was. 
evaṃ bhāṣitaṃ āsi tārkikair yāvan nodayate tathā gataḥ |
buddhapratibhāsite tu loke na tārkiko bhāsati nāsya śrāvakaḥ |29,2| 
察者布光明 如來未出頃
佛出放大明 無察無聲聞 22  
2. =29,2 
ji srid de bźin gśegs ma śar || de srid (2)rtog ge pa rnams snaṅ ||
’jig rten rdzogs saṅs rgyas śar ba || rtog can ñan thos bcas mi snaṅ ||2  
2. =29,2 
2. As long as the Tathâgata had not appeared the sophists did shine; when the perfectly Enlightened One appeared in the world, teachers and disciples shined no more. 
asāre sāramatayaḥ sāre cāsārasaṃjñinaḥ |
te sāraṃ nādhigacchanti mithyā saṃkalpagocarāḥ |29,3| 
不堅起堅想 堅起不堅想
後不至於堅 由起邪見故 33  
3. =29,3 
gces min gces par blos ’dzin ciṅ || gces la gces pa min rtog pa ||
log par kun rtog spyod yul can || des ni gces pa thob mi ’gyur ||3  
3. =29,3 
3 (11). He who considers that which is not precious as precious: and who thinks that what is precious is not precious, his whole understanding entirely subverted, he will not find what is precious. 
sāraṃ tu sārato jñātvā hy asāraṃ cāpy asārataḥ |
te sāram adhigacchanti samyak saṃkalpagocarāḥ |29,4| 
堅而知堅者 不堅知不堅
被人求於堅 正治以爲本 44  
4. =29,4 
gces pa (3)min la gces min daṅ || gces la gces par ’du śes pa ||
legs par kun rtog spyod yul can || des ni gces pa ’thob par ’gyur ||4  
4. =29,4 
4 (12). He who perceives that what is not precious is not precious, and that what is precious is precious, his whole understanding properly arranged, he will find what is precious. 
upātidhāvanti hi sārabuddhyā navaṃ navaṃ bandhanaṃ ādadantaḥ |
patanti hi dyotam ivāndhakārād dṛṣṭte śrute caiva niviṣṭacittāḥ |29,5| 
愚者以爲堅 反被九結縛
如鳥墮羅網 斯由愛深固 55  
5. =29,5 
’di na lta daṅ ñan la mṅon źen pa’i || chiṅs ma gsar daṅ gsar du ’phel ba dag ||
’khor bar rgyug ciṅ ’gro daṅ sdod ’gyur (4)te|| me naṅ lhuṅ ba’i phye ma leb daṅ ’dra ||5  
5. =29,5 
5. They who are again and again adding to their bonds through their fondness for these (theories), and giving ear to them, flitting about in the orb of transmigration, they like the moths fall into the fire? 
kāṅkṣā hi yā syād iha vā pṛthag veha vedikā vā paravedikā vā |
tāṃ dhyāyino viprajahanti sarvā hy ātāpino brahmacaryaṃ carantaḥ |29,6| 
諸有懷狐疑 今世及後世
禪定盡能滅 無惱修梵行 66  
6. =29,6 
’di la myoṅ ’gyur gźan la myoṅ ’gyur ba’am || ’di na the tshom tha dad ji sñed pa ||
de dag tshaṅs par spyad spyod ’bad pa dag || sems par byed pas rab tu rnam par spoṅ ||6  
6. =29,6 
6. When one in this world has any kind of uncertainty about the enjoyment here (of the maturity of one’s actions) or the enjoyment hereafter, if he is living a life of holiness (brahmachariya), when he has thought on it, (his doubts) will be entirely removed. 
aniṣkaṣāyaḥ kāṣāyaṃ yo vastraṃ paridhāsyati |
apetadamasauratyo nāsau kāṣāyam arhati |29,7| 
無塵離於塵 能持此服者
無御無所至
此不應法服 77  
7. =29,7 
gaṅ źig sñigs ma yod bźin du || ṅur (5)smrig gos ni gyon byed pa ||
dul daṅ des pa med pa de || ṅur smrig gyon pa’i ’os ma yin ||7  
7. =29,7 
7 (9). He whose (mind) is like troubled water, and who wears the saffron-coloured gown, being without restraint, he is not worthy of the saffron-coloured gown. 
yas tu vāntakaṣāyaḥ syāt śīleṣu susamāhitaḥ |
upetadamasauratyaḥ sa vai kāṣāyam arhati |29,8| 
 若能除垢穢
修戒等慧定 彼應思惟業
此應服袈裟 88  
8. =29,8 
gaṅ źig sñigs ma rnams spaṅs nas || tshul khrims legs par mñam bźag pa ||
dul daṅ ṅes par ldan pa de || ṅur smrig gyon pa’i ’os yin no ||8
g-yo sgyu (6)’juṅs daṅ ldan pa’i mi || kha dog daṅ ni gzugs ldan pa’am ||
yaṅ na smra bar byed tsam gyis || pho mchog yin par mi chud do ||9  
8. =29,8  9. =29,10 
8 (10). He who has cast off all impurities, whose mind is attentive to the moral laws, being thus restrained, he is worthy of the saffron-coloured gown.
9. The artful, deceitful, and avaricious man, notwithstanding the colour (of his gown), his appearance, and what he may say, has not become the best of men. 
yasya doṣāḥ samucchinnās tālamastakavad dhatāḥ |
sa vāntadoṣo medhāvī sādhu rūpo nirucyate |29,9| 
 
gaṅ źig chos gsum de dag rnams || ta la’i mgo bo bźin bcad nas ||
blo ldan skyon ni bsal ba de || pho mchog yin par (7)brjod par bya ||10  
10. =29,9 
10. He who has cut down these three characteristics (of the sinner) l as he would the top of a tla-tree, intelligent and cleansed of sins, he is called the best of men. 
na nāmarūpamātreṇa varṇapuṣkalayā na ca |
sādhu rūpo naro bhavati māyāvī matsarī śaṭhaḥ |29,10| 
 不以柔和言
名稱有所至 人有善顏色
乃懷巧僞心 99
有能斷是者
永拔其根本
智者除諸穢
乃名爲善色 1010  
9. =29,10  10. =29,9 
 
 
na varṇarūpeṇa naro hi sarvo vijñāyate netvaradarśanena |
susaṃvṛtānām iha vyañjanena tv asaṃvṛtā lokam imaṃ caranti |29,11| 
不以色縱容 暫覩知人意
世多違行人 遊蕩在世界 1111  
11. =29,11 
’jig rten ’di na legs par ma bsdams pa || phal cher legs bsdams rtags kyis rgyu byed pas ||
legs par ma brtags bar du mi dag gi || mdog gzugs lan ’ga’ mthoṅ bas yid ma rton ||11  
11. =29,11 
11. He who in this world, not being well controlled, deceitfully, for some interested motive, produces the incorrect idea that he is well controlled by the general appearance of his garb (lit. colour and person), no confidence must be placed in him. 
pratirūpakaṃ dhūpitakarṇikā vā lohārdhamāṣa iva hiraṇyac channaḥ |
caranti haike parivāravantas tv antar hy aśuddhā bahi śobhamānāḥ |29,12| 
如彼虚僞鋀 其中純有銅
獨遊無畏忌 内穢外不淨 1212  
12. =29,12 
ra gan kha bsgyur lta bur mi ’tsham źiṅ || (238b1)lcags phyed gser gyis g-yogs pa ji lta bur ||
khoṅ pa rab gdug phyi rol ’phags tshul gyis || ’jig rten ’di na ’khor daṅ bcas par gyur ||12  
12. =29,12 
12. As deceiving as the colour of brass, like iron coated over with gold is he whose inside is poison, and whose outward manner is that of the elect, and who goes about in this world with a great company. 
middhī ca yo bhavati mahāgrasaś ca rātriṃ divaṃ samparivartaśāyī |
mahāvarāha iva nivāpapuṣṭaḥ punaḥ punar mandam upaiti garbham |29,13| 
貪餮不自節 三轉隨時行
如圈被養猪 數數受胞胎 1313  
13. =29,13 
gaṅ źig rde ’geṅs gñid ni log pa daṅ || ñin daṅ mtshan du ’gre ldog ñal byed pa ||
rdzab naṅ phag chen lus (2)rgyas ji lta bar || yaṅ daṅ yaṅ du smad pa’i mṅal du ’jug ||13  
13. =29,13 
13 (325). He who is given to gourmandising, to sleeping, to going about day and night seeking for a place to lie down in, like a great hog (wallowing) in the mire, this man will be reborn again and again. 
manujasya sadā smṛtīmato labdhvā bhojanamātrajānataḥ |
tanukāsya bhavanti vedanāḥ śanakair jīryati āyuḥ pālayam |29,14| 
人能專其意 於食知止足
趣欲支其形 養壽守其道 1414  
14. =29,14 
mi ni rtag tu dran pa ldan pa daṅ || rtag tu kha zas kyi ni tshod śes pa ||
de yi sdug bsṅal chuṅ bar ’gyur ba daṅ || dal bus ’ju bas tshe yaṅ riṅ bar byed ||14  
14. =29,14 
14. The man who is always thoughtful, who knows how to be always moderate in his food, he is subject to but little suffering: and his slow digestion prolongs his life? 
śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate rāgo vāto vṛkṣam ivābalam ||
śubhānupaśyī viharann indriyair hi asaṃvṛtaḥ |
bhojane cāpy amātrajñaḥ kusīdo hīnavīryavān |
taṃ vai prasahate rāgo vāto vṛkṣam ivābalam |29,15| 
觀淨而自淨 諸根不具足
於食無厭足 斯等凡品行
轉増於欲意 如屋壞穿漏 1515  
15. =29,15 
gaṅ źig dbaṅ po ma bsdams (3)śiṅ || zas kyi tshod ni mi śes la ||
dran pa ñams daṅ le lo can || gtsaṅ bar lta źiṅ gnas byed pa ||
de ni ’dod chags rnams kyis bcom || rluṅ gis mi brtan ljon śiṅ bźin ||15  
15. =29,15 
15 (7). He whose senses are not controlled, who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases (the eye): is overthrown by his passions as is a weak tree by the wind. 
śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate dveṣo vāto vṛkṣam ivābalam |29,15A| 
 
 
 
śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate moho vāto vṛkṣam ivābalam |29,15B| 
 
 
 
śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate māno vāto vṛkṣam ivābalam |29,15C| 
 
 
 
śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate lobho vāto vṛkṣam ivābalam |29,15D| 
 
 
 
śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate tṛṣṇā vāto vṛkṣam ivābalam |29,15E| 
 
 
 
aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate rāgo vātaḥ śailam iva sthiram ||
aśubhānupaśyī virahann indriyair hi susaṃvṛtaḥ |
bhojane cāpi mātrajñaḥ śrāddha ārabdhavīryavān |
taṃ na prasahate rāgo vātaḥ śailam iva parvatam |29,16| 
當觀不淨行 諸根無缺漏
於食知止足 有信執精進
不恣於欲意 如風吹泰山 1616  
16. =29,16 
gaṅ źig dbaṅ po legs bsdams śiṅ || zas kyi tshod ni śes pa daṅ ||
(4)so sor dran źiṅ brtson ’grus ldan || mi gtsaṅ lta bas gnas byed pa ||
de ni ’dod chags kyis mi choms || rluṅ gis ri bo mi g-yos bźin ||16  
16. =29,16 
16 (8). He whose senses are well controlled, who knows how to be moderate in his food, who remembers everything and is diligent, who seeks not after what pleases (the eye), is not disturbed by passions, like a mountain unshaken by the wind. 
aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate dveṣo vātaḥ śailam iva sthiram |29,16A| 
 
 
 
aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate moho vātaḥ śailam iva sthiram |29,16B| 
 
 
 
aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate māno vātaḥ śailam iva sthiram |29,16C| 
 
 
 
aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate lobho vātaḥ śailam iva sthiram |29,16D| 
 
 
 
aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate tṛṣṇā vātaḥ śailam iva sthiram |29,16E| 
 
 
 
ramaṇīyāny araṇyāni na cātra ramate janaḥ |
vītarāgātra raṃsyante na tu kāma gaveṣiṇaḥ |29,17| 
空閑甚可樂 然人不樂彼
無欲常居之 非欲之所處 1717  
17. =29,17 
dgon pa dga’ bar bya ’os pa || de la skye bo mi dga’ yaṅ ||
de la ’dod chags bral ba dga’ || ’dod pa tshol (5)bar byed rnams min ||17  
17. =29,17 
17 (99). The forest is delightful, where man finds no delight; there the passionless finds delight, for he seeks not after pleasures. 
grāme vā yadi vāraṇye nimne vā yadi vā sthale |
yatrārhanto viharanti te deśā ramaṇīyakāḥ |29,18| 
 
dgon pa’am yaṅ na groṅ dag gam || gśaṅ ṅam thaṅ bu dag kyaṅ ruṅ ||
gaṅ na ’phags pa bźugs pa yi || sa de yid du ’oṅ ba yin ||18  
18. =29,18 
18 (98). In a forest or in a village, on a mountain top or in a valley: in whatever part of the earth an Ariya dwells, that (spot) is agreeable. 
dūrāt santaḥ prakāśyante himavān iva parvataḥ |
asanto na prakāśyante rātri kṣiptāḥ śarā yathā |29,19| 
難移難可動 如彼重雪山
非賢則不現 猶夜射冥室 1818  
18. =29,19 
dam pa riṅ nas snaṅ gyur te || gaṅs can gyi ni ri bo bźin ||
ṅan pa ñe yaṅ mi snaṅ ste || (6)mun khrod mda’ ni ’phaṅs pa bźin ||19  
19. =29,19 
19 (304). The holy shine from afar off, like the snowy mountains ; the wicked shine not, even though near, like arrows shot in intense darkness. 
sadbhir eva sahāsītapaṇḍitair arthacintakaiḥ |
arthaṃ mahāntaṃ gambhīraṃ prajñayā pratividhyate |29,20| 
賢者有千數 智者在叢林
義理極深邃 智者所分別 1919  
19. =29,20 
mkhas pa don sems byed pa yi || dam pa ñid daṅ ’grogs na ni ||
don chen ’gyur źiṅ zab mo yi || śes rab so sor rtogs par ’gyur ||20  
20. =29,20 
20. If one associates with the wise, with the holy whose minds are turned to virtue, he obtains great profit, and acquires profound wisdom. 
ahaṃ nāga iva saṃgrāme cāpād utpatitān śarān |
ativākyaṃ titīkṣāmi duhśīlo hi mahājanaḥ |29,21| 
多有衆生類 非射而不値
今觀此義理 無戒人所耻 2020  
20. =29,21 
gźu yis mda’ ’phaṅs bsnun pa yi || g-yul ṅo’i glaṅ chen ji bźin du ||
(7)tshul ’chal skye bo maṅ po yis || mi sñan smras pa bzod par bya ||21  
21. =29,21 
21 (320). As the elephant in battle (is patient though) pierced by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd. 
bhave cāhaṃ bhayaṃ dṛṣṭvā bhūyaś ca vibhavaṃ bhave |
tasmād bhavaṃ nābhinande nandī ca vibhavena me |29,22| 
觀有知恐怖 變易知有無
是故不樂有 當念遠離有 2121  
21. =29,22 
phal cher ’jigs pa’i ’khor ba ste || ṅas ni de la ’jigs mthoṅ ste ||
de bas srid la mṅon mi dga’ || srid pa’i ’byor thob dga’ ba med ||22  
22. =29,22 
 
aśrāddhaś cākṛtajñaś ca saṃdhic chettā ca yo naraḥ |
hatāvakāśo vāntāśaḥ sa vai tu uttamapūruṣaḥ |29,23| 
無信無反復 穿牆而盜竊
斷彼希望思 是名爲勇士 2222  
22. =29,23 
mi gaṅ khyim ’bigs byed pa daṅ || dad pa med ciṅ byas mi gzo ||
go skabs bcom daṅ skyugs pa za || de ni skyes bu dam pa yin ||23  
23. =29,23 
22. He who makes a cave his abode: who has nothing to do with the unrighteous, who suppresses all contingencies: and who lives on refuse (?),5 that man is holy. 
mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
rāṣṭraṃ sānucaraṃ hatvānigho yāti brāhmaṇaḥ |29,24| 
除其父母縁 王家及二種
徧滅其境界 無垢爲梵行 2323  
pha ma dag ni bsad byas śiṅ || rgyal po gtsaṅ sbra can (239a1)gñis daṅ ||
yul ’khor ’khor daṅ bcas bcom na || mi ni dag par ’gyur źes bya ||24
gaṅ dag kun du sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa nid kyi spyod yul can ||
de dag (2)’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||25  
24. =29,24  25. =29,26 
23. Having killed father and mother and two holy kings, having conquered their kingdoms with its inhabitants a man will be pure.
24 (92). He who is without concupiscence, who is always modest. e in his food, the field of whose activity is the void, the uncharacteristic, and solitude, his way is difficult to perceive, like, that of birds in the ether. 
yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,25| 
若人無所依 知彼所貴食
空及無相願 思惟以爲行
鳥飛於虚空 而無足跡現
如彼行行人 言説無所趣
(諸能斷有本 不依於未然
空及無相願 思惟以爲行
希有諸衆生 多不順其性
有度不度者 爲滅甚爲難
諸有平等説 法法共相觀
盡斷諸結使 無復有熱惱
行路無復憂 終日得解脱
一切結使盡 無復有衆惱)
如鳥飛虚空 而無有所礙
彼人獲無漏 空無相願定
如鳥飛虚空 而無有所礙
行人到彼岸 空無相願定 24-3124  
24. =29,25 
gaṅ dag kun tu sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa ñid kyi spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la (3)ni bya rjes bźin ||26  
26. =29,25 
25 (93). He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and solitude, his track is difficult to perceive like the track of birds in the ether. 
yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,26| 
若人無所依 知彼所貴食
空及無相願 思惟以爲行
鳥飛於虚空 而無足跡現
如彼行行人 言説無所趣
(諸能斷有本 不依於未然
空及無相願 思惟以爲行
希有諸衆生 多不順其性
有度不度者 爲滅甚爲難
諸有平等説 法法共相觀
盡斷諸結使 無復有熱惱
行路無復憂 終日得解脱
一切結使盡 無復有衆惱)
如鳥飛虚空 而無有所礙
彼人獲無漏 空無相願定
如鳥飛虚空 而無有所礙
行人到彼岸 空無相願定 24-3125  
25. =29,26 
 
 
yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,27| 
若人無所依 知彼所貴食
空及無相願 思惟以爲行
鳥飛於虚空 而無足跡現
如彼行行人 言説無所趣
(諸能斷有本 不依於未然
空及無相願 思惟以爲行
希有諸衆生 多不順其性
有度不度者 爲滅甚爲難
諸有平等説 法法共相觀
盡斷諸結使 無復有熱惱
行路無復憂 終日得解脱
一切結使盡 無復有衆惱)
如鳥飛虚空 而無有所礙
彼人獲無漏 空無相願定
如鳥飛虚空 而無有所礙
行人到彼岸 空無相願定 24-3126  
26. =29,27 
 
 
yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,28| 
若人無所依 知彼所貴食
空及無相願 思惟以爲行
鳥飛於虚空 而無足跡現
如彼行行人 言説無所趣
(諸能斷有本 不依於未然
空及無相願 思惟以爲行
希有諸衆生 多不順其性
有度不度者 爲滅甚爲難
諸有平等説 法法共相觀
盡斷諸結使 無復有熱惱
行路無復憂 終日得解脱
一切結使盡 無復有衆惱)
如鳥飛虚空 而無有所礙
彼人獲無漏 空無相願定
如鳥飛虚空 而無有所礙
行人到彼岸 空無相願定 24-3127  
27. =29,28 
gaṅ dag kun du sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || stoṅ daṅ mtshan ma med pa daṅ ||
rtag tu bsam gtan spyod yul can || de dag ’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||27
gaṅ dag kun du sogs (4)med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||28
gaṅ dag kun tu sogs med ciṅ || gaṅ dag kha zas yoṅs (5)śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa ñid kyi spyod yul can ||
de dag ’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||29
gaṅ dag kun du sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben (6)pa ñid kyi spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||30
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa ñid kyi spyod yul ca ||
de dag ’gro ba (7)rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||31  
27. =29,28  28. =29,27  29. =29,26  30. =29,25  31. =29,30 
26. He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and continual contemplation (dhyâna), his way is difficult to perceive, like the track of birds in the ether.
27. He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and continual contemplation, his track is difficult to perceive, like the track of birds in the ether.
28, 29. (Repetitions of verses 24 and 25.)
30. He who is not held to this shore, who has found out the cessation of the âsravas, the field of whose activity is the void, the uncharacteristic, and solitude, his way is difficult to perceive, like the track of birds in the ether. 
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,29| 
諸能斷有本 不依於未然
空及無相願 思惟以爲行
(希有諸衆生 多不順其性
有度不度者 爲滅甚爲難
諸有平等説 法法共相觀
盡斷諸結使 無復有熱惱
793c1-2 ::: 行路無復憂 終日得解脱
一切結使盡 無復有衆惱)
793c3-4 ::: 如鳥飛虚空 而無有所礙
彼人獲無漏 空無相願定
如鳥飛虚空 而無有所礙
行人到彼岸 空無相願定 26-3128  
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ matsha ma med pa daṅ || dben pa ñid kyi spyod yul can ||
de dag rjes ni rtogs dga’ ste || nam mkha’ la ni bya rjes bźin ||32  
32. =29,29 
31. He who is not held to this shore, who has found out the cessation of the Âsravas, the field of whose activity is the void, the uncharacteristic, and solitude, his track is difficult to perceive, like the track of birds in the ether. 
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,30| 
 
 
 
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,31| 
 
(239b1)gaṅ dag pa mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
spoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag ’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||33
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ (2)mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||34  
33. =29,32  34. =29,31 
32. He who is not held to this shore, who has found out the cessation of the Âsravas, the field of whose activity is the void, the uncharacteristic, and continual contemplation, his way is difficult to perceive, like the track of birds in the ether.
33. He who is not held to this shore, who has found out the cessation of the âsravas, the field of whose activity is the void, the uncharacteristic, and continual meditation, his way is difficult to perceive, like the track of birds in the ether. 
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,32| 
 
gaṅ dag tha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag ’gro ba rtogs (3)dka’ ste || nam mkha’ la ni bya rjes bźin ||35
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||36  
35. =29,32  36. =29,31 
34, 35. (Repetitions of verses 32 and 33.) 
alpakās te mauṣyeṣu ye janāḥ pāragāminaḥ |
atheyam itarāḥ prajās tīram evānudhāvati |29,33| 
希有諸衆生 多不順其性
有度不度者 爲滅甚爲難 2729  
29. =29,33 
skye dgu phal pa ’di dgi || pha mtha’ (4)ñid du rgyug byed pas ||
gaṅ dag pha rol ’gro byed pa’i || mi yi skye bo de dag ñuṅ ||37  
37. =29,33 
36 (85). The common of mortals run along this shore; few there are among men who go to the other shore. 
ye tarhi samyag ākhyāte dharme dharmānudarśinaḥ |
te janāḥ pāram eṣyanti mṛtyudheyasya sarvaśaḥ |29,34| 
諸有平等説 法法共相觀
盡斷諸結使 無復有熱惱 2830  
30. =29,34 
gaṅ dag legs par gsuṅs pa yi || chos la chos kyi rjes lta bas ||
skye bo de dag skye śi yi || mtsho chen rgal dka’i pha rol ’gro ||38  
38. =29,34 
37 (86). Those beings who walk in the way of the law that has been well taught, reach the other shore of the great sea of birth and death, that is difficult to cross. 
gatādhvāno viśokasya vipramuktasya tāyinaḥ |
sarvagranthaprahīṇasya paridāgho na vidyate |29,35| 
行路無復憂 終日得解脱
一切結使盡 無復有衆惱 2931  
31. =29,35 
skyob pa rab tu rnam grol źiṅ || dus ’das mya ṅan bral ba daṅ ||
mdud (5)pa thams cad spaṅs pa la || yoṅs su gduṅ ba yod mi ’gyur ||39  
39. =29,35 
38. He who frees himself by watchfulness,3 who leaves in the past all sorrows, one who thus delivers himself of all his bonds, will know no affliction whatever. 
uttīrṇaḥ sabhayo mārgaḥ pātālaḥ parivarjitaḥ |
mukto yogais tathā granthaiḥ sarvaṃ rāgaviṣaṃ hatam |29,36| 
 
’jigs daṅ bcas pa’i lam rgal ciṅ || g-yaṅ sa yoṅs su spoṅs pa daṅ ||
sbyor daṅ mdud pa las grol bas || ’dod chags kyi ni dug kun bcom ||40  
40. =29,36 
39. When one passes beyond the road of terror and what accompanies it? and is out of the way of precipices (i.e., falling into the evil way), freed of all bonds and ties, he has destroyed the poison of the passions. 
nāsti kāmasamo hy ogho nāsti doṣasamo grahaḥ |
nāsti mohasamaṃ jālaṃ nāsti tṛṣṭā samā nadī |29,37| 
 
’dod pa lta bu’i ’dam rdza ba med || źe sdaṅ lta bu’i (6)gnod med do ||
gi mug lta bu’i rgya med de || sred pa lta bu’i chu kluṅ med ||41  
41. =29,37 
40. There is no swamp like desire (trichnâ); there is nothing as pernicious as hatred; there is no net like ignorance; there is no torrent like covetousness. 
ākāśe tu padaṃ nāsti śramaṇo nāsti bāhyakaḥ |
prapañcābhiratā bālā niṣprapañcās tathāgatāḥ |29,38| 
 
nam mkha’ la ni rjes lta bur || phyi rol pa la dge sbyoṅ med ||
byis pa spros la mṅon par dga’ || de bźin gśegs la spros mi mṅa’ ||42  
42. =29,38 
41. The Çramana who has reached the other shore is like the trackless firmament; "he fool delights in his occupations, and the Tathâgata is not his occupation. The fool is led through (attachment); the wise man destroys all attachment. 
yogaiḥ samuhyate bālo yogān nudati paṇḍitaḥ |
yogān praṇudya medhāvī ye divyā ye ca mānuṣāḥ |29,39| 
 
sbyor bas byis pa khrid pa’i phyir || mkhas pa sbyor ba ’joms (7)par byed ||
mkhas pa lha daṅ mi dag gi || sbyor ba gaṅ yin ’joms byed pa ||
sbyor ba ku daṅ bral ba’i phyir || sdug bsṅal kun las grol bar ’gyur ||43  
43. =29,39 
42. The wise man destroys all attachments of gods and men, and by being free from all attachment he becomes emancipated from all suffering. 
yogād bhavaḥ prabhavati viyogād bhavasaṃkṣayaḥ |
etad dvaidhā pathaṃ jñātvā bhavāya vibhavāya ca |
tatra śikṣeta medhāvī yatra yogān atikramet |29,40| 
 
sbyor ba las ni srid pa ’byuṅ || sbyor ba med pas srid pa zad ||
srid pa daṅ ni srid med pa’i || lam ’di gñis ni śes gyis la ||
(240a1)sbyor lam rab tu ’da’ bya’i phyir || mkhas pas de la bslab par gyis ||44  
44. =29,40 
43. From attachment proceeds existence; without attachment there is no existence: to the acquisition of the knowledge of these two ways of existence and not existence and the way to be perfectly delivered of attachment, let the wise man apply himself. 
akṛtaṃ kukṛtāt śreyaḥ paścāt tapati duṣkṛtam |
śocate duṣkṛtaṃ kṛtvā śocate durgatiṃ gataḥ |29,41| 
無造無有造 造者受煩惱
非造非無造 前憂後亦憂 3232  
32. =29,41 
ñes par spyad pa byas pas gduṅ ’gyur źiṅ || ṅan ’gror soṅ ba’i ’og tu ’aṅ gduṅ bar ’gyur ||
legs par spyad pa byas pas dga’ ’gyur źiṅ || bde ’gror soṅ ba’i (2)’og tu’aṅ dga’ bar ’gyur ||45  
44. He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will suffer; he who has done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy. 
kṛtaṃ tu sukṛtaṃ śreyo yat kṛtvā nānutapyate |
nandate sukṛtaṃ kṛtvā nandate sugatiṃ gataḥ |29,42| 
造者爲善妙 以作不懷憂
造而樂而造 生天受歡樂 3333
虚空無轍迹 沙門無外意
衆人盡樂惡 唯佛淨無穢
虚空無轍迹 沙門無外意
世間皆無常 佛無我所有 34-3534
諸天及世人 一切行相應
得脱一切苦 離愛免輪迴
諸天及世人 一切行相應
能遠諸惡業 不墮於惡趣 36-3735  
33. =29,42  34. =29,38  35. =29,39 
phyi nas gduṅ ’gyur de byed pas || gñis na ñes spyad ma byas bla ||
gduṅ bar mi ’gyur de bya ste || legs par spyad pa byas na ruṅ ||46  
45. It is better in both (this world and the other) if one has not done evil, for he who does it will suffer; it is good for one to do what is right, for he will have no affliction. 
nābhāṣamānā jñāyante miśrā bālair hi paṇḍitāḥ |
jñāyante bhāṣamānās tu deṣayanto ’rajaḥ padam |29,43| 
亦復不知論 賢愚無差別
若復知論義 所説無垢跡 3836  
36. =29,43 
mkhas daṅ byis pa ’dres pa las || ma smras śes par mi ’gyur bas ||
źi ba’i go ’phaṅ (3)smros śig daṅ || smras pa yis ni śes par ’gyur ||47  
47. =29,43 
46. The wise man and the fool being mixed together, it is not possible to distinguish them when they have not spoken; but let one of them impart (the way) to the perfection of peace (nirvâṇa), then he is known by his speech (to be a sage). 
bhāṣayed dyotayed dharmam ucchrayed ṛṣiṇāṃ dhvajam |
subhāṣitadhvajā nityam ṛṣayor dharmagauravāḥ |29,44| 
説應法議論 當竪仙人幢
法幢爲仙人 仙人爲法幢 3937  
37. =29,44 
legs bśad draṅ sroṅ rgyal mtshan te || draṅ sroṅ rgyal mtshan chos yin pas ||
chos ni bśad pas gsal bya źiṅ || draṅ sroṅ rgyal mtshan bsgreṅ bar gyis ||48  
48. =29,44 
47. The expounding (of the law) is the standard of the Rischi (i.e., Bhagavat); the law being the standard of the Rischi, and the law by his explanations being made brilliant, let the Rischi raise on high his standard. 
nindanti tuṣṇiṃ āsīnaṃ nindanti bahu bhāṣiṇam |
alpabhāṇiṃ ca nindanti nāsti lokeṣv aninditaḥ |29,45| 
或有寂然罵 或有在衆罵
或有未聲罵 世無不罵者 4038  
38. =29,45 
ma smras na yaṅ smod byed ciṅ || maṅ du (4)smras na smod par byed ||
dal bus smras kyaṅ smod byed de || ’jig rten na ni mi smad med ||49  
49. =29,45 
48 (227). If one has not spoken he is blamed; if one has spoken much he is blamed; he who speaks slowly is blamed: there is no one in the world who is not blamed. 
ekāntaninditaḥ puruṣaḥ ekāntaṃ vā praśaṃsitaḥ |
nābhūd bhaviṣyati ca no na cāpy etarhi vidyate |29,46| 
一毀及一譽 但利養其名
非有亦非有 則亦不可知 4139  
39. =29,46 
gcig tu smad par bya ba daṅ || gcig tu bstod par bya ba’i mi ||
da ltar yod pa ma yin te || byuṅ bar ma gyur ’byuṅ mi ’gyur ||50
gaṅ dag la ni gnas pa’i spros med (5)ciṅ || gaṅ dag kun sbyor gduṅ las rab log pa ||
thub pa sred bral de dag rgyu mdzad kyaṅ || lhar bcas ’jig rten rnams kyis mi śes so ||51  
50. =29,46  51. =29,51 
49 (228). A man who is only to be blamed, or one who is only to be praised, there is none such; there never has been, there never will be.
50. They who preoccupy not themselves about existence, who have put an end to all return of suffering from attachment, and are delivered of existence, gods and men cannot understand their purpose? 
yaṃ tu vijñāḥ praśaṃsanti hy anuyujya śubhāśubham |
praśaṃsā sā samākhyātā na tv ajñair yaḥ praśaṃsitaḥ |29,47| 
智人所稱譽 若好兼及醜
(智人無缺漏 慧定得解脱
如紫磨眞金 内外徹清淨) 4240  
40. =29,47 
gaṅ gis dad daṅ tshul khrims daṅ || blo la phan nim byuṅ bar ||
ji lta ji ltar rtogs gyur pa’i || śes pa can (6)dag stod byed de ||
de dag sus kyaṅ smad ’os min || ’dzam bu’i gliṅ gi gser rgyan bźin ||52  
51 (229, 230). He who is praised by those who have discriminative knowledge, as being faithful, virtuous, and of great wisdom, there is no one who can blame him; he is like a jewel of Djambudvipa gold. 
medhāvinaṃ vṛtta yuktaṃ prājñaṃ śīleṣu saṃvṛtam |
niṣkaṃ jāmbunadasyaiva kas taṃ ninditum arhati |29,48| 
(智人所稱譽 若好兼及醜)
智人無缺漏 慧定得解脱
如紫磨眞金 内外徹清淨 4241  
41. =29,48 
 
 
śailo yathāpy ekaghano vāyunā na prakampyate |
evaṃ nindā praśaṃsābhir na kampyante hi paṇḍitāḥ |29,49| 
猶如安明山 不爲風所動
智人亦如是 不爲毀譽動 4342  
42. =29,49 
ji ltar ri daṅ brag dag ni || rluṅ gis g-yos par mi ’gyur ltar ||
de bźin bstod daṅ smad pa yis || mkhas pa rab tu g-yo ba med ||53
sa la gaṅ gi rtswa med pa || (7)lo med lcug phran ga la yod ||
’chiṅ ba las grol brtan pa de’i || ji ga sus kyaṅ smad ’os min ||54  
53. =29,49  54. =29,54 
52 (81). As mountains and rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.
53. The earnest man without any root in the earth, without a leaf (of sinfulness) on any branch, delivered from bondage, there is no one who can blame him. 
yasya mūle tvacā nāsti parṇā nāsti tathā latāḥ |
taṃ dhīraṃ bandhanān muktaṃ kas taṃ ninditum arhati |29,50| 
如樹無有根 無枝況有葉
健者以解縛 誰能毀其徳 4443  
43. =29,50 
 
 
yasya ha prapañcitaṃ hi no sat saṃtānaṃ parikhaṃ ca yo nivṛttaḥ |
tṛṣṇā vigataṃ muniṃ carantaṃ na vijānāti sadevako ’pi lokaḥ |29,51| 
無垢無有住 身壍種苦子
最勝無有愛 天世人不知 4544  
44. =29,51 
 
 
yasya jitaṃ nopajīyate jitam anveti na kaṃcid eva loke |
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi |29,52| 
 
gaṅ źig rgyal las mi ñams śiṅ || ’jig ten ma rgyal chuṅ zad med ||
saṅs rgyas spyod yul mtha’ yas de || ’gro med gom pa gaṅ gis bkri ||55
gaṅ źig (240b1)rgyal las mi ñams śiṅ || ’jig rten ma rgyal chuṅ zad med ||
saṅs rgyas mthu rtsal mtha’ yas med || ’gro med gom pa gaṅ gis bkri ||56  
55. =29,52  56. =29,52 
54 (179). He who does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is guided.
(16)]55. He who does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, whose might is infinite, there is no being by whose steps he is guided.
 
yasya jālinī viṣaktikā tṛṣṇā nāsti hi lokanāyinī |
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi |29,53| 
猶如網叢林 無愛況有餘
佛有無量行 無跡誰跡將 4645  
45. =29,53 
gaṅ la ’khrid byed srid pa ni || yul sred ’dra ba ’ga’ med pa ||
saṅs rgyas spyod yul mtha’ yas de || ’gro med (2)gom pa gaṅ gis bkri ||57  
57. =29,53 
56 (180). He to whom the allurements of desires and the regions of desire have no delight, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is guided. 
yasya mūlaṃ kṣitau nāsti parṇā nāsti tathā latāḥ |
taṃ dhīraṃ bandhanān muktaṃ ko nu ninditum arhati |29,54| 
 
 
 
yasya jālinī viṣaktikā tṛṣṇā nāsti hi lokanāyinī |
taṃ buddham anantavikramaṃ hy apadaṃ kena padena neṣyasi |29,55| 
若有不欲生 以生不受有
佛有無量行 無跡誰跡將 4746  
46. =29,55 
gaṅ la ’khrid byed srid pa ni || yul sred ’dra ba ’ga’ med pa ||
saṅs rgyas mthu rtsal mtha’ yas de || ’gro med gom pa gaṅ gis bkri ||58  
58. =29,55 
57. He to whom the allurements of desires and the region of desire have no delight, the Buddha, whose might is infinite, there is no being by whose steps he is guided. 
yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
sa hi saṅgam atītya sarvasaṃjñāṃ yogāpetam atīrṇasaṅgam eti |29,56| 
若欲滅其想 内外無諸因
亦無過色想 四應不受生 4847  
47. =29,56 
gaṅ źig rnam par rtog pa rnam bsal ciṅ || naṅ gi kun la rnam par rtog med pa ||
kun du (3)sbyor daṅ gzugs daṅ ’du śes ’das || rnal ’byor bźi daṅ bral la skye ba med ||59  
59. =29,56 
58. He who is illumined by perfect understanding, who having fathomed everything abides in nothing, who is delivered of all attachments, of form, and consciousness (sandjâ), who has got rid of the four yogas; he has put an end to birth. 
muñcapurato muñca paścato madhye muñca bhavasya pāragaḥ |
sarvatra viṃkuta mānaso na punar jāti jarām upeṣyasi |29,57| 
捨前及捨後 捨間越於有
一切盡皆捨 不復受生老
法集要頌經卷第三 4948  
48. =29,57 
sṅon bral phyi ma daṅ bral źiṅ || dbus bral srid pa’i pha rol phyin ||
rnam pa kun las sems grol ba || skye rga phyi ma ’dren mi ’gyur ||60  
60. =29,57 
59 (348). Having cast off what is before, having cast off what is behind, having cast off what is in the middle, one goes to the other shore of existence; when the mind is free from everything, one will not be subject to birth and death. 
|| yugavargaḥ 29 || || 
 
phrugs kyi tshoms te ñi śu dgu (4)pa’o || 
Chapter of "Day and Night," the Twenty-ninth. 
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