tshig mngon sum pa bstan pa’i phyir de la byang chub sems dpa’ rnams kyi lha’i rna ba’i mngon par shes pa mi zad pa gang zhe na zhes bya ba la sogs pa gsungs te – "To teach what [the bodhisattva] facing words (padābhimukha) is ..."
de mi zad pa yang rna ba des dmigs par bya ba’i sgra zad mi shes pas de la dmigs par byed pa’i lha’i rna ba yang zad mi shes pa’i phyir mi zad pa’o. yang na ’og nas de’i rna ba’i khams de chos kyi dbyings shin tu rnam par dag pa yin zhes bya ba la sogs pa gsungs pa’i tshul gyi lha’i rna ba de’i rang bzhin chos kyi dbyings kyi rang bzhin yin pas chos kyi dbyings de la zad pa med pa’i phyir lha’i rna ba yang mi zad pa’o. de yang rnam pa dgur rig par bya ste: 1) ’jig rten dang ’jig rten las ’das pa thams cad las khyad par du gyur pa dang, 2) sgra thams cad la dmigs pa dang, 3) rgyu gang las byung ba shes pa dang, 4) ’bras bu gang las ’byung ba shes pa dang, 5) rgyu dang ’bras bu mi mthun pa shes pa dang, 6) gnyis ka’i cha la nyon mongs pa med pa dang, 7) dus gsum ma ’dres pa shes pa dang, 8) las dang, 9) rgyu’o. 1) lha thams cad kyi zhes bya ba nas brtsams te, chos ’od gsal zhes bya ba yan chad kyis ’jig rten dang ’jig rten las ’das pa las khyad zhugs pa bstan to, 2) lha’i rna ba des zhes bya ba nas brtsams te, sgra de dag thams cad kyang thos so zhes bya ba yan chad kyis sgra thams cad la dmigs pa bstan to, 3) sems kyi dmigs pa zhes bya ba nas brtsams te, las ’byung ba thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba yan chad kyis rgyu gang las ’byung ba shes pa bstan to, 4) ngag gi las dge ba’i rgyu zhes bya ba nas brtsams te, lung du mi ston pa’i rgyu yongs su ’dzin pa de dag thams cad kyang yang dag pa ji lta ba bzhin du rab tu shes so zhes bya ba yan chad kyis ’bras bu gang ’byung ba shes pa bstan to, 5) ’dod chags bag la nyal zhes bya ba nas brtsams te, lha’i rna ba’i mngon par shes pa’i ye shes thogs pa med pa des yang dag pa ji lta ba bzhin du rab tu shes zhes bya ba yan chad kyis rgyu dang ’bras bu’i mi mthun pa shes pa bstan to, 6) de dag gi lha’i rna ba’i mngon par shes pa’i ye shes des ’phags pa zhes bya ba nas brtsams te, ’phags pa ma yin pa’i sgra la snying rje chen po ’thob bo zhes bya ba yan chad kyis gnyis ka’i cha la nyon mongs pa med pa bstan to, 7) sgra thams cad la yang sngon gyi mtha’ dang zhes bya ba la sogs pas dus su ma ’dres pa shes pa bstan to, 8) de dag gi lha’i rna ba’i mngon par shes pa’i ye shes des zhes bya ba nas brtsams te, sems can gang dag chos shes par byed pa ma yin pa de dag ni mi thos so zhes bya ba yan chad kyis las bstan to, 9) de dag gi rna ba’i khams de chos kyi dbyings zhes bya ba nas brtsams te, lha’i snyan du bsngos pa zhes bya ba yan chad kyis rgyu bstan to – "It is imperishable (akṣaya); since the sounds (shabda) which are objects (ālambana) of that hearing are imperishable (akṣaya), the divine hearing having them as objects (ālambika) is also imperishable (akṣaya), thus it is imperishable. Or, in another way, according to what is said infra (p. 9827ff): That sphere of hearing of theirs is the purified sphere of all moments of existence; the essence of that divine hearing (divyashrotrasvabhāva) is the essence of the sphere of all moments of existence (dharmadhātusvabhāva), and since there is no diminution (kṣaya) in that sphere of all moments of existence (dharmadhātu), divine hearing (divyashrotra) is also imperishable (akṣaya). It is to be known through nine forms: ...
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