bsam gtan mi zad pa la gnas pa’i byang chub sems dpa’ ni chos las mi g.yo ba’i byang chub sems dpa’ zhes bya’o. de bstan pa’i phyir btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam gtan gyi pha rol tu phyin pa mi zad pa ni rnam pa bcu drug ste zhes bya ba la sogs pa gsungs so – "The bodhisattva established in the imperishability of meditation (dhyānākṣayatāpratiṣṭhita) is called a bodhisattva not swerving from religion (dharmācalita). To teach what he is it is said: ...".
bsam gtan mi zad pa yang rnam pa lngasa bstan te, 1) bsam gtan gyi rnam pa’i khyad par rnam par dag pa la gnas pa dang, 2) bsam gtan shin tu sbyangs pa’i ’bras bu la gnas pa dang, 3) mi mthun pa’i phyogs dpag tu med pa’i gnyen por gyur pas gnyen po tshad med pa dang ldan pa dang, 4) nges pa’i tshig gis dmigs pa tha dad pa la gnas pa dang, 5) mi mthun pa’i phyogs yid la byed pa spangs pa dang, 6) gnyen po rnam par dag pa la gnas pas bstan to.
de la byang chub sems dpa’i bsam gtan ni ’jig rten pa’i bsam gtan dang, snyoms par ’jug pa la sogs pa dang nyan thos dang rang sangs rgyas kyi bsam gtan las khyad par du ’phags te, de dag zil gyis non pa’i phyir dang, nyi ma’i sgron ma zhes bya ba la sogs pa’i ting nge ’dzin dpag tu med pa rnams dang ldan pas na mi zad pa yin no. For the expression cf. Aṣṭādasha (ii) p. 3725.
de la bsam gtan gyi rnam pa’i khyad par rnam par dag pa la gnas pa’i dbang du byas nas btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam gtan gyi pha rol tu phyin pa mi zad pa ni rnam pa bcu drug ste zhes bya ba la sogs pa gsungs so.
The ṭīkā understands this paragraph partly through the Dhyānapaṭala of Bbh. p. 207-11, especially the part on vishuddhaṃ dhyānam p. 21018-2118: bsam gtan gyi rnam pa’i khyad par rnam par dag pa la gnas pa yang rnam pa bcu gnyis kyis bstan te: 1) dka’ bar spyod pa’i khyad par dang, 2) mngon par shes pa dang cho ’phrul chen po la dbang rnam par dag pa’i khyad par dang, 3) sems la dbang thob pa’i dbang gi khyad par rnam par dag pa dang, 4) ’jug pa dang gnas pa dang ldang ba la dbang ba’i khyad par dang, 5) ’jig rten las ’das pa las kyang ’phags pa’i dbang gi khyad par dang, 6) phyir nyams pa med pa’i dbang gi khyad par dang, 7) shes bya dang nyon mongs pa med pa’i dbang gi khyad par dang, 8) sems can dang chos su ’dzin pa dang bral bas lta ba rnam par dag pa’i khyad par dang, 9) rnam par thams cad du sems can la phan ’dogs pas phan ’dogs pa rnam par dag pa’i khyad par dang, 10) dkon mchog gsum gyi rigs mi gcod pa la dbang rnam par dag pa’i khyad par dang, 11) nyams pa med par rnam par dag pa’i khyad par dang, 12) ye shes kyi khyad par la gnas pa dang, 13) mthar phyin pa’i bdag nyid chen po dang ldan pa’o. de dag las kyang dka’ bar spyod pa’i khyad par ni mdo’i tshig dang po zhes bstan, lhag ma rnams ni mdo’i tshig re res bstan to – "The state of pure excellence of the forms of meditation is taught by twelve forms [thirteen are, however, listed]: 1) The excellence of hard to practise (corresponding to Bbh. p. 20810ff: duṣkaraṃ dhyānam), 2) the pure excellence of power of supernormal knowledge and great magic (corresponding to Bbh. p. 2111-2: abhijnyāvikurvaṇavashitāvishuddhyā vishuddhaṃ dhyānam), 3) the pure excellence of power to attain power of thought (cittavashitā, not in the Dhyānapaṭala, but mentioned in connection with the dhyānavimokṣa p. 38726), 4) the excellence of power of how to enter, stay in and emerge from (corresponding to Bbh. p. 21023-24: praveshasthitivyutthānavashitāvishuddhyā vishuddhaṃ dhyānam), 5) the excellence of power distinguished in being supramundane (corresponding to Bbh. p. 21020-21: akliṣṭaṃ lokottarayā shuddhyā vishuddhaṃ dhyānam), 6) the excellence of the power not to lose [meditation] again (corresponding to Bbh. p. 21024-25: dhyānavyāvartane punaḥsamāpadanavashitāvishuddhyā vishuddhaṃ dhyānam), 7) the excellence of power of no [hindrances concerning] objects to be known and vices (corresponding to Bbh. p. 2113-4: kleshajnyeyāvaraṇaprahāṇavishuddhyā vishuddhaṃ dhyānam), 8) the pure excellence of pure views through grasping neither for a living being nor for moments of existence (corresponding to Bbh. p. 2112-3: sarvadṛṣṭigatāpagamavishuddhyā vishuddhaṃ dhyānam), 9) the pure excellence of doing good (anugrahavishuddhavisheṣa) with help to living beings in every way (sarvatrasattvānugraha, not in Bbh.), 10) the pure excellence of power not to interrupt the tradition of the three jewels (triratnavaṃshānupacchedavashitāvishuddhavisheṣa, not in Bbh.), 11) the pure excellence of not losing it (acyutivishuddhavisheṣa, not in Bbh), 12) the state of excellence of knowledge (jnyānavisheṣasthiti, not in Bbh.), 13) with greatness of completion (niṣṭhāgamanamahātmyasaṃpanna, not in Bbh.). The excellence of Hard to practise corresponds to the first [four] items of the sūtra, the rest to each of the following items."
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