rgya gar skad du: āryākṣayamatinirdeśa nāma mahāyānasūtra. bod skad du: ’phags pa blo gros mi zad pas bstan pa zhes bya ba theg pa chen po’i mdo. bam po dang po: sangs rgyas dang byang chub sems dpa’ dang ’phags pa nyan thos dang rang sangs rgyas thams cad la phyag ’tshal lo.

Akṣayamatinirdeśa;

The Akṣayamatinirdeśa. A translation in the light of the Akṣayamatinirdeśaṭīkā

阿差末菩薩經卷第一西晉月氏國三藏竺法護譯

大方等大集經卷第二十七宋涼州沙門智嚴共寶雲譯無盡意菩薩品第十二之一

I. Nidāna;

I. The Occasion

nidāna: de la gleng gzhi ni mdo sde ’byung ba’i rgyu ste, yang dag par sdud par mdzad pa rnams kyis yid ches par bya ba’i phyir thams cad du smos so. de’ang 1. gnas dang, 2. ston pa dang, 3. ’khor phun sum tshogs pas rab tu phye ba ste, gnas gang na, gang zhig, su dag dang thabs cig tu bzhugs nas chos kyi rnam grangs ’di bshad ces sbyar ro. de la 1. gnas ni yon tan thams cad kyi tshogs dpag tu med pa zhes bya ba’i bar gyis bstan, 2. ston pa ni sangs rgyas kyi mdzad pa lhun gyis grub pa rgyun mi ’chad ces bya ba’i bar gyis bstan, 3. ’khor ni brjod du med pa’i byang chub sems dpa’ zhes bya ba’i bar gyis bstan to - "The occasion (nidāna) is the cause (hetu) of the sūtra’s origination, and those who recite the canon (saṃgītikāra) always mention it to produce faith. ..."

’di skad bdag gis thos pa dus gcig na

evaṃ mayā śrutam ekasmin samaye;

Thus I once heard:

de la ’di skad bdag gis thos pa dus gcig na zhes bya ba la sogs pa ni ’phags pa sdud pa mdzad pa rnams kyi tshig ste; ’di skad ces bya ba ni mdo sde ’di las mi zad pa brgyad cu zhig ’og nas ’byung ba la bya’o; bdag gis thos pa zhes bya ba ni gzhan las nyid gtam du thos ni ma yin gyis sdud pa mdzad pa nyid kyis bcom ldan ’das las mngon sum du rna ba’i dbang pos thos pa la bya’o; dus gcig na zhes bya ba ni de bzhin gshegs pa skye bo mang po’i don la, dus gzhan dag tu ni mdo sde ’chad cing sems can gyi don gzhan mdzad pas mdo sde ’di dus gcig cig tu bshad do zhes bya ba’i tha tshig go; rnam pa gnyis su sdud par mdzad pa nyid dus gzhan dag tu chos gzhan mnyan nas dus gcig cig tu mdo sde ’di lan cig mnyan pa la’ang bya ste, dus gcig lan cig mnyan pa des sdud par mdzad pa nyid mang du thos pa dang thos pa ’dzin pa yin par yang zhar la bstan to.

聞如是一時

如是我聞一時

bcom ldan ’das rgyal po’i khab na ... bzhugs te 
de bzhin gshegs pa’i spyod yul 
rin po che bkod pa’i ’khor gyi khyams 
de bzhin gshegs pa thams cad kyi gnas 
bsod nams chen po’i rgyan gyi tshogs bsags pa 
spyod pa chen po’i rgyu ’thun pa, sangs rgyas thams cad kyi chos rnam par smin pas mngon par grub pa 
byang chub sems dpa’ chen po’i gnas 
chos kyi dbyings mtha’ yas par bstan pa 
de bzhin gshegs pa’i rnam par sprul pa’i byin gyi rlabs 
chags pa med pa’i spyod yul gyi ye shes la ’jug pa 
dga’ ba chen po yang dag par skyed pa 
dran pa dang blo gros dang rtogs pa la ’jug pa 
kun nas ma smad pa 
ye shes rnam par dpyod pa 
de la ma chags pa’i rtogs pa la ’jug pa 
phyi ma’i mtha’i bskal par mngon par bstod pa 
yon tan thams cad kyi tshogs dpag tu med pa na bzhugs te

bhagavān rājagṛhe viharati sma; 
tathāgatagocare; 
ratnavyūhamaṇḍalamāḍe; 
sarvatathāgataniveśane; 
mahāpuṇyālaṃkārasaṃbhāropacaye; 
mahācaryāniṣyande sarvabuddhadharmavipākābhinirvṛtte; 
mahābodhisattvabhavane; 
anantadharmadhātusaṃdarśane; 
tathāgatavikurvāṇādhiṣṭhāne; 
asaṅgagocarajñānapraveśe; 
mahāmuditāsamudaye; 
smṛtimatigatipraveśe; 
’nānindite; 
jñānavyavacāre; 
’tanmayāvabodhapraveśe; 
’parāntakalpābhiṣṭute; 
sarvaguṇāprameyasaṃcaye;

a) [Qualities of the place (sthānasaṃpad):] The Lord was staying in Rājagṛha [House of the King, the great town of Rājagṛha, or, in the highest meaning (paramārthatas), the place of the Awakened Lord who is the king of religion (dharmarāja), namely the pure sphere of all moments of existence (viśuddhadharmadhātu) ], [that house (gṛha) has seven characteristics, namely 1. profoundness (gaṃbhīralakṣaṇa), in being] 
the place of the Tathāgatas [uninterrupted by objects and forms (ālambanākārāparicchinna) like the sphere of empty space (ākāśadhātu) ] 
a round citadel adorned with jewels [which are the qualities of a Buddha, or the outcome of his powers] 
[3. being adopted (parigṛhītalakṣaṇa), that is, blessed by the presence of the Tathāgatas, and thus] the dwelling place of all the Tathāgatas 
[and 4. the quality of cause (hetusaṃpallakṣaṇa) being] the great accumulation of the adornments of merit [and knowledge immeasurable, which is cause of the sphere of all moments of existence (dharmadhātu) ] 
[5. the quality of fruit (phalasaṃpallakṣaṇa) being] the outcome of great practice, and produced through maturation of all the qualities of a Buddha 
and [6. spaciousness (vistīrṇalakṣaṇa) as it is] the home of the great bodhisattvas 
[and 7. the quality of magic (ṛddhisaṃpallakṣaṇa) ] displaying infinitely the sphere of all moments of existence; 
[that magic being of nine kinds: (a) the magic of appearance and change (nirmāṇapariṇāmarddhi):] blessed with the presence of the magic of the Tathāgatas [thus making the inexistent exist, and changing base things like stone and wood into precious things like gold, silver and jewels) ]; 
[ (b) the magic of being the basis of no vices (niṣkleśāśrayarddhi):] the way into the field [namely the sphere of all moments of existence (dharmadhātu) ] through unattached knowledge; 
[ (c) the magic of splendour (prabhāsvararddhi):] the source of great happiness [producing joy in living beings]; 
[ (d) the magic of not being mistaken (aviparyāsarddhi):] the way into recollection, intelligence and understanding [of religion]; 
(e) the magic of beauty (śobhanarddhi) never to be derided [by anyone] 
[ (f) the magic of the intention to teach disciples according to their individual needs (prayojanarddhi):] consideration through wisdom; 
[and (g) the magic of enjoying the religion of the great way (mahāyānadharmaparibhogarddhi):] the way into understanding not attached to that [viz. the activity of the above-mentioned wisdom, nor to the activity of worldly knowledge (lokajñānavicāra) ]; 
[ (i) the magic of continuity (apratiprasrabdharddhi):] to be praised through future world-ages [never being bereft of that kind of magic]; 
[ (h) the magic accompanied by joy (sukhasaṃpannarddhi):] an immeasurable multitude of all good qualities [the worldly and unworldly qualities like recollection (smṛti), etc., the wings of awakening (bodhipakṣika), the powers and intrepidities (balavaiśāradya), etc., the qualities of the Buddhas].

Etymology of bhagavant as both bhagna- and bhaga-vant: bcom ldan ’das zhes bya ba ni bgegs bcom pa dang ldan pa la bya ste: bgegs kyang ’dir bla na med pa’i byang chub thob pa la bar du gcod par byed pa bdud rnam pa bzhi la bya’o. bdud rnam pa bzhi ni lha’i bu’i bdud dang, nyon mongs pa’i bdud dang, phung po’i bdud dang, ’chi bdag gi bdud do. de la lha’i bu’i bdud ni byang chub kyi shing drung du byams pa’i ting nge ’dzin gyis bcom, nyon mongs pa’i bdud kyang byang chub mngon par rtogs pa’i tshe bcom, phung po’i bdud kyang byang chub mngon par rtogs pa’i tshe kun gzhi rnam par shes pa gnas yongs su gyur pas bcom, ’chi bdag gi bdud kyang grong khyer yangs pa can du mya ngan las ’da’ ba las mi ’da’ bar zla ba gsum du tshe’i ’du byed slar bsnur te; tshe la dbang thob pas ’chi bdag gi bdud kyang der bcom mo. yang na ’di la legs pa mnga’ bas bcom ldan ’das zhes bya ste, legs pa zhes bya ba ni dbang phyug dang, gzugs bzang ba dang, grags pa dang, dpal dang, ye shes dang, brtson ’grus rnams la bya ste, de la dbang phyug ni ’jig rten dang ’jig rten las ’das pa’i longs spyod bla na yod pa dang, bla na med pa dang ldan pa la bya’o; gzugs bzang ba ni skyes bu chen po’i mtshan sum cu rtsa gnyis dang dpe byad bzang po brgyad cu dang ldan pa’o; grags pa ni ’jig rten dang ’jig rten las ’das pa’i yon tan phun sum tshogs par phyogs thams cad du grags pa la bya’o; dpal ni bdag nyid kyi bsam pa yongs su rdzogs pa dang dpag bsam gyi shing dang yid bzhin gyi nor bu rin po che bzhin du sems can thams cad kyi dpal du gyur te, re ba yongs su rdzogs pa la bya’o; ye shes ni shes bya’i dngos po thams cad la ma chags shing thogs pa med par mkhyen pa la bya’o; brtson ’grus ni bskal pa grangs med pa gsum gyi bar du sems can gyi don mi gtong ba’i brtson ’grus dang ldan pa la bya’o.Cf. Āloka p. 725-81:kleshakarma tathā janma kleshajnyeyāvṛtī tathāyena vaipākṣikā bhagnās teneha bhagavān smṛte //ity ārṣoktyā nairuktavidhānena kleshādhikaṃ bhagnavān iti bhagavān. atha vāaishvaryasya samagrasya rūpasya yashasaḥ shriyaḥjnyānasyātha prayatnasya ṣaṇṇāṃ bhaga iti shrutiḥ //so ’syāstīti samagraishvaryādimān bhagavān viharati smeti saṃbandhaḥ.Simonsson p. 266-68 has more on the subject.ṭ. fol.4a5-7: rgyal po’i khab ces bya ba nas yon tan thams cad kyi tshogs dpag tu med pa na bzhugs zhes bya ba’i bar du bcom ldan ’das kyi gnas phun sum tshogs pa bstan te: de la rgyal po’i khab ces bya ba ni rgyal po’i khab kyi grong khyer chen po la bya’o. yang na rgyal po ni sangs rgyas bcom ldan ’das chos kyi rgyal po la bya’o, khab ni chos kyi rgyal po de bzhugs pa’i gnas la bya ste, de yang don dam par chos kyi dbyings rnam par dag pa nyid la bzhugs pas chos kyi dbyings nyid la bya’o. The ṭīkā understands the place of the Lord on two levels, it is the actual town of Rājagṛha where his body is, but as the Awakened he is also one with total or absolute reality. On viharati sma v. ṭ. fol. 5b7-6a1.4a7-b1: khab de yang mtshan nyid rnam pa bdun gyis bstan te: 1) zab pa’i mtshan nyid dang, 2) rgya che ba’i mtshan nyid dang, 3) yongs su bzung ba’i mtshan nyid dang, 4) rgyu phun sum tshogs pa’i mtshan nyid dang, 5) ’bras bu phun sum tshogs pa’i mtshan nyid dang, 6) rgyas pa’i mtshan nyid dang, 7) rdzu ’phrul phun sum tshogs pa’i mtshan nyid do. 
de la de bzhin gshegs pa’i spyod yul zhes bya bas zab pa’i mtshan nyid bstan te, de bzhin gshegs pa’i spyod yul ni nam mkha’i dbyings dang ’dra bar dmigs pa dang rnam pa yongs su ma chad pas zab bo. Cf. Rgvbh. p. 31: tathāgataviṣayo hi shāriputrāyam arthas tathāgatagocaraḥ. 
rin po che’i bkod pa’i ’khor gyi khyams zhes bya bas rgya che ba’i mtshan nyid bstan te, stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos rin po che rnams kyis spras shing brgyan pa’am, yang na de bzhin gshegs pa’i mthu las byung ba’i rin po che rnams kyi pho brang de spras pas na de skad ces bya’o. Cf. Rgvbh. p. 528: vipularatnavyūhamaṇḍalavyūhanivṛttitathāgatapariṣat... 
de bzhin gshegs pa thams cad kyi gnas zhes bya bas yongs su bzung ba’i mtshan nyid bstan te, gnas de gzhan gyis bzung ba ma yin gyi, de bzhin gshegs pa’i zhabs kyis bcags shing byin gyis brlabs zhes bya ba’i tha tshig go. 
bsod nams chen po’i rgyan gyi tshogs bsags pa zhes bya bas rgyu phun sum tshogs pa’i mtshan nyid bstan te, de bzhin gshegs pa’i gnas chos kyi dbyings de bsod nams dang ye shes kyi tshogs dpag tu med pa’i rgyu las byung ba zhes bya ba’i tha tshig ste, ye shes kyi tshogs dngos su ma smos kyang, chos kyi dbyings de bsod nams dang ye shes kyi tshogs gnyi ga yongs su rdzogs pa las thob pas na ye shes kyi tshogs kyang zlas bstan te, tshogs de gnyis byang chub chen po thob pa’i rgyan yin pa’i phyir ro. de la bsod nams dang ye shes kyi tshogs che ba yang gzhi dang, skyed pa dang, rang bzhin che ba’i phyir te; de la gzhi ni de bzhin gshegs pa’i sku’i phrin las so; skyed pa ni thugs kyi phrin las so; rang bzhin ni gsung gi phrin las te, sku dang thugs dang gsung khyad par can de lta bu las byung bas na chen po zhes bya’o. 
spyod pa chen po’i rgyu mthun pa zhes bya ba dang sangs rgyas thams cad kyi chos rnam par smin pas mngon par ’grub pa zhes bya ba’i tha tshig ’di gnyis kyis ’bras bu phun sum tshogs pa’i mtshan nyid bstan te, de la spyod pa chen po zhes bya ba ni sa dang pha rol tu phyin pa la sogs pa’i spyod pa la bya ba’am, yang na sangs rgyas dang byang chub sems dpa’ chen po rnams kyi spyod pa yin pas na spyod pa chen po zhes bya ste; spyod pa de dag dang mthun pa’i ’bras bu la rgyu mthun pa zhes bya’o. sangs rgyas thams cad kyi chos zhes bya ba ni stobs dang mi ’jigs pa dang ma ’dres pa la sogs pa la bya’o. ci’i phyir sangs rgyas kyi chos zhes bya zhe na? nyan thos dang rang sangs rgyas la sogs pa dang thun mong ma yin pa’i phyir te, chos de dag gi rnam par smin pa las byung bas na rnam par smin pas mngon par grub pa zhes bya’o. 
byang chub sems dpa’ chen po’i gnas zhes bya bas rgyas pa’i mtshan nyid bstan te, gnas de na byang chub sems dpa’ sa chen po la gnas pa rnams kyang bzhugs te, bcud kyis rgyas zhes bya ba’i tha tshig go. 
chos kyi dbyings mtha’ yas par bstan zhes bya bas rdzu ’phrul phun sum tshogs pa’i mtshan nyid bstan te, rdzu ’phrul gyi mthus zag pa dang bcas pa dang zag pa med pa’i chos rnams so so yid bzhin du sbyar te bstan pa mtha’ yas pa la bya’o. 
de bzhin gshegs pa’i rnam par sprul pa’i byin gyi brlabs zhes bya ba nas yon tan thams cad kyi tshogs dpag tu med ces bya ba’i bar gyis rdzu ’phrul de nyid las rnam pa dgur phye nas bstan te, dgu gang zhe na? 1) sprul pa dang sgyur ba’i rdzu ’phrul dang, 2) nyon mongs pa med pa’i gzhi’i rdzu ’phrul dang, 3) ’od gsal ba’i rdzu ’phrul dang, 4) phyin ci ma log pa’i rdzu ’phrul dang, 5) kun tu mdzes pa’i rdzu ’phrul dang, 6) dgos pa dang bcas pa’i rdzu ’phrul dang, 7) theg pa chen po’i chos la longs spyod pa’i rdzu ’phrul dang, 8) rgyun mi ’chad pa’i rdzu ’phrul dang, 9) bde ba dang ldan pa’i rdzu ’phrul te.5a6-7: de la de bzhin gshegs pa’i rnam par sprul pa’i byin gyi brlabs zhes bya bas sprul pa dang sgyur ba’i rdzu ’phrul bstan te, de la sprul pa ni med pa las yod par sprul pa’o; sgyur ba ni rdo dang shing la sogs pa’i dngos po ngan pa las gser dang dngul dang rin po che la sogs par sgyur ba’o. 
chags pa med pa’i spyod yul gyi ye shes la ’jug pa zhes bya bas nyon mongs pa med pa’i gzhi’i rdzu ’phrul bstan te, ’dod chags la sogs pa’i dri mas ma chags ma gos pa’i ye shes kyi chos kyi dbyings de la ’jug pa’i phyir ro. 
dga’ ba chen po yang dag par skyed pa zhes bya bas ’od gsal ba’i rdzu ’phrul bstan te, ’od gsal ba’i rdzu ’phrul gyis sems can rnams dga’ bar ’gyur ba’i phyir ro. 
dran pa dang blo gros dang rtogs pa la ’jug pa zhes bya bas phyin ci ma log pa’i rdzu ’phrul bstan te, dran pas dmigs pa la ma rmongs, blo gros kyis chos kyi don rtogs, rtogs pas chos kyi don de gtan la ’bebs shing dbang du gyur pas na phyin ci ma log pa’o. 
kun nas ma smad pa zhes bya bas kun tu mdzes pa’i rdzu ’phrul bstan te, rdzu ’phrul gyi spyod lam la sogs pas mdzes pas gzhan gyis smad cing ’phyas gdags pa la sogs pa med pa’i don to. 
ye shes rnam par spyod pa zhes bya bas dgos pa dang bcas pa’i rdzu ’phrul bstan te, ’jig rten dang ’jig rten las ’das pa’i ye shes rnam pa sna tshogs kyis so so’i skye bo dang ’phags pa rnams kyi don du gar rigs rigs su ston pa la bya’o.Or, literally, "not consisting of that". 
ma chags pa’i rtogs pa la ’jug pa zhes bya bas theg pa chen po’i chos la longs spyod pa’i rdzu ’phrul bstan te, de zhes bya bas ni gong du smos pa’i ye shes kyi spyod pa la bya ste, ’jig rten gyi ye shes rnam par spyod pa la ma chags pa’i rdzu ’phrul gyis theg pa chen po’i chos la longs spyod ces bya ba’i don to. 
phyi ma’i mtha’i bskal par mngon par bstod pa zhes bya bas rgyun mi ’chad pa’i rdzu ’phrul bstan te, rdzu ’phrul de dang nam du yang mi ’bral bas rtag tu ldan par bsngags shing bshad ces bya ba’i tha tshig go. 
yon tan thams cad kyi tshogs dpag tu med pa zhes bya bas bde ba dang ldan pa’i rdzu ’phrul bstan te, ’jig rten dang ’jig rten las ’das pa’i yon tan dran pa nye bar bzhag pa la sogs pa, byang chub kyi phyogs dang stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos rnams kyi yon tan rnams dang ldan na bde ba phun sum tshogs pa’i phyir ro.5b7-6a1: bzhugs te zhes bya ba ni gnas de lta bu na spyod lam bzhi’i tshul du bzhugs pa’am, tshad med bzhi’i tshul du bzhugs pa la bya’o.Akṣ has this paragraph – as in several cases also the following paragraphs – in common with other chapters of Msp, cf. the introduction.

佛在 
如來所遊居土 
於寶嚴淨巍巍道場 
悉是正覺之所建立 
大德莊嚴 
大德莊嚴而依積累神妙行業 
成佛報應 
 
宣揚無量如來變化 
入無底慧遊於殊勝 
心懷悅豫 
剖判普等 
 
所修聖行 
諮嗟當來 
無際功勳 
名稱無限

佛遊王舍城 
如來行處 
寶莊嚴堂 
 
是大功德之所修成 
是大功德之所修成佛一切法本行果報 
苞容無量諸菩薩眾 
其所講宣悉是無量甚深之義 
皆是如來神力護持 
入無礙行微妙智門 
其心歡喜 
得念進意 
 
分別智慧 
 
盡未來世不可窮盡

bcom ldan ’das chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas, 
chos kyi ’khor lo ni rab tu bskor, 
slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ 
chos thams cad la dbang ni brnyes, 
sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen, 
dbang po dam pa’i mchog ni brnyes, 
sems can thams cad kyi nyon mongs pa’i bag chags kyi mtshams sbyor ba legs par ’joms pa la ni mkhas, 
sangs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma chad cing.

bhagavān sarvadharmasamatābhisaṃbuddhaḥ; 
supravartitadharmacakro; 
’nantaśiṣyagaṇasuvinītaḥ; 
sarvadharmavaśitāprāptaḥ; 
sarvasattvāśayasuvidhijñaḥ; 
indriyaparamapāramitāprāptaḥ; 
sarvasattvakleśavāsanānusaṃdhisamudghātanakuśalo; 
’nābhogabuddhakāryāpratiprasrabdho;

b) [Qualities of the teacher (śāstṛsaṃpad):] The Lord had fully woken up to the fact that all moments of existence are of the same character, he had set the wheel of religion in motion (supravartitadharmacakro), training endless hosts of pupils (’nantaśiṣyagaṇasuvinītaḥ), having attained mastery over all moments of existence (sarvadharmavaśitāprāptaḥ), 
he had set the wheel of religion in motion, 
training endless hosts of pupils, 
having attained mastery over all moments of existence, 
knowing well all kinds of intentions in living beings, 
having obtained exquisite abilities of perception, etc., 
skilful in subduing the habits of vice which are connections [to new births] in all beings, 
never ceasing to perform his effortless Buddha-activities.

bcom ldan ’das chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya ba la sogs pa ni gnas de lta bu na bzhugs pa’i ston pa phun sum tshogs pa’i yon tan rnam pa bzhi bstan te, 1) bdag gi don yongs su rdzogs pa dang, 2) gzhan gyi don yang dag par brnyes pa dang, 3) gzhan gyi don byed nus pa dang, 4) bla na med pa’i mthu dang ldan pa’i yon tan no.6a2-3: de la chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya bas bdag gi don yongs su rdzogs pa bstan te, ’dus byas dang ’dus ma byas kyi chos thams cad kyi mnyam pa nyid, stong pa nyid dang, mtshan ma med pa mngon par rdzogs par sangs rgyas pa nyid bdag gi don yongs su rdzogs pa’o. 
chos kyi ’khor lo ni bskor zhes bya ba dang slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ zhes bya ba’i tshig gnyis kyis gzhan gyi don yang dag par brnyes pa bstan te, ji ltar chos kyi ’khor lo rab tu bskor ce na? gang gi phyir slob ma shin tu dul ba mtha’ yas pa’i tshogs mnga’ bas chos kyi ’khor lo rab tu bskor bar rig par bya’o.de la chos kyi ’khor lo rab tu bskor ba yang ’phags pa’i lam yan lag brgyad legs par bshad pa la bya ste, ’phags pa’i lam gyi chos de yang ’khor lo dang ’dra ba’i phyir chos kyi ’khor lo zhes bya ste, ji ltar ’khor lo ni lte ba dang rtsibs dang mu khyud gsum gyis ’khor lor gyur pa, de bzhin du ’phags pa’i lam yan lag brgyad pa las yang dag pa’i ngag dang, yang dag pa’i las kyi mtha’ dang, yang dag pa’i ’tsho ba gsum ni tshul khrims kyi phung por gtogs te, lte ba dang ’dra’o; yang dag pa’i lta ba dang, yang dag pa’i rtog pa dang, yang dag pa’i dran pa dang, yang dag pa’i rtsol ba bzhi ni shes rab kyi phung por gtogs te, rtsibs dang ’dra’o; yang dag pa’i ting nge ’dzin ni spros pa thams cad zhi bar byed pas na mu khyud dang ’dra’o.rnam pa gnyis su na ji ltar ’khor lo rin po che des phyogs ma rgyal ba rnams ni rgyal bar byed, rgyal ba rnams su gnas ’cha’ ba, de bzhin du ’phags pa’i lam gyi chos ’di yang sa gong ma ma thob pa rnams ni sgrib pa las rgyal nas thob par byed, sgrib pa spangs nas thob pa rnams la ni gnas so.rnam pa gsum du na ji ltar ’khor lo de mgyogs su ’gro zhing bla ’og kun tu dgra sel ba, de bzhin du ’phags pa’i lam yan lag brgyad pa ’di yang shes rab myur ba’i rang bzhin can yin pas bla ma ni gshugs dang gzugs med pa’i khams kyi nyon mongs pa sel, ’og tu ni ’dod pa’i khams kyi nyon mongs pa sel bas na ’khor lo dang ’dra’o.rnam pa bzhir na chos kyi ’khor lo rnam pa bcu gnyis lan gsum du bskor yang bya ste, ’di ni sdug bsngal gyi bden pa, ’di ni kun ’byung ba’i bden pa, ’di ni ’gog pa’i bden pa, ’di ni lam gyi bden pa’o zhes bstan pa dang; sdug bsngal ni shes par bya, kun ’byung ba ni spang bar bya, ’gog pa ni mngon du bya, lam ni bsgom par bya’o zhes bstan pa dang; sdug bsngal shes par byas zin pas yang shes par bya mi dgos, kun ’byung ba spangs zin pas yang spang mi dgos, ’gog pa mngon du byas zin pas yang mngon sum du bya mi dgos, lam bsgoms zin pas yang bsgom mi dgos zhes de ltar ’phags pa’i bden pa bzhi la lan gsum bshad na rnam pa bcu gnyis su ’gyur ba de la chos kyi ’khor lo rab tu bskor ba zhes bya’o. 
slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ zhes bya ba ni lha dang mi’i nang na de bzhin gshegs pas mi bstan mi bsgral ba med pas na lha dang mi thams cad slob ma yin, de ltar mang bas na mtha’ yas pa yin la, de dag bstan bslabs te, lam log pa las bzlog cing yang dag pa’i lam la zhugs par gyur pa ni shin tu dul ba zhes bya’o. Three qualities of bhagavān quoted in Rgvbh. p. 56-7 from Dhāraṇīshvararājasūtra = Tathāgatamahākaruṇānirdesha, 1st chapter of the Msp. The next five qualities of the Lord are also quoted in Rgvbh., p. 511-20. 
chos thams cad la dbang ni brnyes zhes bya bas gzhan gyi don byed nus pa bstan te, ’dus byas dang ’dus ma byas pa’i chos ’das pa dang, ma ’ongs pa dang, dus ring pos chod pa dang, thag ring po na gnas pa yang mngon du gyur pa bzhin du mkhyen cing rtogs te, chos thams cad la dbang brnyes pas gzhan gyi don byed pa la yang thogs pa med pa’i phyir gzhan gyi don byed nus pa’i yon tan du bstan to. 
sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen zhes bya ba la sogs pa tshig lhag ma bzhis bla na med pa’i mthu dang ldan pa’i yon tan bstan te, tshig de bzhi las kyang sangs rgyas kyi yon tan bla na med pa ston pas bla na med pa’i mthu dang ldan pa’i yon tan no. de nyid kyang rnam pa bzhi ste, 1) thun mong ma yin pa’i yon tan dang, 2) yo byad kyi tshogs dang ldan pa’i yon tan dang, 3) mi bskyod pa’i mthu dang ldan pa’i yon tan dang, 4) rgyun mi ’chad par sbyor ba’i yon tan no. de la sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen zhes bya bas thun mong ma yin pa’i yon tan bstan te, sems can rnams kyi khams dang, rang bzhin dang, bsam pa dang, bag la nyal ba rnams ci ’dra bar mkhyen nas, de dang mthun mthun du chos ston pa’o. 
dbang po dam pa’i mchog ni brnyes zhes bya bas yo byad kyi mchog dang ldan pa’i yon tan bstan te, mig la sogs pa’i dbang po drug dang dad pa’i dbang po la sogs pa ni rtogs shing gtan la ’bebs pa’i yo byad yin te, de dag kyang gzhan gyi dbang po dang mi ’dra bar gcig gis kyang thams cad la dbang byed nus pas dbang po’i mchog ces bya ste; dper na mig gi dbang pos lta nus pa, de bzhin du nyan pa dang snom pa dang ro myang ba la sogs pa dbang po’i lhag ma rnams kyis bya ba yang byed nus pa lta bu’o, de ltar dbang po gcig gis kun gyi bya ba byed nus pa’i dam pa de yang mthar phyin cing mchog tu gyur pa brnyes pa sna tshogs brnyes pa zhes bya’o. 
sems can thams cad kyi nyon mongs pa’i bag chags kyi mtshams legs par ’joms pa la ni mkhas zhes bya bas mi skyo ba’i mthu dang ldan pa’i yon tan bstan te, khams gsum dang, ’gro ba lnga dang, skye gnas bzhi rnams su gtogs pa’i sems can thams cad kyi nyon mongs pa’i bag chags thog ma med pa’i dus nas bsgos shing bsags pa, phung po phyi ma len pa’i nying mtshams sbyor ba legs par rtsa nas ’byin cing ma lus pa spong ba la skyo ba mi mkhyen pa’i phyir ro. 
sangs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma chad cing zhes bya bas rgyun mi ’chad par sbyor ba’i yon tan bstan te, de bzhin gshegs pa’i mdzad pa bstan pa ’di la ma zhugs pa’i sems can rnams bstan pa ’di la gzud pa dang, btsud pa rnams yongs su smin par mdzad pa dang, smin pa rnams rnam par grol bar mdzad pa la ’bad cing rtsol mi dgos par lhun gyis grub pa nyīd du gyur cing sems can gyi mtha’ ji srid yod kyi bar du mdzad pa de gsum yongs su mi gtong bas rgyun mi ’chad par sbyor ba zhes bya’o.rnam pa gnyis su na tshig de dag gis bcom ldan ’das kyi yon tan rnam pa bzhi bstan te, 1) mngon par byang chub pa’i yon tan dang, 2) chos ’chad pa’i yon tan dang, 3) mthu’i yon tan dang, 4) bdag dang gzhan gyi don mi nyams pa’i yon tan no.1) de la bcom ldan ’das chos thams cad mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya bas mngon par byang chub pa’i yon tan bstan te, mngon par byang chub pa yang rnam pa gnyis te, a) chos thams cad mngon par byang chub pa dang, b) mnyam pa nyid mngon par byang chub pa’o; de la a) chos thams cad mngon par byang chub pa ni ming dang mtshan ma dang rnam par rtog pa rnams phyin ci ma log par thugs su chud pa’o; b) mnyam pa nyid mngon par byang chub pa ni de bzhin nyid thugs su chud pa ste; de la a) chos thams cad mngon par byang chub pas ni thogs pa med pa’i ye shes dang ldan par bstan te, b) de bzhin nyid mngon par byang chub pas ni chags pa med pa’i ye shes dang ldan par bstan to.2) chos kyi ’khor lo rab tu bskor, slob ma shin tu dul ba mtha’ yas pa’i tshogs ni mnga’ zhes pa’i tshig ’di gnyis kyis chos ’chad pa’i yon tan bstan to.3) chos thams cad la dbang ni brnyes zhes bya ba la sogs pa’i tshig bzhis mthu’i yon tan bstan te, mthu yang skabs ’dir mngon par shes pa drug po rdzu ’phrul dang, lha’i mig dang, gzhan gyi sems shes pa dang, lha’i rna ba dang, sngon gyi gnas dran pa dang, ’chi ’pho dang skye ba shes pa dang, zag pa zad pa mngon par shes pa la bya ste. de la chos thams cad la dbang brnyes pas rdzu ’phrul gyi mngon par shes pa bstan te, lha’i mig gis kyang thag ring po na ’dug pa’i dngos po mngon sum du mthong ba la sogs pa’i sgo nas chos thams cad la dbang brnyes pa’i phyir rdzu ’phrul gyi nang du bsdu’o; sems can thams cad kyi bsam pa’i tshul ni shin tu mkhyen pas gzhan gyi sems shes pa dang lha’i rna ba dang sngon gyi gnas dran pa gsum bstan to; dbang po dam pa’i mchog ni brnyes pa dang sems can thams cad kyi nyon mongs pa’i bag chags kyi mtshams sbyor ba ’joms pa la mkhas pa gnyis kyis zag pa zad pa’i mngon par shes pa bstan te, zag pa ni nyon mongs pa la bya’o. de la zad pa yang gnyen po dang spang bar bya ba gnyis kyis bstan te, gnyen po ni dbang po’i mchog go; spang bar bya ba ni nyon mongs pa’i bag chags so.4) sangs rgyas kyi mdzad pa lhun gyis grub par rgyun ma chad ces bya bas bdag dang gzhan gyi don mi nyams pa’ yon tan bstan to.rnam pa gsum du na bcom ldan ’das chos thams cad kyi mnyam pa nyid ni mngon par rdzogs par sangs rgyas zhes bya ba la sogs pas sangs rgyas bcom ldan ’das kyi yon tan rnam pa brgyad bstan te, brgyad gang zhe na? 1) bdag gi don phun sum tshogs pa dang, 2) gzhan gyi don phun sum tshogs pa dang, 3) ’khor phun sum tshogs pa dang, 4) mthu phun sum tshogs pa dang, 5) thabs mkhas pa phun sum tshogs pa dang, 6) ’dogs pa phun sum tshogs pa dang, 7) bya ba rdzogs pa phun sum tshogs pa dang, 8) skyes bu’i mthu’i sbyor ba phun sum tshogs pa’i yon tan rnams bstan te, mdo’i tshig brgyad dang go rims bzhin sbyar ro.

平等正覺以成佛道 
善轉法輪 
開化無數諸學門徒 
而於諸法常得自在 
知眾生性曉了 
曉了諸根度於彼岸 
隨時方便除諸罣礙 
佛事無處住無所住

如來正覺覺平等法 
善轉法輪 
度無量眾 
於一切法而得自在 
知眾生意 
盡其根源 
善為眾生斷諸習氣 
雖為佛事心無所作

dge slong brgya stong phrag drug cu’i dge slong gi dge ’dun chen po dang thabs cig ste: 
thams cad kyang cang shes pa’i sems dang ldan pa, 
yang dag pa’i shes pas sems shin tu rnam par grol ba, 
nyon mongs pa’i bag chags kyi mtshams sbyor ba thams cad legs par ’joms pa la brtson pa, 
de bzhin gshegs pa chos kyi rgyal po’i sras, 
sangs rgyas kyi chos zab mo la gnas par mkhas pa, 
dmigs pa med pa’i chos las nges par byung ba, 
spyod lam mdzes pa phun sum tshogs pa, 
sbyin pa’i gnas chen por gyur pa, 
de bzhin gshegs pa’i bka’ la shin tu zhugs pa sha stag go.

mahatā bhikṣusaṃghena sārdhaṃ ṣaṣṭyā bhikṣuśatasahasraiḥ; 
sarvair ājāneyacittaiḥ; 
samyagājñāsuvimuktacittaiḥ; 
sarvakleśavāsanānusaṃdhisamudghātanābhiyuktais; 
tathāgatadharmarājaputrair; 
gambhīrabuddhadharmavihārakuśalair; 
anālambanadharmanirjātaiḥ; 
prāsādikeryāpathasaṃpannair; 
mahā_dakṣiṇīyais; 
tathāgatājñāsupratipannaiḥ;

c) [Qualities of the congregation of monks (śrāvakaparṣatsaṃpad):] With him was a great congregation of six million monks, 
all of them with disciplined minds, 
free [from the obscurations of vices (kleśāvaraṇa) ] in thought because of right knowledge [of the four noble truths], 
making efforts to subdue all habits of vice which are connections [to new births], 
sons of the Tathāgata, the king of religion, 
skilled in behaving according to the deep religion of the Buddha, 
perfected in the moments of existence beyond objectification, 
perfected by their gracious behaviour, 
very worthy of gifts [as the fruit of giving to them will be great], 
punctilious in following the instructions of the Tathāgata.

dge slong brgya stong phrag drug cu’i dge slong gi dge ’dun chen po dang zhes bya ba la sogs pas bcom ldan ’das kyi ’khor phun sum tshogs pa bshad de, ’khor de’ang rnam pa gnyis te; nyan thos kyi ’khor dang byang chub sems dpa’i ’khor ro. de la de bzhin gshegs pa’i bka’ la shin tu zhugs pa zhes bya ba yan chad kyis ni nyan thos kyi ’khor phun sum tshogs pa bstan to, de man chad kyis ni byang chub sem dpa’i ’khor phun sum tshogs pa bstan to.8b2-4: de la dge slong brgya stong phrag drug cu zhes grangs nges pa bstan pa yang sngon bcom ldan ’das las sdud pa pos mdo sde ’di thos pa’i tshe lha dang klu la sogs pa tshe ring po rnams kyang ’khor de na ’khod pa de nyid phyis mdo sde ’di sdud pa’i tshe na yang ’khod de, grangs nges pa ’dis ma ’khrul pa’i don rtags su rung zhing phyi ma rnams yid ches pa bya ba’i phyir smos so. dge slong zhes bya ba ni skabs ’dir nyon mongs pa bcom pa la bya’o; dge ’dun zhes bya ba ni lta ba dang spyod pa la sogs pa mthun pas lta ba gzhan gyis mi phyed pa la bya’o; chen po zhes bya ba ni rgyun du zhugs pa la sogs pa’i ’bras bu thob pa la bya’o; gnyis su na nyon mongs pa bcom pas na chen po zhes bya’o. Cf. Rgvbh. p.523. 
8b4-9a3 compares the discipline of the disciple with that of a well-bred horse with eight specified qualities. The eight following bhikṣu-qualities are stated to be related to these. thams cad kyang cang shes pa’i sems dang ldan pa zhes bya ba ni cang shes kyi yon tan brgyad po 1) dul ba’i yon tan des shing g.yung brtan che ba dang, 2) mi srun pa med pa’i yon tan grogs la za ’phra la sogs pas mi ’tshe ba dang, 3) rgyu’i yon tan rta’i rigs dang yul sa bzang po nas skyes pa dang, 4) sems kyi yon tan ’gro ba’i gnas su ma phyin par bar ma dor zas la sems mi ’byung ste lam na bsnyab cing mi za ba dang, 5) mgyogs pa’i yon tan ’gro ba’i gnas su myur du phyin par byed pa dang, 6) tshad kyi yon tan gzugs byad bzang zhing bong che ba dang, 7) longs spyod kyi yon tan rtsa dang chas la ngan ma mi byed cing rtog pas mi ’chag pa dang, 8) lta ba’i yon tan ngam grog dang g.yang sa la sogs pa spangs te, lam bde ba mthong zhing rtsol ba de bzhin du ’phags pa nyan thos cang shes pa yang 1) dul ba’i yon tan dbang po mi rgod cing thul ba dang, 2) mi srun pa med pa’i yon tan grogs la mi ’tshe zhing ’gran mi nga ba dang, 3) rgyu’i yon tan de bzhin gshegs pa’ bstan pa las byung ba dang, 4) sems kyi yon tan chos gos dang bsod snyoms dang mal stan ngan ngon gyis chog shes shing gnas pas mtha’ na gnas te ’phags pa’i rigs kyis mgu ba dang, 5) mgyogs pa’i yon tan sa gong ma ma thob pa rnams myur du bsgyur te thob par byed pa dang, 6) tshad kyi yon tan dge spyod pa la brtson ’grus ha cang brtun pa dang le lo’i skyon du ma gyur par tshad gcig tu mi nyams par rgyun du spyod pa dang, 7) longs spyod kyi yon tan dad pas byin pa’i zas dang gos bsod nams su mi ’gyur zhing gnas ma yin par chud mi gson pa dang, 8) lta ba’i yon tan yang dag pa’i lta ba’i yon tan ldan zhing log pa’i lam spangs te dam pa’i lam du zhugs pa’i yon tan ’di brgyad dang ldan pa la cang shes pa zhes bya’o. tshig lhag ma brgyad ni yon tan de brgyad dang go rims bzhin du sbyar te. 
yang dag pa’i shes pas sems shin tu rnam par grol ba zhes bya ba ni ’phags pa’i bden pa bzhi kun tu shes pa dang rtogs pas nyon mongs pa’i sgrib pa las sems rnam par grol ba la bya’o. 
nyon mongs pa’i bag chags kyi mtshams sbyor ba thams cad legs pa ’joms pa la brtson pa zhes bya ba ni ’dod chags la sogs pa’i nyon mongs pa phung po phyi ma len pa’i nying mtshams sbyor ba ’joms pa la brtson zhes bya ba’i tha tshig go. 
de bzhin gshegs pa chos kyi rgyal po’i sras zhes bya ba la de bzhin gshegs pa’i sgra ni chos thams cad phyin ci ma log par thugs su chud pa la bya ste, de ltar thugs su chud pas chos thams cad la dbang thob pa ni rgyal po zhes bya’o, de’i gsung rab las byung ba’i phyir sras so. 
sangs rgyas kyi chos zab mo la gnas par mkhas pa zhes bya ba ni sangs rgyas kyi chos gang zag la bdag med pa dang rten cing ’brel te ’byung ba zab mo la dmigs shing spyod pa la mkhas zhes bya ba’i don to. 
Alternatively read ālambanadharmanirjātair – "perfected in the moments of existence that have as their object absence of the characteristic (nimitta) of views on a self (ātmadṛṣṭi) and so on" with ṭ. fol. 9a7: dmigs pa’i chos las nges par byung ba zhes bya ba ni bdag tu lta ba la sogs pa mtshan ma med pa’i dmigs pa las skye zhes bya ba’i don to. T2 p. 583a13: ¶]•ø™k•Õ yin zheng fa sheng confirms this to be an archaic reading, while T1 p. 184b1 has ṃL•Õ™ksh‘ wu sheng fa ren, equivalent to anutpattikadharmakṣānti or the like. 
spyod lam mdzes pa phun sum tshogs pa zhes bya ba ni spyod lam bzhi car bzang zhing mdzes pa’i don to. 
sbyin pa’i gnas chen por gyur pa zhes bya ba ni de dag la yon phul na rnam par smin pa’i ’bras bu dam pa thob par ’gyur bas lha dang mi rnams kyi bsod nams kyi zhing du gyur ces bya ba’i don to. 
de bzhin gshegs pa’i bka’ la shin tu zhugs pa sha stag go zhes bya ba ni de bzhin gshegs pa’i bka’ las rdul tsam ’gal bar mi byed ces bya ba’i don to.

與大比丘眾六百萬人俱 
 
心行和安 
消滅塵勞恩愛眾弊 
則是如來為法王子 
修深奧法 
因正法生 
威儀禮節進止光光 
為大眾祐 
親歸如來

與大比丘六百萬人 
 
善得解脫 
斷煩惱習 
悉是如來法王之子 
曉了甚深 
無生法忍 
成就威儀其行端嚴 
為眾福田 
善持諸佛所說教戒

byang chub sems dpa’i dge ’dun chen po dang thabs cig ste: 
sangs rgyas kyi zhing sna tshogs nas ’dus pa, grangs med, tshad med, dpag tu med, bsam gyis mi khyab, mtshungs pa med, dpe med, gzhal du med, bskyad du med, brjod du med pa’i byang chub sems dpa’ sems dpa’ chen po rnams thabs cig ste. 
sems kyi skad cig la sangs rgyas kyi zhing mtha’ yas pa rtsal gyis gnon cing, ’ong ba dang ’gro ba la mkhas pa, 
de bzhin gshegs pa thams cad la mchod cing rim gro byed par byung ba, 
sangs rgyas kyi chos mnyan pa dang yongs su tshol bas mi ngoms pa, 
rtag tu rgyun mi ’chad par sems can thams cad yongs su smin par bya ba la brtson pa, 
thabs dang shes rab dam pa’i mchog thob pa, 
sgrib pa med pa’i rnam par thar pa dang ye shes la rab tu gnas pa, 
rtog pa dang rnam par rtog pa dang spros pa thams cad las yang dag par ’das pa, 
thams cad mkhyen pa nyid kyi sa la nye bar gyur pa; 
sha stag la ’di lta ste: 1) byang chub sems dpa’ glog gi lha zhes bya ba dang, 2) byang chub sems dpa’ g.yul las rnam par rgya ba dang, 3) byang chub sems dpa’ rnam par snang ba’i snying po dang, 4) byang chub sems dpa’ rtsal gyis dpa’ ba dang, 5) byang chub sems dpa’ yid gnyis shin tu ’joms pa dang, 6) byang chub sems dpa’ sgra rnam par bsgrags pa dang, 7) byang chub sems dpa’ rnam par lta ba’i mig dang, 8) byang chub sems dpa’ mun pa dang bral ba dang, 9) byang chub sems dpa’ ’jam dpal la sogs pa byang chub sems dpa’ sems dpa’ chen po grangs med, dpag tu med, bskyad du med, bsam gyis mi khyab, mtshungs pa med, dpe med, gzhal du med, tshad med, brjod du med pa’i yang brjod du med pa dag dang thabs cig go;

mahatā ca bodhisattvagaṇena sārdhaṃ; 
nānābuddhakṣetrasaṃnipatitair asaṃkhyāpramāṇāprameyācintyāsamānupamātulyāparimitānabhilapyair bodhisattvair mahāsattvair sārdhaṃ; 
cittakṣaṇānantabuddhakṣetravikramavikrāntair āgatigatikuśalaiḥ; 
sarvatathāgatapūjopasthānābhyutthitair; 
atṛptabuddhadharmaśravaṇaparyeṣṭibhiḥ; 
satatasamitaṃ sarvasattvaparipācanānuyuktaiḥ; 
prajñopāyapāramiprāptair; 
anāvaraṇamokṣajñānapratiṣṭhitaiḥ; 
sarvakalpavikalpaprapañcasamatikrāntaiḥ; 
sarvajñabhūmyāsannībhūtais; 
tad yathā vidyuddevena ca bodhisattvena yuddhajayena ca bodhisattvena vairocanagarbheṇa ca bodhisattvena parākramavikrameṇa ca bodhisattvena vimatisamudghātinā ca bodhisattvena vighuṣṭaśabdena ca bodhisattvena vyavalokanacakṣuṣā ca bodhisattvena vigatatamasā ca bodhisattvena maitreyeṇa ca bodhisattvena mañjuśriyā caivaṃpramukhair asaṃkhyeyāprameyāparimitācintyāsamānupamāpramāṇānabhilāpyānabhilāpyair bodhisattvair mahāsattvaiḥ sārdham;

d) [Qualities of the congregation of bodhisattvas (bodhisattvaparṣatsaṃpad):] With him was also a great congregation of bodhisattvas. 
The bodhisattvas, the great beings, had assembled from different Buddha-fields and they were innumerable, their number was infinite, immeasurable, unthinkable, beyond measure, unspeakable 
They were possessed of the power to pass through infinite Buddha-fields in an instant [to hear teachings in the presence of Tathāgatas], and thus skilled in coming and going, 
ready to pay homage to and serve all the Tathāgatas, 
untiring in the quest to hear the religion of the Buddha, 
constantly striving to bring all beings to spiritual maturity, 
having attained the highest in skill in means and insight, 
established in unobstructed liberation and wisdom, 
transcending all thought-constructions, fictions and discursive thinking, 
near the stage of omniscience [the fruit, the stage of a Buddha] 
They were the bodhisattva Vidyuddeva, the bodhisattva Yuddhajaya, the bodhisattva Vairocanagarbha, the bodhisattva Parākramavikrama, the bodhisattva Vimatisamudghātin, the bodhisattva Vighuṣṭaśabda, the bodhisattva Vyavalokanacakṣur, the bodhisattva Vigatatamas, the bodhisattvas Maitreya and Mañjuśrī and so on, with innumerable bodhisattvas, great beings whose number was immeasurable, beyond measure, unthinkable, unequalled, incomparable, peerless, infinite, unspeakable, again unspeakable.

byang chub sems dpa’i dge ’dun chen po dang thabs cig ste zhes bya ba la sogs pas byang chub sems dpa’i ’khor phun sum tshogs pa bstan to. Cf. Rgvbh. p.523-24.9b2-6: de la byang chub ni zad la mi skye ba’i ye shes te, de nges par thob par sems pa la byang chub sems dpa’ zhes bya’o – "There awakening (bodhi) is knowledge of unbornness in the perishing things (kṣayānutpādajnyāna), and one having the intention surely to attain this is a bodhisattva."dge ’dun ni snga ma bzhin no. chen po ni 1) chos dang, 2) sems dang, 3) mos pa dang, 4) bsam pa dang, 5) tshogs dang, 6) dus dang, yang dag par ’grub pa’i mtshan nyid chen po rnam pa bdun dang ldan pa’i phyir te; de la 1) chos chen po ni byang chub sems dpa’ rnams la shes rab kyi pha rol tu phyin pa stong phrag brgya ba1 la sogs pa chos bstan pa shin tu che ba’i phyir ro; 2) sems bskyed pa chen po ni bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i phyir ro; 3) mos pa chen po ni chos zab cing rgya che ba de dag nyid la mos pa’i phyir ro; 4) bsam pa chen po ni sems can thams cad la phan pa dang bde ba skyed pa’i bsam pa dang ldan pa’i phyir ro; 5) tshogs chen po ni bsod nams dang ye shes kyi tshogs dpag tu med pa’i phyir ro; 6) dus chen po ni bskal pa grangs med pa gsum gyis byang chub ’thob pa’i phyir ro; 7) yang dag par ’grub pa chen po ni bla na med pa yang dag par rdzogs pa’i byang chub yang dag par ’grub pa’i phyir ro. 
sangs rgyas kyi zhing sna tshogs nas ’dus pa zhes bya bas ma ’ongs pa’i dus kyi skye bo chos don du mi gnyer ba dang le lo can gyi gnyen por bstan te; byang chub sems dpa’ chen po ’di lta bu dag kyang chos nyan pa’i phyir thag ring po nas ’du na, bdag cag thag nye ba na ’dug pa lta ci smos snyam pa’i sems bskyed pa’i phyir ro.Similar expression in Dbh. p. 222-25. ṭ. fol. 9b7-10a2: byang chub sems dpa’i yon tan phun sum tshogs pa yang rnam pa gnyis kyis bstan te, gnyis gang zhe na? ’di lta ste, 1) sangs rgyas la bsnyen bkur byed pa phun sum tshogs pa dang, 2) sems can yongs su smin par byed pa phun sum tshogs pa’o. sangs rgyas la bsnyen bkur byed pa phun sum tshogs pa’ang rnam pa gsum ste, a) tshegs chung ngus sangs rgyas mang po la bsnyen bkur byed pa dang, b) bsod nams spel bas bsnyen bkur byed pa dang, c) ye shes spel bas sangs rgyas la bsnyen bkur byed pa’o. 
sems kyi skad cig la sangs rgyas kyi zhing mtha’ yas pa mthu rtsal gyis gnon cing ’ong ba dang ’gro ba la mkhas pa zhes bya bas tshegs chung ngus sangs rgyas mang po la bsnyen bkur byed pa bstan te, de bzhin gshegs pa la chos nyan pa’i phyir sems kyi skad cig gcig la yang sangs rgyas kyi zhing brgya stong du rdzu ’phrul gyi rtsal gyis gnon cing ’ong ba dang ’gro ba la mkhas pa zhes bya ba’i don to.On āgatigati, cf. infra. 
de bzhin gshegs pa thams cad la mchod cing rim gro byed par byung ba zhes bya bas bsod nams spel bas sangs rgyas la bsnyen bkur byed pa bstan te, de ltar sangs rgyas kyi zhing mtha’ yas par skad cig gcig la yang chos nyan du ’gro ba de nyid kyis de bzhin gshegs pa la chos nyid kyi mchod cing rim gror byed pa yin te, der byung ba ni de lta bu spyod pa’i bdag nyid du spyod pa la bya’o. 
chos nyan pa dang yongs su tshol bas mi ngoms pa zhes bya bas ye shes spel bas sangs rgyas la bsnyen bkur byed pa bstan te, bdag gis sangs rgyas kyi chos yongs su smin par bya ba dang mnyan pa dang tshol bas chog mi shes shes bya ba’i don to. 
rtag tu rgyun mi ’chad par sems can thams cad yongs su smin par bya ba la brtson pa zhes bya bas sems can yongs su smin par bya ba phun sum tshogs pa bstan te, sems can gyi mtha’ ji srid yod kyi bar du sems can gyi don byed pas mi skyo ba’i phyir te, don du na tshig gcig po ’dis ni sems can yong su smin par bya ba phun sum tshogs pa spyir ston to. tshig lhag ma bzhis ni bye brag bstan te, de yang a) yongs su smin pa bla na med pa dang, b) yongs su smin pa don yod pa dang, c) yongs su smin pa mang ba dang, d) yongs su smin pa kha na ma tho ba med pa’o. 
de la thabs dang shes rab dam pa’i mchog thob pa zhes bya bas yongs su smin pa bla na med pa (a) bstan te, thabs kyis rgya che ba la mkhas pa dang, shes rab kyis zab pa la mkhas pa ’di gnyis kyis sems can yongs su smin par byed pa ni gzhan la med pas bla na med pa yin no. 
sgrib pa med pa’i rnam par thar pa dang ye shes la rab tu gnas pa zhes bya bas yongs su smin pa don yod pa (b) bstan te, nyan thos kyi rnam par thar pa lta bur shes bya’i sgrib pa dang bcas pa la gnas pa ma yin gyi, byang chub sems dpa’i rnam par thar pa cis kyang ma bsgribs pa dang, ye shes cis kyang ma bsgribs pa la gnas zhes bya ba’i don to. rnam pa gnyis su rnam par thar pa chud bar byed pa ni ye shes kyis byed de, ye shes de yang ji lta bu zhe na? ye shes sgrib pa med pa la gnas zhes bya bar yang bshad do. 
rtog pa dang rnam par rtog pa dang spros pa thams cad las shin tu yang dag par ’das pa zhes bya bas yongs su smin pa mang ba (c) bstan te, rtog pa ni rtsing bar rtog pa’o, rnam par rtog pa ni zhib mor rtog pa ste, rtog pa de nyid sems ma zhi ba’i mtshan ma yin pas spros pa zhes bya’o. de dag spangs pa ni yang dag par ’das pa’o. 
thams cad mkhyen pa nyid kyi sa la nye bar gyur pa sha stag ces bya bas yongs su smin pa kha na ma tho ba med pa (d) bstan te, sangs rgyas kyi sa kun du ’od thob tu nye zhes bya ba’i tha tshig ste, ’dis ’bras bu phun sum tshogs pa yang bstan to. The samantaprabhā buddhabhūmiḥ is mentioned as Mvy III no. 102 and Dharmasaṃgraha no. 65. 
The list of bodhisattvas is relatively short. Some names are found in other texts: Vidyuddeva in PraS § 15D and Vkn p. 101, no. 33, Yuddhajaya is mentioned in To no. 4322, Vairocanagarbha in Gv p. 28 and Mmk p. 635, Parākramavikrama in Gv p. 34722, Vimatisamudghātin in Sdhmp p. 194, Vighuṣṭashabda in Gv p. 3879 and Mvy 6841. Vyavalokanacakṣus is not identified, while Vigatatamas is the name of a Buddha in Bhadra no. 111, Maitreya and Manyjushrī passim. The meanings of the names are explained in ṭ. fol. 10b6-11b1: byang chub sems dpa’ glog gi lha zhes bya ba la, glog ni ’gyur zhing mi rtog pa’i don, lha zhes bya ba ni rol pa’am spyod pa’i don te, mi rtog pa’i chos la rol pa’am spyod ces bya ba’i tha tshig go; byang chub sems dpa’ g.yul las rnam par rgyal zhes bya ba ni nyon mongs pa’i dgra’i g.yul las rgyal ba’o; byang chub sems dpa’ rnam par snang ba’i snying po zhes bya ba ni ’od ’phro rnam pa sna tshogs dang ldan pa zhes bya ba’i don to, snying po de lta bu ’byung ba’i gnas la bya’o, yang na sems can gyi don du sems can dang sems can ma yin pa’i dngos po sna tshogs su snang ba la bya ste, de nyid gtso bor gyur pa la snying po zhes bya’o; byang chub sems dpa’ rtsal gyis dpa’ ba zhes bya ba ni sa gong ma thob pa’i rnams thob cing gnon pa’i rtsal dang ldan pa’o; byang chub sems dpa’ yid gnyis shin tu ’joms pa zhes bya ba ni bden pa dang dkon mchog la sogs pa la yid gnyis su gyur pa ’joms pa’o; byang chub sems dpa’ sgra rnam par bsgrags zhes bya ba ni chos kyi seng ge’i sgra rnam pa sna tshogs sgrogs pa’o; byang chub sems dpa’ rnam par lta ba’i mig ces bya ba ni shes rab kyi spyan gyis sems can gyi don rnam pa sna tshogs la rab tu lta ba’o; byang chub sems dpa’ mun pa dang bral ba zhes bya ba ni mi shes pa’i mun pa thams cad spangs pa’o; byams pa zhes bya ba ni dus thams cad du byams pa’i ting nge ’dzin la snyoms par zhugs pa’i phyir ro; ’jam dpal zhes bya ba ni de bzhin gshegs pa rin po che’i snying po’i spyan sngar ’khor los sgyur ba’i rgyal po rtsibs kyi mu khyud kyi sras dbang po’i tshigs zhes bya bar gyur pa’i tshe byang chub sems bskyed pa na bcom ldan ’das des: rigs kyi bu khyod ni shin tu yon tan dang ye shes dang ldan pas na gang gi phyir sems can thams cad kyi don gyi phyir de ltar rab dang mchog gi blo gros bkra shis pa byas shing sangs rgyas kyi zhing gi yon tan bkod pa rab mchog bzung bas, rigs kyi bu, khyod ’jam dpal zhes bya’o zhes gsungs pa lta bu’o. sogs pa zhes bya ba ni grangs dpag tu med pa’i byang chub sems dpa’ rnams las ’dir gtso bor gyur pa rnams yon tan dang rjes su mthun pa’i cung zad cig smos su zad kyi, gzhan rnams sogs pa’i nang du ’dus te, ’khor ’di lta bu dang bcom ldan ’das thabs cig tu bzhugs so zhes bya bar sbyar ro. ’dir ’phags pa nyan thos kyi ’khor sngar smos la, byang chub sems dpa’ phyis smos pa yang, ’phags pa nyan thos rnams don nyung zhing bya ba nyung la de bzhin gshegs pa’i rag la brten pas rtag tu zhabs ’bring na nges par ’khod pa’i phyir sngar smos so; byang chub sems dpa’ rnams ni gzhan la rag la mi brten par ’jig rten gyi khams sna tshogs su sems can sna tshogs kyi don la de bzhin gshegs te, ma nges pas phyis smos so.

復與無極諸菩薩俱 
其數甚多不可稱限 
一切大聖神通已達逮得總持辯才無礙神智妙達不可攀喻一心念頃遊無量國 
供養十方諸如來眾 
明識所奉聽法無厭諮受奉宣 
常懷勤修訓誨群黎 
權智普備 
所度無極立無蓋門 
皆越妄想無應不應 
近一切智諸通慧地 
其名曰天明菩薩 選戰菩薩 照藏菩薩 除慢菩薩 勇步菩薩 眼根菩薩 離言菩薩 除冥菩薩 如是等類菩薩會者 浩浩皓皓不可思議德皆如是

復有菩薩摩訶薩眾 
其數無量不可稱計不可思議不可宣說 
是諸菩薩於一念頃能過無量無邊佛剎 
已曾供養過去諸佛 
諮受妙法無有厭足 
常勤教化無量眾生 
善解方便智慧具足 
其心安住無礙解脫 
善除憶想取相戲論 
近一切智悉是補處 
其名曰電天菩薩 勝諍菩薩 日藏菩薩 勇健菩薩 離惡意菩薩 遊行菩薩 觀眼菩薩 離闇菩薩 如是無量菩薩大士 德皆如是

II. Upodghāta;

Introduction

A list of the contents of the upodghāta then follows, gleng bslang ba yang rnam pa bdun gyis bstan te: a) bstan pa phun sum tshogs pa dang, b) bstan pa dang rjes su mthun pa’i ’od zer phun sum tshogs pa dang, c) bstan pa’i gzhi phun sum tshogs pa dang, d) ston pa’i bdag nyid chen po brjod pa phun sum tshogs pa dang, e) nges par gdon mi za ba’i gtam phun sum tshogs pa dang, f) dris pa la lan glan pas ’di ni bzhugs pa’i de bzhin gshegs pas gzhan gyi yon tan bsngags pa phun sum tshogs pa dang, g) mthu chen po bstan pa phun sum tshogs pa’o. a) de nas bcom ldan ’das byang chub sems dpa’i spyod pa la rab tu ’jug pa dang nges par ’byung ba zhes bya ba nas gsal bar mdzad do yang dag par rab tu ston to zhes bya ba’i bar gyis bstan pa phun sum tshogs pa bstan to; b) de nas bcom ldan ’das de lta bu shin tu rnam par nges pa’i don ’dus pa chen po’i le’u zhes bya ba nas lus dang sems rab tu tshim par gyur cing bdag nyid bde ba thams cad dang ldan pa snyam du shes pa’i bar gyis bshad pa dang rjes su mthun pa’i ’od zer phun sum tshogs pa bstan to; c) rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sngar zhes bya ba nas lhan cig tu ongs te de dag ’ong ba’i snga ltas so zhes bya ba’i bar gyis bstan pa’i gzhi phun sum tshogs pa bstan to; d) bcom ldan ’das kyis de skad ces bka’ stsal nas ring po ma lon par de nas de’i tshe zhes bya ba nas ’khor dang bcas te padma’i snying po de dag la skyil mo krung du ’khod do zhes bya ba’i bar gyis ston pa’i bdag nyid chen po brjod pa phun sum tshogs pa bstan to; e) de nas sangs rgyas kyi mthus tshe dang ldan pa shā ri’i bu stan nas langs te zhes bya ba nas ’gro ba dang ’ong ba med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba’i bar gyis nges par gdon mi za ba’i gtam phun sum tshogs pa bstan to; f) de nas tshe dang ldan pa sha radva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras zhes byas ba nas gang dag na byang chub sems dpa’ yongs su dag pa ’di lta bu dag ’khod pa’i sangs rgyas kyi zhing de dag ni shin tu nyung ngo zhes bya ba’i bar gyis dris pa lan glan pas ’di ni bzhugs pa’i de bzhin gshegs pa’i gzhan gyi yon tan bsngags pa phun sum tshogs pa bstan to; g) de nas tshe dang ldan pa sha radva ti’i bus zhes bya ba nas phyogs bcu’i sangs rgyas kyi zhing tshad pa nas chos nyan pa’i phyir ’dus so zhes bya ba’i bar gyis mthu chen po bstan pa phun sum tshogs bstan to.

de nas bcom ldan ’das byang chub sems dpa’i spyod pa la rab tu ’jug pa dang nges par ’byung ba sgrib pa med pa’i sgo zhes bya ba chos kyi rnam grangs; 
byang chub sems dpa’i lam bkod pa la dmigs pa; 
sangs rgyas kyi chos zab mo thams cad dang stobs bcu dang mi ’jigs pa yongs su ’grub pa’i ye shes kyi ’byung gnas; 
chos thams cad la dbang byed pa’i tshul dang gzungs kyi phyag rgya’i sgor ’jug pa; 
so so yang dag par rig pa shin tu rnam par nges pa la gzud pa’i sgor ’jug pa; 
mngon par shes pa chen po’i ye shes la gzud pa’i sgor ’jug pa; 
phyir mi ldog pa’i chos kyi ’khor lo; 
mi skye zhing mi ldog pa’i chos rab tu ston pa; 
bgrod pa gcig pa’i lam du yang dag par gzhol ba; 
theg pa thams cad theg pa gcig tu mtshungs pa nyid la yang dag par gzhol ba; 
tshul gcig pa’i chos kyi dbyings dbyer med pa la ’jug pa; 
sems can thams cad kyi bsam pa dang dbang po la gzud par bstan pa; 
snying po’i rjes su song ba’i chos rnam par nges pa; 
bdud kyi ’khor thams cad shin tu rnam par ’joms par byed pa; 
tshul bzhin gyi chos la gzud pa’i sgor ’jug pa; 
nyon mongs pa dang lta bar gyur pa thams cad ’dul ba; 
chags pa med pa’i shes rab dang ye shes kyi rjes su ’jug pa; 
mtha’ yas shing mtshungs pa med pa’i bsngo ba la mkhas pa’i thabs kyi ye shes bstan pa; 
sangs rgyas kyi chos thams cad kyi mnyam pa nyid kyi ye shes kyi rjes su ’jug pa; 
thogs pa med pa’i ye shes kyi byin gyi rlabs kyi sgor ’jug pa; 
chos thams cad kyi ji lta ba bzhin du shin tu gtan la bab par bstan pa; 
mi rtog rnam par mi rtog pa’i mnyam pa nyid la ’jug pa; 
rten cing ’brel bar ’byung ba zab mo khong du chud pa; 
bsod nams dang ye shes kyi tshogs chen po thams cad bsags pa; 
sangs rgyas kyi sku dang gsung dang thugs kyi mnyam pa nyid kyi rgyan gyi rjes su song ba; 
dran pa dang blo gros dang rtogs pa dang mos pa dang shes rab mi zad pa mngon par sgrub pa; 
nyan thos kyi theg pas gdul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa; 
rang sangs rgyas kyi theg pas gdul ba’i phyir lus dang sems rab tu dben pa’i shes pa; 
theg pa chen pos gdul ba’i phyir thams cad mkhyen pa’i ye shes kyi sar dbang bskur ba thob pa; 
de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa; 
gsung ngo, ston to, rab tu ston to, mos par mdzad do, ’dzin du ’jug go, klog tu ’jug go, shes par mdzad do, rnam par rig par mdzad do, rab tu shes par mdzad do, rab tu ’jug par mdzad do, ’grel to, rnam par ’byed do, gsal bar mdzad do, yang dag par rab tu ston to;

atha khalu bhagavān bodhisattvacaryāpraveśaniryātyanāvaraṇamukhaṃ nāma dharmaparyāyaṃ; 
bodhisattvamārgavyūhālambanaṃ; 
sarvagambhīrabuddhadharmadaśabalavaiśāradyapariniṣpattijñānākāraṃ; 
sarvadharmādhipateyanayadhāraṇīmudrāmukhapraveśaṃ; 
suviniścitapratisaṃvidavatāraṇamukhapraveśaṃ; 
mahābhijñājñānāvatāraṇamukhapraveśam; 
avaivartikadharmacakram; 
anutpādānāvartikadharmaprakāśanam; 
ekāyanamārgasamavasaraṇaṃ; 
sarvayānaikayānasamatāsamavasaraṇam; 
asaṃbhinnaikanayadharmadhātupraveśaṃ; 
sarvasattvāśayendriyāvatāraṇanirdeśaṃ; 
sārānugatadharmaviniścayaṃ; 
sarvamāramaṇḍalavidhvaṃsanaṃ; 
yoniśodharmāvatāraṇamukhapraveśaṃ; 
sarvakleśadṛṣṭigatadhamanam; 
asaṅgaprajñājñānānuvartakam; 
anantātulyapariṇāmanākauśalyopāyajñānanirdeśaṃ; 
sarvabuddhadharmasamatājñānānuvartakaṃ; 
apratihatajñānādhiṣṭhānamukhapraveśam; 
sarvadharmayathābhūtopadeśam; 
akalpāvikalpasamatāpraveśaṃ; 
gambhīrapratītyasamutpādādhigamanaṃ; 
sarvamahāpuṇyajñānasaṃbhāropacayaṃ; 
buddhakāyavākcittasamatālaṃkārānugatam; 
akṣayasmṛtimatigatyadhimuktiprajñābhinirhāram; 
āryasatyanayapraveśaṃ śrāvakayānavineyārthāya; 
kāyacittapravivekajñānaṃ pratyekabuddhayānavineyārthāya; 
sarvajñajñānabhūmyabhiṣekapratilambhaṃ mahāyānavineyārthāya; 
sarvadharmādhipateyanayapraveśaṃ tathāgataguṇodbhāvanārthāya; 
bhāṣate deśayati prakāśayaty ārocayati samādāpayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajayaty uttānīkaroti samprakāśayati sma.

a) [Qualities of the teaching (nirdeśasaṃpad):] Then the Lord, the discourse on religion called The Unobstructed Gate of Penetration into and Going Forth in the Practice of a Bodhisattva [being the body (kāya) of this sūtra], 
which [has the following properties (guṇa):] has the arrangement of the bodhisattva’s way as its object, 
is the source of the wisdom that accomplishes all the profound teachings of a Buddha [on selflessness in the person and the moments of existence], the ten powers and his intrepidities, 
is the entering of the gate which is the seal of retaining in memory, the method for mastering all moments of existence, 
is the entering of the gate leading to the well determined special kinds of knowledge, 
is the entering of the gate leading to knowledge of the great supernormal knowledges, 
is the wheel of religion never turning back [from the incomparable awakening (anuttarabodhi) ], 
is teaching the religion of not turning back, the religion of non-origination, 
is uniting to the way to be traversed alone, 
is uniting all ways in the sameness of the one way, 
is the entrance into the unadulterated totality of all moments of existence which is of one single principle, 
is the teaching of how to understand intentions and abilities in all beings, 
is determining the religion that conforms to the essential [which is not destroyed by the Evil One and the heretics], 
is the destruction of all regions of the Evil One, 
is the entering of the gate leading to the basic moments of existence, 
is subduing all vices and views, 
is in accordance with unhindered insight and knowledge, 
is teaching the knowledge of expedient means which is skill in transforming [into awakening] in an infinite and incomparable way, 
is in accordance with knowledge of the fact that all qualities of a Buddha are the same [and of one taste in being empty (śūnyataikarasa) ], 
is the entering of the gate into mastering the unhindered knowledge [in seeing all things without effort (anābhoga) ], 
is the teaching of all moments of existence such as they really are, 
is the entering into the sameness which is beyond thought-constructions and fictions, 
is the understanding of the deep dependent origination, 
is the gathering of the complete accumulation of great merit and knowledge, 
is in accordance with the sameness of the Buddha’s ornaments of body, speech and mind, 
is realization of imperishable recollection, intelligence, understanding, devotion and insight, 
is the entrance into the teaching of the noble truths for the sake of those to be educated by means of the disciples’ way, 
is knowledge of physical and mental isolation [like the rhinoceros (khaḍgaviṣāṇakalpa) ] for the sake of those to be educated by means of the isolated buddha’s way, 
is attainment of the consecration for the stage of omniscience [or buddhahood] for the sake of those to be educated by means of the great way, 
and is the entrance into the method for mastery [by knowledge] of all moments of existence for the sake of proclaiming the virtues of the Tathāgatas, 
he taught, pointed out, made clear, declared, made accepted, caused to be recited, made known, announced, explained, displayed, revealed, defined, proclaimed, and expounded.

bstan pa phun sum tshogs pa.The meanings of these terms are interpreted in ṭ. fol. 14a7-b6, vide infra in loco.12a2-5: de nas bcom ldan ’das zhes bya ba la sogs pas mdo sde’i lus dang yon tan bstan te, sngar smos pa’i gnas de na ’khor de lta bu dag dang thabs cig tu bzhugs nas mdo sde ’di lta bu gsungs so. rab tu ston to zhes ’byung ba’i tshig ’og ma dang sbyar ro. de la mdo sde’i lus ni byang chub sems dpa’i spyod pa la ’jug pa dang nges par ’byung ba sgrib pa med pa’i sgo zhes bya ste; byang chub sems dpa’i spyod pa ni mdo sde ’di las byang chub tu sems bskyed pa nas thabs la mkhas pa’i bar bstan pa rnams te; ’jug pa ni spyod pa de dag rtsom pa’o; nges par ’byung ba ni spyod pa de dag la zhugs pa’i dgos pa mthar phyin pa la bya’o; sgrib pa med pa ni de ltar ’jug cing ’byung ba la sgrib pa dang bar chad med pa’i don te; de lta bu dag mdo sde ’di las bstan pas na sgo zhes bya’o. 
byang chub sems dpa’i lam bkod pa la dmigs pa zhes bya ba nas de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa zhes bya ba’i bar du mdo sde ’di’i yon tan ston to. 
de la byang chub sems dpa’i lam bkod pa la dmigs pa zhes bya ba la byang chub sems dpa’i lam ni byang chub kyi sa rnams la bya’o; sa de dag gi rnam pa so sor gsal bar snang ba la bkod pa zhes bya ste, mdo sde ’dis de la dmigs pa ston pas na de skad ces bya’o. 
sangs rgyas kyi chos zab mo thams cad dang stobs bcu dang mi ’jigs pa yongs su ’grub pa’i ye shes kyi ’byung gnas zhes bya ba ni ming gis smos pa’i chos de rnams yongs su ’grub pa’i ye shes mdo sde ’di bstan pa las ’byung ba’i phyir ro. sangs rgyas kyi chos zab mo ni gang zag la bdag med pa dang chos la bdag med pa’o. buddhadharma also may mean "qualities of a Buddha", viz. bala and vaishāradya. 
chos thams cad la dbang byed pa’i tshul dang gzungs kyi phyag rgya’i sgor ’jug pa zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos thams cad khong du chud pa’i dbang ni don dang tsig mi brjed pa’i gzungs kyis byed de, gzungs kyi phyag rgya’i sgo phye na chos thams cad la dbang byed par ’gyur te, de lta bu mdo sde ’di las ston pas na sgor ’jug pa zhes bya’o. 
so so yang dag par rig pa shin tu rnam par nges pa la gzud pa’i sgor ’jug pa zhes bya ba ni chos dang don dang nges pa’i tshig dang spobs pa so so yang dag par rig pa bzhi legs par gtan la ’bebs pa mdo sde ’di las ston pas na gzud pa’i sgor ’jug pa zhes bya’o. 
mngon par shes pa chen po’i ye shes la gzud pa’i sgor ’jug pa zhes bya ba ni byang chub sems dpa’i mngon par shes pa drug po mdo sde ’di las ston pas na de skad ces bya’o; chen po ni ’jig rten gyi mngon par shes pa dang, nyan thos dang rang sangs rgyas kyi mngon par shes pa bas byang chub sems dpa’i mngon par shes pa che ba’i phyir ro. 
phyir mi ldog pa’i chos kyi ’khor lo zhes bya ba ni bla na med pa’i byang chub las phyir mi ldog pa’i thabs mdo sde ’di las ston pa’i phyir ro. 
mi skye zhing mi ldog pa’i chos rab tu ston pa zhes bya ba ni chos thams cad thog ma nas ma skyes pa dang bla na med pa’i byang chub las mi ldog pa’i tshul mdo sde ’di las ston pa’i phyir ro. 
bgrod pa gcig pa’i lam du yang dag par gzhol ba zhes bya ba ni theg pa gcig gi lam phyin ci ma log par ston pa zhes bya ba’o. 
theg pa thams cad theg pa gcig tu mtshungs pa nyid la yang dag par gzhol ba zhes bya ba ni gong ma nyid ’dis gsal bar bstan te, gong du bgrod pa gcig ces smos pa ste, bgrod pa gang dang gang gcig tu ston ce na? nyan thos dang rang sangs rgyas dang byang chub sems dpa’i theg pa gcig tu gsum char mtshungs par ston ces bya ba’i tha tshig go. 
tshul gcig pa’i chos kyi dbyings dbyer med pa la ’jug pa zhes bya ba ni chos kyi dbyings rnam par dag pa tshul gcig ste, sna tshogs su dbyer med pa mdo sde ’di las ston pa’i phyir ro. 
sems can thams cad kyi bsam pa dang dbang po la gzud pa bstan pa zhes bya ba ni sems can rnams kyi bsam pa gang la dad pa dang dbang po rno rtul la mkhas pa mdo sde ’di las ston pa’i phyir ro. 
snying po’i rjes su song ba’i chos rnam par nges pa zhes bya ba ni bdud dang mu stegs can la sogs pa phas kyi rgol ba rnams kyis mi tshugs shing bstan pa la snying po zhes bya ste, chos de lta bu mdo sde ’di las ston pa’i phyir ro. de bas na tshig ’og mas mtshon te: bdud kyi ’khor thams cad shin tu ’joms par byed pa zhes bstan to. 
tshul bzhin gyi chos la gzud pa’i sgor ’jug pa zhes bya ba ni mya ngan las ’das pa rjes su mthun pa’i chos la tshul bzhin gyi chos zhes bya ba ste, de la gzud pa ni mdo sde ’di las bshad pa’i phyir de skad ces bya’o. 
nyon mongs pa dang lta bar gyur pa thams cad ’dul ba zhes bya ba ni ’dod chags la sogs pa nyon mongs pa dang, bdag tu lta ba dang, mthar ’dzin par lta ba dang, log par lta ba dang, lta ba mchog tu ’dzin pa dang, tshul khrims dang brtul zhugs mchog tu ’dzin pa’i rnam pa lnga rnams spong ba’i thabs mdo sde ’di las bstan pa’i phyir ro. 
chags pa med pa’i shes rab dang ye shes kyi rjes su ’jug pa zhes bya ba ni yun ring po dang thag ring pos chod pa’i dngos po rnams la bsgribs pa med par shes pa’i shes rab dang ye shes skye ba’i thabs mdo sde ’di las bstan pa’i phyir te; shes rab ni chos thams cad kyi rang gyi mtshan nyid rnam par ’byed nus pa’o, ye shes ni shes rab kyis rnam par phye ba’i chos la spyi’i mtshan nyid du rtogs pa’o – "..... Insight (prajnyā) is able to discern the specific characteristics (svalakṣaṇa) of all moments of existence, while knowledge understands the general characteristics (sāmanyalakṣaṇa) of the moments of existence that have been discerned by insight". 
mtha’ yas shing mtshungs pa med pa’i bsngo ba la mkhas pa’i thabs kyi ye shes bstan pa zhes bya ba ni dge ba spyad do cog bla na med pa’i byang chub tu bsngo ba la mkhas pa’i thabs mtha’ yas shing mtshungs pa med pa’i ye shes ’gyur ba mdo sde ’di las bstan pa’i phyir ro. 
sangs rgyas kyi chos thams cad kyi mnyam pa nyid kyi ye shes kyi rjes su ’jug pa zhes bya ba ni stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad stong pa nyid du ro gcig par chud pa’i ye shes su ’gyur ba mdo sde ’di las bstan pas na ’di skad ces bya’o. 
thogs pa med pa’i ye shes kyi byin gyi brlabs kyi sgor ’jug pa zhes bya ba ni bsam zhing ’bad mi dgos par lhun gyis grub pa nyid du dngos po thams cad shes pa’i ye shes la thogs pa med pa’i ye shes zhes bya’o; ye shes de lta bu la gnas pa’am de lta bu’i mthu dang ldan pa la byin gyi brlabs zhes bya ste, de lta bu mdo sde ’di bstan pa las ’byung bas na de skad ces bya’o. 
chos thams cad ji lta ba bzhin du shin tu gtan la phab par bstan pa zhes bya ba ni byang chub kyi phyogs dang dang sa dang pha rol tu phyin pa la sogs pa sangs rgyas kyi chos rnams phyin ci ma log par mdo sde ’di las ston pa’i phyor ro. 
mi rtog rnam par mi rtog pa’i mnyam pa nyid la ’jug pa zhes bya ba ni rtog pa dang dpyod pa las ’das pa’i mnyam pa nyid mdo sde ’di bshad pa las ’byung ba’i phyir ro. 
rten cing ’brel bar ’byung ba zab mo khong du chud pa zhes bya ba ni chos rnams byed pa pos ma byas par rten cing ’brel bar ’byung ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bshad pa las de ltar khong du chud par ’byung ba’i phyir ro. 
bsod nams dang ye shes kyi tshogs chen po thams cad bsags pa zhes bya ba ni mdo sde ’di bshad pa’am, bstan pa las byang chub sems dpa’i bsod nams dang ye shes kyi tshogs chen po stsogs par ’gyur ba’i phyir ro 
sangs rgyas kyi sku dang gsung dang thugs kyi mnyam pa nyid kyi rgyan gyi rjes su song ba zhes bya ba ni sku dang gsung dang thugs gsum char yang don dam par ro gcig ste, mnyam pa nyid du gyur pa nyid zab pas na rgyan ces bya’o. de lta bu mdo sde ’di bshad pa las ’byung bas na rjes su song ba zhes bya’o. 
dran pa dang blo gros dang rtogs pa dang mos pa dang shes rab mi zad pa mngon par sgrub pa zhes bya ba ni dran pa la sogs pa ming gis smos pa’i rnams ’khor ba’i mtha’i bar du zad mi shes par ’gyur ba mdo sde ’di bshad pa las ’byung bas na de skad ces bya ste, dran pa la sogs pa ni sngar bshad zin; mos pa ni yid ches nas gzhan du mi ’gyur ba’o. 
nyan thos kyi theg pas ’dul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa zhes bya ba ni nyan thos kyi theg pas ’dul ba’i sems can rnams kyi phyir ’phags pa’i bden pa bzhi’i tshul yang ’di las ston pas na de skad ces bya’o. 
rang sangs rgyas kyi theg pas ’dul ba’i phyir lus dang sems rab tu dben pa shes pa zhes bya ba ni rang sangs rgyas kyi theg pas ’dul ba’i sems can rnams kyi don du bse ru lta bur spyad pa’i lus dang sems rab tu dben par shes pa yang mdo sde ’di las bstan pa’i phyir ro. 
theg pa chen pos ’dul ba’i phyir thams cad mkhyen pa’i ye shes kyi sar dbang bskur ba thob pa zhes bya ba ni theg pa chen po’i skal ba can gyi sems can rnams kyi don du sangs rgyas kyi sar dbang bskur bar ’gyur ba yang mdo sde ’di bstan pa las ’byung ba’i phyir de skad ces bya’o. 
de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa zhes bya ba ni sangs rgyas kyi chos thams cad thogs pa med par shes pa la chos thams cad la dbang byed pa zhes bya ste; chos thams cad shes na de bzhin gshegs pa’i yon tan yang rtogs shing ston nus par ’gyur te; de ltar ’gyur ba’i thabs la tshul zhes bya’o; tshul de lta bu mdo sde ’di bstan pa las ’byung bas na tshul la ’jug pa shes bya ste; de lta bu’i yon tan dang ldan pa’i mdo sde ’di gsung ngo, ston to, rab tu ston to zhes bya ba la sogs pa ni ’chad pa’i tshig gi rnam grangs su rig par bya’o. 
yang na gsung ngo shes pa ni bstan pa’o; ’og ma rnams ni bshad pa ste: de la ston pa ni tshig dang yi ge bzang pos ston pa’o, rab tu ston pa ni rigs pa dang mi ’gal ba’i don ston pa’o; mos par mdzad pa la sogs pa tshig lhag ma rnams ni gang zag bdun po lung gi stobs can dang, rtogs pa’i stobs can dang, mdor bstan pas go ba dang, spros te bstan pas go ba dang, the tshom can dang, mi shes pa dang, log par shes pa rnams kyi dbang du byas pa ste. de la lung gi stobs can ni skye bo de bzhin gzegs pa’i gsung rab kyi lung tsam la brten cing klog pa dang nyan pa la sogs pa byed pa ste, de’i ched du ni mos par mdzad, ’dzin du ’jug ste, mdo bshad pa’i tshe dang po mos par mdzad pa dang de’i ’og tu don dang tshig ma nor bar ’dzin du ’jug pa dang, phyis kyang mi brjed par kha don du byed du ’jug pa’i phyir ro. rtogs pa’i stobs can gyi gang zag gi ched du ni shes par mdzad, rnam par rig par mdzad, rab tu shes par mdzad de, de yang chos gsum pos bshad par bya ba dang, bsgrub par bya ba dang, thos par bya ba’i chos gsung rab kyi yan lag bcu gnyis dang, ’phags pa’i lam dang, mya ngan las ’das pa rnams shes par mdzad pa la sogs pa go rims bzhin du bya’o. mdor bstan pas go ba’i gang zag gi ched du ni ’jug par mdzad de, ’phags pa’i bden pa bzhi ming tsam bstan pas ’jug par mdzad pa’i phyir ro. spros te bstan pas go ba’i gang zag gi ched du ni ’grel te, bden pa bzhi la rnam pa bcu drug tu phye nas ston pa lta bu’o. the tshom can gyi gang zag gi ched du ni rnam par ’byed de, bden pa dang dkon mchog la sogs pa gang la the tshom du gyur pa de nyid rnam par gcad pa’i phyir gtan tshigs dang bcas pas rnam par ’byed do. mi shes pa’i gang zag gi ched du ni gsal bar mdzad de, yang nas yang du ston to. log par shes pa’i gang zag gi ched du ni yang dag par rab tu ston te, phyin ci ma log par ston ces bya ba’i tha tshig go.

爾時世尊入諸菩薩所願成行其法名曰無陰蓋門 
所謂莊嚴諸菩薩道甚深佛法 
正覺法力具無所畏 
聖慧之室遊於諸法而得自在 
攝總持印曉了辯才 
所入道門以大神通普至啟明 
講暢分別不退法輪 
 
 
等御諸乘 
通一法界無所破壞 
頒宣眾生諸根意性 
敏達堅要決一切法 
降伏魔場 
隨應順法皆能開化 
塵勞結著迷惑邪見六十二疑 
闡無礙智明解 
無際所勸助業尋為發遣 
入於諸佛平等道慧 
無施無望無處所門 
演說諸法如審真諦 
等處有想及與無想 
曉了深奧十二緣起 
積功累德不可稱限 
莊嚴諸佛身口意行 
志得由身所知無盡 
修四聖諦 
教授聲聞身心靜寂化緣覺乘逮 
一切智具阿惟顏興大乘學 
入一切法恣已獨步嘆詠如來功勳之德 
隨時宣示委靡撫恤訓誨以漸導闡法藏顯其處所除斯微翳開示明曜

爾時世尊入諸菩薩所行無礙諸法門經 
淨諸開士嚴妙道場 
十力無畏智慧成就 
獲得自在總持印門 
分別諸辯 
大神通門 
轉不退轉 
無生法輪 
通達諸法 
法同於一相 
於一相法不生分別 
知諸眾生根性無礙 
善能觀察諸法實相 
破壞一切諸魔境界 
入於通達善思惟門 
能除一切煩惱諸見 
無礙智慧 
善權方便 
一切佛法平等無二 
受持諸佛智慧之門 
演說諸法如真實相 
憶想取相入平等門 
入深因緣 
成就功德 
莊嚴佛身身口意業 
念意進持 
顯示四諦 
分別妙慧化聲聞故身心寂靜化緣覺故 
得一切智化大乘故入一切法得自在智 
讚歎如來諸功德故 
如是等門宣說開示教導分別

de nas bcom ldan ’das de lta bu shin tu rnam par nges pa’i don ’dus pa chen po’i le’u’i chos kyi rnam grangs ’di rgya cher yang dag par rab tu ston pa na, shar phyogs logs nas gser gyi ’od chen po snang bar gyur to. gser gyi ’od snang ba des rin po che bkod pa’i ’khor gyi khyams thams cad dang, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di yang gser gyi ’od chen po des snang bar gyur to. de bzhin gshegs pa’i ’od dang byang chub sems dpa’ dbang bskur ba thob pa rnams kyi ’od ma gtogs par, gang gzhan stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i nyi ma dang zla ba’i ’od dang, brgya byin dang tshangs pa dang ’jig rten skyong ba rnams kyi ’od dang, lha dang klu dang gnod sbyin dang dri za dang lha ma yin dang nam mkha’ lding dang mi’am ci dang lto ’phye chen po rnams kyi ’od dang, me dang nor bu dang rin po che dang glog dang skar ma rnams kyi ’od, de dag thams cad mog mog por byas te, zil gyis gnon cing mi gsal bar gyur to. gang stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i ’jig rten gyi bar na bsags pa’i gzugs su gyur pa dang mun nag mi snang bas - nyi ma dang zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbang che bas kyang lham me, lhan ne, lhang nger ma gyur pa - de dag kyang ’od des sa ler gyur to; ’od de la rtsva dang, shing gel ba dang, sman dang, nags tshal rnams sgrib par mi byed do; ri nag po rnams dang, gangs kyi ri dang, ri rab dang, khor yug dang, khor yug chen po dang, ri btang zung dang, ri btang zung chen po yang rung ste, ri’i rgyal po chen po thams cad kyang sgrib par mi byed de. mnar med pa’i sems can dmyal ba chen po yan chad thams cad du thal te, stong gsum gyi stong chen po’i ’jig rten gyi khams thams cad snang bar byas nas sa ler gyur to. gang sems can dmyal ba pa rnams sam, dud ’gro’i skye gnas pa rnams sam, gshin rje’i ’jig rten pa’i sems can rnams kyi lus la ’od des phog par gyur pa, de dag thams cad sdug bsngal gyi tshor ba med par gyur te, lus dang sems rab tu tshim par gyur cing bdag nyid bde ba thams cad dang ldan pa snyam du sems so;

atha khalu bhagavatā asminn evaṃrūpe suviniścitārthe mahāsaṃnipātaparivarte dharmaparyāye vistareṇa saṃprakāśyamāne pūrvasyāṃ diśi mahataḥ suvarṇasyāvabhāsasya prādurbhāvo ’bhūt. sarvaś ca ratnavyūho maṇḍalamāḍo ’yaṃ ca trisahasramahāsahasralokadhātus tenāvabhāsenāvabhāsitaḥ sphuṭo ’bhūt, tathāgatānām avabhāsam abhiṣekaprāptānāṃ ca bodhisattvānām avabhāsaṃ sthāpayitvā ye ’nye ’sya trisahasramahāsahasralokadhātor avabhāsāś candrasūryayor avabhāsaḥ śakrabrahmalokapālānām avabhāso devanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇām avabhāso ’gnimaṇiratnavidyunnakṣatrāṇām avabhāsas te sarve dhyāmīkṛtā jihmīkṛtā antarhitā anābhāsā abhūvann, asya ca trisahasramahāsahasralokadhātor lokāntarikāsu yāni saṃcitāni rūpagatāny andhakāratamisrā yatremāv api candrasūryayāv evaṃmahārddhikāv evaṃmahānubhāvau na bhāsato na tapato na virocataḥ tāny api tenāvabhāsena sphuṭāny abhūvan. taṃ cāvabhāsaṃ tṛṇagulmauṣadhivanaspatayo na cchādayati sma, kālaparvatā himavatsumerucakravāḍamahācakravāḍamucilindamahāmucilindā vā sarve mahāparvatarājā api na chādayanti sma, avīciparyantān mahānirayān sarvatrābhinirbhidya sarvatra sahasramahāsahasralokadhātur avabhāsitaḥ sphuṭo ’bhūt. yeṣāṃ narakāṇāṃ tiryagyonigatānāṃ yāmalaukikānāṃ sattvānāṃ kāyās tenāvabhāsena spṛṣṭās te sarve nirduḥkhavedanāḥ kāyacittapratarpitā aham eva sarvasukhasamarpita iti.

b) [Qualities of the radiance accompanying the teaching (nirdeśānugataraśmisaṃpad):] Then, as the Lord was explaining that discourse on religion, a section of “The Great Collection” with its well determined meanings, a great golden light appeared in the east. That golden light illumined the whole citadel adorned with jewels, as well as this system of threefold thousand great thousands of worlds. And except for the light of the Tathāgatas and the consecrated bodhisattvas, all other lights in this system of threefold thousand great thousands of worlds, the light of the sun and the moon, the light of Indra, Brahma or the protectors of the world, the light of gods, snake-gods, demons, celestial musicians, giants, divine birds, man-horses and great serpents, the radiance of fire, gems, jewels, lightning and the stars were all eclipsed, obscured and darkened. And even the forms heaped up in the spaces between the worlds of this system of threefold thousand great thousands of worlds, in utter darkness, where even the sun and the moon - having such great power, such great strength - do not shine, illuminate or shed beams, even they were illumined by that light. Grasses, bushes, herbs and trees did not obstruct that radiance, even black mountains, snow-mountains, Mt. Sumeru, Mt. Cakravāḍa, Mt. Mucilinda, Mt. Mahāmucilinda, and all the great kings of mountains did not obstruct it. And when it had penetrated everywhere, right down to the great Avīci hell, the whole of this system of threefold thousand great thousands of worlds was filled with light. And all the beings who were inhabitants of hell, animals or inhabitants of Yāma’s kingdom, whose bodies were touched by that light, thought: “I am in possession of every pleasure”, having no painful sensations, and being pleased in body and mind.

bstan pa dang rjes su mthun po’i ’od zer phun sum tshogs pa bstan pa’i skabs su bab nas de nas bcom ldan ’das zhes bya ba la sogs gsungs te; de lta bu shin tu rnam par nges pa’i don ’dus pa chen po zhes bya ba ni mdo sde ’dis chos kyi don legs par gtan la phab pa mang po bstan pa ’dus pa’i phyir de skad ces bya’o.bstan pa dang rjes su mthun pa’i ’od zer yang yon tan rnam pa bzhis bstan te, 1) ’od zer gzhan rnams zil gyis gnon pa ni de bzhin gshegs pa’i ’od dang byang chub sems dpa’ dbang bskur ba thob pa rnams kyi ’od ma gtogs par zhes bya ba nas zil gyis gnon cing mi gsal bar gyur to zhes bya ba’i bar gyis bstan to. 2) mun nag sel ba ni gang stong gsum gyi stong chen po’i ’jig rten gyi khams zhes bya ba nas ’od des sa ler gyur to zhes bya ba’i bar gyis bstan te, nyi ma dang zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbang che ba zhes smos pa ni bar snang la rgyu ba dang, ’dam rdzab dang ’bru la sogs pa skems shing smin par byed pa dang, gling khams gang du ’char zhing snang bar byed pa der ’char zhing snang bar byed pa’i phyir ro. 3) sgrib pa med pa ni ’od de la rtsva dang shing gel ba zhes bya ba nas ’jig rten gyi khams thams cad snang bar byas nas sa ler gyur to zhes bya ba’i bar gyis bstan to. 4) sems can thams cad kyi lus dang sems tshim par byed pa ni gang sems can dmyal ba pa rnams sam zhes bya ba nas bdag nyid bde ba thams cad dang ldan pa snyam du shes so zhes bya ba’i bar gyis bstan to.Cf. Edg. s. v. lokāntarikā for the cliché.

于時東方自然出現大金色光。其光照此寶淨道場。及曜三千大千世界靡不周遍。大明[韙-是 光]曄皆蔽此土。日月釋梵及四天王。所有威曜悉不復現。大神妙天諸尊巍巍。天龍鬼神揵沓和阿須倫迦留羅真陀羅摩睺勒。光明悉歇。諸明月珠焰光寶珠。大火錠燎悉亦消滅。如來至真無極大光。諸阿惟顏菩薩身明獨顯現耳。其餘一切所有光明皆沒不現。此大千國迴遠懸絕窈隱闇冥。日月光明雖為廣大。威神巍巍不能及逮。照於彼鄉悉蒙光暉。其明不礙樹木牆壁須彌大山雪山黑山目鄰山大目鄰山鐵圍山大鐵圍山。其明通過照於三千大千世界。至無擇獄極於上方。地獄餓鬼畜生中者。其身皆荷此道明曜。眾苦悉除惱痛休息身心為安。各相慶賀自謂遭時。

時佛說是大集經時。於此東方自然出現大金色光。照此三千大千世界靡不周遍。除佛光明其中所有日月釋梵護世天王。諸龍鬼神乾闥婆。阿修羅．迦樓羅．緊那羅．摩睺羅伽。所有光明悉不復現。諸牆壁等樹木叢林。小山大山。目真鄰陀山。鐵圍山。大鐵圍山。及國土中間其光徹照。若此世界所有地獄皆蒙其光。其中眾生光觸身時。除一切苦受微妙樂。

rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sngar ’khor gyi dkyil ’khor gyi khor yug thams cad du rin po che sna bdun gyi pad ma kha tshon shing rta’i phang lo tsam, ’dab ma bye ba brgya stong du ma dang ldan pa, dri zhim pa, bkra ba, blta na sdug pa, kha dog dang ldan zhing, yid du ’ong ba, steng rin po che’i gdugs kyi dra bas g.yogs pa - ka tsa lin de ltar ’jam zhing reg na bde ba - bye ba phrag drug cu sa’i rum nas ’thon te mngon par ’phags so. rin po che’i pad ma de dag re re las dri gang byung ba’i dri des stong gsum gyi stong chen po’i ’jig rten gyi khams kun tu rgyas te; gang stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i lha dang mi’i spos, de dag thams cad pad ma’i dri des zil gyis non par gyur to. lha dang, mi dang, klu dang, gnod sbyin dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po gang rnams kyi sna’i rnam par rig pa la pad ma’i dri des phog pa, de dag thams cad kyang chos kyi dga’ ba dang ldan te, bdag nyid nyon mongs pa dang bral ba snyam du shes so; 
tshe dang ldan pa kun dga’ bos gser gyi ’od de dang pad ma bkod pa byung ba de dag mthong ngo. mthong nas kyang ngo mtshar du gyur, rmad du gyur nas stan las langs te, bla gos phrag pa gcig tu gzar nas, pus mo g.yas pa’i lha nga sa la btsugs te, bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to: bcom ldan ’das, ’od blta na sdug pa ’di lta bu ’di rab tu gda’ zhing, pad ma bkod pa sngon ma mthong, sngon ma thos pa ’di dag byung ba su’i snga ltas lags? de skad ces gsol pa dang, bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la ’di skad ces bka’ stsal to: kun dga’ bo, ’di ni shar phyogs nas byang chub sems dpa’ blo gros mi zad pa zhes bya ba byang chub sems dpa’ bye ba phrag drug cus yongs su bskor cing mdun du bdar nas lhan cig tu ’ong ste; de dag ’ong ba’i snga ltas so;

ratnavyūhe maṇḍalamāḍe bhagavato ’ntike parṣanmaṇḍalasya sarvatra parisamante ṣaṣṭikoṭiḥ saptaratnapadmānāṃ śakaṭacakrapramāṇavistārāṇām anekaśatasahasrakoṭipatrakāṇāṃ sugandhānāṃ citrāṇāṃ darśanīyānāṃ varṇikānāṃ manojñānām upari ratnacchatrajālena pracchāditānāṃ mṛdukācilindasukhasaṃsparśena mahīkukṣijātānām abhyudgacchati sma. teṣāṃ ratnapadmānām ekaikasya yo gandhas tena gandhena trisahasramahāsahasralokadhātuḥ parisphuṭo ’bhūt, ye cāsya trisahasramahāsahasralokadhātor devānāṃ manuṣyāṇāṃ ca gandhās te sarve tasya padmasya gandhenābhibhūtāḥ. yeṣāṃ ca devamanuṣyanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇāṃ ghrāṇavijñaptis tena gandhena vidhyate sma te sarve dharmaprītaya aham eva niṣkleśa iti; 
ayuṣmān ānandas taṃ suvarṇam avabhāsaṃ tāṃś ca padmavyūhān adrākṣīt. dṛṣṭvā cāścaryaprāpto ’dbhutaprāpta utthāyāsanād ekāṃśam uttarasaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat: ayaṃ bhagavann evaṃrūpo darśanīyo ’vabhāsaḥ saṃdṛśyate, ime ’dṛṣṭapūrvā aśrutapūrvāḥ padmavyūhāḥ prādurbhūtāḥ, kasyedaṃ pūrvanimittam? evam ukte bhagavān āyuṣmantam ānandam idam avocat: eṣa ānanda, pūrvasmād digbhāgād akṣayamatir nāma bodhisattvaḥ ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdham āgacchati, teṣām āgacchatāṃ pūrvanimittam.

c) [Qualities of the occasion for the teaching (nirdeśanidānasaṃpad):] All around the perimeter of the assembly in the presence of the Lord in the citadel adorned with jewels, sixty times ten millions of seven-jewel lotuses appeared, rising up out of the bowels of the earth, the size of a wagon wheel across, with several hundred thousand times ten millions of petals, sweet-smelling, of variegated colours, beautiful to behold, colourful, pleasing, covered with a net of jewel-parasols, soft and pleasant to touch like kācilinda tissue. The fragrance of each of those jewel-lotuses filled a system of threefold thousand great thousands of worlds, and whatever fragrance is found among gods and men in this system of threefold thousand great thousands of worlds was overcome by the fragrance of that lotus. As the sense of smell of gods, men, snakes, demons, celestial musicians, giants, divine birds, man-horses and great serpents was struck by that fragrance, they all thought “I am without vices”, and were happy with religion. 
The venerable Ānanda saw that golden radiance and that marvellous array of lotuses. Seeing them, he was greatly astonished and amazed, and getting up from his seat he put his cloak over his shoulder, and placing his right knee on the ground he bowed in the direction of the Lord with the palms of his hands joined, saying: - Lord, such a radiance, beautiful to behold, is seen; this array of lotuses, never seen before, never heard of before, has appeared. Of whom is this a presage? To Ānanda, having spoken thus, the Lord spoke these words: - This, Ānanda, is the presage of the coming of the bodhisattva Akshayamati, who is coming from the eastern quarter, together with sixty times ten millions of bodhisattvas who accompany him and attend upon him. It is the presage of their coming.

bstan pa’i gzhi phun sum tshogs pa yang rnam pa lngas bstan te, 1) rgyu phun sum tshogs pa ni rin po che sna bdun gyi padma zhes smos so. 2) tshad phun sum tshogs pa ni kha tshon shing rta’i ’phang lo tsam ’dab ma brgya stong du ma dang ldan pa zhes smos so. 3) dri phun sum tshogs pa ni dri zhim pa zhes smos so. 4) dbyibs phun sum tshogs pa ni bkra ba lta na sdug pa zhes smos pa’o. 5) kha dog phun sum tshogs pa ni kha dog dang ldan zhing yid du ’ong ba zhes smos pa’o. sa g.yo ba dang ’od zer gtong ba dang me tog gi char chen po ’bebs pa’i snga ltas gsum ni ’jig tshogs la lta ba spang bar dka’ ba rtsa nas dbyung ba dang, ma rig pa’i mun pa bsal ba dang, byang chub kyi phyogs kyi me tog gi char chen po dbab par bstan pa’i phyir ro. 
On pūrvanimitta v. Vkn, Lamotte p. 335 et n. 1; Edg s. v.

於佛左側寶淨道場。尋自然生六十億垓七寶蓮華。其香芬馥普悉流布聞莫不歡。其華柔軟大如車輪。光色煒曄葉無數億。百千寶成其形正圓。而斯華上施交露帳校飾珠蓋。其華所演甘美好熏。悉遍三千大千世界。此三千國諸天人民所有名香。值斯華香悉亦消索。天上世間所遊居類。荷此華香咸樂法香不好愛欲。 
於時賢者舍利弗。睹如是像無極光明清淨蓮華。驚喜無量。即從坐起行詣佛所。長跪叉手問世尊曰。今者所睹為何瑞應。現如是像顯大光明。清淨蓮華不可稱計。自昔已來未曾見聞。佛告舍利弗。有一菩薩名阿差末從東方來。與六十億菩薩俱。與眷屬圍遶欲至此土故前現瑞。

爾時佛前大眾之中。其地自然出六十億淨妙蓮華。好香流布種種莊嚴。諸華雜色悅可眾心。其華各有億百千葉。以寶羅網彌覆其上。華質柔軟猶如天衣。其有觸者受妙快樂是一一華所出諸香。遍滿三千大千世界。是世界中若天若人。所有諸香悉滅不熏。諸龍八部聞其香者。皆得妙喜漸離煩惱。 
爾時尊者阿難見是金色光明及諸蓮華白佛言。世尊。今此瑞應誰之所為。有是光明及諸蓮華。佛告阿難。有菩薩摩訶薩名無盡意。在此東方。與六十億諸菩薩俱。眷屬圍繞欲來至此故先現瑞。

bcom ldan ’das kyis de skad ces bka’ stsal nas, ring po ma lon par de nas de’i tshe byang chub sems dpa’ blo gros mi zad pas sa cher g.yo bar byed cing, ’od zer ni rab tu gtong ste, byang chub sems dpa’i rdzu ’phrul chen po dang, byang chub sems dpa’i mthu chen po dang, byang chub sems dpa’i rnam par ’phrul pa chen pos me tog gi char chen po ni ’bebs, sil snyan bye ba khrag khrig brgya stong dang glu rab tu len cing, byang chub sems dpa’ bye ba phrag drug cus yongs su bskor te mdun du bdar nas lhan cig tu rin po che bkod pa’i ’khor gyi khyams ga la ba der, bcom ldan ’das ga la ba der ’ongs te. lhags nas, bcom ldan ’das kyi spyan sngar steng gi bar snang la ta la bdun srid na ’khod nas, thal mo sbyar te, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di thams cad dbyangs kyis go bar byed cing, bcom ldan ’das la tshul dang ’dra ba’i tshigs su bcad pa ’di dag gis mngon par bstod do:;

evam ukte bhagavatācirād atha tasyāṃ velāyām akṣayamatir bodhisattvo mahāpṛthivīṃ kampayati raśmīn pramocayati sma, bodhisattvasya maharddhinā bodhisattvasya mahāvikurvāṇena mahāpuṣpavarṣaḥ pravarṣati sma, śatasahasrāṇi tūryakoṭinayutāni pravāditāni gītāś ca, ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdhaṃ yena ratnavyūho maṇḍalamāḍo yena bhagavāṃs tenopajagama. upagamya ca bhagavato ’ntike saptatālamātraṃ vayhāyasam upary antarīkṣe ’sthād, añjaliṃ kṛtvāsmin sarvasmiṃs trisahasramahāsahasralokadhātau svaram ādāyati, bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭuvati sma;

d) [Praising the greatness of the teacher (śāstṛmahātmyakīrtisaṃpad):] Not long after the Lord had spoken thus, the bodhisattva Akshayamati, shaking the earth, and emitting rays of light by the bodhisattva’s power, by the bodhisattva’s might, by the bodhisattva’s magic letting fall a great rain of flowers, and sounding a hundred thousand times ten million of hundred billions of cymbals as well as songs, arrived with sixty times ten millions of bodhisattvas who accompanied him and attended upon him where the citadel adorned with jewels was, where the Lord was staying. Having arrived he sat down in the air before the Lord, seven tāla-heights above the ground. Joining the palms of his hands he filled this system of threefold thousand great thousand worlds with sound and praised the Lord with these suitable verses:

(cf. also 11b2): ston pa’i che ba’i bdag nyid chen po brjod pa’ang yon tan rnam pa dgus bstan te: 1) thugs rje chen po’i yon tan dang, 2) ’jigs pa bdun med pa’i yon tan dang, 3) sems can gyi don byed nus pa’i mthu dang ldan pa’i yon tan dang, 4) ji ltar sems can gyi don mdzad pa’i yon tan dang, 5) ’khor ba dang mya ngan las ’das pa la mi gnas pa’i yon tan dang, 6) chos bdag med pa ston pa’i yon tan dang, 7) khams gsum gyi chos mi rtag pa’i rang bzhin can la ma chags pa’i yon tan dang, 8) sku’i yon tan dang, 9) brjod kyis mi langs pa’i yon tan mdor bsdus pas bstan to. The qualities correspond to the nine verses in the paragraph.For the expression cf. Kpv § 154 dashasu dikṣu shabdam ādāyati = phyogs bcur sgras go bar byed pa.

佛說未久。阿差末菩薩應時現身。與六十億菩薩俱進。則以菩薩無極威神顯大神足。開士變化震動佛國。奮大暉曜雨眾華香。亦復俱作百千伎樂。至於寶淨廣普道場。往詣佛所。住上虛空如處於地。叉手自歸。以一音聲請告三千大千世界。則以義偈。讚世尊曰。

未久之間。時無盡意即以神力。感動此地令大震動。放無量光雨種種華。億那由他諸天人等。作百千伎樂。與六十億諸菩薩眾周匝圍繞來至佛所。至佛所已尋於佛前住虛空中高七多羅樹。合掌向佛出微妙音。其聲遍聞大千世界。即以偈頌而讚歎佛。

1) | rdul med rdul dang bral ba dpa’ bo ’dod chags bral || ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs || skyon rnams bsal ba dri ma gsum dang tha ba spangs || rdul bral sangs rgyas thugs rje can la phyag ’tshal lo |;

1) Pure, without impurities, the hero whose covetousness is gone, your three eyes are purified and there is no obscuration in your wisdom; you have given up hate, rejecting the three kinds of moral filth and harshness, to the awakened without impurities I bow.

de la rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya ba la sogs pa tshigs su bcad pa gcig gis thugs rje chen pos bstod de; de yang sems can rnam pa bzhi po pha ma nye du dang, mu stegs can dang, byang chub sems dpa’ dang, dgra bcom pa rnams kyi snying rje las de bzhin gshegs pa’i thugs rje ni shin tu thugs brtse ba dang, rab tu mkhyen pa dang, shin tu rnam par dag pa dang, zab pa rnam pa bzhis go rims bzhin du khyad zhugs pas na thugs rje’i sgo nas bstod do.de la pha ma nye du bu tsha la snying brtse ba yod mod kyi, nyon mongs pa dang, log par lta ba dang, legs par mi lta ba dang, rab tu nyams pa dang, dman pa rnam pa lnga’i sgo nas shin tu snying brtse ba ma yin te; de’ang ji lta zhe na? bdag gir rtog pa las byung ba dang, sdug bsngal dang ldan pa’i yul tshol bar rtog pa dang, de dang mi ldan na yid mi bde ba’i zil gyis gnon pa dang ldan na dga’ bas yid bde ba’i ’dod chags skye ba rnam pa bzhis na nyon mongs pa’i snying rjer shes par bya ste, de bzhin gshegs pa’i thugs rje la skyon rnam pa de bzhi mi mnga’ bas na rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya ba’i tha tshig bzhi gsungs so. log par lta ba ni rtag pa dang bde ba la sogs pa phyin ci log tu lta ba’o; legs par mi lta ba ni ’phags pa’i bden pa bzhi ma rtogs pa ste; de bzhin gshegs pa’i thugs rje la skyon rnam pa de gnyis mi mnga’ bas ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs zhes bya ba’i tha tshig gnyis gsungs te, spyan gsum ni chos kyi spyan dang; shes rab kyi spyan dang, sangs rgyas kyi spyan no. de la rab tu nyams pa’i snying rje ni bu tsha la sogs pas yid dang ’gal ba zhig byas ma thag tu zhe sdang gi sems ’byung bas de’i tshe pha ma dang nye du’i snying rje rab tu nyams pa yin gyi, de bzhin gshegs pa la skyon de mi mnga’ bas skyon rnams bsal bas dri ma gsum dang tha ba spangs zhes gsungs te; zhes sdang gi kun nas dkris pa spangs pas ’gal ba cis kyang phyis zhe sdang mi skye ste, skyon rnams bsal ba yin la, ngo bo nyid kyis kun nas nyon mongs pa can du gyur pas dri ma zhes bya ba dang, dge ba’i lo tog gi zhing du ma gyur pas tha ba zhes bya ba dug gsum gyi bag la nyal spangs pas phyis kyang zhe sdang skye bar mi ’gyur ba’i phyir ro. dman pa’i snying rje ni gnod par byas pa dang phan ’dogs pa’i ngor lta ba ste, ’dis nga’i bu la gnod pa ’di byas so, phan pa ’di byas so zhes bdag dang bdag gir rtog pa’i gzhi las byung ba’i skyon de bzhin gshegs pa la mi mnga’ bas rdul bral zhes gsungs te; de lta bu’i shin tu thugs brtse ba dang ldan pa’i sangs rgyas thugs rje can la phyag ’tshal lo zhes bya bar sbyar ro.yang na mu stegs can rnams kyi snying rje ni rab tu shes pa ma yin te, skyon gyi rnam par rtog pa dang bcas pa dang, yon tan gyi rnam par rtog pa dang bcas pa dang, bdud dang phyir rgol ba ma bcom pa’i ’dod chags dang bral ba dang, shes pa rab rib dang bcas pa’i phyir te, sa ’og ma la rags par rtog pa dang, sa gong ba la zhi bar rtog pa dang, ’dod chags shas kyis spangs kyang bdud dang phyir rgol ba bcom nas ’dod chags dang bral ba ma yin pa dang, bdag dang bdag gir rtog pa’i rab rib dang bcas pa’i shes rab can de lta bu’i skyon de bzhin gshegs pa’i thugs rje la mi mnga’ bas rdul med rdul bral dpa’ bo ’dod chags bral ye shes rab rib mi mnga zhes gsungs te, bdud dang phyir rgol ba bcom pa’i ’dod chags dang bral ba yin pas na dpa’ bo ’dod chags bral zhes bya ste, gzhan ni tshig re re dang sbyar ro.byang chub sems dpa’ rnams kyi snying rje ni sangs rgyas kyi sa ma thob pa dang shes bya’i sgrib pa ma lus par ma spangs pa’i phyir shin tu rnam par dag pa ma yin te, de’i gnyen por spyan gsum rnam par sbyangs zhes gsungs so.dgra bcom pa rnams kyi snying rje ni rnam par rtog pa dang bcas shing, mi dmigs pa’i snying rje dang mi ldan pas na zab pa ma yin te, de’i gnyen por bcom ldan ’das kyi thugs rje spong ba dang yid la mdzad pa’i khyad par gnyis kyis zab par bstan te; de la spong ba’i khyad par ni kun nas dkris pa dang, bag la nyal spang bas skyon rnam par bsal ba dang dri ma gsum dang tha ba spangs pas bstan to; yid la mdzad pa’i khyad par ni rnam par mi rtog pa’i ye shes dang mi dmigs pa’i thugs rje dang ldan pa ste; de ni rdul bral zhes bya bas bstan to.rnam grangs gzhan du na ’di la bcom ldan ’das kyi thugs rje ni ye shes dang spangs pa’i khyad par gnyis kyis ’jig rten pa dang nyan thos rnams las khyad zhugs par bstan to. ye shes kyang mi mthun pa’i phyogs ’joms pa’i ye shes ye shes kyi rang bzhin te, mi mthun pa’i phyogs ni rnam par ’tshe ba’i kun nas dkris pa rdo dbyig la sogs pas ’phral du tho ’tshams pa dang, de’i bag la nyal sems la yod pa dang, de spong ba’i bar chad byed pa lta bu’i bdud dang, bdud de’i grogs su gyur pa ’dod pa’i ’dod chags te, de dag bcom pas spangs pas na rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya’o. ye shes kyi rang bzhin la yang gnyen por gyur pa’i ye shes dang gzigs pa’i ye shes gnyis yod de; gnyen por gyur pa ni de ma thag pa dang rnam par grol ba’i lam gyis bsdus pa’o; gzigs pa ni ’dus byas dang ’dus ma byas kyi chos thams cad thugs su chud pa ste; ye shes de gnyis dang ldan pas na ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs zhes bya’o. spangs pa’i khad par ni ’jig rten pa’i drang srong la sogs pa la yod kyang, nyon mongs pa spong ba’i lam gnyen po la yang sa ’og ma dang gong ma la rags pa dang zhi bar ’dzin pa’i lam dri ma can yod la, mi mthun pa’i phyogs nyon mongs pa che rim spangs pa’i phyir na tha ma yang yod pa lta bu bcom ldan ’das la mi mnga’ bas dri ma gsum dang tha ba spangs pa yang yin la, bag chags dang bcas pa’i skyon dang shes bya’i sgrib pa’i rdul dang bral ba’i phyir ’phags pa nyan thos rnams las kyang spong ba khyad zhugs te, de bas na skyon rnams bsal ba dang rdul bral zhes gsungs so.

聖雄捨貪欲 鮮潔無垢染 其慧除窈冥 施以清淨眼斷三垢勞惓 消盡眾瑕疵 永滅諸塵勞 今故稽首佛

清淨永離垢 勇健除諸欲 能滅眾塵勞 而得淨妙眼三垢荒穢等 善斷吐洗滅 一切皆無餘 稽首大慈覺

2) ’jigs dang bral zhing gti mug dra ba rnam par bsal || stobs bcu rgol ba’i tshogs kyis shin tu thul bar dka’ || log pa’i lam zhugs pha rol tshogs skrag mdzad || seng ge lta bur bsnyengs pa mi mnga’ sa la gshegs |;

2) Without fear, doing away with delusion, you of the ten powers are hard to subdue for loquacious opponents. You frighten those who walk faulty ways; you walk the earth like a fearless lion.

thugs rje’i dbang gis ’gro ba mtha’ dag sdug bsngal gzigs kyang, rang nyid ’jigs pa’i skabs med dam zhe na? ’jigs dang bral zhing gti mug dra ba rnam par bsal zhes bya ba la sogs pa tshigs su bcad pa gcig gis ’jigs pa bdun dang bral bar ston te, ’jigs pa dang bral ba ni yan lag go, lhag ma rnams ni nye ba’i yan lag ste, gti mug dra ba rnam par bsal zhes bya ba ni ma rig pa ’gags pas ’du byed ’gag pa nas sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’gag par ’gyur ro zhes ’byung bas rga ba dang, na ba dang, ’chi ba dang, ngan ’gror ltung ba’i ’jigs pa dang bral bar bstan to. stobs bcu ni gnas pa dang gnas ma yin pa mkhyen pa la sogs pa stobs bcu kun kyang shes rab kyi ngo bo yin te, de dag dang ldan pas ’tsho ba med pas ’jigs pa dang, tshigs su bcad pa med pas ’jigs pa gnyis dang bral bar bstan te; ’tsho’i mchog gi nang na shes rab kyi ’tsho ba ni mchog go zhes gsungs pa dang, stobs bcu dang ldan pa ni tshigs su bcad pa med pas mi ’jigs pa’i phyir ro. rgol ba’i tshogs kyis shin tu thub par dka’ ba dang, log pa’i lam zhugs pha rol tshogs skrag mdzad ces bya bas ’khor gyi nang du bag tsha bas ’jigs pa dang bral bar bstan te, mu stegs can la sogs pa phas kyi rgol bas mi thub pa dang, bdud la sogs pa log pa’i lam du zhugs pa’i tshogs skrag par mdzad pa’i phyir ro. de bas na ji ltar seng ge ni gang nas gang du ’gro yang rung, ’dug kyang rung ste, sa ’di’i steng na bag tsha ba dang ’jigs pa med pa, de bzhin du de bzhin gshegs pa thugs rje chen po dang ldan pa yang ’jigs pa bdun spangs te, ’jig rten ’di na bsnyengs pa mi mnga’ bar gshegs pa seng ge lta bur bsnyengs pa mi mnga’ sa la gshegs zhes bya’o.

棄去所破壞 化裂愚癡網 聖主有十力 畏者悉降伏超越於眾會 捨寂三放逸 獨步如師子 所遊無恐懼

除去諸怖畏 善滅無明網 十力聖主王 邪論不能伏外道異見人 皆悉懷怖畏 猶如師子王 獨步無所懼

3) lha yul sa steng na yang skyon rnams kun dang bral || khyod kyi yan lag dri ma mi mnga’ lam mer bzhugs || mun dang rab rib ma rig legs par rab bsal nas || sprin gyi dra ba las grol nyi ma bzhin du lhan ||;

3) In the celestial worlds your body, faultless and pure, is shining; having done away with ignorance dark and blinding you shine like the sun, freed from the net of the clouds.

de ltar thugs rje chen po dang ldan zhing bsnyengs pa dang bral yang de bzhin gshegs pa de sems can gyi don mdzad pa’i mthu mi mnga’ ba zhig ma yin nam zhe na? lha yul sa steng na yang skyon rnams kun dang bral zhes bya ba la sogs pa tshigs su bcad pa gcig gis sems can gyi don mdzad spyod pa’i mthu dang ldan par ston te, de bzhin gshegs pa’i sku ’od can skyon dang bral bas ’jig rten gyi khams kun tu khyab cing sems can gyi don mdzad do zhes bya ba’i tha tshig go. ’od de yang khyab pa dang, mthu dang ldan pa dang, sgrib pa med pa dang, gnas dang, rab tu gsal ba dang, mi gnas pa’i mya ngan las ’das pas bstan te; ’od de bsam gtan bzhi pa’i bar gyi lha’i yul dang mnar med pa’i sems can dmyal ba yan chad khyab pas na lha yul sa steng na yang zhes smos so. ’od kyi skyon rnams dang bral bas na mthu dang ldan pa ste, skyon rnams dang bral zhes bya ba dang sbyar ro. ’jig rten gyi khams kun tu khyab ste, sgrib pa med pas na kun zhes smos so. ’od de sku la gnas pas na khyod kyi yan lag dri mi mnga’ zhes smos so. ’od de yang rab tu gsal bas na lam mer bzhugs zhes smos so. mnyam par ma bzhag pa dang, mnyam par bzhag pa dang, nyon mongs pa med pa’i mi shes pa gsum bsal bas na ’khor ba dang mya ngan las ’das pa gang la yang mi gnas pa’i phyir ro. mun dang rab rib ma rig legs par rab bsal nas, sprin gyi dra ba las grol nyi ma bzhin du lhan zhes bya ste, sgrib pa gnyis kyi dra ba las grol ba’i de bzhin gshegs pa de sems can rnams kyi don la mngon par lhan zhing ’char zhes bya ba’i don to.

其離垢光明 無所不照曜 普念於一切 濟度眾瑕穢無明在蔽隱 消除諸闇塞 其光所照曜 如日出於雲

正覺淨光明 無垢普照曜 天人世間中 能離一切闇除盡眾闇冥 無有無明網 其光常明淨 如日出雲霧

4) ’gro ba ’di rnams mgon skyabs med cing sdug bsngal gyur || rga dang ’chi bas mnar cing gnas skabs ma mchis la || sems can mchog gis thugs brtse thugs rje bskyed mdzad nas || sman pa bzhin du rab tu grol bar mdzad cing gshegs ||;

4) The worlds are suffering, being without refuge and protection, tormented by old age and death, without any firm standing. But you, the greatest of beings, come here out of compasssion like a physician to free us.

de ltar thugs rje dang ldan zhing bsnyengs pa dang bral la sems can gyi don mdzad pa’i mthu mnga’ na ci’i phyir ’gro ba rnams khams gsum na gnas par snang zhe na? ’gro ba ’di rnams mgon skyabs med cing sdug bsngal gyur ces bya ba la sogs pa tshigs su bcad pa gcig gis ji ltar sems can gyi don mdzad pa’i yon tan gyis bstod de, de bzhin gshegs pa ni mdzad pa ma yin gyi sman pa dang ’dra bar nyon mongs pa’i nad bsal ba’i thabs ston par mdzad de, gang gyi phyir gnas skyabs ma mchis pas mgon skyabs med pa dang, rga ba dang ’chi bas mnar bas sdug bsngal bar gyur pa ’gro ba rnams la sems can gyi mchog de bzhin gshegs pas sdug bsngal gyi rgyu’i tshe na thugs rje dang, ’bras bu’i tshe na thugs brtse ba bskyed nas sman pa bzhin du rab tu grol bar mdzad cing gshegs te, sman pas bstan pa bzhin du sman ’thungs shing cho ga byas na nad las ldang bar ’gyur ba bzhin du de bzhin gshegs pas kyang sems can gyi nyon mongs pa’i nad bsal ba’i thabs bstan pa las nad pa dang ’dra ba’i sems can gang gis bka’ lung bzhin du bsgubs pa ni grol bar gyur la, gzhan rnams ni de lta ma yin no zhes bya ba’i tha tshig go.

諸有之淵海 無明闇甚深 其中多覺觀 勇溢而波浪不從他聞法 自然到彼岸 如蓮華在水 行世不染污

諸有之淵海 無明闇甚深 其中多覺觀 勇溢而波浪不從他聞法 自然到彼岸 如蓮華在水 行世不染污

5) ma rig pa dang gti mug srid mtsho rgal dka’ ba || nyon mongs rnam rtog rnam mnga’ dba’ klong mang po las || gzhan las ma gsan par ni bdag nyid rab rgal te || pad ma bzhin du chags pa mi mnga’ rnam par gshegs ||;

5) Out of the sea of existence, of ignorance and vices, hard to cross, out of the many billows of vice and fictions of all kinds you emerge by yourself, not having heard from others, you come here undefiled like a lotus.

de bzhin gshegs pa sems can gzhan ltar ’khor bar gnas shing ma grol ba zhig yin na ni bdag nyid ma grol bas gzhan dgrol bar yang mi spyod, ci ste mya ngan las ’das par gshegs na ni sems can rnams ji ltar dgrol bar mdzad ce na? ma rig pa dang gti mug srid mtsho rgal dka’ zhes bya ba la sogs pa tshigs su bcad pa gcig gis ’khor ba dang mya ngan las ’das pa la mi gnas par ston te, de la ma rig pa ni ’phags pa’i bden pa rgyur gyur pa gnyis mi shes pa’o; gti mug ni ’bras bur gyur pa gnyis mi shes pa ste; de gnyis kyis bskor ba’i khams gsum brgal bar dka’ ba’i srid pa’i mtsho chu lta bu’i ’dod chags la sogs pa nyon mongs pa dang, rba klong lta bu’i yul dang nye du la sogs pa rnam par rtog pa rnam pa mang du rba klong mang ba dang ldan pa las mkhan po dang slob dpon la sogs pa gzhan las ma gsan te, lung dang man ngag ma mnos par bdag nyid rab tu rgal to. de ltar srid pa’i rgya mtsho las brgal nas kyang ’phags pa nyan thos ltar mya ngan las ’das pa la gnas pa ma yin gyi, phyir yang srid pa’i rgya mtsho der sbyor zhing, sems can gyi don kyang mdzad la ji ltar padma chu las skyes kyang chu’i nyes pas mi gos pa bzhin du khams gsum gyi nyon mongs pas kyang mi gos pas, padma bzhin du chags pa mi mnga’ rnam par gshegs zhes gsungs so.

尊舍利御眾 化無明愚憃 聞已他人患 度之如船師化無數塵勞 所興眾妄想 其所遊居處 無著如蓮華

諸有之淵海 無明闇甚深 其中多覺觀 勇溢而波浪不從他聞法 自然到彼岸 如蓮華在水 行世不染污

6) chos ’di thams cad rang bzhin gyis ni bdag ma mchis || brag ca sgra skad bzhin du brten nas ’byung ba lags || ma bgyis byed pa po dang tshor ba ma mchis par ||’jig rten mgon po sems can phan phyir rab tu gsung ||;

6) All these moments of existence are essentially without a self, they arise under certain conditions, just like the sound of an echo. Lord of the world, for the good of living beings you teach that they are not made, there is no maker, no entity to experience them either.

de ltar ’khor ba na sems can gyi don mdzad pa’i tshe chos ji lta bu zhig ston zhe na? chos ’di thams cad rang bzhin gyis ni bdag ma mchis zhes bya ba la sogs pa tshigs su bcad pa gcig gis chos bdag med pa ston par bstod de, ’jig rten gyi mgon po de bzhin gshegs pa sems can phan pa’i phyir phung po dang khams la sogs pa’i chos thams cad byed pa po dang tshor ba po med cing dbang phyug gis ma byas la brag ca dang ’dra ba dang, bdag med par gsungs so zhes bya ba’i tha tshig go. rnam pa gcig tu na chos thams cad bdag med pa dang, rkyen las byung ba dang, byed pa pos ma byas pa dang, nang na byed pa’i skyes bu med par ’jig rten mgon po sems can phan phyir rab tu gsungs zhes bya bas sbyar ro.

了一切諸法 本淨是寂寞 口所演音聲 悉從因緣生無本橫造作 由習而致此 愍世懷慈哀 降訓於眾生

一切諸法本 其性無有我 譬如山谷響 皆從眾緣生眾生本無性 無作無受者 而能為此故 生於大慈悲

7) ’jig rten chos rnams ’jig rten ri yi chu bzhin g.yo || mi mkhas skye bos bsten pa snying po ma mchis pa || chos rnams thams cad ston ka’i sprin dang ’drar mkhyen nas || srid las rgal bar gyur cing srid pa kun la smod ||;

7) The ways of the world are changeable like a mountain brook in this world, still the ignorant cling to that which has no core. When knowing, however, that all moments of existence are like autumn clouds, they pass beyond existence, they despise existence.

de ltar chos thams cad bdag med cing rkyen las byung ba dang, ma byas shing nang na byed pa’i skyes bu med par thugs su chud nas sems can gzhan dag la ston pa tsam du ma zad kyi, ’jig rten chos rnams ’jig rten ri yi chu bzhin g.yo zhes bya ba la sogs pa tshigs su bcad pa gcig gis khams gsum gyi chos mi rtag pa’i rang bzhin can la ma chags pa’i yon tan gyis bstod de, ji ltar ri gzar po’i chu g.yo zhing mi rtag pa bzhin du lus dang longs spyod la sogs pa yang mi rtag pa la mi mkhas pa’i skye bo rnams kyis mi rtag par ma shes te, gzugs dang sgra la sogs pa ’dod pa’i yon tan rnams brten cing spyad pa de dag ni snying po gang yang med de ston ka’i sprin dang ’dra bar yid brtan du mi rung bar thugs su chud nas stong pa nyid dang mtshan ma med pa’i ting nge ’dzin gyis ni srid pa las brgal bar gyur cing, smon pa med pa’i ting nge ’dzin gyis ni phyis kyang mngon par dga’ ba med par srid pa kun la smod ces sbyor ro.

歸命如虛空 見一切如此 處在於世法 不動如大山眾生因無覺 習行不要業 雖遊習居處 皆度生死難

秋月草木零 盛熱河池竭 比智知世法 遷動不常住愚人所親近 聖智所呵棄 解法不牢固 獨拔渡有流

8) pad ma dkar po ’dab ma rgyas ’dra’i spyan mnga’ ba || nyi zla brgya bas lhag pa’i gzi brjid mnga’ ba po || ’jig rten kun na bstod cing bsngags pa bstod ’os pa || mi ’dul snyun dang bral ba khyod la phyag ’tshal lo ||;

8) Your eyes are like blooming lotus-flowers shining more than a hundred suns and moons; worthy of praise you are praised and extolled by the whole world, freed from the illness which is lack of discipline, to you I bow.

pad ma dkar po ’dab ma rgyas ’dra’i spyan mnga’ ba zhes bya ba la sogs pa tshigs su bcad pa gcig gis sku’i yon tan bstan te, bstod cing bsngags la bstod ’os pa zhes bya bas ni dus gsum dang sbyar ro. gdul ba’i gang zag rnams skal pa bzhin du ’dul bar mdzad pas mi ’dul zhes bya’o.

道眼甚鮮明 猶如青蓮華 其威神巍巍 如月之盛滿一切世間人 咸共諮嗟德 捨惱不樂俗 以故稽首佛

其面目開明 譬如優缽羅 微妙甚清淨 過百千日月所有過去世 及現在眾生 一切所讚歎 如來悉堪受調不調伏故 除熱得清涼 是故我今日 稽首無上尊

9) mi yi khyu mchog mtha’ yas pa yi pha rol gshegs || yon tan khyad par kun gyi pha rol byon gyur pa || bde bar gshegs kyi yon tan ’di dag dpag mi lang || sangs rgyas bsod nams zhing la mgo bos phyag ’tshal lo ||;

9) Mighty one, you have reached unlimited perfection, your qualities have been perfected in the most distinguished way, the qualities of the one who has left happily cannot be measured; I bow my head to the awakened one, the field of merit.

de bzhin gshegs pa’i yon tan ni bskal pa’i mtha’i bar du bgrang bar dka’ ba yin pas mi yi khyu mchog mtha’ yas pa yi pha rol gshegs zhes bya ba la sogs pa tshigs su bcad pa gcig gis brjod kyis mi lang ba’i yon tan mdor bsdus nas bstod de, ji ltar khyu mchog ni gzhan gyi dang por ’gro ba bzhin du lha dang mi rnams kyi nang nas ’dren pa khyu mchog dang ’dra ba, nyan thos dang rang sangs rgyas la sogs pa’i yon tan mang po mtha’ yas pa’i pha rol du gshegs te phul du byung zhing, stobs dang mi ’jigs pa la sogs pa ma ’dres pa’i yon tan kun gyi pha rol byon par gyur pa yin pas na sangs rgyas bcom ldan ’das kyi yon tan thugs rje chen po la sogs pa gong du smos pa ’di dang ’dra bar gzhan yang blos dpag par dka’ na, tshig tu brjod pa lta ci smos te; de lta bu’i yon tan dpag tu med pa mnga’ bas ’gro ba bsod nams ’dod pa rnams kyi rten dang, ’bras bu dang, phan yon che ba’i sangs rgyas bsod nams zhing la mgo bos phyag ’tshal lo zhes sbyar ro.

度世增上福 功德無有極 如人中牛王 頂禮佛福田

de nas byang chub sems dpa’ blo gros mi zad pa byang chub sems dpa’ bye ba phrag drug cu po de dag dang bcas pas bcom ldan ’das la tshul dang ’dra ba’i tshigs su bcad pa ’di dag gis mngon par bstod nas, steng gi bar snang las babs te, bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal nas, bcom ldan ’das la lan bdun bskor ba byas te, bcom ldan ’das kyis gnang nas, ’khor dang bcas te pad ma’i snying po de dag la skyil mo krung du ’khod do;

athākṣayamatir bodhisattvas tābhiḥ ṣaṣṭyā bodhisattvakoṭibhiḥ saha bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭūya, upary antarīkṣād avatīrya, bhagavataḥ pādau śirasābhivandya, bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya, bhagavatānujñātaḥ saparivāras teṣu padmagarbheṣu paryaṅkaṃ nyaṣīdat.

Having praised the Lord with these suitable verses, the bodhisattva Akshayamati together with the sixty times ten millions of bodhisattvas, came down from the sky above, greeting the Lord by bowing to his feet with his head and circumambulating him seven times [to purify the seven kinds of actions by body and speech]. And with the Lord’s permission they sat down in the calyxes of the lotuses with their legs crossed.

lan bdun bskor ba ni lus dang ngag gi las rnam pa bdun sbyang ba’i phyir ro.

於是阿差末。與六十億菩薩。頌此偈讚佛已。從虛空下稽首佛足。遶聖七匝卻坐蓮華。

爾時無盡意菩薩以如實讚讚歎佛已從空中下。及六十億諸菩薩眾頂禮佛足。禮佛足已右遶三匝。於華臺上結加趺坐。

de nas sangs rgyas kyi mthus tshe dang ldan pa sha ra dva ti’i bu stan las langs te, bla gos phrag pa gcig tu gzar nas, pus mo g.yas pa’i lha nga sa la btsugs te. bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to:;

atha khalu buddhānubhāvenāyuṣmāñ śāradvatīputra utthāyāsanād ekāṃśam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat:;

e) [Conversation to determine (niścayakathā):] Then, by the power of the Buddha, the venerable Śāradvatīputra got up from his seat, and having put his cloak over one shoulder he placed his right knee on the ground, and bowed in the direction of the Lord with the palms of his hands joined, saying:

nges par gdon mi za ba’i gtam phun sum tshogs pa. Both the translation and the reconstruction are doubtful, as it has been impossible to identify the expression elsewhere.

時舍利弗。承佛威神而前問言

爾時舍利弗白佛言

bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa ’di, gang nas mchis? de bzhin gshegs pa de’i mtshan dang ’jig rten gyi khams de’i ming ci zhes bgyi? ’jig rten gyi khams de ’di nas ji srid cig na mchis;

kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma, tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ?

- Lord, from where does this bodhisattva Akshayamati come? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere?

唯然世尊。阿差末菩薩為從何來。其佛所號。國土何類。世界遠近去是幾所。

世尊。是無盡意菩薩摩訶薩。從何處來。佛號何等。世界何名。去此遠近。

bcom ldan ’das kyis bka’ stsal pa: sha ra dva ti’i bu, de’i phyir khyod kyis byang chub sems dpa’ blo gros mi zad pa ’di la dris shig dang, ’di nyid khyod la ston to;

bhagavān āha: pṛccha tvaṃ, śāradvatīputra, tadartham imam akṣayamatiṃ bodhisattvaṃ, sa eva tvāṃ deśayiṣyati.

The Lord said: Śāradvatīputra, you should ask this bodhisattva Akshayamati, and he will instruct you.

tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la don rnam pa bzhi zhus pa las byang chub sems dpa’ blo gros mi zad pa ’di la dris shig ces gsungs pa ni dris pa ’di’i lan glan pas byang chub sems dpa’ rnams kyi shes rab dang spobs pa’i bdag nyid chen po brjod par bya ba’i phyir ro.

佛言。汝自以此問阿差末。當見發遣。

佛告舍利弗。汝可自問。無盡意當為汝說。

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod gang nas ’ongs? de bzhin gshegs pa de’i mtshan dang ’jig rten gyi khams de’i ming ci zhes bya? ’jig rten gyi khams de ’di nas ci srid cig na yod;

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: kutas tvaṃ, kulaputrāgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ?

Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, where do you come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere?

時舍利弗問阿差末。仁族姓子。所從來處去此遠近。其佛所號。世界云何。

時舍利弗。敬順佛教問無盡意。唯善男子從何處來。佛號何等。世界何名。去此遠近。

blo gros mi zad pas smras pa: gnas brtan sha ra dva ti’i bu la da dung du yang ’ong ba dang ’gro ba’i ’du shes ’byung ngam;

akṣayamatir āha: nanu tāvat sthavirasya śāradvatīputrasyāpi gatyāgatisaṃjñā bhavanti?

Akshayamati said: Do concepts of coming and going occur even to the elder Śāradvatīputra?

gnas brtan sha ra dva ti’i bu la da dung du yang ’ong ba dang ’gro ba’i ’du shes ’byung ngam zhes bya ba ni shā ri’i bu ’phags pa yin te, ’phags pa la lta ba phyin ci log dang, sems phyin ci log dang, ’du shes phyin ci log mi srid pa’i rigs na, khyod la da dung ’du shes phyin ci log gi ’du shes yod dam? zhes dgongs pa’i tha tshig go. bdag gis ’du shes ni yongs su shes so zhes bya ba ni phyin ci log gi ’du shes spangs pa’i sgo nas yongs su shes so zhes shā ri’i bus smras so. ’du shes yongs su shes pa dang ldan pa ni gnyis ka la blo mi ’jug na zhes bya ba ni de ltar ’du shes kun spangs pa’i sgo nas yongs su shes na ’ong ba dang ’gro ba’i ’du shes ’byung ba’i mi rigs na zhes bya ba’i tha tshig go.

時阿差末報舍利弗。耆年續有去來想乎。

無盡意言。唯舍利弗。有來想耶。

smras pa: rigs kyi bu, bdag gis ’du shes ni yongs su shes so;

āha: ahaṃ, kulaputra, saṃjñāḥ parijānāmi.

Śāradvatīputra said: Son of good family, I know concepts thoroughly.

舍利弗曰。唯族姓子吾想已斷

舍利弗言。唯善男子我知想已。

smras pa: btsun pa sha ra dva ti’i bu, ’du shes yongs su shes pa dang ldan pa ni gnyi ga la blo mi ’jug na, de ci’i phyir khyod ’di ltar gang khyod, gang nas ’ongs? snyam du sems;

āha: saṃjñāparijñātavī, bhadanta śāradvatīputra, na dvayamatiṃ praviśet, tat kasya hetor evaṃ te bhavet kas tvaṃ kuta āgata iti?

Akshayamati said: One knowing concepts thoroughly, Śāradvatīputra, does not indulge in duality of thought, so why do you think thus: Who are you, where do you come from?

阿差末曰。唯舍利弗。其想斷者志不懷二。何緣興念而發此問從何所來。

無盡意言。若知想者應無二相。何緣問言從何處來。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni bsdu ba’i tshig go; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni bsal ba’i tshig go. gang la bsdu ba’i tshig med pa dang bsal ba’i tshig med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, saṃkarṣaṇapadam etat, gatir iti, bhadanta śāradvatīputra, niṣkarṣaṇapadam etat. yatra na saṃkarṣaṇapadaṃ na niṣkarṣaṇapadaṃ, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.[cn :: Vide Sanskrit fragments in vol. 1; this piece is from Pras. The text is changed according to the text of Akṣ; Pras seems to have changed the original at the end.];

’ong ba zhes bya ba de ni bsdu ba’i tshig go zhes bya ba la sogs pas ’du ba dang ’bral ba rnam par ’jig pa bstan te; ’ong ba ni ’du ba’o, ’gro ba ni ’bral ba’o; de lta bu’i ’gro ba dang ’ong ba ni ’gro ba po’i skyes bu yod na srid kyi, mu stegs kyis brtags pa’i skyes bu med de, gang zag la bdag med par chud pa’i ’phags pa rnams la ’ong ba dang ’gro ba med pa nyid ’phags pa rnams kyi ’gro ba’o zhes bshad do.

唯舍利弗。其有來者為合會跡。假使去者為別離跡。若令不會無別離者。彼無去來。其無去來為聖道行。

唯舍利弗。有來去者為和合義。如和合想。是無合無不合。無合無不合即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni las kyi rang bzhin gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni las kyi rang bzhin zad pa’i mtshan nyid do. gang la las kyi rang bzhin gyi mtshan nyid med pa dang las kyi rang bzhin zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, karmasvabhāvalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, karmasvabhāvakṣayalakṣaṇam etat. yatra na karmasvabhāvalakṣaṇaṃ na karmasvabhāvakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of action-nature, while going, reverend Śāradvatīputra, is the essential character of the end of action-nature. Where there is no essential character of action-nature, and no essential character of the end of action-nature, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa shā ra dva ti’i bu, ’ong ba zhes bya ba ni las kyi rang bzhin gyi mtshan nyid do zhes bya ba la sogs pas las dang las med pa rnam par ’jig pa bstan te; las kyang byed pa po yod na yod kyi, byed pa po med na las kyang med pas byed pa pos las byas kyang las kyi rang gi mtshan nyid de ’ong ba’o. byed pa po las ma byas na las kyi zad pa’i mtshan nyid de ’gro ba’o. de lta bu’i ong ba dang ’gro ba ’phags pa la mi srid de, de gnyis med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba’i tha tshig go.

唯舍利弗。其有來者自然造相。若有去者罪福盡相。計罪福者為自然相。若於罪福盡諸相者則無有相。無往相者聖道所趣。

唯舍利弗。有來去者即是業相。如業相無作無非作。無作無非作即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni smon lam gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni smon lam zad pa’i mtshan nyid do. gang la smon lam gyi mtshan nyid dang smon lam zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, praṇidhānalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, praṇidhānakṣayalakṣaṇam etat. yatra na praṇidhānalakṣaṇaṃ na praṇidhānakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ;

Coming, reverend Śāradvatīputra, is the essential character of wishing, while going, reverend Śāradvatīputra, is the essential character of the end of wishing. Where there is no essential character of wishing, and no essential character of the end of wishing, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni smon lam gyi mtshan nyid do zhes bya ba la sogs pas smon pa dang smon pa med pa’i rnam par ’jig pa bstan te; las shig byas sam smon lam zhig btab pa las dngos po ’ga’ ’grub pa la ’ong ba zhes bya’o. smon lam kyang ma btab pa las kyang ma byas pa las dngos po ’ga’ ma ’grub pa la ’gro ba zhes bya’o. de yang smon pa po’i gang zag yod kyang de gnyis srid kyi, ’phags pa la ni de gnyis mi srid ces bya ba’i don to.

唯舍利弗。其有來者謂所願相。若有往者離於所願。其所願相離所往相則聖道相。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni skye ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni ’gog pa’i mtshan nyid do. gang la skye ba’i mtshan nyid med pa dang ’gog pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, utpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, nirodhalakṣaṇam etat. yatra notpādalakṣaṇaṃ na nirodhalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of arising, while going, reverend Śāradvatīputra, is the essential character of cessation. Where there is no essential character of arising, and no essential character of cessation, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni skye ba’i mtshan nyid do zhes bya ba la sogs pas skye ba dang ’gag pa rnam par ’jig pa bstan te; dngos po ’ga’ sngon ma skyes pa las phyis skye ba ni ’ong ba zhes bya’o; dngos po skyes pa rnams ’gags pa ni ’gro ba zhes bya ste; de yang skye ba po’i gang zag yod kyang de gnyis srid kyi, de gnyis med par thugs su chud pa’i ’phags pa la mi srid ces bya ba’i don to.

唯舍利弗。其有來者為起生相。若有往者則為滅相。除生往相不起不滅。無所往者則聖道相。

唯舍利弗。有來去者是國土相。如國土相。無國土無非國土。無國土無非國土即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rnam par rig pa’i sgo’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rnam par rig pa’i sgo zad pa’i mtshan nyid do. gang la rnam par rig pa’i sgo’i mtshan nyid med pa dang rnam par rig pa’i sgo zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, vijñaptimukhalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, vijñaptimukhakṣayalakṣaṇam etat. yatra na vijñaptimukhalakṣaṇaṃ na vijñaptimukhakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of the way into information, while going, reverend Śāradvatīputra, is the essential character of the end of the way into information. Where there is no essential character of the way into information, and no essential character of the end of the way into information, there is no coming nor going: not coming nor going is the way of the saints.

On vijnyapti: btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba ni rnam par rig pa’i sgo’i mtshan nyid do zhes bya ba la sogs pas rnam par rig pa dang rnam par rig pa med pa ’jig pa’i mtshan nyid bstan te; rnam par rig pa yang lus dang, lus can dang, spyod pa po rnam par rig pa dang, spyod par bya ba rnam par rig pa dang, spyod pa rnam par rig pa dang, dus rnam par rig pa dang, yul rnam par rig pa dang, grangs rnam par rig pa dang, tha snyad rnam par rig pa dang, bde ’gro dang ngan ’gro rnam par rig pa ste; de la lus ni phung po lnga; lus can ni bdag spyod pa yang bdag nyid do; spyad par bya ba ni gzugs la sogs pa’i yul rnams; spyod pa ni mig la sogs pa’i dbang po rnams; dus ni ’das pa dang, ma ’ongs pa dang, da ltar gyi dus; yul ni lho byang shar nub la sogs pa’o; grangs ni gcig gnyis la sogs pa’o; tha snyad ni ’jig rten gyi tshig dang ming du byas pa la sogs pa’o; bde ’gro ni lha dang mi, ngan ’gro ngan song gsum ste; de lta bu’i rnam par rig pa so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to. The commentary seems based upon Mahāyānasaṃgraha II, 2, p. 2428-2522.

唯舍利弗。其有來者為訓誨門。若有往者教授盡索。生無教授無盡之門則趣聖道。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni ’ong ba’i yul lo; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni ’gro ba’i yul lo. gang la ’ong ba’i yul med pa dang ’gro ba’i yul med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa de ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, āgativiṣaya eṣaḥ, gatir iti, bhadanta śāradvatīputra, gativiṣaya eṣaḥ. yatra nāgativiṣayo na gativiṣayas tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, belongs to the sphere of coming, while going, reverend Śāradvatīputra, belongs to the sphere of going. Where there is no sphere of coming and no sphere of going, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni ’ong ba’i yul lo zhes bya ba la sogs pas yul dang yul med pa rnam par ’jig pa bstan te; ’ong bas yul mngon sum du ’gyur ba dang, ’gro bas yul dang bral pa gnyis yul dang yul can yod pa la srid kyi, ’phags pa rnams la ni de mi srid do zhes bya ba’i don to.

唯舍利弗。若有往來則墮於俗。無有去來乃謂為道。唯舍利弗。以消去來。除於當來及諸境界。乃趣聖道。

唯舍利弗。其有來者為現在相。若有去者為是離相。至於現在及去離相。則趣聖道。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rkyen gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rkyen zad pa’i mtshan nyid do. gang la rkyen gyi mtshan nyid med pa dang rkyen zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, pratyayalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratyayakṣayalakṣaṇam etat. yatra na pratyayalakṣaṇaṃ na pratyayakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of a condition, while going, reverend Śāradvatīputra, is the essential character of the end of a condition. Where there is no essential character of condition, and no essential character of the end of a condition, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni rkyen gyi mtshan nyid do zhes bya ba la sogs pas rkyen dang rkyen med pa rnam par ’jig pa bstan te; ’ong ba nyid gang du ’gro ba’i yul du phyin par byed pa’i rkyen yin te, de ’ong ba zhes bya’o; ’gro ba’i gnas su ma song ba dang phyin par byed pa’i rkyen med do; de la rkyen zad pa zhes bya ste, ’gro ba zhes bya’o. rkyen gyi mtshan nyid ’ong ba dang rkyen zad pa’i mtshan nyid ’gro ba gnyis so so’i skye bo la srid kyi, rkyen de lta bu ’phags pa rnams la mi srid ces bya ba’i don to.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rten cing ’brel bar ’byung ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rten cing ’brel bar ’byung ba zad pa’i mtshan nyid do. gang la rten cing ’brel bar ’byung ba’i mtshan nyid med pa dang rten cing ’brel bar ’byung ba zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, pratītyasamutpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratītyasamutpādakṣayalakṣaṇam etat. yatra na pratītyasamutpādalakṣaṇaṃ na pratītyasamutpādakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of dependent origination, while going, reverend Śāradvatīputra, is the essential character of the end of dependent origination. Where there is no essential character of dependent origination, and no essential character of the end of dependent origination, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba de ni rten cing ’brel bar ’byung ba’i mtshan nyid do zhes bya ba la sogs pas rten cing ’brel bar ’byung ba rnam par ’jig pa bstan te; ’ong ba la sogs pa’i rgyu dang rkyen gnyis ka la rten cing ’brel bar ’byung ba zhes bya ste, de la ’ong ba zhes bya’o, ’gro ba zhes bya ba de ni ’ong ba’i rgyu dang rkyen med pa la ’gro ba zhes bya ste; de la rten cing ’brel bar ’byung ba zad pa’i mtshan nyid do zhes bya’o; de yang so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to.

唯舍利弗。其有來者為是報應緣起之相。若有去者盡報應相。無有報應不起不滅。至於無相乃趣聖道。

唯舍利弗。有來去者即是緣想。如緣想無緣無非緣。無緣無非緣即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rgyu las byung ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rgyu las byung ba zad pa’i mtshan nyid do. gang la rgyu las byung ba’i mtshan nyid med pa dang rgyu las byung ba zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, hetukalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, hetukakṣayalakṣaṇam etat. yatra na hetukalakṣaṇaṃ na hetukakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of having a cause, while going, reverend Śāradvatīputra, is the essential character of the end of having a cause. Where there is no essential character of having a cause, and no essential character of the end of having a cause, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni rgyu las byung ba’i mtshan nyid do zhes bya ba la sogs pas rgyu med par rnam par ’jig pa bstan te; de la rgyu ni sa bon lta bu’o; rkyen ni spyi’i rkyen te, sa chu me rlung lta bu’o. ’ong ba zhes bya ba la ’ong ba’i rgyus ’ong bar byed pas na, rgyu las byung ba’i mtshan nyid do; ’ong ba’i rgyu med pa la ’gro ba zhes bya ste, rgyu las byung ba’i mtshan nyid zad pa’o; ’ong zhing ’gro ba’i rgyu sa bon lta bur gyur pa so so’i skye bo la srid kyi, de lta bu ’phags pa rnams la mi srid ces bya ba’i don to – ... "Cause (hetu) is like the seed, while condition (pratyaya) is the general condition, like earth, water, fire and wind. ... "

唯舍利弗。有去來者即因等生相。如因相。無因無非因。無因無非因即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba, de ni tha snyad kyi sgra dang, yi ge dang brda’o; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni tha snyad kyi sgra dang, yi ge dang brda yongs su shes pa’o. gang la tha snyad kyi sgra dang, yi ge dang brda med pa dang tha snyad kyi sgra dang, yi ge dang brda yongs su shes pa med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketā ete, gatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketaparijñaiṣā. yatra na vyavahāraśabdākṣarasaṃketā na vyavahāraśabdākṣarasaṃketaparijñā tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is an expression, a word, a syllable, a conventional sign, while going, reverend Śāradvatīputra, is the thorough knowledge of an expression, a word, a syllable, a conventional sign. Where there is no expression, no word, no syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, a conventional sign, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba de ni tha snyad kyi sgra dang, yi ge dang brda’o zhes bya ba la sogs pas tha snyad dang tha snyad med pa rnam par ’jig pa bstan te, ’jig rten gyi tha snyad dang, sgra dang, yi ge dang, brda sna tshogs la ’ong ba zhes bya’o; tha snyad dang, yi ge dang, sgra dang, brda sna tshogs shes pa’am khong du chud pa la ’gro ba zhes bya ste, de yang so so’i skye bo la srid kyi, ’jig rten gyi tha snyad dang, sgra dang, yi ge dang, brda’i ’ong ba dang ’gro ba lta bu ’phags pa rnams la mi srid ces bya ba’i don to.rnam pa gcig tu na ’ong ba dang ’gro ba rnam par ’jig pa’i tshig ’di rnams kyis byis pas kun tu brtags pa’i ’ong ba dang ’gro ba’i mtshan nyid dang, yongs su grub pa’i mtshan nyid la kun tu brtags pa’i mtshan nyid de rtag tu med pa dang; gang gis de ltar shes pa ni ’phags pa rnams kyi ’gro ba yin par ’ong ba zhes bya ba de ni bsdu ba’i tshig go zhes bya ba la sogs pa dang, gang la bsdu ba’i tshig med pa dang zhes bya ba la sogs pa dang, ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba la sogs pa dang rim pa bzhin sbyar ro. Translated in the introduction p. cxvi-vii as a Yogācāra statement.

唯舍利弗。其有來者隨俗緣合而致徑路。若有去者謂是音聲。言教文字為徑路也。設除音聲文字因緣徑路則趣聖道。

唯舍利弗。有去來者即是文字語言。如文字相。無文字無非文字。無文字無非文字即不去不來。不去不來者是聖行處。

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi; ci nas de lta bu sngon ma thos pa’i gnas rnams mnyan pa’i phyir ’dri’o;

athāyuṣmañ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: naivaṃrūpāya, kulaputra, pratibhānāya te yāvad eva tādṛśānām aśrutapūrvāṇāṃ sthānānāṃ śravaṇāya pṛcchāmi.

f) [The Tathāgata staying here praises the qualities of the other Tathāgata in answer to the question:] Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, I did not ask you for the sake of your eloquence, but to hear of such places I never heard of before.

(11b2, 12a1: dris pa la lan glan pas ’di na bzhugs pa’i de bzhin gshegs pas gzhan gyi yon tan bsngags pa phun sum tshogs pa.)rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi zhes bya ba ni blo gros mi zad pa ga las ’ong zhes bya ba la sogs pa dris pa yang byang chub sems dpa’ de’i shes pa dang spobs pa bgom zhing gong du smos pa lta bu’i chos ’di dag ’dri ba’i phyir ni ma yin gyi, mi ’dzums pa zhes bya ba’i ’jig rten gyi khams la sogs pa yon tan sngon ma thos pa rnams mnyan pa’i phyir ’dri’o zhes bya ba’i tha tshig ste, de bas na ci nas de lta bu’i sngon ma thos pa’i gnas rnams mnyan pa’i phyir khyod la ’dri’o zhes dngos su smos so.On the form of the comparison cf. Kpv no. 65. The piece is translated in accordance with the Dh text.Cf. Langkā index s. v. svacittadṛshyagati etc.

時舍利弗問阿差末。唯族姓子。吾今以此仁有辯才故欲相問。所以然者。欲得聽采本所未聞。

舍利弗言。唯善男子。汝今所說微妙事相。吾從昔來所未曾聞。向之所疑當還啟請。

rigs kyi bu, ’di lta ste dper na: yul btsas dang sho gam gcod pa’i mi zhig yod de; des mi reng ngam khur thogs te lam nas ’gro ba’i mi zhig la kye skyes bu, khyod ci zhig thogs? shes ’dri zhing, nga la yul btsas dang sho gam byin cig! ces zer ba; 
de bzhin du, rigs kyi bu, bdag cag nyan thos gzhan gyi sgra’i rjes su ’gro ba, gzhan las thos pa la mos pa bdag gi sems kyi rgyud la snang ba nye bar gnas pa rnams kyis rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa rnams la - gang las nyan thos dang rang sangs rgyas mang po ’byung bar ’gyur ba’i - theg pa chen po ’di rjes su gzung ba’i phyir dri bar bya ste;; 
de bas na, rigs kyi bu, khyod gang nas ’ongs, de bzhin gshegs pa de’i mtshan dang, ’jig rten gyi khams de’i ming ci zhes bya, ’jig rten gyi khams de ’di nas ji srid yod pa legs par ston cig!;

tad yathāpi nāma, kulaputra, kaścit puruṣo grāmyavetanaśulkagrāhako bhavet, sa puruṣaṃ śūnyaṃ vā bhāraharaṃ vā panthāto gacchantaṃ dṛṣṭvā, he puruṣa, tvaṃ kiṃ bharasīti pṛcchet, grāmyavetanaṃ śulkaṃ ca me dehīti brūyāt. 
evam eva, kulaputra, asmābhiḥ śrāvakaiḥ parato ghoṣānvayaiḥ parataḥ śrutādhimuktibhiḥ svacittagatidṛśyapratyupasthitaiḥ satatasamitaṃ tvadvidhān satpuruṣān asya mahāyānasyānugrahārthaṃ paripraṣṭavyam, yasmāc chrāvakāḥ pratyekabuddhāś ca bāhavo bhaviṣyanti. 
tasmāt, kulaputra, kutas tvam āgataḥ, tasya tathāgatasya nāma, tasya lokadhātor nāmeti kim, kiyaddūra itaḥ sa lokadhātur iti samyag deśayatu.

Son of good family, just like a man who is a collector of village fees or taxes, who asks a man with or without a load as he goes along the road: Hello there, my good man, what are you carrying? and then: Give me village fee and taxes [for the king]! 
in the same way, son of good family, we disciples, who following the words of others and having confidence in what we hear from others, are concerned only with what is to be seen in the course of our own thoughts [not like the bodhisattvas who strive to purify the thoughts of others], should always ask true persons like you so as to grasp [some of the goods, meaning or advantage (artha) of] this great way [which is the expedient (upāya) ], from which many disciples and isolated buddhas are likely to arise. 
Therefore, you should, son of good family, demonstrate as it is where you come from, what is the name of the Tathāgata there and the name of that world-sphere.

rigs kyi bu, ’di lta ste dper na zhes bya ba la sogs pas ’og nas ’byung ba’i don ’dri ba ’jig rten na grags pa’i dpe bstan te, ’jig rten na yul btsas dang sho gam gcod pa yang: ga las ’ongs, gar ’gro, ci khyer, zhes dris nas, ci khyer ba’i rdzas las nyung shas shig sho gam gcod pa, de bzhin du bdag cag nyan thos rnams kyang byang chub sems dpa’ chos kyi nor mang po dang ldan pa la theg pa chen po’i chos kyi don cung zad dri’o zhes bya ba’i don to – .... "The meaning is: We disciples ask the bodhisattvas having lots of religious riches for just a little of the goods (=meaning, artha) of the great way."de la yul btsas ni grong gi grong mi nyid sho gam gcod pa’o, sho gam ni rgyal po’i sho gam gcod pas sho gam bcad nas rgyal po la ’bul pa la’o.bdag cag nyan thos gzhan gyi sgra’i rjes su ’gro ba, gzhan las thos pa las mos pa zhes bya ba ni byang chub sems dpa’ ltar bdag gi shes rab kyis chos rnams rtogs par nus pa ni ma yin gyi, bdag cag nyan thos ni mkhan po dang slob dpon la sogs pas tshig gis bstan cing bshad pa’i sgra’i rjes su ’brang zhing, de nyid las dad pa dang mos pa skye zhes bya ba’i don to. bdag gi sems kyi rgyud la snang ba nye bar gnas pa zhes bya ba ni bdag cag nyan thos ni bdag nyid kyi rgyud gsal zhing dag par bya ba la brtson gyi, byang chub sems dpa’ ltar gzhan gyi rgyud rnam par dag par bya ba la brtson pa ni ma yin no zhes bya ba’i don to. rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa zhes bya ba ni bdag cag nyan thos rnams dus thams cad du khyod la sogs pa skyes bu dam pa byang chub sems dpa’ dam pa’i chos kyi nor mang po dang ldan pa la theg pa chen po’i don ’dri bar byed do zhes sbyar ro.gang las nyan thos dang rang sangs rgyas zhes bya ba ni theg pa chen po’i chos gang las nyan thos mang po dang rang sangs rgyas mang po skye zhing ’byung bar ’gyur ba’i, thabs theg pa chen po’i don rjes su bzung ba ste: theg pa chen po’i don rtogs par bya ba’i phyir dri’o zhes bya ba’i tha tshig go.

猶族姓子。關尹主者。應得推問出入往反。設有重貨。若復空行。欲得責稅故宜難詰。卿何所齎以時輸稅。 
唯族姓子。吾亦如是鄙等徒類為聲聞種。依猗他音而得解脫。合與緣響常宜諮受。諸正士等以用護斯將養大乘。從是出生聲聞緣覺。 
以是之故。善哉族姓子為。分別說所從來處。去此遠近。如來國土號字云何。

如主關人。若見空行若見擔者。即應詰問。汝所齎持悉是何物。若知種稷應收其稅。 
唯善男子。我等如是。從他聞法隨音聲解以自照心。是故我今應當諮稟。汝等大士。為護大乘出生無量聲聞緣覺。 
唯善男子。願為分別說其來處。

blo gros mi zad pas smras pa: btsun pa sha ra dva ti’i bu, de bzhin gshegs pa ’di khyod kyi mdun na bzhugs kyis, ’di la zhus shig dang des khyod la lan ldon par ’gyur te; ’khor thams cad kyang the tshom med par ’gyur ro;

akṣayamatir āha: ayaṃ, śāradvatīputra, tathāgataḥ puratas te niṣaṇṇaḥ; taṃ pṛccha, sa ca tvām pratiśroṣyati, sarvāvatī ca parṣan niḥsaṃśayā bhaviṣyati.

Akshayamati said: — Śāradvatīputra, as this Tathāgata is sitting just before you, ask him and he will answer you so that the whole assembly will be without doubt.

blo gros mi zad pas de bzhin gshegs pa la zhus shig ces smras pa yang bla ma la bstod pa dang, mkhyen pa stobs par bya ba’i phyir ro.

阿差末曰。唯舍利弗。如來在前便可啟問。當為發遣。眾會被蒙決諸疑網。

無盡意言。唯舍利弗。汝今自可諮請如來。如來當說斷汝疑網

de nas bcom ldan ’das la tshe dang ldan pa sha ra dva ti’i bus ’di skad ces gsol to: bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa ’di gang nas mchis? de bzhin gshegs pa de’i mtshan dang, ’jig rten gyi khams de’i ming ci zhes bgyi? ’jig rten gyi khams de ’di nas ji srid cig mchis? ’di ltar de bzhin gshegs pa de’i mtshan dang, sangs rgyas kyi zhing de’i ming thos nas, sems can dpag tu ma mchis grangs ma mchis pa rnams byang chub kyi phyir go cha ’tshal bar ’gyur bar de bzhin gshegs pas bstan du gsol, bcom ldan ’das bde bar gshegs pas bstan du gsol;

atha khalv āyuṣmāñ śāradvatīputro bhagavantam idam avocat: kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ? yathā tasya tathāgatasya nāma tasya ca buddhakṣetrasya nāma śrutvāprameyā asaṃkhyeyāḥ sattvā bodhaye saṃnāhaṃ saṃnatsyanti, tathāgato deśayatu, bhagavān sugato deśayatu!;

Then again the venerable Śāradvatīputra spoke these words to the Lord: Lord, where does this bodhisattva Akshayamati come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere? So that living beings whose number is without end, who cannot be counted, will put on the armour for the sake of awakening when they have heard the name of that Tathāgata, and the name of that Buddha-field, may the Tathāgata please teach us, may the Lord, the happy one please teach us!

sems can rnams byang chub kyi phyir go cha ’tshal bar ’gyur bar zhes bya ba ni de dag gi yon tan bshad pas ci nas kyang sems can rnams bla na med pa’i byang chub tu sems bskyed par ’gyur ba, de lta bur bshad du gsol zhes bya ba’i don to.

時舍利弗前問佛言。阿差末菩薩所從來處去是遠近。其佛所號。國土何類。其聞名者無央數人。咸發道意被大德鎧。

時舍利弗。即白佛言。唯願世尊。說是菩薩從何處來佛號何等世界何名去是遠近。若聞彼佛及世界名。則令無量無邊菩薩莊嚴菩提。

bcom ldan ’das kyis bka’ stsal pa: sha ra dva ti’i bu, de’i phyir legs par rab tu nyon la yid la zung shig dang, ngas khyod la bshad do. ’jig rten gyi khams de’i yon tan yongs su brjod pa dang, byang chub sems dpa’ de dag dang de bzhin gshegs pa de’i ming thos nas, dad pa dang mos pas de bzhin gshegs pa’i ye shes chags pa med cing sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o;

bhagavān āha: tena hi, śāradvatīputra, sṛṇu sādhu ca suṣṭhu ca manasikuru, bhaṣiṣye ’haṃ te; tasya lokadhātor guṇapradīpanaṃ teṣāṃ ca bodhisattvānāṃ tasya ca tathāgatasya nāma śrutvā, śraddhayādhimuktyā tathāgatasyāsaṅgānāvaraṇajñānān nottrasitavyaṃ, na saṃśayitavyam.

The Lord said: Because of that, Śāradvatīputra, listen well and intently, keep it in mind, and I will tell you. And having heard the elucidation of the qualities of that world-sphere, the names of those bodhisattvas and that Tathāgata, one should, with faith and confidence, have no fear and no doubts as to the unattached and unhindered wisdom of the Tathāgata.

sha ra dva ti’i bu de’i phyir legs par rab tu nyon la yid la zung shig dang ngas khyod la bshad do zhes bya ba la de’i phyir zhes bya ba ni gong du dris pa’i don rnams kyi phyir te, de dag de bshad na gal te legs par nyan rab tu nyan yid la ’dzin na ngas bshad gyis, gzhan du chos bshad pa’i char phab pa don med par ’gyur bas na mi bshad do zhes bya ba’i don to. legs par nyon zhes bya ba ni rna lhogs la sems rtse gcig tu nyon cig ces bya ba’i tha tshig go. rab tu nyon zhes bya ba ni bshad pa rnams phyin ci ma log par zung shig ces bya ba’i don to. yid la zung shig ces bya ba ni ma brjed par gyis shig ces bya ba’i don to. snod kha phub pa dang, mi gtsang bas gang ba dang, zhabs rdol ba lta bur mi ’gyur bar bya ba’i phyir ro. dris pa lan glan pa ’di na bzhugs pa’i de bzhin gshegs pas ’jig rten gyi khams kyi de bzhin gshegs pa’i yon tan phun sum tshogs pa bsngags pa yang mdor na rnam pa gsum gyis bstan te; gsum gang zhe na? gnas pa rnam par dag pa dang, gnas rnam par dag pa dang, bdag po rnam par dag pas bstan to. gnas pa rnam par dag pa yang yon tan rnam pa lngas bstan te, rgyu rnam par dag pa dang, rang bzhin rnam par dag pa dang, ’bras bu rnam par dag pa dang, las rnam par dag pa dang, sbyor ba rnam par dag pa ste, de yang lan gsum du bzlas te ston to. dad pa dang mos pas de bzhin gshegs pa’i ye shes chags pa med cing sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o zhes bya ba ni mi ’dzums pa’i ’jig rten gyi khams dang de na bzhugs pa’i byang chub sems dpa’ de dag dang, de bzhin gshegs pa’i yon tan bshad pa thos nas ye shes de lta bu mi srid do snyam du skrag pa dang, bden nam brdzun snyam du the tshom za bar ma byed cig ces bya ba’i don to. de la ye shes de shes bya thams cad la thogs pa med par mkhyen pas na chags pa med pa zhes bya’o; shes bya’i sgrib pa dang nyon mongs pa’i sgrib pa spangs pas na sgrib pa med pa’i ye shes zhes bya ba’o.

佛言。舍利弗。諦聽善思。彼世界名有稱功勳。及如來號若有聞者。勿得懷疑悉共信之。

佛告舍利弗。諦聽諦聽善思念之。吾今當說彼土功德及佛名號。汝聞是時勿懷疑懼。應當一心信受奉持。

de nas tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la: legs so zhes gsol nas, bcom ldan ’das kyi ltar nyan pa dang, bcom ldan ’das kyis ’di skad ces bka’ stsal to: - sha ra dva ti’i bu, sangs (S11a) rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa na, ’jig rten gyi khams mi ’dzums pa zhes bya ba yod de. de na de bzhin gshegs pa, dgra bcom pa, yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston te. byang chub sems dpa’ blo gros mi zad pa de nas ’ongs so. sha ra dva ti’i bu, ’jig rten gyi khams mi ’dzums pa de na nyan thos dang rang sangs rgyas rnams kyi ming yang med de, de bzhin gshegs pa de’i dge ’dun yang byang chub sems dpa’ ’ba’ zhig ste:; 
sngon yongs su sbyang ba byas pa; 
sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims dang, thos pa dang, bag yod pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa la rab tu gnas pa;; 
bzod pa’i stobs kyis khong khro ba med cing; 
byang chub tu brtson ’grus brtan pas dge ba’i tshogs bsags pa; 
bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa dang, mngon par shes pas rnam par rol pa; 
shes rab kyi ’od dang snang ba chen pos sangs rgyas kyi chos thams cad kyi tshig rab tu dbye ba bstan pa’i ye shes la mkhas pa; 
byams pa’i sems nam mkha’i dkyil dang mtshungs pa; 
snying rje’i bsam pa brtan pas sems can thams cad yongs su smin par bya ba’i cho ga shes pa; 
dga’ bas chos la yang dag par dga’ bar byed pa; 
nyes pa dang, rjes su chags pa dang, khong khro ba dang, nga rgyal shin tu spangs pa, btang snyoms kyis gnyis dang bral ba; 
stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la rab tu gnas pa; 
bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel bar byed pa; 
sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa; 
so so ci rigs par chos dang, nor dang shes pa rab tu sbyin pa; 
sems sa dang, chu dang, me dang, rlung dang mtshungs pa; 
pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa; 
g.yul las rnam par rgyal te, rgyal mtshan dang ba dan sgreng zhing mi zlogs par dpa’ ba; 
sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa; 
rten cing ’brel bar ’byung ba la ’jug pa, yod pa dang med pa dang gnyi ga’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa; 
bdag dang, bdag gi dang, sems can dang, srog dang, skye ba po dang, gso ba dang, skyes bu dang, gang zag dang, shed bu dang, shed las skyes dang, byed pa po dang, tshor ba po dang, rtag pa dang, chad pa dang, ’byung ba dang, ’jig pa dang lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba;; 
gzungs dang, mdo sde’i rgyal po dang, de bzhin gshegs pa’i phyag rgyas btab pa; 
chags pa med pa’i ye shes kyi byin gyi rlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa; 
sangs rgyas kyi rdzu ’phrul dang, rnam par ’phrul pa dang, cho ’phrul ston pas sangs rgyas kyi zhing mtha’ yas pa gnon pa dang, rnam par gnon pa dang, ’gro ba dang ’ong ba la mkhas pa; 
’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa; 
seng ge’i sgra mngon par bsgrags pa; 
sems can rab ’bring, tha ma thams cad kyi mdza’ bshes brtan pa, mya ngan las ’das pa la ’god pa; 
chos kyi sprin las ’brug gi sgra ’byung zhing rigs pa dang rnam par grol ba’i glog dang bdud rtsi’i char rab tu ’bebs pa; 
chos rin po che rab tu gtor bas, dkon mchog gsum gyi rigs mi ’chad par byed pa; 
nor bu rin po che lta bur bsam pa dag cing phyi nang du blo rab tu sbyangs pa; 
mtshan dang dpe byad bzang po’i mchog dang rang gi gzi brjid kyi rgyan dang dge ba’i rtsa ba brgya stong gis shin tu brgyan pa; 
sangs rgyas kyi chos thams cad la dbang bskur ba, skye ba gcig gis thogs pas rgyal tshab tu gyur pa; 
sems can thams cad kyi mos pa dang, rnam par grol ba dang, gdul bya ’dul ba’i cho ga shes pa; 
byang chub kyi sa’i snying po’i gdan gnon pa dang, rnam par gnon pa la mi ’jigs pa’i tshul shes pa; 
sangs rgyas thams cad kyi bya ba dang sangs rgyas kyi sku rab tu ston cing rab tu bzung ba dang tshar gcod pas sems la dpa’ zhing dbang byed pa dang bla na med pa’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ste; 
sha ra dva ti’i bu, bcom ldan ’das de’i dge ’dun ni byang chub sems dpa’ de lta bu sha stag go;

atha khalv āyuṣmāñ śāradvatīputro bhagavataḥ sādhukāraṃ dattvā bhagavataḥ pratyaśrauṣīt, bhagavān āmantrayate sma: asti, śāradvatīputra, pūrvasyāṃ diśīto daśagaṅgānadīvālukaparamāṇurajaḥsamāni buddhakṣetrāṇy atikramyānimiṣā nāma lokadhātuḥ. tatra samantabhadra nāma tathāgato ’rhan samyaksaṃbuddhas tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. tato ’kṣayamatir bodhisattva āgataḥ. na ca tatra, śāradvatīputra, animiṣāyāṃ buddhakṣetre śrāvakapratyekabuddhānāṃ prajñaptir apy asti; tasya tathāgatasya saṃgho bodhisattvāḥ kevalaṃ. 
pūrvaparikarmakṛtāḥ; 
dānadamasaṃyamaniyamaśīlaśrutāpramādadhūtaguṇasaṃlekhapratiṣṭhitāḥ; 
kṣāntibalenāpratighāḥ; 
bodhidṛḍhavīryeṇopacitakuśalopacayāḥ; 
dhyānavimokṣasamādhisamāpattyabhijñair vikrīḍitāḥ; 
mahāprajñāprabhāvabhāsena sarvabuddhadharmapadapravicayadeśanājñānakuśalāḥ; 
ākāśatalasamamaitrīcittāḥ; 
dṛḍhakaruṇāśayena sarvasattvaparipācanāvidhijñāḥ; 
muditādharmasaṃmodanāḥ; 
doṣānunayapratighamānātyantavarjitā upekṣayā nirdvayāḥ; 
śūnyatānimittāpraṇihitadharmanayapratiṣṭhitāḥ; 
mārāṅkuśakleśakalahāvilavinodinaḥ; 
sarvasattvāśayendriyavarāvaravidhijñāḥ; 
yathāpratyarhadharmārthajñānapradāyakāḥ; 
pṛthivyaptejovāyusamacittāḥ; 
sarvaparapravādimithyāmaṇḍalikagaṇapramathakāḥ; 
yuddhavijayocchritadhvajapatākāvivāryaśūrāḥ; 
gaṃbhīrabuddhadharmadaśabalavaiśāradyaparṣacchāradyabhaya-apagatāḥ; 
pratītyasamutpādāvatārasadasadubhayāntadṛṣṭisamatikrāntamadhyamapratipatpratipannāḥ; 
sarvātmātmīyasattvajīvajantupoṣapuruṣapudgalamānavamanujakārakavedakaśāśvatocchedabhavavibhavadṛṣṭigataparyutthānarahitāḥ; 
dhāraṇīsūtrāntarājatathāgatamudrāmudritāḥ; 
asaṅgajñānādhiṣṭhānaśatasahasrakoṭinayutakalparutaravitānācchedyapratibhānāḥ; 
buddharddhivikurvāṇaprātihāryādeśanānantabuddhakṣetrākramavikramagamanāgamanakuśalāḥ; 
samucchinnabhayakrodhamānamadamattāḥ; 
siṃhanādābhinādinaḥ; 
sarvasattvānām adhimātramadhyamṛdūnāṃ dṛḍhamitrā nirvāṇapratiṣṭhāpakāḥ; 
dharmameghagarjitayuktivimuktividyudamṛtavarṣābhipravarṣakāḥ; 
abhiprakīrṇadharmaratnās triratnavaṃśānupacchedakāḥ; 
yathāmaṇiratnaśuddhāśayā adhyātmabāhyapraśodhitamatayaḥ; 
lakṣaṇānuvyañjanavarasvatejo’laṃkārakuśalamūlaśatasahasravibhuṣitāḥ; 
sarvabuddhadharmābhiṣiktā ekajātipratibaddhayuvarājabhūtāḥ; 
sarvasattvādhimuktivimuktivineyavinayavidhijñāḥ; 
bodhibhūmimaṇḍāsanākramavikramavaiśāradyavidhijñāḥ; 
sarvabuddhakāryabuddhakāyaprakāśakāḥ saṃgrahanigrahacittaśūravaśavartino ’nuttaradharmacakraratnapravartakāḥ; 
sarvas tasya tathāgatasya saṃghaḥ, śāradvatīputra, tādṛśā bodhisattvāḥ;

Then the venerable Śāradvatīputra applauded the Lord, gave his ear to the Lord, and the Lord spoke: There is, Śāradvatīputra, a world-sphere called Unblinking, which lies east of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Samantabhadra by name stays [in accordance with the four ways of behaviour], remains [in the world, not entering extinction], and lives on [doing the good of living beings], teaching religion. Thence the bodhisattva Akshayamati comes. There, Śāradvatīputra, in the Buddha-field Unblinking, there is not even the concept of disciples and isolated buddhas, and so the congregation of that Tathāgata consists of bodhisattvas only. 
who have prepared themselves in the past; 
are firmly rooted in self-control, discipline, self-mastery, gentleness, morality, learning, care, and the qualities of purity and restriction; 
are without aversion by their power of tolerance; 
have piled up masses of good with firm vigour for the sake of awakening; 
play with the [four] meditations, [eight] liberations, concentrations, attainments of meditation and supernormal knowledge; 
are proficient in understanding the words of all the teachings of the Buddha and the knowledge of teaching them by the great shining light of insight; 
have friendly thoughts like the expanse of heaven; 
know the way to bring all living beings to maturity through their firm intention of compassion; 
have a joyful relation to religion through joy; 
are beyond conflicts through equanimity having completely done away with aversion and conceit connected with anger and affection; 
are firmly rooted in the way of [that is, the concentration on] moments of existence as empty, beyond distinguishing marks and wishes; 
rid themselves of the hook of the Evil One, and of the impurities of vices and quarrelsomeness; 
know the ways of intentions and abilities in all living beings, if they are good or feeble; 
give them religion, goods or knowledge accordingly; 
whose thoughts are similar to earth, water, fire or wind [in the same way as the elements nourish all living beings equally, the thoughts of the bodhisattvas nourish living beings equally in producing roots for the good in them]; 
destroy the assemblies of quarreling opponents with their false entourage; 
are heroes never turning back, with raised banners and flags in the victory of the battle; 
are free from any fear or anxiety in any assembly through the profound qualities of a buddha, the ten powers and intrepidities; 
have entered upon the middle way, having given up the two extreme views of being and non-being in understanding dependent origination; 
are freed from all appearances of views [of grasping for] a self, [something] self-related, an animated being [that is a self in the thoughts, in the unbroken continuity of thoughts (cittasaṃtāna) ], a life-principle [dependent on the body], a [transmigrant] soul, a life-sustaining principle, a spirit, a personality [grasping again and again for existence], a man or human [as created by prajāpati], a creator [a permanent self by whom all, good and bad and so on, is made], a self experiencing [fruits of past deeds (kṛtakarmaphala) ], permanence [of the self], disappearance [of the self], existence and non-existence; 
are sealed with the seal of the Tathāgata, the formula for retaining in memory, the king of sacred texts; 
whose eloquence is unbroken because of unattached wisdom’s power, even when speaking for a hundred thousand times ten million times a hundred billion world-ages; 
are proficient in approaching and departing from Buddha-fields endless in number, in coming and going, because of a buddha’s demonstration of magic, wonders and supernormal powers; 
have cut off fear, anger, conceit, infatuation and haughtiness; 
utter a lion’s roar; 
are reliable friends of all beings, superior, average or inferior, establishing them in extinction; 
send down the thunder from the cloud of religion [teaching the perfections, giving and so on], the lightning of [the three kinds of] reasoning and liberation [from vices (kleśa) ], pouring down the rain of ambrosia [the thirty seven moments of existence being wings of awakening (bodhipakṣikadharma) ]; 
do not break the continuity of the three jewels, sprinkling the jewels of religion [like the moments of existence being wings of awakening (bodhipakṣikadharma) and so on]; 
whose intentions are pure like gems and whose reason is purified as to both inner and outer things; 
are adorned with ornaments shining with their own brilliance, to wit, the excellent characteristics of a great being and the marks of beauty, [caused by] a hundred thousand potentialities for the good; 
are consecrated with all the qualities of a Buddha and are crown-princes bound to incarnate only once more; 
discern the confidence and the kind of liberation of each living being, and the way to train those to be trained; 
know the way not to have fear but to be courageous in approaching the stage which consists in staying in the place which is the seat of awakening; 
display all the acts as well as the body of a Buddha being heroes of thought having the power to attract and control, and turn the jewel of the wheel of incomparable religion. 
The whole congregation of that Tathāgata, Śāradvatīputra, consists of bodhisattvas of that kind.

sha ra dva ti’i bu, sangs rgyas kyi zhing ’di nas zhes bya ba ni gong du shā ri’i bus ’jig rten gyi khams ’di nas ji srid cig na mchis zhus pa’i lan du bshad pa ste, mi mjed kyis sangs rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing ganggā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa de dag gi pha rol na sangs rgyas kyi zhing de gnas so zhes bya ba’i don to. ’jig rten gyi khams de’i ming ci zhes zhus pa’i lan du ’jig rten gyi khams mi ’dzums pa zhes gsungs so. de bzhin gshegs pa’i mtshan ci zhes zhus pa’i lan du kun tu bzang po zhes bya ba gsungs so. da ltar bzhugs te zhes bya ba ni spyod lam bzhis bzhugs so, ’tsho ba ni ’tsho ba’i dbang po ma btang ste mya ngan las ma ’das zhes bya ba’i don to, gzhes pa ni sems can rnams kyi don mdzad pa’o. byang chub sems dpa’ blo gros mi zad pa gang nas mchis zhes zhus pa’i lan du de nas ’ongs so zhes gsungs so. nyan thos dang rang sangs rgyas kyi ming yang med ces bya ba ni nyan thos zhes bya ba’i sgra dang rang sangs rgyas zhes bya ba’i sgra yang mi grag ces bya ba’i don to. ’o na de bzhin gshegs pa’i ’khor du su dag gnas snyam pa la byang chub sems dpa’ ’ba’ zhig ces bya ba smos te, de bzhin gshegs pa de’i ’khor yang byang chub sems dpa’ ’ba’ zhig tu zad de, gzhan med do zhes bya bar ’dod do. byang chub sems dpa’ de yang ji lta bu zhe na? sngon yongs su sbyang ba byas pa zhes bya ba la sogs pas gnas pa rnam par dag pa la rnam pa lngar phye nas bstan pa’i rgyu rnam par dag pa las brtsams nas ston to. 
sngon yongs su sbyang ba byas pa ni de bzhin gshegs pa rnams la yang dge ba’i rtsa ba bskrun te, lus dang sems las su rung bar bya ba’i don to. 
gnas pa rnam par dag pa’i rgyu yang pha rol tu phyin pa drug ste, sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims zhes bya ba’i tshig lngas sbyin pa dang tshul khrims dang bzod pa’i pha rol tu phyin pa gsum bstan pa yin te, phyi nang gi dngos po yongs su gtong ba dang, de bzhin gshegs pa rnams la mchod pa dang, bsnyan bkur byas pas sbyin pa’i pha rol tu phyin pa dang ldan pa yin no; mig la sogs pa dbang po yul la mi ’jug pas na dul ba dang sbyangs pa’i yon tan dang ldan pas legs par sdom pa ste, de bas na tshul khrims la gnas pa yin no; gzhan gyis gnod pa byas kyang slar gnod pa mi byed pa’i phyir nges pa ste, de bas na bzod pa’i pha rol tu phyin pa dang ldan pa yin no. thos pa dang zhes bya ba ni brtson ’grus kyi pha rol tu phyin pa dang ldan pa yin te, de bzhin gshegs pa rnams la chos nyan pa’i phyir rtag tu ’bad pa dang ldan pas so. ji ltar na tshul khrims dang ldan pa yin zhe na? de’i phyir bag yod pa la sogs pa smos te, grong na mi gnas kyi dgon pa na gnas pas bag yod pa zhes bya ba, sbyangs pa’i yon tan bcu gnyis dang ldan pa dang; chos gos dang bsod snyoms la sogs pa lhag par mi tshol bas na yo byad bsnyungs pa la gnas pa yin te, de’i phyir tshul khrims dang ldan pa’o. 
bzod pa’i stobs kyis khong khro ba med ces bya ba la gzhan gyis gnod par byas kyang slar gnod par mi byed pas bzod pa’i stobs zhes bya ste, bzod pa’i stobs dang ldan pas na sems can gang la yang zhe sdang med pa’i phyir bzod pa dang ldan pa’o. 
byang chub tu brtson ’grus brtan pas zhes bya ba la byang chub ni zad pa dang mi skye ba’i ye shes so; de thob par bya ba’i phyir brtson ’grus mi ’gyur ba ni brtson ’grus brtan pa ste, brtson ’grus brtan pa des bsod nams dang ye shes kyi tshogs dpag tu med pa la sogs pa byed pas na brtson ’grus dang ldan pa yin no.The eight liberationes are explained in Mvy 1510-18. 
bsam gtan ni dang po dang gnyis pa dang gsum pa dang bzhi pa’o; rnam par thar pa ni brgyad do; ting nge ’dzin ni dpa’ bar ’gro ba’i ting nge ’dzin dang nam mkha’ mdzod kyi ting nge ’dzin la sogs pa’o. snyoms par ’jug pa ni gzugs med pa’i snyoms par ’jug pa bzhi’am, mthar gyis gnas pa’i snyoms par ’jug pa dgu la bya’o; mngon par shes pa ni lnga la bya ste, tshig de rnams kyis bsam gtan gyi pha rol tu phyin pa bstan to. 
shes rab kyi mthus chos thams cad phyin ci ma log par shes pa ni shes rab kyi ’od dang snang ba zhes bya ste, shes rab kyi ’od dang snang ba des de bzhin gshegs pas bshad pa’i chos thams cad kyi tshig rab tu dbye zhing bstan pa la mkhas pa’i ye shes dang ldan pas na shes rab kyi pha rol tu phyin pa dang ldan pa yin no. 
rang bzhin rnam par dag pa las brtsams nas byams pa’i sems nam mkha’i dkyil dang mtshungs zhes bya ba la sogs pa ste, sems can rnams kyi sdug bsngal med par gyur cig ces sems pa ni byams pa’i sems zhes bya’o. byang chub sems dpa’ ni sdug bsngal med par gyur ces, sems pa tsam du ma zad kyi, sems can rnams kyi sdug bsngal med par bya ba’i phyir sgrub par yang mdzad do. byams pa’i sems de yang ji ltar nyan thos kyi byams pa ’dod pa’i khams tsam la dmigs pa ni ma yin gyi, dper na nam mkha’ ’dis thams cad la khyab pa de bzhin du byang chub sems dpa’i byams pa des kyang sems can thams cad la khyab pas na, nam mkha’i dkyil dang mtshungs zhes bya ba’o. 
snying rje’i bsam pa brtan pa zhes bya ba ni sems can rnams bde bar gyur cig ces bya ba ni snying rje ste, de’i bsam pa brtan pa ni bsam pa ’gyur ba med ces bya ba’i don to. byang chub sems dpa’ ni sems can rnams bde bar gyur cig ces sems par ma zad kyi, bde ba la ’god par yang mdzad do. de ji lta zhe na? de’i phyir: sems can thams cad yongs su smin par bya ba’i cho ga shes pa zhes smos te, sems can bstan pa la ma zhugs pa rnams gzhug pa dang, bstan pa la zhugs pa rnams dge ba’i rtsa ba ’phel bar byed pa’i thabs la mkhas pa zhes bya ba’i tha tshig go. 
dga’ bas chos la yang dag par dga’ bar byed pa zhes bya ba la chos ni dge ba bcu dang pha rol tu phyin pa drug la sogs pa ste, dga’ ba tshad med pas de rnams la dga’ bar byed ces bya ba’i don to. 
btang snyoms kyis gnyis dang bral zhes bya ba ni nyes pa dang rjes su chags pa dang khong khro ba dang nga rgyal shin tu spangs pa zhes bya bas bshad de, sems can nyes pa byed pa rnams la khong khro ba’i skyon dang, sems can rjes su chags pa rnams la ’di ni nga la byams so zhes nga rgyal gyi skyon gnyis dang bral bas btang snyoms zhes bya’o. The ten first items refer to the six pāramitās and the four brahmavihāras. 
The triṇi vimokṣamukhāni are explained: stong pa nyid dang mtshan ma med pa dang smon pa med pa’i chos kyi tshul la gnas pa zhes bya la, tshul ni ting nge ’dzin la bya ste, stong pa nyid dang mtshan ma med pa dang smon pa med pa’i ting nge ’dzin la rab tu gnas zhes bya ba’i don to.de la byang chub sems dpa’ sa dang po dang gnyis pa la sogs pa la ’phags pa’i bden pa rnams dang rten cing ’brel bar ’byung ba rnams legs par bsgoms pa’i rgyus gang zag stong pa nyid dang chos stong pa nyid la yang dag par gnas par ’gyur te, ’di ltar stong pa nyid de yang kun tu ’gro ba la sogs pa’i mtshan nyid du bzung nas bsgoms na stong pa nyid kyi rnam par thar pa’i sgo skye bar ’gyur ro.stong pa nyid de yongs su dris na sa dang, chu dang, me dang, rlung dang, zla ba dang, nyi ma dang, ri dang, rgya mtsho dang, mtshe’u dang, dgon pa dang, phyogs dang, yul la sogs pa’i dngos po sngon chos kyi mtshan mar so sor snang bar gyur pa gang dag yin pa de dag thams cad so sor snang bar mi ’gyur gyi mtshan ma med pa’i rnam par snang ste, de’i tshe na mtshan ma med pa’i rnam par thar pa’i sgo skye bar ’gyur ro.de ltar mtshan ma thams cad dang bral nas mtshan ma med pa’i sgor gnas pa de la khams gsum thams cad khams gsum gyi rnam par mi snang ste, de ni de la ’dod pa ci yang mi skye’o, ’dod pa med pa’i phyir de ni de la yid kyi gang du yang smon pa med de, de’i tshe de la smon pa med pa zhes bya ba’i rnam par thar pa’i sgo skye bar ’gyur te.des de ltar stong pa nyid la sogs pa’i rnam par thar pa’i sgo bzung ste bsgoms pas stong pa nyid la sogs pa’i ting nge ’dzin la sogs pa la gnas pa ni stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la gnas pa zhes bya’o. 
’bras bu rnam par dag pa yang rnam pa gsum gyis bstan te, gnod pa spong bar byed pa ni bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel zhes bya bas bstan te, dge ba’i rtsa ba thams cad kyi bar du gcod par byed pa ni bdud ces bya’o; lcags kyu ni bdud de’i dbang du gyur pa ste, don du ni ’dod chags dang, zhe sdang dang, gti mug la sogs pa la spyod na bdud kyi dbang du gyur pa zhes bya’o; ’thab mo ni phan tshun ’khrug pa’o; de nyid sems ma rungs par byed pas na rnyog pa zhes kyang bya ste, de dag thams cad sel zhing spong bar byed ces bya ba’i don to. 
sems can gyi bsam pa’i rnam pa la mkhas pa ni sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa zhes bya bas bstan te, sems can gyi bsam pa ni ’dod chags spyod pa dang, zhe sdang spyod pa dang, gti mug spyod pa dang, cha mnyam pa spyod pa’i sems can rnams kyi bsam pa’o. dbang po mchog dang mchog ma yin pa ni nyan thos dang rang sangs rgyas dang theg pa chen po’i rigs can dbang po rno rtul la bya ste, bsam pa dang dbang po de dag gi rim pa ji lta ba bzhin du shes pa’i don to. 
phan ’dogs par byed pa ni so so ci rigs par chos dang, don dang shes pa rab tu sbyin pa zhes bya bas bstan te, gang du bstan pa ltar bsam pa dang dbang po mi mthun pa’i gang zag de dag la so so ci rigs par ming dang tshig gis bsdus pa’i chos dang, de dag gi don bdag med pa gnyis la sogs pa dang so so’i shes pa rab tu sbyin pa la bya’o. ṭ. has don instead of mūla nor for artha, and accordingly interprets differently. 
las rnam par dag pa ni snyoms par ’gro ba rnams kyi ’tsho bar gyur pas bstan te sems sa dang, chu dang, me dang, rlung dang mtshungs pa zhes smos so. ji ltar byung ba chen po bzhi snyoms par sems can thams cad kyi ’tsho bar gyur pa bzhin byang chub sems dpa’ de dag gi sems kyang snyoms par sems can thams cad kyi dge ba’i rtsa ba skye bar byed pa’i ’tsho bar gyur pa yin zhes bya ba’i tha tshig go. 
sbyor ba rnam par dag pa la yang rnam pa gnyis te, pha rol tshar gcod pa la sbyor ba ni pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa zhes bya bas bstan te, pha rol rgol ba ni bdud dang mu stegs can la sogs pa’o; de dag nyid lam log par zhugs pa’i tshogs dang ldan pas log pa’i tshogs can gyi tshogs te, rab tu ’joms pa de dag tshar gcod pa la bya’o. 
mi mthun pa’i phyogs thams cad spong ba la sbyor ba ni g.yul las rnam par rgyal te zhes bya ba la sogs pa bstan te, ’dod chags la sogs pa nyon mongs pa’i g.yul las rnam par rgyal bar gyur la gang gis nyon mongs pa thams cad khams gsum du grags pa nyid rgyal mtshan dang ba dan bsgreng ba yin la spangs zin pa’i nyon mongs pa’i dbang du mi ’gyur bas mi zlogs par dpa’ ba yin no. 
bzlas pa gnyis pa’i rgyu rnam par dag pa yang rnam pa gsum gyis bstan te, zab mo rtogs pas ’jigs pa med pa ni sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa zhes bya bas bstan te, ’jigs pa dang bag tsha ba ni ’khor gyi nang du len mi thebs par dogs pa ste, byang chub sems dpa’ de dag sangs rgyas kyi chos zab mo mi skye ba’i chos la bzod pa thob pas chos thams cad skye ba med pa’i rnam par thar pa thams cad du rtogs pa’i phyir dang, stobs bcu dang mi ’jigs pa dang ldan pa’i phyir rgyal rigs dang, bram ze dang, rdze’u rigs dang, dmangs rigs dang, lha dang tshangs pa’i ’khor dang, dge slong dang, dge slong ma dang, mu stegs can dang, bdud kyi ’khor gang dang gang du ’gro ba thams cad du mi shes pa las byung ba’i ’jigs pa med pa’o. 
rten cing ’brel bar ’byung ba’i lam dbu ma khong du chud pa ni rten cing ’brel bar ’byung ba la ’jug pa zhes bya ba la sogs pas bstan te, rten cing ’brel bar ’byung bar ’jug ces bya ba ni de’i mtshan nyid khong du chud ces bya ba’i don to. ji ltar khong du chud ce na? yod pa dang med pa dang gnyis ka’i mtha’ lta ba dang bral ba zhes bya ba smos te, chos rnams rgyu dang rkyen las byung zhing rang gis ma skyes te, ngo bo nyid med par rtogs pa’i phyir yod par lta ba dang bral ba yin la, rgyu dang rkyen gyis skyes pa tsam du med pa yang ma yin par rtogs pas med par lta ba dang bral te, gnyis ka’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa zhes bya’o. 
The views are explained: nang na byed pa’i skyes bu med cing rtag chad dang bral bas rtogs pa ni bdag dang bdag gi dang zhes bya ba nas lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya ba’i bar gyis bstan te: nga’o snyam du bdag yod par ’dzin pa ni bdag tu lta ba’o, bdag gi yod par ’dzin pa ni bdag gir lta ba’o, sems la bdag yin par ’dzin cing sems kyi rgyud rgyun mi ’chad par ’dzin pa ni sems can du lta ba’o, ji srid du lus ’tsho ba de srid du srog ces bya ba’i bdag de lus la gnas par ’dzin pa ni srog tu lta ba’o, bdag tshe rabs kun tu skye zhing ’byung bar ’dzin pa ni skye ba por lta ba’o, lus dang ’gro ba’i rgyud bdag gis gsos shing bskyed de yod par byas par ’dzin pa ni gso bar lta ba’o, khong nas skyes bu rtsal dang ldan pa zhig yod par ’dzin pa ni skyes bur lta ba’o, yang dang yang du ’gro ba dag tu ’dzin pa ni gang zag tu lta ba’o, skyed dgu’i bdag po shed byed ces bya ba las byung bar ’dzin pa ni shed bu dang shed las skyes su lta ba’o, dge ba dang mi dge ba la sogs pa kun bdag rtag pas byas par ’dzin pa ni byed pa por lta ba’o, las byas pa’i ’bras bu yang bdag des myong bar ’dzin pa ni tshor ba por lta ba’o, bdag de nam yang mi ’jig par ’dzin pa rtag par lta ba’o, lan cig zhig nas phyis mi skye bar ’dzin pa ni chad par lta ba’o, ’du byed rnams las mi rtag par lta ba ni ’byung ba dang ’jig par lta ba’o. log par lta ba de dag thams cad spangs pas ni lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya’o. 
rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, gzungs thob pas chos rnams kyi mdzod du gyur pa ni: gzungs dang mdo sde’i rgyal po dang de bzhin gshegs pa’i phyag rgyas btab pa zhes bya bas bstan te, don dang tshig mi brjed pa’i gzungs thob par mdo sde’i don thams cad mi brjed par ’dzin pa’i phyir mdo sde’i rgyal po zhes bya ste; dper na mdo sde gang du mdo sde thams cad kyi don ’dus pa la mdo sde’i rgyal po zhes bya bzhin no; de bzhin gshegs pa’i phyag rgya ni ’dus byas thams cad mi rtag pa dang, chos thams cad bdag med pa dang, mya ngan las ’das pa zhi ba ste, de gsum dang mi ’gal bar ’chad pas na phyag rgyas btab ces bya’o. Cf. the four dharmoddāna being the 75th to the 78th akṣayas, the second is, however, left out for some reason. 
ye shes dri ma med pas thug pa med cing spobs pa thug pa med pa ni chags pa med pa’i ye shes kyis byin gyis brlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa zhes bya bas bstan te, chags pa med pa’i ye shes kyi mthus bskal pa brgya stong du dam pa’i chos kyi sgra bsgrags kyang spobs pa thug pa med ces bya ba’i tha tshig go. 
Different interpretation: ’bras bu rnam par dag pa ni rdzu ’phrul rnam pa sna tshogs kyi thabs ’dzin pas bstan te, de’ang sangs rgyas kyi rdzu ’phrul zhes bya ba la sogs pa smos pa’o. dam pa’i chos mnyan par bya ba’i phyir ’gro ba ni gnon pa zhes bya’o, de gnas pa’i sems can rnams bsgral ba’i phyir ’gro ba ni rnam par gnon pa ste, rdzu ’phrul gyis de dag la mkhas zhes bya ba’i tha tshig go. 
las rnam par dag pa ni kun du sbyor ba bcad pas bstan te ’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa zhes bya bar smos pa ste, skye ba dang rga ba la sogs pa ’jigs pa brgyad dang sems can rnams la zhe sdang ba’i khro ba dang, nga’o snyam du sems pa’i nga rgyal bdun dang, bdag gi shes pa dang byad gzugs kyis rlom pa’i rgyags pa dang, longs spyod kyis rlom pa’i dregs pa kun chad ces bya ba’i tha tshig go. 
sbyor ba rnam par dag pa yang sems can thams cad bsgral ba’i bshes gnyen du gyur pas bstan te seng ge’i sgra mngon par bsgrags pa zhes bya ba la sogs pa smos te, seng ge’i sgra ni chos dang gang zag la bdag med pa’i sgra ste, mu stegs can gyi ri dvags mang po skrag pa’i phyir ro. 
de ltar chos bdag med pa’i sgra bsgrags pas theg pa gsum gyi rigs can gyi gang zag sems can rab, ’bring, tha ma thams cad kyi mdza’ bshes brtan pa yin te, mdza’ bshes brtan pa ni mya ngan las ’das pa la ’god pa zhes bya bas bshad de, sems can rigs tha dad pa de dag la skal ba bzhin du chos dang gang zag la bdag med pa’i sgra bsgrags te, mya ngan las ’das pa la ma bkod kyi bar du bar ma dor mi ’dor bar dge ba’i bshes gnyen mdzad ces bya ba’i tha tshig go. 
bzlas pa gsum pa’i rgyu rnam par dag pa ni rnam pa gnyis kyis bstan te, mya ngan las ’das pa dang rjes su mthun pa’i chos ston pa ni chos kyi sprin las ’brug gi sgra ’byung zhing zhes bya ba la sogs pas bstan te, sbyin pa la sogs pa pha rol tu phyin pa rnams la chos kyi sprin zhes bya ste, de dag bsgrags shing bstan pa nyid chos kyi sprin las ’brug gi sgra ’byung ba zhes bya’o. de ltar bsgrags pa las rig pa gsum dang nyon mongs pa spangs pa’i rnam par grol ba’i glog dang ’dra ba dang byang chub kyi phyogs sum cu rtsa bdun gyi bdud rtsi’i char rab tu ’bebs zhes bya bar sbyar te, ji ltar bdud rtsis mi ’chi ba’i rgyu byed pa bzhin du byang chub kyi phyogs kyi chos de rnams kyang mi ’chi ba’i rgyu byed pas na bdud rtsi zhes bya ste, char ’bebs pa ni ston cing sgrogs zhes bya ba’i tha tshig go. 
dkon mchog gsum gyi rigs rgyun mi gcod pa ni chos rin po che rab tu gtor bas dkon mchog gsum gyi rigs mi ’chad par byed pa zhes bya bas bstan te, dkon pa dang, rin che ba dang, don byed pa’i phyir byang chub kyi phyogs kyi chos rnams la rin pa che zhes bya’o. de rab tu gtor ba ni phyogs bcur rab tu bsgrags shing bstan pa’i don te, de ltar bstan cing bshad pas dkon mchog gsum gyi rigs rgyun mi ’chad par byed pa yin no. 
rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, phyi nang gi dngos po la ma chags pa ni nor bu rin po che lta bur bsam pa dag cing, phyi nang du blo rab tu sbyangs pa zhes bya bas bstan te, nor bu rin po che phyi nang dag cing sbyangs pa bzhin du byang chub sems dpa’ de dag kyang phyi’i yul rnams la mtshan ma dang mngon rtags su mi ’dzin pa dang, nang gi sems la nyon mongs pa dang shes bya’i sgrib pa dag pas blo rab tu sbyangs pa ste, de’i phyir bsam pa dag pa yin no. 
rang gi yon tan gyi bdag nyid che bar gnas pa ni mtshan dang dpe byad bzang po’i mchog dang zhes bya ba la sogs pas bstan te, mtshan sum cu rtsa gnyis dang, dpe byad bzang po brgyad cu dang; mtshan dang dpe byad de dag ’grub pa’i rgyu dge ba’i rtsa ba brgya stong gis shin tu brgyan ces bya bar sbyar te, dge ba’i rtsa ba de yang gang zhe na? rang gi gzi brjid kyi rgyan ces bya ba ste, mtshan dang dpe byad re re la yang bsod nams grangs med pas ’grub par ’gyur ba’i rgyu sbyin pa dang tshul khrims la sogs pa rang gi yon tan gyi gzi brjid kyi rgyan gyis brgyan ces bya ba’i tha tshig go. 
’bras bu rnam par dag pa ni rnam pa gnyis kyis bstan te, chos thams cad la dbang thob pa ni sangs rgyas kyi chos thams cad la dbang bskur ba zhes bya bas bstan te, sa bcu pa’i dus na byang chub sems dpa’ de de bzhin gshegs pa rnams kyis sangs rgyas kyi chos thams cad la dbang bskur ba mdzad de, de ltar thob pa dag ces bya ba’i don to. sangs rgyas par nye ba ni skye ba gcig gis thogs pas rgyal tshab tu gyur pa zhes bya bas bstan te. dper na ’phags pa byams pa skye ba gcig gis thogs pa’i chos kyi rgyal tshab tu gyur pa lta bu sha stag ces bya ba’i don to. On the tenth bhūmi, according to the ṭīkā, the bodhisattva has only one birth left, namely that of a Buddha, and is thus regarded as a crown prince. Maitreya is mentioned as an example of such a bodhisattva. 
las rnam par dag pa ni gdul ba dang mthun par bsgral ba’i thabs ston pas bstan te, sems can thams cad kyi mos pa zhes bya ba la sogs pa’o. sems can rnams theg pa gang la mos pa dang, theg pa gang gis rnam par grol bar ’gyur ba’i thabs la mkhas pa ni gdul ba ’dul ba’i cho ga shes pa zhes bya’o. 
ṭ. takes ākrama to mean to go to the place of awakening oneself and vikrama as to bring others there: sbyor ba rnam par dag pa yang rnam pa gnyis kyis bstan te, mngon par byang chub pa la ’jug par mkhas pa ni byang chub kyi sa’i snying po’i gdan gnon pa dang rnam par gnon pa la mi ’jigs pa’i tshul shes pa zhes bya bas bstan te, mngon par byang chub par ’gyur ba’i sa nyid sa’i snying po ste, rdo rje’i gdan yang de yin no; der bdag nyid ’gro ba la mi ’jigs pa dang sems can rnams gzud cing dgod pa la mi ’jigs pas mnan pa dang rnam par mnan pa la mi ’jigs pa’i tshul shes pa zhes bya’o. Cf. ṭ. fol. 25b7-26a1.Cf. Dbh p. 877 satvasaṃgrahanigraha. 
sprul pas sems can gyi don bya ba la ’jug pa ni sangs rgyas thams cad kyi bya ba zhes bya ba la sogs pas bstan te, sangs rgyas thams cad kyi mdzad pa ni bstan pa ’di la zhugs pa rnams rab tu bzung ba dang zhe ’gras pa rnams tshar gcod pa ste, dga’ ldan gyi pho brang nas babs pa dang, lhums su gshegs pa nas mya ngan las ’das pa’i bar du sangs rgyas kyi sku rab tu ston pas sangs rgyas kyi mdzad pa sgrub pa la dpa’ zhing dbang byed pa dang, theg pa chen po’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ’khod ces bya ba’i tha tshig go. 
bsngags pa ni bstan pa’o; yon tan dang phan yon ni bshad pa ste, byang chub sems dpa’ de dag gi yon tan gong du smos pa rnams ni bsten par bya ba yin pas na yon tan zhes bya ba la, tshe ’di dang phyi ma la kha na ma tho ba med pas phan yon zhes bya’o.

如來至真無所罣礙亦無陰蓋。一切敏達靡不通暢。咸言受教。佛告舍利弗。東方去此度十江沙。諸佛國土滿中諸塵。過若干剎有世界。名阿尼彌沙。彼有佛號三曼跋陀如來至真等正覺。現在說法(阿尼彌沙者晉言不眴三曼跋陀者晉言普賢)。不眴世界無有聲聞緣覺之名。世尊聖眾純諸菩薩。 
於往古世造行已備。 
布施調意。安庠聖哲。禁戒博聞寂無放逸。止足功勳建立閑靜。 
以忍辱力心不懷害。 
堅固精進積功累德每生自克。 
普皆禪思脫門三昧而正受矣以神通慧而自娛樂 
以無極智光明之曜隨時分別班宣一切章句義理 
所懷慈心等如虛空 
其哀堅強愍於眾生知其志性而開化之 
其喜悅者。為雨甘露道法之味。 
雪除一切瞋恨怨結其行護者離於二乘 
以空無想立無願法。 
拔濟塵勞眾魔穢濁危害之患 
明識眾生根本 
所趣十二緣起觀察其疾應病與藥 
執御斯心平等恒一如地水火風無有憎愛 
降棄一切眾邪異學 
若干法戰堅跱幢幡猶如勇將大軍之師折伏嚴敵 
入於深覺諸佛正法十力無畏 
離二品會順從因緣有無之業超越諸見中間之行 
棄捐吾我及人壽命有無處所反真向偽倒見之本 
諸經典門如來法王法印印之 
所演辯才無所罣礙。於無央數億百千劫所暢音辭無能障塞使不通流 
蠲除一切恐懼瞋恚憍慢自大 
曉了隨時。蠲除一切恐懼瞋恚憍慢自大。 
所演音聲如師子吼 
亦如雷震察於眾生上中下行堅固親友永立究竟滅度之地 
興無極雲感法雷震。暢慧解電雨甘露水 
宣道法珍不斷三寶 
志性清淨如明月珠表裏通達 
正覺照曜相好殊勝則以禁戒而自莊嚴以百千德而文飾體 
以諸佛法至阿惟顏一生補處奉遵修行 
篤信眾生聞化解脫隨其志性令各得所 
覺意總持為師子座嚴淨道場明識超入四無所畏 
皆現諸佛所興事業正覺聖體取捨進退其心強勇而得自在轉於無上法輪之寶

時舍利弗。聞是語已。讚言善哉善哉。世尊。願時宣說。我當一心頂戴受持。佛告舍利弗。東方去此度十恒河沙國土微塵等世界。彼有世界名曰不眴。是中有佛號曰普賢如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊今現在。舍利弗。其土無有聲聞緣覺。乃至不聞二乘之聲。一切聖眾純是菩薩。 
已於過去久修德本。 
善業成備布施調伏。自守防護戒忍多聞。心不放逸安住功德。切成就。 
威儀成就忍力無礙 
於無上道堅固精進所修善根一 
諸禪解脫三摩婆提遊戲神通 
大智照明善分別知一切諸法 
所懷慈心等如虛空 
大悲堅固拯濟眾生 
常行喜心令彼同歡 
所有捨心善滅憎愛 
 
魔網諍訟悉使無餘 
善解眾生諸根所趣 
隨其根量授與法財 
其心平等如地水火風 
能壞一切外道異論 
摧伏敵陣建立勝幡。 
入深佛法十力無畏於諸大眾心無所懼 
常觀甚深十二因緣離有無見行於中道。 
我及我所眾生壽命養育士夫作者受者斷常有無一切諸見結縛因緣皆滅不起 
總持王印而以印之 
所有辭辯分別敷演那由他劫說不可盡 
得大神力感動無量無邊佛土於諸佛土善能往來 
斷除瞋怖憍慢放逸 
其所演說如師子吼 
一切眾生怨親中人悉皆安止究竟涅槃 
法雲垂布以興雷震三明解脫以為電光無上法雨以為甘露 
能惠法財三寶不斷 
內外清淨譬如寶珠 
相好殊勝最上無比以諸善根瓔珞其身。 
佛法灌頂得補處位 
善能分別諸眾生行隨而調伏令得解脫 
能淨道場坐師子座於諸法中得無所畏 
能自變形猶如佛身一切佛事悉能示現心得自在轉於法輪 
舍利弗彼土純有如是菩薩摩訶薩等以為眷屬

de nas thams cad dang ldan pa’i ’khor des byang chub sems dpa’ de dag gi bsngags pa dang yon tan dang phan yon bstan pa ’di lta bu ’di dag thos nas, tshim zhing mgu la yi rangs te rab tu dga’ nas dga’ ba dang yid bde ba skyes te, lha’i me tog utpa la dang, pad ma dang, ku mu da dang, pad ma dkar po dang, man dā ra ba dang, man dā ra ba chen po dag gis bcom ldan ’das dang, byang chub sems dpa’ blo gros mi zad pa dang, byang chub sems dpa’ de dag la gtor nas: skyes bu dam pa ’di ’dra ba dag la blta ba dang, phyag bya ba dang, bsnyen bkur bya ba rnyed pa ni bdag cag gis rnyed pa legs par rnyed do; gang byang chub sems dpa’i yon tan dang phan yon bstan pa ’di thos nas bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i sems can de dag gis kyang: rnyed pa legs par rnyed do, ched du brjod do. de nas srog chags brgya stong phrag sum cu rtsa drug gis bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed do;

atha khalv asau sarvāvatī parṣat teṣāṃ bodhisattvānām imān evaṃrūpān varṇaguṇānuśaṃsānirdeśāñ śrutvā tuṣṭodagrāttamanāḥ pramuditāḥ prītisaumanasyajātā divyaiḥ puṣpair utpalapadmakumudapuṇḍarīkamandāravamahāmandāravair bhagavantam akṣayamatiṃ ca bodhisattvaṃ tāṃś ca bodhisattvān avakīrya lābhā naḥ sulabdhā yad vayaṃ tādṛśān satpuruṣān paśyāmo namaskurmaḥ paryupāsmahe, yeṣāṃ ca imān bodhisattvaguṇānuśaṃsānirdeśāñ śrutvānuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, teṣām api sattvānāṃ sulabdhā lābhā ity udānayati sma, atha ṣaḍtriṃśati sattvaśatasahasrāṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni.

Then the whole assembly was satisfied and content, happy in mind and rejoicing, and joy and good temper were born in them as they heard such a demonstration of praise and eulogy of good qualities of those bodhisattvas. They sprinkled the Lord, the bodhisattva Akṣayamati and those bodhisattvas with celestial flowers, with blue lotuses, red lotuses, white lotuses, mandāra-flowers and great mandāra-flowers saying: “What we have attained in seeing, paying homage to and honouring these good men is really propitious!” And those beings who had produced the thought of incomparable perfect awakening as they heard that eulogy of bodhisattva-qualities said: “A propitious attainment!” And thirty six times a hundred thousand beings produced the thought of awakening.

tshim zhing mgu la yi rangs pas ni shes rab rnam pa gsum gyis sbyor ba’i dus na’o. ched du brjod pa ni chos kyi shugs kyis dga’ ba skyes pa’i tshig ’byin pa la bya’o.

爾時眾會聞諸菩薩功勳之德 歡喜踊躍不能自勝明心生焉 則取天上青黃紅白上好蓮華及諸意華 僉共供養佛散阿差末諸菩薩上 同俱舉聲稱揚威德 我等善利為獲福慶 乃能遭值此等正士得睹曉遇 稽首歸命而供養之 其有眾生 得聞此黨諸菩薩名德不可量 因斯所聞悉當興發菩薩大心 時於彼三萬六千諸來會人 咸發無上正真道意

爾時大會聞佛稱讚彼菩薩眾功德智慧踊躍歡喜 以天優缽羅華 拘物頭華 波頭摩華 分陀利華 曼陀羅華 散無盡意及諸菩薩 異口同音作如是言 我等今日快得善利 得見如是諸正士等 禮拜供養恭敬圍遶 若有眾生聞其名者 亦得如是無量善利 若聞讚歎稱其功德 悉皆當發無上道心 說是語時大會中有三百六十萬眾生發阿耨多羅三藐三菩提心

de nas yang bcom ldan ’das kyis gnas brtan sha ra dva ti’i bu la bka’ stsal pa: - sha ra dva ti’i bu, yang ’jig rten gyi khams mi ’dzums pa de na ngan song dang, mi khom pa dang, sdug bsngal gyi sgra yang med de;; 
ltung ba’i ’khrul pa dang, nyon mongs pa’i sgra yang med; 
log pa’i sgrub pa dang bslab pa las ’das pa’i sgra yang med; 
bud med du skye bar ’gyur ba’i sgra yang med; 
ser sna dang, ’chal pa’i tshul khrims dang, gnod sems dang, le lo dang, g.yeng ba dang, ’chal pa’i shes rab kyi sgra yang med; 
sgrib pa dang, chod pa dang, kun nas ldang ba dang, bag chags kyi sgra yang med; 
rab, ’bring, tha ma’i sgra yang med; 
sems can dang, theg pa dang, zhing tha dad pa’i sgra yang med; sangs rgyas tha dad pa’i sgra yang med; chos tha dad pa’i sgra yang med; dge ’dun tha dad pa’i sgra yang med; 
bza’ ba dang, btung ba dang, bkres pa dang, skom pa’i sgra yang med; ngar ’dzin pa dang, nga yir ’dzin pa dang, yongs su ’dzin pa’i sgra yang med; 
bdud kyi lta ba kun nas ldang ba dang, bag chags kyi sgra yang med do;

atha khalu bhagavān sthaviraśāradvatīputram āmantrayate sma: na ca tatra, śāradvatīputrānimiṣāyāṃ lokadhātau durgatyakṣaṇaduḥkhaśabdo ’sti; 
āpattivibhramakleśaśabdo nāsti; 
mithyāpratipattiśikṣāvyatikramaśabdo nāsti; 
mātṛgrāmopapattiśabdo nāsti; 
mātsaryaduḥśīlavyāpādakausīdyavikṣepaduṣprajñaśabdo nāsti; 
āvaraṇavivaraṇaparyutthānavāsanāśabdo nāsti; 
adhimātramadhyamamṛduśabdo nāsti; 
sattvayānakṣetranānātvaśabdo nāsti, buddhanānātvaśabdo nāsti, dharmanānātvaśabdo nāsti, saṃghanānātvaśabdo nāsti; 
bhojanapānabhubhūkṣāpipāsāśabdo nāsti, ahaṃkāramamakāraparigrahaśabdo nāsti; 
māradṛṣṭiparyutthānavāsanāśabdo nāsti;

Then the Lord spoke to the elder Śāradvatīputra [to display the purity of the place]: – Further, Śāradvatīputra, there in that world-sphere Animiṣā there are not even words for lower worlds, unfavorable conditions or suffering [to say nothing of the thing itself (kiṃ punar vādo vastu)]; 
[and thus] nor the word for the bewilderment of sin, for vices; 
nor the word for wrong attainments or neglect of discipline; 
nor the word for being born with female sex; 
nor the word for envy, corrupted morality, malice, inattention or corrupted insight [the adversaries of the six perfections (pāramitāvipakṣa) ]; 
nor the word for obstructions and interruptions, either manifest or as potentialities; 
nor the word for superior, average or inferior; 
nor the word for difference among beings, religious ways or Buddha-fields, nor the word for difference among Buddhas, nor the word for difference in religion, nor the word for difference among congregations; 
nor the word for food and drink, hunger and thirst, nor the word for me, mine or property; 
or nor the word for the Evil One [namely, being careless with bad things (akuśalapramāda) ] and related views [like pretending life is without end], manifest or potential;

gnas rnam par dag pa bstan pa’i phyir sha ra dva ti’i bu, yang ’jig rten gyi khams mi ’dzums pa de na zhes bya ba la sogs pa smos so.ngan song ni ’og tu ltung ba’i phyir te, sems can dmyal ba dang dud ’gro dang yi dvags so. 27b3-4: mi khom pa ni mngon par rtogs pa’i skabs med pa’i phyir te, de yang mi khom pa brgyad po: sems can dmyal bar skyes pa dang, dud ’gro’i skye gnas su skyes pa dang, yi dvags su skyes pa dang, mtha’ ’khob kyi kla klor skyes pa dang, gzugs med pa dang ’du shes med par skyes pa dang, long ba dang ’on pa dang lkugs pa la sogs par gyur pa dang, log par lta bar gyur pa dang, sangs rgyas med pa’i bskal pa la skyes pa rnams so.27b4-5: sdug bsngal ni brgyad de: skye ba dang, rga ba dang, na ba dang, ’chi ba dang, mi sdug pa dang phrad pa dang, sdug pa dang bral ba dang, ’dod pas phongs pa dang, mdor na nye bar len pa’i phung po lngas sdug bsngal ba ste.27b5: sangs rgyas kyi zhing de na ngan song zhes bya ba la sogs pa’i sgra yang med na dngos su lta ba la yod ces bya ba’i tha tshig go.For the expression cf. Krp p. 174-7, 1712, and Sukh 407-10. 
ci’i phyir zhe na? nyes pa bcu gcig spangs pas gnas de rnam par dag pa’i phyir te, bslab pa phra mo las ’das pa’i nyes pa med pa ni ltung ba’i ’khrul pa dang, nyon mongs pa’i sgra yang med ces bya bas bstan te, bslab pa’i rtsa ba bzhi las ma gtogs pa’i bslab pa’i gzhi gzhan las nyams shing ltung ba’i ’khrul pa zhes bya’o. de’i rgyu ni ’dod chags la sogs pa nyon mongs pa ste, gang zag ’dis nyon mongs pa’i dbang gis ltung ba’i ’khrul pa ’di ’dra ba byas so zhes bya ba’i sgra yang med ces grags pa’i don to. 
bslab pa rtsa ba las ’das pa’i nyes pa med pa ni log par bslab pa las ’das pa’i sgra yang med ces bya bas bstan te, srog gcod pa la sogs pa nyid log pa yang yin la, de bas na bslab pa las ’das te, dge sbyong du mi rung bas bslab pa las ’das zhes bya’o. 
Or, not being born from the unclean female sex, but rather from a lotus: skye gnas ngan pa’i nyes pa med pa ni bud med du skye bar ’gyur ba’i sgra yang med ces bya bas bstan te, skyes bu dam pa kun kyang padma las skyes pa’i phyir ro. 
spyod pa mi mthun pa’i nyes pa med pa ni ser sna la sogs pa pha rol tu phyin pa drug gi mi mthun pa’i phyogs kyi sgra med pas bstan te, byang chub sems dpa’i spyod pa ni pha rol tu phyin pa drug yin la, de dag gi mi mthun pa’i phyogs ser sna la sogs pa’i nyes pa med pa’i phyir ro. 
sgrib pa’i nyes pa med pa ni sgrib pa la sogs pa’i sgra med pas bstan te, sgrib pa lnga po: ’dod pa la ’dun pa dang, gnod sems dang, rgod pa dang, ’gyod pa dang, rmugs pa dang, gnyid dang the tshom de dag nyid gcod pa yang yin te, nyon mongs pa spong ba’i bar du gcod pa yin pa’i phyir ro. de dag dngos su spyod pa ni kun nas ldang ba zhes bya la, sa bon sems la gnas pa ni bag chags zhes bya’o. 
sems can tha dad pa’i nyes pa med pa ni rab, ’bring, tha ma’i sgra yang med ces bya bas bstan te, kun kyang sngar bstan pa lta bu’i yon tan dang ldan pa’i byang chub sems dpa’ sha stag gnas zhes bya ba’i tha tshig go. 
zhing dang chos tha dad pa’i nyes pa med pa ni sems can dang theg pa dang zhing tha dad pa’i sgra yang med ces bya bas bstan to, sems can ’gro ba dang, rigs tha dad pa dang, nyan thos la sogs pa’i theg pa tha dad pa dang, mi mjed la sogs pa’i sangs rgyas kyi zhing tha dad pa’i sgra mi bsgrag ces bya ba’i don to. dkon mchog tha dad pa’i nyes pa med pa ni sangs rgyas la sogs pa tha dad pa’i sgra med pas bstan te, sangs rgyas kyi mtshan dang, gsung rab kyi yan lag tha dad pa dang, nyan thos dang byang chub sems dpa’i dge ’dun tha dad pa’i sgra med pa’i phyir ro. 
ston pa ngan pas bstan pa’i nyes pa med pa ni bza’ ba la sogs pa’i sgra med pas bstan te, bdag go snyam du ngar ’dzin pa dang, kun gyis dga’ ba dang bde bas lus gnas pa’i phyir ro; bdag dang gzhan du ’dzin pa’i nyes pa med pa ni ngar ’dzin pa la sogs pa’i sgra med pas bstan te, bdag go snyam du ngar ’dzin pa dang, bdag gi’o snyam du nga yir ’dzin pa dang, bdag gi bu dang chung ma yongs su ’dzin pa’i sgra yang med do. 
log par lta ba’i nyes pa med pa ni bdud la sogs pa’i sgra med pas bstan te, tshe phyi ma med par lta ba nyid, mi dge ba la bag med par ’jug pa yin pas bdud de, de’i kun nas ldang ba dang, bag chags kyi sgra yang med ces sbyar ro.Cf. Krp p. 1615.

佛語舍利弗 阿尼彌沙土者 無地獄餓鬼畜生眾惡諸苦 
無奉戒敕 
亦無犯禁 
不聞見女人 所以者何 
皆由化生蓮華交露 無有慳貪亦無婬恚離于癡畏 
悉都無此三毒之名 何況餘乎 
其土人民無上中下 
好醜差別普等無殊 
亦無是我及非我所 復不飲食 所以者何 喜法為食解義為漿 常自坦然 了不念渴亦無飢想 亦非我故亦無他故 
亦無眾魔恐難之患

佛告舍利弗 彼佛世界無三惡道及其名字 
亦無邪行越戒之名 
越戒之名 
又無女人 
慳貪嫉妒破戒瞋恚懈怠亂心愚癡之名 
及以障礙蔭蓋集名 
眾生根等無上中下 
純是一乘無大小名 佛土無有淨穢之名 亦無三寶差別之稱 
不聞飢渴飲食之聲 及我我所遮護之名 
無諸魔網妄見集名

’jig rten gyi khams de ni yangs shing rgya che ste, gling bye ba khrag khrig brgya stong phrag drug cu yod de, byang chub sems dpa’i smon lam gyis nyi ma dang zla ba gcig gi ’od kyis kun tu snang ngo; 
’jig rten gyi khams de yang lag mthil bzhin du mnyam zhing, bai dūrya sngon po’i sa gzhi la rin po che thams cad kyi pad mas rab tu spras te, ka tsa lin de ltar ’jam zhing reg na bde ba, mig mangs ris su bres pa, rin po che’i shing gi ra bas legs par brgyan pa, rtag tu me tog rgyas pas mdzes par byas pa, rdo dang, gseg ma dang, gyo mo dang, bong ba dang, ri nag po med de, ri rab kyis legs par brgyan pa;; 
lha dang mi’i longs spyod bye brag med cing, sems can de dag gi zas kyang chos kyi dga’ ba dang bsam gtan gyi zas te; 
’jig rten gyi khams de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po chos kyi rgyal po bla na med pa ma gtogs par, rgyal po gzhan gang yang med do;

sā lokadhātur viśālā vistīrṇā ṣaṣṭikoṭinayutaśatasahasradvīpā, bodhisattvapraṇidhānenaikacandrasūryaprabhayā samantato ’vabhāsitā; 
tasyāṃ khalu punar lokadhātau pāṇitālajātā nīlavaiḍūryamayī bhūmiḥ, sarvaratnapratyuptā, mṛdukācilindakasukhasaṃsparśā, aṣṭāpadanibaddhā, ratnavṛkṣaprākāraiḥ samalaṃkṛtā, nityasphuṭitaiḥ puṣpair upaśobhitā, niṣpāṣāṇaśarkarakathallaloṣṭakālaparvatā sumerusamalaṃkṛtā; 
na devamanuṣyayor bhojanānāṃ nānātvam asti, teṣāṃ sattvānām āhāro dharmaratir dhyānāhāraś ca; 
tatra lokadhātau tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram anuttaraṃ dharmarājaṃ sthāpayitvā nāsty anyo rājā kaścit;

That world is broad and wide, having sixty times ten million times a hundred billion times a hundred thousand continents, and because of the vows of the bodhisattvas it is illumined all over by the light of one sun and moon. 
Further, in that world-sphere the ground is level like the surface of water and made of blue lapis lazuli, set with all kinds of jewels, pleasant to touch like soft cloth, patterned like a chess-board, adorned with jewel-trees, beautified with flowers always blooming, without rocks, stones, gravel, pebbles and black mountains, adorned with Sumeru-mountains. 
There is no difference in the enjoyments of gods and men, and the food of those beings is joy in religion and the food of meditation. 
There in that world-sphere there is no other king apart from the peerless king of religion, the Tathāgata worthy of offerings, the perfectly awakened one Samantabhadra.

bdag po rnam par dag pa’i dbang du byas nas ’jig rten gyi khams de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba la sogs pa gsungs so. chos kyi rgyal po ni ji snyed yod pa dang ji lta ba bzhin du yod pa’i chos thams cad ma lus pa dang phyin ci ma log par thugs su chud pa’i sgo nas mnga’ mdzad pa’i phyir te, de ma gtogs par ’jig rten gyi khams de na lha dang mi’i rgyal po gzhan gang yang med do.

又其佛土甚極廣大 一日月照六十億四方之域 所以者何 諸菩薩本願之所致也 由是之故共一日月 
又其土地無有丘墟高下斜傾 普悉平正 皆紺琉璃皆以眾寶而雜廁間 其地柔軟如天綩綖 以十八事莊嚴國界 其樹悉寶行伍相當 常生華實冬夏恒茂 無沙礫石眾穢之瑕 黑山雪山其土諸山 皆以諸寶雜合而成猶如須彌 
于彼佛土天上天下適等無異 
捨於世業以法為土則無王者 唯以如來普賢至真而為法王

彼佛世界平坦廣大 一日月照周匝六十億百千那由他由延 是希有事是彼菩薩本願所致 
其土平正猶如手掌 琉璃眾寶雜廁共成 其地柔軟猶如天衣 若有觸者受微妙樂 寶樹莊嚴行伍相當 寶繩連綿以界八道 所有諸華常自開敷 亦無石沙荊棘穢惡 所有諸山純以眾寶而挍飾之 
人天無別法喜禪味以為飲食 
其土無有王者之名 唯除普賢如來法王

bcom ldan ’das de yang byang chub sems dpa’ de dag la yi ge dang, sgra dang, brda’i tshig rab tu dbye bas chos mi ston te; gzhan du na byang chub sems dpa’ de dag bcom ldan ’das de’i drung du lhags te, mig mi ’dzums par bltas pas sangs rgyas rjes su dran pa’i ting nge ’dzin thob ste, mi skye ba’i chos la bzod pa thob par lung bstan pa yang byin no. de’i phyir na ’jig rten gyi khams de yang mi ’dzums pa zhes bya’o;

na ca sa bhagavān tebhyo bodhisattvebhyo prabhinnākṣaraśabdasaṃketapadair dharmaṃ deśayati, anyatra te bodhisattvāh taṃ bhagavantam upasaṃkramyānimiṣābhyāṃ cakṣurbhyāṃ prekṣamāṇā buddhānusmṛtisamādhiṃ pratilabhante; anutpattikadharmakṣāntilabdhavyākaraṇaṃ ca teṣāṃ vyākaroti. tasmāt sā lokadhātur animiṣā nāma;

And that Lord does not teach religion to those bodhisattvas through differentiation by syllables, words and conventional phrases [like the Lord Śākyamuni], but the bodhisattvas go to that Lord, and looking at him with eyes unblinking they attain concentration which consists in recollection of the Buddha, and he gives them the prophecy which is connected with the attainment of the tolerance that all moments of existence are unborn. That is why that world-sphere is called “Unblinking”.

ji ltar bcom ldan ’das shākya thub pa ’khor rnams la yi ge dang sgra dang brda’i tshig rab tu dbye bas chos ston pa ltar bcom ldan ’das de ni byang chub sems dpa’ de dag la yi ge dang, sgra dang, brda’i tshig rab tu dbye bas chos mi ston to. ’o na ji ltar chos ston ce na? gzhan du na zhes bya ba la sogs pa smos te, byang chub sems dpa’ de dag bcom ldan ’das de’i drung du lhags te de bzhin gshegs pa’i sku la mig mi ’dzums par bltas pas sangs rgyas rjes su dran pa’i ting nge ’dzin thob ste, mig ni blun pa yin pas ting nge ’dzin rtogs pa mi srid kyi, mig gi rnam par shes pa dang lhan cig tu ’grogs pa’i shes rab kyis rtogs zhes bya ba’i tha tshig go – "If sight is dull (jaḍa) one does not attain concentration (samādhi), it is attained through insight (prajnyā) connected with visual consciousness (cakṣurvijnyāna)."28b7-29a1: chos thams cad skye ba dang ’gag pa med par shes rab kyis bzod pa ni mi skye ba’i chos la bzod pa zhes bya ste, sa brgyad pa la bya’o. de ltar sangs rgyas rjes su dran pa’i ting nge ’dzin thob ma thag tu de bzhin gshegs pas byang chub sems dpa’ de dag la mi skye ba’i chos la bzod pa thob par lung yang bstan to.This buddhakṣetra is also refered to in Langkā p. 1053-14 on the subject of non-verbal communication: na ca mahāmate sarvabuddhakṣetreṣu prasiddhābhilāpaḥ, abhilāpo mahāmate kṛtakaḥ. kvacin mahāmate buddhakṣetre ’nimiṣaprekṣayā dharmo deshyate, kvacid inggitaiḥ, kvacid bhrūvikṣepeṇa, kvacin netrasaṃcāreṇa, kvacid āsyena, kvacid vijṛmbhitena, kvacid utkāsanashabdena, kvacit kṣetrasmṛtyā, kvacit spanditena; yathā mahāmate animiṣāyāṃ gandhasugandhāyāṃ ca lokadhātau samantabhadrasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre ’nimiṣair netraiḥ prekṣamāṇās te bodhisattvā mahāsattvā anutpattikadharmakṣāntiṃ pratilabhante ’nyāṃsh ca samādhivisheṣān. ata evāsmāt karaṇān mahāmate nābhilāpasadbhāvāt santi sarvabhāvāḥ ... Cf. also Aṣṭādasha (60) p. 7124.

又其土法不用文辭告誨諸菩薩也 欲諮受經往詣佛所 觀之無厭不以為惓 所以者何 其心欣然應時逮得佛心定意 尋則近至無所從生法忍 由是之故其土號曰不眴也

彼佛世尊及諸菩薩 不以文字而有所說 彼諸菩薩唯修觀佛 諦視無厭 目不曾眴 即便能得念佛三昧悟無生忍 是故彼土名曰不眴

de la sangs rgyas rjes su dran pa gang zhe na;

tatra katamā buddhānusmṛtiḥ;

What then is recollection of the Buddha? [Not the recollection which is applying the mind to the qualities of the Buddha (na guṇamanasikārānusmṛtiḥ):]

bdag po rnam par dag par yang rjes su dran par bya ba’i mtshan ma thams cad dang bral ba’i sgo nas bstan te, de la rjes su dran par bya ba’i mtshan ma dang bral ba yang rnam pa bzhi ste, 1) yon tan yid la byed pa rjes su dran pa ma yin dang, 2) sangs rgyas rjes su dran pa’i skyon mtshan ma dang bcas pa la dmigs pa spangs pa dang, 3) rjes su dran pa’i phan yon dang, 4) ting nge ’dzin de’i ’bras bu’o.29a2-3: yon tan yid la byed pa rjes su dran pa ma yin pa yang rnam pa lngas bstan te.

何謂得佛心定意

云何念佛

gang gzugs kyi mtshan nyid kyis rab tu ma phye ba; 
rigs dang, rus dang, cho rigs kyis rab tu ma phye ba; 
sngon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba; 
phyi ma’i mtha’ shes pa la sems pas rab tu ma phye ba; 
da ltar byung ba la gnas pas rab tu ma phye ba; 
phung po dang, khams dang, skye mched kyis rab tu ma phye ba; 
mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pas rab tu ma phye ba; 
sems dang, yid dang, rnam par shes pas rab tu ma phye ba; 
spros pa dang rgyu bas rab tu ma phye ba; 
skye ba dang, gnas pa dang, ’jig pas rab tu ma phye ba; 
gzung ba dang, rtsod pa dang, btang bas rab tu ma phye ba; 
dran pa dang yid la byed pas rab tu ma phye ba; 
rtog pa dang, rnam par rtog pa dang, yongs su rtog pas rab tu ma phye ba; 
chos kyi mtshan nyid dang rang gi mtshan nyid kyis rab tu ma phye ba; 
gcig dang, tha dad pa dang, so so bas rab tu ma phye ba; 
sems kyi dmigs pa bgrang bas rab tu ma phye ba; 
nang dang phyi rol tu g.yo bas rab tu ma phye ba; 
rnam par rtog pa’i mtshan ma dang, blang ba dang dor bas rab tu ma phye ba; 
kha dog dang, dbyibs dang, rtags kyis rab tu ma phye ba; 
spyod lam dang, spyad pa dang, spyod pas rab tu ma phye ba; 
tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba yid la byed pas rab tu ma phye ba; 
stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba yin te;

yā na rūpalakṣaṇaprabhāvitā; 
na vaṃśagotravārttāprabhāvitā; 
na pūrvāntaśuklacaryāprabhāvitā; 
nāparāntajñānacintāprabhāvitā; 
na pratyutpannasthitiprabhāvitā; 
na skandhadhātvāyatanaprabhāvitā; 
na dṛṣṭaśrutamatavijñātaprabhāvitā; 
na cittamanovijñānaprabhāvitā; 
na prapañcapracāraprabhāvitā; 
notpādasthitibhaṅgaprabhāvitā; 
na grahavigrahotsargaprabhāvitā; 
na smṛtimanasikāraprabhāvitā; 
na kalpavikalpaparikalpaprabhāvitā; 
na dharmalakṣaṇasvalakṣaṇaprabhāvitā; 
naikatvanānātvapṛthaktvaprabhāvitā; 
na cittālambanagaṇanāprabhāvitā; 
nādhyātmabāhyeñjanāprabhāvitā; 
na vikalpanimittaheyopadeyaprabhāvitā; 
na varṇasaṃsthānaliṅgaprabhāvitā; 
neryāpathacaritacaryāprabhāvitā; 
na śīlasamādhiprajñāvimuktivimuktijñānadarśanamanasikāraprabhāvitā; 
na balavaiśāradyāveṇikabuddhadharmasamāropaprabhāvitā;

It is not brought about through [recollection of the Buddha’s] corporeal marks [that belong to the body of joy (saṃbhogakāya) but recollection of his absolute body (dharmakāya) that has no characteristics]; 
not brought about through [recollection of his] lineage, family or social standing [that belong to his body of appearance (nirmāṇakāya) ]; 
not brought about through [recollection of] past good practice [as the perfections, being the cause (hetu) of buddhahood]; 
not brought forth through reflecting on knowledge [namely, the fruit (phala) of that good practice which is omniscience (sarvajñajñāna) to be attained] in the future; 
not brought about through [reflecting on] those [Tathāgatas] who exist in the present; 
[Doing away with the objects of thought that are errors in the recollection of the Buddha, having distinguishing marks (buddhānusmṛtisanimittadoṣālambanaprahāṇa): beyond the forms of distinguishing marks of anything that can be be known (jñeyanimittākārātikrānta), and thus] it is not brought about through [recollection concerned with] parts of the personality, spheres and fields of the senses; 
not brought about through [recollection of] what has been seen, heard, imagined or comprehended; 
not brought about through thought, mind or consciousness; 
not brought about through discursive thought and mental activity; 
not brought about through [recollection of] origination, existence and destruction; 
not brought about through grasping, disaccord or rejection; 
not brought about through recollection and mental effort; 
not brought about through thought-constructions, imaginings and fictions; 
not brought about through [recollection on] the [general] character (sāmanyalakṣaṇa) of moments of existence [impermanence and so on], nor the special character [like the element earth, hardness, etc.]; 
not brought about through [recollection of] homogeneousness, difference and separation; 
not brought about through counting objects of thought [in meditation, like breathing (śvāsa) going in and out]; 
not brought about with inner [when tasting the states of concentration (samādhyāsvāda) ] or outer [when meeting the objects with thoughts] movement; 
not brought about through grasping or rejecting the differentiating marks in imagining; 
not brought about through [recollection of] qualities of colour and form; 
not brought about through the practice of deportment and behaviour; 
not brought about through [recollection of] morality, concentration, insight, deliverance or knowledge of deliverance; 
not brought about through imputing the powers, intrepidities or special qualities of a Buddha;

longs spyod rdzogs pa’i sku la dmigs pa rjes su dran pa ma yin pa ni gang gzugs kyi mtshan nyid kyis rab tu ma phye ba zhes bya bas bstan te, de bzhin gshegs pa’i longs spyod rdzogs pa’i sku mtshan dang dpe byad kyis brgyan pa’i gzugs su yid la byas shing bsgoms pas sangs rgyas rjes su dran pa’i ting nge ’dzin ’di bskyed pa ma yin pas rab tu phye ba zhes bya’o. de’i ci’i phyir zhe na? skabs ’dir sangs rgyas ni chos kyi sku la bya bar ’dod la de ni mtshan dang dpe byad la sogs pa mtshan ma gang gis rang bzhin yang ma yin zhing, mtshan ma can gyi shes pa gang gis kyang rtogs par bya ba ma yin te, gang gi tshe mtshan ma thams cad spangs nas de bzhin gshegs pa chos kyi skur mthong ba, de’i tshe don dam par sangs rgyas rjes su dran pa zhes kyang bya la, de ltar mthong ba’i tshe de kho na mthong ba yin pas byang chub sems dpa’ de mi skye ba’i chos la bzod pa thob par lung ston par yang mdzad pa’i phyir ro. bshad pa’i tshul ’dis sprul pa’i sku la sogs pa ’og ma rnams la yang bsgre bar bya’o. 
sprul pa’i sku la dmigs pa rjes su dran pa ma yin pa ni rigs dang, rus dang, cho rigs kyis rab tu ma phye ba zhes bya bas bstan te; rigs ni shākya’i rigs la sogs pa’o, rus ni gau ta ma la sogs pa’o, cho rigs ni rigs mthon por skyes pa nyid la bya’o. vārttā is very uncertain. 
rgyu yid la byed pa rjes su dran pa ma yin pa ni sngon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba zhes bya bas bstan te, dkar po’i spyod pa ni pha rol tu phyin pa rnams te, de dag spyod pa’i rgyu las sangs rgyas grub bo zhes yid la byas pas bskyed pa ma yin zhes bya ba’i tha tshig go. 
phyi ’bras bu yid la byed pa’i rjes su dran pa ma yin pa ni phyi ma’i mtha’ shes pa la sems pas rab tu ma phye ba zhes bya bas bstan te, dkar po’i spyod pa de’i ’bras bu phyi ma’i mthar thams cad mkhyen pa’i ye shes ’grub par yid la byed pas ma bskyed ces bya ba’i don to. 
da ltar snang ba la dmigs pa rjes su dran pa ma yin pa ni da ltar byung ba la gnas pas rab tu ma phye ba zhes bya bas bstan te, mngon sum du snang ba’i de bzhin gshegs pa ni da ltar byung ba ste, de la dmigs pas kyang bskyed pa ma yin zhes bya ba’i tha tshig go.de ltar longs spyod rdzogs pa’i sku la sogs pa de bzhin gshegs pa’i yon tan mtshan mar bzung ste, yid la byas pa ni sangs rgyas rjes su dran pa ma yin par bstan to.Same as in Dbh. p. 1015. 
sangs rgyas rjes su dran pa’i skyon mtshan ma dang bcas pa la dmigs pa spangs pa yang rnam pa bcu bdun gyis bstan te, shes bya’i mtshan ma’i rnam pa las ’das pa ni phung po dang, khams dang, skye mched kyis rab tu ma phye ba zhes bya bas bstan to. 
tha snyad kyi mtshan ma thams cad las ’das pa ni mthong ba dang thos pa dang bye brag phyed pa dang rnam par rig pas rab tu ma phye ba zhes bya bas bstan te, mthong ba ni mig gis so, thos pa ni rna bas so, bye brag phyed pa ma mthong ma thos par bdag nyid kyis bsams shing bcal la nye bar brtags pa’o, rnam par rig pa ni nang so so rang gis rig pa dang rtogs pa dang reg pa dang mngon sum du byas pa ste; mthong ba la sogs pa de dag la brten nas gzhan dag la tha snyad du brjod pas na tha snyad ces bya’o. 
kun nas nyon mongs pa’i sems kyi mtshan ma thams cad las ’das pa’i sems dang, yid dang, rnam par shes pas rab tu ma phye ba zhes bya bas bstan te, sems ni kun gzhi rnam par shes pa’o, yid ni nyon mongs pa can gyi yid do, rnam par shes pa ni dmigs pa rnam par ’byed pa mig la sogs pa’i rnam par shes pa’o. In Yogācāra citta, manas and vijnyāna are taken to designate ālayavijnyāna, the consciousnesses, vijnyāna, of the eye, ear, etc., and their controller, manas, while in Mādhyamika they are synonyms. Cf. introduction. 
ma zhi ba’i mtshan ma thams cad las ’das pa ni spros pa dang rgyu bas rab tu ma phye ba zhes bya bas bstan te, spros pa ni gzung ba dang ’dzin par rtog pa’o, rgyu ba ni ’dod chags la sogs pa sems la rgyu ba’o. 
mi skye mi ’gag pas skye ba dang ’jig pa’i mtshan ma las ’das pa ni skye ba dang, gnas pa dang, ’jig pas rab tu ma phye ba zhes bya bas bstan te, rkyen gyi dbang gis rgyud snga na ma byung ba las dang po chos gang ’byung ba ni skye ba zhes bya’o, skyes ma thag pa’i skad cig rjes su ’jug pa ni gnas pa zhes bya’o, skye ba’i skad cig phan chad mi gnas pa ni ’jig pa zhes bya’o. 
gnod pa dang phan pa med pas gnod pa dang phan par byed pa’i mtshan ma las ’das pa’i bzung ba dang, rtsod pa dang, btang bas rab tu ma phye ba zhes bya bas bstan te, bzung ba ni sems nang du ’du ba’o, rtsod pa ni sems la gnod pa ’byung ba’o. 
dmigs pa las ma rmongs pa yid la bya ba’i mtshan ma las ’das pa ni dran pa dang yid la byed pas rab tu ma phye zhes bya bas bstan te, dran pa ni dmigs par bya ba’i dngos po ma brjed pa’o, yid la byed pa ni sems gtod pa’o. 
30a4-6 interprets according to the pramāṇas and, alternatively, to the three kinds of religious ways: rtog ge’i yul gyi mtshan nyid kyi mtshan ma las ’das pa ni rtog pa dang, rnam par rtog pa dang, yongs su rtog pas rab tu ma phye ba zhes bya bas bstan te, rtog ge rnams kyi yul ni lung dang rjes su dpag pa dang, mngon sum gyi tshad ma gsum gyis rtog pa ste, gzhung gi tshig gsum dang go rims pa bzhin du sbyar ro. yang na, nyan thos kyi yid la byed pas ’phags pa’i bden pa bzhi la rtog pa dang, rang sangs rgyas kyi yid la byed pa rten cing ’brel par ’byung ba la rnam par rtog pa dang, byang chub sems dpa’i yid la byed pa stong pa nyid du yongs su rtog pas kyang rjes su dran pa ’di ma bskyed ces sbyar ro. 
mtshan ma med pa yin pas mtshan ma thams cad las ’das pa ni chos kyi mtshan nyid dang rang gi mtshan nyid kyis rab tu ma phye ba zhes bya bas bstan te, chos kyi mtshan nyid mi rtag pa la sogs pa spyi’i mtshan nyid la bya’o, rang gi mtshan nyid ni sa’i mtshan nyid sra ba la sogs pa’o. 
du ma mi rtag pa’i mtshan ma las ’das pa ni gcig dang, tha dad pa dang, so so bas rab tu ma phye ba zhes bya bas bstan te, sku mngon sum du snang ba dang, sku’i chos nyid gcig par yid la byed pa dang, tha dad par yid la byed pa dang, sku’i chos nyid du mar yid la byed pa gang gis kyang ma phye zhes bya ba’i don to. 
rnam par shes pa’i spyod yul gyi mtshan ma las ’das pa ni sems kyi dmigs pa bgrang bas rab tu ma phye ba zhes bya bas bstan to, dbugs phyi nang du rgyu ba gcig nas bcu dang, bcu nas brgya stong gi bar du bgrang ba las kyang ma skyes zhes bya ba’i tha tshig go. 
phyi dang nang gi mtshan ma las ’das pa ni nang dang phyi rol du g.yo bas rab tu ma phye ba zhes bya bas bstan te, ting nge ’dzin gyi ro myong bar byed pa dang phyi’i yul la sems ’phro ba ni nang dang phyi rol tu g.yo ba’o. 
rnam par byang ba blang ba dang kun nas nyon mongs pa spong ba’i mtshan ma las ’das pa ni rnam par rtog pa’i mtshan ma dang, blang ba dang dor bas rab tu ma phye ba zhes bya bas bstan te, rnam par rtog pa ni bzang ngan du ’byed pa ste, rnam par byang ba blang ba dang, kun nas nyon mongs pa ’dor bar rtog pa’o. 
gzugs kyi mtshan nyid kyi mtshan ma las ’das pa ni kha dog dang, dbyibs dang, rtags kyis rab tu ma phye ba zhes bya bas bstan te, kha dog ni gser dang bai dūrya la sogs pa’i kha dog go; dbyibs ni ring ba dang thung ba la sogs pa ste, de dag nyid sems kyi mtshan mar bya ba yin pas rtags zhes bya’o. 
spyod lam gyi mtshan ma las ’das pa ni spyod lam dang, spyad pa dang, spyod pas rab tu ma phye ba zhes bya bas bstan te, spyad pa ni ’phral gyi bya ba’o, spyod pa ni grong du ’jug cing bsod snyoms len pa la sogs pa’o. 
dkar po’i phyogs kyi mtshan ma las ’das pa ni tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba yid la byed pas rab tu ma phye ba zhes bya bas bstan te, zag pa med pa’i phung po lnga po ’di dag gis ni dkar po’i chos thams cad bsdus la, de lta bur yid la byas pa las rjes su dran pa ’di ma skyes zhes bya ba’i tha tshig go. 
’bras bu’i mtshan ma la dmigs pa las ’das pa ni stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba zhes bya bas bstan te, byang chub sems dpa’i spyod pa’i ’bras bu stobs dang mi ’jigs pa la sogs pa sangs rgyas yin par ’dzin na, de nyid sgro btags pa yin pas de ltar bsgoms shing yid la byas pa las kyang sangs rgyas rjes su dran pa ’di skyes pa ma yin pas rab tu ma phye ba zhes bya’o.

不以色相 
不以種好亦復不以本宿行故而致是德亦不悕望作是致是 
所以者何不念過去 
當來之者 
亦復不念今現在世 
亦不由從五陰六衰而致之也何謂為五 其五陰者謂思六根 其六根者謂眼耳鼻口身意所別 其六衰者知色聲香味細滑法 
不用見聞心意識此眾業之所致也 不以巧偽生滅之所致也 無等無邪亦不造意無所悕望 亦非以是亦非不是之所致也 亦不從一二三之所致也 
不因心意識 
亦不以曉內外眾念妄想是非之事而致之也 
 
 
 
 
 
 
 
 
 
 
 
亦不用戒定意慧解度知見 
十力不護四無所畏諸佛之法

謂不觀色相出生 
種性過去淨業 
是時心中不生自高 
 
 
不觀現在陰界諸入 
見聞覺知心意識等 
 
無有戲論生住滅相 
 
不取不捨不念不思 
不觀思想及非思想 
不分別想 
法想己想 
無一異想 
境界功德 
內外中間 
不起覺觀始終之念 
不觀形貌威儀法式 
 
不觀戒定智慧解脫解脫知見 
十力無畏不共之法

’di ltar sangs rgyas kyi rjes su dran pa ni, bsam gyis mi khyab pa, rgyu ba med pa, rnam par rig pa med pa’i mtshan nyid de; 
nga yi ba med pa, yid la byed pa dang bral ba, dran pa med cing yid la byed pa med pa; 
phung po dang, khams dang, skye mched ’byung ba dang ’jig pa’i gnas ma yin; 
thogs pa ma yin; 
’jug pa ma yin; 
gnas pa ma yin, mi gnas pa ma yin, rab tu gnas pa ma yin, yang dag par gnas pa ma yin; 
gzugs kyi rnam par shes pa’i gnas ma yin; 
tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pas shes par bya ba’i gnas ma yin; 
sa’i khams kyi rnam par shes pa’i gnas ma yin; 
chu’i khams kyi ma yin, me’i khams kyi ma yin, rlung gi khams kyi ma yin, rnam par shes pa’i khams kyi gnas ma yin; 
mig dang gzugs kyi rnam par shes pa’i gnas ma yin; 
de bzhin du rna ba’i ma yin, sgra’i ma yin, sna’i ma yin, dri’i ma yin, lce’i ma yin, ro’i ma yin, lus kyi ma yin, reg bya’i ma yin, yid kyi ma yin, chos kyi rnam par shes pa’i gnas ma yin no;

evaṃ buddhānusmṛtir acintyāpracārāvijñaptilakṣaṇā; 
amamā amanasikārā nāsmṛtyamanasikārāvasthā; 
na skandhadhātvāyatanotpādavināśāvasthā; 
apratihatā; 
anavatārā; 
na sthitā nāsthitā na pratiṣṭhitā na saṃsthitā; 
na rūpavijñānasya niśrayaḥ; 
na vedanāsaṃjñāsaṃskāravijñānavijñeyo niśrayaḥ; 
na pṛthivīdhātuvijñānasya niśrayaḥ; 
nābdhātor na tejodhātor na vāyudhātor na vijñānadhātoḥ niśrayaḥ; 
na cakṣūrūpavijñānadhātoḥ niśrayaḥ; 
evaṃ na śrotrasya na śabdasya na ghrāṇasya na gandhasya na jihvāyā na rasasya na kāyasya na spraṣṭavyasya na manaso na dharmavijñānasya niśrayaḥ;

[Praising that recollection (anusmṛtyanuśaṃsā):] In this way the recollection of the Buddha is beyond thought [and thus like space (ākāśasama) ], beyond [mental] activity, having the character of being beyond information; 
beyond what belongs to the ego, beyond mental effort [pertaining to the objects (grāhya) and grasping (grāha) them], 
not a state of origination and destruction in the parts of personality, spheres or fields of perception; 
unhindered [and thus penetrating into any time and place in realizing the sphere of all moments of existence (dharmadhātu) which is like empty space]; 
without weak spots; 
unfixed [as constructed by the insight of attaining and applying (prāptaprayogaprajñā) it after it has been produced], but not non-fixed [since realized through creative insight (bhāvanāprajñā) ], not leaning on [thus not constructing subject and object (grāhyagrāhakanirvikalpa) ], not fixed upon [and thus not apprehending qualities like impermanence, suffering, emptiness or egolessness in the body of the Tathāgata]; 
no objective basis for consciousness of form; 
no objective basis to be known by feeling, perception, formative factors or consciousness; 
no objective basis for the consciousness characterized by the element of earth; 
nor the element water, nor the element fire, nor the element wind, no objective basis for the element consciousness; 
no objective basis for the element consciousness of eye and form; 
thus not for hearing nor sound, not for nose nor smell, not for tongue nor taste, not for body nor tangibles, not for mind, nor an objective basis for the consciousness related to moments of existence;

rjes su dran pa’i phan yon yang rnam pa gnyis kyis bstan te, de kho na’i mtshan nyid la ’jug pa dang, phyin ci log spangs pa’o.31a3-5: de kho na’i mtshan nyid la ’jug pa yang rnam pa gsum gyis bstan te, thams cad du song ba’i don ni ’di ltar sangs rgyas rjes su dran pa ni bsam gyis mi khyab ces bya bas bstan te, bsam par byed pa dang bsam par bya ba las ’das pas rtog ge rnams kyis bsam gyis mi khyab ste, nam mkha’ dang ’dra zhes bya ba’i tha tshig go. sems kyi spros pa med pa ni rgyu ba med pa zhes bya bas bstan te, gzung ba dang ’dzin par rnam par rtog pa’i spros pa med pas na rgyu ba med pa zhes bya’o. gzhan la bstan du med pa ni rnam par rig pa med pa’i mtshan nyid de zhes bya bas bstan te, de’i tshe rang nyid kyis kyang dkar po’am dmar po zhes bya ba la sogs pas rnam par rig pa med na gzhan la bstan par ga la nus zhes bya ba’i don to. 
thams cad du song ba’i don de nyid kyang rnam pa gsum gyis rgyas par bstan te:From its Yogācāra viewpoint ṭ. 31a6-7 asserts that amamā refers to being beyond the workings of the kliṣṭamanas, the impure mind, or ego, that the recollection of the Buddha is without thought-constructions and apprehensions of an ego in the "body" that really includes total consciousness (ālayavijnyāna): nyon mongs pa can gyi yid kyis rnam par shes pa’i dmigs pa las ’das pa ni nga’i ba med pa zhes bya bas bstan te: ji ltar nyon mongs pa can gyi yid ma rig pa dang, bdag tu lta ba dang, nga’o snyam pa’i nga rgyal dang, sred pa’i mtshan nyid kyi nyon mongs pa rnam pa bzhi dang ldan pas kun gzhi rnam par shes pas bsdus pa’i lus ’di la bdag tu dmigs shing rtog pa ji ltar, de’i dus na mi rtog pa’i phyir nga’i ba med pa’o. See further in the introduction.31a7-b2: gzung ba dang ’dzin par rtog pa las ’das pa ni yid la byed pa dang bral ba zhes bya bas bstan te, gzung ba dang ’dzin pa’i tshul du yid la mi byed ces bya ba’i don to.31b1-2: mi shes pa’i rtog pa med pa ni dran pa med cing yid la byed pa med pa gnas pa med pa’o zhes bya bas bstan te: de ltar gzung ba dang ’dzin pa’i yid la byed pa dang bral na ’gog pa’i snyoms par ’jug pa dang ’du shes med pa’i snyoms par ’jug pa ltar, ci yang mi dran pa yin nam zhe na? dran pa med pa dang yid la byed pa med pa’i gnas ma yin te, yang dag pa’i shes rab kyis phyin ci ma log pa’i don mngon sum du byed pa’i phyir ro – "...Thus when there is no mental effort (manasikāra) concerned with the objects and grasping them, it is like the state of meditation of cessation (nirodhasamāpatti) or the state of meditation with no concepts (asaṃjnyisamāpatti), but is this absence of recollection? [No,] it is not a state of absence of recollection or mental effort either, it is realizing (sākṣātkaraṇa) the unperverted meaning (aviparītārtha) by means of right insight (samyakprajnyā)." 
sems kyi spros pa med pa nyid kyang rnam pa bdun gyis rgyas par bstan te, skye ba dang ’jig pa’i rgyu’i spros pa las ’das pa ni phung po dang, khams dang, skye mched ’byung ba dang ’jig pa’i gnas ma yin zhes bya bas bstan te, chos de dag skye ba dang ’jig pa’i rgyu byed pa ni spros pa yin te, de lta bu’i rgyu mi byed ces bya ba’i tha tshig go. 
ring du song ba ni thogs pa ma yin zhes bya bas bstan te, nam mkha’ dang ’dra ba’i chos kyi dbyings rtogs pa’i phyir sangs rgyas rjes su dran pa de yul dang dus gang la yang thogs pa med par ’jug go. 
skabs med pa ni ’jug pa ma yin zhes bya bas bstan te, skyon ’di lta bu zhig yod ces klan ka’i skabs yod pa ni ’jug pa zhes bya ste, de med pa’i don to. 
skyes nas thob pa dang sbyor ba’i shes rab kyis mi rtog pa ni gnas ma yin zhes bya ba bstan te, shes rab de nyid kyis mi rtog pa’i phyir ro. bsgom pa’i shes rab kyis de kho na la dmigs pa ni mi gnas pa ma yin zhes bya bas bstan te, shes rab gong ma gnyis kyis mi rtog par bsgom pa’i shes rab kyis sangs rgyas rjes su dran pa ’di mngon sum du byed pa’i phyir ro. gzung ba dang ’dzin par mi rtog pa ni rab tu gnas pa ma yin zhes bya bas bstan te, gzung ba dang ’dzin pa’i tshul du mi rtog ces bya ba’i tha tshig go. dkar po’i phyogs la mi rtog pa ni yang dag par gnas pa ma yin zhes bya bas bstan te, de bzhin gshegs pa’i sku la mi rtag pa dang, sdug bsngal ba dang, stong pa dang, bdag med pa’i rnam pa lta bur yang dmigs par mi byed pa’i phyir ro. 
 
 
 
 
 
gzhan la bstan du med pa yang rnam par shes pa’i gnas su gyur pa las ’das pa zhes bya ba’i don rnam pa gcig gis rgyas par bstan te, gzugs kyi rnam par shes pa’i gnas ma yin zhes bya ba la sogs pa rgyas par smos pa’o. de la dkar po dang sngon po dang ring po dang thung ngu la sogs pa ni gzugs kyi rnam par shes pa ste, dngos su na mig gi rnam par shes pa la bya’o. de ltar na mig gi rnam par shes pas dmigs pa’i yul ma yin pa’am, yang na mig gi rnam par shes pa skyed pa’i rgyu mi byed pas na gnas ma yin pa zhes bya ste, lhag ma rnams la yang ci rigs par sbyar ro.

不可以意想知之 不用見聞故之所致 不以想相 
無我想 
不以五陰六衰生滅之處 
 
 
亦無所住亦無不住 
無色 
痛想行識之處 
 
 
亦不眼色 
耳聲鼻香舌味身軟心法之所致也亦不得處 
所以者何 不可以目而見眾相 不可想處見不可見 不起不滅其不終者則不有始 斯住處者因緣所為乃致於是 消除歸滅塵勞之穢 所以者何 用愛欲故 故曰當滅 由斯之故斷於因緣 用吾我故以是當滅 其淨咸明不增不減 亦復不念是安是苦 作是計者不離於欲 亦不用念而以為煩 諸想本脫故行備悉 已能備悉達如無身 色何可得無有痛者 何從有痒 常住如法 若不想道則非俗業 設無所聞何從有識 無所見者亦無所得 無所得者可謂脫矣 亦復不得意念普思心所惟法 亦不齎持無所生矣不睹來者不見往生 本不可得猶如諸法皆等無異 譬如有人上向瞻空 其目所睹不能別知何所是空 何非虛空

正念佛者 不可思議 不造行不作想 
無所念無思處 
無陰入界生住滅想 
 
 
無有處所非無處所 非動非住 
非色 
非識非想非受非行 於識不生識知 
於地 
水火風不生識知 
眼色 
耳聲鼻香舌味身觸心法亦復如是

yang sangs rgyas rjes su dran pa ni dmigs pa thams cad la mi gnas pa’o; 
mtshan ma thams cad mi ldang ba’o; 
g.yo ba dang, sems pa dang, bskyod pa thams cad kyi rgyu ba med pa’o; 
mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pa mi skye ba’o; 
dbang po dang rnam par grol ba’i mtshan nyid thams cad kyi rjes su mi ’gro ba’o; 
sems gcig nas gcig tu nying mtshams sbyor ba med pa’o; 
rtog pa dang rnam par rtog pa thams cad nye bar zhi ba’o; 
nyes pa dang, rjes su chags pa dang, khong khro ba bcom pa’o; 
rgyu’i mtshan nyid rnam par chad pa’o; 
pha rol dang, tshu rol dang, dpung dang, mthar ’dzin pa thams cad yang dag par chad pa’o; 
sgro btags pa med pas ’od gsal ba’o; 
phye ba med pa’i phyir dga’ ba med pa’o, myang ba med pa’i phyir bde ba med pa’o; 
gzod ma nas zhi bas yongs su gdung ba med pa’o; 
’bad pa thams cad dang bral bas rnam par grol ba’i mtshan nyid do; 
gzugs med pas lus med pa’o, tshor ba med pas tshor bar gyur pa med pa’o, mdud pa med pas mdud pa dang bral ba’o, ’du mi byed pas ’dus ma byas pa’o, rnam par shes pa med pas rnam par mi rig pa’i mtshan nyid do; 
mi ’dzin pas len pa med pa’o, mi gtong bas dor ba med pa’o; 
gnas pa med pas mi gnas pa’o; 
 
tshor ba dang bral bas mi ’dug pa’o; 
mi ’byung bas med par mi ’gyur ba’i mtshan nyid do; 
dran pa dang, yid la byed pa dang, sems dang sems las byung ba’i chos thams cad kyis ma bzung ba; 
mchog tu ’dzin pa med pa; 
len pa med pas; 
’dor ba med pa; 
rab tu zhi ba; 
gzod ma nas ma skyes pa, mi skye bas rab tu phye ba; 
chos kyi dbyings su yang dag par ’du ba, mnyam zhing mi mnyam pa med par gyur pa, nam mkha’ dang mtshungs shing mnyam pa; 
mig dang gzugs kyi lam las ’das pa, de bzhin du rna ba dang sgra dang, sna dang dri dang, lce dang ro dang, lus dang reg bya dang, yid dang, chos kyi lam las ’das pa yin te;

punar buddhānusmṛtiḥ sarvālambanāniśritā; 
sarvanimittāvyutthānā; 
sarvaceṣṭācetanācalanāpracārā; 
dṛṣṭaśrutamatavijñātānutpāditā; 
sarvendriyavimuktilakṣaṇānanuyānā; 
ekaikacittāpratisaṃdhiḥ; 
sarvakalpavikalpopaśāntiḥ; 
hatadoṣānunayapratighā; 
hetulakṣaṇavyavacchedanā; 
sarvaparāparamadhyāntagrāhasamucchedanā; 
prabhāsvarā samāropābhāvāt; 
niṣprītikāprabhedatayā asukhānāsvādanatayā; 
niṣparidāhādiśāntatvāt; 
vimuktilakṣaṇā sarvayatnavigamatvāt; 
akāyikārūpatayā, avedayitāvedakatayā, nirgranthir agranthitatayā, asaṃskṛtā niḥsaṃskāratayā, avijñaptilakṣaṇā nirvijñānatayā, 
anāyūhāgrahaṇatayā aniryūhānutsarjanatayā; 
anāśritānāśrayatayā; 
 
asaṃsthitāvedanatayā; 
nirvikāralakṣaṇāsaṃbhavatayā; 
sarvasmṛtimanasikāracittacaittadharmāsaṃgṛhītā; 
aparāmṛṣṭā; 
nirupādānā; 
ajvalitā; 
praśāntā; 
ādyanutpannā anutpādaprabhāvitā; 
dharmadhātusamavasaraṇā samāviṣamā ākāśasamasamā; 
cakṣūrūpamārgasamatikrāntā, evaṃ śrotraśabdaghrāṇagandhajihvārasamanodharmamārgasamatikrāntā.

Further [to teach its rejection of errors (viparyāsaprahāṇanirdeśa)], this recollection of the Buddha is not dependent on any object, 
is the non-appearance of all distinguishing marks; 
is beyond activity consisting in action [of speech], mental activity and movements [of body]; 
is not originating from what has been seen, heard, imagined or comprehended; 
is not following from that which is characterized by all the the abilities [of the disciples, faith (śraddhā) and so on, by means of which deliverance is attained] and deliverance [the extinction (nirvāṇa) of the disciples, which one does not fall into if one has emptiness (śūnyatā) in mind]; 
is not born again from one moment to another; 
is appeasement of all thought-constructions and imaginations; 
is having done away with the mistakes of attachment and aversion; 
is getting rid of that which is characterized as the cause [of vices (kleśa), namely the view of a self (ātmadṛṣṭi) ]; 
is having cut off [constructing, and thus not] holding on to any extremes, past, future or present; 
is brilliant as it is not imputed [with thought-constructed concepts of the existence of objects and a subject grasping the objects (grāhyagrākabhāvanirvikalpa) ]; 
is beyond enjoyment since it is undifferentiated [in mind], is beyond pleasure [in body] through not enjoying the taste [of meditation (dhyāna) ]; 
is without burning desire as it is originally in peace; 
is characterized as deliverance since all its effort has disappeared; 
[that absolute reality (dharmadhātu) ] is without body since it is without [obstructive (sapratigha) ] form, is not felt being beyond feelings, is without knots being not tied [to grasping the distinguishing marks of objects], is not composite since it is beyond composing powers, is characterized as beyond information as it is beyond consciousness, 
is beyond clinging since it is without grasping [that is, no mental effort concerned with distinguishing marks (nimittamanasikāra), an error of concentration (samādhidoṣa) ], [but, nevertheless,] it is beyond abandonment since it does not do away with anything [but cultivating the thing itself (tattvabhāvanā) ]; 
is not dependent since it is without basis; 
 
is not fixed [and thus attached to anything] as it is beyond feeling; 
it is unchanging as it is unborn; 
it is not included among the moments of existence connected with any recollection or mental effort, thought or things thought-related; 
unaffected [that is, beyond rivalry (parasparaspardhā), since there is no competition in absolute reality (viśuddhadharmadhātuspardhāpratidvaṃdvābhāvatvāt) ]; 
beyond grasping; 
not on fire [with vices (kleśa) ]; 
completely appeased; 
originally unborn and distinguished through unbornness; 
united to total reality [in the way that the recollection of the Buddha and total reality have the same character (ekalakṣaṇa) ], being the same with no difference similar to the homogeneity of open space; 
transcending the ways of eye and form, and likewise transcending the ways of hearing and sound, nose and smell, tongue and taste, mind and moments of existence.

phyin ci log spangs pa bstan pa’i phyir yang sangs rgyas rjes su dran pa zhes bya ba la sogs pa smos so. de yang ming gis smos pa ’di rnams kyis bstan te: yod pa dang med pa la dmigs pa dang rnam par rtog pa las shin tu ’das pa dang, ngag dang sems dang lus kyis bskyod pa’i spros pa med pa dang, tha snyad med pa dang, nyan thos kyis rnam par grol bar ma lhung ba dang, nying mtshams sbyor ba med pa dang, rtog dpyod las ’das pa dang, gang zag la bdag med par rtogs pa dang, nyon mongs pa’i rgyu lta bu med pa dang, sngon dang phyi ma’i mtha’ las ’das pa dang, gzung ’dzin gyi dri ma glo bur dang bral bas rang bzhin gyis dag pa dang, ’jig rten gyi snyoms par ’jug pa’i ro myang ba’i dri ma yid sim pa dang, lus bde ba las ’das pa dang, rang bzhin gyis mya ngan las ’das pa dang, ’bras bu mngon du byas pas brtson ’grus brtsams pa las ’das pa dang, phung po lnga’i mtshan nyid las ’das pa dang, bsnan pa dang dor ba med pa dang, kun gzhi med pa dang, tshor ba rnam pa gsum med pas gang la yang chags pa med pa dang, ma skyes pa dang, sems dang sems las byung ba’i tshogs la mi brten pa dang, zla med pa dang, phung po gzhan len pa dang bral ba dang, nyon mongs pa med pa dang, phung po lnga dang bral ba dang, rang bzhin gyis zhi ba dang, chos kyi dbyings su ’jug pa dang, dbang po dang yul gyis ma bskyed pas bstan to. de la sangs rgyas rjes su dran pa zhes bya ba ni gong du smos pa’i sangs rgyas rjes su dran pa la bya’o.32b1-2: dmigs pa thams cad la mi gnas pa zhes bya bas yod pa dang med pa la mi dmigs pa bstan pa, dmigs pa thams cad ni yod pa la dmigs, yang na ni med pa la dmigs pa yin na, de’i dus na yod par yang mi dmigs, med par yang mi dmigs pas na, dmigs pa thams cad la mi gnas pa zhes bya’o 
mtshan ma thams cad mi ldang ba zhes bya bas rnam par rtog pa las shin tu ’das pa bstan to, mtshan ma’i ’dod chags dang zhe sdang dang gti mug dang, skyes pa dang bud med la sogs par rtog pa ste, de lta bu’i mtshan ma sems la mi ’byung bas na ldang ba zhes bya’o. 
g.yo ba dang, sems pa dang, bskyod pa thams cad kyi rgyu ba med pa zhes bya bas ngag dang sems dang lus kyis bskyod pa’i spros pa med par bstan te, tshig tu ’byin pa ni g.yo ba’o, sems la rtog pa ni sems pa’o, lus kyi ’gul ba ni bskyod pa ste, de gsum char med pas na rgyu med pa’o. 
mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig par mi skye zhes bya ba tha snyad med par bstan te, mthong ba la sogs pas gzhan dag la tha snyad du byed pa med de, de dag thams cad spangs pas na mi skye ba zhes bya’o. 
dbang po dang rnam par grol ba’i mtshan nyid thams cad kyi rjes su mi ’gro zhes bya bas nyan thos kyis rnam par grol bar ma lhung ba bstan te, dbang po ni dad pa la sogs pa ste, gang gis rnam par grol bar byed pa’o; rnam par grol ba ni nyan thos kyi mya ngan las ’das pa ste, gang du rnam par grol ba’o; stong pa nyid du dmigs kyang de’i tshe nyan thos kyi mya ngan las ’das par ma lhung bas na rjes su mi ’gro ba zhes bya’o. 
sems gcig nas gcig tu nying mtshams sbyor ba med pa zhes bya bas nying mtshams sbyor ba med par bstan te, sems kyi skad cig ma snga ma’i rjes su phyi ma rnams rgyun du ’byung ba ni sems gcig nas gcig tu nying mtshams sbyor ba zhes bya’o, de’i dus na sems kyi skad cig ma snga ma’i rjes su phyi ma ’jug pa med pas na mtshams sbyor ba med pa zhes bya’o. 
rtog pa dang rnam par rtog pa thams cad nye bar zhi ba zhes bya bas rtog dpyod las ’das pa bstan te, ’dod chags dang zhe sdang la sogs pa nyon mongs pa rnams la rtog pa ni rtog pa’o; dad pa dang shes rab la sogs pa rnam par byang ba la rtog pa ni rnam par rtog pa ste, de’i dus na de gnyis ka la rtog pa med pa’i phyir nye bar zhi ba zhes bya’o. 
nyes pa dang, rjes su chags pa dang, khong khro ba bcom pa zhes bya bas gang zag la bdag med par rtogs pa bstan te, chags pa dang khong khro ba nyid skyon yin pas na nyes pa zhes bya’o, gang zag la bdag med par rtogs te, lag mthil dang nam mkha’ mnyam zhing, ste’u dang tsandan du ’dra bar ’dzin pa la de nyid med pas na bcom pa zhes bya’o. 
rgyu’i mtshan nyid rnam par chad pa zhes bya bas nyon mongs pa’i rgyu lta bu med par bstan te, nyon mongs pa rnams kyi rgyu ni bdag tu lta ba ste, bdag tu lta ba spangs pas na rgyu’i mtshan nyid rnam par chad pa zhes bya’o. 
pha rol dang, tshu rol dang, dbus dang, mthar ’dzin pa thams cad yang dag par chad pa zhes bya bas sngon dang phyi ma’i mtha’ las ’das pa bstan te, de la ’das pa’i dus su rtog pa ni pha rol gyi mthar ’dzin pa’o, ma ’ongs pa’i dus su rtog pa ni tshu rol gyi mthar ’dzin pa’o, da ltar gyi dus su rtog pa ni dbus kyi mthar ’dzin pa ste, dus gsum la rtog pa med pas na mthar ’dzin pa thams cad yang dag par chad pa zhes bya’o. Read dbus with ṭ insted of dpung. 
sgro btags pa med pas ’od gsal ba zhes bya ba gzung ’dzin gyi dri ma glo bur dang bral bas rang bzhin gyis dag par bstan te, gzung ba dang ’dzin pa yod par rtog pa ni sgro btags pa zhes bya’o, gzung ba dang ’dzin pa yod pa mi rtog pas na ’od gsal ba zhes bya ste, rang bzhin gyis rnam par dag pa’i mtshan nyid do zhes bya ba’i don to. 
phye ba med pa’i phyir dga’ ba med pa dang, myang ba med pa’i phyir bde ba med pa zhes bya bas ’jig rten gyi snyoms par ’jug pa’i ro myang ba’i dri ma yid sim pa dang, lus bde ba las ’das pa bstan te, yid sim pa med pa’i phyir dga’ ba med pa zhes bya ba’i don to; myang ba ni sems kyi bsam gtan gyi ro myang ba ste, bsam gtan gyi ro myang ba med pa’i phyir lus bde ba med pa’o. 
gzod ma nas zhi bas yongs su gdung ba med pa zhes bya bas rang bzhin gyis mya ngan las ’das pa bstan te, gzod ma nas ma ’ongs pa’i dus te, de’i dus nas kyang zhi ba ni rang bzhin gyis mya ngan las ’das pa zhes bya ba’i don to. 
’bad pa thams cad dang bral bas rnam par grol ba’i mtshan nyid do zhes bya bas ’bras bu mngon du byas pas brtson ’grus brtsams pa las ’das pa bstan te ’bad pa thams cad ni mnyan pa dang bsam pa dang bsgom pa la sogs pa brtson ’grus rtsom pa ste, rnam par grol ba’i ’bras bu mngon sum du spyad pas na ’bras bu de mngon sum du bya ba’i phyir mnyan pa la sogs pa’i brtson ’grus brtsams pa med pas ’bad pa thams cad dang bral ba zhes bya’o. 
gzugs med pas lus med pa’o; tshor ba med pas tshor bar gyur pa med pa’o; mdud pa med pas mdud pa dang bral ba’o; ’du mi byed pas ’dus ma byas pa’o; rnam par shes pa med pas rnam par mi rig pa’i mtshan nyid do zhes bya bas phung po lnga’i mtshan nyid las ’das pa bstan te, thogs pa dang bcas pa’i gzugs med pas na chos kyi dbyings de lus med pa zhes bya’o. bde ba dang, sdug bsngal ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba med pas na bde ba la sogs pas tshor bar gyur pa med pa zhes bya’o. yul la mtshan mar ’dzin pa ni mdud pa zhes bya ste, yul la mtshan mar ’dzin pa med pas na mdud pa med pa zhes bya’o, de bas na mdud pa dang bral ba ste, mtshan mar ’dzin pa dang bral ba zhes bya ba’i don to. dge ba dang mi dge ba mngon par ’du mi byed pas ’dus ma byas zhes bya’o. rnam par shes pa bdun la sogs pa med pas na rnam par shes pa med pa ste, de bas na rtogs par mi rung ba’i mtshan nyid do. In this enumeration of the five skandhas perception, saṃjnyā, is called knots, since it binds experience to the distinguishing marks of the objects. Cf. Kosha p. 1016: saṃjnyā nimittodgrahaṇātmikā. 
mi ’dzin pas len pa med pa’o, mi gtong bas na dor ba med pa’o zhes bya bas bsnan pa dang dor ba med pa bstan te, ting nge ’dzin gyi skyon mtshan ma yid la mi byed pas na yid la mi ’dzin pas te len pa med pa zhes bya’o; de lta mod kyi de kho na bsgom pa mi gtong bas na dor ba med pa zhes bya’o. 
Interpreted as ālayavijnyāna: gnas pa med pas mi gnas pa’o zhes bya bas kun gzhi med par bstan te, gnas ni sa bon thams cad kyi rten kun gzhi rnam par shes pa’o, de’i tshe kun gzhi rnam par shes pa med pas na gnas med pa ste, de ltar bag chags thams cad mi gnas pa’i phyir mi gnas pa zhes bya’o. 
 
tshor ba dang bral bas mi ’dug pa’o zhes bya bas tshor ba gsum med pas gang la yang chags pa med pa bstan te, bde ba dang sdug bsngal ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba rnam pa gsum dang bral bas mi ’dug pa ste, ci la yang ma chags pa zhes bya ba’i don to. 
mi ’byung bas na med par mi ’gyur ba’i mtshan nyid do zhes bya bas ma skyes pa bstan te, mi ’byung ba zhes bya ba ni ma skyes pa zhes bya ba’i don to; ma skyes pas med par mi ’gyur ba ni phyis kyang ’gag par mi ’gyur zhes bya ba’i don to. 
dran pa dang, yid la byed pa dang, sems dang sems las byung ba’i chos thams cad kyis ma bzung ba zhes bya bas sems dang sems las byung ba’i tshogs la mi rten pa bstan te, dngos po rnams ma brjed pa ni dran pa’o, de nyid yang nas yang du sems pa ni yid la byed pa ste, dran pa dang yid la byed pa dang dad pa dang brtson ’grus la sogs pa sems dang sems las ’byung ba’i tshogs gang la yang mi rten pas na bzung ba zhes bya’o. 
mchog tu ’dzin pa med pa zhes bya bas zla med pa bstan te, mchog tu ’dzin pa ni phan tshun du ’gran pa’o, chos kyi dbyings rnam par dag pa la ’gran pa’i ’gran zla med pas na mchog tu ’dzin pa med pa zhes bya’o. 
len pa med pa zhes bya bas phung po gzhan len pa dang bral ba bstan te, len pa ni tshor bas gzhan du phung po len pa ste, de med pas na len pa med pa zhes bya’o. 
’bar ba med pa zhes bya bas nyon mongs pa med pa bstan te, ’bar ba ni nyon mongs pa rnams la bya ste, de dag thams cad spangs pas na ’bar ba med pa zhes bya’o. Read ’bar with ṭ for text ’dor. 
rab tu zhi ba zhes bya bas phung po lnga dang bral ba bstan te, phung po lnga spangs pas na rab tu zhi ste, mya ngan las ’das par gyur ces bya ba’i don to. 
gzod ma nas ma skyes pa, mi skye bas rab tu phye ba zhes bya bas rang bzhin gyis zhi ba bstan te, gzod ma nas ma skyes pa ni dang po nas skye ba med pa ste, de bas na mi skye ba las byung bas na mi skye bas rab tu phye ba zhes bya’o. 
chos kyi dbyings su yang dag par ’du ba, mnyam zhing mi mnyam pa med par gyur pa, nam mkha’ dang mtshungs shing mnyam pa zhes bya bas chos kyi dbyings su ’jug pa bstan te, chos kyi dbying su yang dag par ’du zhes bya ba ni sangs rgyas rjes su dran pa dang chos kyi dbyings gnyis mtshan nyid gcig ces bya ba’i don to, ji ltar mtshan nyid gcig snyam pa la mnyam zhing mi mnyam par gyur pa med pa zhes bya bas smos te, chos kyi dbyings dang sangs rgyas rjes su dran pa gnyis mnyam ste, ’dra zhing mi ’dra ba med pas na mtshan nyid gcig pa’o, dpe ci dang ’dra snyam pa la nam mkha’ dang mtshungs shing mnyam pa zhes smos te, dper na shing dang nye ba’i nam mkha’ dang, rtsig pa dang nye ba’i nam mkha’ mtshan nyid tha dad pa med de, ’dra ba de bzhin du chos kyi dbyings dang sangs rgyas rjes su dran pa gnyis kyang mtshan nyid mi ’dra ba med de, mtshungs pa’i phyir ro. 
mig dang gzugs kyi lam las ’das pa, de bzhin du rna ba dang sgra dang, sna dang dri dang, lce dang ro dang, lus dang reg bya dang, yid dang, chos kyi lam las ’das pa yin zhes bya bas dbang po dang yul gyis ma bskyed pa bstan te, mig gi dbang po dang gzugs gnyis kyis ma bskyed pas na lam las ’das pa zhes bya ste, lhag ma rnams la yang de bzhin du sbyar bar bya’o.

如是不緣一切境界 
不生諸相我及我所 
 
不起見聞覺知之想 
究竟能到一切解脫 
心心數法滅不相續 
淨諸憶想非憶想等 
善除愛恚 
滅因緣相 
此彼中間悉斷無餘 
是法清淨無文字故 
法無歡喜不動轉故 法無有苦不味著故 
法無燋熱本寂滅故 
法無解脫性捨離故 
法無有身離色相故 法無受相無有我故 法無結縛寂無相故 法相無為無所作故 法無言教無識知故 
法無始終無取捨故 
法無安止無處所故 
法無始終無取捨故 
法無有作離受者故 
法無有滅本無生故 
心數思惟所緣住法 
 
不取其相 
不生分別 
 
不受不著不然不滅不生不出 
法性平等猶如虛空 
過於眼色耳聲鼻香舌味身觸心法

sangs rgyas kyi rjes su dran pa ’di ’dra ba byang chub sems dpa’ de dag gis rab tu ’thob bo; 
de dag gis sangs rgyas rjes su dran pa ’di thob ma thag tu chos thams cad la sgrib pa med pa’i ye shes thob par ’gyur te, sangs rgyas bcom ldan ’das thams cad kyis gsungs pa ’dzin cing brjed par yang mi byed, dran par yang mi byed de, sgra’i don thams cad rnam par nges par yang rnyed par ’gyur ro;

etādṛśāṃ buddhānusmṛtiṃ te bodhisattvāḥ pratilabhante; 
te ’syā buddhānusmṛter lābhamātreṇa sarvadharmānāvaraṇajñānaṃ labhante, buddhasya bhagavato bhāṣitaṃ ca dhārayanti na vismārayanti na smārayanti, sarvaśabdārthaviniścayaṃ ca labhante;

[Attainment of the fruit of that concentration (tatsamādhiphalaprāpti):] Those bodhisattvas attain that kind of recollection of the Buddha. 
As soon as they have attained it they attain unhindered knowledge of all moments of existence [that is the knowledge of omniscience (sarvajñajñāna) ], and they preserve what the awakened Lord has spoken [by conventional truth (saṃvṛtitas) ], they do not forget it, but do not remember it either [in the highest meaning (paramārthatas) those moments of existence perish as only informative concepts (prajñaptimātra) as they are empty (śūnya) and because they have no real existence (abhāvatvāt) ], they find the well decided meaning of all words;

ting nge ’dzin de’i ’bras bu thob pa bstan pa’i phyir smras pa sangs rgyas rjes su dran pa zhes bya ba la sogs pa’o.34b6-7: sangs rgyas kyi rjes su dran pa ’di ’dra ba zhes bya ba la sangs rgyas rjes su dran pa gong du bshad pa lta bu byang chub sems dpa’ de dag gis rab tu ’thob ste, rnyed do zhes bya ba’i don to. 
chos thams cad la thogs pa med pa dang chags pa med par shes pa ye ses ni chos thams cad la sgrib pa med pa’i ye shes zhes bya ste, don du na thams cad mkhyen pa’i ye shes thob par ’gyur zhes bya ba’i tha tshig go. sangs rgyas bcom ldan ’das thams cad kyis gsungs pa ’dzin zhes bya ba ni rjes su dran pa de thos nas kun rdzob tu de bzhin gshegs pas bshad pa’i gsungs rab yan lag sde bcu gnyis la sogs pa’i don dang tshig rnams ’dzin cing mi brjed pa’i phyir brjed par mi byed ces bya’o; dran par yang mi byed ces bya ba ni don dam par na chos de dag kyang stong pas btags pa tsam du zad de yod pa ma yin pas na dran par yang mi byed do. sgra’i don thams cad rnam par nges pa zhes bya ba ni bshad par bya ba’i chos thams cad kyi don phyin ci ma log par khong du chud pa’i don kyang rnyed par ’gyur zhes bya ba’i don to.

佛意如是菩薩得佛心定意時知諸佛法眾相種好悉具足成道慧備悉 
如來所宣 諸菩薩等皆能解暢 則尋啟受諷誦通利 普能周備曉諸佛法

是名菩薩念佛三昧 
菩薩得是念佛三昧 一切法中得自在智陀羅尼門 聞佛所說悉能受持終不忘失 亦得曉了一切眾生言辭音聲無礙辯才

sha ra dva ti’i bu, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po ni ji ltar ’di na gzhan gyi sgra dang so so rang gi tshul bzhin yid la byed pa ltar rgyu dang rkyen gnyis kyis yang dag par lta ba mi ston te, sha ra dva ti’i bu, byang chub sems dpa’ de dag gis de bzhin gshegs pa de mthong ma thag tu don rnam par nges pa las pha rol tu phyin pa drug yongs su rdzogs par byed do, mi skye ba’i chos la bzod pa’i lung bstan pa yang rab tu ’thob bo;

tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadraḥ, śāradvatīputra, na yatheha dvipratyayahetubhyām paraghoṣapratyātmayoniśomanasikārabhyāṃ samyagdṛṣṭim deśayati, te bodhisattvāḥ, śāradvatīputra, tasya tathāgatasya sahadarśanād viniścitārthataḥ ṣaḍpāramitāḥ paripūrayanti;

Śāradvatīputra, the Tathāgata worthy of offerings, the fully awakened Samantabhadra does not, as here, teach right view in such a way that listening to others is a [necessary] condition, or that thorough mental effort concerning oneself is a [necessary] cause; those bodhisattvas, Śāradvatīputra, as soon as they see that Tathāgata, fulfil the six perfections according to their well decided meanings.

ji ltar ’di na zhes bya ba la ji ltar sangs rgyas shākya thub pa’i zhing ’di na gnyis kyi rgyu dang rkyen gyis yang dag par lta ba ston te, gzhan gyis bshad pa’i sgra’i rkyen dang, so so rang gis rig pa’i rgyu gnyis kyis yang dag pa’i lta ba ston to. de ltar na sangs rgyas kun tu bzang po’i zhing de ni gnyis kyi rgyu dang rkyen gyi lta ba mi ston te; de ci’i phyir zhe na? sgras chos ’chad pa ni med kyi, byang chub sems dpa’ de dag tshul bzhin yid la byed pas yang dag pa’i lta ba bskyed pa’i phyir ro. de la gzhan gyi sgras ni lhan cig byed pa’i grogs bstan to. tshul bzhin yid la byed pas gtso bo’i rgyu bstan to. byang chub sems dpa’ de dag gis de bzhin gshegs pa de mthong ma thag tu zhes bya ba la sogs pas sangs rgyas rjes su dran pa’i ting nge ’dzin de’i ’bras bu bstan te, don rnam par nges pa zhes bya ba ni gong du smos pa’i tshul gyis mtshan ma thams cad rnam par spangs pa zhes bya ba’i ting nge ’dzin de nyid chos kyi dbyings rnam par dag pa’i don gtan la phab cing ma nor bar shes pa yin pa’i phyir don rnam par nges pa zhes bya ste, de chud pa las pha rol tu phyin pa drug yongs su rdzogs par bye do zhes bya ba dang sbyar ro.Akṣ. tib. ins.: "They also get the prophecy connected with tolerating the fact that all moments of existence are unborn." All the other sources, T1 p. 186c19, T2 p. 586a10 and ṭ. fol. 35a7, omit this sentence here. It is repeated Akṣ. tib. p. 153.

佛告舍利弗 普賢如來 其所頒宣初無二言 何謂為二 一不講著 二不說斷 悉修平等無有適莫 何謂為無 未曾有念從人諮受 亦不自念己有所知 斯諸菩薩適見佛已 輒則具足六度無極

舍利弗 彼普賢如來 不如此土以二因緣演說正見 所謂從他聞聲內正憶念 彼諸菩薩當見佛時 尋能分別諸深妙義 具足成就六波羅蜜

de ci’i phyir zhe na; 
gang gzugs kyi mtshan nyid la mngon par zhen pa spangs pa, ’di ni sbyin pa’i pha rol tu phyin pa’o; 
gang gzugs kyi mtshan nyid rgyun bcad pa, ’di ni tshul khrims kyi pha rol tu phyin pa’o; 
gang gzugs kyi mtshan nyid zad pa’i chos nyid, ’di ni bzod pa’i pha rol tu phyin pa’o; 
gang gzugs kyi mtshan nyid dben par mthong ba, ’di ni brtson ’grus kyi pha rol tu phyin pa’o; 
gang gzugs kyi mtshan nyid sems la mi gzhog pa, ’di ni bsam gtan gyi pha rol tu phyin pa’o 
gang gzugs kyi mtshan nyid la spros pa’i rgyu ba med pa, ’di ni shes rab kyi pha rol tu phyin pa’o.

tat kasya hetoḥ; 
yā rūpalakṣaṇābhiniveśaprahāṇateyaṃ dānapāramitā; 
yā rūpalakṣaṇapratipraśrambhaṇateyaṃ śīlapāramitā; 
yā rūpalakṣaṇakṣayadharmateyaṃ kṣāntipāramitā; 
yā rūpalakṣaṇaviviktadarśanateyaṃ vīryapāramitā; 
yā rūpalakṣaṇacittānikṣepaṇateyaṃ dhyānapāramitā; 
yā rūpalakṣaṇaprapañcāpracārateyaṃ prajñāpāramitā;

Why? 
Giving up attachment to distinguishing marks of form is the perfection of giving; 
Putting an end to distinguishing marks of form [and thus not adopting bad behaviour] is the perfection of morality; 
The state of things when all distinguishing marks of form have perished is the perfection of tolerance [that is the tolerance that all things are unborn (anutpattikadharmakṣānti) ]; 
Seeing things as apart from distinguishing marks of form is the perfection of vigour [being eagerness to see the essential emptiness of form]; 
Not letting thought disperse itself among the distinguishing marks of form is the perfection of meditation. 
And no activity of discursive thought among distinguishing marks of form is the perfection of insight.

de ci’i phyir zhe na zhes bya ba la don rnam par nges pa khong du chud pa las pha rol tu phyin pa drug ji ltar rdzogs par ’gyur zhes bya ba’i tha tshig go. 
lakṣaṇābhiniveshaprahāṇa is to be taken in the meaning of "not being attached to the distinguishing marks of the perception (saṃjnyānimitta) of the essential characters of form": gang gzugs kyi mtshan nyid la chags pa spangs pa, ’di ni sbyin pa’i pha rol tu phyin pa zhes bya ba la sngar smos pa’i tshul gyis gzugs kyi mtshan nyid du ’du shes pa’i mtshan ma la ma chags shing gzugs kyi mtshan nyid la chags pa yongs su gtong ba ni sbyin pa’i pha rol tu phyin pa ste, sbyin pa ni gtong ba’i mtshan nyid yin pa’i phyir ro. 
gang gzugs kyi mtshan nyid rgyun gcod pa, ’di ni tshul khrims kyi pha rol tu phyin pa zhes bya ba la tshul khrims kyi rang bzhin ni spyod pa ngan pa mi len cing rgyun gcod pa yin te, mtshan ma la sogs pa ma blangs pa la rgyun bcad pa zhes bya’o. 
gang gzugs kyi mtshan nyid zad pa’i chos nyid, ’di ni bzod pa’i pha rol tu phyin pa zhes bya ba la bzod pa ni ma skyes pa’i chos la bzod pa la bya ste, gzugs kyi mtshan nyid zad pa dang med cing ma skyes pa zhes bya ba’i tha tshig go. 
gang gzugs kyi mtshan nyid la dben par mthong ba, ’di ni brtson ’grus kyi pha rol tu phyin pa zhes bya ba la brtson ’grus ni yang dag pa’i chos nyid mthong bar byed pa la spro bar byed pa’i mtshan nyid do, gzugs kyi rang bzhin stong pa’i ngo bo nyid dben par mthong ba la spro bar byed pa’i phyir ro. 
gang gzugs kyi mtshan nyid sems la mi gzhog pa, ’di ni bsam gtan gyi pha rol tu phyin pa zhes bya ba la gzugs kyi mtshan ma la sems ma g.yengs pa zhes bya ba’i tha tshig go. 
gang gzugs kyi mtshan nyid la spros pa’i rgyu ba med pa, ’di ni shes rab kyi pha rol tu phyin pa zhes bya ba la gzugs kyi rang dang spyi’i mtshan nyid so sor ’byed cing rtog pa’i spros pa med pa’i shes rab la bya’o. An alternative, but similar, explanation is presented in ṭ. fol. 35b5-36a1: rnam pa gzhan du na don rnam par nges pa zhes bya ba ni chos kyi don phyin ci ma log par rtogs pa las pha rol tu phyin pha drug yongs su rdzogs par byed do zhes bya ba’i don to; gang gzugs kyi mtshan nyid dben par mthong zhes bya ba las brtson ’grus ni bya ba’i don byed pa yin pas gzugs kyi mtshan nyid stong par mthong ba’i bya ba’i don ’grub par byed pa ni brtson ’grus kyi pha rol tu phyin pa’o. gang gzugs kyi mtshan nyid sems la mi ’jog ces bya ba la bsam gtan ni mtshan ma thams cad spong bar byed pa yin pas gang gzugs kyi mtshan ma sems la mi ’dzin pa ni bsam gtan gyi pha rol tu phyin pa’o. gang gzugs kyi mtshan nyid la spros pa’i rgyu ba zhes bya ba la gang gong du bshad pa’i gzugs kyi mtshan ma spros par bshad pa thams cad sems la mi ’byung ba ni shes rab kyi pha rol tu phyin pa yin no.

佛言 云何具足 
捨眾色想無所悕望是則具足施度無極 
不想佛身達之本無則已備悉戒度無極 所以者何 不自想故以得成就三十二相 
計於諸法假有號耳相無有盡住是不起 是故名曰忍度無極 
一切諸法普不可見亦無所聞 所以者何 菩薩大士 見善不悅見惡不慼心無適莫 是故名曰進度無極 
心不想念不可想者而寂恬怕 是故名曰寂度無極 
解色相空不以此相而懷自大 是故名曰智度無極

何以故 
若不取色相即是具足檀波羅蜜 
若除色相即是具足尸波羅蜜 
若觀色盡即是具足羼提波羅蜜 
若見色寂滅即是具足毘梨耶波羅蜜 
若不行色相即是具足禪波羅蜜 
若不戲論色相即是具足般若波羅蜜

de ltar byang chub sems dpa’ de dag gis bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po mthong ma thag tu don rnam par nges pa las pha rol tu phyin pa drug yongs su rdzogs nas, mi skye ba’i chos la bzod pa’i lung bstan pa ’thob bo.

evaṃ te bodhisattvā bhagavatas tathāgatasyārhataḥ samyaksaṃbuddhasya samantabhadrasya sahadarśanād viniścitārthataḥ ṣaṭpāramitāḥ paripūrayitvānutpattikadharmakṣāntivyākaraṇaṃ pratilabhante;

Thus those bodhisattvas fulfil the six perfections as soon as they see that Lord, the Tathāgata worthy of offerings, the fully awakened Samantabhadra, and they get the prophecy connected with tolerating that all moments of existence are unborn;

佛言其諸菩薩在彼土者因便具足六度無極逮得無所從生法忍

是諸菩薩即觀佛時尋具如是六波羅蜜得無生忍

ji ltar bcom ldan ’das de bzhin gshegs pa kun tu bzang po’i sangs rgyas kyi zhing ’jig rten gyi khams mi ’dzums pa lta bur, gang dag na byang chub sems dpa’ ’di lta bu dag ’khod pa’i sangs rgyas kyi zhing de dag ni shin tu nyung ngo

yeṣu buddhakṣetreṣv etādṛśā bodhisattvāḥ sthitās, tāni buddhakṣetrāṇi, yathā samantabhadrasya buddhakṣetram animiṣā lokadhātur, atyalpāni.

The Buddha-fields like the one of that Lord, the Tathāgata Samantabhadra, the world-sphere “Unblinking”, where such bodhisattvas stay, are exceedingly rare;

遍察十方諸佛國土眾菩薩學少有能逮不眴剎土普賢所誨諸菩薩者

舍利弗諸佛世界嚴淨微妙少有如彼普賢如來不眴世界

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa dang byang chub sems dpa’ de dag la ’di skad ces smras so: - skyes bu dam pa dag, gang khyed kyis bcom ldan ’das de bzhin gshegs pa kun tu bzang po dang, byang chub sems dpa’ de dag dang, ’jig rten gyi khams mi ’dzums pa de mthong ba ni rnyed pa legs par rnyed do.blo gros mi zad pas smras pa:- btsun pa sha ra dva ti’i bu, khyod mi ’dzums pa’i ’jig rten gyi khams, dang bcom ldan ’das de bzhin gshegs pa kun tu bzang po dang, pad ma bkod pa de dag dang, byang chub sems dpa’ de dag blta ’dod dam? sha ra dva ti’i bus smras pa:- rigs kyi bu, thams cad dang ldan pa’i ’khor ’di’ang dge ba’i rtsa ba rab tu ’phel bar ’gyur gyis bdag gis blta’o.

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvaṃ tāṃś ca bodhisattvān idam avocat: sulabdhā lābhā yad yūyaṃ, kulaputra, bhagavantaṃ tathāgataṃ samantabhadraṃ tāṃś ca bodhisattvāṃs tāṃ ca lokadhātum animiṣāṃ paśyatha. akṣayamatir āha: tvam api, bhadanta śāradvatīputrānimiṣāṃ lokadhātuṃ bhagavantaṃ tathāgataṃ samantabhadraṃ ca tāṃś ca padmavyūhāṃs tāṃś ca bodhisattvān darśitum icchasi? śāradvatīputra āha: ahaṃ, kulaputrāsyāḥ sarvāvatyāḥ parṣadaḥ kuśalamūlapravardhanāya drakṣyāmi.

g) [Quality of demonstrating great powers (mahānubhāvasaṃdarśanasaṃpad):] Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati and the other bodhisattvas: – Sons of good family, it is really a great attainment that you may see the Lord Tathāgata Samantabhadra, those bodhisattvas and that world-sphere Unblinking.Akṣayamati said: – Reverend Śāradvatīputra, do you also wish to see the world-sphere Unblinking, the Lord Tathāgata Samantabhadra, those arrays of flowers and those bodhisattvas?Śāradvatīputra said: – Son of good family, I will see it for the sake of increasing the potentialities for the good in the entire assembly here.

mthu chen bstan pa las brtsams nas smras pa de nas tshe dang ldan pa sha ra dva ti’i bus zhes bya ba la sogs pa’o; fol. 11b3 and 12a2: mthu chen po bstan pa phun sum tshogs pa.36a1-2: thams cad dang ldan pa’i ’khor ’di yang dge ba’i rtsa ba ’phel bar ’gyur zhes bya ba ni ’khor ’di dag thams cad kyi dge ba’i rtsa ba sngon pas rgya chen por ’gyur zhes bya ba’i don to.

阿差末尋問舍利弗賢者欲見不眴國土普賢如來乎 舍利弗報 唯欲見之及眾會者皆當被蒙咸荷福慶功德轉增

時無盡意語舍利弗大德今者頗欲得見不眴世界普賢世尊及大眾不 舍利弗言 唯然欲見令此大眾增長善根

de nas byang chub sems dpa’ blo gros mi zad pa de’i tshe sangs rgyas kyi zhing thams cad kun tu ston pa zhes bya ba’i ting nge ’dzin la snyoms par zhugs te. rigs kyi bu de snyoms par zhugs ma thag tu de nas thams cad dang ldan pa’i ’khor de gnas brtan sha ra dva ti’i bus ’jig rten gyi khams mi ’dzums pa de dang, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de dang, pad ma bkod pa de dag dang, byang chub sems dpa’ de dag mthong ste. mthong nas kyang thams cad rang rang gi stan las langs te thal mo sbyar nas, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po dang byang chub sems dpa’ de dag la phyag ’tshal lo.

atha khalv akṣayamatir bodhisattvas tasyāṃ velāyāṃ sarvabuddhakṣetrasaṃdarśanaṃ nāma samādhiṃ samāpadyate sma. samanantarasamāpannaś ca sa kulaputro ’tha sarvāvatī parṣat sthaviraśāradvatīputraś ca tām animiṣāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāṃś ca ratnavyūhāṃs tāmś ca bodhisattvān dadṛśuḥ. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvā bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāmś ca bodhisattvān namaskurvanti sma.

Then, at that moment, the bodhisattva Akṣayamati entered the concentration called “The Display of all Buddha-fields”. And then, as soon as he had entered it, the entire assembly and the elder Śāradvatīputra saw the world-sphere Unblinking, (p. 18) the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra, those arrays of flower and those bodhisattvas. Seeing them they all got up from their respective seats, and joining the palms of their hands they paid homage to the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra and those bodhisattvas.

時阿差末即於座上三昧正受而現神足所入三昧其號名曰遍見諸佛土使諸會者及舍利弗皆得盡見不眴佛國普賢如來莫不欣然為未曾有咸共起住僉為彼佛稽首作禮

時無盡意即入菩薩示現一切佛土三昧入三昧已令此大眾及舍利弗尋見彼土普賢如來及其大會見是事已即從座起合掌遙禮彼佛大眾

de nas sangs rgyas kyi mthu dang byang chub sems dpa’ blo gros mi zad pa’i byin gyi rlabs kyis de dag gi lag pa g.yas par sngon ma mthong sngon ma thos pa’i me tog gi phur ma dri rab tu zhim zhing, sna tshogs pa, blta na sdug pa, kha dog dang ldan zhing, yid du ’ong ba dag byung bar gyur te. de dag gis me tog gi phur ma de dag shar phyogs su bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po ga la ba de logs su gtor to. me tog gi phur ma gtor ba de dag sangs rgyas kyi zhing der chags te, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de dang, byang chub sems dpa’ de dag la mngon par gtor nas, de dag gis ’jig rten gyi khams de thams cad me tog gis gang bar gyur to.byang chub sems dpa’ gang dag ’jig rten gyi khams de na gnas pa, de dag gis bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de la:- bcom ldan ’das, me tog blta na sdug pa ’di lta bu ’di dag gi char ga las ’bab? ces zhus so.

atha khalu buddhānubhāvenākṣayamater bodhisattvasya cādhiṣṭhānenādṛṣṭapūrvā aśrutapūrvāḥ puṣpapūṭāḥ surabhayo vicitrā darśanīyā varṇikā manoramā teṣāṃ dakṣiṇapāṇau prādurbhavanti sma. te taiḥ puṣpapūṭaiḥ pūrvasyāṃ diśi yena bhagavāṃs tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadras tenāvakiranti sma; tair avakīrṇaiḥ puṣpapūṭais tatra buddhakṣetra āviṣkṛtais taṃ ca tathāgataṃ samantabhadram arhantaṃ samyaksaṃbuddhaṃ tāṃś ca bodhisattvān abhyavakirya te tāṃ sarvāṃ lokadhātuṃ puṣpaiḥ paripūrayati sma. ye bodhisattvās tasyāṃ lokadhātau prativasanti, te taṃ bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram: kuto, bhagavann, eṣām evaṃrūpāṇāṃ darśanīyānāṃ puṣpāṇāṃ varṣaḥ pravarṣatīti papṛcchuḥ;

Then, by the power of the Buddha [Śākyamuni] and the magic of the bodhisattva Akṣayamati, there appeared in their right hands flower-buds, never seen before, never heard of before, fragrant, multicoloured, beautiful to behold, colourful and pleasing. They threw them towards the east, where the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra stayed. Those flower-buds cast by them appeared in that Buddha-field, and having been sprinkled on that Tathāgata worthy of offerings, they filled the whole world-sphere with flowers. And the bodhisattvas living in that world-sphere asked the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra: – Lord, where does the rain of such beautiful flowers fall from?

de nas sangs rgyas kyi mthu dang zhes bya ba ni sangs rgyas shākya thub pa’i byin gyis brlabs zhes bya ba’i don to.

佛之聖旨使舍利弗及眾會者於衣裓上自然有天華香則取東向散彼佛上其華至彼於其國土在于佛上遍諸菩薩普同佛界彼土菩薩自問其佛今此眾華微妙殊特為所從來光光若斯

此會大眾以佛世尊及無盡意神通道力得微妙華世所希有其華色香未曾見聞自然滿掬遙散東方以用供養普賢如來華尋遍至彼佛世界普賢如來及其大眾彼諸菩薩見是華已白佛言 世尊是華嚴麗世所希有為從何處而來至此

bcom ldan ’das des bka’ stsal pa:- rigs kyi bu dag, ’di ni byang chub sems dpa’ blo gros mi zad pa bcom ldan ’das de bzhin gshegs pa shākya thub pa de la blta ba dang, phyag bya ba dang, mchod pa dang, bsnyen bkur bya ba dang, chos nyan pa’i phyir bcom ldan ’das shākya thub pa’i sangs rgyas kyi zhing ’jig rten gyi khams mi mjed der phyin nas, ’jig rten gyi khams der phyogs bcu nas ’dus pa’i byang chub sems dpa’ de dag gis me tog ’di dag gtor to. bcom ldan ’das de bzhin gshegs pa shākya thub pa de yang ’dus pa chen po’i le’u zhes bya ba’i chos kyi rnam grangs ston te; der yang sems can dpag tu med pas chos mngon du rtogs par ’gyur ro.

sa bhagavān āmantrayate sma: eṣa, kulaputrā, akṣayamatir bodhisattvaḥ, taṃ bhagavantaṃ tathāgataṃ śākyamuniṃ darśanāya vandanāya pūjanāya paryupāsanāya dharmaśravaṇāya tad bhagavataḥ śākyamuner buddhakṣetraṃ sahāṃ lokadhātum upasaṃkramya, tasyāṃ lokadhātau daśadiksaṃnipatitā bodhisattvā imāni puṣpāny avakiranti. sa ca bhagavān śākyamunis tathāgato mahāsaṃnipātaparivartaṃ nāma dharmaparyāyaṃ deśayaty, aprameyāś ca sattvā dharmam abhisamayanti.

That Lord said: – This, sons of good family, is because the bodhisattva Akṣayamati has arrived in the world-sphere Enduring, the Buddha-field of the Lord Śākyamuni, to see that Lord Tathāgata Śākyamuni, to honour him, give him offerings, pay him respect and listen to his religion, whereupon the bodhisattvas who have gathered in that world-sphere from the ten directions have scattered those flowers. And that Lord Tathāgata Śākyamuni is explaining the exposition of religion called “A chapter of the Great Collection”, and living beings whose numbers are beyond measure are about to comprehend religion;

普賢如來告諸菩薩此之瑞應是阿差末今到忍界奉養諮受釋迦文佛十方菩薩咸往會彼 所以然者講大乘故彼土菩薩復問佛言 此間顯變何佛威神之所恩化 彼佛告曰 釋迦文佛十方菩薩咸往會彼 所以者何 講大乘故 彼土菩薩復問佛言 此間聞之彼佛告曰 釋迦文佛演暢分別大會緣品

彼佛答言 是無盡意在娑婆世界是中亦有十方世界諸來菩薩而共聚集能仁佛所供養恭敬尊重讚歎聽佛世尊說大集經是其大眾所散之華

de dag gis gsol pa: - bcom ldan ’das de bzhin gshegs pa shākya thub pa de bzhugs pa’i ’jig rten gyi khams ’di nas ji srid cig na mchis?bcom ldan ’das des bka’ stsal pa:- sangs rgyas kyi zhing ’di nas nub phyogs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed kyi ’jig rten gyi khams ’das pa na, ’jig rten gyi khams mi mjed ces bya ba yod de. de na bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas shākya thub pa da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston to.de dag gis gsol pa:- bcom ldan ’das, bdag cag gis ’jig rten gyi khams mi mjed de dang, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas shākya thub pa de dang, byang chub sems dpa’ de dag blta bar bgyi’o.

ta ūcuḥ: kiyaddūra ito, bhagavaṃs, tasya tathāgatasya śākyamuner lokadhātuḥ? sa bhagavān avocad: asti paścimasyāṃ diśīto daśagaṅgānadīvālukāparamāṇurajaḥsamāni buddhakṣetrāṇy atikramya sahā nāma lokadhātuḥ. tatra śākyamunir nāma bhagavāṃs tathāgato ’rhan samyaksaṃbuddho ’dya tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. ta ūcuḥ: vyavalokayiṣyāmo vayaṃ, bhagavaṃs, tāṃ sahāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ śākyamuniṃ tāṃś ca bodhisattvān.

They said: – Lord, how far from here is that world-sphere where the Tathāgata Śākyamuni stays?That Lord said: – There is a world-sphere called “Enduring”, which lies west of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Śākyamuni by name stays, remains, and lives on, teaching religion.They said: – Let us have a look, Lord, at that world-sphere Enduring, that Lord Tathāgata worthy of offerings, the fully awakened Śākyamuni and those bodhisattvas.

時彼菩薩復問其佛 其忍世界去是遠近 佛言西方去此如十江沙諸佛國土滿中諸塵設舉一塵著一佛土如是盡取一一諸塵 次布西方諸佛世界 眾塵悉索過若干土乃至忍界釋迦文佛遊居教處 彼土菩薩復白佛言 唯願欲見能仁大聖興隆道化

彼諸菩薩復白佛言 其佛世界在何方面去是遠近 彼佛答言 諸善男子在此西方去是佛土十恒河沙世界微塵等國 彼有世界名曰娑婆 諸菩薩言 願樂欲見釋迦文佛及其大眾

de nas de’i tshe de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang pos sku las ’di lta bu’i ’od phyung ste,’od des sangs rgyas kyi zhing de dag thams cad las thal nas, ’jig rten gyi khams mi mjed ’di dang, bcom ldan ’das de bzhin gshegs pa shākya thub pa dang, byang chub sems dpa’ ’di dag rang gi byang chub sems dpa’ de dag la bstan te. de dag gis mthong nas, thams cad rang rang gi stan las langs te thal mo sbyar nas, bcom ldan ’das de bzhin gshegs pa shākya thub pa ’di dang byang chub sems dpa’ ’di dag la phyag ’tshal zhing tshig ’di skad ces smras so:- bcom ldan ’das, ’di ltar ’jig rten gyi khams ’di na skra’i rtse mo bzhag pa tsam yang byang chub sems dpas ma gang ba ma mchis na, byang chub sems dpa’ ’di snyed gang nas ’dus?

atha khalu samantabhadras tathāgato ’rhan samyaksaṃbuddhas tasyāṃ velāyāṃ kāyād evaṃrūpāṃ prabhāṃ pramumoca yayā prabhayā tāni buddhakṣetrāṇy abhinirbhidyeyaṃ sahāṃ lokadhātur bhagavān śākyamunis tathāgata ime ca bodhisattvāḥ tebhyaḥ svebhyo bodhisattvebhyo saṃdṛśyante sma. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvemaṃ bhagavantaṃ śākyamuniṃ tathāgatam imāṃś ca bodhisattvān praṇamyedam avocan: kuto, bhagavann, etāvanto bodhisattvāḥ saṃnipatitā yāvad evāsmiṃl lokadhātau vālāgrakoṭimātrān api bodhisattvān nikṣipen nāpūrṇatvaṃ bhavet?

Then, at that moment, the Tathāgata Samantabhadra, worthy of offerings, the fully awakened emitted such a light from his body, that by that light, once it had penetrated all those Buddha-fields, this world-sphere Enduring, the Lord Tathāgata Śākyamuni and these bodhisattvas were seen by his own bodhisattvas. When they saw them, they all got up from their respective seats and joined the palms of their hands, and bowing to the Lord Tathāgata Śākyamuni and these bodhisattvas they said: – Lord, whence have so many bodhisattvas gathered, crowding this world-sphere to the point where one could not even insert a tip of hair between them?

時普賢佛演身光明通照十方彼諸菩薩及眾會者皆睹此土 彼諸菩薩尋時皆起遙自歸命為釋迦文佛一心作禮彼眾菩薩遙見忍界充滿菩薩無空缺處怪之驚喜自問其佛

爾時普賢如來尋放大光其明徹照此佛世界 彼諸大眾因佛光明悉得遙見娑婆世界釋迦文佛及諸大眾 見已歡喜合掌恭敬作如是言 希有世尊其土菩薩一切大眾從何所來而作此集遍滿其界間無空處

bcom ldan ’das des bka’ stsal pa:- rigs kyi bu dag, byang chub sems dpa’ ’di dag ni phyogs bcu’i sangs rgyas kyi zhing tshad med pa nas chos nyan pa’i phyir ’dus so.

sa bhagavān āha: ime bodhisattvāḥ, kulaputrā, aprameyebhyo daśadigbuddhakṣetrebhyo dharmaśravaṇāya saṃnipatitāḥ;

That Lord said: – These bodhisattvas, sons of good family, have gathered from immeasurable Buddha-fields in the ten directions to hear about religion.

gleng bslang ba bshad zin to.

彼佛告曰 十方佛國諸菩薩眾不可稱載聞當頒宣大會緣品故往啟受

彼佛答言 諸善男子其諸大眾悉從十方無量世界而來集會諮啟聽受甚深妙法

III. Dharmamūla:

III. Root of Religion:

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: 
- ci’i phyir, rigs kyi bu, khyod kyi ming blo gros mi zad pa zhes btags?blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, blo gros mi zad pa zhes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu ’thun pa’o. de ci’i phyir zhe na? chos thams cad mi zad pa’i phyir ro. 
smras pa:- rigs kyi bu, khyod byang chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: 
kasmāt, kulaputra, tava nāmākṣayamatir iti prajñaptam? akṣayamatir āha: ayaṃ, bhadanta śāradvatīputrākṣayamatir iti sarvadharmārambaṇaniṣyandaḥ. tat kasya hetoḥ? sarvadharmākṣayatvāt. 
āha: pratibhātu te, kulaputra, bodhisattvānāṃ dharmākṣayatānirdeśam ārabhya;

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: 
– Why, son of good family, is your name “Imperishable Intelligence”?Akṣayamati said: – The name “Imperishable Intelligence” is the outcome of having all moments of existence as object. For what reason? Because of the imperishability of all moments of existence?Śāradvatīputra said: 
– Be inspired in your speech, son of good family, on the subject of the bodhisattvas’ teaching of the imperishability of all moments of existence;

The bodhisattva producing the thought of awakening (bodhicittotpādaka) is characterized by ṭ. fol. 36a4-5 as padasthita, "standing on his feet", one of the fifteen kinds of bodhisattvas mentioned as related to different groups of akṣayas, v. introduction, chapter on ṭ. ṭ. introduces the section as follows: theg pa chen po las byang chub sems dpa’ rnam pa bco lngar bshad de: go ’phang la gnas pa dang, thams cad du ’gro ba dang, chos la gnas pa dang, snying rje byed pa dang, mngon sum du gyur pa dang, yongs su smod par byed pa dang, ston par byed pa dang, ’doms par byed pa dang, yongs su byang ba dang, bsgom pa la zhugs pa dang, so sor rten pa dang, ston pa dang, lhun gyis grub pa dang, bya ba byed pa dang, dbang thob pa’o. de la byang chub tu sems bskyed pa’i byang chub sems dpa’ ni go ’phang la gnas pa’i byang chub sems dpa’ zhes bya’o. go ’phang la gnas pa de la yang rnam pa gnyis te: ’jug pa dang rab tu zhugs pa’o. de la ’jug pa ni sangs rgyas la bsam pa zhugs pa dang, chos dang dge ’dun la bsam pa zhugs pa dang; sangs rgyas la brten pa dang, chos dang dge ’dun la brten pa dang; sangs rgyas la nges par gyur pa dang, chos dang dge ’dun la nges par gyur pa’o. de la bsam pa zhugs pa ni ’di ltar sangs rgyas bcom ldan ’das de ni rig pa dang zhabs su ldan pa, bde bar gshegs pa zhes bya ba la sogs pa yon tan gyi sgo nas shes pa dang, nyan thos dang rang sangs rgyas las ’phags pas na khyad par yod par shes pa’o, rten pa ni ston par khas len pa’o, nges par gyur pa ni ston pa de las gzhan med pa’o. rab tu zhugs pa ni bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa ste, de bstan pa’i phyir de nas tshe dang ldan pa sha ra dva ti’i bu zhes bya ba la sogs pa gsungs so.The title of the paragraph is dharmamūla or dharmādhāra, root or basis of religion, the religion which consists in the following akṣayas, the bodhisattvacaryā, ṭ. fol. 36b1: byang chub tu sems bskyed pas ni chos rnams kyi gzhi bstan te; bsam pa mi zad pa la sogs pa ’og nas smos pa byang chub sems dpa’i spyod pa rnams kyi gzhi ni byang chub tu sems bskyed pa yin pa’i phyir ro. 
ci’i phyir, rigs kyi bu, khyod kyi ming blo gros mi zad pa zhes btags zhes dris pa ni byang chub tu sems bskyed pa la sogs pa mi zad pa rnam par bshad pa’i gleng bslang ba ste, byang chub sems dpa’ de’i dris pa’i lan btab pa las mi zad pa rnams bshad pa’i phyir ro. de la blo gros mi zad pa zhes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu mthun pa’o zhes bya ba la ’dus byas dang ’dus ma byas kyi chos thams cad kyi ngo bo nyid ni de bzhin nyid do. de bzhin nyid ni mi ’gyur ba’i ngo bo nyid pas mi zad pa’o. de la dmigs pa’i shes rab kyang de dang tha mi dad pas mi zad pa ste, de lta bu’i mi zad pa la dmigs pa’i rgyu las yongs su dag pa’i blo gros byung ba de ni rgyu mthun pa zhes bya ste, rgyu dang ’bras bu ’dra ba zhes bya ba’i don to. blo gros ni shes rab kyi rnam grangs so. yang na byang chub sems dpa’ rnams kyi spyod pa la sogs pa chos kyi rab tu dbye ba mtha’ yas pa la yang chos thams cad ces bya ste, de dag rgyu dang dus la sogs pa’i sgo nas zad par mi ’gyur ba la dmigs pas de skad ces bya ste, de bas na don de nyid gsal bar bstan pa’i phyir ro. de ci’i phyir zhe na? chos thams cad mi zad pa’i phyir ro zhes gsungs so – "The essence (svabhāva) of all moments of existence, conditioned and unconditioned, is suchness (tathatā). Suchness is imperishable (akṣaya) being essentially unchanging (nirvikārasvabhāvatvāt).... Or, alternatively, "all moments of existence" means the endless classifications of teachings (anantadharmaprabheda), the practice of the bodhisattvas, etc., which do not perish because of being the cause (hetu) and because of time ..." 
rigs kyi bu, khyod byang chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis shig ces bya ba ni chos mi zad pa de lta bur shod ces bya ba’i tha tshig go.For the expression v. Śgs p. 167, note 126, Aṣṭa p. 472,10.

舍利弗問阿差末菩薩 
誰字仁者名阿差末(阿差末者晉曰無盡意) 答舍利弗 用諸法故曰不可盡 所以者何 一切諸法亦不可盡 
舍利弗言 願以不可盡法而解說之

時舍利弗問無盡意 
誰字仁者為無盡意 無盡意言 唯舍利弗 一切諸法因緣果報名無盡意 所以者何 一切諸法不可盡故 
舍利弗言 唯善男子 願仁當說無盡法門

1st akṣaya: Cittotpāda.

1st Imperishable: Generating the Thought of Awakening.

blo gros mi zad pas smras pa:- btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi dang po sems bskyed pa yang mi zad pa’o. 
de ci’i phyir zhe na? ma ’dres pa’i phyir ro. sems de ni nyon mongs pa thams cad dang ma ’dres par skyes so; 
theg pa gzhan la ’dod pa med pas, sems de ni ma ’brel bar skyes so; 
phas kyi rgol ba thams cad kyis mi ’phrogs pas, sems de ni sra bar skyes so; 
sems de ni bdud thams cad kyis mi phyed par skyes so; 
dge ba’i rtsa ba thams cad yang dag par sgrub pa’i phyir, sems de ni brtan par skyes so; 
’dus byas mi rtag par shin tu rig pas na, sems de ni rtag par skyes so; 
sangs rgyas kyi chos thams cad yang dag par sdud pas, sems de ni mi g.yo bar skyes so; 
log par sgrub pa thams cad dang bral bas, sems de ni mi rdzi bar skyes so; 
mi bskyod pas na, sems de ni shin tu brtan par skyes so; 
gnyen po med pas na, sems de ni dpe med par skyes so; 
chos thams cad la nges par ’bigs pas na, sems de ni rdo rje lta bur skyes so; 
bsod nams kyi tshogs tshad med pa bsags pas na, sems de ni mu med par skyes so; 
sems can thams cad kyi bsam pa rnams la sems de ni mnyam par skyes so; 
tha dad du byed pa med pas na, sems de ni mi mnyam pa med par skyes so; 
rang bzhin gyis kun nas nyon mongs pa med pas na, sems de ni rnam par dag par skyes so; 
shes rab kyi ’od gsal ba’i phyir, sems de ni dri ma med par skyes so; 
lhag pa’i bsam pa ma bor bas na, sems de ni shin tu nges par bsams te skyes so; 
byams pa nam mkha’ dang mnyam zhing mtshungs pas na, sems de ni yangs par skyes so; 
sems can thams cad kyi go ’byed pas na, sems de ni rgya che bar skyes so; 
chags pa med pa’i ye shes la btang bas na, sems de ni sgrib pa med par skyes so; 
snying rje chen po rgyun ma bcad pas na, sems de ni thams cad kyi rjes su song bar skyes so; 
yongs su bsngo ba’i cho ga shes pas na, sems de ni rgyun ma chad par skyes so; 
thams cad mkhyen pas rab tu bstod pas na, sems de ni mngon du ’gro bar bya bar skyes so; 
theg pa gzhan la zhugs pas na, sems de ni blta bar ’os pa’o; 
sems de ni sems can thams cad kyis bltar mi mthong bar skyes so; 
sems de ni sangs rgyas kyi chos thams cad kyi sa bon du skyes so; 
sems de ni chos thams cad kyis mi shigs par skyes so; 
sems de ni bde ba’i dngos po thams cad kyi gnas su skyes so; 
sems de ni bsod nams kyi tshogs kyis brgyan par skyes so; 
sems de ni ye shes kyi tshogs kyis rab tu rtogs te skyes so; 
sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so; 
sems de ni tshul khrims kyi tshogs kyis smon lam gyis ’phags par skyes so; 
sems de ni bzod pa’i tshogs kyis bsnyen par dka’ bar skyes so; 
sems de ni brtson ’grus kyi tshogs kyis rgyal bar dka’ bar skyes so; 
sems de ni bsam gtan gyi tshogs kyis zhi ba’i mtshan nyid du skyes so; 
sems de ni shes rab kyi tshogs kyis thogs pa med par skyes so; 
byams pa chen po bsags pas, sems de ni gnod pa med par skyes so; 
snying rje chen po bsags pas, sems de ni rtsa ba sra zhing brtan pa’o; 
sems de ni dga’ ba chen po bsags pa ste, mgu ba dang mos pa dang mchog tu dga’ ba la gnas par skyes so; 
sems de ni btang snyoms chen po bsags pa ste, bde ba dang sdug bsngal gyis mi sgul bar skyes so; 
sems de ni sangs rgyas thams cad kyi byin gyi rlabs kyis byin du brlabs par skyes so; 
sems de ni dkon mchog gsum gyi rigs rgyun mi gcad pa’i phyir tshul rgyun mi ’chad par skyes so; 
sems de ni phyogs bcu’i sangs rgyas kyi zhing thams cad ’khor gyi dkyil ’khor du grags par skyes so.

akṣayamatir āha: bodhisattvānāṃ prathamacittotpādo ’pi, bhadanta śāradvatīputrākṣayaḥ; 
tat kasya hetoḥ? asaṃsṛṣṭatvāt; tac cittaṃ sarvakleśāsaṃsṛṣṭam utpādyate, 
tac cittam asaṃsargam utpādyate ’nyayānāspṛhaṇayā; 
tac cittaṃ sāram utpādyate sarvaparapravādyasaṃhāryāt; 
tac cittam abhedyam utpādyate sarvamāraiḥ; 
tac cittaṃ dṛḍham utpādyate sarvakuśalamūlasamudāgamatayā; 
tac cittaṃ nityam utpādyate saṃskṛtānityatāsuviditatvāt; 
tac cittam acalitam utpādyate sarvabuddhadharmasamudānayāt; 
tac cittam anavamṛdyam utpādyate sarvavipratipattiviprayogāt; 
tac cittaṃ supratiṣṭhitam utpādyate ’prakampyatvāt; 
tac cittam anupamam utpādyate ’pratipakṣatvāt; 
tac cittaṃ vajropamam utpādyate sarvadharmanirbhedatvāt; 
tac cittam aparyantam utpādyate ’pramāṇapuṇyasaṃbhāropacayatvāt; 
tac cittaṃ samam utpādyate sarvasattvāśayebhyaḥ; 
tac cittam aviṣamam utpādyate ’pṛthakkāryatvāt; 
tac cittaṃ viśuddham utpādyate svabhāvāsaṃkliṣṭatvāt; 
tac cittaṃ vimalam utpādyate prajñāprabhāsvaratayā; 
tac cittaṃ sunidhyaptam utpādyate ’dhyāśayānutsargatvāt; 
tac cittam udāram utpādyate maitryākāśasamasadṛśatvāt; 
tac cittaṃ vistaram utpādyate sarvasattvāvakāśatvāt; 
tac cittam anāvaraṇam utpādyate ’saṅgajñānopanāmitatvāt; 
tac cittaṃ sarvānugatam utpādyate mahākaruṇāpratipraśrabdhatvāt; 
tac cittam apratipraśrabdham utpādyate pariṇāmanavidhijñatvāt; 
tac cittam abhigamanīyam utpādyate sarvajñapraśaṃsitatvāt; 
tac cittaṃ darśanīyam anyayānapraveśatvāt; 
tac cittam adṛṣṭam utpādyate sarvasattvadṛśyeṣu; 
tac cittaṃ bījam utpādyate sarvabuddhadharmāṇām; 
tac cittam abhedyam utpādyate sarvadharmaiḥ; 
tac cittaṃ niśrayam utpadyate sarvasattvasukhabhāvānām; 
tac cittam alaṃkṛtam utpādyate puṇyasaṃbhāreṇa; 
tac cittaṃ supratividdham utpādyate jñānasaṃbhāreṇa; 
tac cittaṃ pravṛddham utpādayate dānasaṃbhāreṇa; 
tac cittaṃ praṇidhānodgatam utpādyate śīlasaṃbhāreṇa; 
tac cittaṃ durāsadam utpādyate kṣāntisaṃbhāreṇa; 
tac cittaṃ durjayam utpādyate vīryasaṃbhāreṇa; 
tac cittaṃ śāntilakṣaṇam utpādyate dhyānasaṃbhāreṇa; 
tac cittam apratihatam utpādyate prajñāsaṃbhāreṇa; 
tac cittam avyābādham utpādyate mahāmaitrīsaṃnicayena; 
tac cittaṃ sāradṛḍhamūlaṃ mahākaruṇāsaṃnicayena; 
tac cittaṃ tuṣṭiprasādaprāmodyavihāram utpādyate mahāmuditāsaṃnicayena; 
tac cittaṃ sukhaduḥkāprakampyam utpādyate mahopekṣāsaṃnicayena; 
tac cittam adhiṣṭhitam utpādyate sarvabuddhādhiṣṭhānaiḥ; 
tac cittam nayānupacchedam utpādyate triratnavaṃsānupacchedatayā; 
tac cittaṃ prakīrtitam utpādyate daśadigbuddhakṣetraparṣanmaṇḍaleṣu.

Akṣayamati said: – Generating the thought of awakening for the first time, reverend Śāradvatīputra, is also imperishable. 
For what reason? Since it is unadulterated; that thought is generated as unadulterated with any vices [and thus 1. always good (nityakuśala) ], 
That thought is generated as beyond any adulteration since it has no desire for other religious ways [2. not relinquishing its nature (aparityaktasvabhāva) ]; 
that thought is generated as firm since it is not corrupted by any opponent [3. not giving up its nature (anutsṛṣṭasvabhāva) ]; 
that thought is generated as unbreakable by any of the Evil Ones [4. fulfilling its proper actions (svakarmakṛt) ]; 
that thought is generated as steady because of [being the cause of] the attainment of all roots of the good; 
that thought is generated as permanent [and thus not getting into the power of the vices of existence (saṃsārakleśa) ], since it discerns the impermanence in all conditioned things; 
that thought is generated as immovable since it is [the basis for] the attainment of the qualities of a Buddha; 
that thought is generated as uncrushable since it is separated from any wrong practice; 
that thought is generated as well fixed [always in concentration (samāhita) ] since it is unwavering; 
that thought is generated as beyond comparison since it has no contrast; 
that thought is generated as adamantine since it pierces all moments of existence; 
that thought is generated as boundless since it accumulates immeasurable quantities of merit; 
that thought is generated as the same [being friendliness and the absence of aversion (maitryapratigha) ] towards the intentions of all beings; 
that thought is generated as undifferentiated since it sets nothing apart [giving up concepts of good and bad, high and low, etc.]; 
that thought is generated as pure since it is essentially undefiled; 
that thought is generated as immaculate since it is connected with the splendour of insight; 
that thought is generated as deep meditation [not swerving into something else] since it never gives up its determination; 
that thought is generated as great since its friendliness is similar to the expanse of the sky [the friendliness which originates from that thought fills living beings whose number is as endless as the expanse of the sky]; 
that thought is generated as extensive [without hindrance] since it gives all living beings an opportunity [in fulfilling their intentions and hopes by means of the five supernormal knowledges (pañcābhijñā) which originate from that thought of awakening]; 
that thought is generated as unobstructed since it is bent towards unattached knowledge [by the supernormal knowledge of cessation of impurities (āsravakṣayābhijñā) ]; 
that thought is generated in accordance with [birth in] every [state of existence] since its great compassion never ceases [with great compassion (mahākaruṇā) the bodhisattva always has beings in the three worlds of desire (traidhātukasattva) in mind, and though he attains the states of meditation (dhyānaprāpta) he is nevertheless born again in the worlds of desire (kāmadhātu) ]; 
[but even though he is born that way, he does not give up meditation, thus] that thought is generated as never ceasing since it is the knowledge of how to transform [into awakening]; 
that thought is generated as something desirable [even being born in the world of desire] since it is praised by the omniscient; 
that thought is generated as something to be admired since it enters other ways [being the basis also of disciples (śrāvaka) and isolated buddhas (pratyekabuddha) ]; 
that thought is generated as something not seen among the things usually seen by living beings; 
that thought is generated as the seed of all qualities of a Buddha; 
that thought is generated as unbreakable by any moment of existence; 
that thought is generated as the foundation of all states of happiness; 
that thought is generated as adorned with [in being the cause (hetu) of] the accumulation of merit; 
that thought is generated as attained through accumulation of insight; 
that thought is generated as prosperous through the accumulation of generosity; 
that thought is generated as the outcome of vows through the accumulation of morality; 
that thought is generated as hard to overcome through the accumulation of tolerance; 
that thought is generated as hard to conquer through the accumulation of vigour; 
that thought is generated as having the essential character of peace through the accumulation of meditation; 
that thought is generated as unhindered through the accumulation of insight; 
that thought is generated as without harm through the accumulation of great friendliness; 
that thought is generated as stable and firmly rooted through the accumulation of great compassion; 
that thought is generated as established in joy, happiness and delight through the accumulation of great joy; 
that thought is generated as disturbed neither by pleasure nor suffering through the accumulation of great equanimity; 
that thought is generated as blessed with the powerful presence of all Buddhas [viz. their power (anubhāva), special intentions (abhiprāya) and favours (parigraha) ]; 
that thought is generated as the unbrokenness of the principle of the teachings since it keeps the succession of the three jewels unbroken; 
that thought is generated as praised in the congregations throughout the Buddha-fields in the ten directions.

blo gros mi zad pas smras pa: btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi dang po sems bskyed pa yang mi zad pa zhes bya ba la sogs pas byang chub tu sems bskyed pa mi zad pa bstan te, yang zhes bya ba’i sgras ni byang chub tu sems bskyed pa ’ba’ zhig mi zad par yang ma zad kyi, bsam pa la sogs pa ’og nas ’byung ba rnams kyang mi zad pa zhes bya bar bstan to. sems bskyed pa de yang gsum gyis mi zad pa shes par bya ste, gang zhe na? sems bskyed pa 1) mi zad pa gang yin pa dang, 2) rgyu gang gis mi zad pa dang, 3) ji ltar mi zad pa las brtsams nas sems bskyed pa mi zad par shes par bya’o. 1) sems bskyed pa mi zad pa gang yin pa ni rnam pa bdun gyis ston te, gang zhe na? 1’) las dang po pa’i sems bskyed pa mi zad pa dang, 2’) sa dang po’i sems bskyed pa mi zad pa dang, 3’) sa gsum pa’i sems bskyed pa mi zad pa dang, 4’) sa bzhi pa’i sems bskyed pa mi zad pa dang, 5’) sa brgyad pa’i sems bskyed pa mi zad pa dang, 6’) sa dgu pa’i sems bskyed pa mi zad pa dang, 7’) sa bcu pa’i sems bskyed pa mi zad pa’o. 2) rgyu gang gis mi zad pa ni rgyu rnam pa bdun gyis ston te, gang zhe na? 1’) rtag par dge ba dang, 2’) rang bzhin gyis yongs su mi spong ba dang, 3’) rang bzhin mi gtong ba dang, 4’) rang gi las byed pa dang, 5’) rtag par ’bras bu yongs su sdud pa dang, 6’) rgyu yongs su mi zad pa dang, 7’) don dam pa’o. 3) ji ltar mi zad pa ni rnam pa gnyis kyis ston te, gang zhe na? a) rgyun mi zad pa dang, b) skad cig gis ’jig pa mi zad pa’o.byang chub sems dpa’ rnams kyi dang po sems bskyed pa yang mi zad pa’o zhes bya bas sems bskyed pa rnam pa bdun las las dang po pa’i sems bskyed pa mi zad pa bstan te – The imperishability of the bodhicittotpāda of the ādikarmika. On the seven kinds of causes (hetu) of imperishability v. introduction, and ṭ. fol. 265b7-266a6. 
The vices are āgantukaklesha according to ṭ.: de yang ci’i phyir mi zad ce na? rgyu rnam pa bdun las rang gi las byed pa yan chad rgyu rnam pa bzhis mi zad pa yin te, de ci’i phyir zhe na? ma ’dres pa’i phyir ro zhes bya bas las dang po pa’i sems bskyed pa ci’i phyir mi zad pa’i rgyu bstan pa ste, de bas na sems de ni thams cad nyon mongs pa thams cad dang ma ’dres pa skyes so zhes bya bas rtag par dge ba bstan te; ci’i phyir ce na? glo bur gyi nyon mongs pa dang ’dres na ni nyon mongs pa dang ’dres pas phyis kyang zad par ’gyur na thog ma sems bskyed pa’i tshe nas nyon mongs pa rnams dang ma ’dres te, ngo bo nyid kyis dag pa yin pa’i phyir de la zad pa mi srid pas mi zad pa zhes bya’o. The first, namely nityakushala, of the seven kinds of imperishability. 
theg pa gzhan la ’dod pa med pas, sems de ma ’brel bar skyes so zhes bya bas rang bzhin yongs su mi spong ba bstan te, theg pa gzhan ni nyan thos dang rang sangs rgyas kyi theg pa’o; de la ’dod pa med pa ni dang po nas theg pa de gnyis su sems ma skyes pa ste, de bas na theg pa de gnyis dang ma ’brel bar skyes pa zhes bya’o. The second kind of imperishability, ṭ. fol. 266a1, however, reads ngo bo nyid mi nyams pa – acyutasvabhāva. 
pha rol rgol ba thams cad kyis mi ’phrogs pas, sems de ni sra bar skyes so zhes bya bas rang bzhin mi gtong bar bstan te, pha rol rgol ba ni bdud dang mu stegs la sogs pa’i tshogs rnams so; mi ’phrogs pa ni de dag gis mi tshugs shing de dag gis dbang du mi ’gyur ba ste, mu stegs la sogs pa phas kyi rgol ba rnams kyis mi tshugs shing de dag gi dbang du mi ’gyur bas na sra ba zhes bya’o. The third kind of imperishability, ṭ. fol. 266a1 reads ngo bo nyid mi gtong ba – anutsṛṣṭasvabhāva. 
de la las dang po pa’i rang gi las byed pa’ang rnam pa lnga ste, gang zhe na? phyin ci log yongs su shes pa dang, g.yeng ba yongs su spong ba dang, nyon mongs pa med par ’khor ba khas len pa dang, chos kyi don brtsal bas mi ngoms pa dang, chos kyi rjes su mthun pa’i chos sgrub pa’o. The fourth kind of imperishability, svakarmakṛt.de la sems de ni bdud thams cad kyis mi phyed par skyes so zhes bya bas phyin ci log yongs su shes pa bstan te, bdud rnams kyis byang chub kyi sems de dang byang chub sems dpa’ tha dad par dbye bar mi nus pas na mi phyed par skyes pa zhes bya ste, bdud kyi dbang du gyur nas byang chub kyi sems mi ’dor bar ’gyur ba med pa zhes bya ba’i don to. 
dge ba’i rtsa ba thams cad yang dag par sgrub pa’i phyir, sems de ni brtan par skyes so zhes bya bas g.yeng ba yongs su spong ba bstan te, byang chub tu sems bskyed pa de’i rgyu las ’dod ma chags pa dang, zhe mi sdang ba dang, gti mi mug pa la sogs pa dge ba’i rtsa ba thams cad ’grub par ’gyur te, dge ba’i rtsa ba thams cad ’grub pa’i rgyu byed pas na brtan pa zhes bya’o. 
’dus byas mi rtag par shin tu rig pas sems de ni rtag par skyes so zhes bya bas nyon mongs pa med par ’khor ba khas len pa bstan te, khams gsum gyi ’dus byas thams cad shin tu mi rtag par rig pas ni sems de ni rtag par skyes te, ’khor bar nyon mongs pa’i dbang du ma gyur par skyes so zhes bya ba’i don to. 
sangs rgyas kyi chos thams cad yang dag par sdud pas, sems de ni mi g.yo bar skyes so zhes bya bas chos kyi don brtsal bas mi ngoms pa bstan te, byang chub kyi sems de la brten nas sangs rgyas kyi chos stobs dang mi ’jigs pa la sogs pa ’du bar ’gyur te, sangs rgyas kyi chos rnams ’du bar ’gyur ba’i gzhi dang rten byed pa’i phyir mi g.yo ba zhes bya’o. 
log par sgrub pa thams cad dang bral bas, sems de ni mi rdzi bar skyes so zhes bya bas chos kyi rjes su mthun pa’i chos sgrub pa bstan te, log par sgrub pa zhes bya ba ni log pa’i lta ba dang, srog gcod pa dang, ma byin par len pa dang, mi tshangs par spyod pa la sogs pa mi dge ba bcu rnams spyod pa ste, mi dge ba bcu rnams kyis mi spags shing mi dge ba dag gi dbang du ma gyur pas na mi rdzi ba zhes bya’o.T1 p. 187b7 reads aprapanyca, §£¿∏Ω◊ bu xi lun for aprakampya. 
rang gi las byed pa’i rgyu gcig gis sems bskyed pa lhag ma drug rnams mi zad par rig par bya’o. de las dang po pa’i sems bskyed par ni rang gi las rnam pa bdun gyis bstan te, gang zhe na? rtag par mnyam par gzhag pa dang, ’jig rten dang ’jig rten las ’das pa’i shes pa zil gyis gnon pa dang, gang zag la bdag med par rtog pa dang, gnyen po sgom pa la gnas pa dang, bsam pa rgya chen po rnam par sbyang ba dang, che ba nyid kyi bsam pa rnam par sbyong ba ’jig rten las ’das pa’i ye shes rnyed pa’o.de la mi bskyod pas na, sems de ni shin tu brtan par skyes so zhes bya bas rtag par mnyam par gzhag pa ste, log pa’i phyogs dang g.yeng ba gang gi khar yang ma las te, mi g.yo zhing brtan par ’dug pas na shin tu brtan pa zhes bya’o. 
gnyen po med pas na, sems de ni dpe med par skyes so zhes bya bas ’jig rten dang ’jig rten las ’das pa’i shes pa zil gyis gnon pa bstan te, gnyen po ni skabs ’dir zla la bya ste, byang chub kyi sems de lta bu’i dper rung ba’am, zlar rung ba gang yang med pas na dpe med pa zhes bya’o. 
chos thams cad la nges par ’bigs pas na, sems de ni rdo rje lta bur skyes so zhes bya bas gang zag la bdag med par rtogs pa bstan te, mi mthun pa’i phyogs kyis chos rnams ’joms pa’am, chud par bya ba’i chos rnams phyin ci ma log par rtogs pa la nges par ’bigs pa zhes bya ste, btsan zhing drag pa’am rno ba la rdo rje lta bu zhes gsungs so. 
bsod nams kyi tshogs tshad med pa bsags pas na, sems de ni mu med par skyes so zhes bya bas mi mthun pa’i phyogs kyi chos rnams bstan te, byang chub kyi sems de las bsod nams kyi tshogs rnams kyi tshogs tshad med pa rnams skye bas na de’i phyir mu med ces gsungs so, mtha’ med ces bya ba’i don to. rnam pa gnyis su na mos pas spyod pa’i sar bskal pa grangs med pa gcig gi bar du bsod nams kyi tshogs dpag tu med pa bsags pa las sa dang po’i sems bskyed pa de ’byung bas na sems de ni mu med par skyes so zhes bya’o.bodhicittotpāda on the first bhūmi, after having collected an immeasurable mass of merit during an asaṃkhyeyakalpa on the adhimukticaryābhūmi. 
sems can thams cad kyi bsam pa rnams la sems de ni mnyam par skyes so zhes bya bas bsam pa rgya chen po rnam par sbyang ba bstan te, legs par sems pa dang nyes par sems pa’i sems can thams cad la byams pa khong khro ba med pas na mnyam par skyes so zhes bya’o. 
tha dad du byed pa med pas na, sems de ni mi mnyam pa med par skyes so zhes bya bas che ba nyid kyi bsam pa rnam par sbyong ba bstan te, bzang ngan dang mthon dman la sogs pa’i ’du shes spangs pas mi mnyam pa med pa zhes bya’o. 
rang bzhin gyis kun nas nyon mongs pa med pas na, sems de ni rnam par dag par skyes so zhes bya bas ’jig rten las ’das pa’i ye shes rnyed par bstan te, ’dod chags la sogs pa’i nyon mongs pa spangs nas rnam par dag pa ni ma yin gyi, rang bzhin gyis rnam par dag pa’i ngo bo nyid du skyes so zhes bya ba’o don to. 
sa gnyis pa’i sems bskyed pa ni de la tshul khrims dri ma med pa yongs su ma rdzogs pa dang, ’chal pa’i tshul khrims kyis yongs su ma spangs pas ma bshad do. The discussion, then, of bodhicitta on the second bhūmi is not included, since completely pure morality is not yet fully achieved at this stage.sa gsum pa’i sems bskyed pa yang rang gi las rnam pa bcus bstan te, gang zhe na? tshul khrims rnam par dag pas log pa’i gnyen po sel ba dang, bsam gtan thob pa ma nyams pa dang, tshad med pa thob pa ma nyams pa dang, mngon par shes pa lnga thob pa ma nyams pa dang, zag pa zad pa mngon par shes pa la sbyor ba dang, bsam gtan las rnam par log cing sa ’og mar skye ba dang, de ltar skyes kyang bsam gtan de yongs su mi spong ba dang, der skyes nas kyang mngon par ’gro bas de bzhin gshegs pas bsngags pa dang, nyan thos dang rang sangs rgyas kyi rten du gyur pa dang, bdud kyi yul yin yang bdud kyi spyod yul ma yin pas bstan to. The following ten items are interpreted as pertaining to the third bhūmi. Still the fourth kind of imperishability, svakarmakṛt.de la shes rab kyi ’od gsal ba’i phyir, sems de ni dri ma med par skyes so zhes bya bas tshul khrims rnam par dag pas log pa’i gnyen po sel ba bstan te, shes bya dang nyon mongs pa’i sgrib pa med pas na shes rab kyi ’od gsal ba ste, shes rab rnam par dag ces ston to, de ltar sgrib pa’i dri ma de gnyis med pa’i phyir dri ma med par skyes pa zhes bya’o. 
lhag pa’i bsam pa ma bor bas na, sems de ni shin tu nges par bsams te skyes so zhes bya bas bsam gtan thob pa ma nyams pa bstan te, lhag pa’i bsam pa ni byang chub sems dpa’ sa la gnas pa rnams kyi bsam pa rnam par dag pa la bya’o. de lta bu’i bsam pa ma bor te, bsam pa de dang bcas pas gzhan du ma g.yengs ma ’khrul par skyes pa la nges par bsams te skyes pa zhes bya’o. 
byams pa nam mkha’ dang mnyam zhing mtshungs pas na, sems de ni yangs par skyes so, tshad med pa thob pa ma nyams pa bstan te, nam mkha’i mtha’ dang mnyam pa’i sems can rnams la byang chub sems las ’byung ba’i byams pas khyab par dmigs pas na yangs par skyes pa zhes bya’o. 
sems can thams cad kyi go ’byed pas na, sems de ni rgya cher skyes so zhes bya bas mngon par shes pa lnga thob pa ma nyams pa bstan te, byang chub kyi sems las byung ba’i mngon par shes pa lngas sems can thams cad kyi bsam pa yongs su rdzogs par byed de, de ltar sems can rnams kyi bsam pa dang re ba’i bgegs dang bar du gcod pa med pas na rgya che ba zhes bya’o. To match vistara, extensive, there is a wordplay on ākāsha, "heaven", "space", and avakāsha, "opportunity", "possibility", which one has also tried to express in Tibetan by making go ’byed and nam mkha’ synonyms. go ’byed is taken from go skabs ’byed pa – avakāshaṃ dā-. Chos kyi grags pa says: go ’byed/ nam mkha’ ste gzugs gzhan go bar ’byed pa’i phyir ro go skabs ’byed po. "go ’byed means heaven: it gives other forms the possibility (to appear), it is the giver of possibility." This statement seems to be founded upon a pseudo-etymology deriving ākāsha from avakāsha. Mvy. 7399-7401 go ’byed translates ākāsha, gagana, kha. T1 p. 187b12 has ؇Æe neng rong, equivalent to avakāsha. 
chags pa med pa’i ye shes la btang bas na, sems de ni sgrib pa med par skyes so zhes bya bas zag pa zad pa mngon par shes pa la sbyor ba bstan te, byang chub kyi sems de chags pa dang chod pa med pa’i ye shes la dmigs pa’am, sems des ye shes skyed par byed pa la gtong ba zhes bya ste, de ltar zag pa med pa’i ye shes la dmigs pa’i phyir sems de ni sgrib pa med par skyes pa zhes bya’o. 
snying rje chen po rgyun ma bcad pas na, sems de ni thams cad kyi rjes su song bar skyes so zhes bya bas bsam gtan las rnam par log cing sa ’og mar skye ba bstan te, snying rje chen pos ’dod pa’i khams kyi sems can la dmigs pa rgyun ma bcad pas bsam gtan thob kyang slar ’dod pa’i khams su skye ba la thams cad kyi rjes su song bar skyes pa zhes bya’o. 
yongs su bsngo ba’i cho ga shes pas na, sems de ni rgyun ma chad par skyes so zhes bya bas de ltar skyes kyang bsam gtan de yongs su mi spong ba bstan te, dge ba spyod do cog bla na med pa’i byang chub tu bsngo ba la mkhas pas na de’i ’bras bu mi gnas pa’i mya ngan las ’das pa sems can dang ’khor ba’i mtha’ ji srid yod kyi bar du rgyun mi ’chad pa’i phyir rgyun ma chad par skyes pa zhes bya’o. 
thams cad mkhyen pas rab tu bstod pas na, sems de ni mngon du ’gro bar bya bar skyes so zhes bya bas der skyes nas kyang mngon par ’gro bas de bzhin gshegs pas bsngags pa bstan te, byang chub kyi sems de de bzhin gshegs pa rnams kyis bstod pa’i phyir lha dang mi thams cad ’du zhing bsnyen par bya ba yin pas na mngon du ’gro bar bya bar skyes pa zhes bya’o. Cf. Svkr p. 12122-23: sarvasattvānāṃ cābhigamanīyo bhavati, sarvasattvānāṃ ca pūjyo bhavati prashaṃsanīyaḥ. 
theg pa gzhan la zhugs pas sems de ni lta bar ’os pa’o zhes bya bas nyan thos dang rang sangs rgyas kyi rten du gyur pa bstan te, theg pa chen po la zhugs pa’i byang chub kyi sems de rab tu ’phags par mthong bas na nyan thos dang rang sangs rgyas kyi theg pa la zhugs pa rnams kyi sems yar blta dgos zhes bya ba’i don to. 
sems de ni sems can thams cad kyi bltar mi mthong bar skyes so zhes bya bas bdud kyi yul yin yang bdud kyi spyod yul ma yin par bstan te, byang chub kyi sems de ni sems can phal pa rnams kyi spyod yul ma yin zhes bya ba’i don to. 
sa bzhi pa’i sems bskyed pa yang rang gi las byed pa rnam pa bdun gyis bstan te, gang zhe na? sangs rgyas kyi sa bon yongs su ’dzin pa dang, g.yo ba dang rlom sems la sogs pa thams cad yongs su spangs pa dang, ’jig rten dang ’jig rten las ’das pa’i snyoms par ’jug pa thob pa dang, bsod nams kyi tshogs kyi go gyon pa dang, ye shes kyi tshogs kyi go gyon pa dang, byang chub sems dpa’i mi mthun pa’i phyogs dang gnyen po yongs su sbyong bar byed pa dang, mi gnas pa’i mya ngan las ’das pa thob par bya ba’i phyir snying rjes yongs su sbyong ba’o. Thus the following seven items – with subdivisions – are interpreted as pertaining to the fourth bhūmi, and belonging still to the fourth kind of imperishability, svakarmakṛt.de la sems de ni sangs rgyas kyi chos thams cad kyi sa bon du skyes so zhes bya bas sangs rgyas kyi chos kyi sa bon yongs su ’dzin pa bstan te, byang chub kyi sems de stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos rnams kyi rgyu yin pas ni sa bon zhes bya’o. 
sems de ni chos thams cad kyis mi shigs par skyes so zhes bya bas g.yo ba dang rlom sems la sogs pa thams cad yongs su spangs pa bstan te, byang chub kyi sems de’i phyi’i g.yeng ba dang nang gi g.yeng ba thams cad kyis mi bskyod pas na mi shigs par skyes pa zhes bya’o. 
sems de ni bde ba’i dngos po thams cad kyi gnas su skyes so zhes ’jig rten dang ’jig rten las ’das pa’i snyoms par ’jug pa thob pa bstan te, byang chub kyi sems dang ldan na ngan song la sogs pa’i sdug bsngal mi myong bar lha dang mi’i bsam gtan gyi bde ba thob pa dang sangs rgyas dang byang chub sems dpa’i longs spyod thams cad thob pas na, ’jig rten dang ’jig rten las ’das pa’i bde ba’i dngos po thams cad ’byung ba’i gzhi yin pas na gnas zhes bya ba’i don to. 
sems de ni bsod nams kyi tshogs kyis brgyan par skyes so zhes bya bas bsod nams kyi tshogs kyi go gyon par bstan te, byang chub kyi sems de bsod nams kyi tshogs chen po las byung bas na bsod nams kyi tshogs kyis brgyan pa zhes bya ste, brgyan kyang ’dir rgyu lta bur lta’o. 
sems de ni ye shes kyi tshogs kyis rab tu rtogs te skyes so zhes bya bas ye shes kyi tshogs kyi go gyon pa bstan te, ye shes kyi tshogs bsags pa las byang chub kyi sems de skyes so zhes bya ba’i don to. 
sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so zhes bya ba nas sems de ni shes rab kyi tshogs kyis thogs pa med par skyes so zhes bya ba yan chad pha rol tu phyin pa drug gis byang chub kyi sems de bskyed par bstan pas ni sems de’i mi mthun pa’i phyogs dang gnyen po yongs su sbyong bar byed pa bstan te, sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so zhes bya ba ni sbyin pa’i pha rol tu phyin pa bsags pa’i rgyu can zhes bya ba’i tha tshig go. 
sems de ni tshul khrims kyi tshogs kyis smon lam gyis ’phags par skyes so zhes bya ba ni tshul khrims dang ldan pas ni smon cing bsams so cog ’grub la sems de yang tshul khrims kyi tshogs bsags pa las skyes pas smon pa thams cad ’grub pa’i bdag nyid du skyes zhes bya ba’i tha tshig go 
sems de ni bzod pa’i tshogs kyis bsnyen dka’ bar skyes so zhes bya ba ni bzod pa dang ldan pa’i gzi brjid la cis kyang zil gyis mi non pa la bsnyen dka’ ba zhes bya ste, de lta bu’i bzod pa’i tshogs kyis bskyed pas na sems de yang bsnyen dka’ ba zhes bya’o. 
sems de ni brtson ’grus kyi tshogs kyis rgyal bar dka’ bar skyes so zhes bya ba ni brtson ’grus kyi go bgos pa la sus kyang mi thub pa de las skyes pa’i phyir ro. 
sems de ni bsam gtan gyi tshogs kyis zhi ba’i mtshan nyid du skyes so zhes bya ba ni sems g.yeng ba nye bar zhi ba’i mtshan nyid kyi bsam gtan gyi tshogs kyis skyes pa’i phyir ro. 
sems de ni shes rab kyi tshogs kyis thogs pa med par skyes so zhes bya ba ni chos rnams kyi rang dang spyi’i mtshan nyid rab tu ’byed pa la thogs pa med pa de lta bu’i shes rab kyi tshogs kyis bskyed pa’i phyir ro. 
byams pa chen po bsags pa la sogs pa tshad med pa bzhis mi gnas pa mya ngan las ’das pa thob par bya ba’i phyir snying rje chen po yongs su sbyong bar byed pa bstan te, byams pa chen po bsags pas, sems de ni gnod pa med par skyes so zhes bya ba ni sems can la gnod sems med pa’i byams pa chen po bsags pa las skyes pa’i phyir ro. 
snying rje chen po bsags pas, sems de ni rtsa ba sra zhing brtan pa’o zhes bya ba ni snying rje chen po ni thams cad mkhyen pa’i ye shes kyi rtsa ba ste, byang chub kyi sems de yang snying rje chen po dang ldan pa’i phyir rtsa ba sra zhing brtan pa’o. yang na byang chub serms dpa’i sems de’i rtsa ba ni snying rje chen po yin la snying rje yun ring por bsags pa las skyes pas rtsa ba sra zhing brtan pa zhes bya’o. 
sems de ni dga’ ba chen po bsags pa ste, mgu ba dang mos pa dang mchog tu dga’ ba la gnas par skyes so zhes bya ba ni dga’ ba chen po bsags pa las skyes pas mgu ba la sogs pa la gnas zhes bya’o. ’das pa’i sems can rnams kyis bde ba mthong nas sems dga’ ba skye ba ni mgu ba’o; da ltar gyi sems can rnams kyis bde ba mthong nas sems dga’ ba skye ba ni mos pa’o; ma ’ongs pa’i sems can rnams kyis bde ba mthong nas sems dga’ ba skye ba ni mchog tu dga’ ba la gnas pa zhes bya’o. 
sems de ni btang snyoms chen po bsags pa ste, bde ba dang sdug bsngal gyis mi sgul bar skyes so zhes bya ba ni bde ba la yang chags pa med sdug bsngal la yang zhe sdang med pa’i btang snyoms kyis bskyed pa’i phyir ro. 
sa lnga pa dang, sa drug pa dang, sa bdun pa rnams la ni pha rol tu phyin pa dang tshad med pa rnams yongs su sbyong ba dang, mi gnas pa mya ngan las ’das pa la bsnyen pa’i phyir de bas sa de dag gi sems bskyed pa yang ma bshad do. The bodhicittotpādas on the fifth, sixth and seventh bhūmis are not mentioned as the pāramitās and the apramāṇas are practised on these stages, then follows one item for the eighth bhūmi:sa brgyad pa’i sems bskyed pa yang rang gi las byed pa rnam pa gcig po byang chub sems dpa’ gnas zab mo la snyoms par zhugs shing, sangs rgyas rnams kyi ye shes kyi las nye bar sbyor bas (42b) bstan te, de yang sems de ni sangs rgyas thams cad kyi byin gyi rlabs kyis brlabs par skyes so zhes gsungs pa’o; de la sangs rgyas thams cad kyi mthu dang ldan pa’am, sangs rgyas thams cad kyis dgongs shing yongs su gzung bar skyes zhes bya ba’i tha tshig go. byin gyi rlabs ni mthu dang dgongs pa dang yongs su gzung ba’i rnam grangs su gtogs pa’o. The fourth kind of imperishability. 
sa dgu pa’i sems bskyed pa yang rang gi las byed pa rnam pa gcig po sems can smin par byed pa’i mthar ’gro bas sangs rgyas ’byung ba la sogs pa rgyun mi ’chad pa bstan te, de yang sems de ni dkon mchog gsum gyi rigs mi bcad pa’i phyir tshul rgyun mi ’chad par skyes so zhes gsungs so, de la tshul ni sangs rgyas kyi chos nub cing med par mi ’gyur ba’i thabs la bya la, byang chub kyi sems ni de’i thabs chen po yin pas dkon mchog gsum gyi rigs rgyun mi ’chad pa’i phyir zhes bya ste, de’i rgyu yin pa’i phyir ro. Ninth bhūmi, fourth kind of imperishability. Cf. note 67 to Akṣ tib. in loco. 
sa bcu pa’i sems bskyed pa yang rang gi las byed pa rnam pa gcig po dbang thob pas bstan te, de yang sems de ni phyogs bcu’i sangs rgyas kyi zhing thams cad ’khor gyi dkyil ’khor du grags par skyes so zhes gsungs pa’o; la la zhig gis byang chub tu sems bskyed na lha la sogs pa che ge mo zhig gis byang chub tu sems bskyed do zhes gcig nas gcig tu sbran te, sangs rgyas kyis thams cad du grags par byed pa’i phyir ro. Tenth bhūmi, fourth kind of imperishability.

阿差末言 本發意時亦不可盡 
所以者何 悉遍諸欲婬怒癡醉而無所縛 所以者何。 
不與羅漢及緣覺乘而俱同塵故 
發心已來堅固其志不可轉移 
所以者何 不為邪業之所迷誤 
一切眾魔不能壞意 有是心者其諸功德悉為成辦 
遊于無常而獨總攬眾之元首 所以者何 有計常者則生死業 所以特尊解道有常 名曰為尊 出無常故 
從發心來其心坦然無所縛著 所以者何 不離諸佛功德業故 
所修事業無能得短 所以然者一切眾惡悉盡索故 
其心永安不可動故 
其心無侶所以然者希有逮故 
心如金剛所以然者皆知一切諸法之故 
所不可盡苞裹諸法道慧之故 
從發心來強若金剛等眾生故 
其心質直而無諛諂故號曰正而無偏頗 
從發心來常懷鮮明所以然者本清淨故 
以去眾垢悉消諸冥其慧顯曜窈隱皆明 
從發心來沐浴眾穢所以然者其信甚固無所捨故 
發心甚大無有邊崖所以然者心若虛空 
發心曠然所以然者含受眾生當因度故 
發心無盡所以然者其慧玄曠無所罣礙 
從初發心無所不入所以然者大慈無極亦無盡故 
其發心行無能斷者所以然者功德願故 
發心甚安極可愛敬所以然者為諸眾生所喜樂故 
發心特尊與眾超異所以然者一切外學聲聞緣覺之所奉故 
其所發心無能知意所以然者非諸凡俗之所及逮猶如農夫不能達知聖王之事 
發種類心所以然者各各從其本種之業皆獲其果一切諸法常存在故 
 
從初發心以為道本所以然者由是所致得大安故 
發心已來而自莊嚴所以然者成功勳故 
發心已來與眾殊別所以然者達聖慧故 
發心已來甚為微妙所以然者用廣布施普及眾生 
發心已來建立至願所以然者具足戒禁 
其發心已來而無等侶所以然者無所不忍。 
其發心來無能抑制所以然者用精進行無懈廢故 
其發心來無所慕樂所以然者寂度無極致定意故 
其發心來無所歸趣因其曉了智度無極 
其發心來永無所住所以然者用無極慈故其發心來根株堅強 
其發心來根株堅強所以然者用行悲哀故 
其發心來常懷悅豫所以然者於諸眾生懷等心故 
其發心來雖遇苦樂不以為動。所以然者。護一切故 
其發心來為諸如來所見將養所以然者用順十方諸佛教故其發心來欲度一切五趣眾難所以然者興隆導化 
其發心來不捨三寶無所違廢所以然者將順佛戒成聖眾故 
See two records above

無盡意言 唯舍利弗 初發無上菩提心時已不可盡 
所以者何 發菩提心不離煩惱故 
發心相續不悕餘乘故 
發心堅固不參外論故 
發心恒順善根增長故 
發心至常有為法無常故 
佛安慰護助故 
發心勝妙離衰損故 
發心安止不戲論故 
發心無喻無相似故 
發心金剛壞諸法故 
發心無盡無量功德悉成就故 
發心平等利眾生故 
發心普覆無別異故 
發心鮮明性常淨故 
發心無垢智慧明了故 
發心善解不離畢竟故 
發心廣快慈如虛空故 
發心曠大悉能容受諸眾生故 
發心無礙智慧通達故xxx 
 
發心遍至大悲不斷故 
發心不斷善解立願故 
發心為歸諸佛所讚故 
發心殊勝二乘宗仰故 
發心深遠一切眾生所不知故 
 
發心不敗不破佛法故 
發心安隱善與眾生諸快樂故 
發心莊嚴一切功德悉成就故 
發心善察智慧成就故 
發心增長隨意施與故 
發心如願戒清淨故 
發菩提心普及怨親具忍辱故 
發心難壞具精進故 
發心寂滅具禪定故 
發心無毀具智慧故 
發心無願增長大慈故 
發菩提心住根堅牢增長大悲故 
發心和悅增長大喜故 
發心不動增長大捨故 
發心任重諸佛所受故 
發心不絕三寶不斷故

btsun pa sha ra dva ti’i bu, thams cad mkhyen pa nyid kyi sems ’di ’dra bar skyes pa la zad pa gang yang yod dam?

asti kaścit kṣayo, bhadanta śāradvatīputraivaṃrūpasya sarvajñatācittotpādasya?

[5. Always bringing fruit (nityaphalaparigraha):] Is there any perishability, reverend Śāradvatīputra, in the thought of omniscience [that thought of awakening which is the cause of the knowledge of omniscience (sarvajñajñānahetu), or, that thought of awakening that in its essence is not different from omniscience] generated thus?

rtag par ’bras bu yongs su sdud pa las brtsams nas smras pa btsun pa sha ra dva ti’i bu, thams cad mkhyen pa nyid kyi sems zhes bya ba la sogs pa’o; rtag par ’bras bu yongs su sdud pa yang rnam par gsum gyis bstan te, gang zhe na? yon tan rnam par dag pa’i yan lag khyad zhugs par yongs su ’dzin pas gnas dang gnas pa yongs su ’bral bar yongs su rig pa dang, bstan pa dang ldan pa’i khyad par gyis ni tshul khrims rnam par dag pa’i yan lag rnams mdo dang rgyas par bstan pa dang, sangs rgyas kyi chos lhag ma rnams sdud par byed pa’i phyir yon tan khyad par du ’phags pa rnams mdor bstan to. The fifth kind of imperishability.

.

.

sha ra dva ti’i bus smras pa: - rigs kyi bu, de ni ma yin te; gang thams cad mkhyen pa nyid kyi sems ’di lta bu zad par ’dod pa ni, nam mkha’ zad par ’dod do.

śāradvatīputra āha: no hīdaṃ, kulaputrākāśaṃ sa kṣapayitavyaṃ manyeta ya evaṃvidhaṃ sarvajñatācittaṃ kṣapayitavyaṃ manyeta;

Śāradvatīputra said: – Not at all, son of good family, he would hold that space would perish who holds that such a thought of omniscience could perish.

de la yon tan rnam par dag pa’i yan lag khyad zhugs par yongs su ’dzin pas gnas dang gnas pa ’bral ba ni btsun pa sha ra dva ti’i bu thams cad mkhyen pa nyid kyi sems zhes bya bas na snyoms par ’jug pa rnams mi zad pas byang chub kyi sems de ni de dag gi rtsa bar skyes zhes bya ba yan chad kyis bstan te, thams cad mkhyen pa nyid kyi sems ’di ’dra ba la zad pa gang yang yod dam zhes bya ba la byang chub kyi sems de thams cad mkhyen pa’i ye shes kyi rgyu yin pas na thams cad mkhyen pa nyid kyi sems zhes bya’o; yang na byang chub kyi sems de’i ngo bo nyid thams cad mkhyen pa nyid dang tha mi dad de, thams cad mkhyen pa’i rang bzhin yin pa’i phyir thams cad mkhyen pa’i sems zhes bya ste, de lta bu la ci zad pa yod dam zhes shā ri’i bu la dris pa’o. shā ri’i bus smras pa: rigs kyi bu, de ni ma yin te zhes bya ba ni zad pa med do zhes bya ba’i tha tshig go. thams cad mkhyen pa nyid kyi sems ’di lta bu zad par ’dod pa ni, nam mkha’ zad par ’dod do zhes bya ba ni shā ri’i bus gong du de ni ma yin te zhes smras pa’i don te, ji ltar nam mkha’ la zad pa med pa de bzhin du byang chub kyi sems ’di la yang zad pa med do zhes bya ba’i don to. Cf. Aṣṭādasha 60, p. 8312-14: ākāshaṃ sa ānanda kṣapayitavyaṃ manyeta yaḥ prajnyāpāramitāṃ kṣapayitavyaṃ manyeta.

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blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i sems de ni mi zad pa ste, byang chub kyi sems de ni de’i rtsa bar skyes pas na, de’i phyir mi zad pa’o.

akṣayamatir āha: tat tathāgatasya cittaṃ, bhadanta śāradvatīputrākṣayaṃ, tad bodhicittaṃ tasya mūlam utpādyate, tasmād akṣayam;

Akṣayamati said: – The mind of the Tathāgata [namely the knowledge of omniscience (sarvajñajñāna) ], reverend Śāradvatīputra, is imperishable; that thought of awakening is generated as its root, which is why it is imperishable [when the fruit (phala) is imperishable, its cause (hetu) is also imperishable];

de bzhin gshegs pa’i sems de ni mi zad pa ste, byang chub kyi sems de ni de’i rtsa bar skyes zhes bya ba la sogs pas byang chub kyi sems de mi zad pa’i gtan tshigs rnam pa gzhan gyis bstan te, de bzhin gshegs pa’i sems ni thams cad mkhyen pa’i ye shes la bya ste, de ni ’khor ba’i mtha’i bar du mi zad pa yin la, byang chub kyi sems ni de’i rtsa ba yin pas na ’bras bu mi zad pa’i phyir rgyu yang mi zad pa’o zhes bstan pa’o.

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btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba’i phung po rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir mi zad pa’o.

tathāgatasya śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The heaps of morality, concentration, insight, liberation and the vision of the knowledge of liberation of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

btsun pa shā ri’i bu, de bzhin gshegs pa’i tshul khrims dang zhes bya ba la sogs pas zad pa med pa’i phung po lnga mi zad pa’i rtsa ba yin pas byang chub kyi sems kyang mi zad pa’o zhes bstan pa’o.

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btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

tathāgatasya dhyānavimokṣasamādhisamāpattayo, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The meditations, liberations, concentrations and states of meditation of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i bsam gtan dang zhes bya ba la sogs pas nyan thos dang rang sangs rgyas dag gis bsam gtan la sogs pa lta bu mya ngan las ’das pa’i mthar thug pas zad pa ma yin gyi, de bzhin gshegs pa’i bsam gtan la sogs pa ming gis smos pa de dag mi gnas pa’i mya ngan las ’das pa’i tshul gyis mi zad pa ste, de’i rgyu yin pas na byang chub kyi sems kyang de’i phyir mi zad pa bstan te, rtsa ba zhes bya ba ni rgyu yin par lta’o. de la bsam gtan la sogs pa ni bsam gtan gyi pha rol tu phyin pa’i skabs nas bshad par bya’o.

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btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i sbyin pa dang, tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab kyi pha rol tu phyin pa rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir mi zad pa’o.

tathāgatasya dānaśīlakṣāntivīryadhyānaprajñāpāramitā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The generosity, morality, tolerance, vigour, meditation and insight of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

bstan pa dang ldan pa’i khyad par gyis ni tshul khrims rnam par dag pa’i yan lag rnams mdo dang rgyas par bstan pa ni de bzhin gshegs pa’i sbyin pa dang zhes bya ba nas btang snyoms mi zad pa zhes bya ba’i bar gyis bstan te, de bzhin gshegs pa’i pha rol tu phyin pa drug mi zad pa’i rgyu byang chub kyi sems de yin pas na mi zad par bstan to.

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btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i byams pa dang, snying rje dang, dga’ ba dang, btang snyoms mi zad pa ste; byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

tathāgatasya maitrīkaruṇāmuditopekṣā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The friendliness, compassion, joy and equanimity of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

de bzhin gshegs pa’i byams pa dang zhes bya ba la sogs pas byang chub kyi sems de de bzhin gshegs pa’i tshad med pa bzhi’i rgyu yin pas mi zad par bstan pa’o.

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btsun pa sha ra dva ti’i bu, de bzhin gshegs pa’i stobs bcu dang, mi ’jigs pa bzhi dang, sangs rgyas kyi chos ma ’dres pa bco brgyad rnams mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

tathāgatasya daśabalacaturvaiśāradyāṣṭādaśāvenikabuddhadharmā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam;

The ten powers, four kinds of absence of fear and eighteen peculiar qualities of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

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btsun pa sha ra dva ti’i bu, mdor na sangs rgyas kyi chos thams cad mi zad pa ste, byang chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o.

saṃkṣepato, bhadanta śāradvatīputra, sarvabuddhadharmā akṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam.

In short, reverend Śāradvatīputra, all the qualities of a Buddha are imperishable; that thought of awakening is generated as their root, which is why it is imperishable;

sangs rgyas kyi chos lhag ma rnams sdud pa’i phyir yon tan khyad par du ’phags pa rnams mdor bstan pa ni de bzhin gshegs pa’i stobs bcu zhes bya ba nas mdor na sangs rgyas kyi chos thams cad mi zad pa zhes bya ba’i bar gyis bstan te, stobs bcu la sogs pa sangs rgyas kyi chos rnams mi zad pa’i rgyu yin pas na de’i phyir byang chub kyi sems de mi zad par bstan pa’o; mdor na sangs rgyas kyi chos thams cad mi zad pa zhes bya ba ni sangs rgyas kyi chos thams cad mi gnas pa’i mya ngan las ’das pa’i tshul gyis mi zad pa ste, de dag gi rgyu gyur pa’i phyir byang chub kyi sems yang mi zad pa’o.42b4-7: rgyu yongs su mi zad pa las brtsams nas smras pa dkon mchog ces bya ba la sogs pa’o, rgyu yongs su mi zad pa yang rnam pa brgyad kyis ston te, gang zhe na? dkon mchog gsum gcig nas gcig tu rgyun mi ’chad pa dang, sems can gyi khams bsrung bar bya ba’i phyir rgyun mi ’chad pa dang, sems bskyed pa yang shes pa de bskyed pa dang, shes pa yang thams cad kyis bsgrubs pa dang, de yang dus tshad med pas bzung ba dang, sems bskyed pa de yang ’dus ma byas par yongs su bsngos pa mthur gyur pa dang, rigs pa’i don bya ba la yongs su bsngo ba dang, rang gi don yongs su rdzogs pa’i phyir ro. The sixth kind of imperishability.

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dkon mchog gsum gyi rigs rgyun mi gcod pas na, mi zad pa’o; 
sems can gyi khams mi zad pas na, mi zad pa’o; 
de’i ye shes la btang bas na, mi zad pa’o; 
sems can thams cad kyi sems kyi spyod pa rtogs pas na, mi zad pa’o; 
sngon gyi smon lam gyi rgyun mi gcod pas na, mi zad pa’o; 
’dus ma byas su bsngos pas na, mi zad pa’o; 
’dus ma byas la sems can yongs su smin par byed pas na, mi zad pa’o; 
zad pa shes pa dang, mi skye ba shes pa mi zad pas na, mi zad pa’o; 
’byung ba med cing ’jig pa med pas na, mi zad pa’o; 
chos thams cad gzod ma nas zad pa ste, ye shes de mngon par rtogs pas na, mi zad pa’o.

triratnavaṃsānupacchedatvād akṣayam; 
sattvadhātvakṣayatvād akṣayam; 
tajjñānopanāmitatvād akṣayam; 
sarvasattvānāṃ cittacaryāviniścayatvād akṣayam; 
pūrvapraṇidhānāpratiśrambhaṇatvād akṣayam; 
asaṃskṛtāya pariṇāmanatvād akṣayam; 
asaṃskṛtāya sattvaparipācanatvād akṣayam; 
kṣayajñānānutpādajñānākṣayatvād akṣayam; 
anudayāvyayatvād akṣayam; 
sarvadharmā ādyakṣayāḥ, tajjñānābhisamayatvād akṣayam.

[6. The cause never comes to an end (aparikṣīṇahetu):] Since it keeps the succession of the three jewels unbroken it is imperishable; 
since the sphere of living beings is imperishable it is imperishable [having the endless sphere of all living beings as its object (ālambana) ]; 
since it is bent upon knowledge of that [fact that the sphere of living beings is imperishable] it is imperishable; 
since it is discerning the mental behaviour of all beings it is imperishable; 
since it is not to break any of one’s former vows it is imperishable; 
since it is transformed into the unconditioned it is imperishable; 
since it matures beings for the unconditioned it is imperishable; 
since its knowledge of cessation, its knowledge of unbornness is imperishable, it is imperishable; 
[and, 7. according to the highest truth (paramārthatas),] since it does not arise nor disappear it is imperishable; 
since it is [the cause of] complete comprehension of the fact that all moments of existence are originally imperishable it is imperishable.

de la dkon mchog gsum gyi rigs rgyun mi gcod pas na, mi zad pa’o zhes bya bas dkon mchog gsum gcig nas gcig tu rgyun mi ’chad pa bstan te, byang chub kyi sems las dkon mchog gsum gyi rigs rgyun mi ’chad par ’gyur te, gang mtha’ zad cing med par mi ’gyur ba’i rgyu ni mi zad pa’o zhes bya ba’i tha tshig go. 
sems can gyi khams mi zad pas na, mi zad pa’o zhes bya bas sems can gyi khams bsrung bar bya ba’i phyir der rgyun mi ’chad par bstan te, byang chub kyi sems de sems can gyi khams thams cad la dmigs la sems can gyi khams ni mtha’ yas zad mi shes te, de’i phyir de la dmigs pa’i sems de yang mi zad pa’o. 
de’i ye shes btang bas na, mi zad pa’o zhes bya bas sems bskyed pa yang shes pa de bskyed pa bstan te, sems can gyi khams mi zad pa la dmigs pa’i ye shes de’i rgyu la btang zhes bya ste, ye shes de mi zad pas na de’i rgyu byang chub kyi sems de yang mi zad pa’o. 
sems can thams cad kyi sems kyi spyod pa rtogs pas na, mi zad pa’o zhes bya bas shes pa yang thams cad kyis bsgrubs pa bstan te, sems can gcig gi sems kyi spyod pa yang mi shes na, sems can thams cad kyi sems kyi spyod pa lta ci smos te, byang chub kyi sems de yang sems can de dag gi sems kyi spyod pa rtogs pas na mi zad pa zhes bya’o. 
sngon gyi smon lam gyi rgyun mi gcod pas na, mi zad pa’o zhes bya bas de yang dus tshad med pas yongs su bzung ba ste, byang chub sems dpa’i sngon gyi smon lam mtha’ yas pa’i rgyun las byang chub kyi sems ’di ’byung ste, sngon gyi mtha’ zad mi shes pa’i phyir mi zad pa’o zhes bshad pa’o. 
’dus ma byas su bsngos pas na, mi zad pa’o zhes bya bas sems bskyed pa de yang ’dus ma byas par yongs su bsngos pas mthur gyur pa bstan te, byang chub kyi sems de de bzhin nyid ’dus ma byas zad mi shes pa rtogs pa’i rgyur bsngos pas na mi zad pa’o. 
’dus ma byas la sems can yongs su smin par byed pas na, mi zad pa’o zhes bya bas rigs pa’i don rgyas par yongs su bsngo ba bstan te, sems can thams cad zad mi shes pa’i ’dus ma byas pa dgod pa’i phyir byang chub tu sems bskyed pas na mi zad pa’o. 
zad pa shes pa dang mi skye ba shes pa mi zad pas na, mi zad pa’o zhes bya bas rang gi don yongs su rdzogs par bstan te, zad pa dang mi skye ba shes pa thob par bya ba’i phyir sems bskyed pas na mi zad pa’o. 
don dam par yang rnam par gnyis kyis bstan te, rang bzhin dang, dmigs pa’i rig pa’o. The seventh kind of imperishability.rang bzhin yang dag pa nyid de; de yang ’byung ba med cing ’jig pa med pas na, mi zad pa’o zhes bya bas bstan te, byang chub kyi sems de’i ngo bo nyid la skye ba dang ’gag pa med pa’i phyir mi zad pa zhes bya’o. 
dmigs pa’i rig pa ni chos thams cad gzod ma nas dag par dag par shes pa’i ye shes te, de yang chos thams cad gzod ma nas zad pa ste, ye shes de mngon par rtogs pas na, mi zad pa’o zhes bya bas bstan te, chos thams cad gzod ma nas ma skyes pa’i ye shes mngon par rtogs pa ’byung ba’i rgyu yin pas na mi zad pa’o zhes bya ba’i tha tshig go.43b3-4: de la rnam pa drug gis rgyun mi zad pa yin te, thams (44b end, Q 53a3) cad la rig par bya’o; bdun pas ni skad cig gis ’jig pa mi zad pa bstan to. sems bskyed pa de bdun yang mdor na rnam pa gnyis su rig par bya ste, yang dag par blang ba’i mtshan nyid dang, chos nyid kyis thob pa ste, thog ma’i gcig dang, lhag ma’i rnam pa dang rim bzhin du sbyor ro. The seventh kind of imperishability, then, corresponds to the description of the imperishability of momentariness (kṣaṇabhanggākṣayatā), while the former six correspond to the imperishability of continuity (prabandhākṣayatā).

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

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ bodhicittam.

This, reverend Śāradvatīputra, is called the bodhisattva’s imperishable thought of awakening.

sems bskyed pa mi zad pa bshad zin to.

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IV. Tatphala

IV. The Fruit Thereof

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2nd akṣaya: Āśaya

2nd Imperishable: Intention.

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btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi bsam pa yang mi zad pa ste, de ci’i phyir zhe na?

punar aparam, bhadanta śāradvatīputra, bodhisattvānām āśayo ’py akṣayaḥ. tat kasya hetoḥ?

Further, reverend Śāradvatīputra, the bodhisattvas’ intention is also imperishable. Why?

thams cad du ’gro ba’i byang chub sems dpa’ ni rnam pa gsum ste: nges pa dang, khur mi ’dor ba dang, khyad par du ’gro ba’o. de la nges pa ni bla na med pa yang dag par rdzogs pa’i byang chub kyi ’bras bu dang de’i rgyu lam bsgom pa la dad pa dang mos pa bstan pa gang yin pa ste; de bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi bsam pa yang mi zad ces bya ba la sogs pa gsungs so. bsam pa dang sbyor ba dang lhag pa’i bsam pa mi zad pa gsum ni bsdus pa’i don las de’i ’bras bu zhes smos pa yin te, chos ’di gsum ni byang chub tu sems bskyed pa’i ’bras bu yin pa’i phyir ro – "The bodhisattvas who move everywhere (sarvatraga) are of three types: 1) the one established (niyata), 2) the one not putting down the burden (anikṣiptabhāra), and 3) the one who distinguishes himself (visheṣagāmin). Then, the one established

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bsam pa de yang ma byas pas na, bcos ma ma yin no; 
g.yo med pas na, byas pa ma yin no; 
rab tu rtogs pas na, g.yo med pa’o; 
sgyu med pas na, rab tu rtogs pa’o; 
dag pas na, sgyu med pa’o; 
drang bas na, dag pa’o; 
gya gyu med pas na, drang ba’o; 
gsal bas na, gya gyu med pa’o; 
mi mnyam pa med pas na, gsal ba’o; 
sra bas na, mi mnyam pa med pa’o; 
mi phyed pas na, sra ba’o; 
mkhrang bas na, mi phyed pa’o; mi g.yo bas na, mkhrang ba’o; 
mi gnas pas na, mi g.yo ba’o; 
de la ma chags pas na, mi gnas pa’o; 
bye brag tu ’phags pas na, de la ma chags pa’o; 
ma smad pas na, bye brag tu ’phags pa’o; 
legs par byas pa’i las kyi phyir, ma smad pa’o; 
ma bshungs pas na, legs par byas pa’i las so; 
’gyod pa med pas na, ma bshungs pa’o; 
gdung ba med pas na, ’gyod pa med pa’o; 
bden par gyur pas na, mi gdung ba’o; 
slu ba med pas na, bden par gyur pa’o; 
ji skad smras ba de bzhin byed pas na, mi slu ba’o; 
legs par byas pas na, ji skad smras ba de bzhin byed pa’o; 
rjes su sbyor ba med pas na, legs par byas pa’o; 
’khrul pa med pas na, rjes su sbyor ba med pa’o; 
legs par gnas pas na, ’khrul pa med pa’o; 
phyir mi zlogs pas na, legs par gnas pa’o; 
sems can la lta bas na, phyir mi zlogs pa’o; 
snying rje chen po’i rtsa ba yin pas na, sems can la lta ba’o; 
yongs su mi skyo bas na, snying rje chen po’i rtsa ba’o; 
sems can yongs su smin par bya ba’i cho ga shes pas na, yongs su mi skyo ba’o; 
bdag la bde ba med pas na, sems can yongs su smin par bya ba’i cho ga shes pa’o; 
lan mi re bas na, bdag la bde ba med pa’o; 
zang zing med pas na, lan re ba med pa’o; 
chos la rton par gyur pas na, zang zing med pa’o; 
sems can mthu chung ba rnams la lta bas na, chos la rton par gyur pa’o; 
dpung gnyen du gyur pas na, sems can mthu chung ngu la lta ba’o; 
skyabs su gyur pas na, dpung gnyen du gyur pa’o; 
mgon du gyur pas na, skyabs su gyur pa’o; nyon mi mongs pas na, mgon du gyur pa’o; 
shin tu brtags pas na, nyon mi mongs pa’o; 
brgal ba med pas na, shin tu brtags pa’o; 
bsam pa dge bas na, brgal ba med pa’o; 
ci yang med pas na, bsam pa dge ba’o; 
shin tu yongs su dag pas na, ci yang med pa’o; 
shin tu dkar bas na, shin tu yongs su dag pa’o; 
nang dri ma med pas na, shin tu dkar ba’o; 
phyi rol dag pas na, nang dri ma med pa’o; 
rnam pa thams cad yongs su dag pas na, phyi rol dag pa’o.

sa khalu punar āśayo ’kṛtrimo ’kṛtakatvāt; 
akṛtako niḥśāṭhyatvāt; 
niḥśāṭhyaḥ suviditatvāt; 
suvidito nirmāyatvāt; 
nirmāyaḥ śuddhatvāt; 
śuddha ṛjukatvāt; 
ṛjuko ’kuṭilatvāt; 
akuṭilaḥ spaṣṭatvāt; 
spaṣṭo ’viṣamatvāt; 
aviṣamaḥ sāratvāt; 
sāro ’bhedyatvāt; 
abhedyo dṛḍhatvāt; dṛḍho ’calitatvāt; 
acalito ’niśritatvāt; 
aniśrito ’tanmayatvāt; 
atanmayo viśiṣṭatvāt; 
viśiṣṭo ’ninditatvāt; 
aninditaḥ sukṛtakarmakāritayā; 
sukṛtakarmakāry aprakṣveditatvāt; 
aprakṣvedito ’kaukṛtyatvāt; 
akaukṛtyo ’tāpatvāt; 
atāpaḥ satyabhūtatvāt; 
satyabhūto ’viṣaṃvādakatvāt; 
aviṣaṃvādako yathāvāditathākāritvāt; 
yathāvāditathākārī sukṛtatvāt; 
sukṛto ’nanuyogatvāt; 
ananuyogo ’skhalitatvāt; 
askhalitaḥ susthitatvāt; 
susthito ’vinivartanīyatvāt; 
avinivartanīyaḥ sattvāvekṣatvāt; 
sattvāvekṣo mahākaruṇāmūlatvāt; 
mahākaruṇāmūlo ’parikheditatvāt; 
aparikheditaḥ sattvaparipācanavidhijñatvāt; 
sattvaparipācanavidhijño ’nātmasukhatvāt; 
anātmasukho niṣpratikāratvāt; 
niṣpratikāro nirāmiṣatvāt; 
nirāmiṣo dharmapratiśaraṇabhūtatvāt; 
dharmapratiśaraṇabhūto durbalasattvāvekṣatvāt; 
durbalasattvāvekṣas trāṇabhūtatvāt; 
trāṇabhūtaḥ śaraṇabhūtatvāt; 
śaraṇabhūtaḥ parāyaṇbhūtatvāt; parāyaṇabhūto ’kliṣṭatvāt; 
akliṣṭaḥ suparīkṣitatvāt; 
suparīkṣito ’nākṣiptatvāt; 
anākṣiptaḥ kuśalāśayatvāt; 
kuśalāśayo niṣkiṃcanatvāt; 
niṣkiṃcanaḥ supariśuddhatvāt; 
supariśuddhaḥ suśuklatvāt; 
suśuklo ’dhyātmavimalatvāt; 
adhyātmavimalo bāhyaśuddhatvāt; 
bāhyaśuddhaḥ sarvākārapariśuddhatvāt.

[The imperishability of intention is characterized by ten properties (lakṣaṇa), 1. the property of purity (viśuddhalakṣaṇa):] That intention, then, is not artificial since it is not made up [so as to hope for retribution, having a motive, it is not done for the sake of anything else. Having no motive (ahetuka), it is the cause of imperishability in great awakening (mahābodhyakṣayatāhetu), and thus, having that essence, it should be known as imperishable]; 
not made up since it is without hypocrisy [having no view to others with the intention of cheating or deceiving them]; 
without hypocrisy since it is right understanding [hypocrisy and pretence arise from perverted viewpoints]; 
right understanding since it is without pretence; 
without pretence since it is pure [having subdued the habits (vāsanā) of hypocrisy and pretence]. 
[2. Property of penetration (praveśalakṣaṇa):] It is pure since it is straight; 
straight since it is not crooked; 
not crooked since it is clear [in meaning which is to be taught]; 
clear since it is not uneven; 
not uneven since it is firm; 
[3. Property of not turning back (avivartyalakṣaṇa):] It is firm since it is not broken [by anger when hurt]; 
not broken because it is stable [in practising the good of others]; stable since it is unwavering [in promise]; 
unwavering since it is not dependent [on material things, or even the impermanence in the five parts of vices in the personality (kleśaskandha) ]; 
not dependent since it is not attached to that; 
[4. Property of expectation (spṛhālakṣaṇa):] It is not attached [to material things, seeking joy transcending the world] since it is totally different; 
totally different since it is irreproachable; 
irreproachable since it is doing good actions; 
doing good actions since it is not blamed in secrecy [as inconsistent, entering both the way to extinction and the worldly way (saṃsāranirvāṇamārgapratipanna), sometimes practising good (kuśalacarita) and sometimes practising bad (akuśalacarita) ]; 
not blamed in secrecy because it is free from remorse; 
[5. Property of unpervertedness (aviparītalakṣaṇa):] It is free from remorse since it is without distress; 
without distress since it is true, 
true since it is not breaking one’s word; 
not breaking one’s word since it is doing what has been promised; 
doing what has been promised since it is well done; 
well done since it is without reprehension [in not inducing remorse in another by saying his action is bad]; 
[6. Property of not forgetting (amuṣitasmṛtilakṣaṇa):] It is without reprehension since it is unerring; 
unerring since it is steady; 
steady since it is not falling back [from the incomparable awakening]; 
not falling back since it has regard for living beings [in making the good of others more important than one’s own]; 
[7. Property of purity of cause (hetuviśuddhilakṣaṇa):] It is regard for living beings since it is rooted in great compassionṭ Tg ci 45b7-46a1 ::: rgyu rnam par dag pa’i mtshan ñid kyaṅ rnam pa drug ste, sñiṅ rje chen po’i rtsa ba daṅ, sbyor ba mi gtoṅ ba daṅ, sbyor ba sgrub pa daṅ, gźan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa daṅ, gźan la phan pa’i rgyus bde ba ñid du gyur pa daṅ, sems can gyi don byed pas bde ba’i don du gyur pa’o.æææ46a1-3de la sñiṅ rje chen po’i rtsa ba yin pas na, sems can la lta ba’o źes bya bas sñiṅ rje chen po’i rtsa ba bstan te, byaṅ chub sems dpa’i bsam pa rnam par dag pa ste, sñiṅ rje chen po’i rtsa ba daṅ rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir sñiṅ rje chen po źes bya ste, rgyu che ba ni bsod nams daṅ ye śes kyi tshogs dpag tu med pa bsags pa las byuṅ ba’i phyir ro; dmigs pa chen po ni stoṅ gsum gyi stoṅ chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni sñiṅ rje chen po de ñan thos daṅ raṅ saṅs rgyas kyi sems kyi rgyud la mi ’byuṅ gi, de bźin gśegs pa daṅ byaṅ chub sems dpa’ rnams kyi rgyud la ’byuṅ ba’i phyir ro. 
rooted in great compassion since it is indefatigable; 
indefatigable since it is the knowledge of the way to bring beings to maturity; 
knowing the way to bring beings to maturity since it is not seeking self-centered pleasure; 
not seeking self-centered pleasure since it is not hoping for recompense; 
not hoping for recompense since it is unattached to material things; 
[8. Property of purity of object (ārambaṇaviśuddhilakṣaṇa):] It is unattached to material things since it is confidence in religion; 
confidence in religion since it is regard for weak living beings; 
regard for weak living beings since it is a protection; 
protection since it is a refuge; 
a refuge since it is the principal aim; and the principal aim since it is without vices; 
[9. Property of purity of mental effort (manasikāraviśuddhilakṣaṇa):] It is without vices since it has well understood [that which things are (dharmāṇāṃ tattvam) ]; 
having well understood since it is beyond abuse; 
beyond abuse since it is good intention; 
good intention since it is not anything in particular; 
not anything in particuar since it is completely pure; 
[10. Property of purity of viewpoint (dṛṣṭiviśuddhilakṣaṇa):] It is completely pure since it is very white; 
very white because of inner stainlessness [in being without the stain which is the error of imagining distinguishing marks (nimittavikalpa) of thought (citta) ]; 
inner stainlessness because of outer purity, [he does not give up existence (saṃsāra) – since understanding outer moments of existence as empty (śūnya), outer moments of existence are pure]; 
outer purity because of complete purity in all aspects.

bsam pa mi zad pa de yang mtshan nyid rnam par bcus bstan te, rnam par dag pa’i mtshan nyid dang, ’jug pa’i mtshan nyid dang, mi ldog pa’i mtshan nyid dang, re ba’i mtshan nyid dang, phyin ci ma log pa’i mtshan nyid dang, brjed mi ngas pa’i (Q 53b) mtshan nyid dang, rgyu’i mtshan nyid dang, dmigs pa’i rnam par dag pa’i mtshan nyid dang, yid la byed pa rnam par dag pa’i mtshan nyid dang, lta ba rnam par dag pa’i mtshan nyid do.de la rnam par dag pa’i mtshan nyid kyang rnam pa lngas bstan te, phan btags pa la mi re ba dang, gzhan du mi lta ba dang, ma rmongs pa dang, bdag dang gzhan gyi khyad mi sgrun pa dang, bag chags ’joms pa’o.44a2-4: de la bsam pa de yang ma byas pas na, bcos ma ma yin no zhes bya bas phan btags pa la mi re ba bstan te, de la phan btags shing sbyin pa byin na slar yang bdag la phan ’dogs par byed do zhes, de’i phyir sbyin pa byed pa ni byas pa zhes bya ste. de lta bu’i bsam pas gzhan gyi bya ba mi byed pas ma byas pa’o, de’i phyir na bcos ma ma yin zhes bya ste, rgyu med ces bya ba’i don to. de ltar yongs su dag cing rgyu med pa de ni byang chub chen por zad mi shes pa’i rgyu dang rang bzhin yin pas mi zad par rig par bya’o. 
g.yo med pas na, byas pa ma yin no zhes bya bas gzhan du mi lta ba bstan te, g.yo ni sems can rnams la brid cing slu bar sems pa’o. de lta bu’i bsam pa med pas na byas pa ma yin pa zhes bya’o. 
rab tu rtogs pas na, g.yo med pa’o zhes bya bas ma rmongs pa bstan te, g.yo dang sgyu la sogs pa ni phyin ci log gi lta ba las byung gi yang dag pa’i don phyin ci ma log par rtogs pa la g.yo sgyu mi srid pa’i phyir ro. 
sgyu med pas na, rab tu rtogs pa’o zhes bya bas bdag dang gzhan gyi khyad mi sgrun pa bstan te, gzhan du smra zhing gzhan du sems pa ni sgyu ste, de ’dra ba’i bsam pa med pas na rab tu rtogs pa zhes bya’o. 
dag pas na, sgyu med pa’o zhes bya bas bag chags ’joms pa bstan te, g.yo dang sgyu’i (Q 54a) bag chags dag pas na sgyu dang bsam pa med do.44a6-7:’jug pa’i mtshan nyid kyang rnam pa lnga ste, byas nas ’byung zhing ’jug pa dang, ma byas kyang ’jug pa dang, dus su ’jug pa dang, mi skyo bar ’jug pa dang, rab tu ’jug pa’o. 
de la drang bas na, dag pa’o zhes bya bas byas nas ’byung zhing ’jug pa bstan te, sems la g.yo sgyu med pa ni drang ba zhes bya ste, de bas na dag pa’o. 
gya gyu med pas na, drang ba’o zhes bya bas ma byas kyang ’jug pa bstan te, gya gyu ni tshig rnams rlung bskur zhing kha sgyur bar byed pa ste, de lta bu med pas na drang ba’o. 
gsal bas na, gya gyu med pa’o zhes bya bas dus su ’jug pa bstan te, brjod par bya ba’i don gsal bar ston pas gya gyu med pa’o. 
mi mnyam pa med pas na, gsal ba’o zhes bya bas mi skyo bar ’jug pa bstan te, mi mnyam pa ni snga phyi mi mthun zhing ’gal ba la bya ste, de med pas na gsal ba’o. 
sra bas na mi mnyam pa med pa’o zhes bya bas rab tu ’jug pa bstan te, sra ba ni brtan zhing snying por gyur pa la bya ste, mi mthun pa dang ’gal ba’i rkyen mi ’byung zhes bya ba’i don to. 
mi ldog pa’i mtshan nyid kyang rnam pa bzhi ste, gnod pa byas kyang ’jug pa dang, sbyor ba mi gtong ba dang, zang zing gis mi ’khol ba dang, des bde ba nyid du ma gyur pa’o.44b3-4: de la mi phyed pas na, sra ba’o zhes bya bas gnod pa byas kyang ’jug pa bstan te, phyed pa ni gzhan gyis gnod pa byas na zhe sdang gis phyir gnod par bya bar bsams pa ste, de med pas na sra ba’o. 
mkhrang bas na, mi phyed pa’o; mi g.yo bas na, mkhrang ba’o zhes bya bas sbyor ba mi gtong ba bstan te, sems can gyi don bya ba las gzhan du mi ’gyur bas na mkhrang ba zhes bya ste, de bas na mi phyed pa’o; ji ltar khas blangs pa las ’gyur ba med pa ni mi g.yo ba zhes bya ste, de bas na mkhrang ba’o. 
mi gnas pas na, mi g.yo ba’o zhes bya bas zang zing gis mi ’khol ba bstan te, rnyed pa dang bkur sti la sogs pa’i zang zing la mi bsten pas mi gnas pa ste, zang zing la ma chags zhes bya ba’i don to; rnam par gzhan du na nyon mongs pa’i phung po lnga la mi rten pas mi rtag par mi ’gyur zhes bya ba’i don to.Following the Tibetan interpretation. Alternatively "not consisting of that". tad, "that", refers to the skandhas and ānimiṣa according to ṭ. fol. 44b6-7: de la ma chags pas na mi gnas pa’o zhes bya bas des bde ba nyid du mi ’gyur ba bstan te, de la zhes bya ba ni phung po lnga dang zang zing de dag la ma chags pa’i phyir mi gnas pa’o zhes bya ba’i don to. Cf. Kpv. p. 1986-9, Kosha p. 2742, Bbh. p. 5415 on (a)tanmaya. 
re ba’i mtshan nyid kyang rnam pa lnga ste, de khyad zhugs pa’i bde ba thob pa dang, kha na ma tho ba med pa dang, tshul bzhin yid la byed pa’i bsam pa mngon par ’du byed pa dang, rtag pa dang, yang dag pa’i bden pa’o. 
de la bye brag tu ’phags pas na, de la ma chags pa’o zhes bya bas khyad zhugs pa’i bde ba thob pa bstan te, bye brag tu ’phags pa ni ’jig rten las ’das pa’i bde ba thob pa la bya ste, ji ltar ’jig rten las ’das pa’i bde ba thob pa’i phyir ’jig rten gyi zang zing la ma chags pa’o. 
ma smad pas na, bye brag tu ’phags pa’o zhes bya bas kha na ma tho ba med pa bstan te, kha na ba tho ba’i chos ni smad pa’o, sdig pa kha na ma tho ba’i chos ma byas pas bye brag tu ’phags te, ’jig rten las ’das pa’i bde ba thob bo. 
legs par byas pa’i las kyi phyir, ma smad pa’o zhes bya bas tshul bzhin yid la byed pa’i bsam pa mngon par ’du byed pa bstan te, lus dang, ngag dang, yid gsum gyi sgo nas mi dge ba’i las ma byas pa’i phyir ma smad pa’o. 
ma bshungs pas na, legs par byas pa’i las so zhes pas rtag pa bstan te, ’khor ba dang mya ngan las ’das pa’i lam la ’jug pa’am, ched ’ga’ dge ba spyod pa ched ’ga’ mi dge ba spyod pa ni bshungs pa zhes bya ste, de ltar bshungs pa’i las mi byed pas na legs par byed pa zhes bya’o. prakṣvedita is somewhat unclear, as notes Edg. Usually it means, also noted by Edg., to "shout"; this does not, however, seem to be the meaning here, at least not according to ṭ. Besides "sound", "noise", etc., MMW notes the meanings "curved", "crooked", "bent", "wicked", "deprived"; and bshung ba means according to Chos kyi grags pa (bshung ba/ dma’ ’bebs smad pa la’ang gshung zhes pa’ang) "despised as degenerated" or "rebuked" from gshung ba (Jäschke: "to blame in whisper"). The last mentioned connects to the meanings of kṣviḍ- as "murmur", "growl". Does it have a connotation of "grumbling"? 
’gyod pa med pas na, ma bshungs pa’o zhes bya bas yang dag pa’i bden pa bstan te, ’gyod pa de mi dge ba byas nas phyis sems la gdung ba skyes pa ste, de lta bu med pas na ma bshungs pa ste, rtag tu dge ba la gnas shes bya bar ’dod do. 
phyin ci ma log pa’i mtshan nyid kyang rnam pa lnga ste, phyin ci ma log pa nyid dang, lung gi ’byung ba dang, dam bcas pa las ’byung ba dang, dge ba dang, rigs pa dang ldan pa’o. 
gdung ba med pas na ’gyod pa med pa’o zhes bya bas phyin ci ma log pa nyid bstan te, gdung ba rtag tu sems la mi bde ba ’byung ste, de med pas na ’gyod pa med pa’o. 
bden par gyur pas na, mi gdung ba’o; slu ba med pas na, bden par gyur pa’o zhes bya bas lung gi ’byung ba bstan te, byas pa don grub bo zhes sngar smras la, phyis ma byas na byas pa don med par gyur to zhes gdung ba skye’i, sngar byas pa de bzhin du phyis kyang ’grub par ’gyur te, bden pas na mi gdung ba yin la, sngar bsgrubs pa de bzhin du phyis kyang ’grub ste, phyis slu ba med pas na bden par gyur pa’o. 
ji skad smras pa de bzhin du byed pas na mi slu ba’o zhes bya bas dam bcas pa las ’byung ba bstan te, ji skad khas blangs shing dam bcas pa de bzhin du phyis sgrub cing byed pas mi slu ba’o. 
legs par byas pas na, ji skad smras pa de bzhin byed pa’o zhes bya bas dge ba bstan te, rtag tu dge ba ’ba’ zhig byas pas ji skad sngar khas blangs pa de bzhin du phyis kyang ’grub par ’gyur ro. 
rjes su sbyar ba med pas, legs par byas pa’o zhes bya bas rig pa dang ldan pa bstan te, khyod kyis ’di ltar du byas pa nyes so zhes ’gyod ’debs la rjes su sbyor ba zhes bya ste, de lta bu med na legs par byas pa’o. 
brjed mi ngas pa’i mtshan nyid kyang rnam pa bzhi ste, brjed mi ngas pa nyid dang, bag yod pa dang, dub pa med pa dang, bdag pas gzhan gyi don lhur byed pa’o.45b3-4: de la ’khrul pa med pas na, rjes su sbyor ba med pa’o zhes bya bas brjed pa mi ngas pa nyid bstan te, ’khrul pa ni sdig pa mi dge ba’i chos spyod cing dge ba’i chos mi spyod pa’o; de lta bu med pa ni rjes su sbyor ba med pa ste, nyes so zhes ’gyod ’debs pa med do zhes bya ba’i don to. 
legs par gnas pas na, ’khrul pa med pa’o zhes bya bas bag yod pa bstan te, mi dge ba’i chos la bag byas pa’am, dge ba’i chos spyad pa las ’gyur ba med pas na ’khrul pa med pa’o. 
phyir mi zlogs pas na, legs par gnas pa’o zhes bya bas dub pa med pa bstan te, sus kyang bla na med pa’i byang chub las mi zlogs shing bdag nyid kyang ldog pa med pas na legs par gnas pa ste, ’gyur ba med par gnas zhes bya ba’i don to. 
sems can la lta bas na, phyir mi zlogs pa’o zhes bya bas bdag pas gzhan gyi don lhur byed pa bstan te, sems can gyi don bya bar sems shing lta bas na bla na med pa’i byang chub las phyir mi zlogs pa’o. 
rgyu rnam par dag pa’i mtshan nyid kyang rnam pa drug ste, snying rje chen po’i rtsa ba dang, sbyor ba mi gtong ba dang, sbyor ba sgrub pa dang, gzhan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa dang, gzhan la phan pa’i rgyus bde ba nyid du gyur pa dang, sems can gyi don byed pas bde ba’i don du gyur pa’o.46a1-3: de la snying rje chen po’i rtsa ba yin pas na, sems can la lta ba’o zhes bya bas snying rje chen po’i rtsa ba bstan te, byang chub sems dpa’i bsam pa rnam par dag pa ste, snying rje chen po’i rtsa ba dang rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir snying rje chen po zhes bya ste, rgyu che ba ni bsod nams dang ye shes kyi tshogs dpag tu med pa bsags pa las byung ba’i phyir ro; dmigs pa chen po ni stong gsum gyi stong chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni snying rje chen po de nyan thos dang rang sangs rgyas kyi sems kyi rgyud la mi ’byung gi, de bzhin gshegs pa dang byang chub sems dpa’ rnams kyi rgyud la ’byung ba’i phyir ro. 
yongs su mi skyo bas na, snying rje chen po’i rtsa ba’o zhes bya bas sbyor ba mi gtong ba bstan te, ’khor ba dang sems can gyi don bya ba la skyo ba med pas na snying rje chen po’i rtsa bar gyur pa zhes bya’o. 
sems can yongs su smin par bya ba’i cho ga shes pas na, yongs su mi skyo ba’o zhes bya bas sbyor ba sgrub pa bstan te, sems can yongs su smin pa dang thar par bya ba’i thabs shes pas na cho ga shes pa ste, de bas na sems can gyi don la mi skyo ba’o. 
bdag la bde ba med pas na, sems can yongs su smin par bya ba’i cho ga shes pa’o zhes bya bas gzhan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa bstan te, sems can gyi don gyi phyir bdag nyid kyi lus dang srog la yang mi lta ba’o. 
lan mi re bas na, bdag la bde ba med pa’o zhes bya bas gzhan la phan pa’i rgyus bde ba nyid du gyur pa bstan te, phan btags pa’i lan la re ba med pas na bdag gi bde ba med pa ste, lus dang srog la mi lta ba’o. 
zang zing med pas na, lan re ba med pa’o zhes bya bas sems can gyi don byed pas bde ba’i don du gyur pa bstan te, khe dang bkur sti’i zang zing la ma chags pas na phan btags pa’i lan re ba med pas na bde ba med pa ste, lus dang srog la mi lta ba’o. 
dmigs pa rnam par dag pa’i mtshan nyid kyang rnam pa lnga ste, chos la so sor rton pa’i shes pa dang, nyan thos dang rang sangs rgyas dang thun mong ma yin pa dang, sdug bsngal las rnam par thar pa’i gnas su gyur pa dang, de’i gzhi gnyen po’i gnas su gyur pa dang, mu stegs can dang thun mong ma yin pa’o.46b1-2: de la chos la rton par gyur pas na, zang zing med pa’o zhes bya bas chos la so sor rton pa’i shes pa bstan te, chos don du gnyer gyi rnyed pa dang bkur sti don du mi gnyer bas na zang zing med pa’o. 
sems can mthu chung ba rnams la lta bas na, chos la rton par gyur pa’o zhes bya bas nyan thos dang rang sangs rgyas dang thun mong ma yin pa bstan te, ’khor ba’i sems can sdug bsngal ba rnams kyi don bya bar lta zhing sems pas na chos la rton par gyur pa’o. 
dpung gnyen du gyur pas na, sems can mthu chung ngu la lta ba’o zhes bya bas sdug bsngal las rnam par thar pa’i gnas su gyur pa bstan te, ’khor ba’i sdug bsngal las sems can thar par byed pa’i gnas su gyur pas na mthu chung ngu la lta ba zhes bya’o. 
skyabs su gyur pas na, dpung gnyen du gyur pa’o zhes bya bas de’i gnyen po’i gnas su gyur pa bstan te, ’khor ba’i sdug bsngal las thar par byed pa’i gnyen po zhi gnas dang lhag mthong la bkod cing bstan pa ni skyabs su gyur pa zhes bya ste, de gnyis ston par byed pas na dpung gnyen du gyur pa’o zhes bya’o. 
mgon du gyur pas na, skyabs su gyur pa’o; snyon mi rmongs pas na, mgon du gyur pa’o; zhes bya bas mu stegs can dang thun mong ma yin pa bstan te, khams gsum thams cad las sems can thar par byed pa’i mgon du gyur pas na skyabs su gyur pa zhes bya’o; bu smad la sogs pa la chags shing byams pas mgon byed pas ni snyon rmongs pa’i mgon du gyur pa yin gyi, de las bzlog pa ni bsam pa rnam par dag pa’i mgon du gyur pa’o. 
yid la byed pa rnam par dag pa’i mtshan nyid kyang rnam pa lnga ste, de kho na nyid shin tu rtogs pa dang, so so rang gis rig pa dang, rang bzhin gyis rnam par dag pa dang, nyon mongs pa thams cad rnam par dag pa dang, kun nas dkris pa dang bag la nyal spangs pas shin tu rnam par dag pa’o.46b7-47a1: de la shin tu brtags pas na, snyon mi rmongs pa’o zhes bya bas de kho na nyid shin tu rtogs pa bstan te, chos rnams kyi de kho na nyid shin tu rtogs pas na ’dod chags la sogs pas nyon mi mongs zhes bya ba’i don to. 
brgal ba med pas na, shin tu rtogs pa’o zhes bya bas so so rang gis rig pa bstan te, brgal ba ni mtshang ’bru zhing skyon gdags pa la bya’o; shin tu brtags pa la de lta bu mi ’byung zhing mi srid pa’i phyir ro. 
bsam pa dge bas na, de brgal ba med pa’o zhes bya bas rang bzhin gyis rnam par dag pa bstan te, rang bzhin gyis sems rnam par dag pa ste, skyon med pas na brgal ba med pa zhes bya’o. 
ci yang med pas na, bsam pa dge ba’o zhes bya bas nyon mongs pa thams cad rnam par dag pa bstan te, ci yang ces bya ba ni nyon mongs pa la bya la, de med pas na bsam pa dge ba zhes bya’o. 
shin tu yongs su dag pas na, ci yang med pa’o zhes bya bas kun nas dkris pa dang bag la nyal spangs pas shin tu rnam par dag pa bstan te, sems la nyon mongs pa kun nas dkris pa dang bag la nyal spangs te, rnam par dag pas na ci yang med pa zhes bya’o. 
lta ba rnam par dag pa’i mtshan nyid kyang rnam pa bzhi ste, bdag med pa gnyis shin tu rtogs pa dang, mtshan ma med pa la gnas pa dang, ’khor ba mi gtong ba dang, de gnyis ka’i nye ba’i nyon mongs pa’o.47a5: de la shin tu dkar bas na, shin tu yongs su dag pa’o zhes bya bas bdag med pa gnyis shin tu rtogs pa bstan te, gang zag dang chos la bdag med par rtogs pas nyon mongs pa dang shes bya’i sgrib pa shin tu spangs te, shin tu dkar bas na shin tu yongs su dag pa zhes bya’o. 
nang dri ma med pas na, shin tu dkar ba’o zhes bya bas mtshan ma med pa la gnas pa bstan te, sems la mtshan mar rtog pa’i skyon gyis dri ma med pas na shin tu dkar ba zhes bya’o. 
phyi rol dag pas na, nang dri ma med pa’o zhes bya bas ’khor ba mi gtong ba bstan te, phyi’i chos rnams stong pa nyid du rtogs pas na phyi’i chos dag pa ste, de’i phyir nang dag pa zhes bya’o. 
rnam pa thams cad yongs su dag pas, phyi rol dag pa ste zhes bya bas gnyi ga’i nye ba’i nyon mongs pa bstan te, phyi nang gi nyon mongs pa’i mtshan ma thams cad rnam par dag pas na phyi rol dag pa zhes bya’o.

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btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam pa de ni ser sna spang ba’i phyir blta ste, sems can ser sna can yongs su smin par byed pas bsam pa mi zad par blta’o;

ayam, bhadanta śāradvatīputra, bodhisattvānām āśayo mātsaryaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo mātsaryasattvaparipācanayā;

That intention of the bodhisattvas, reverend Śāradvatīputra, should be seen as [pure] for the sake of getting rid of envy [in one’s own continuity of thoughts (cittasaṃtana) ], but intention should be seen as imperishable through maturing envious beings [in having endless numbers of envious living beings as the object (anantamātsaryasattvālambanatvāt) ];

btsun pa sha ra dva ti’i bu zhes bya ba la sogs pas yang bsam pa mi zad pa rnam grangs gzhan gyis ston te: byang chub sems dpa’ rnams kyi bsam pa de ni ser sna spang ba’i phyir blta ste zhes bya ba ni bdag gi sems kyi rgyud la ser sna yod pa spang bar sems pa’i phyir bsam pa rnam par dag par lta’o.sems can ser sna can yongs su smin par bya bar sems pa’i phyir bsam pa mi zad pa zhes bya ste, sems can ser sna can mtha’ yas pa la dmigs pa’i phyir ro.’chal pa’i tshul khrims la sogs pa lhag ma rnams la yang de bzhin du sbyar ro, ’chal pa’i shes rab ni mu stegs la sogs pa’i lta ba log par rtog pa la bya’o.

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bsam pa ni ’chal pa’i tshul khrims kyi dri ma spang ba’i phyir blta ste, sems can tshul khrims ’chal pa yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo duḥśīlamalaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duḥśīlasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of the stain of bad morality, but intention should be seen as imperishable through maturing beings of bad morality;

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bsam pa ni gnod sems dang, tha ba dang, nyes pa spang ba’i phyir blta ste, nyes par sems pa’i sems can yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo vyāpādakhiladoṣaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duṣṭacittasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of ill-will, harshness and hatred, but intention should be seen as imperishable through maturing beings with hatred in their thoughts;

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bsam pa ni le lo spang ba’i phyir blta ste, sems can le lo can yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo kausīdyaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo kusīdasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of sloth, but intention should be seen as imperishable through maturing slothful beings;

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bsam pa ni sems rnam par g.yeng ba gtong ba’i phyir blta ste, sems can sems rnam par g.yeng ba yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo vikṣiptacittaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo vikṣiptacittasattvaparipācanayā;

That intention should be seen as for the sake of getting rid of lack of concentration, but intention should be seen as imperishable through maturing unconcentrated beings;

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bsam pa ni ’chal pa’i shes rab spang ba’i phyir blta ste, sems can shes rab ’chal pa yongs su smin par byed pas bsam pa mi zad par blta’o;

āśayo duṣprajñāprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duṣprajñāsattvaparipācanayā;

That intention should be seen as for the sake of getting rid of bad insight, but intention should be seen as imperishable through maturing beings of bad insight;

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btsun pa sha ra dva ti’i bu, de ltar na bsam pa ni sems can thams cad kyi mi dge ba’i chos thams cad spang ba’i phyir blta ste; sems can thams cad dge ba’i chos la sbyor du ’dzud pas bsam pa mi zad par blta’o.

evaṃ, bhadanta śāradvatīputrāśayaḥ sarvasattvānām sarvākuśaladharmaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyaḥ sarvasattvānāṃ kuśaladharmaprayogāvatāraṇatayā;

Thus, reverend Śāradvatīputra, [to teach purity of intention (āśayaśuddhi) as contrasted with imperishability of intention (āśayākṣayatā) in short, it is said] that intention should be seen as for the sake of getting rid of all bad moments of existence of all living beings, but it should be seen as imperishable through bringing all beings to strive for the good;

btsun pa sha ra dva ti’i bu, de ltar na zhes bya ba la sogs pas bsam pa rnam par dag pa dang bsam pa mi zad pa mdor bsdus nas ston te, sems can thams cad kyi sems kyi rgyud la ’dod chags la sogs pa mi dge ba’i chos yod pa thams cad spang bar sems pas na bsam pa rnam par dag par lta la, sems can thams cad dad pa la sogs pa’i dge ba’i chos la gzhag par sems pas na bsam pa mi zad pa zhes bya’o.

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

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya āśayaḥ;

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable intention.

bsam pa mi zad pa bshad zin to.

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bam po gnyis pa

93,1 3rd akṣaya: Prayoga

3rd Imperishable: Practice.

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btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi bsam pa mi zad pas na, sbyor ba mi zad pa yin te.de ci’i phyir zhe na?

punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ prayogo ’py akṣaya āśayākṣayatvāt. tat kasya hetor?

Further, reverend Śāradvatīputra, the bodhisattvas’ practice is imperishable since their intention is imperishable. Why?

khur mi ’dor ba’i byang chub sems dpa’ ni sbyor ba la rtag tu byed pa dang gus par byed pa gang yin pa ste, de bstan pa’i phyir gzhan yang, btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi bsam pa mi zad pas na, sbyor ba mi zad pa yin te zhes bya ba la sogs pa gsungs so – "The bodhisattva not putting down the burden (anikṣiptabhāra) always performs his practice and pays respect..." Cf. 1st Imperishable n. 1, 2nd Imperishable, n. 1, and the introduction.47b5-6: gong du bshad pa’i bsam pa mi zad pa de lta bu las ’og nas ’byung ba’i sbyor ba mi zad pa rnams ’byung ba’i don to; rnam pa gnyis su na gong du bshad pa ltar bsam pa mi zad pas ni gzhan yang bsam pa mi zad pa de las ’byung ba’i sbyor ba ’og nas smos pa rnams mi zad pa’o zhes bshad pa’o – "..... The practice (prayoga) described below is imperishable since it arises from the imperishable intention (āshaya)." The āshayākṣayatvāt in the text may at some point have been taken from the commentary, as it is left out in T1 p. 188a22.47b6-7: de ci’i phyir zhe na zhes bya ba la sogs pas ni bsam pa mi zad pas sbyor ba mi zad par ji ltar gyur pa’i gtan tshigs ’dri ba’o.The paragraph is divided into five parts, ṭ. fol. 47b7: sbyor ba mi zad pa yang rnam pa lngas bstan te, gang zhe na? gang la sbyor ba mi zad pa dang, gang gis sbyor ba mi zad pa dang, gang la gnas nas sbyor ba mi zad pa dang, ji ltar sbyor ba mi zad pa dang, gang gi phyir sbyor ba mi zad pas bstan to.47b7-48a2: de la gang la sbyor ba mi zad pa yang rnam pa drug ste, phan ’dogs pa’i sbyor ba dang, las rnam pa gsum sbyong ba’i sbyor ba dang, gnod pa mi byed pa’i sbyor ba dang, mthar ’byin pa’i sbyor ba dang, nyon mongs pa ’jil ba’i sbyor ba dang, shes bya rnams la phyin ci ma log par ’jug pa’i sbyor ba’o.

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sbyin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang bdog pa thams cad yongs su gtong bar snang ba, ’di ni de’i sbyor ba’o.

dānāśayo bodhisattvasya prayogākṣayatā, yāpi sarvāstiparityāgāvabhāsatāyaṃ tasya prayogaḥ;

[1. Where practice is imperishable (yatra prayogo ’kṣayaḥ):] The intention of generosity is the bodhisattva’s imperishability of practice, while his practice is the appearance that he gives away all he has got;

de la sbyin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas phan ’dogs pa’i sbyor ba bstan te, sbyin pa gtong bar sems pa’i bsam pa la byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir bsam pa de la sbyor ba mi zad pa zhes bya zhe na? bsam pa de las gang phyi dang nang gi dngos po thams cad yongs su gtong bar snang ba de ni byang chub sems dpa’i sbyor ba mi zad par lta’o – "... It is said that practice with the intention of thought (cittāshaya) to give gifts is imperishable. Why? The appearance that one gives away both outer and inner things stemming from that intention is the imperishability of the bodhisattva’s practice." The other pāramitās are treated similarly in the following.

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tshul khrims kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang tshul khrims dang, bslab pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa yang dag par ’dzin par snang ba, de ni de’i sbyor ba’o.

śīlāśayo bodhisattvasya prayogākṣayatā, yāpi śīlaśikṣādhūtaguṇasaṃlekhāvabhāsatāyaṃ tasya prayogaḥ;

The intention of moral discipline is the bodhisattva’s imperishability of practice, while his practice is the appearance of taking upon himself moral discipline, training, the qualities of asceticism and penance;

tshul khrims kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya ba las rnam gsum sbyong ba’i sbyor ba bstan te, tshul khrims la gnas par sems pa’i bsam pa la byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, bsam pa de la ci’i phyir sbyor ba mi zad pa zhes bya zhe na? bsam pa de’i rgyus gang tshul khrims la sogs pa yang dag par ’dzin par snang ba’i phyir ro.

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bzod pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang sems can thams cad la zhe ’gras pa med pa’i sems su snang ba, ’di ni de’i sbyor ba’o.

kṣāntyāśayo bodhisattvasya prayogākṣayatā, yāpi sarvasattveṣv apratihatacittāvabhāsatāyaṃ tasya prayogaḥ;

The intention of tolerance is the bodhisattva’s imperishability of practice, while his practice is the appearance of no aggressive thoughts towards any being;

bzod pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas gnod pa mi byed pa’i sbyor ba bstan te, bzod pa la gnas par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste, de ci’i phyir zhe na? bsam pa de’i rgyu las sems can gnod par byed pa thams cad la zhe ’gras pa med pa’i sems su snang ba’i sbyor ’byung ba’i phyir ro.

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brtson ’grus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang dge ba’i rtsa ba thams cad kyi sngon du ’gro bar snang ba, ’di ni de’i sbyor ba’o.

vīryāśayo bodhisattvasya prayogākṣayatā, yāpi sarvakuśalamūlapūrvaṃgamāvabhāsatāyaṃ tasya prayogaḥ;

The intention of vigour is the bodhisattva’s imperishability of practice, while his action is the appearance of having all roots of good as the basis;

brtson ’grus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas mthar ’byin pa’i sbyor ba bstan te, brtson ’grus la gnas par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste, ci’i phyir zhe na? bsam pa de’i rgyu las dge ba’i rtsa ba thams cad mthar dbyung ba’i sngon du brtson ’grus ’gro bar snang ba’i phyir ro

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bsam gtan gyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang bsam gtan yongs su sbyong bar snang ba, ’di ni de’i sbyor ba’o.

dhyānāśayo bodhisattvasya prayogākṣayatā, yāpi dhyānapariśodhanāvabhāsatāyaṃ tasya prayogaḥ;

The intention of meditation is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of his meditation;

bsam gtan gyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas nyon mongs pa ’jil ba’i sbyor ba bstan te, bsam gtan la gnas par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir zhe na? gang bsam pa de’i rgyus bsam gtan gyi mi mthun pa’i phyogs nyon mongs pa thams cad ’jil zhing sbyor bar snang ba’i phyir ro.

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shes rab kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang thos pa yongs su sbyong bar snang ba, ’di ni de’i sbyor ba’o.

prajñāśayo bodhisattvasya prayogākṣayatā, yāpi śrutapariśodhanāvabhāsatāyaṃ tasya prayogaḥ;

The intention of insight is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of what he has learned;

shes rab kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya bas shes bya rnams la phyin ci ma log par ’jug pa’i sbyor ba bstan te, shes rab sgrub par sems pa’i bsam pa la byang chub sems dpa’i sbyor ba mi zad pa ces bya ste, de ci’i phyir zhe na? bsam pa de’i rgyus thos pa thams cad phyin ci ma log par ’dzin pa’i sbyor bar snang ba’i phyir ro.

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byams pa dang, snying rje dang, dga’ ba dang, btang snyoms kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste; gang yang sems can la phan pa dang bde bar byed pas chos la dga’ zhing mos te, rjes su chags pa dang, khong khro ba spang bar snang ba, ’di ni de’i sbyor ba’o.

maitrīkaruṇāmuditopekṣāśayo bodhisattvasya prayogākṣayatā, yāpi sattvahitasukhakāryadharmaratyadhimuktyanunayapratighaprahāṇāvabhāsatāyaṃ tasya prayogaḥ;

[2. The means by which practice is imperishable (yena prayogo ’kṣayaḥ):] The intention of friendliness, compassion, joy and equanimity is the bodhisattva’s imperishability of practice, while his practice is the appearance of bringing benefits and happiness for living beings, of joy and confidence in religion, and of getting rid of aversion and attachment;

gang gis sbyor ba mi zad pa ni tshad med pa bzhi’i bsam pas bstan te, byams pa dang, snying rje dang, dga’ ba dang, btang snyoms kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes gsungs pa’o; ci’i phyir tshad med pa bzhi’i bsam pa la sbyor ba mi zad pa zhes bya zhe na? byams pa’i bsam pas sems can rnams la phan par byed pa dang, snying brtse ba’i bsam pas sems can rnams la bde bar byed pa dang, dga’ ba’i bsam pas sems can rnams chos kyi dga’ ba la mos par byed pa dang, btang snyoms kyi bsam pas sems can rnams la chags sems dang khong khro ba spong bar sbyor ba’i phyir ro, de la mya ngan las ’das pa dang bde ’gror ’jog par byed pa ni phan par byed pa’o, khams gsum gyi sdug bsngal las sgrol bar byed pa ni bde bar byed pa’o, ’dod pa’i ’dod chags la bde ba’i mos pa med pa ni chos kyi dga’ ba la mos pa’o, byams pa dang gnod par sems pa la ’dod chags dang zhe sdang gi sems med pa de ni chags pa dang khong khro ba spong ba zhes bya’o.

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lus kyi las rnam gsum gyi sdom pa yongs su dag pa’i phyir, lus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
ngag gi nyes pa rnam bzhi yongs su spang ba’i phyir, ngag gi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
brnab sems dang, gnod sems dang, log par lta ba med pa’i phyir, sems kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o;

kāyāśayo bodhisattvasya prayogākṣayatā kāyakarmaṇāṃ trividhasaṃvarapariśodhanatayā; 
vāgāśayo bodhisattvasya prayogākṣayatā caturvidhavāgdoṣaparivarjanatayā; 
manaāśayo bodhisattvasya prayogākṣayatābhidhyāvyāpādamithyādṛṣṭivirahitatayā;

[3. Where established practice is imperishable (yatra sthitaḥ prayogo ’kṣayaḥ):] The intention concerning the body is the bodhisattva’s imperishability of practice since it is purifying the threefold vow of bodily deeds; 
the intention concerning speech is the bodhisattva’s imperishability of practice since it is giving up the four kinds of sin in speech; 
the intention concerning the mind is the bodhisattva’s imperishability of practice since it is the absence of covetousness, aversion and wrong views;

gang la gnas nas sbyor ba mi zad pa ni lus dang ngag dang yid kyi sdom pa’i sbyor bas bstan te, lus kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ba la sogs pa gsungs so; lus kyi las yongs su dag par bya bar sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, bsam pa de’i rgyu las lus kyi las rnam gsum gyi sdom pa yongs su dag pa’i sbyor ba ’byung ba’i phyir te, ngag dang yid kyi sdom pa yang de dang ’dra bar sbyar ro. lus kyi las rnam gsum gyi sdom pa ni srog gcod pa dang, ma byin par len pa dang, ’dod pas log par g.yem pa spangs pa’o. ngag gi nyes pa rnam pa bzhi ni brdzun du smra ba dang, phra ma dang, ngag rtsub mo dang, tshig kyal pa ste, de dag spangs pa’o – "... The threefold vow of bodily deeds is to give up taking life (prāṇātighāta), taking what is not given (adattādāna) and behaving falsely because of cupidity (kāmamithyācāra). The fourfold imperfection of speech is speaking untruth (mṛṣāvāda), harsh speech (pāruṣya), slanderous speech (paishunya) and confused speech (saṃbhinnapralāpa). They are to be given up." Cf. Mvy. 1685-98, where the three wrong ways of thought are also mentioned.

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chos la slob dpon gyi dpe mkhyud med pa’i phyir, thos pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o;

śrutāśayo bodhisattvasya prayogākṣayatā dharme ’nācāryamuṣṭitayā;

[4. How practice is imperishable (yathā prayogo ’kṣayaḥ):] The intention concerning what he has heard [sūtras and so on, his learning] is the bodhisattva’s imperishability of practice since he has no teacher’s secrecy concerning religion;

ji ltar sbyor ba mi zad pa ni chos la slob dpon gyi dpe mkhyud med pa’i phyir, thos pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bstan te, byang chub sems dpas mdo la sogs pa bsam pa rnam par dag cing zang zing med cing thos pa tshol ba’i bsam pa ni sbyor ba mi zad pa zhes bya ste, thos pa’i bsam pa yongs su dag pa de las sems can gzhan la dpe mkhyud med pa’i sbyor ba ston pa’i sbyor ba ’byung ba’i phyir ro.

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thams cad mkhyen pa nyid kyi sems la sbyor ba’i phyir, slob dpon gyi dpe mkhyud med pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
sems can gzhan byang chub kyi sems yang dag par ’dzin du ’jug pa’i phyir, thams cad mkhyen pa nyid kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
dge ba’i rtsa ba la rab tu ’dzud pa’i phyir, sems can gzhan byang chub kyi sems yang dag par ’dzin du ’jug pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
byang chub tu yongs su bsngo ba’i phyir, dge ba’i rtsa ba la sbyor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
sangs rgyas kyi chos thams cad yang dag par sdud pa’i phyir, byang chub tu yongs su bsngo ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
dam pa’i chos kun ’dzin pa’i phyir, sangs rgyas kyi chos thams cad yang dag par sdud pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
nyes pa ’chags pa’i phyir, dam pa’i chos kun ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
sdig pa mthol ba’i phyir, nyes pa bshags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
bsod nams thams cad kyi rjes su yi rang ba’i phyir, sdig pa mthol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
bsod nams kyi tshogs tshad med pa bsags pa’i phyir, bsod nams thams cad kyi rjes su yi rang ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
sangs rgyas thams cad la gsol ba ’debs pa’i phyir, bsod nams kyi tshogs tshad med par bsags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
dam pa’i chos yongs su ’dzin pa’i phyir, sangs rgyas thams cad la gsol ba ’debs pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
skyes bu dam pa’i las kyi phyir, dam pa’i chos yongs su ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
khur blangs pa sgrol ba’i phyir, skyes bu dam pa’i las kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
go cha sra zhing mi ’dor ba’i phyir, khur blangs pa sgrol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o; 
sems can thams cad kyi bya ba sgrub pa’i phyir, go cha sra zhing mi ’dor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o.

anācāryamuṣṭyāśayo bodhisattvasya prayogākṣayatā sarvajñatācittaprayogatayā; 
sarvajñatācittāśayo bodhisattvasya prayogākṣayatā parasattvabodhicittasamādāpanatayā; 
parasattvabodhicittasamādāpanāśayo bodhisattvasya prayogākṣayatā kuśalamūlāvatāraṇatayā; 
kuśalamūlaprayogāśayo bodhisattvasya prayogākṣayatā bodhipariṇāmanatayā; 
bodhipariṇāmanāśayo bodhisattvasya prayogākṣayatā sarvabuddhadharmasamudānayatayā; 
sarvabuddhadharmasamudānayanāśayo bodhisattvasya prayogākṣayatā saddharmāgrahatayā; 
saddharmāgrahāśayo bodhisattvasya prayogākṣayatātyayadeśanatayā; 
atyayadeśanāśayo bodhisattvasya prayogākṣayatā pāpapratideśanatayā; 
pāpapratideśanāśayo bodhisattvasya prayogākṣayatā sarvapuṇyānumodanatayā; 
sarvapuṇyānumodanāśayo bodhisattvasya prayogākṣayatāprameyapuṇyasaṃbhāropacayatayā; 
aprameyapuṇyasaṃbhāropacayāśayo bodhisattvasya prayogākṣayatā sarvabuddhādhyeṣaṇatayā; 
sarvabuddhādhyeṣaṇāśayo bodhisattvasya prayogākṣayatā saddharmaparigrahaṇatayā; 
saddharmaparigrahaṇāśayo bodhisattvasya prayogākṣayatā satpuruṣakarmatayā; 
satpuruṣakarmāśayo bodhisattvasya prayogākṣayatā bhārāvataraṇatayā; 
bhārāvataraṇāśayo bodhisattvasya prayogākṣayatā dṛḍhasaṃnāhānutsṛjanatayā; 
dṛḍhasaṃnāhānutsṛjanāśayo bodhisattvasya prayogākṣayatā sarvasattvakṛtyasādhanatayā;

[5. Why practice is imperishable (yasmāt prayogo ’kṣayaḥ):] The intention of no teacher’s secrecy concerning religion is the bodhisattva’s imperishability of practice since it is the practice of [generating] the thought of omniscience; 
the intention of [generating] the thought of omniscience is the bodhisattva’s imperishability of practice since it is making other living beings adopt the thought of awakening; 
the intention of making other living beings adopt the thought of awakening is the bodhisattva’s imperishability of practice since it is bringing [living beings] in touch with the roots of good; 
the intention of practice concerned with the roots of good is the bodhisattva’s imperishability of practice since it is transforming into awakening; 
the intention to transform into awakening is the bodhisattva’s imperishability of practice since it is attaining all the qualities of a Buddha; 
the intention of attaining all the qualities of a Buddha is the bodhisattva’s imperishability of practice since it is grasping true religion; 
grasping true religion is the bodhisattva’s imperishable practice since it is admitting one’s wrongdoings; 
the intention to admit one’s wrongdoings is the bodhisattva’s imperishability of practice since it is to confess one’s sins; 
the intention to confess one’s sins is the bodhisattva’s imperishability of practice since it is to rejoice in all merit; 
the intention to rejoice in all merit is the bodhisattva’s imperishability of practice since it is to collect immeasurable accumulations of merit; 
the intention to collect immeasurable accumulations of merit is the bodhisattva’s imperishability of practice since it is seeking all Buddhas; 
the intention to request [teachings from] all Buddhas is the bodhisattva’s imperishability of practice since it is supporting true religion; 
the intention to support true religion is the bodhisattva’s imperishability of practice since it is the deed of a good man [that is, of a bodhisattva or Buddha, whose action is to make others adopt true religion]; 
the intention of the deed of a good man is the bodhisattva’s imperishability of practice since it is freeing others from their burden; 
the intention of freeing others from their burden is the bodhisattva’s imperishability of practice since it is never to take off the strong armour [of vigour (vīrya) ]; 
the intention never to take off the strong armour [of vigour (vīrya) ] is the bodhisattva’s imperishability of practice since it is carrying out the duties of all beings;

gang gi phyir sbyor ba mi zad pa ni slob dpon gyi dpe mkhyud med pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bstan te, slob dpon gyi dpe mkhyud med par ston pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir zhe na? slob dpon gyi dpe mkhyud med par ston pa de yang thams cad mkhyen pa nyid kyi ye shes thob pa’i phyir sbyor bas na byang chub sems dpa’i sbyor ba mi zad pa zhes bya’o. de la ji ltar yod pa dang ji snyed yod pa kun ma lus par mkhyen pas na thams cad mkhyen pa zhes bya’o. gang gi phyir sbyor ba de nyid kyang rnam pa bco lngas rgyas par bstan te, gang zhe na? gang gi don du sbyor ba dang, mchog gi gnas la sbyor ba dang, bla ma’i sa la rjes su ’jug pa’i sbyor ba dang, chos thams cad la dbang sgyur ba’i phyir sbyor ba dang, sangs rgyas kyi tshul rtogs pa’i phyir sbyor ba dang, mi dge ba las dbyung ba’i phyir sbyor ba dang, kha na ma tho ba bshags pa’i phyir sbyor ba dang, dge ba la ’jug pa’i phyir sbyor ba dang, byang chub kyi tshogs kyi phyir sbyor ba dang, chos kyi ’khor lo bskor ba’i phyir sbyor ba dang, bstan pa bzung ba’i phyir sbyor ba dang, dam pa dag pa dang mthun pa’i phyir sbyor ba dang, kha ’og tu lus ’khrus pa’i phyir sbyor ba dang, go cha’i bsam pa brtan zhing mi g.yo ba’i phyir sbyor ba dang, gzhan gyi don dang phan pa la sbyor ba’o. 
de la thams cad mkhyen pa’i sems kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya ba gang gi don du sbyor ba bstan te, thams cad mkhyen pa nyid kyi ye shes thob par sems pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste, ci’i phyir zhe na? thams cad mkhyen pa’i ye shes thob nas sems can gzhan la yang bla na med pa’i byang chub kyi sems la ’jog cing, byang chub tu sems skyed pa’i sbyor ba byed pa’i phyir byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste. lhag ma rnams kyang tshul ’dis ci rigs par bshad par bya’o – "... The bodhisattva’s imperishability of practice (prayogākṣayatā) is the intention which consists in the aspiration to attain the knowledge of omniscience (sarvajnyatājnyānaprāpticittāshaya). Why? Having attained knowledge of omniscience he also establishes other beings in the thought of incomparable awakening, thus the bodhisatva’s practice is imperishable since it is performing the practice of producing the thought of awakening. This also applies to the following." 
sems can gzhan byang chub kyi sems yang dag par ’dzin du ’jug pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas mchog gi gnas la sbyor ba bstan te, sems can gzhan byang chub kyi sems la ’god par sems pa’i bsam pa las ni sems can rnams ’dod ma chags pa dang, zhe mi sdang ba dang, gti mi mug pa’i dge ba’i rtsa ba la rab tu ’dzud pa’i sbyor ba ’byung ba’i phyir ro. 
dge ba’i rtsa ba la sbyor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bla ma’i sa la rjes su ’jug par sbyor ba bstan te, sems can gzhan dge ba’i rtsa ba gsum la dgod par sems pa’i bsam pa las ni dge ba’i rtsa ba thams cad bla na med pa’i byang chub thob pa’i phyir bsngo ba la sbyor ba ’byung ba’i phyir ro. 
byang chub tu yongs su bsngos pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas chos thams cad la dbang sgyur ba’i phyir sbyor ba bstan te, dge ba’i rtsa ba thams cad bla na med pa’i byang chub tu bsngo bar sems pa’i bsam pa las stobs dang mi ’jigs pa la sogs pas sangs rgyas kyi chos thams cad yang dag par sdud pa’i sbyor ba ’byung ba’i phyir ro. 
sangs rgyas kyi chos thams cad yang dag par sdud pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas zhes bya bas sangs rgyas kyi tshul rtogs pa’i phyir sbyor ba bstan te, sangs rgyas kyi chos thams cad yang dag par sdud par sems pa’i bsam pa de las dam pa’i chos kun ’dzin pa’i sbyor ba ’byung ba’i phyir ro. 
dam pa’i chos kun ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas mi dge ba las ’byung ba’i phyir sbyor ba bstan te, dam pa’i chos kun rtogs par bya ba’i bsam pa las lus dang ngag dang yid gsum gyi sgo nas mi dge ba byas pa kun ’chags shing med par bya ba’i phyir sbyor ba’i phyi ro. 
nyes pa bshags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas kha na ma tho ba bshags pa’i phyir sbyor bstan te, sdig pa mi dge ba’i chos bshags par sems pa’ bsam pa las sdig pa thams cad mthol zhing med pa’i sbyor ba ’byung ngo. 
sdig pa mthol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas dge ba la ’jug pa’i sbyor ba bstan te, kha na ma tho ba bshags par sems pa’i bsam pa las so so’i skye bo dang, nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, de bzhin gshegs pa’i bsod nams thams cad kyi rjes su yi rang ba’i sbyor ba ’byung ba’i phyir ro. 
bsod nams thams cad kyi rjes su yi rang ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas byang chub kyi tshogs kyi phyir sbyor ba bstan te, bsod nams thams cad kyi rjes su yi rang bar sems pa’i bsam pa las bsod nams kyi tshogs chen po bsags pa’i sbyor ba ’byung ba’i phyir ro. 
bsod nams kyi tshogs tshad med par bsags pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas chos kyi ’khor lo bskor ba’i phyir sbyor ba bstan te, bsod nams kyi tshogs tshad med pa bsags par sems pa’i bsam pa las de bzhin gshegs pa thams cad la chos kyi ’khor lo bskor bar gsol ba ’debs pa’i sbyor ba ’byung ba’i phyir ro. 
sangs rgyas thams cad la gsol ba ’debs pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas bstan pa gzung ba’i phyir sbyor ba bstan te, sangs rgyas thams cad la chos kyi ’khor lo bskor bar gsol ba ’debs pa’i bsam pa las de bzhin gshegs pa rnams kyis gsungs pa’i dam pa’i chos yongs su ’dzin pa’i sbyor ba ’byung ba’i phyir te, ’di ni de bzhin gshegs pa’i bstan pa yun ring du gnas par bya ba’i phyir sbyor ba yin la, dam pa’i chos kun sngar ’dzin pa zhes sngar bstan pa ni rang nyid kyis rtogs pa ’dzin pa la bya bas bye brag yod do. 
dam pa’i chos yongs su ’dzin pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas dam pa dag pa dang mthun pa’i sbyor ba bstan te, dam pa’i chos yongs su ’dzin pa’i bsam pa las skyes bu dam pa’i chos kyi sbyor ba ’byung ba’i phyir ro; de la skyes bu dam pa ni sangs rgyas dang byang chub sems dpa’ rnams so. de dag gi phrin las ni dam pa’i chos thams cad ’dzin par mdzad pa ste; de lta bu’i las la sbyor bas na byang chub sems dpa’i sbyor ba mi zad pa zhes bya’o. 
skyes bu dam pa’i las kyi bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas kha ’og tu lus ’khrus pa’i phyir sbyor ba bstan te, skyes bu dam pa rnams kyi las bya bar sems pa’i bsam pa las bdag dang gzhan gyi don sgrub bo zhes khas blangs pa’i khur sgrol ba’i sbyor ba ’byung ba’i phyir ro. 
khur blangs pa sgrol ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas go cha bsam pa brtan zhing mi g.yo ba’i phyir sbyor ba bstan te, khur blangs pa sgrol ba’i bsam pa las go cha sra zhing mi ’dor ba’i sbyor ba ’byung ba’i phyir ro. 
go cha sra zhing mi ’dor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya bas gzhan gyi don dang phan pa la sbyor ba bstan te, brtson ’grus brtan zhing mi ’dor ba’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ste; de ci’i phyir sbyor ba mi zad pa zhes bya zhe na? sems can thams cad kyi bya ba sgrub pa’i sbyor ba ’byung ba’i phyir ro.

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btsun pa sha ra dva ti’i bu, gzhan yang bzhi po ’di dag ni byang chub sems dpa’ rnams kyi sbyor ba mi zad pa ste. bzhi gang zhe na?

punar aparaṃ, bhadanta śāradvatīputra, catvāra ime bodhisattvānām akṣayāḥ prayogāḥ. katame catvāraḥ?

Further, reverend Śāradvatīputra, these four are the bodhisattva’s imperishable practices. What four?

btsun pa sha ra dva ti’i bu, gzhan yang bzhi po ’di dag ni byang chub sems dpa’i sbyor ba mi zad pa zhes bya ba la sogs pas kyang byang chub sems dpa’i sbyor ba mi zad pa, gzung sla zhing go sla bar bya ba’i phyir bzhi tshoms su bshad pa de bstan pa’o.

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byang chub kyi sems kyi sbyor ba mi zad pa dang; chos sbyin pa rnam par ’grel ba’i sbyor ba mi zad pa dang; sems can yongs su smin par byed pa’i sbyor ba mi zad pa dang; dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

bodhicittaprayogākṣayatā, dharmadānavivaraṇaprayogākṣayatā, sattvaparipācanaprayogākṣayatā, kuśalamūlopacayaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

1) The imperishability of practice being the thought of awakening; 2) the imperishability of practice being explanation, the gift of religion; 3) the imperishability of practice to bring beings to maturity; 4) the imperishability of practice to accumulate roots of the good; these are the four imperishable practices.

yang sbyor ba bzhi ste, ’khor ba yongs su mi gtong ba’i sbyor ba dang, ’khor ba na nyon mongs pa med pa’i thabs kyi sbyor ba dang, tha dad pa’i sa bon brtas pa’i sa la sbyor ba dang, tha dad pa’i sa bon brtas pa’i rgyu la sbyor ba’o. de la byang chub kyi sems kyi sbyor ba mi zad pa zhes bya bas ’khor ba yongs su mi gtong ba’i sbyor ba bstan te, byang chub kyi sems kyis ni ’khor ba yongs su mi gtong bar byed do; byang chub kyi sems dang ldan pa rnams ’khor ba mi ’dor bar byed pa’i phyir ro. chos sbyin pa rnam par ’grel ba’i sbyor ba mi zad pa zhes bya bas ’khor ba na nyon mongs pa med pa’i thabs kyi sbyor ba bstan te, de la sbyin pa rnam pa gsum po zang zing sbyin pa dang, mi ’jigs pa sbyin pa dang, chos sbyin pa las chos sbyin pas ni sems can rnams ’khor ba na nyon mongs pa med par ’gyur bas na, chos sbyin pa ni nyon mongs pa med pa’i sbyor ba mi zad pa’o zhes bya’o. sems can yongs su smin par byed pa’i sbyor ba mi zad pa zhes bya bas tha dad pa’i sa bon brtas pa’i sa la sbyor ba bstan te, de la rnam par grol ba smin par byed pa’i shes rab bskyed pa ni yongs su smin par byed pa’o zhes bya’o, de bas na sems can gyi sems kyi rgyud la rnam par grol ba yongs su smin par byed pa’i shes rab bskyed pa ni sems can yongs su smin par byed pa’i sbyor ba mi zad pa zhes bya’o. dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa ste zhes bya bas tha dad pa’i sa bon brtas pa’i rgyu la sbyor ba bstan te, rnam par grol ba smin par byed pa’i shes rab de yang ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba bsags pa las ’byung ste, de bas na ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba la sogs par byed pa ni dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa zhes bya’o. rnam pa gzhan du na byang chub kyi sems kyi sbyor ba mi zad pa zhes bya ba la sogs pa bzhi tshan des don rnam pa bzhis bstan te, mi ’dod pa’i gnyen po dang, thabs mi shes pa’i gnyen po dang, shes rab med pa’i gnyen po dang, bsod nams med pa’i gnyen po ste; byang chub kyi sems kyis ni bla na med pa’i byang chub ’dod par ’gyur, chos sbyin pas ni bla na med pa’i byang chub bsgrub pa’i thabs shes par ’gyur, sems can yongs su smin par byed pas ni sems can rnams kyi sems kyi rgyud la rnam par grol ba smin par byed pa’i shes rab skyed par ’gyur, dge ba’i rtsa ba bsags pa’i sbyor bas ni sems can dge ba’i rtsa bas dbul ba rnams la bsod nams dpag tu med pa sogs pa’i phyir ro.

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gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? dgon pa la gnas shing sbyangs pa’i yon tan dang yo byad bsnyungs pa’i rjes su ’gro ba la mi ngoms pa’i sbyor ba mi zad pa dang; bsod nams dang ye shes kyi tshogs bsags pa la mi ngoms pa’i sbyor ba mi zad pa dang; thos pa btsal ba la mi ngoms pa’i sbyor ba mi zad pa dang; byang chub tu yongs su bsngo ba’i shes pas mi ngoms pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? araṇyavāsadhūtaguṇasaṃlekhānvayātṛptaprayogākṣayatā, puṇyajñānasaṃbhāropacayātṛptaprayogākṣayatā, śrutaparyeṣṭyatṛptaprayogākṣayatā, bodhipariṇāmanajñānātṛptaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in tirelessness in conforming to the qualities of asceticism and penance when living in the wilderness; 2) the imperishability of practice which consists in tirelessness in amassing accumulations of merit and knowledge; 3) the imperishability of practice which consists in tirelessness in the quest for learning; 4) the imperishability of practice which consists in tirelessness in knowing how to transform into awakening; these are the four imperishable practices.

gzhan yang sbyor ba mi zad pa bzhi ste zhes bya ba la sogs pas sbyor ba mi zad pa rnam grangs bzhis ston te, yul la chags pa’i gnyen po la sbyor ba dang, bsod nams kyi tshogs la sbyor ba dang, ye shes kyi tshogs la sbyor ba dang, thabs mkhas pa’i sbyor ba’o. de la dgon pa la gnas shing sbyangs pa’i yon tan dang yo byad bsnyungs pa’i rjes su ’gro ba la mi ngoms pa’i sbyor ba mi zad pa zhes bya bas yul la chags pa’i gnyen po la sbyor ba bstan te, de yang gang na chags pa med pa dang, gang gis chags pa med pas yul la chags pa’i gnyen por ’gyur te, dgon pa la gnas pa dang tshigs phyi ma rnams kyis rang bzhin bstan to. bsod nams dang ye shes kyi tshogs bsags pa la mi ngoms pa’i sbyor ba mi zad pa zhes bya bas bsod nams kyi tshogs la sbyor ba bstan te, de la tshad med pa bzhi dang ldan pa ni bsod nams kyi tshogs so; byang chub kyi phyogs sum cu rtsa bdun dang ldan pa’i ting nge ’dzin ni ye shes kyi tshogs so. yang na sbyin pa dang tshul khrims dang bzod pa gsum ni bsod nams kyi tshogs so, bsam gtan dang shes rab gnyis ni ye shes kyi tshogs so. tshogs de gnyis bsag pa la chog mi shes par sbyor ba ni mi ngoms pa’i sbyor ba mi zad pa zhes bya’o. thos pa btsal ba la mi ngoms pa’i sbyor ba mi zad pa zhes bya bas ye shes kyi tshogs la sbyor ba bstan te, tshogs kyi sgra ni rgyu’i don to, dam pa’i chos mnyan pa la chog mi shes par sbyor ba la ye shes skye bar ’gyur ba’i phyir ro. byang chub tu yongs su bsngo ba’i shes pas mi ngoms pa’i sbyor ba mi zad pa zhes bya bas thabs la mkhas pa’i sbyor ba ste, dge ba’i rtsa ba thams cad bla na med pa’i byang chub tu yongs su bsngo ba la mkhas pa ni byang chub tu bsngo ba shes pa ste, de ltar bsngos nas dge ba’i rtsa ba chung ngu yang bla na med pa’i byang chub thob kyi bar du bar ma dor zad par mi ’gyur bar brtson ’grus mi zad pa’i skabs nas rgya mtsho chen po chu’i thigs pa lhung ba’i dpes bstan pa lta bu yin pas thabs la mkhas pa’i sbyor ba zhes bya’o. The reference on pariṇāmana is to p. 44,36-45,6

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gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? bgrang ba rtogs pa’i sbyor ba mi zad pa dang; gzhal ba rtogs pa’i sbyor ba mi zad pa dang; dpyad pa rtogs pa’i sbyor ba mi zad pa dang; so sor brtag pa rtogs pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? gaṇanāgatiprayogākṣayatā tulanāgatiprayogākṣayatā vicāragatiprayogākṣayatā pratyavekṣāgatiprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding numbers [writing, calculation and seals (lipigaṇanāmudrādijñānam) ]; 2) the imperishability of practice which consists in understanding weights [measures of capacity and weights of gold and silver (droṇakarṣāditulanājñānam) ]; 3) the imperishability of practice which consists in understanding examination [of the quality of things like clothes and goods (vastraratnādijñānam) ]; 4) the imperishability of practice which consists in understanding through inspection [of bodily qualities of men, elephants, horses etc. (puruṣahastyaśvādyaṅgamaṇividyādijñānam) ]; these are the four imperishable practices.

gzhan yang sbyor ba mi zad pa bzhi zhes bya ba la yi ge dang rtsis dang lag rtsis la sogs pa shes pa ni bgrang ba rtogs pa’i sbyor ba mi zad pa’o; bre dang srang la sogs pas gzhal ba shes pa ni gzhal ba rtogs pa’i sbyor ba mi zad pa’o; gos dang rin po che la sogs pa brtag pa shes pa ni dpyad pa rtogs pa’i sbyor ba mi zad pa’o; mi dang glang po che dang rta la sogs pa’i sha mtshan dang dpyad la sogs pa shes pa ni so sor brtag pa rtogs pa’i sbyor ba mi zad pa’o. Cf. Mvy 4974-77, 5055; Divy p. 317-19, p. 44127-29; Msv iii,3 p. 203-5; Suvarṇavarṇāvadāna 154-162; and Edg s.v. vastuvidyā and parīkṣā. All the four items, however, also denote phases of mental reflection, and the first three are also associated with high numbers (gaṇanāgati) (Lv p. 1487; Mvy 7970-71), atulya (Mvy 7812) and vicāra (Mvy 7732).

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gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? kun nas nyon mongs pa’i rgyu rtogs pa’i sbyor ba mi zad pa dang; rnam par byang ba’i rgyu rtogs pa’i sbyor ba mi zad pa dang; kun nas nyon mongs pa’i rgyu yongs su brjod pa’i sbyor ba mi zad pa dang; rnam par byang ba’i yon tan dang phan yon yongs su brjod pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? saṃkleśahetugatiprayogākṣayatā vyavadānahetugatiprayogākṣayatā saṃkleśahetuparikīrtanaprayogākṣayatā vyavadānaguṇānuśaṃsaparikīrtanaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding the cause of impurity; 2) the imperishability of practice which consists in understanding the cause of purity; 3) the imperishability of practice which consists in proclaiming the cause of impurity; 4) the imperishability of practice which consists in proclaiming the qualities and advantages of purity; these are four imperishable practices.

52a3-b3 understands these four items as referring to the four truths (caturāryasatya): gzhan yang sbyor ba mi zad pa bzhi ste zhes bya bas rnam grangs gzhan du sbyor ba mi zad pa bzhi bstan te, sdug bsngal ba dang kun ’byung ba rtogs pa la sbyor ba dang, ’gog pa dang lam rtogs pa la sbyor ba dang, kun nas nyon mongs pa’i nyes dmigs brjod pa’i sbyor ba dang, rnam par byang ba’i phan yon brjod pa’i sbyor ba’o. de la kun nas nyon mongs pa’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya bas sdug bsngal ba dang kun ’byung ba rtogs pa la sbyor ba bstan te, kun nas nyon mongs pa ni sdug bsngal gyi bden pa la bya ste, khams gsum gyi ’khor ba ni kun nas nyon mongs pa yin pa’i phyir ro; de’i rgyu ni kun ’byung ba’i bden pa yin te, sdug bsngal gyi rgyu kun ’byung ba yin par shes na kun nas nyon mongs pa’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya’o. rnam par byang ba’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya bas ’gog pa dang lam rtogs pa la sbyor ba bstan te, rnam par byang ba ni ’gog pa’i bden pa yin la, de’i rgyu ni lam gyi bden pa yin te, de ltar shes nas rnam par byang ba’i rgyu rtogs pa’i sbyor ba mi zad pa zhes bya’o. kun nas nyon mongs pa’i rgyu yongs su brjod pa’i sbyor ba mi zad pa zhes bya bas kun nas nyon mongs pa’i nyes dmigs brjod pa’i sbyor ba bstan te, sdug bsngal gyi bden pa ni mi rtag pa dang, sdug bsngal ba dang, stong pa dang, bdag med pa yin la, de’i rgyu kun ’byung ba’i bden pa ni kun ’byung ba dang, rab tu ’byung ba dang, rgyu dang rkyen yin te, de ltar ston pa ni kun nas nyon mongs pa’i rgyu yongs su brjod pa’i sbyor ba mi zad pa zhes bya’o. rnam par byang ba’i yon tan dang phan yon yongs su brjod pa’i sbyor ba mi zad pa zhes bya bas rnam par byang ba’i phan yon brjod pa’i sbyor ba bstan te, de la ’gog pa’i bden pa ni ’gog pa dang, zhi ba dang, gya nom pa dang, nges par ’byung ba yin la; lam gyi bden pa ni lam dang, rigs pa dang, sgrub pa dang, nges par ’byung bar byed pa yin te, de ltar ston pa ni rnam par byang ba’i yon tan dang phan yon yongs su brjod pa’i sbyor ba ni mi zad pa zhes bya’o. tshig de dag nyid kyi rnam grangs gzhan du don rnam pa bzhis ston te, ’khor ba’i rgyu ston pa la sbyor ba dang, mya ngan las ’das pa’i lam ston pa la sbyor ba dang, ’khor ba’i rgyu’i nyes dmigs bstan pa’i sbyor ba dang, mya ngan las ’das pa’i phan yon bstan pa’i sbyor bas te, mdo’i tshig bzhi dang go rims bzhin du sbyar ro.

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gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? phung po la brtag pa’i sbyor ba mi zad pa dang; khams la brtag pa’i sbyor ba mi zad pa dang; skye mched la brtag pa’i sbyor ba mi zad pa dang; rten cing ’brel bar ’byung ba la brtag pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? skandhaparīkṣāprayogākṣayatā, dhātuparīkṣāprayogākṣayatā, āyatanaparīkṣāprayogākṣayatā, pratītyasamutpādaparīkṣāprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in investigating the parts of personality [as being like an illusion (māyopama) ]; 2) the imperishability of practice which consists in investigating the spheres of perception [as being like an empty city (śūnyagrāmopama) ]; 3) the imperishability of practice which consists in investigating the fields of perception [as being like snake poison (yathāśiviṣa) ]; 4) the imperishability of practice which consists in investigating dependent origination [all things arise from causes and conditions (hetupratyaya) ]; these are four imperishable practices.

gzhan yang sbyor ba mi zad pa bzhi ste zhes bya bas rnam grangs gzhan du sbyor ba mi zad pa bzhi bstan te, phung po rnams sgyu ma lta bur mkhas pa la sbyor ba dang, khams rnams grong stong pa lta bur mkhas pa la sbyor ba dang, skye mched rnams sbrul gdug pa’i dug bzhin du ma rungs par byed par mkhas pa la sbyor ba dang, dngos po rnams rkyen las ’byung ba yin par mkhas pa la sbyor ba ste, de la phung po lnga ni sgyu ma dang ’dra, khams bco brgyad ni bdag dang bdag gi dang bral te grong stong pa dang ’dra, mig la sogs pa’i skye mched kyis ni gzugs la sogs pa la dmigs te, ’dod chags la sogs pa skyed pa’i sgo nas rang gi dge ba’i rtsa ba srog dang ’dra ba ma rungs par byed pas skye mched ni sbrul gdug pa lta bu’i dug dang ’dra, phyi nang gi dngos po thams cad ni rgyu dang rkyen las byung ba yin no zhes phung po dang khams dang skye mched dang rten cing ’brel bar ’byung ba’i mtshan nyid de ltar shes na phung po dang, khams dang, skye mched dang, rten cing ’brel bar ’byung ba la brtag pa’i sbyor ba mi zad pa zhes bya ba go rims bzhin du sbyar ro.

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gzhan yang sbyor ba mi zad pa bzhi ste. bzhi gang zhe na? ’du byed mi rtag par yongs su bstan pa’i sbyor ba mi zad pa dang; ’du byed sdug bsngal bar yongs su bstan pa’i sbyor ba mi zad pa dang; chos thams cad bdag med par yongs su bstan pa’i sbyor ba mi zad pa dang; mya ngan las ’das pa zhi ba la nye bar spyod pa bstan pa’i sbyor ba mi zad pa ste; bzhi po de dag ni sbyor ba mi zad pa’o.

punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? saṃskārānityatāparidīpanaprayogākṣayatā saṃskāraduḥkhatāparidīpanaprayogākṣayatā sarvadharmanairātmyaparidīpanaprayogākṣayatā nirvāṇaśāntyupabhogaparidīpanaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ;

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in explaining that conditions are impermanent; 2) the imperishability of practice which consists in explaining that conditions are suffering; 3) the imperishability of practice which consists in explaining that all moments of existence are selfless; 4) the imperishability of practice which consist in explaining the enjoyment of peace in extinction; these are four imperishable practices.

yang sbyor ba mi zad pa zhes rnam grangs gzhan du ston te, ’du byed mi rtag par yongs su bstan pa’i sbyor ba mi zad pa zhes bya la ji tsam du ’du byed du gyur pa thams cad ni mi rtag pa yin la byang chub sems dpas kyang de ltar bstan pa la sbyor ba mi zad pa’i phyir ’du byed mi rtag par yongs su bstan pa’i sbyor ba mi zad pa zhes bya’o. de bzhin du ’du byed zag pa dang bcas pa thams cad sdug bsngal ba dang, ’dus byas dang ’dus ma byas kyi chos thams cad bdag med pa dang, nyon mongs pa dang bral ba ni mya ngan las ’das pa zhi ba ste, de la dgod pa’i phyir bstan pa’i sbyor ba mi zad pa zhes bya’o.

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btsun pa sha ra dva ti’i bu, mdor na byang chub sems dpa’i sbyor ba ji snyed pa, de dag thams cad ni thams cad mkhyen pa nyid la gzhol ba, thams cad mkhyen pa nyid la ’bab pa, thams cad mkhyen pa nyid la bab pa ste, thams cad mkhyen pa nyid dag kyang mi zad pas na, de’i phyir byang chub sems dpa’ rnams kyi sbyor ba thams cad kyang mi zad pa’o.

samāsato, bhadanta śāradvatīputra, ye kecid bodhisattvasya prayogās te sarve sarvajñatānimnāḥ sarvajñatāpravaṇāḥ sarvajñatāprāgbhārāḥ. sarvajñatāpy akṣayā, tatas tasmāt sarve bodhisattvānāṃ prayogā apy akṣayāḥ.

In short, reverend Śāradvatīputra, all the bodhisattva’s practices are inclined towards omniscience, directed towards omniscience, and bent upon omniscience. And since omniscience is imperishable [being like open space (ākāśasama) ], therefore all the practices of the bodhisattvas are also imperishable.

btsun pa sha ra dva ti’i bu mdor na zhes bya ba la sogs pa ni gong du smos pa’i sbyor ba de dag ci’i phyir mi zad pa’i gtan tshigs mdor bsdus nas ston te, thams cad mkhyen pa’i ye shes nam mkha’ dang ’dra bar zad mi shes pa yin la byang chub sems dpa’’i sbyor ba kun kyang de la gzhol zhing ’bab la bab pas mi zad pa ste, sbyor ba dang po rtsom pa dang, bar du sgom pa dang, mthar phyin pa’i bye brag gis tshig gsum smos so. sbyor ba mi zad pa bshad zin to.

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

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānāṃ akṣayaḥ prayogaḥ;

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable practice.

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4th akṣaya: Adhyāśaya

4th Imperishable: Determination.

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btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa yin te.

punar aparaṃ bhadanta śāradvatīputra, bodhisattvānām adhyāśayo ’py akṣayaḥ.

Further, reverend Śāradvatīputra, the determination of the bodhisattvas is also imperishable.

khyad par du ’gro ba’i byang chub sems dpa’ ni gong nas gong du khyad par du ’gro ba’i mchog gi gnas mngon par tshol ba’i tshul dang thabs la mang du bstan pa gang yin pa de bstan pa’i phyir – "To demonstrate how the bodhisattva going to a different state (visheṣagāmin) (cf. 2nd Imperishable, note 1) seeks the highest place (agrasthityadhyeṣaṇa) in going higher and higher, and teaching in many ways with expedient means, it is said: ....."The interpretation of adhyāshaya, determintion, rests upon understanding the word as the distinguished (adhi) intention (āshaya), or the intention developing through the stages; for this cf. also the quotation from Bbh in the next note, fol. 39a4: lhag pa’i bsam pa ni byang chub sems dpa’ sa la gnas pa rnams kyi bsam pa rnam par dag pa la bya’o – "Determination (adhyāshaya) is the pure intention (shuddhāshaya) of the bodhisattvas on the stages (bhūmisthita)", and fol. 54b3f.btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa yin zhes bya ba la sogs pa gsungs so. de la lhag pa’i bsam pa mi zad pa yang 1) rang bzhin mi zad pa dang, 2) las mi zad pa dang, 3) rgyu mi zad pa rnam pa gsum du blta bar bya ste, de dag gis rim bzhin du 1) mi zad pa gang yin pa dang, 2) ji ltar mi zad pa dang, 3) gang dag gis mi zad pa bstan to.

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de ci’i phyir zhe na? dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir ro. 
tha na byang chub sems dpa’ gang ci sems pa, de dag thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur te; 
sa nas sar gzhog pa’i phyir, ’pho ba’i lhag pa’i bsam pa’o; 
bye brag tu ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o; 
gong nas gong du khyad par du ’phags pas na, rtse mor lhag pa’i bsam pa’o; 
bye brag gi chos kun ’dzin pas na, khyad par du ’phags pa’i lhag pa’i bsam pa’o; 
sangs rgyas kyi chos thams cad la mngon sum pa’i lhag pa’i bsam pa’o; 
khyad par du ’phags pa’i cha dang ’thun pa’i chos rnams la lhag par dmigs pa’i lhag pa’i bsam pa’o; 
rtsom pa thams cad nyams ’og tu chud par byed pa’i lhag pa’i bsam pa’o; 
’bad pas yongs su mi skyo bas na, nges par byas pa’i lhag pa’i bsam pa’o; 
brtul zhugs thams cad yongs su rdzogs par byed pas na, brtul zhugs grub pa’i lhag pa’i bsam pa’o; 
grogs bdag yin pas na, go skabs med pa’i lhag pa’i bsam pa’o; 
dmu rgod ma yin pas na, cang shes kyi sa’i lhag pa’i bsam pa’o; 
’phags pas na, dul ba’i sa’i lhag pa’i bsam pa’o; 
skye bo mi srun pa dang nyon mongs pa dang ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o; 
yan lag gi dam pa mgo yongs su gtong bas na, sbyin par dka’ ba yongs su gtong ba’i lhag pa’i bsam pa’o;, sems can tshul khrims ’chal pa rnams kyi dpung gnyen pas na, dka’ ba’i tshul khrims kyi lhag pa’i bsam pa’o; sems can mthu chung ba rnams kyi nyes pa dang du len pas na, bya dka’ ba’i bzod pa’i lhag pa’i bsam pa’o; nyan thos dang rang sangs rgyas thams cad kyi byang chub lag mthil du ’ongs par ’dor bas na, bya dka’ ba’i brtson ’grus kyi lhag pa’i bsam pa’o; bsam gtan gyi ro mi myang bas na, bya dka’ ba’i bsam gtan gyi lhag pa’i bsam pa’o; dge ba’i rtsa ba thams cad kyi tshogs la mi smod pas na, bya dka’ ba’i shes rab kyi lhag pa’i bsam pa’o; 
sems can thams cad kyi bya ba bsgrub pa’i phyir, brtsams pa dang spyod pa nyams ’og tu chud par byed pa’i lhag pa’i bsam pa’o; 
shes pas rab tu brtags pas na, nga rgyal dang, lhag pa’i nga rgyal dang, nga rgyal las kyang nga rgyal dang, nga’o snyam pa’i nga rgyal dang, mngon pa’i nga rgyal dang, chung zad snyam pa’i nga rgyal dang, log pa’i nga rgyal med pa’i lhag pa’i bsam pa’o; 
lan re ba med pas na, sems can thams cad sbyin pa’i gnas kyi lhag pa’i bsam pa’o; 
sangs rgyas kyi chos zab mo la rab tu rtogs pa’i phyir, mi dngang ba’i lhag pa’i bsam pa’o; 
byin gyi rlabs kyis ’gro bas na, khyad par du ’gro ba’i lhag pa’i bsam pa’o; 
khur blangs pa sgrol bas na, ma zhum pa’i lhag pa’i bsam pa’o; 
rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa’o.

No sanskrit 
tat kasya hetoḥ? sarvakuśalamūlādhyālambanatvāt; 
yat kiṃcid antamaśo bodhisattvaś cintayati tat sarvam kuśalamūlāny adhyāśayenālambate; 
saṃkramaṇādhyāśayo bhūmibhūmivyavasthānatayā; 
uttaraṇādhyāśayo viśeṣagamanatayā; 
agryādhyāśaya uttarottaraviśiṣṭatayā; 
viśiṣṭādhyāśayo viśeṣadharmāgrahatayā; 
sarvabuddhadharmapratyakṣādhyāśayaḥ; 
viśiṣṭabhāgīyadharmādhyālambanādhyāśyaḥ; 
sarvārambhasamuttāraṇādhyāśayaḥ; 
vyavasitādhyāśayo vyavasāyāparikhinnatvāt; 
siddhavratādhyāśayo vrataparipūritvāt; 
anavakāśādhyāśayaḥ ātmasahāyatvāt; 
ājāneyabhūmyadhyāśayo ’khaṭuṅkatvāt; 
dāntabhūmyadhyāśaya āryatvāt; 
asaṃsṛṣṭādhyāśayo ’nājāneyajanakleśāsaṃsṛṣṭatvāt; 
duṣkaradānaparityāgādhyāśaya uttamāṅgaśiraḥparityāgatvāt, duṣkaraśīlādhyāśayo duḥśīlasattvatrāṇatvāt, duṣkarakṣāntyadhyāśayo durbalasattvadoṣādhivāsanatvāt, duṣkaravīryādhyāśayaḥ sarvaśrāvakapratyekabuddhakaratalagatabodhiparityāgatvāt, duṣkaradhyānādhyāśayo dhyānānāsvāditatvāt, duṣkaraprajñādhyāśayaḥ sarvakuśalamūlasaṃbhārākuṃsanatvāt; 
ārabdhacaryāsamuttāraṇādhyāśayaḥ sattvakṛtyasādhanatayā; 
nirmānādhimānamānātimānāsmimānābhimānonamānamithyāmānādhyāśayo jñānapratyavekṣitatvāt; 
sarvasattvadaksiṇīyādhyāśayo niṣpratikāratvāt; 
asaṃtrastādhyāśayo gaṃbhīrabuddhadharmasuviditatvāt; 
viśeṣagamanādhyāśayo ’dhiṣṭhānagamanatvāt; 
alīnādhyāśayo bhārāttottāraṇatvāt; 
akṣayādhyāśayo nityodyuktatvāt;

[1. To show that determination is essentially imperishable (svabhāvākṣayatādeśanārtham); and in what the imperishability consists (yākṣayatā), it is said:] 
Why? Because it rests upon all the roots of the good; 
whatever the bodhisattva thinks ultimately rests upon the roots of good because of his determination. 
It is the determination to pass on since it is to stay on one stage after another;; 
the determination to cross over since it is going to a different state [beyond the threefold world (traidhātuka-) ]; 
the highest determination since it is distinguished [from the determination of disciples and isolated buddhas, as that of the isolated buddhas is distinguished from that of the disciples]; 
the distinguished determination because of [gradually] grasping [superior qualities (adhikaguṅa) being] different moments of existence; 
the determination having all the qualities of a Buddha clearly in view; 
the determination resting upon moments of existence distinguished [from earlier stages of development]; 
the determination to carry through all undertakings; 
the persevering determination because of indefatigability in perseverance; 
the determination of perfected vows because of fulfilling the vows; 
the unassailable determination since one has only oneself as companion [when realizing incomparable awakening (anuttarabodhi) ]; 
the determination on the stage of being well trained [like a horse] because of the absence of unruliness; 
the determination on the stage of being disciplined because of nobility; 
the unmixed determination because of non-contamination with the vices of untrained beings; 
the determination of giving gifts hard to give because of giving even the head, the best part of the body, the determination of morality hard to practise because of protection for the immoral, the determination of tolerance hard to endure because of putting up with the faults of weak beings, the determination of vigour hard to practise because of giving up the awakening of disciples and isolated buddhas even while having it at hand, the determination of meditation hard to practise because of not tasting meditation [which is the highest pleasure in the world], the determination of insight hard to practise because of not deriding the accumulation of any root of the good; 
the determination to carry through any practice undertaken because of completing the duties of all beings; 
the determination free from conceit, pride, haughtiness, self-conceit, self-esteem, pride of modesty and illusory pride because of discerning with knowledge; 
the determination of regarding all beings as worthy of gifts because of not hoping for recompense; 
the determination of fearlessness because of understanding the deep religion of the Buddhas; 
the determination to go to a different state because of progressing by means of powers [like insight (prajñā) and so on]; 
the determination to never be fainthearted because of helping those carrying burdens [of four kinds, that of the parts of personality (skandhabhāra), vices (kleśabhāra), promises (pratijñābhāra) or vigour (vīryabhāra) ]; 
the imperishable determination because of constant alertness [to maturing living beings and the qualities of a Buddha (sattvabuddhadharmaparipākāya) ];

rang bzhin mi zad pa bstan pa’i phyir de ci’i phyir zhe na zhes bya ba la sogs pa gsungs so. (cf. ṭ. fol. 53a6: mi zad pa gang yin pa).ṭ. here (fol. 53a6-54b2) quotes a long passage on the fifteen kinds of adhyāshaya from the ādhyāshayapaṭala in the Bodhisattvabhūmi (p. 3134-31520) which the author of ṭ in fol. 54b2-3 says bears great similarity to the treatment of the concept in Akṣ:de la sangs rgyas kyi chos rnams la mos pa dang, so sor rtog pa dang, nges par ’byed pa dad pa sngon du ’gro ba dang, chos rnam par ’byed pa sngon du ’gro ba gang yin pa de ni byang chub sems dpa’i lhag pa’i bsam pa zhes bya’o. byang chub sems dpa’i lhag pa’i bsam pa de dag kyang mdor bsdus na bco lngar rig par bya ste: bco lnga gang zhe na? mchog gi bsam pa dang, tshul ’khrims kyi bsam pa dang, pha rol tu phyin pa’i bsam pa dang, de kho na’i don gyi bsam pa dang, mthu’i bsam pa dang, phan pa’i bsam pa dang, bde ba’i bsam pa dang, lhug pa’i bsam pa dang, brtan pa’i bsam pa dang, mi slu ba’i bsam pa dang, ma dag pa’i bsam pa dang, dag pa’i bsam pa dang, shin tu dag pa’i bsam pa dang, tshar bcad pa’i bsam pa dang, lhan cig skyes pa’i bsam pa’o. de la sangs rgyas dang, chos dang, dge ’dun dkon mchog rnams la byang chub sems dpa’i lhag pa’i bsam pa gang yin pa de ni mchog gi bsam pa zhes bya’o. byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blangs pa la lhag pa’i bsam pa gang yin pa de ni tshul khrims kyi bsam pa zhes bya’o. sbyin pa dang, bzod pa dang, brtson ’grus dang, bsam gtan dang, shes rab yang dag par ’grub par bya ba’i lhag pa’i bsam pa gang yin pa de ni pha rol tu phyin pa’i bsam pa zhes bya’o. chos dang gang zag la bdag med pa don dam pa chos kyi de bzhin nyid zab mo la lhag pa’i bsam pa gang yin pa de ni de kho na’i don gyi bsam pa zhes bya’o. sangs rgyas dang byang chub sems dpa’ rnams kyi mngon par shes pa’i mthu bsam gyis mi khyab pa la lhag pa’i bsam pa gang yin pa de ni mthu’i bsam pa zhes bya’o. sems can rnams la dge ba’i sems nye bar sgrub par ’dod pa ni phan pa’i bsam pa zhes bya’o. sems can rnams la zang zing med pa’i sems dang sdug pa’i rnam par smin pa dang ’brel pa med pa’i sems ni lhug pa’i bsam pa zhes bya’o. bla na med pa yang dag par rdzogs pa’i byang chub tu sems gcig tu nges pa ni brtan pa’i bsam pa zhes bya’o. sems can gyi don gyi thabs dang byang chub kyi thabs la phyin ci ma log pa’i shes pa dang ldan pa’i mos pa ni mi slu ba’i bsam pa zhes bya’o. mos pas spyod pa’i sa thams cad la byang chub sems dpa’ rnams kyi lhag pa’i bsam pa gang yin pa de ni ma dag pa’i bsam pa zhes bya’o. bsam pa dag pa’i sa nas bzung ste, spyod pa nges pa’i sa’i bar la byang chub sems dpa’ rnams kyi lhag pa’i bsam pa ni dag pa’i bsam pa zhes bya’o. mthar thug par gyur pa’i sa la byang chub sems dpa’ rnams lhag pa’i bsam pa ni shin tu dag pa’i bsam pa zhes bya’o. de la ma dag pa’i bsam pa gang yin pa de nyid ni tshar bcad pa zhes bya’o; so sor brtag par bya ba yin pa’i phyir ro. dag pa dang shin tu dag pa’i lhag pa’i bsam pa gang yin pa de ni lhan cig skyes pa’i bsam pa zhes bya ste, rang bzhin gyi de’i bdag nyid du gyur pa dang rten la shin tu gnas pa’i phyir ro. byang chub sems dpa’ rnams ni mdor bsdu na lhag pa’i bsam pa dge ba thams cad du rtogs pa bco lnga po ’di dag gis bya ba bcu byed de; bcu gang zhe na? mchog gi bsam pas ni dkon mchog la mchod pa byang chub kyi tshogs thams cad kyi mchog tu gyur pa’i rnam pa thams cad la sbyor bar byed do. tshul khrims kyi bsam pas ni byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blangs pa la srog gi phyir bsams bzhin du nyes par ’byung bar mi byed la, nyes par byung ba na yang myur ba myur bar so sor ’chags par byed do. pha rol tu phyin pa’i bsam pa ni dge ba’i chos rnams bsgom pa rtag tu byed pas bag yod par gnas shing mchog tu bag yod par gnas par byed do. de kho na’i don gyis lhag pa’i bsam pa ni sems can gyi phyir kun nas nyon mongs pa can ma yin pa’i sems kyis ’khor ba na ’khor bar yang byed la, mya ngan las ’das pa’i lhag pa’i bsam pa mi gtong bar yang byed do. mthu’i lhag pa’i bsam pas ni bstan pa la snying thag pa nas dad cing ston par yang byed la, bsgom pa la yang gces par ’dzin te, ’dod pa skyes pas shas cher gnas la, thos pa dang bsam pa tsam gyis chog par mi ’dzin to. phan pa’i bsam pa dang bde ba’i bsam pa dang lhug pa’i bsam pas ni sems can don gyi bya ba rnam pa thams cad la sbyor bar byed do, sbyor ba byas nas yongs su mi skyo’o. brtan pa’i lhag pa’i bsam pas ni brtson ’grus ’bar ba dang, brtson ’grus rgya chen po yang dag par rtsom par gnas te, sbyor ba lhod par mi ’gyur zhing, sbyor ba nyams par mi ’gyur ro. mi slu ba’i lhag pa’i bsam pas ni dge ba’i chos mngon par sgrub pa de dang de dag la mngon par shes pa myur bar ’gyur te, khyad par thob pa dma’ ba dang, chung ngu tsam dang ngan ngon tsam gyis kyang chog par mi ’dzin to. tshar bcad pa’i lhag pa’i bsam pas ni lhan cig skyes pa’i lhag pa’i bsam par ’dren to. lhan cig skyes pa’i lhag pa’i bsam pas ni lha dang mi rnams kyi don dang phan pa dang bde ba’i phyir myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar byed do.tatra shraddhāpūrvo dharmavicayapūrvakash ca buddhadharmeṣu yo ’dhimokṣaḥ pratyavagamo nishcayo bodhisattvasya. so ’dhyāshaya ity ucyate. te punar adhyāshayā bodhisattvasya samāsataḥ paṃcadasha veditavyāḥ. katame paṃcadasha. agryāshayaḥ vratāshayaḥ pāramitāshayaḥ tattvārthāshayaḥ prabhāvāshayaḥ hitāshayaḥ sukhāshayaḥ vinirmuktāshayaḥ dṛḍhāshayaḥ avisaṃvādanāshayaḥ ashuddhāshayaḥ shuddhāshayaḥ sushuddhāshayaḥ nigṛhītāshayaḥ sahajāshayaḥ. tatra yo buddhadharmasaṃgharatneṣu bodhisattvasyāshayaḥ. so ’gryāshaya ity ucyate. bodhisattvashīlasaṃvarasamādāne yaḥ adhyāshayaḥ. ayaṃ vratāshaya ity ucyate. dānashīlakṣāntivīryadhyānaprajnyāsamudāgamāya yaḥ adhyāshayaḥ. ayaṃ pāramitāshaya ity ucyate. dharmapudgalanairātmye paramārthe dharmatathatāyāṃ gaṃbhīrāyāṃ yaḥ adhyāshayaḥ. ayaṃ tattvārthāshaya ity ucyate. buddhabodhisattvānām aciṃtye ’bhijnyāprabhāve sahaje vā prabhāve yaḥ adhyāshayaḥ. ayaṃ prabhāvāshaya ity ucyate. sattveṣu kushalopasaṃhartukāmatā hitāshaya ity ucyate. sattveṣv anugrahopasaṃhartukāmatā sukhāshaya ity ucyate. sattveṣv eva nirāmiṣacittatā iṣṭe ca vipāke niṣpratibaddhacittatā vinirmuktāshaya ity ucyate. anuttarāyāṃ samyaksaṃbodhau yā cittaikantikatā dṛḍhāshaya ity ucyate. sattvārthopāye bodhyupāye aviparītajnyānasahagatādhimuktir avisaṃvādanāshaya ity ucyate. adhimukticaryābhūmau yo ’dhyāshayo bodhisattvānāṃ. so ’shuddhāshaya ity ucyate. shuddhāshayabhūmim upādāya yāvan niyatacaryābhūmer adhyāshayo bodhisattvānāṃ shuddhāshaya ity ucyate. niṣṭhāgamanabhūmāv adhyāshayo bodhisattvānāṃ sushuddhāshaya ity ucyate. tatra yaḥ ashuddhādhyāshayaḥ. sa eva nigṛhīta ity ucyate pratisaṃkhyānakaraṇīyatayā. yaḥ punaḥ shuddhasushuddhāshayaḥ. sa sahajāshaya ity ucyate prakṛtyātmatayā āshrayasusaṃniviṣṭatayā ca. ity ebhir bodhisattvāḥ paṃcadashabhiḥ kalyāṇair adhyāshayaiḥ sarvabhūmigataiḥ samāsato dasha kṛtyāni kurvaṃti. katamāni dasha. agryāshayena ratnapūjaṃ sarvākārāṃ prayojaṃti sarvabodhisaṃbhārāṇām agryabhūtaṃ. vratāshayena bodhisattvashīlasaṃvarasamādāne jīvitahetor api na saṃciṃtyāpattiṃ āpadyaṃte. āpannāsh ca tvaritatvaritaṃ pratideṣayaṃti. pāramitāshayena kushalānāṃ dharmāṇāṃ bhāvanāsātatyakriyayā apramādavihāriṇo bhavaṃti paramāpramādavihāriṇaḥ. tattvārthādhyāshayenāsaṃkliṣṭāsh ca saṃsāre sattvahetoḥ saṃsaranti. avinirmuktanirvāṇādhyāshayāsh ca bhavanti. prabhāvādhyāshayena ghanarasaṃ ca shāsanaprasādaṃ pravedayaṃti. bhāvanāyāṃ ca sārasaṃjnyinaḥ spṛhājātā bahulaṃ viharaṃti. na shrutamātracintāmātrasaṃtuṣṭāḥ. hitāshayena sukhāshayena vinirmuktāshayena ca sarvākārāsu sattvārthakriyāsu prayujaṃte. prayuktāsh ca na parikhidyaṃte. dṛḍhādhyāshayena uttaptavīryā vipulavīryāḥ samāraṃbhā viharaṃti. na shlathaprayogāḥ. na cchidraprayogāḥ. avisaṃvādanādhyāshayena kṣiprābhijnyā bhavaṃti teṣu teṣu kushaladharmābhinirhāreṣu. na cālpamātrakeṇāvaramātrakeṇa hīnena visheṣādhigamena tuṣṭim āpadyaṃte. nigṛhītenādhyāshayena sahajādhyāshayam ākarṣaṃti. sahajena punar adhyāshayena kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate arthāya hitāya sukhāya devamanuṣyāṇāṃ.54b2-3: lhag pa’i bsam pa bco lnga de dag dang mdo ’di las gsungs pa’i lhag pa’i bsam pa dang byang chub sems dpa’i spyod pa ’byung ba dag kyang mthun mthun du sbyar ro. 
Cf. Lv p. 429,14. 
byang chub sems dpa’i bsam pa la ci’i phyir lhag pa’i bsam pa zhes bya snyam nas dri ba’i phyir de ci’i phyir zhe na zhes smos te: gong du bshad pa’i bsam pa bas kyang dmigs pa dang yon tan ’og nas ’byung ba’i tshul lta bur ’phags pa’am, yang na byang chub sems dpa’ rnams kyi bsam pa ni rtag tu bdag dang gzhan gyi don du sems pas na lhag pa’i bsam pa zhes bya ste, des na dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir zhes bya ba la sogs pa gsungs so. dge ba’i rtsa ba thams cad la ji ltar lhag par dmigs pa ni tha na byang chub sems dpa’ gang ci sems pa, de thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur zhes bya bas bshad de, sa dang po la gnas pa’i byang chub sems dpa’ rnams ji tsam du sems kyi g.yo ba dang rtog pa ’byung ba thams cad dge ba’i rtsa ba la lhag par dmigs par byed kyi, mi dge ba la ma yin pas lhag pa’i bsam pa zhes bya’o – "To ask why the bodhisattva’s intention (āshaya) is called determination (adhyāshaya) it is said Why? Because it distinguishes itself (vishiṣṭa) from the above-mentioned intention (āshaya) in the way below described both as for its object (ālambana) and its qualities (guṇa), or, because the intention (āshaya) of the bodhisattvas is always reflection on the good of both oneself and others (nityasvaparārthacintā), it is called determination (adhyāshaya). ..." The meaning of adhi, then, is thus also explained through adhyālambana. 
ṭ numbers the stages mentioned: sa dang po la sogs pa nas gnyis pa la sogs par ’phar zhing de la gnas par bya ba’i phyir sa gong ma’i yon tan thob par sems pa ni ’pho ba’i lhag pa’i bsam pa’o. Cf. Dbh. p. 2027-28: bhūmer bhūmisaṃkramaṇakushalena ca bhūmibhūmivyavasthānakushalena ca... 
byang chub sems dpa’ rnams khams gsum las bye brag tu ’phags par ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o. 
’phags pa nyan thos la ltos nas rang sangs rgyas bye brag tu ’phags pa yin la, byang chub sems dpa’ rnams ni de gnyis ka las bye brag tu ’phags pas na gong dang gong du khyad par du ’phags pa ste, de ltar kun gyi gtso bo’am dam par gyur pas rtse mor lhag pa’i bsam pa’o. Cf. agrādhyāshaya in Bbh. p. 3138, and p. 31312-13, quoted in note supra. 
sa dang po la sbyin pa’i pha rol tu phyin pa yongs su rdzogs nas skad cig ma gcig la ’jig rten gyi khams brgya g.yo bar byed pa la sogs pa nas, sa re re zhing pha rol tu phyin pa re re rdzogs par byas te, yon tan gong nas gong du lhag par gyur pa la bye brag gis chos kun ’dzin pa zhes bya’o. 
byang chub sems dpa’ sa brgyad pa la gnas pa rnams kyi shes rab kyi dbang pos bsam gtan la sogs pa byang chub kyi phyogs kyi chos rnams dang, stobs dang, mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad rnam par smin pa’i tshul gyis gsal bar mngon sum du gyur pas na sangs rgyas kyi chos thams cad la mngon sum pa’i lhag pa’i bsam pa zhes bya’o. 
byang chub sems dpa’i sa gong nas gong du khyad par du thob par byed pa’i rgyu pha rol tu phyin pa dang tshad med pa la sogs pa ni khyad par du ’phags pa’i cha dang mthun pa’i chos rnams te, de dag ’dris par byed pa ni lhag par dmigs pa zhes bya’o – "The causes of the bodhisatva’s advancement from stage to stage are the perfections (pāramitā), the immeasurables (apramāṇa), etc., they are the moments of existence which are distinguished; and to cultivate them (parijaya) is to rest upon them." 
rtsom pa thams cad ni bdag dang gzhan gyi don bya ba’o; nyams ’og tu chud par byed pa ni mthar ’byin pa ste, bdag dang gzhan gyi don mthar ’byin pa la de skad ces bya’o. 
byang chub sems dpa’i sa dang po thob pa’i ’og tu sa de nyid las sa bcu pa’i bar gyi mi mthun pa’i phyogs dang gnyen po la sogs pa sangs rgyas dang byang chub sems dpa’ dag dang dge ba’i bshes gnyen rnams las yongs su tshol zhing ’dri bas mi skyo bar byas pa’i phyir sa yongs su sbyang bar bya ba’i khyad par la nges te, de ltar na ’bad pas yongs su mi skyo bas na, nges par byas pa’i lhag pa’i bsam pa zhes bya’o. 
rgyan dang glu gar la sogs pa dregs pa’i yan lag spangs te, skra dang kha spu bregs pa la sogs pa rab tu byung ba’i cha lugs ’dzin cing brtul zhugs kyi tshogs rdzogs par byed pa ni brtul zhugs thams cad rdzogs par byed pa ste, de lta bu la goms pas cha lugs mdzes pa lhun gyis grub pa la brtul zhugs grub pa’i lhag pa’i bsam pa zhes bya’o. 
bla na med pa’i byang chub sgrub pa la grogs bdag yin te, gzhan gyi grogs byas shing btang du med pa’i phyir go skabs med pa’i lhag pa’i bsam pa’o. 
dmu rgod rnam pa bzhi po yang dag pa’i sgrub pa la ’dug tu mi btub pas gnas la dmu rgod dang, yang dag pa’i lam du ’jug tu mi btub pas ’jug pa la dmu rgod pa dang spyod pa nyams bzhin du dad pas byin pa chud gson par byed pas spyod pa dmu rgod dang byang chub sems dpa’ cang shes rnams kyi nang na lta ba dang spyod pa la sogs pa mi mthun par ’grogs pa dmu rgod dang rta dmu rgod dang ’dra ba’i skyon de dag spangs te dmu rgod ma yin pas na, cang shes pa’i lhag pa’i bsam pa zhes bya ste, rta cang shes bzhin no. ājāneya is also thought of as derived from ā-jnyā-, which gives it the meaning "docile". Cf. Edg. s.v. ājanya, etc. 
bslab pa gsum la gnas te so so’i skye bo’i sa las ’das pas ’phags pa yin la bslab pa gsum gyis dbang po’i sgo bsdams pa la sogs pas sems dul bar gyur pas na dul ba’i sa’i lhag pa’i bsam pa’o. 
skye bo gang dag mthong na ’dod chags la sogs pa nyon mongs pa skye bar ’gyur ba’i skye bo mi srun pa dang ma ’dres la nyon mongs pa nyid dang ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o. 
yan lag gi dam pa mgo yongs su gtong ba la sogs pas ni shin tu bya dka’ ba pha rol tu phyin pa drug po ’di lta bu dag ’phags pa nyan thos la sogs pa gzhan gyi bya dka’ ste, kun gyi spyod pa las lhag pas lhag pa’i bsam pa zhes bshad de, sbyin pa ni dngos su zad de; tshul khrims ni gtsug lag khang nas byung ba la sogs pa chad pa bcad par ’os pa dag gi dpung gnyen byed pa dang; sems can mthu chung ba gdol ba la sogs pas spyo ba la sogs pa’i nyes pa dang du len pa dang; ’jig rten las ’das pa’i ’bras bu nyan thos dang rang sangs rgyas thams cad kyi byang chub lag mthil du ’ong ste, thob zin pa yang bor nas bla na med pa’i byang chub btsal dka’ ba tshol ba dang; ’jig rten gyi bde ba thams cad kyi mchog ni bsam gtan gyi ro yin na, de la ma chags pa dang; sbyin pa dang tshul khrims la sogs pa shes rab kyi pha rol tu phyin pas ma zin na ’khor bar skye ba’i rgyu tsam du zad pas shes rab kyis smad pa’i bya ba yin na dge ba’i rtsa ba de dag la yang mi smod pas na pha rol tu phyin pa de dag bsgrub pa ni bya dka’ ba’i lhag pa’i bsam pa zhes bya’o – "... It is called adhyāshaya since it is superior (adhika) to the practice of all. ..." Cf. Kpv 236: jnyānākunsanatā etc. 
sems can thams cad kyi bya ba ni tshe ’di la bde ba dang tshe phyi ma la phan pa’o. Cf. Msa p. 16625. 
shes rab kyis khams rab tu dbye ba la sogs par rab tu brtags pas na, nga rgyal rnam pa bdun med pa’i lhag pa’i bsam pa’o. The seven kinds of conceit, etc., are enumerated in Mvy 1946-52 
lan re ba ni sbyin pa’i gnas bzang po gdams te, gtong bar byed kyi byang chub sems dpa’ ni lan re ba med pas na, sems can thams cad la ’dra bar sbyin pa’i gnas su sems pa’o. 
sangs rgyas kyi chos zab mo ni kun gyis ’jug par dka’ ba la bya ste stong pa nyid do; de la byang chub sems dpa’ shes rab kyis rab tu rtogs pa’i phyir, mi dngang, mi skrag ces bya ba’i tha tshig go – ".. hard to penetrate since [concerned with] emptiness (shūnyatā), ." 
byin gyi rlabs ni byang chub sems dpa’i shes rab la sogs pa gong nas gong du ’bogs pa la bya ste, des sa nas sar ’gro bar khyad par du ’gro ba’i lhag pa’i bsam pa zhes bya’o – "... going from stage (bhūmi) to stage ..." 
khur ni rnam pa bzhi ste, phung po’i khur dang, nyon mongs pa’i khur dang, dam bcas pa’i khur dang, brtson pa’i khur rnams te; khur dor bar bya ba dang, spang bar bya ba dang, bsgrub par bya ba dang, yongs su rdzogs par bya ba’i phyir go rims bzhin no. de la sdug bsngal yongs su shes pas ni phung po’i khur blangs pa bor te, des phung po med pa’i bde ba thob bo; kun ’byung ba spangs pas ni nyon mongs pa’i khur blangs pa bor te, des rnam par grol ba’i bde ba thob bo; lam bsgoms pas ni dam bcas pa’i khur blangs pa bor te, des rdzogs pa’i byang chub kyi bde ba thob bo; ’gog pa mngon sum du byas pas ni brtson ’grus kyi khur blangs pa bor te, des nye bar zhi ba’i bde ba thob bo; des bas na khur blangs pa sgrol ba zhes bya ste, sgrol ba ni bor ba’i don to. yang na, khur blangs pa ni dam bcas pa la bya ste, bla na med pa’i byang chub bsgrub par dam bcas pa bzhin byed pas na sgrol ba ste, de’i phyir ma zhum pa’i lhag pa’i bsam pa zhes bya’o. 
sems can dang sangs rgyas kyi chos yongs su smin par bya ba’i phyir rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa zhes bya’o.

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yang lhag pa’i bsam pa zhes bya ba ni: ’byung po rnams la des pa’o; sems can rnams la byams pa’o; ’phags pa rnams la phan par sems pa’o; ’phags pa ma yin pa rnams la snying rje ba’o; bla ma rnams la gus pa’o; 
dpung gnyen med pa rnams la dpung gnyen no; skyabs med pa rnams la skyabs so; gling med pa rnams la gling ngo; mgon med pa rnams la mgon no; grogs med pa rnams la grogs so; 
gya gyu can rnams la drang ba’o; dmu rgod rnams la gsal ba’o; g.yon can rnams la g.yo med pa’o; thibs po spyod pa rnams la sgyu med pa’o; 
byas pa mi gzo ba rnams la byas pa gzo ba’o; ’khu ba rnams la byas pa tshor ba’o; gnod pa byed pa rnams la phan ’dogs pa’o; log par gyur pa rnams la bden pa’o; khengs pa rnams la nga rgyal med pa’o; 
legs par byas pa rnams la mi spyo ba’o; gzhan gyi ’khrul pa rnams la mi gleng ba’o; log par zhugs pa rnams la kun tu srung ba’o; thabs kyi dge ba spyod pa thams cad la nyes par mi lta ba’o; sbyin pa’i gnas rnams la rim gro byed pa’o; 
rjes su bstan pa rnams la ’thun par ’dzin pa’o; gdams ngag dang rjes su bstan pa rnams la blo bde ba’o; 
dgon par gnas pa rnams la phu dud du byed pa’o; 
rnyed pa dang, bkur sti dang, tshigs su bcad pa dag don du mi gnyer ba’o; 
lus dang srog la mi lta ba’o; 
lhag pa’i bsam pa dag pas na, tshul ’chos med pa’o; 
ngag bsdams pas na, kha gsag med pa’o; 
bdag gi rnyed pas chog shes pas na, thob kyis ’jal ba med pa’o; 
sems nyon mongs pa can ma yin pas na, las su rung ba’o; 
dge ba’i rtsa ba thams cad bsags pas na, ’khor bar gzhol ba’o; 
sems can thams cad la lta bas na, sdug bsngal thams cad la ci mi snyam pa’o.

api cādhyāśaya ucyate sauratyatā bhūteṣu maitratā sattveṣu hitacittatāryeṣu gauravaṃ guruṣu; 
trāṇatātrāṇeṣu śaraṇatāśaraṇeṣu dvīpatādvīpeṣu parāyaṇatāparāyaṇeṣu sahāyatāsahāyeṣu; 
ṛjutā kuṭileṣu spaṣṭatā khaṭuṅkeṣu aśaṭhatā śaṭheṣu amāyavitā gahanacariteṣu; 
kṛtajñatākṛtajñeṣu kṛtaveditā drohiṣu upakāritānupakāriṣu satyatābhūtagateṣu; 
nirmānatā stabdheṣu aninditā sukṛteṣu anārocanatā paraskhaliteṣu ārakṣaṇatā vipratipanneṣu adoṣadarśanatā sarvopāyakauśalyacaryāsu śuśruṣaṇatā sarvadakṣiṇīyeṣu; 
pradakṣiṇagrahitānuśāsanīṣu; 111,15: sukhabuddhitāvavādānuśāsanīṣu; 
saṃvartanatāraṇyavāseṣu; 
lābhasatkāraślokānarthikatā; 
kāyajīvānapekṣatā; 
akuhanatā śuddhādhyāśayatvāt; 
alapanatā vāksaṃvṛtatvāt; 
anaiṣpeṣikatātmalābhasaṃtuṣṭatvāt; 
karmaṇyatāsaṃkliṣṭacittatvāt; 
saṃsāranimnatā sarvakuśalamūlopacayatvāt; 
sarvaduḥkhādhivāsanatā sarvasattvāvekṣatvāt;

[2. To show that its action is imperishable (kāryākṣayatādeśanārtham), and how it is imperishable (yathākṣayatā):] 
Further, determination is said to be kindness to [non-human] beings, friendliness to living beings, thoughts for the weal of the noble, care for the not noble, respect for the masters; 
protection for the unprotected, a refuge for those without refuge, an island for the shipwrecked, an ideal for those without ideals, friendship to the friendless; 
straightness to the crooked, correctness to the unruly, absence of fraud to the fraudulent, absence of trickery to the dissemblers; 
gratitude to the ungrateful, thankfulness to the harmful, help to the unhelpful, truth to the mistaken; 
humility to the stubborn, no reproach to the virtuous, not proclaiming the mistakes of others, protection to those who behave wrongly, not seeing faults in any practice of ability in skilful means, homage to all worthy of offerings; 
adequate obedience to admonitions; happiness in mind at instructions and admonitions; 
respecting hermits; 
no desire for gain, honour and fame; 
no regard for one’s own body or life [in seeking true religion and doing the good for living beings]; 
no hypocrisy because of pure determination; 
no boasting because of restraint in speech; 
no threats [and thus using force (balāt) ] because of contentment with what one has; 
responsiveness [being freed from grasping for bad places, staying concentrated] because of no impurity of thought; 
inclination towards existence because of accumulation of all roots of the good; 
enduring any suffering [giving up thought-constructions (vikalpa) concerned with hard and easy] because of concern for all beings;

las mi zad pa bstan pa’i phyir yang lhag pa’i bsam pa zhes bya ba ni zhes bya ba la sogs pa gsungs so; (cf. fol. 53a6: ji ltar mi zad pa). 
’byung po ni mi ma yin pa ste, de dag la gnod pa mi byed pas ni des pa zhes bya’o. sems can rnams ni ’gro ba drug gis bsdus pa’i sems can thams cad la bya ste, de dag kun la bu gcig po bzhin du byams pa’o. ’phags pa ni gang zag chen po brgyad la sogs pa ste, de dag bdag gi dge ba’i bshes gnyen du gyur par shes nas de dag la chos gos dang bsod snyoms dang snyun gyi rkyen sman gyi yo byad la sogs pas phan par byed do. ’phags pa ma yin pa ni so so’i skye bo ste, de dag la las dang nyon mongs pa’i dbang du gyur ces snying rje ba’o. bla ma ni mkhan po dang slob dpon la sogs pa ste, de dag la lus kyis phyag ’tshal ba la sogs pa byed pas na gus pa’o. 
dpung gnyen med pa ni skye ba dang rga ba la sogs pa’i sdug bsngal gyis nyen pa ste, de dag skye ba la sogs pa’i sdug bsngal las sgrol bar byed pas na dpung gnyen no; skyabs med pa ni lhag mthong dang bral ba ste, de dag la lhag mthong ston par byed pas skyabs so; gling med pa ni chu bo chen po bzhis bdas pa ste, de dag chu bo bzhi las rlon par byed pas na gling ngo; mgon med pa ni zhi gnas dang bral ba ste, de dag la zhi gnas ston pas na mgon no; grogs med pa ni tshe ’di dang phyi ma’i zhing blas dang bsod nams la sogs pa grogs med pa ste, de dag tshe ’di dang phyi ma’i don du gyur pa’i grogs ci rigs par byed pas na grogs so. 
gya gyu can ni bsam pa mi drang ba’o; dmu rgod ni smra ba’i don gsal bar mi ston pa’o; g.yon can ni bdag gi nyes pa bcab pa’i thabs bzung ste, gtam rlung la bskur ba’o; thibs po spyod pa ni gzhan la slu ba’i phyir bdag nyid gzhan du gnas la gzhan du ston pa’o. 
byas pa mi gzo ba ni phan btags pa mi dran pa’o; ’khu ba ni byang chub sems dpa’ la rku thabs kyis rgol ba ste, de dag la ’dis bdag la phan btags so snyam du byas pa tshor ba’o; gnod pa byed pa ni tshe phyi ma’i don gyi bgegs byed pa’o; log par gyur pa ni lam log par zhugs pa ste, de dag yang dag pa’i lam la ’god pas bden pa’o.Not in ṭ. 
legs par byas pa ni dge ba byas pa’o; gzhan gyi ’khrul pa ni pha rol gyi nyes pa byas pa’o; log par zhugs pa ni mi dge ba la ’jug pa ste, de dag mi dge ba las slar bzlog pas na kun srung ba’o; thabs kyi dge ba spyod pa ni rjes su yi rang ba dang bsngo ba la mkhas pa la sogs pa’i sgo nas dge ba spyod pa ste, de dag la nyes par mi lta ba’o; sbyin pa’i gnas ni gang zag yon tan can te, de dag la rnyed pa dang bkur stis rim gro byed pa’o. 
rjes su bstan pas ni ’di gyis shig, ’di ni ma byed cig ces ston pa ste, ji skad bstan pa bzhin du byed pas na mthun par ’dzin pa’o; gdams ngag gis gang zag pha rol po’i bsam pa dang bag la nyal la sogs pa rtogs par bya ste, de dag gi gnyen por mi sdug pa’am byams pa la sogs pa bsgom pa la sbyor ba’o, rjes su bstan pa ni ’jig rten las ’das pa’i lam bstan pa ste, ji skad bstan pa bzhin bsgrubs pas na bka’ blo bde ba’o. The text has blo bde ba, while ṭ has bka’ blo bde ba, equivalent to suvacas, etc. 
dgon par gnas pa la rtag tu byed pa dang gus par byed pa’i phyir phu dud byed pa’o. Cf. Sukh index s. v. phu dud bgyi bar ’tshal ba – saṃvartukāma, and Sukh p. 1512. ST reads gus par byed pa, while T1 p. 189a7 º÷¶b™≈ṃŚ≠◊¶ÊṃΩ™k, º÷ le or yao may be a rendering of saṃvartana in the meaning "stay (gladly with)". 
chos gos la sogs pa rnyed pa dang, phyag ’tshal ba la sogs pa bkur sti dang, bstod pa’i tshigs su bcad pa dag la ma chags pas na don du mi gnyer ba’o. 
dam pa’i chos btsal ba dang sems can gyi don bya ba’i phyir lus dang srog la mi lta’o. 
lhag pa’i bsam pa dag pas na nyon mongs pa can gyi sems kyis yon tan yod par yid ches par bya ba’i phyir spyod lam sgyur ba’i tshul ’chos pa med pa’o. 
ngag bsdams pas na nyon mongs pa can gyi sems kyis bdag gi yon tan gleng ba’am bstan pa’i tshul gyis tshig gi lam ’jam po kun tu spyod pa’i kha gsag med pa’o. 
nan gyis slong ba ni thob kyis ’jal ba’o. 
sems nyon mongs pa can ma yin pa ni gnas ngan len dang bral te rtse gcig tu gnas su btub pas na las su rung ba’o. 
ye shes kyi mthus ’khor ba la rgyab kyis phyogs par byas kyang ’khor bar skye ba’i bsod nams kyi dge ba’i rtsa ba thams cad bsags pas na, ’khor bar gzhol ba’o. 
sems can thams cad kyi don bya bar khas blangs pas na sems can gyi don byed pa’i tshe phyi nang gi sdug bsngal thams cad la ji mi snyam ste; ṭ then quotes a verse on the subject, de bas na: dka’ ’am sla ’am snyam pa yi / rnam par rtog pa spangs nas ni / ’gro ba ’di dag nyam thag ces / khyod bdag nyid kyi zhal gyis bzhes / zhes gsungs pa lta bu’o. No source is given.

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de’i phyir na skyes bu dam pa de dag gi lhag pa’i bsam pa thams cad mi zad pa yin te; bsod nams thams cad kyis nye bar brtan pa dang, sems can thams cad nye bar ’tsho ba dang, ye shes mi zad pa yang dag par bsgrubs pa’i phyir ’khor ba’i nyon mongs pa thams cad kyis zad par mi nus so.

tasmāt sarve teṣāṃ satpuruṣānām adhyāśayā akṣayāḥ, na sarvaiḥ saṃsārasya kleśair api śakyaṃ kṣapayituṃ sarvapuṇyopastabdhatvāt sarvasattvopajīvatvād akṣayajñānasamudāgamatvāt

[3. To show that its cause is imperishable (hetvakṣayatādeśanārtham), and that by which it is imperishable (yair akṣayatā):] Thus the determinations of those good men are all imperishable; all vices of existence cannot make them perish since they are supported by all merit; since they are the nourishment of all beings; since by them one attains imperishable knowledge [or, omniscience (sarvajñajñāna) ];

rgyu mi zad pa bstan pa’i phyir de’i phyir na skyes bu dam pa de dag gi lhag pa’i bsam pa thams cad mi zad pa yin te zhes bya ba la sogs pa gsungs so; (cf. fol. 53a6: gang dag gis mi zad pa).

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

ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayo ’dhyāśayaḥ.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable determination.

sbyin pa dang tshul khrims la sogs pa bsod nams so bgrang ngo cog thams cad kyi nye bar brtan te, brtas shing smin par byas pa dang sems can mtha’ yas thams cad nye bar ’tsho ba ste, gsos su gyur pa dang, lhag pa’i bsam pa ’dis thams cad mkhyen pa’i ye shes mi zad pa yang dag par bsgrubs pa rgyu rnam pa ’di gsum gyi phyir ’khor ba’i nyon mongs pa thams cad kyi zad par mi nus zhes gsungs so.lhag pa’i bsam pa mi zad pa bshad zin to.

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V. Svaparārthakriyā

V. Bringing About What is Beneficial to Oneself and Others

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5th akṣaya: Dāna

5th Imperishable: Generosity.

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de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so:- rigs kyi bu, byang chub sems dpa’ rnams kyi mi zad pa gzhan la la yod dam?

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: asti kācid anyā, kulaputra, bodhisattvānām akṣayatā?

Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akṣayamati: – Is there, son of good family, any other imperishability of the bodhisattvas?

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blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, yod do; byang chub sems dpa’ rnams kyi sbyin pa yang mi zad pa ste. de ci’i phyir zhe na? tshad med pa’i phyir ro. btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi sbyin pa yongs su spyad pa yang tshad med pa ste;

akṣayamatir āha: asti, bhadanta śāradvatīputra, bodhisattvānāṃ dānam apy akṣayam. tat kasya hetor? apramāṇatvāt. apramāṇo hi, bhadanta śāradvatīputra, bodhisattvānām dānaparibhogaḥ.

Akṣayamati said: – There is, reverend Śāradvatīputra. The generosity of the bodhisattvas is also imperishable. Why? It is immeasurable. Reverend Śāradvatīputra, the bodhisattvas’ enjoyment of generosity is immeasurable.

chos la gnas pa’i byang chub sems dpa’ ni drug ste: phan pa’i chos thams cad byed pa dang, chos bzhin byed pa dang, chos kyi rjes su srung bar byed pa dang, chos la brtson pa dang, chos las mi g.yo ba dang, chos las mi nyams pa ste, de dag bstan pa’i phyir de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, byang chub sems dpa’ rnams kyi mi zad pa gzhan la la yod dam zhes bya ba la sogs pa pha rol tu phyin pa drug rgyas par gsungs so. pha rol tu phyin pa drug gis bdag dang gzhan gyi don byed pa phun sum tshogs pa bstan te: sbyin pa dang, tshul khrims dang, bzod pa gsum gyis ni gzhan gyi don phun sum tshogs pa bstan te; bsam gtan dang shes rab gnyis kyis ni bdag gi don phun sum tshogs pa bstan; brtson ’grus ni gnyi gar ’gro bar bstan to. de dag mi zad pa yang byang chub tu sems bskyed pa dang, bsam pa dang, sbyor ba dang, lhag pa’i bsam pa mi zad pa’i rgyu las byung ba’i phyir mi zad par rig par bya’o. yang na byang chub tu sems bskyed pa la sogs pa byang chub sems dpa’i spyod pa ’di dag ni bla na med pa’i byang chub tu bsngos pa dang, sems can thams cad kyi ched du bsgrubs pa dang, chos rnams kyi de bzhin nyid zad mi shes pa rtogs par bya ba’i rgyur bsgrub pa dang, mi gnas pa’i mya ngan las ’das pa zad mi shes pa thob par bya ba’i rgyur bsgrub pa’i phyir, mdo ’di las gsungs pa’i spyod pa de dag mi zad par shes par bya ste, mi zad pa brgyad cu re re la yang rgya cher sbyar bar bya’o. sbyin pa mi zad pa la gnas pa’i byang chub sems dpa’ ni phan pa’i chos thams cad byed pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir byang chub sems dpa’ rnams kyi sbyin pa yang mi zad pa ste zhes bya ba la sogs pa gsungs so."The bodhisattva established in religion (dharmasthita) is of six kinds: 1) the bodhisattva bringing about the beneficial moments of existence (hitadharmakārin), 2) the bodhisattva acting according to religion (yathādharmakārin), 3) the bodhisattva protecting religion (dharmānurakṣaka), 4) the bodhisattva striving for the sake of religion (dharmābhiyukta), 5) the bodhisattva not swerving from religion (dharmācalita), 6) the bodhisattva not forgetting religion (dharmāsaṃpramuṣita). To demonstrate what they are it is said: Then the venerable Sāradvatīputra spoke these words to the bodhisattva Akṣayamati: Is there, son of good family, any other imperishability of the bodhisattvas? and so on to speak extensively of the six perfections (pāramitā).The six perfections (pāramitā) are taught as the achievement of Bringing about what is beneficial to oneself and others (svaparārthakriyā, the title of this section): The three, generosity (dāna), morality (shīla) and tolerance (kṣānti) are achievements for the sake of others; while the two, meditation (dhyāna) and insight (prajnyā) are achievements for the sake of oneself; and vigour (vīrya) goes for both. These are to be known as imperishable (akṣaya) as they arise from the imperishable causes (hetu) of thought of awakening (bodhicittotpāda), intention (āshaya), practice (prayoga) and determination (adhyāshaya). Or, since these practices (caryā) of the bodhisatvas are transformed into incomparable awakening (anuttarabodhipariṇāmita), performed for the sake of all beings, performed as causes for understanding the imperishable suchness (tathatā) of moments of existence, since they are performed as causes for attaining the imperishable extinction not situated anywhere (apratiṣṭhitanirvāṇa), the practices described in this sūtra should be known as imperishable, and the eighty imperishables will each be treated extensively.The bodhisattva established in the imperishability of generosity (dānākṣayatāpratiṣṭhita) is the bodhisattva bringing about the beneficial moments of existence (hitadharmakārin); and that is why it is said: The generosity of the bodhisattvas is also imperishable."ṭ. fol. 58a5: sbyin pa mi zad pa ni rnam pa gsum ste, ’bras bu yongs su bzung ba dang, mi mthun pa’i phyogs dor ba’i rang bzhin rnam par dag pa dang, gnyen po yongs su bzung ba’i rang bzhin rnam par dag pas sbyin pa mi zad par rig par bya’o.

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tshe dang, spobs pa dang, bde ba dang, stobs dang, kha dog nye bar bstan pa’i phyir zas ’dod pa rnams la zas sbyin pa’o; 
nyon mongs pa dang sred pa thams cad bsal ba’i phyir btung ba ’dod pa rnams la btung ba sbyin pa’o; 
bde ba dang ’byor pa’i dngos po thams cad bsdu ba’i phyir bzhon pa ’dod pa rnams la bzhon pa sbyin pa’o; 
ngo tsha shes pa dang, khrel yod pa dang, gser gyi kha dog lta bu’i mdog yongs su sbyang ba’i phyir gos ’dod pa rnams la gos sbyin pa’o; 
de bzhin gshegs pa’i lha’i spyan yongs su gzigs par bya ba’i phyir mar me ’dod pa rnams la mar me sbyin pa’o; 
de bzhin gshegs pa’i lha’i snyan yongs su dag par bya ba’i phyir rol mo ’dod pa rnams la rol mo’i sgra sbyin pa’o; 
tshul khrims dang, thos pa dang, ting nge ’dzin gyi spos kyis byug pa’i phyir spos dang byug pa ’dod pa rnams la spos dang byug pa sbyin pa’o; 
gzungs dang, spobs pa dang, byang chub kyi yan lag gi me tog thob par bya ba’i phyir me tog phreng ’dod pa rnams la me tog phreng sbyin pa’o; 
lus kyi dri yid du ’ong ba thob par bya ba’i phyir phye ma ’dod pa rnams la phye ma sbyin pa’o; 
skyes bu chen po’i mtshan ro bro ba’i mchog yongs su rdzogs par bya ba’i phyir bro thams cad ’dod pa rnams la bro thams cad sbyin pa’o; 
sems can thams cad kyi gnas dang, skyabs dang, mgon dang, dpung gnyen bya ba’i phyir gnas ’dod pa rnams la gnas sbyin pa’o; 
sgrib pa thams cad rab tu spang ba dang, lha dang tshangs pa’i gnas dang, de bzhin gshegs pa’i gzims cha thob par bya ba’i phyir mal cha ’dod pa rnams la mal cha sbyin pa’o; 
stong gsum gyi stong chen po’i sa thams cad kyi byang chub kyi snying po rdo rje’i gdan thob par bya ba’i phyir stan ’dod pa rnams la stan sbyin pa’o; 
byang chub kyi yo byad thams cad yongs su bskang ba’i phyir yo byad ’dod pa rnams la yo byad sbyin pa’o; 
mi rga mi ’chi ba’i bdud rtsi’i bde ba yongs su bskang ba’i phyir na ba dang sman ’dod pa thams cad la sman sbyin pa’o; 
rang dbang dang, rang nyam dang, rang ’byung gi ye shes yongs su bskang ba’i phyir byang chub sems dpa’ rnams kyi bran pho dang bran mo yongs su gtong ba’i sbyin pa’o; 
skyes bu chen po’i mtshan dam pa sum cu rtsa gnyis yongs su bskang ba’i phyir byang chub sems dpa’ rnams kyi gser dang, dngul dang, nor bu dang, mu tig dang, bai dūrya dang, dung dang, man shel dang, byi ru dang, rin po che thams cad yongs su gtong ba’i sbyin pa’o; 
dpe byad bzang po brgyad cu yongs su rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi rgyan sna tshogs sbyin pa’o; 
gtsug tor bltar mi mthong ba thob par bya ba’i phyir byang chub sems dpa’ rnams kyi gtsug gi nor bu dang cod pan sbyin pa’o; 
theg pa chen po yongs su rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi rta dang, bal glang dang, shing rta dang, dpung bu chung dang bzhon pa sbyin pa’o; 
bsam gtan gyi yan lag dang yan lag gi tshogs yongs su rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi skyed mos tshal dang, gzhal med khang dang, dka’ thub kyi nags tshal dang, gtsug lag khang yongs su gtong ba’i sbyin pa’o; 
bla na med pa yang dag par rdzogs pa’i byang chub la dga’ bar mngon par rdzogs par ’tshang rgya bar bya ba’i phyir byang chub sems dpa’ rnams kyi bu pho dang, bu mo dang, chung ma dang sdug pa yongs su gtong ba’i sbyin pa’o; 
dam pa’i chos kyi mdzod dang bang ba yongs su dgang ba’i phyir byang chub sems dpa’ rnams kyi nor dang, ’bru dang, mdzod dang, bang ba yongs su gtong ba’i sbyin pa’o; 
rnam pa thams cad kyi mchog dang ldan pa’i dam pa’i chos kyi rgyal po byang chub kyi snying por ’gro bar bya ba’i phyir byang chub sems dpa’ rnams kyi grong dang, grong khyer dang, grong rdal dang, yul ’khor dang, rgyal po’i pho brang ’khor dang, ’dzam bu’i gling dang, gling bzhi dang, rgyal srid kyi dbang phyug thams cad yongs su gtong ba’i sbyin pa’o; 
chos la dga’ zhing mos pa thob par bya ba’i phyir byang chub sems dpa’ rnams kyi bde ba dang, dga’ ba dang, rtsed mo thams cad gtong ba’i sbyin pa’o;

annam annārthibhyo dadāty āyuṣpratibhānasukhabalavarṇopadarśanāya; 
pānaṃ pānārthibhyo dadāti sarvakleśatṛṣṇāvinodanāya; 
yānaṃ yānārthibhyo dadāti sukhasamṛddhivastusaṃgrahaṇāya; 
vastraṃ vastrārthibhyo dadāti hrīrapatrāpyasuvarṇamayavarṇapariśodhanāya; 
dīpaṃ dīpārthibhyo dadāti tathāgatadivyacakṣuḥparidarśanāya; 
vādyaṃ vādyārthibhyo dadāti tathāgatadivyaśrotrapariśuddhaye; 
gandhopalepanaṃ gandhopalepanārthebhyo dadāti śīlaśrutasamādhigandhopalepanāya; 
mālāṃ mālārthibhyo dadāti dhāraṇīpratibhānabodhyaṅgapuṣpaprāpaṇāya; 
cūrṇaṃ cūrṇārthibhyo dadāti kāyasya manojñagandhaprāpaṇāya; 
sarvarasaṃ sarvarasārthibhyo dadāti rasarasāgratāmahāpuruṣalakṣaṇaparipūraye; 
layanaṃ layanārthibhyo dadāti sarvasattvānāṃ layanaśaraṇaparāyaṇatrāṇakaraṇāya; 
śayanaṃ śayanārthibhyo dadāti sarvāvaraṇaprahāṇadevabrahmavihāratathāgataśayanaprāpaṇāya; 
āsanam āsanārthibhyo dadāti sarvatrisahasramahāsahasrabhūmibodhimaṇḍavajrāsanaprāpaṇāya; 
pariṣkāraṃ pariṣkārārthibhyo dadāti bodhipariṣkāraparipūraye; 
bhaiṣajyaṃ sarvaglānabhaiṣajyārthibhyo dadāty ajarāmaraṇāmṛtasukhaparipūraye; 
dāsīdāsaparityāgo bodhisattvānāṃ dānaṃ svatantrasvabalasvayaṃbhūjñānaparipūraye; 
sarvasuvarṇarajatamaṇimuktāvaiḍūryaśaṅkhaśilāpravāḍaratnaparityāgo bodhisattvānāṃ dānaṃ dvātriṃśanmahāpuruṣalakṣaṇaparipūraye; 
vicitrabhūṣaṇāni bodhisattvānāṃ dānam aśītyanuvyañjanaparipūraye; 
cūḍamaṇimukuṭā bodhisattvānāṃ dānam adṛśyoṣṇīṣaprāpaṇāya; 
aśvahastirathapattivāhanā bodhisattvānāṃ dānaṃ mahāyānaparipūraye; 
udyānavimānatapovanavihāraparityāgo bodhisattvānāṃ dānaṃ dhyānāṅgāṅgasaṃbhāraparipūraye; 
priyaputraduhitṛbhāryāparityāgo bodhisattvānāṃ dānam anuttarasamyaksaṃbodhiprītyabhisaṃbodhanāya; 
dhanadhānyakośakoṣṭāgāraparityāgo bodhisattvānāṃ dānaṃ saddharmakośakoṣṭāgāraparipūraye; 
grāmanagaranigamarāṣṭrarājadhānījambudvīpacaturdvīparājyaiśvaryaparityāgo bodhisattvānāṃ dānaṃ sarvākāravaropetasaddharmarājabodhimaṇḍagamanāya; 
sarvasukharatikriḍāparityāgo bodhisattvānāṃ dānaṃ dharmaratyadhimuktiprāpaṇāya.

[1. Generosity comprising the fruit (phalaparigṛhīta): a. outer gifts (bāhyadāna):] 
He gives food to those desirous of food so as to display [the immeasurable (amita) ] life [of the Tathāgata], eloquence [never interrupted (apratihata) ], pleasure [of concentration and states of meditation (samādhisamāpatti) ], strength [unthinkable (acintya) ] and complexion; 
he gives drink to those desirous of drink to get rid of the thirst of all vices; 
he gives vehicles to those desirous of vehicles to collect all kinds of things bringing happiness and welfare; 
he gives clothes to those desirous of clothes for the sake of modesty and bashfulness, and to purify a golden complexion; 
he gives lamps to those desirous of lamps so as to see with the divine sight of the Tathāgata; 
he gives music to those desirous of music to purify the divine hearing of the Tathāgata; 
he gives perfume and unguents to those desirous of perfume and unguents to be anointed with morality, learning and concentration; 
he gives garlands to those desirous of garlands to obtain the flowers of remembrance, eloquence, and the limbs of awakening; 
he gives aromatic powder to those desirous of aromatic powder to attain a pleasant smell of the body; 
he gives all kinds of taste to those desirous of any [of the six kinds of] taste to bring about the character of the true man which consists in having excellent taste; 
he gives houses to those desirous of houses to make houses, refuges, places to go to and places of protection; 
he gives places of rest to those desirous of places of rest [so they will enjoy the pleasure of sleep] to get rid of all hindrances [by the resting-places of the eight liberations (vimokṣa), or of the three gates of liberation (vimokṣamukha) ] and attain the abodes of the gods [that is, the four states of meditation (dhyāna) ] and that of Brahmā [the four immeasurable qualities (apramāṇa) ], and the Tathāgatas’ place of rest; 
he gives seats to those desirous of seats to attain the adamantine seat, the place of awakening of each of the threefold thousand great thousand worlds; 
he gives necessities of life to those desirous of the necessities of life to complete the necessities for awakening; 
he gives medicine to the sick, those desirous of medicine, to complete the happiness which is the ambrosia of agelessness and deathlessness [that is, extinction (nirvāṇa) ]; 
the bodhisattvas’ gift when letting female and male slaves go is to complete self-originated knowledge which is dependent only on itself, in its own power; 
the bodhisattvas’ gift when giving away all kinds of riches, gold, silver, jewels, pearls, lapis lazuli, conches, crystals and corals is to complete the thirty-two characteristics of a great man; 
the bodhisattvas’ gift when giving away different kinds of ornaments is to complete the eighty marks of beauty; 
head-jewels and diadems are the bodhisattvas’ gift to obtain the invisible crown of the head; 
(p. 31) vehicles, horses, elephants, carts and foot-men are the bodhisattvas’ gift to complete the great way; 
the bodhisattvas’ gift when giving away gardens, palaces, meditation-groves and monasteries is to complete the multitude of limbs of meditation; 
the bodhisattvas’ gift when giving away their dear sons, daughters and wives [namely the highest joy and beauty of the world] is for the sake of waking up to the joy of incomparable complete awakening [which is omniscience]; 
the bodhisattvas’ gift when giving away riches and grain, treasuries and granaries is to fill the treasuries and granaries of true religion; 
the bodhisattvas’ gift when giving away sovereignty over villages, towns, market-towns, royal cities, capitals, over the central continents or the four continents, is to go to the place of awakening of the king of religion, which is in all respects excellent; 
the bodhisattvas’ gift when giving away all pleasure, joy and amusement is to attain joy and confidence in religion.

’bras bu yongs su bzung ba yang phyi dang nang gi sbyin pa’i bye brag gis rnam pa gnyis te, de la phyi’i sbyin pa ni zas ’dod pa rnams la zas sbyin pa nas rtsed mo thams cad gtong ba’i sbyin pa’i bar gyis bstan, nang gi sbyin pa ni rkang pa sbyin pa nas rus pa dang rkang sbyin pa’i bar gyis bstan to. de dag kyang phyi’i rgyal srid yongs su btang ba’i dpes nang gi yon tan gyi rgyal srid phun sum tshogs pa bstan pa’i phyir phyi’i sbyin pa ni bsdus pa’i don nyi shu bzhi’o: 1) longs spyod phun sum tshogs pa dang, 2) yongs su longs spyod pa phun sum tshogs pa dang, 3) yongs su longs spyod pa’i mthu’i bsam pa’i sgo phun sum tshogs pa dang, 4) sems can byams pa dran pas yid bde ba phun sum tshogs pa dang, 5) mdzod dran nas yid bde ba phun sum tshogs pa dang, 6) rol mo phun sum tshogs pa dang, 7) grags pa bstod pa phun sum tshogs pa dang, 8) dri zhim pa rang las byung ba phun sum tshogs pa dang, 9) zas kyi ro phun sum tshogs pa dang, 10) phyogs dang ’khor phun sum tshogs pa dang, 11) mal cha phun sum tshogs pa dang, 12) stan rgya chen po phun sum tshogs pa dang, 13) stan gyi rgyan phun sum tshogs pa dang, 14) stan la reg pa phun sum tshogs pa dang, 15) rang dbang yod pa phun sum tshogs pa dang, 16) skyes bu chen po shes pa phun sum tshogs pa dang, 17) ’khor rgya chen po zil gyis gnon pa phun sum tshogs pa dang, 18) yongs su ’dzin pa chen po phun sum tshogs pa dang, 19) chos phun sum tshogs pa dang, 20) dgon pa bsam pa la mkhas pa phun sum tshogs pa dang, 21) dbang phun sum tshogs pa dang, 22) chung ma phun sum tshogs pa ste, nor dang ’bru dang mdzod dang bang ba yongs su gtong ba dang, grong dang grong khyer la sogs pa gtong ba’i tshig gnyis kyis dbang phun sum tshogs pa bstan, gzhan ni tshig re re dang go rims bzhin sbyar ro. nang gi sbyin pa ni bsdus pa’i don brgyad po: 1) gnas phun sum tshogs pa dang, 2) bgo bshas skye bo bskyang ba phun sum tshogs pa dang, 3) rang rgol ba’i mthu phun sum tshogs pa dang, 4) las kyi mtha’ la rtogs pas bag yod pa phun sum tshogs pa dang, 5) rtsod pa sbyong bas chad pa bcad pa dang 6) phan par bya zhes pa phun sum tshogs pa dang, 7) longs spyod kyi ’bras bus nye bar ’tsho ba phun sum tshogs pa dang, 8) lus phun sum tshogs pa la gnyis te, lus shin tu ’jam pa dang, snying po’i lus su gyur pas bstan te, rkang pa sbyin pa man chad dang go rims bzhin du sbyar ro zhe’o. Cf. Bbh p. 11422ff.Cf. Mvy. 2857-58. 
zas kyis ni bya ba lnga byed de, ’di ltar ltogs nas tshe zad par ’gyur ba dang, bkres pas spobs pa zhan pa dang, bru bas gdungs pa sdug bsngal ba dang, nyam chung bas stobs med pa dang, rid pas kha dog mi mdzes pa la zas byin na tshe dang, spobs pa dang, bde ba dang, stobs dang, kha dog nye bar ston par ’gyur bas byang chub sems dpas kyang de bzhin gshegs pa’i tshe dpag tu med pa dang, spobs pa thogs pa med pa dang, ting nge ’dzin dang snyoms par ’jug pa’i bde ba dang, stobs bsam gyis mi khyab pa dang, sku mdog mdzes pa nye bar bstan par bya ba’i phyir zas ’dod pa rnams la zas sbyin pa’o. 
btung bas ni sems can skom gyis gdungs pa rnams kyis gdung ba’i sred pa sel bar byed pas byang chub sems dpas kyang rang gi nyon mongs pa dang sred pa thams cad bsal bar bya ba’i phyir btung ba ’dod pa rnams la btung ba sbyin pa zhes bya ste, nyon mongs pa ni khong khro la sogs pa la bya’o, sred pa ni yang srid par ’byung bar byed pa dang, dga’ ba’i ’dod chags dang ldan pa dang, de dang de la mngon par dga’ ba ste, khams gsum du sbyor ba’i rgyu’i gtso bo yin pas na nyon mongs pa’i nang nas ming gis bkar te smras so. 
bzhon pas ni ngal ba la sogs pa’i sdug bsngal med par byed pa dang, bgrod pa’i gnas su phyin pa’i ’byor ba gnyis byed pas byang chub sems dpas kyang de bzhin gshegs pa’i snyun thams cad spangs pa’i bde ba dang, ’jig rten ’jig rten las ’das pa’i ’byor ba thams cad thob par bya ba’i phyir khyogs la sogs pa bzhon pa sbyin pa’o. 
gos kyis ni lus kyi yan lag dang dri ma la sogs pa mi sdug pa ’gebs pa dang, gzhan gyi mig sngar sdug par byed pas byang chub sems dpas kyang nyes par spyod pa’i skyon mi mdzes pa dgab pa’i phyir bdag gi dbang du byas te ngo tsha zhes pa dang, gzhan gyi dbang du byas te khrel yod pa’i gos gnyis dang, de bzhin gshegs pa’i sku gser gyi kha dog lta bu’i mdog yongs su sbyangs ba’i phyir gos ’dod pa rnams la gos sbyin pa’o. suvarṇavarṇa is the eleventh mahāpuruṣalakṣaṇa. 
mar mes ni mun pa bsal te, blta bar bya ba’i dngos po thams cad mthong bar byed pas byang chub sems dpas kyang de bzhin gshegs pa’i lha’i spyan stong gsum gyi stong chen po’i ’jig rten gyi khams thams cad na gzugs rags pa dang phra ba dang, nye ba dang ring ba la sogs pa yongs su gzigs par bya ba’i phyir mar me sbyin pa’o. 
rol mo’i sgras ni sems can rnams kyi rna ba’i dbang po sim par byed pas byang chub sems dpas kyang de bzhin gshegs pa’i lha’i snyan stong gsum gyi stong chen po’i ’jig rten gyi khams na sgra chen po dang chung ngu la sogs pa thogs pa med par gsan pa yongs su dag par bya ba’i phyir rol mo’i sgra sbyin pa’o. 
spos ni bdug pa rnams so, byug pa ni tsan dan la sogs pa’i lde gu ste, de dag gis ni dri zhim par byed pas de bzhin gsegs pa’i rgyud la mnga ba’i tshul khrims la sogs pas byug pa’i phyir spos dang byug pa sbyin pa’o. 
me tog phreng ni me tog brgyus pa ste, de ni phan tshun bskyod kyang mi ’brul zhing chud za bar mi ’gyur bas gzungs dang, bshad pa’i don mi brjed pa’i spobs pa dang, byang chub kyi phyogs sum cu rtsa bdun gyi byang chub kyi yan lag gi me tog thob par bya ba’i phyir me tog phreng sbyin pa’o. 
phye ma ni tsan dan dang gur gum la sogs pa’i phye ma ste, de dag gis ni dri zhim par byed pas byang chub sems dpas kyang de bzhin gsegs pa dang byang chub sems dpa’ dag la rang bzhin gyis mnga’ ba’i lus kyi dri yid du ’ong ba thob par bya ba’i phyir phye ma sbyin pa’o. 
ro ni kha ba dang, skyur ba dang, tsha ba dang, bska ba dang, lan tshva’i ro dang, mngar ba ste, ro gzhan dang gzhan de dag gis ni lce’i dbang pos tshor bar byed pas byang chub sems dpas kyang skyes bu chen po’i mtshan ro bro ba’i mchog skyes bu chen po’i mid pa na ro bro ba ’tshor bar byed pa’i rtsa bdun stong gyen du lta ba yod de, tha na til gyi ’bras bu tsam gcig gsol na yang sku thams cad du khyab par ’gyur ba thob par bya ba’i phyir bro thams cad sbyin pa’o. The six kinds of taste mentioned are bitter (tikta), sour (āmbla), pungent (kaṭuka), astringent (kaṣāya), salty (lavaṇa) and sweet (madhura). Mvy 1898-1903, cf. Mahāyāna Mahāparinirvāṇasūtra (a) p. 43. Mahāpuruṣalakṣaṇa no. 21. 
gnas ni khang khyim la sogs pa ste, de dag gis ni bdag gnod byed rnams las skyob par byed pas byang chub sems dpas kyang sems can thams cad kyi gnas la sogs pa’i mthu dang ldan par bya ba’i phyir gnas sbyin pa’o. 
mal cha ni stan la sogs pa ste, de dag gis ni gnyid kyi bde ba la sogs pa myong bar byed pas byang chub sems dpas kyang sgrib pa thams cad spangs pa’i rnam par thar pa brgyad kyi gzims cha dang, ’phags pa’i gnas rnam par thar pa’i sgo gsum dang, lha’i gnas bsam gtan bzhi dang, tshangs pa’i gnas pa tshad med pa bzhi thob par bya ba’i phyir mal cha sbyin pa’o. For the aṣṭau vimokṣāḥ, v. Mvy. 1510-18. 
stong gsum gyi stong chen po’i ’jig rten gyi khams re re na po rdo rje’i gdan re re yod pa kun mnan cing thob par bya ba’i phyir stan sbyin pa’o. 
yo byad ni ming gis smos pa ’di dag la ma gtogs pa kha phyis yan chad tshogs chas rnams la bya ste, de dag gis ni mi brel bar byed pas byang chub sems dpas kyang byang chub kyi yo byad bsod nams dang ye shes kyi tshogs thams cad yongs su bskangs pa’i phyir yo byad sbyin pa’o. 
mi rga ba ni rga ba med pa’o, mi ’chi ba ni ’chi ba med pa ste, rga ba dang ’chi ba med pa nyid bdud rtsi’i bde ba yin te, mya ngan las ’das pa la bya’o. 
bran pho dang bran mo la sogs pa ma bkol te, rang nyams su btang ba dang, de dag ’dod pa la bran pho bran mo dga’ bzhin du btang bas ni de dag rang nyams kyi bde ba thob par ’gyur bas byang chub sems dpas kyang de bzhin gsegs pa la mnga’ ba, jo bo med pa’i rang dbang dang, dpon po med pa’i rang nyam dang, mkhan po dang slob dpon gyis bstan pa’i lung med pas rang nyid mngon par ’tshang rgya ba’i rang ’byung gi ye shes yongs su bskang ba’i phyir bran pho dang bran mo sbyin pa’o. 
 
rigs dang, bsam pa dang, mos pa dang, smon lam dang, brtson ’grus rtsom pa la sogs pa che bas skyes bu’i byed pa che ba’i phyir byang chub sems dpa’ chen po rnams dang sangs rgyas rnams la skyes bu chen po zhes bya ste, de dag skyes bu chen po yin par ’di dag gis mtshon cing mngon par gsal bar byed pa’i phyir skyes bu chen po’i mtshan no; dam pa smos pa ni ’khor los sgyur ba’i rgyal po’i mtshan las khyad par du bstan pa’i phyir yul na gnas pa dang, gsal ba dang, yongs su rdzogs pa’o; de dag kyang phyag dang zhabs ’khor lo’i mtshan dang ldan pa la sogs pa sum cu rtsa gnyis mdo dag las gsungs te, de dag bskang ba’i phyir gser la sogs pa rin po che thams cad sbyin pa’o. skyes bu chen po’i mtshan sum cu rtsa gnyis po de dag rten gyi tshul gyis ’dzin cing gzugs bzang pos mdzes par byed pas dpe byad bzang po ste, de dag kyang sen mo zangs kyi mdog lta bu la sogs pa brgyad cu mdo dag las gsungs pa de dag yongs su rdzogs par bya ba’i phyir gdu bu dang dpung rgyan la sogs pa rgyan sna tshogs sbyin pa’o. 
gtsug gi nor bu dang cod pan ni yan lag gi dam pa mgo bo’i rgyan te, de bzhin gsegs pa’i mtshan dbu’i gtsug tor tshangs pa’i ’jig rten nas kyang bltar mi mthong ba thob par bya ba’i phyir mgo’i rgyan sbyin par byed do. Mahāpuruṣalakṣaṇa no. 32. 
rta la sogs pa bzhon pas ni bgrod par bya ba’i gnas su phyin par byed pas theg pa chen po byang chub sems dpa’i sa bcu ’bras bu dang bcas pa ’dis phyin par byed pa’am, ’dir phyin par bya ba rdzogs par bya ba’i phyir rta dang, ba glang dang, dpung bu chung dang bzhon pa sbyin pa’o. 
bsam gtan bzhi’i dang po la yan lag lnga, gnyis pa la bzhi la sogs pa dang, yan lag de dag gi tshogs dge ba la ’dun pa dang dbang po sdom pa dang, zas kyi tshod rig pa la sogs pa rdzogs par bya ba’i phyir lus dang sems bde bar ’gyur ba’i gnas skyed mos tshal la sogs pa sbyin pa’o. 
gang gi gong na byang chub gzhan med pa ni bla na med pa ste, de’ang yang dag pa phyin ci ma log par rdzogs pa ma lus par chos thams cad mngon par rdzogs par ’tshang rgya bar thugs su chud pa’i thams cad mkhyen pa’i ye shes la bya ste, dga’ ba’o cog gi nang na de ni dga’ ba mchog yin pas de thob par bya ba’i phyir ’jig rten pa’i dga’ zhing sdug pa’i mchog bu pho la sogs pa sbyin pa ste, ’bras bu gang ’dod pa’i phyir dngos po gang sbyin pa ’og ma dag la yang ci rigs su sbyar ro. 
gnas gang du de bzhin gsegs pa’i gsung rab yan lag bcu gnyis rnams gnas shing ’dzin pa’i gnas de ni dam pa’i chos kyi mdzod dang bang ba zhes bya ste, de yang byang chub sems dpa’i shes rab dang dran pa gnyis la bya’o. 
byang chub nyid snying po yin pas na byang chub kyi snying po ste, de yang ji lta bu zhig yin zhe na? ’jig rten dang ’jig rten las ’das pa’i phun sum tshogs pa thams cad dang ldan pas rnam pa thams cad kyi mchog dang ldan pa yin la, de ltar phun sum tshogs pa thams cad dang ldan pas dam pa’i chos kyi rgyal po zhes bya bar tshig rnam par sbyar ro. 
gzung ba dang ’dzin pa’i dri ma dang bral ba’i chos bdag med pa rtogs pa’i chos la dga’ zhing mos pa thob par bya ba’i phyir lus kyi bde ba dang, sems kyi dga’ ba dang, rgyud sim par byed pa’i rtsed mo thams cad sbyin pa’o.

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dam pa’i chos kyi rkang pas byang chub kyi snying por ’gro bar bya ba’i phyir byang chub sems dpa’ rnams kyi rkang pa sbyin pa’o; 
sems can thams cad la dam pa’i chos kyi lag pa sbyin pa’i phyir byang chub sems dpa’ rnams kyi lag mthil sbyin pa’o; 
dbang po ma nyams pa rdzogs par bya ba’i phyir byang chub sems dpa’ rnams kyi rna ba dang sna sbyin pa’o; 
sems can thams cad la sgrib pa med pa’i sangs rgyas kyi spyan dang chos kyi spyan thob par bya ba’i phyir byang chub sems dpa’ rnams kyi mig sbyin pa’o; 
khams gsum thams cad las khyad par du ’phags pa’i mchog thams cad mkhyen pa’i ye shes thob par bya ba’i phyir byang chub sems dpa’ rnams kyi yan lag gi dam pa mgo sbyin pa’o; 
snying po med pa’i lus las snying po blang zhing nye bar ’tsho bar bya ba’i phyir byang chub sems dpa’ rnams kyi sha dang khrag yongs su gtong ba’i sbyin pa’o; 
’jam pa dang snum pa dang gser gyi kha dog lta bu’i mdog yongs su dag par bya ba’i phyir byang chub sems dpa’ rnams kyi pags pa yongs su gtong ba’i sbyin pa’o; 
sangs rgyas kyi sku rdo rje ltar mi shigs shing sra ba dang, sred med kyi bu ltar mkhregs pa thob par bya ba’i phyir byang chub sems dpa’ rnams kyi rus pa dang rkang sbyin pa’o.

caraṇe bodhisattvānāṃ dānaṃ saddharmacaraṇabodhimaṇḍagamanāya; 
karatalo bodhisattvānāṃ dānaṃ sarvasattvasaddharmakaradānāya; 
karṇanāsā bodhisattvānāṃ dānam anupahatendriyasamāptaye; 
nayane bodhisattvānāṃ dānaṃ sarvasattvānāvaraṇabuddhacakṣurdharmacakṣuḥprāpaṇāya; 
uttamāṅgaśiro bodhisattvānāṃ dānaṃ traidhātukaviśiṣṭottamasarvajñajñānaprāpaṇāya; 
māṃsaśonitaparityāgo bodhisattvānāṃ dānam asāraśarīrādattasāropajīvyatāyai; 
chaviparityāgo bodhisattvānāṃ dānaṃ mṛdusnigdhasuvarṇamayavarṇapariśodhanāya; 
asthimajjā bodhisattvānāṃ dānaṃ vajradṛḍhābhedyanārāyāṇakaṭhinabuddhakāyaprāpaṇāya.

[b. Inner gifts (adhyātmadāna):] The feet are the bodhisattvas’ gift so as to go to the place of awakening on the foot of true religion; 
the palm of the hand is the bodhisattvas’ gift so as to give the hand of true religion to all beings; 
the ears and nose are the bodhisattvas’ gift so as to attain unimpaired faculties; 
the eyes are the bodhisattvas’ gift so that he with regard to all beings may attain the unhindered sight of a Buddha, the sight of religion; 
the head, the best part of the body, is the bodhisattvas’ gift so as to attain the highest knowledge, omniscience, distinct from the threefold world; 
the bodhisattvas’ gift when giving away flesh and blood is to nourish a body without strength [namely that of the five parts of the personality (skandha) created by action and vices (karmakleśa) ] so it attains strength [as the absolute body (dharmakāya) ]; 
the bodhisattvas’ gift when giving away the skin is to purify a golden complexion, with the skin soft and shining; 
bones and marrow are the bodhisattvas’ gift so as to attain the body of a Buddha, unbreakable and firm as adamantine, strong as that of Nārāyāṇa.

dam pa’i (65a) chos kyi rkang pa ni ’phags pa’i lam yan lag brgyad las yang dag pa’i lta ba ma gtogs pa lhag ma bdun nam bslab pa gsum las lhag pa’i shes rab kyi bslab pa ma gtogs pa gnyis la bya’o. dam pa’i chos kyi lag pa ni gdul bya sems can la dam pa’i chos bstan te, de bas na sems can rnams la dam pa’i chos bstan pa’i lag pa byin nas khams gsum gyi ’dam las drang bar bya ba’i phyir zhes bya ba’i tha tshig go. dbang po ni dad pa la sogs pa dang mig la sogs pa’o. sangs rgyas kyi spyan ni don dam pa rtogs pa’o, chos kyi spyan ni gsung rab kyi yan lag rnams rtogs pa’o. khams gsum thams cad las khyad par du ’phags pa ni nyan thos dang rang sangs rgyas yin la, de dag gi mchog ni thams cad mkhyen pa’i ye shes zhes bya’o. snying po med pa’i lus ni las dang nyon mongs pas bskyed pa’i phung po lnga la bya’o, snying po med pa’i lus de la brten nas snying po de chos kyi sku blang zhing mya ngan las ’das pa nye bar ’tsho bar bya ba’i phyir srog gnas pa’i rgyu sha dang khrag yongs su gtong zhes sbyar ro. ’jam pa la sogs pa ni pags pa ’jam pa la sogs pa’o. sangs rgyas kyi sku ni nang gi nyon mongs pa dang phyi’i rlung la sogs pas gnod pa byar med pa’i phyir rdo rje ltar mi shigs shing sra ba dang, sred med kyi bu ltar mkhregs pa zhes bya’o.

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btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams la mi ’thun pa’i longs spyod yongs su tshol ba’i sbyin pa med do; 
sems can la gnod pa’i sbyin pa med do; 
nga rgyal skyed cing sbyin pa med do; 
’jigs pa dang, skrag pa dang, ’dzem pas sbyin pa med do; 
’gron du gnyer te yongs su mi gtong ba’i sbyin pa med do; 
ji skad smras pa las chung ba’i sbyin pa med do; 
bzang po yod pa la bzang po ma yin pa’i sbyin pa med do; 
lhag pa’i bsam pa ma yin pas sbyin pa med do; 
g.yo dang sgyus sbyin pa med do; 
bcos pa’i sbyin pa med do; 
las kyi rnam par smin pa dang rgod pas sbyin pa med do; 
log pa’i bsam pas sbyin pa med do; 
gti mug gi bsam pas sbyin pa med do; 
tshol ba’i bsam pas sbyin pa med do; 
phyin ci log gi bsam pas sbyin pa med do; 
ma dad par sbyin pa med do; 
mi dga’ bar sbyin pa med do; 
nye bar gnas pa’i sbyin pa med do; 
ngor bltas te sbyin pa med do; 
sems can tha dad pa’i sbyin pa med do; 
sbyin pa’i gnas ’dam zhing sbyin pa med do; 
sems can thams cad la sbyin pa’i gnas ma yin par brnyas shing sbyin pa med do; 
tshul khrims dang ldan pa dang, tshul khrims ’chal pa la bstod pa dang smad pa’i sbyin pa med do; 
lan la re ba’i sbyin pa med do; 
grags pa dang, sgra dang, tshigs su bcad pa’i phyir sbyin pa med do; 
bdag la bstod pa dang gzhan la smod pa’i sbyin pa med do; 
yongs su gdung bar byed pa’i sbyin pa med do; 
yid la gcags pa’i sbyin pa med do; 
’gyod pa’i sbyin pa med do; 
gnod par sbyin pa med do; 
gzhan gyi re ba la bab pa’i sbyin pa med do; 
smad par sbyin pa med do; 
las kyi rnam par smin pa la re ba’i sbyin pa med do; 
dpags te sbyin pa med do; 
khro ba dang, zhe sdang dang, gti mug dang, gnod sems bskyed pa’i sbyin pa med do; 
slong ba rnams la gnod pa’i sbyin pa med do; 
’phya ba dang co ’dri ba’i sbyin pa med do; 
phyin phyogs su sbyin pa med do; 
bsgyur te sbyin pa med do; 
bsti stang du ma byas pa’i sbyin pa med do; 
bdag gi lag ma dar ba’i sbyin pa med do; 
mi rtag pa’i sbyin pa med do; 
shin tu ma sbyangs pa’i sbyin pa med do; 
gzhan la brnyogs pa’i sbyin pa med do; 
yongs su chad par byas te sbyin pa med do; 
ji ltar bstabs pa las chung ba’i sbyin pa med do; 
spro ba las mi spro bar gyur pa’i sbyin pa med do; 
sems can zhing ma yin, zhes sbyin pa med do; 
chung ngu la brnyas shing sbyin pa med do; 
sbyin pa rgya chen po la bsnyems shing sbyin pa med do; 
log par sgrub pa’i sbyin pa med do; 
skye ba ’dod pa’i sbyin pa med do; 
gzugs dang, longs spyod dang, dbang phyug la mngon par dga’ bas sbyin pa med do; 
brgya byin dang, tshangs pa dang, ’jig rten skyong ba dang, lha thams cad du skye bar smon cing sbyin pa med do; 
nyan thos dang rang sangs rgyas kyi theg par bsngo zhing sbyin pa med do; 
gzhon nu rgyal srid kyi dbang phyug ’dod pas sbyin pa med do; 
tshe gcig tu zad pa’i sbyin pa med do; 
phyin chad chog cing mi dgos pa’i sbyin pa med do; 
thams cad mkhyen pa nyid kyi sems su ma bsngos pa’i sbyin pa med do; 
rung ba ma yin pa’i sbyin pa med do; 
dus la ma bab par sbyin pa med do; 
dug dang mtshon sbyin pa med do; 
sems can la tho ’tshams shing sbyin pa med do. 
byang chub sems dpa’ rnams kyi sbyin pa ni mkhas pas smad pa med do.

punar aparaṃ, bhadanta śāradvatīputra, nāsti bodhisattvānāṃ pratikūlabhogaparyeṣṭidānaṃ; 
nāsti sattvotpīḍanadānaṃ; 
nāsti mānotpādanadānaṃ; 
nāsti bhayatrāsalajjādānaṃ; 
nāsti pravāritāparityāgadānaṃ; 
nāsti yathokta ūnadānaṃ; 
nāsti śubhe saty aśubhadānaṃ; 
nāsty anadhyāśayadānaṃ; 
nāsti śāṭhyamāyādānaṃ; 
nāsti kṛtrimadānaṃ; 
nāsti karmavipākauddhatyadānaṃ; 
nāsti mithyāśayadānaṃ; 
nāsti mohāśayadānaṃ; 
nāsty eṣaṇāśayadānaṃ; 
nāsti viparītāśayadānaṃ; 
nāsty āśraddhyadānaṃ; 
nāsty apriyadānaṃ; 
nāsti pratyupasthitadānaṃ; 
nāsty anurodhadānaṃ; 
nāsti sattvanānātvadānaṃ; 
nāsti dakṣiṇīyaparimārgaṇadānaṃ; 
nāsti sarvasattveṣv adakṣiṇīyāvamanyanādānaṃ; 
nāsti śīlavadutkarṣaṇāduḥśīlapaṃsanādānaṃ; 
nāsti pratikāradānaṃ; 
nāsti kīrtiślokaśabdadānaṃ; 
nāsty ātmotkarṣaparapaṃsanādānaṃ; 
nāsti paridāhadānaṃ; 
nāsti pratisāradānaṃ; 
nāsti kaukṛtyadānaṃ; 
nāsty pīḍādānaṃ; 
 
nāsti nikrandadānaṃ; 
nāsti karmavipākaspṛhādānaṃ; 
nāsty anumitadānaṃ; 
nāsti krodhadveṣamohavyāpādotpādadānaṃ; 
nāsti yācanakeṣūpataptadānaṃ; 
nāsty uccagghanollāpanadānaṃ; 
nāsti parāṅmukhadānaṃ; 
nāsty apaviddhadānaṃ; 
nāsty asatkṛtadānaṃ; 
nāsty asvahastadānaṃ; 
nāsty anityadānaṃ; 
nāsty apraśrabdhadānaṃ; 
nāsti paraluḍitadānaṃ; 
nāsti paricchinnadānaṃ; 
nāsti yathāsamarpita ūnadānaṃ; 
nāsty utsāhe ’nutsāhadānaṃ; 
nāsti sattvo na kṣetram iti dānaṃ; 
nāsty alpāvamanyanādānaṃ; 
nāsty udāragarvitadānaṃ; 
nāsti vipratipattidānaṃ; 
nāsti jātyarthikadānaṃ; 
nāsti rūpabhogaiśvaryābhiratidānaṃ; 
nāsti śakrabrahmalokapālaviśvadevotpattipraṇidhidānaṃ; 
nāsti śrāvakapratyekabuddhayānapariṇāmitadānaṃ; 
nāsti kumārarājyaiśvaryārthikadānaṃ; 
nāsty ekajanmakṣayadānaṃ; 
nāsty alam iti bhūyo vaiyarthyadānaṃ; 
nāsti sarvajñatācittāpariṇāmitadānaṃ; 
nāsty akalpikadānaṃ; 
nāsty akāladānaṃ; 
nāsti viṣaśastradānaṃ; 
nāsti sattvaviheṭanadānam. 
na bodhisattvānāṃ dānaṃ paṇḍitair ninditam.

[2. The pure nature (viśuddhasvabhāva) of generosity in rejecting contrary faults (vipakṣahāṇi):] 
Further, reverend Śāradvatīputra, there is no gift of the bodhisattvas for the sake of seeking perverted pleasure; 
no gift entailing harm to living beings [like killing someone who is ill to save him from suffering, teaching the way to kill living beings, or offerings (yajña) involving the killing of animals]; 
no gift producing conceit; 
no gift accompanied by fear, worries or shame; 
no gift that is not given once it has been offered; 
no gift smaller than promised; 
no gift of bad things when good things are available; 
no gift without determination; 
no gift with falsehood or fraud; 
no artificial gifts; 
no gift for the sake of getting a certain result, for the sake of frivolity; 
no gift with intention leading to bad conduct; 
no gift with deluded intentions [not believing in the action and its maturation (karmavipāka) ]; 
no gift with the intention of seeking a way [out of dangers]; 
no gift with perverted intentions [believing in permanence (nityādyabhiniveśa), etc.]; 
no gift without faith [or attitude of joy]; 
no gift not given with joy; 
no gift to which one is attached; 
no gift because of compliance; 
no gift recognizing a difference between living beings; 
no gift seeking out a special recipient [to get the maximum return in merit]; 
(p. 32) no gift despising any being as unworthy of gifts [as it gives no merit in return]; 
no gift accompanied by praise of the moral and blame of the immoral; 
no gift for the sake of retribution; 
no gift for the sake of renown, fame and praise; 
no gift to exalt oneself and deprecate others; 
no gift with subsequent annoyance; 
no gift with regret; 
no gift with remorse; 
no gift which is irksome [to the welcomed supplicant by not giving it to him at once]; 
no gift with another hope; 
no gift with deprecatory utterances [asserting that the supplicant has benefitted in this or that way]; 
no gift with the hope that a good result for oneself should be entailed; 
no gift measured out; 
no gift producing rage, aversion, delusion or harmfulness; 
no gift troublesome to the one asking [because of giving too much to someone desirous of food or someone who is ill]; 
no gift with mocking and derision; 
no gift with hostility; 
no gift [already] thrown away; 
no gift not treated with respect; 
no gift not from one’s own hands; 
no gift not given always; 
no gift without serenity; 
no gift prompted by others [thinking: “When this person gives, I must also give”]; 
no gift with special limitations; 
no gift less than appointed; 
no gift not in accordance with the original resolution; 
no gift thinking: “That being is no worthy receiver”; 
no gift with contempt for the small; 
no gift with pride because of the magnificent; 
no gift with the wrong purpose [not transformed (pariṇāmita) into incomparable awakening (anuttarabodhi) ]; 
[and thus] no gift wishing [a special kind of] birth; 
no gift for the sake of enjoyment of beauty, pleasure and power [having been born as a human]; 
no gift with the wish of being born as the king of the gods, the highest god, a protector of the world or in the group of all the gods; 
no gift which is transformed into the way of disciples or isolated buddhas; 
no gift wishing to be a crown-prince and to have the power of a king; 
no gift [of] which [the result] disappears in one lifetime; 
no gift [thinking:] “It is enough [with one lifetime], further giving is not needed”; 
no gift not transformed into the thought of omniscience; 
no unsuitable gift [as when giving too much food and drink to ascetics, and giving garlic, onion, meat and wine to those who do not eat these things as they think it is not right (pratikūla), thus defiling them]; 
no gift at the wrong time [as when giving to others without first giving to one’s own retinue]; 
no gift of poison [even wine] or swords; 
no gift [of meat, blood, etc.] that involves the injury of living beings [like the killing of sheep, etc.]. 
[In short], the generosity of the bodhisattvas is not censured by the wise.

mi mthun pa’i phyogs dor ba’i rang bzhin rnam par dag pa yang sbyin pa’i skyon rnam pa bzhi spangs pas rig par bya’o, 1) sbyin par bya ba’i dngos po’i skyon dang, 2) bsam pa’i skyon dang, 3) len pa ’gron du gnyer ba’i skyon dang, 4) len pa la ’bul ba’i skyon no. de dag kyang btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams la mi ’thun pa’i longs spyod yongs su tshol ba’i sbyin pa med do zhes bya ba la sogs pas bstan te, 1) mi mthun pa’i longs spyod dang, sems can la gnod pa’i sbyin pa dang, gzhan yang de dang mthun pa dag ni sbyin par bya ba’i dngos po’i skyon no; 2) nga rgyal bskyed cing sbyin pa la sogs pa ni bsam pa’i skyon no; 3) ’gron du gnyer te yongs su gtong ba la sogs pa ni len pa ’gron du gnyer ba’i skyon no; 4) ji skad smras pa las chung ba’i sbyin pa la sogs pa ni len pa la ’bul ba’i skyon te, mdo’i tshig lhag ma rnams kyang skyon rnam pa ’di bzhi dang mthun mthun du sbyar te, byang chub sems dpa’i sbyin pa la skyon de dag med pas na mi mthun pa’i phyogs dor ba’i rang bzhin rnam par dag pa zhes bya’o. 
de la mi mthun pa’i longs spyod yongs su tshol ba’i sbyin pa ni bab col ba dang chos bzhin ma yin par longs spyod dag bsgrubs nas gzhan dag la sbyin par byed pa ste, de lta bu’i sbyin pa byang chub sems dpa’ rnams la med do zhes bya bar sbyar te, dngos po’i skyon la sogs pa byang chub sems dpa’i sbyin pa la med par ’og ma dag la yang rgya cher sbyar ro. 
sems can la gnod pa’i sbyin pa ni nad kyis gdungs pa la sogs pa nad kyi sdug bsngal las thar par bya ba’i phyir gsod par byed pa’am, srog chags bsad pa’i thabs bslab pa sbyin pa’am, mchod sbyin ngan pa yo lang chen po gang du srog chags mang po bsogs nas gsod par ’gyur ba de lta bu’i mchod sbyin la sogs pa byed cing sbyin pa’o. 
sems khengs pa sngon du byas te, nga rgyal gyi bsam pas gtong ba ni nga rgyal bskyed cing sbyin pa zhes bya’o. 
sems can dgra bos ’jigs pa dang, sems can mdza’ bshes la skrag pa dang, sems can tha mal pa la ’dzem pas sbyin pa byang chub sems dpa’ la med do. 
slang ba po sngar ’gron du gnyer la phyis mi gtong ba’i sbyin pa med do. 
ji skad smras pa dang ji ltar dam bcas pa las bsnyungs te sbyin pa mi byed kyi, mtshungs pa’am, lhag par byed pas ji skad smras pa las chung ba’i sbyin pa med do. 
dngos po bzang po yod la tha dad dang ngan pa sbyin par mi byed do. 
bdag dang gzhan gnyi ga la mi mkho ba’i dngos po gtong ba ni lhag pa’i bsam pa ma yin pas sbyin pa zhes bya’o. 
dngos po dam pa slang ba’i phyir ngan pa gtong ba ni g.yo sgyu’i sbyin pa’o. 
nor bu dang mu tig dang bai ḍū rya la sogs pa ’dra bar bcos pa sbyin pa ni bcos pa’i sbyin pa’o. 
rol mo’i rnam par smin pa la chags shing ’phral du yang rtsed mo’i dga’ bas sems g.yengs bzhin rol mo byed pa rol mo mkhan la gtong ba ni las kyi rnam par smin pa dang rgod pas sbyin pa’o. 
smad ’tshong ma la sogs pa’i yan lag spyad pa’i phyir gtong ba ni log pa’i bsam pas sbyin pa’o. 
las dang rnam par smin pa la yid mi ches pa’i sbyin pa ni gti mug gi bsam pas sbyin pa’o. 
dngos po ’di la ma btang na gdon mi za bas chad pas bcad pa dang bsad pa la sogs pa’i gnod pa myong bar ’gyur ro snyam nas gtong ba ni tshol ba’i bsam pas sbyin pa’o. 
rtag par lta ba la sogs pa la zhen nas gtong ba ni phyin ci log gi bsam pas sbyin pa’o. 
gtong ba la dga’ ba’i bsam pa mngon du ma gyur bzhin du gtong ba ni ma dad par sbyin pa’o. 
dngos po gtong bar mi ’dod bzhin du gtong ba ni mi dga’ bar sbyin pa’o. 
dngos po la chags bzhin du gtong ba ni nye bar gnas pa’i sbyin pa’o. 
gang zag ’di la ma sbyin na pha ma la sogs pa su yang rung ba bdag la mi dga’ bar ’gyur ro snyam nas gtong ba ni ngor bltas nas sbyin pa’o – "Giving away, thinking: If I do not give to this person, my father, mother or some other person will not like me, ..." 
 
 
 
 
’di la ni sbyin, ’di la ni mi sbyin snyam pa’i bsam pas gtong ba ni sems can tha dad pa’i sbyin pa ste bstan pa’o; tshig lhag ma gsum ni bshad pa ste, ’di la sbyin na ’bras bu dang phan yon che bar ’gyur snyam nas de la gtong ba ni sbyin pa’i gnas ’dam zhing sbyin pa yin la, ’di la byin na ’bras bu dang phan yon chung bar ’gyur snyam nas gtong ba ni sbyin pa’i gnas ma yin par brnyas shing sbyin pa ste, bsam pa’i sgo nas sems can tha dad par dbye ba de lta bu yang med la, tshig gis kyang tshul khrims dang ldan pa la tshul khrims dang ldan pa’o zhes bstod pa dang, tshul khrims ’chal pa la tshul khrims ’chal pa’o zhes smad de mtho dman du phye nas sbyin pa med par sbyar ro. ’di la ’di lta bu zhig sbyin na, phyir yang dngos po ’ga’ zhig sbyin par ’gyur ro snyam nas gtong ba ni lan la re ba’i sbyin pa’o. 
 
gang zag ’di ni sbyin pa byed pa gtong phod pa’o zhes grags pa la sogs pa ’dod pa’i phyir gtong ba ni grags pa la sogs pa’i phyir sbyin pa’o; bdag ni gtong phod cing sbyin pa’i bdag po yin gyi, gzhan ni de lta ma yin no zhes smra zhing gtong ba ni bdag la bstod pa dang gzhan la smod pa’i sbyin pa’o. 
 
 
byang chub sems dpa’ ni sbyin pa’i snga rol nyid nas kyang yid dga’ la sbyin pa’i tshe na yang sems dga’ bar byed cing, byin nas kyang ’gyod pa med pa’i phyir yongs su gdung ba dang, yid la gcags pa dang, ’gyod pa’i sbyin pa med par rim bzhin sbyar ro. 
Or apakāradāna etc. slong ba po legs par ’ongs na skyen par mi sbyin pa ni gnod par sbyin pa’o. 
slong ba po’i rigs dang rus la sogs pa’i skyon brjod nas gtong ba ni gzhan gyi re ba la bab pa’i sbyin pa’o – "Giving when proclaiming the faults of the recipient’s family and lineage ...". 
sbyin pa byin nas slong ba rnams la khyod ’di dang ’di ltar phan btags so zhes spyos te gtong ba ni smad par sbyin pa’o. 
sbyin pa’i ’bras bu rnam par smin pa la chags bzhin du gtong ba ni las kyi rnam par smin pa la re ba’i sbyin pa’o. 
’di tsam cig sbyin no zhes gtong ba ni dpags te sbyin pa’o. 
dngos po gang thabs ji lta bur btang na slong ba po’i khro ba la sogs pa skyed pa’i sbyin pa ni khro ba la sogs pa skyed pa’i sbyin pa’o. 
slong ba zas la brkam pa dang nad pa la sogs pa la ha cang bsod pa dang mang du sbyin pa ni slong ba rnams la gnod pa’i sbyin pa’o. 
slong ba po’i lus gzugs dang chas la sogs pa ’phyas btags nas me tog phreng la sogs pa ltar dngos po de dag mgo dang mgrin pa la sogs par btags shing bcings nas gtong ba ni ’phya ba dang co ’dri ba’i sbyin pa’o. 
phyin phyogs su byin pa ni sa la sogs pa ni dngos su zad do. The two next items are not in ṭ. 
 
 
 
ched ’ga’ gtong ched ’ga’ mi gtong ba ni mi rtag pa’i sbyin pa’o. 
sbyin pa la ma goms pas gang gi tshe slong ba po ’ongs pa de dang de’i tshe sbyin pa’i tshul la ma byang bar gtong ba ni shin tu ma sbyangs pa’i sbyin pa’o. 
gang zag de yang gtong bar byed na bdag gis ci’i phyir mi gtong zhes gtong ba ni gzhan la snyogs pa’i sbyin pa’o. 
 
 
bdag nyid tshe’i mchod rten dang bran g.yog la sogs pa’i phyir gtong ba ni yongs su chad par byas te sbyin pa’o; mang du gzas pa las nyung du gtong ba ni ji ltar bstabs pa las chung ba’i sbyin pa’o; btang bar bya ba’i dngos po nges par gtong bar bya bar bsams pa las chags pa’i dbang du gyur bzhin du gtong ba ni spro ba las mi spro bar gyur pa’i sbyin pa’o. 
 
 
bkren zhing phongs pa’i slong ba po yod bzhin du zhing ma yin no snyam nas bkren pa ma yin zhing phongs pa ma yin pa la gtong ba ni sems can zhing ma yin zhes sbyin pa’o; byang chub sems dpa’ ni btang bar bya ba’i dngos po che chung ci bdog pa btang bar bya ba yin pas dngos po chung ngu la brnyas shing sbyin par yang mi byed la, dngos po snying po med par rigs pas rgya chen po la snyems shing sbyin par yang mi byed do. 
 
sbyin pa’i ’bras bu bla na med pa’i byang chub las gzhan du bsngo ba ni log par bsgrub pa’i sbyin pa ste, de yang skye bar ’dod pa’i sbyin pa zhes bya bas bshad de, sbyin pa’i rnam par sbyin pas skye ba gang yang rung bar smin pa la skye bar ’dod pa zhes bya’o. 
 
 
 
gang dag tu skye bar ’dod pa ni gzugs dang longs spyod ces bya ba la sogs pa tshig phyi ma rnams kyis bshad de, de la gzugs bzang po dang, longs spyod chen po dang, dbang phyug chen po la mngon par dga’ bas sbyin pa gtong ba ni mi’i nang du skye bar ’dod pa’o; brgya byin la sogs par skye bar smon cing sbyin pa btang ba ni lha’i nang du skye bar ’dod pa’o; gzhon nu ni rgyal srid kyi dbang phyug ma thob pa’o. 
 
tshe ’di nyi tshe la sbyin pa gtong ba ni tshe gcig tu zad pa’i sbyin pa ste, byang chub sems dpa’ ni tshe gcig sbyin pa btang ba tsam gyis chog par mi ’dzin pas phyin chad chog cing mi dgos pa’i sbyin pa med ces bya bar sbyar te; byang chub sems dpa’ ni rnam par smin pa la mi lta zhing, sems can thams cad la lta bas sbyin pa la sogs pa bsod nams thams cad tshe rabs gcig nas gcig tu khyad par du ’gyur zhing rgyu mthun pa’i ’bras bu ’byung bar bsngo’o. 
longs spyod phun sum tshogs pa la sogs pa’i ched du ni mi bsngo la, de ltar sbyin pa’i tshogs bsags pa yang thams cad mkhyen pa las gzhan du mi bsngo bas thams cad mkhyen pa nyid kyi sems su ma bsngos pa’i sbyin pa med do zhes gsungs so. 
sdom brtson pa rnams la zas dang skom lhag par ’gyur ba’am, sgog btsong dang sha chang mi za zhing mi mthun pa dag la de dag bsres shing ’bags pa gtong ba ni rung ba ma yin pa’i sbyin pa’o. 
rang gi g.yog ’khor la sogs pa ma byin par dang po gzhan dag la gtong ba ni dus la ma bab par sbyin pa’o. 
dug dang mtshon sbyin pa’i nang du chang sbyin pa yang bsdu’o. 
lug la sogs pa bsad de sha khrag la sogs pa ni sems can la tho ’tshams shing sbyin pa’o. 
de ltar mi mthun pa’i phyogs dor ba’i rab tu dbye ba rgya cher bshad nas, mdor bsdus nas bstan pa’i phyir, byang chub sems dpa’ rnams kyi sbyin pa ni mkhas pas smad pa med do zhes gsungs te, sbyin pa gang tshe ’di la bde yang tshe phyi ma la mi phan par ’gyur ba dang, tshe ’di dang phyi ma gnyis ka la mi bde zhing mi phan par ’gyur ba dang, tshe ’di la kha na ma tho ba dang bcas pa dang, tshe phyi ma la kha na ma tho ba dang bcas pa dang, tshe ’di dang phyi ma la kha na ma tho ba dang bcas pa’i sbyin pa ni mkhas pas smad pa zhes bya ste, de lta bu’i sbyin pa byang chub sems dpa’ la med do

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sbyin pa de ni stong pa nyid kyi rnam pas bsgrubs pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni mtshan ma med pas yongs su bsgoms pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni smon pa med pa la rab tu gnas pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni mngon par ’dus ma byas par yongs su bsngos pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni yang dag par zin pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni khams gsum pa dang ma ’dres pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni ’bras bu rgyu ’thun pa rnam par grol ba ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni bdud thams cad shin tu tshar gcod pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni nyon mongs pa thams cad dang ma ’dres pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni khyad par du ’gro ba ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni legs par byas pa nges pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni byang chub kyi lam gyi tshogs bsags pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni yang dag par bsngos pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni byang chub kyi snying po’i rgyan bkod pa rnam par grol ba rgyu ’thun pa’i ’bras bu ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni sems can thams cad kyi ’tsho ba ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni mu med pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni yongs su mi ’bri ba ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni kun tu mi gtogs pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni yongs su ma chad pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni yangs pa ste, de’i phyir mi zad pa’o; 
sbyin pa de ni mi gnas pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni thug pa med pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni kha na ma tho ba med pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni mi skur ba ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni mi thul ba ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni zil gyis mi non pa ste, de’i phyir de mi zad pa’o; 
sbyin pa de ni thams cad mkhyen pa’i ye shes la btang ba ste, de’i phyir de mi zad pa’o.

śūnyatākāraprasādhitaṃ tad dānaṃ tasmāt tad akṣayam; 
ānimittaparibhāvitaṃ tad dānaṃ tasmāt tad akṣayam; 
apraṇidhānapratiṣṭhitaṃ tad dānaṃ tasmāt tad akṣayam; 
anabhisaṃskṛtapariṇāmitaṃ tad dānaṃ tasmāt tad akṣayam; 
samāttaṃ tad dānaṃ tasmāt tad akṣayam; 
traidhātukāsaṃsṛṣṭaṃ tad dānaṃ tasmāt tad akṣayam. 
vimuktiniṣyandaphalaṃ tad dānaṃ tasmāt tad akṣayam; 
sarvamārātyantanigrahaṇaṃ tad dānaṃ tasmāt tad akṣayam; 
sarvakleśāsaṃsṛṣtaṃ tad dānaṃ tasmāt tad akṣayam; 
viśeṣagamanaṃ tad dānaṃ tasmāt tad akṣayam; 
sukṛtaniyataṃ tad dānaṃ tasmāt tad akṣayam; 
bodhimārgasaṃbhāropacayaṃ tad dānaṃ tasmāt tad akṣayam. 
samyakpariṇāmitaṃ tad dānaṃ tasmāt tad akṣayam; 
bodhimaṇḍālaṃkāravimuktiniṣyandaphalaṃ tad dānaṃ tasmāt tad akṣayam; 
sarvasattvopajīvyaṃ tad dānaṃ tasmāt tad akṣayam; 
aparyantaṃ tad dānaṃ tasmāt tad akṣayam; 
aparihāṇiṃ tad dānaṃ tasmāt tad akṣayam; 
aparyāpannaṃ tad dānaṃ tasmāt tad akṣayam; 
aparicchinnaṃ tad dānaṃ tasmāt tad akṣayam; 
vipulaṃ tad dānaṃ tasmāt tad akṣayam; 
aniśritaṃ tad dānaṃ tasmāt tad akṣayam; 
anavasthaṃ tad dānaṃ tasmāt tad akṣayam; 
anavadyaṃ tad dānaṃ tasmāt tad akṣayam; 
anapavāditaṃ tad dānaṃ tasmāt tad akṣayam; 
adāntaṃ tad dānaṃ tasmāt tad akṣayam; 
anabhibhūtaṃ tad dānaṃ tasmāt tad akṣayam; 
sarvajñajñānopanāmitaṃ tad dānaṃ tasmāt tad akṣayam.

[3. Its pure nature (viśuddhasvabhāva) as the adoption of an antidote (pratipakṣaparigraha):] 
[a) Antidote to the worldly (laukikapratipakṣa):] That generosity is accomplished in the form of emptiness, which is why it is imperishable; 
that generosity is pervaded by the absence of distinguishing marks, which is why it is imperishable; 
that generosity is established in the absence of longing for anything, which is why it is imperishable; 
that generosity is transformed into the unconditioned, which is why it is imperishable; 
that generosity is [correctly] undertaken, which is why it is imperishable; 
that generosity is not contaminated by the threefold world, which is why it is imperishable. 
[b) Antidote of unworldly training (lokottaraśikṣāpratipakṣa):] That generosity has liberation as the outcome, which is why it is imperishable; 
that generosity is the absolute subjugation of all the Evil Ones, which is why it is imperishable; 
that generosity is not mixed up with any of the vices [and cannot perish through its contrary, namely meanness and concepts of self and other (mātsaryaparâtmagrahavipakṣa) ], which is why it is imperishable; 
that generosity is going to a different state, which is why it is imperishable; 
that generosity is definitely a good deed, which is why it is imperishable; 
that generosity is accumulation of merit on the way to awakening, which is why it is imperishable. 
[c) Incomparable (anuttara):] That generosity is rightly transformed, which is why it is imperishable; 
that generosity has liberation as the outcome, it is an ornament of the place of awakening, which is why it is (p. 33) imperishable; 
that generosity is nourishing all beings, which is why it is imperishable; 
that generosity is boundless, which is why it is imperishable; 
that generosity is beyond decrease, which is why it is imperishable; 
that generosity is not included in anything [neither the side of existence nor that of extinction (saṃsāranirvāṇapakṣa) ] which is why it is imperishable; 
that generosity is never interrupted [because it is not the case that what has been given in the past is not to be given in the future], which is why it is imperishable; 
that generosity is abundant, which is why it is imperishable; 
that generosity is not dependent [on the fruit (phala) ], which is why it is imperishable; 
that generosity is without any [future] basis, which is why it is imperishable; 
that generosity is faultless, which is why it is imperishable; 
that generosity is blameless, which is why it is imperishable; 
that generosity is never subdued [never getting into the power of its contrary, meanness (mātsaryavipakṣa) ], which is why it is imperishable; 
that generosity is unsurpassed, which is why it is imperishable; 
that generosity is bent on the knowledge of omniscience, which is why it is imperishable.

gnyen po yongs su bzung ba’i rang bzhin rnam par dag pa ni gnyen po rnam pa gsum yongs su bzung bas rig par bya ste: ’jig rten pa’i gnyen po dang, ’jig rten las ’das pa slob pa’i gnyen po dang, bla na med pa’o. de la sbyin pa de ni stong pa nyid kyi rnam pas bsgrubs pa zhes bya ba nas khams gsum pa dang ma ’dres pa ste zhes bya ba’i bar gyis ’jig rten pa’i gnyen po bstan, sbyin pa de ni ’bras bu rgyu mthun pa rnam par grol ba zhes bya ba nas byang chub kyi lam gyi tshogs bsags pa ste zhes bya ba’i bar gyis ’jig rten las ’das pa slob pa’i gnyen po bstan, sbyin pa de ni yang dag par bsngos pa zhes bya ba nas sbyin pa de ni thams cad mkhyen pa’i ye shes la btang ba ste zhes bya ba’i bar gyis bla na med pa bstan to – " ... of three kinds: a) antidote to the worldly (laukikapratipakṣa), b) antidote of unworldly training (lokottarashikṣāpratipakṣa), and c) incomparable (anuttara). ... 
 
 
sbyin pa de ni stong pa nyid kyi rnam pas bsgrubs pa zhes bya ba la sogs pas sbyin pa de dag rnam par thar pa’i sgo gsum gyis bskyed cing de dag dang ma bral bar spyad pas ’jig rten pa’i sbyin pa dngos po dang mtshan mar bzung nas byin pa ltar de dag mi zad de, stong pa nyid la sogs pa ltar na nam yang mi zad ces bya ba’i don to. 
mngon par ’dus ma byas pa ni rgyu dang rkyen gyis ma bskyed pa’i chos yang dag pa’i mtha’ la bya ste, de thob pa’i phyir bsngos pas na mi zad pa’o – "The moment of existence which is not produced by causes and conditions (hetupratyaya), which is the limit of existence (bhūtakoṭi), is the unconditioned". ... 
yang dag par zin pas ni phyin ci ma log par zin pa ste, byang chub sems dpa’i tshul bzhin yid la byed pas zin ces bya ba’i tha tshig go. 
khams gsum pa dang ma ’dres pa ni khams gsum pa de dang de dag gis sred pas bdag gis ma byas pa’o. 
rnam par grol ba zhes bya ba ni rnam par grol ba’i sku la bya bar ’dod de, de sbyin pa la sogs pa’i tshogs kyis ’grub la, de las kyang sbyin pa rgyun mi ’chad par ’byung bas sbyin pa de ni ’bras bu rgyu mthun pa rnam par grol ba ste, de’i phyir de mi zad pa zhes bya’o. 
bsod nams dang ye shes kyi tshogs bsags pa ni bdud rnams tshar gcod par ’gyur bas byang chub sems dpa’i sbyin pa ni bsod nams dang ye shes kyi tshogs su gtogs pas lha’i bu’i bdud la sogs pa tshar gcod cing de dag gis med pa’i byar mi nus pas na sbyin pa de ni bdud thams cad shin tu tshar gcod pa ste, de’i phyir de mi zad pa zhes bya’o. 
ser sna dang bdag dang gzhan du ’dzin pa la sogs pa’i nyon mongs pa thams cad dang lhan cig mi gnas te, mi mthun pa’i phyogs kyis zad par bya bar mi nus pas na mi zad par sbyar ro. 
sa dang po ni sbyin pa’i pha rol tu phyin pa rdzogs pas thob par ’gyur bas na khyad par du ’gro ba zhes bya’o – "Progressing from the first bhūmi after having completed the perfection of generosity ..." 
kha cig gi sbyin pa yin yang dug dang mtshon la sogs pa skyon dang bcas pa lta bu ma yin gyi, byang chub sems dpa’i sbyin pa ni gcig tu kha na ma tho ba med pas na legs par byas pa nges pa’o. 
bla na med pa’i byang chub thob par ’gyur ba’i lam ni bsod nams dang ye shes kyi tshogs yin la sbyin pa nyid bsod nams kyi tshogs su gtogs pas byang chub kyi lam gyi tshogs bsags pa’o. 
gang du bsngo bar bya ba der bsngos pa ni yang dag par bsngos pa’o. 
sbyin pa de ni byang chub snying po rgyan bkod pa rnam par grol ba rgyu mthun pa’i ’bras bu ste zhes bya ba, byang chub kyi snying po ni mngon par sangs rgyas pa’o; de’i rgyan bkod pa ni gang gis byang chub de thob pa’i rgyu de sbyin pa la bya’o; de’i phyir rnam par grol ba ’bras bur gyur pa dang mthun pa’i rgyu yin pas na rnam par grol ba rgyu mthun pa’i ’bras bu zhes bya’o. 
byang chub sems dpa’i sbyin pa ni tshe ’di dang tshe rabs gzhan du sems can thams cad kyi ’tsho ba yin pas de’i phyir de mi zad pa’o. 
byang chub sems dpa’i sbyin pa ni ’di tsam mo zhes tshad gzung bar mi nus pas na mu med pa’o. 
nams kyang zad cing ’bri ba med pas na yongs su mi ’bri ba’o. 
sbyin pa de ’khor ba dang mya ngan las ’das pa’i phyogs su yang ma gyur pas kun tu mi gtogs pa’o. 
’das pa’i dus su sbyin la ma ’ongs pa’i dus su mi sbyin pa med pas yongs su ma chad pa’o. 
phyi dang nang gi dngos po thams cad ’dra bar gtong bas na yangs pa’o. 
sbyin pa’i ’bras bu la ma chags pas na mi gnas pa’o. 
ma ’ongs pa’i ’khor ba’i bar du thug pa med pas na thug pa med pa’o. 
sdig pa mi dge ba’i chos dang ma ’dres pas na kha na ma tho ba med pa’o. 
sus kyang skyon gdags su med pas na ma skur ba’o. 
sbyin pa mi mthun pa’i phyogs ser sna’i dbang du mi ’gyur bas na mi thul ba’o. 
byang chub sems dpa’i sbyin pa ni ’jig rten pa brgya byin dang tshangs pa la sogs pa’i sbyin pa dang, ’jig rten las ’das pa nyan thos dang rang sangs rgyas kyi sbyin pas zil gyis ma non pas na zil gyis mi non pa’o. 
thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngos pas na thams cad mkhyen pa’i ye shes la btang ba ste rnam pa de dag gi phyir mi zad pa yang mthun mthun du sbyar ro. sbyin pa mi zad pa bshad zin to.For the expression cf. Aṣṭa p. 228-10.

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

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ dānam.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable generosity.

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6th akṣaya: Śīla

6th Imperishable: Morality.

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de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi sbyin pa mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi tshul khrims mi zad pa las brtsams te, ji ltar byang chub sems dpa’ rnams kyi tshul khrims mi zad par ’gyur ba, khyod spobs par gyis shig!

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ dānākṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ śīlākṣayatām ārabhya, yathā bodhisattvānāṃ śīlam akṣayaṃ bhavet.

(p. 34) Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ generosity. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ morality, as to how the morality of the bodhisattvas becomes imperishable.

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blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lngas byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no. drug cu rtsa lnga po gang zhe na? ’di lta ste:

akṣayamatir āha: pañcaṣaṣṭyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ. katame pañcaṣaṣṭiḥ? tad yathā:

Akṣayamati said: – In sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable. What are the sixty-five?

tshul khrims mi zad pa la gnas pa’i byang chub sems dpa’ ni chos bzhin byed pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lngas byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no zhes bya ba la sogs pa gsungs so. de la tshul khrims mi zad pa yang rnam pa lnga ste, 1) yang dag par blangs pa’i tshul khrims dang, 2) chos nyid kyi tshul khrims dang, 3) lam gnyis kyi mtshan nyid kyi tshul khrims dang, 4) rnam par thar pa’i sgo gsum gyi mtshan nyid kyi tshul khrims dang, 5) tshul khrims kyi mi mthun pa’i phyogs rnam par dag pas zad pa’i tshul khrims so – "The bodhisattva established in the imperishability of morality (shīlākṣayatāpratiṣṭhita) is the bodhisattva acting according to religion (yathādharmakārin, cf. 5th Imperishable note 1.) ... The imperishability of morality is fivefold: ..."de la rnam pa drug cu rtsa lngas byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no zhes bya bas ni sems can thams cad la mi gnod pa la sogs pa rnam pa drug cu rtsa lnga lta bu’i tshul gyis yongs su dag pas na sems can gzhan dang nyan thos dang rang sangs rgyas kyi tshul khrims ltar rgyun chad par mi ’gyur ba’i phyir mi zad pa bstan to – "... Because it is pure in the way of the sixty-five forms it is not interrupted like the morality of other beings, disciples and isolated buddhas, that is why it is imperishable."

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sems can thams cad la mi gnod pa dang; 
gzhan gyi longs spyod dag la mi rku ba dang; 
gzhan gyi chung ma dag la ma chags pa dang; 
sems can thams cad la mi slu ba dang; 
bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa dang; 
tshig drag po bzod pas, mi brlang ba dang; 
tshig shin tu spong bas, tshig kyal pa mi smra ba dang; 
gzhan bde ba la dga’ bas, brnab sems med pa dang; 
ngan du brjod pa dang, ngan du smra ba’i tshig gi lam bzod pas, gnod sems med pa dang; 
ston pa gzhan gyi bstan pa med pas, yang dag par lta ba dang; 
sems la rnyog pa med pas, sangs rgyas la dad pa dang; 
chos nyid kyi chos dam pa’i phyir, chos la dad pa dang; 
’phags pa’i tshogs thams cad la dga’ bas, dge ’dun la dad pa dang; 
bla ma la gus pas sri zhu che ba dang; 
sangs rgyas dang, chos dang, dge ’dun la yan lag lngas phyag ’tshal bas, lus rab tu ’dud pa dang; 
kha na ma tho ba chung rab la yang ’jigs par lta bas, tshul khrims mi lhod pa dang; 
theg pa gzhan la mi brten pas, tshul khrims ma ral ba dang; 
nyam nga bar skye ba spong bas, tshul khrims ma nyams pa dang; 
skye bo mi srun pa dang nyon mongs pa dang ma ’dres pas, tshul khrims ma ’dres pa dang; 
dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba dang; 
ji ltar ’dod pa bzhin du ’gro bas, ’phags pa’i tshul khrims dang; 
mkhas pas ma smad pas, rab tu bsngags pa’i tshul khrims dang; 
dran pa dang shes bzhin rab tu nye bar gnas pas, rnam pa mchog gi tshul khrims dang; 
thams cad du kha na ma tho ba med pas, ma smad pa’i tshul khrims dang; 
dbang po bsrungs pas, shin tu sbas pa’i tshul khrims dang; 
sangs rgyas kyi chos thams cad la sems pas, rnam par grags pa’i tshul khrims dang; 
rung ba la tshod shes pas, ’dod pa chung ba’i tshul khrims dang; 
chags pa spong bas, chog shes pa’i tshul khrims dang; 
lus dang sems dben pas, rang bzhin gyis dben pa’i tshul khrims dang; 
’du ’dzi rnam par spong bas, dgon pa la gnas pa’i tshul khrims dang; 
gzhan gyi ngor mi lta bas, ’phags pa’i rigs kyis chog shes pa’i tshul khrims dang; 
dge ba’i rtsa ba bdag gi kha na las pas, sbyangs pa’i yon tan dang yo byad bsnyungs pa’i tshul khrims dang; 
lha dang mi mgu bar byed pas, ji ltar smras pa de ltar spyod pa’i tshul khrims dang; 
sems can thams cad kyi dpung gnyen du gyur pas, byams pa’i tshul khrims dang; 
sdug bsngal thams cad bzod pas, snying rje’i tshul khrims dang; 
sems ma zhum pas, dga’ ba’i tshul khrims dang; 
rjes su chags pa dang khong khro ba spangs pas, btang snyoms kyi tshul khrims dang; 
bdag gi sems la nges par sems pas, bdag gi ’khrul pa la rtog pa’i tshul khrims dang; 
gzhan gyi sems srung bas, gzhan gyi ’khrul pa la nyes par mi lta ba’i tshul khrims dang; 
sems can yongs su smin par byed pas, sbyin pa’i tshul khrims dang; 
tshul khrims rab tu bsrungs pas, shin tu bzung ba’i tshul khrims dang; 
sems can thams cad la zhe ’gras pa’i sems med pas, bzod pa’i tshul khrims dang; 
phyir mi ldog pas, brtson ’grus kyi tshul khrims dang; 
bsam gtan gyi yan lag gi tshogs ’phel bar byed pas, bsam gtan gyi tshul khrims dang; 
thos pa’i dge ba’i rtsa bas mi ngoms pa’i phyir, shes rab kyi tshul khrims dang; 
thos pa’i snying po len pa’i phyir, thos pa’i tshul khrims dang; 
byang chub kyi yan lag gi tshogs spel ba’i phyir, dge ba’i bshes gnyen la brten pa’i tshul khrims dang; 
lam nyam nga ba ’dor ba’i phyir, sdig pa’i grogs po yongs su spong ba’i tshul khrims dang; 
mi rtag pa’i ’du shes la rtog pas, lus la mi lta ba’i tshul khrims dang; 
dge ba’i rtsa ba la brtun te byed pas, srog la yid mi rton pa’i tshul khrims dang; 
bsam pa dag pa’i phyir, yid la gcags pa med pa’i tshul khrims dang; 
sbyor ba dag pa’i phyir, bcos ma ma yin pa’i tshul khrims dang; 
lhag pa’i bsam pa dag pa’i phyir, yongs su gdung ba med pa’i tshul khrims dang; 
las legs par byas pa’i phyir, mi dga’ ba med pa’i tshul khrims dang; 
khengs pa med pa’i phyir, nga rgyal med pa’i tshul khrims dang; 
’dod chags dang bral ba’i phyir, mi rgod pa’i tshul khrims dang; 
drang ba’i phyir, mi g.yeng ba’i tshul khrims dang; 
cang shes pa’i phyir, mu cor mi smra ba’i tshul khrims dang; 
mi ’khrugs pa’i phyir, dul ba’i tshul khrims dang; 
nye bar zhi ba’i phyir, zhi ba’i tshul khrims dang; 
ji skad smras pa bzhin byed pas, bka’ blo bde zhing ’thun par ’dzin pa’i tshul khrims dang; 
bsdu ba’i dngos po mi ’dor bas, sems can yongs su smin par byed pa’i tshul khrims dang; 
bdag gi nor chud mi gzon pa’i phyir, dam pa’i chos yongs su srung ba’i tshul khrims dang; 
gzod ma nas shin tu dag pas, bsam pa thams cad yongs su skong ba’i tshul khrims dang; 
de’i tshul khrims su bsngos pas, de bzhin gshegs pa’i tshul khrims la yang dag par gzhol ba’i tshul khrims dang; 
sems can thams cad la sems snyoms par sangs rgyas kyi ting nge ’dzin dang snyoms par ’jug pa’i tshul khrims te; 
btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lnga po de dag gis byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no.

anupataptatā sarvasattveṣu; 
asteyatā parabhogeṣu; 
alubdhatā paradareṣu; 
avisaṃvādanatā sarvasattveṣu; 
apaiśunyatā svaparivārasaṃtuṣṭyā; 
apāruṣyatā dāruṇavadakṣāntyā; 
asaṃbhinnapralāpitā pralāpasuprativiratyā; 
anabhidhyā parasukharatyā; 
avyāpādatā duruktadurāgatavacanapathakṣāntyā; 
samyagdṛṣṭir anyaśāstrupadeśaviratyā; 
buddhasya śraddhā cittasyānāvilāt; 
dharmasya śraddhā dharmatāvaradharmatayā; 
saṃghasya śraddhā sarvāryagaṇaprītyā; 
śuśrūṣā gurugauravāt; 
kāyapraṇāmatā buddhadharmasaṃghapañcamaṇḍalanamaskārāt; 
aśithilaśīlatānumātreṣv anavadyeṣu bhayadarśanāt; 
acchidraśīlatānyayānānāśrayāt; 
akhaṇḍaśīlatā vyasanotpattiprahāṇāt; 
asaṃsṛṣṭaśīlatā durjanakleśāsaṃsṛṣṭyā; 
avyākulaśīlataikāntaśukladharmavṛddhyā; 
āryaśīlatā yatheṣṭagamanāt; 
praśaṃsitaśīlatā paṇḍitair anindāt; 
paramaśīlatā smṛtisaṃprajanyapratyupasthānāt; 
aninditaśīlatā sarvatrānavadyāt; 
suguptaśīlatendriyarakṣaṇāt; 
viśrutaśīlatā sarvabuddhadharmacintayā; 
alpecchaśīlatā kalpikamātṛjñatayā; 
saṃtuṣṭaśīlatā lobhaprahāṇāt; 
prakṛtiviviktaśīlatā kāyacittaviviktāt; 
araṇyavāsaśīlatā saṃsargavivarjanāt; 
āryavaṃsasaṃtuṣṭaśīlatāparānurodhāt; 
dhutaguṇasaṃlekhaśīlatā sarvakuśalamūlātmavaśāt; 
yathāvāditatathācaritaśīlatā devamanuṣyārādhanāt; 
maitrīśīlatā sarvasattvatrāṇāt; 
karuṇāśīlatā sarvaduḥkhakṣāntyā; 
muditāśīlatāsaṃkucitacittāt; 
upekṣaśīlatā pratighānunayaprahāṇāt; 
ātmaskhaliteṣu gaveṣaṇaśīlatā svacittanidhyaptyā; 
paraskhaliteṣv adoṣadarśanatā paracittānurakṣayā; 
dānaśīlatā sattvaparipācanatvena; 
parigṛhītaśīlatā prarakṣitaśīlāt; 
kṣāntiśīlatā sarvasattveṣv apratihatacittāt; 
vīryaśīlatāvinivartanāt; 
dhyānaśīlatā dhyānāṅgasaṃbhāropabṛṃhaṇāt; 
prajñāśīlatā śrutakuśalamūlātṛptyā; 
śrutaśīlatā śrutasaragrahaṇāt; 
kalyāṇamitrāśrayaśīlatā bodhyaṅgasaṃbhāravardhanatayā; 
pāpamitraparivarjanaśīlatā vyasanapathatyāgatayā; 
kāyanirapekṣāśīlatānityasaṃjñāpratyavekṣayā; 
jīvitāpratisaraṇaśīlatā kuśalamūlātaptakāritayā; 
avipratisāraśīlatā śuddhāśayatayā; 
akṛtrimaśīlatā śuddhaprayogatayā; 
niṣparidāhaśīlatā śuddhādhyāśayatayā; 
aparikhedaśīlatā sukṛtakarmatayā; 
nirmāṇaśīlatānunnatatayā; 
anuddhataśīlatā vigatarāgatayā; 
avikṣiptaśīlatā rjukatayā; 
amukharaśīlatājāneyatayā; 
vinītaśīlatākopyatayā; 
śāntaśīlatopaśāntyā; 
suvacaḥpradakṣiṇagrahaśīlatā yathāvāditathākāritayā; 
sattvaparipācanaśīlatā saṃgrahavastvanutsargāt; 
saddharmaparirakṣaśīlatā svadhanāvipraṇāśatayā; 
sarvāśāparipūrakaśīlatādiśuddhyā; 
tathāgataśīlasamavasaraṇaśīlatā tacchīlapariṇāmanāt; 
buddhasamādhisamāpattiśīlatā sarvasattveṣu samacittāt; 
ebhiḥ pañcaṣaṣtyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ.

[1. Morality correctly undertaken (samāttaśīla):] 
1) Not harming any living beings; 
2) not stealing others’ possessions; 
3) no desire for others’ wives; 
4) no lies to any being; 
5) no slander through being content with one’s own circle of followers; 
6) no harsh speech through enduring hard words; 
7) no confused chattering through absence of chattering; 
8) no cupidity through joy in others’ pleasure; 
9) no ill-will through tolerating ways of speech involving accusation and slander; 
10) right view through staying away from the teachings of other teachers; 
11) trust in the Buddha through no impurity of thought; 
12) trust in religion as it is the excellent religion teaching the way things are; 
13) trust in the congregation through joy caused by all groups of saints; 
14) obedience through respect for teachers; 
15) obeisance with the body through honouring the Buddha, his religion and congregation with full prostration; 
16) no lax morality through seeing the smallest imperfection as a danger; 
17) unbroken morality through not relying on any other way; 
18) unimpaired morality through avoiding bad rebirth; 
19) unadulterated morality through not being corrupted by the vices of bad people; 
20) untroubled morality through increase of only the good moments of existence; 
21) morality of the noble through behaving the way one wishes; 
22) morality which is praised through not being faulted by the wise; 
23) morality of the best kind through its close relation to recollection and awareness; 
24) morality which is not derided since it is without imperfections in all respects; 
25) morality which is well guarded through guarding the senses; 
26) morality of wide renown through having all the religious ways of the Buddha in mind; 
27) morality of moderate wishes through knowing due moderation; 
28) morality of being content through rejecting covetousness; 
29) morality which is essentially aloof through having body and mind detached from the world; 
30) morality of staying in the wilderness through shunning crowds of people; 
31) morality content with the family of saints through not being for the sake of compliance with others; 
32) morality in accordance with the qualities of the pure, and with severe austerity, through having all the potentialities of the good in one’s own power; 
33) morality of accordance between words and actions through propitiation of both gods and men; 
34) morality of friendliness through protecting all beings; 
35) morality of compassion through tolerating all suffering; 
36) morality of joy through the absence of despondency; 
37) morality of equanimity through giving up aversion and attachment; 
38) morality of examining one’s own mistakes through introspection concerning one’s own thoughts; 
39) morality of seeing nothing wrong in the mistakes of others through protecting the thoughts of others; 
40) morality of generosity through bringing beings to maturity; 
41) morality which is well adopted through guarding morality; 
42) morality of tolerance through the absence of hostile thoughts towards any being; 
43) morality of vigour through never turning back; 
44) morality of meditation through increasing the accumulation of the limbs of awakening; 
45) morality of insight through never having enough of the potentiality for the good which consists in learning; 
46) morality of learning through grasping the essence of learning; 
47) morality of reliance on a spiritual friend through increasing the accumulation of the limbs of awakening; 
48) morality of avoiding bad friends through rejecting wrong ways; 
49) morality without view to [the safety of] the body through understanding the concept of impermanence; 
50) morality not seeking safety of life through acting with zeal for the roots of good; 
51) morality without regret through pure intention; 
52) morality which is not artificial through pure action; 
53) morality without great desires through pure determination; 
54) indefatigable morality through actions well done; 
55) morality without conceit since it is without arrogance; 
56) morality without frivolity through absence of cupidity; 
57) undistracted morality because of straightness [that is, having thoughts onepointedly (ekāgra) directed towards their objects (ālambana) ]; 
58) morality which is not loquacious through being well trained; 
59) disciplined morality through being undisturbed; 
60) peaceful morality through appeasement [of primary and secondary vices (kleśopakleśa) ]; 
61) morality of adequately grasping gentle speech through acting according to instruction; 
62) morality of bringing living beings to maturity through not giving up the ways of attracting people; 
63) morality of guarding true religion through not wasting [the seven kinds of noble] riches; 
64) morality fulfilling all wishes through being originally pure [not adopted initially because of fear of punishment (rājadaṇḍa) or lack of livelihood, but adopted with pure intention (śuddhāśaya) ]; 
65) morality to attain the morality of the Tathāgata through being transformed into that morality; 
66) morality concerned with the concentrations and states of meditation of the Buddhas through having the same attitude towards all beings; 
in these sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable.

de la yang dag par blangs pa’i tshul khrims kyang rnam pa gsum ste, 1) sdom pa’i tshul khrims dang, 2) sems can don bya ba’i tshul khrims dang, 3) dge ba’i chos sdud pa’i tshul khrims so. sdom pa’i tshul khrims dbang du byas nas sems can thams cad la mi gnod pa zhes bya ba la sogs pa gsungs so. 1) sdom pa’i tshul khrims kyang mdor bsdus na rnam pa bzhis bstan te, nyes par spyod pa’i phyir log pa dang, 2) bdag nyid ’phags pa’i tshul khrims kyi snod du rung ba dang, 3) mi mthun pa’i phyogs spangs pa dang, 4) gnyen po’i phyogs yongs su bzung bas bstan te; 
de la byang chub sems dpa’ ni sems can gyi don du rang gi lus dang srog kyang gtong bar byed na bdag gi don du sems can pha rol po’i srog gcod pa lta ga la byed pas sems can thams cad la mi gnod pa dang – "The bodhisattva gives even his body and life for the good of living beings, so how can he kill another being for his own good? ..." 
rang gi longs spyod kyang gzhan la gtong bar byed na gzhan gyi longs spyod ma byin par lta ga la len pas gzhan gyi longs spyod dag la mi rku ba dang – "He gives even his possessions to others, so how can he take the possessions of others when not given? ..." 
tshe rabs thams cad du tshangs par spyod pa’i phyir bdag gi chung ma yang sems can ’dod pa la yongs su gtong na gzhan gyi chung ma la lta chags par ga la byed pas gzhan gyi chung ma dag la ma chags pa dang – "He even gives his own wife to covetous beings since he is one practising chastity (brahmacarita) in all his lives, so how can he desire others’ wives? ..." 
byang chub sems dpa’ ni ji skad smras pa de bzhin du byed, de bzhin du smra zhing gzhan du sgrub pa ma yin pas sems can thams cad la mi slu ba dang – "The bodhisattva acts according to his word, speaking thus he does not complete things otherwise ..." 
pha rol po’i ’khor bdag gir bya ba’i ched du pha bi la blangs nas tshu bi la snyod pa dang, tshu bi la blangs nas pha bi la snyod par mi byed pa’i phyir bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa dang; 
pha rol pos ngan du smras shing cho rigs la sogs pa’i sgo nas zher ’debs pa’i tshig mi smra ba’i phyir tshig drag po bzod pas, mi brlang ba dang; 
rgyal po’i gtam dang rkun po’i gtam la sogs pa’i tshig don med pa mi smra ste tshig shin tu spong bas, tshig kyal pa mi smra ba dang – "He does not speak meaningless words like talk about kings, talk about thieves and so on ...". 
byang chub sems dpa’ ni pha rol po’i longs spyod kyi bde ba dang ldan par smon cing gzhan bde ba la dga’ bas pha rol po’i longs spyod bdag gir bya bar brnab sems med pa dang; – "The bodhisattva wishes that others should have joy of their pleasure ... he has no cupidity in the way of making the pleasure of others his own." 
’phral du ngan du brjod pa dang, lkog nas ngan du smras pa’i tshig gi lam bzod pas, gnod sems med pa dang; 
mu stegs can la sogs pa ston pa gzhan gyi bstan pa med pas, yang dag par lta ba ste, mi dge ba bcu spangs pa de dag gis ni nyes par spyod pa las phyir ldog pa bstan to. The first ten items refer to the ten good actions (dashakushalāni), the basis of Buddhist morality, e. g. Mvy. 1685-98, and the following three to the three jewels. 
 
 
 
 
ji ltar na ston pa gzhan gyi bstan pa med pa ni sems la rnyog pa med pas, sangs rgyas la dad pa dang zhes bya ba la sogs pas bstan te, ’jig rten na de bzhin gsegs pa bzhugs sam mi bzhugs zhes yid mi ches shing the tshom za ba ni chu rnyog pa dang ’dra bas sems la rnyog pa zhes bya ste, de lta bu’i the tshom med de sems la rnyog pa med pas, sangs rgyas la dad pa zhes bya ste, nor bu chu ’dang bzhin du sems la the tshom gyi rnyog pa med pa’i phyir ston pa gzhan gyis bstan pa la yid ches pa med do; ’dus byas dang ’dus ma byas thams cad kyis brjod du med pa chos nyid kyi chos de ni tshad ma thams cad kyis sun mi phyin cing grub pa yin te, dam pa’i phyir chos la dad pa zhes bya’o; ’phags pa’i tshogs thams cad ni rgyun du zhugs pa la sogs pa’i gang zag brgyad dang mos pas spyod pa’i sa la gnas pa la sogs pa’i byang chub sems dpa’ la bya ste, de dag la dga’ zhing dad pas, dge ’dun la dad pa zhes bya’o; bla ma mkhan po dang slob dpon la sogs pa ste, de dag la lus kyis ’dud pa dang, ngag gis gsod por smra ba ni bla ma la gus pas srid zhu che ba ste, ’di dang dkon mchog gsum la yan lag lngas phyag ’tshal bas, lus rab tu ’dud pa gnyis ni dad par ’gyur ba’i sbyor ba ste, tshig de lngas ni bdag nyid ’phags pa’i tshul khrims kyi snod du rung ba bstan to. 
 
 
 
 
kha na ma tho ba phra rab la yang ’jigs par lta ba ni bslab pa’i gzhi phran tshegs la yang ngan song gi rgyu yin par mthong ste, ’jigs par lta bas tshul khrims mi lhod pa zhes bya ste, ’phags pa dkon mchog sprin gyi mdo las: dug chung ngus kyang skyes bu chen po ’chi bar byed do; de bzhin du sdig pa chung ngus kyang ngan song du ltung la sdig pa chen pos kyang ngan song du ltung ngo zhes gsungs pa bzhin du sgrub pa’i phyir ro – "... In the holy Ratnameghasūtra it is said: Even a little poison may kill a great man (mahāpuruṣa), and in the same way, even small sins (pāpa) make one fall into bad states of existence (durgati), as also great sins make one fall into bad states of existence"; theg pa gzhan la mi brten pa ni theg pa gzhan du sems ma bskyed cing mi bsngos pa ste, rang bzhin ma bor bas na tshul khrims ma ral ba zhes bya’o; tshul khrims ma nyams pa gang gis ngan song gsum la sogs pa’i gnas su skye ba med pas na nyam nga bar skye ba spong bas, tshul khrims ma nyams pa zhes bya’o; tshul khrims nyams par ’gyur ba’i rgyu skye bo mi srun pa la sogs pa dang ma ’dres pas, tshul khrims ma ’dres pa zhes bya’o; ’chal pa’i tshul khrims kyi dri ma dang ma ’dres shing byang chub kyi phyogs la sogs pa dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba zhes bya ste, tshig de lngas mi mthun pa’i phyogs spangs pa bstan to. 
so sor rtog pa’i stobs dang bsgom pa’i stobs la ’dris pas tshul khrims nyams par ’gyur ba’i nyon mongs pa dang mi dge ba’i bshes gnyen gyi dbang du mi ’gro zhing ji ltar ’dod pa bzhin du ’gro bas, ’phags pa’i tshul khrims zhes bya’o. āryashīlatā is uncertain, ST has rang dbang ~ aishvaryashīlatā, "lordly morality", possibly confirmed by T1 p. 190a12 ±o¶€¶b de zi zai. 
 
 
 
mkhas pa ni ’phags pa rnams so; tshul khrims ji ltar blangs pa’i dran pas tshul khrims ma nyams par bsrungs la, nyon mongs pa dang bcas pa’i nyes pa dang nyon mongs pa med pa’i nyes pa la sogs pa shes bzhin gyis rtogs par bya ste, nyes pa byung ngo cog tshul bzhin du ’chos pa ni rnam pa mchog gi tshul khrims zhes bya ste, tshul khrims ji ltar blangs pa bzhin du bsrung ba dang, nyes pa byung ngo cog phyir ’chos pa gnyis kyis tshul khrims yongs su rdzogs pa’i phyir ro; rgyal rigs dang bram ze’i rigs la sogs pa’i ’khor thams cad du kha na ma tho ba med pa ste, gang gi sgo nas kyang skyon gdags su med pas na ma smad pa’i tshul khrims zhes bya’o; mig la sogs pa’i dbang po ’dod chags dang zhe sdang la sogs pa skye bar ’gyur ba’i yul rang dgar mi gtong ste, dbang po bsrungs pas, shin tu sbas pa’i tshul khrims zhes bya’o. 
nyan thos dang rang sangs rgyas dang byang chub sems dpa’i chos sangs rgyas kyi chos thams cad de, de dag gi rgyu dang ’bras bu ma lus pa la sems pas, rnam par grags pa’i tshul khrims de theg pa kun la rnam par grags zhes bya ba’i tha tshig go. 
 
lhung bzed dang chos gos la sogs pas rab tu byung ba la ’os pa ni rung ba ste, de dag mang por rnyed kyang ji tsam dgos pa nyi tshe len te, chog shes pas ’dod pa chung ba’i tshul khrims zhes bya’o; lhung bzed dang chos gos la sogs pa ngan don gyis chog shes shing mang po dang bzang po ma rnyed na yang gdung ba med pa, rnyed na yang zhen pa dang bcas pa med par longs spyod de, de ltar chags pa spong bas, chog shes pa’i tshul khrims zhes bya’o. 
 
 
’du ’dzi nang na mi gnas pa dang, ’dod pa la ’dun pa la sogs pa la mi rtog pa ni sems dben pa ste, de ltar tshul khrims nyams par ’gyur ba’i rgyu dang bral bas rang bzhin gyis dben pa’i tshul khrims zhes bya ste, gong ma gnyis kyang gang zag ’di lta bus bsgrub par nus so zhes ston to; ji ltar lus dben pa ni ’du ’dzi rnam par spong bas, dgon pa la gnas pa’i tshul khrims zhes bya ba bstan to; ji ltar sems dben pa ni gzhan gyi ngor mi lta bas, ’phags pa’i rigs kyis chog shes pa’i tshul khrims zhes bya bas bstan te, gzhan gyi ngo mi chod pa tsam gyi phyir tshul khrims bsrung ba ma yin gyi, rang gi sems snying thag pa nas ’dod pa la ’dun pa la sogs pa las dben par dga’ ste, tshul khrims srung zhes bya ba’i tha tshig go. 
 
dgon pa la gnas pa dang ’phags pa’i rigs kyis tshul khrims de gnyis kyang gang gis bsgrub par par nus she na? dge ba’i rtsa ba bdag gi kha na las pas, sbyangs pa’i yon tan dang yo byad bsnyungs pa’i tshul khrims zhes gsungs te, dge ba’i rtsa ba rnams ni bdag nyid kyis bya ba yin pas sbyangs pa’i yon tan la sogs pa la yang mi gnas su mi rung bar bstan to; dang po slob dpon dang mkhan po la sogs pa la tshul khrims blangs pa bzhin du bsrungs pa ni ji skad smras pa de ltar spyod pa’i tshul khrims zhes bya ba la sogs pa gsungs te, gang ji tsam du sems can rnams la phan pa dang bde ba’i rgyur ’gyur ba byams pa dang snying rje la sogs pa ni sems can gyi don bya ba’i tshul khrims yin na, bla na med pa’i byang chub dang rang gi sangs rgyas kyi chos yongs su smin pa’i rgyur gyur pa rnams ni dge ba’i chos sdud pa’i tshul khrims zhes bya ste, ci rigs par mthun mthun du sbyar ro. 
 
 
 
sems can rnams srid pa dang ngan song las skyob par byed pas na dpung gnyen du gyur pa ste, de lta bu’i rang bzhin gyis byams pa ni byams pa’i tshul khrims yin te, tshul khrims kyi sgra bzhin yin par rgya cher sbyar ba’o; sems can gyi don du phyi’i sdug bsngal grang ba dang tsha ba la sogs pa dang, nang gi sdug bsngal bkres pa dang skom pa la sogs pa thams cad bzod pa ni sdug bsngal thams cad bzod pa zhes bya’o; sems can gyi don la sems spro ba ni sems ma zhum pa zhes bya’o. 
 
bdag gi sems la nges par sems pa ni yan lag lngas bsdus pa’i bag yod pa dang ldan pa yin te, 1) sngon gyi mtha’ dang ldan pa dang, 2) phyi ma’i mtha’ dang ldan pa dang, 3) dbus kyi mtha’ dang ldan pa dang, 4) snga nas bya ba dang 5) lhan cig rjes su spyod pa’o; de la byang chub sems dpa’ 1) ’das pa’i dus la brten nas nyes pa byung ba bcos pa dang, 2) ma ’ongs pa’i dus su nyes pa ’byung bar ’gyur ba ’chos par ’gyur ba dang, 3) da ltar byung ba’i dus su nyes pa byung ba phyir ’chos pa ni dus gsum gyi mtha’ dang ldan pa’i bag yod pa’o; 4) nyes pa ma byung ba’i snga rol nas bdag ji lta ji ltar spyod cing ji lta ji ltar gnas na nyes pa ’byung bar mi ’gyur ba, de lta de ltar spyod cing de lta de ltar gnas kyang ci ma rung snyam du sgrim par byed pa ni snga nas bya ba’i bag yod pa’o; 5) de snga nas bya ba’i bag yod pa de nyid la brten nas ji lta ji ltar spyod cing ji lta ji ltar gnas na nyes pa ’byung bar mi ’gyur ba, de lta de ltar gnas pa, de ni lhan cig rjes su dpyod pa’i bag yod pa de lta bu dag gis nges par sems pa byed do. gzhan gyi sems bsrung ba pha rol po’i ’khrul pa ’di brjod na de dag gdung bar ’gyur ro snyam du sems pa ste, thabs gang yang rung bas pha rol tu chud mi za bar byed pa nyid sems can gyi don bya ba’i tshul khrims yin no. 
 
 
 
 
 
sbyin pa ni bsdu ba’i dngos po dang po ste, des sems can bsdus shing shes rab kyi pha rol tu phyin pa la sogs pa’i nang nas byang chub sems dpa’ sems can ser sna can dag mthong na rigs kyi bu, khyod ci’i phyir sbyin par mi byed ces dris te, de dag yo byad dang mi ldan pa’i phyir ro zhes zer na, nga’i nor ’di dag las ji bder long la sbyin pa byin te, bdag kyang bde bar gyis shig, gzhan yang bde bar gyis shig! ces gsungs pa ltar sems can yongs su smin par byed pas, sbyin pa’i tshul khrims so; shin tu bzung ba ni bslab pa’i gzhi shin tu phra ba las kyang ma ’das pa’i don to; phyir mi ldog pa ni sems can yongs su smin par bya ba dang, rang gi sangs rgyas kyi chos yongs su smin par bya bar go cha bgos pa las so; bsam gtan gyi yan lag gi tshogs sngar bshad par zad do; thos pa tshol bas chog mi shes par byed pa nyid thos pa’i dge ba’i rtsa bas mi ngoms pa’o. 
thos pa’i snying po ni dang po dam pa’i chos thos pa las bsam pa dang sgom pa dang sgrib pa spong ba’i rim gyis mthar gnyis su med pa’i ye shes thob pa’o – "The essence of learning is to ponder (cintā) true religion after having heard (shruta) it, then to cultivate (bhāvanā) it and to get rid of the hindrances (āvaraṇahāṇi), thus successively at last attaining knowledge beyond duality (advayajnyāna)." 
 
byang chub kyi yan lag ni sum cu rtsa bdun la sogs pa’i ste, de dag nyid tshogs kyang yin no; de dag spel ba’i thabs ni dge ba’i bshes gnyen la brten pa las ’byung ste, dge ba dang skyabs dpag tu med par sbyin par byed pa ni dge ba’i bshes gnyen zhes bya’o. lam nyam nga ba ni lam phyin ci log tu zhugs pa ste, de ’dor ba’i phyir sdig pa’i grogs po yongs su spong ba’i tshul khrims te, gnod pa dpag tu med pa stobs par byed pa ni sdig pa’i grogs po’o. 
 
’dus byas thams cad mi rtag pa yin no snyam pa’i ’du shes la rtog pas rang gi lus la yang mi lta ste, phangs par mi ’dzin zhes bya ba’i tha tshig go. thar pa’i cha dang mthun pa la sogs pa dge ba’i rtsa ba brtun te rings par byed pas, srog la yid mi rton pa’i tshul khrims te, mdo las kyang: sang tsam shi yang sus shes kyi / de ring nyid du brtun te bya / ’chi bdag bde chen de dang ni / bdag tu bshes pa ma yin no / zhes gsungs so. Source of the quotation is not known. 
 
 
bsam pa dag ste, ’khrul pa dang mi dge ba’i chos kyi dri ma med pas yid la gcags pa med pa dang sbyor ba dag ste, lus dang ngag dang yid kyi sgo nas log pa’i sbyor ba byed pa’i phyir, bcos ma ma yin pa dang; lhag pa’i bsam pa dag pa ste, bdag dang gzhan gyi don dang, yon tan khyad par can bsgrub par sems pas yongs su gdung ba med pa zhes bya’o. 
las legs par byas pa ni dge ba byas pa ste, de’i phyir ’chi ba’i dus na yang mi dga’ ba med pa’i tshul khrims zhes bya’o. 
khengs pa ni gang zag yon tan can nye bar ’ongs nas ldang ba dang bsu ba med pa’o. 
’dod chags ni ’dod pa’i khams kyi ’dod chags te, de dang bral bas mi rgod pa’i tshul khrims te, ’dod pa’i yon tan la sems ma g.yengs zhes bya ba’i tha tshig go. 
drang ba ni dmigs pa la sems rtse gcig tu gnas su btub pa ste, de’i phyir zhum pa dang rgod pa’i g.yeng ba med ces bya ba’i tha tshig go. 
cang shes pa ni gdul sla ba’am dul bar gyur pa ste, de’i phyir, mu cor mi smra ste, ma brtags par mi smra zhes bya ba’i tha tshig go. 
yul gyi rlung gi rkyen gyis sems mi ’khrugs pa’i phyir, dul ba ste, sems dang dbang po yul la ma g.yengs zhes bya ba’i tha tshig go. 
nye bar zhi ba ni ’dod chags la sogs pa nyon mongs pa dang nye ba’i nyon mongs pa rnams so. 
ji skad smras pa bzhin byed pa ni mkhan po dang slob dpon la sogs pas gdams ngag rjes su bstan pa la sogs pa ji skad bsgo ba bzhin byed pa’o. Alternatively: "Acting in accordance with one’s word"; cf. supra.Not in ṭ. 
 
’phags pa’i nor bdun ni bdag gi nor te, de dag dang ldan pa’i phyir dam pa’i chos yongs su bsrung ba’i tshul khrims zhes bya’o. saptāryadhana, Mvy 1565-72: shraddhā-, shīla-, hrī-, apatrāpya-, shruta-, tyāga-, and prajnyādhana, cf. CPD s. v. ariyadhana. 
gzod ma nas shin tu dag pa ni dang po tshul khrims yang dag par len pa’i dus na rgyal po’i chad pa dang ’tsho ba med pas ’jigs pa la sogs pas ’jigs nas blangs pa ma yin gyis, bsam pa dag pas blangs pas na bsam pa thams cad yongs su skong ba’i tshul khrims zhes bya ste, ji ltar bsams pa’i dgos pa ’grub par byed ces bya ba’i tha tshig go. 
de’i zhes bya ba ni de bzhin gsegs pa dang sbyar te, de bzhin gsegs pa’i tshul khrims thob par bya ba’i phyir bsngos pas da lta nyid kyi tshul khrims ni de bzhin gshegs pa’i tshul khrims la yang dag par gzhol ba ste, de thob pa’i rgyu yin pa’i phyir ro. 
sems can thams cad la sems snyoms pa ni rjes su chags pa dang khong khro ba la sogs pa dang bral ba’o.Sixty-six items are listed, but item no. 62 is not in ṭ.

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btsun pa sha ra dva ti’i bu, gzhan yang gang la bdag tu sgro btags pa med pa dang, sems can du ma yin, srog tu ma yin, gso bar ma yin, skyes bur ma yin, gang zag tu ma yin, shed las skyes su ma yin zhing, shed bur sgro btags pa med pa, de ni tshul khrims so. 
gang la gzugs su sgro btags pa med pa dang, tshor bar ma yin, ’du shes su ma yin, ’du byed du ma yin, rnam par shes par sgro btags pa med pa, de ni tshul khrims so. 
gang la sa’i khams su sgro btags pa med pa dang, chu’i khams su ma yin, me’i khams su ma yin zhing, rlung gi khams su sgro btags pa med pa, de ni tshul khrims so. 
gang la mig gi mtshan mar sgro btags pa med pa dang, gzugs kyi mtshan mar sgro btags pa med pa dang, de bzhin du rna bar ma yin, sgrar ma yin, snar ma yin, drir ma yin, lcer ma yin, ror ma yin, lus su ma yin, reg byar ma yin zhing, yid kyi mtshan mar sgro btags pa med pa dang, chos su sgro btags pa med pa, de ni tshul khrims so. 
gang la lus dang, ngag dang, sems su sgro btags pa med pa, de ni tshul khrims so.

punar aparaṃ, bhadanta śāradvatīputra, yatra nāsty ātmasamāropo na sattva na jīva na poṣa na puruṣa na pudgala na manuja na mānavasamāropas tac chīlam; 
yatra nāsti rūpasamāropo na vedanā na saṃjñā na saṃskāra na vijñānasamāropas tac chīlam; 
yatra nāsti pṛthivīdhātusamāropo nābdhātu na tejodhātu na vāyudhātusamāropas tac chīlam; 
yatra nāsti cakṣurnimittasamāropo nāsti rūpanimittasamāropa evaṃ na śrotra na śabda na ghrāṇa na gandha na jihvā na rasa na kāya na spraṣṭavya cittanimittasamāropo nāsti dharmasamāropas tac chīlam; 
yatra nāsti kāyavākcittasamāropas tac chīlam.

[2. The morality of the true state of things (dharmatāśīla):] 
Further, reverend Śāradvatīputra, morality is where there is no attribution of a self, an animated being, a life-principle, a life-sustaining principle, a spirit, a personality, a man, no attribution of a human being; 
morality is where there is no attribution of form, feeling, perception, formative factors, no attribution of consciousness; 
morality is where there is no attribution of element of earth, element of water, element of fire, no attribution of element of wind; 
morality is where there is no attribution of distinguishing marks of the eye, no distinguishing marks of form, nor of hearing or sound, nose or smell, tongue or taste, body or tangibles, no attribution of distinguishing marks of mind, no attribution of distinguishing marks of moments of existence; 
morality is where there is no attribution of body, speech or mind.

chos nyid kyi tshul khrims dbang cu byas nas btsun pa sha ra dva ti’i bu, gzhan yang zhes bya ba la sogs pa gsungs te, de yang gang zag dang chos la bdag med pa’i mshan nyid la bya’o. de la gang zag la bdag med pa ni gang la bdag tu sgro btags pa med pa zhes bya ba la sogs pas bstan to; chos la bdag med pa ni gang la gzugs su sgro btags pa med pa yang zhes bya ba la sogs pas bstan te, ji tsam du bdag dang chos su tha snyad btags pa rnams ni sgro btags pa ste; brjod du med pa’i chos nyid gang la ming dang brdar btags pa med pa nyid, chos nyid kyi tshul khrims zhes bya ste, chos nyid kyang rang bzhin ni de yin pa’i phyir ro – "Attribution (samāropa) is to conceptualize a self and the moments of existence with conventions (ātmadharmavyavahāra); the ineffable true nature of things (anabhilāpyadharmatā) is where there is absence of names and signs (nāmasaṃketa), it is the morality of the true nature of things (dharmatāshīla), the true nature of things is the essence (svabhāva), that is what [the morality of the true nature of things] is."

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gang rtse gcig pa’i phyir zhi gnas kyi mtshan nyid, de ni tshul khrims so. 
gang chos rab tu rnam par ’byed pa la mkhas pas lhag mthong gi mtshan nyid, de ni tshul khrims so.

yac chamathalakṣaṇam ekāgratayā tac chīlam; 
yad vipaśyanālakṣaṇaṃ dharmapravicayakauśalyena tac chīlam.

[3. Morality with the essential characteristic of the two ways (dvimārgalakṣaṇaṃ śīlam):] 
Morality is that which has the essential character of peaceful meditation through one-pointedness [having one object (ālambana) ]; 
morality is that which has the essential character of expanded vision through skill in discerning moments of existence [both their general and individual characteristics (svasāmānyalakṣaṇa) ].

69a2 (cf. 65a3: lam gnyis kyi mtshan nyid kyi tshul khrims): lam gnyis kyi tshul khrims kyi dbang du byas nas gang rtse gcig pa’i phyir zhes bya ba la sogs pa gsungs te, 
rtse gcig pa ni dmigs pa gcig pa ste, zhi gnas thams cad kyi mtshan nyid de yin pas rtse gcig pa’i phyir zhi gnas thams cad kyi mtshan nyid, de ni tshul khrims zhes bya’o. 
chos rnams kyi rang dang spyi’i mtshan nyid rab tu rnam par ’byed pa la mkhas pa ni lhag mthong thams cad kyi mtshan nyid do.

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gang stong pa nyid rig pa dang, mtshan ma med pa’i mtha’ dang, smon pa med cing khams gsum pa dang ma ’dres pa, de ni tshul khrims so.

yā śūnyatāvidyānimittāntatā traidhātukāsaṃsṛṣṭir apraṇihitatā tac chīlam.

[4. Morality with the essential characteristic of the three gates of liberation (trivimokṣamukhalakṣaṇaṃ śīlam):] 
Morality is that which is knowledge of emptiness, fully beyond distinguishing marks, not something that can be longed for, not mingled with the threefold world.

(cf. 65a3: rnam par thar pa’i sgo gsum gyi mtshan nyid kyi tshul khrims): rnam par thar pa’i sgo gsum gyi tshul khrims kyi dbang du byas nas stong pa nyid rig pa dang zhes bya ba la sogs pa gsungs te, chos rnams rnam par thar pa’i sgo gsum gyi tshul du rig pa nyid du tshul khrims yin no.

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gang mngon par ’dus ma byas pa ma skyes pas rab tu phye ba mi skye ba la bzod pa, de ni tshul khrims so. 
gang ma byas shing bya ba med pa, de ni tshul khrims so. 
gang sngon gyi mthar ma byung ba dang, phyi ma’i mthar ma ’phos pa dang, bar du mi gnas pa, de ni tshul khrims so. 
gang sems dri ma med pa dang, rnam par shes pa la mi gnas pa dang, yid la byed pa dang ma ’dres pa, de ni tshul khrims so. 
gang ’dod pa’i khams la mi rten pa dang, gzugs kyi khams la mi gnas pa dang, gzugs med pa’i khams na mi ’dug pa, de ni tshul khrims so. 
gang ’dod chags kyi rdul med pa dang, gnod sems dang, tha ba dang, skyon dang, khong khro ba bsal ba dang, gti mug gi mun pa dang ma rig pa med pa, de ni tshul khrims so. 
gang rtag pa med pa dang, chad pa med pa dang, rten nas ’byung ba dang mi ’gal ba, de ni tshul khrims so. 
gang ngar ’dzin pa med pa dang, nga yir ’dzin pa med pa dang, ’jig tshogs la lta ba la mi gnas pa, de ni tshul khrims so. 
gang ming dang brda la mngon par ma zhen pa dang, gzugs kyi mtshan nyid la mi gnas pa dang, ming dang gzugs dang ma ’dres pa, de ni tshul khrims so. 
gang rgyu’i bag la nyal ba med pa dang, lta ba’i kun nas ldang ba dang kun nas ma langs pa dang, sgrib pa dang, ’gyod pa la mi gnas pa, de ni tshul khrims so. 
gang la chags pa mi dge ba’i rtsa ba’i gnas med pa dang, zhe sdang mi dge ba’i rtsa ba’i gnas med pa dang, gti mug mi dge ba’i rtsa ba’i gnas med pa, de ni tshul khrims so. 
gang mi dga’ ba med pa dang, yongs su gdung ba med pa dang, shin tu sbyangs pa’i mtshan nyid, de ni tshul khrims so. 
gang chos kyi skus sangs rgyas kyi rigs mi gcod pa dang, chos kyi dbyings dbyer med pa’i phyir chos kyi rigs mi gcod pa dang, ’dus ma byas kyis rab tu phye ba’i phyir dge ’dun gyi rigs mi gcod pa, de ni tshul khrims so.

yānabhisaṃskārānutpannaprabhāvitānutpādakṣāntis tac chīlam; 
yākṛtakatā niṣkriyatā tac chīlam; 
yā pūrvāntānupapannatāparāntācyutatāntarāpratiṣṭhitatā tac chīlam; 
yā vimalacittatā vijñānāniśritatā manasikārāsaṃsṛṣtis tac chīlam; 
yā kāmalokānāśrayatā rūpalokānavasthārūpyalokāsthitis tac chīlam; 
yā rāgarajaḥparivarjanatā vyāpadakhiladoṣapratighāpanayanatā mohāndhakārābhāvatā tac chīlam; 
yānityānucchedatā pratītyasamutpādāvirodhatā tac chīlam; 
yā nirahaṃkāratāmamakāratā satkāyadṛṣṭyaniśritatā tac chīlam; 
yā nāmasaṃketānabhiniveśanatā rūpanimittāniśritatā nāmarūpāsaṃsṛṣṭis tac chīlam; 
yā hetvananuśayatā dṛṣtiparyutthānāparyutthitatā nīvaraṇakaukṛtyāniśritatā tac chīlam; 
yā lobhākuśalamūlāsthānatā dveṣākuśalamūlāsthānatā mohākuśalamūlāsthānatā tac chīlam; 
yāparikhedatā niṣparidāhatā praśrabdhilakṣaṇatā tac chīlam; 
yā buddhavaṃsānupacchedatā dharmakāyāt, dharmavaṃsānupacchedatā dharmadhātvasaṃbhinnatayā, saṃghavaṃsānupacchedatāsaṃskṛtaprabhāvanayā tac chīlam.

[5. The deep morality effected through purification of the contrary to morality (śīlavipakṣaviśuddhigambhīraśīlam):] 
Morality is that which is tolerance of unbornness, brought about as not conditioned [by vices (kleśa), or by causes and conditions (hetupratyaya) ] and [from understanding moments of existence as] unborn; 
morality is that which is not made, not active; 
morality is that which is not born in the beginning, does not perish in the end, does not remain in between; 
morality is that which is pure thought, not dependent on consciousness, not mingled with mental effort; 
morality is that which is not dependent on the world of desire [not depending on the the qualities, viz. the objects of desire (kāmaguṇa) ], not remaining in the world of forms [tasting the pleasure of meditation (dhyānāsvāda) ], not staying in the formless world [not being born there though having attained the formless states of meditation (ārūpyasamāpatti) ]; 
morality is that which is to give up the impurities of passion, which is avoiding malice, harshness, aversion and repugnance, and which is the absence of delusions, darkness and ignorance; 
morality is that which is neither [belief in] permanence, nor nihilism, it is not in disaccord with the principle of dependent origination; 
morality is that which is without the principle of an ego, without things related to the ego, not abiding by the view that there is a permanent substance; 
morality is that which is no attachment to names [that is, informative concepts (prajñāpti) like Devadatta or Yajñadatta] and signs [like “Devadatta has qualities (guṇavān)”], not abiding by distinguishing marks of form [like “form gives resistance (sapratigha)”] , no mingling with names and forms [that is, the parts of personality (skandha) ]; 
morality is that which is absence of causal bad dispositions, non-arising of doctrinal view-points, (p. 37) not abiding by hindrances like regret; 
morality is that which does not abide by the root of bad which is covetousness, does not abide by the root of bad which is aversion, does not abide by the root of bad which is delusion; 
morality is that which is indefatigable, without desires and thus having the essential character of tranquility; 
morality is that which is the non-interruption of the Buddhas’ lineage because of [attaining] the transcendent body, non-interruption of the lineage of religious teaching because of [attaining] non-separation from total reality, non-interruption of the lineage of the religious community because the unconditioned is revealed.

tshul khrims kyi mi mthun pa’i phyogs rnams rnam par dag pas zab pa’i tshul khrims kyi dbang du byas nas gang mngon par ’dus ma byas pa zhes bya ba la sogs pa gsungs te, 
tshul khrims gang las dang nyon mongs pas mngon par ’dus ma byas pa dang, chos rnams ma skyes pa khong du chud pa las byung bas na ma skyes par rab tu phye ba ste; de nyid kyang gang zhe na? mi skye ba la bzod pa zhes tshig rnam par sbyar ro. 
ma byas pa ni tshul khrims kyi mi mthun pa’i phyogs so, bya ba med pa ni tshul khrims rnam par dag pa ni sngon spyad zin pas yang bya ba med pa’i don to. yang na mngon par ’dus ma byas pa ni rgyu dang rkyen gyis so, ma byas shing bya ba med pa ni ’das pa dang ma ’ongs pa’i dus su bdag dang byed pa po la sogs pa’o. 
sngon gyi mthar ma byung ba la sogs pas ni ’das pa’i dus su ma byung ba dang, ma ’ongs pa’i dus su ma ’phos pa dang, da ltar gyi dus su mi gnas te, dus gsum las ’das pa de ni tshul khrims zhes bya bar bstan to. 
sems dri ma med pa ni bstan pa’o, ji ltar dri ma med pa ni tshig gnyis kyis bshad de, rnam par shes pa la nyon mongs pa mi gnas pa dang, gzung ba dang ’dzin pa’i yid la byed pa dang ma ’dres pa’i phyir ro. 
gang ’dod pa’i khams la mi brten pa zhes bya ba la sogs pas ni ’dod pa’i yon tan la mi brten pa dang, gzugs kyi khams kyi bsam gtan gyi ro myong bar mi byed pa dang, gzugs med pa’i snyoms par ’jug pa thob kyang de der mi skye zhing mi ’dug pa ni tshul khrims yin par bshad do. 
gang ’dod chags kyi rdul med pa zhes bya ba la sogs pas ni dug gsum dang bral ba’i tshul khrims yin par ston te, ’dod chags nyid rdul bzhin du thar pa thob pa la bar du gcod par byed pas ’dod chags kyi rdul to; gnod sems ni las kyi mtshan nyid yin te, de nyid tha ba dang, skyon yang yin pas khong khro ba ni nyon mongs pa ste, gnyi ga bsal bar sbyar ro; dus gsum gyi las dang ’bras bu la rmongs pa ni gti mug gi mun pa dang ma rig pa zhes sbyar ro. 
dngos po rnams byung nas ’jig pa med pa ni rtag pa’o, byung nas zhig ste mi skye ba ni chad pa ste, de gnyis med pas rten cing ’brel bar ’byung ba dang rjes su mthun par byed pa ni tshul khrims so. 
’jig tshogs la lta ba mi gnas pa’i bshad pa ni ngar ’dzin pa med pa dang nga yir ’dzin pa bor ba yin no. 
ming dang gzugs dang ma ’dres pa’i bshad pa ni go rims bzhin du ming dang brda la mngon par ma zhen pa dang gzugs kyi mtshan nyid la mi gnas pa zhes gsungs pa ste; lha sbyin dang mchod sbyin zhes bya ba la sogs pa’i btags pa ni ming ngo, lha sbyin yon tan dang ldan pa zhes bya ba la sogs pas ni brda’o, gzugs kyi mtshan nyid ni thogs pa dang bcas pa’i gzugs la sogs pa’o, yang na ming dang gzugs ni phung po lnga la bya’o. 
rgyu’i bag la nyal zhes bya ba ni lta ba la sogs pa’i kun nas dkris pa ’byung ba’i rgyu bag la nyal yin pa’i phyir ro. 
 
shin tu sbyangs pa’i bshad pa ni mi dga’ ba med pa dang, yongs su gdung ba med pa zhes bya ba yin te, sems mi dga’ ba med pa dang, lus yongs su gdung ba med cing, las su rung ba nyid shin tu sbyangs pa’i mtshan nyid yin pa’i phyir ro. 
chos kyi skus sangs rgyas kyi rigs mi gcod pa zhes bya ba ni tshul khrims yongs su dag pa des chos sku ’thob par ’gyur la, de las kyang gzugs kyi sku gnyis rgyun mi ’chad par ’byung ba’i phyir ro. chos kyi dbyings dbyer med pa’i phyir chos kyi rigs mi gcod pa zhes bya ba ni tshul khrims des chos kyi dbyings mnyam pa nyid ’thob par ’gyur la, de la bshad par bya ba’i chos rgyun mi ’chad par ’byung ba’i phyir ro. ’dus ma byas kyis rab tu phye ba’i phyir dge ’dun gyi rigs mi gcod pa zhes bya ba la ’phags pa’i dge ’dun ni ’dus ma byas kyis rab tu phye ba yin la, ji skad du bstan pa’i tshul khrims de dag kyang ’dus ma byas rtogs par ’gyur ba’i thabs yin pas, tshul khrims des dge ’dun gyi rigs mi ’chad par ston to.

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btsun pa sha ra dva ti’i bu, tshul khrims mi zad pa ni rgyun mi zad pa’i phyir blta’o.

śīlam akṣayaṃ draṣṭavyaṃ, bhadanta śāradvatīputra, prabandhākṣayatvāt.

Morality, reverend Śāradvatīputra, should be seen as imperishable because of the imperishability of its continuity.

btsun pa sha ra dva ti’i bu, tshul khrims mi zad pa ni rgyun mi zad pa’i phyir blta’o zhes bya ba la sogs pas ni byang chub sems dpa’i tshul khrims ji ltar mi zad pa 1. rjes su ’gro ba dang, 2. ldog pa’i gtan tshigs kyis ston te, skye ba’i gnas la sogs pa ’og nas smos pa gang gis kyang zad par mi ’gyur te, ’khor ba’i mtha’i bar du rgyun mi zad pas na byang chub sems dpa’i tshul khrims mi zad par bstan pas ni rjes su ’gro ba bstan to.

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de ci’i phyir zhe na? 
so so’i skye bo rnams kyi tshul khrims ni skye ba’i gnas rnams kyis zad par ’gyur ro; 
phyi rol pa’i lnga mngon par shes pa rnams kyi tshul khrims ni mngon par shes pa nyams pas zad par ’gyur ro; 
mi rnams kyi tshul khrims ni dge ba bcu’i las kyi lam zad pas zad par ’gyur ro; 
’dod pa’i khams kyi lha’i bu rnams kyi tshul khrims ni bsod nams zad pas zad par ’gyur ro; 
gzugs kyi khams kyi lha’i bu rnams kyi tshul khrims ni tshad med pa dang bsam gtan zad pas zad par ’gyur ro; 
gzugs med pa’i khams kyi lha’i bu rnams kyi tshul khrims ni ji lta bur snyoms par zhugs pas skyes pa zad nas zad par ’gyur ro; 
slob pa dang mi slob pa dang nyan thos thams cad kyi tshul khrims ni mya ngan las ’das pa’i mthar zad par ’gyur ro; 
rang sangs rgyas rnams kyi tshul khrims ni snying rje chen po dang bral bas zad par ’gyur ro. 
btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi tshul khrims ni mi zad pa ste, de ci’i phyir zhe na? ’di ltar, tshul khrims de las tshul khrims thams cad ’byung ba’i phyir te; 
btsun pa sha ra dva ti’i bu, dper na, sa bon mi zad pas, ’thob pa mi zad do, btsun pa sha ra dva ti’i bu, de bzhin du byang chub kyi sems kyi sa bon mi zad pas na, de bzhin gshegs pa’i tshul khrims mi zad par rig par bya ste; 
de’i phyir na skyes bu dam pa de dag ni tshul khrims mi zad pa zhes bya’o.

tat kasya hetoḥ? pṛthagjanānāṃ śīlaṃ kṣīyate upapattyāyatanaiḥ; 
pañcabāhyābhijñānāṃ śīlaṃ kṣīyate parihīṇābhijñābhiḥ; 
manuṣyāṇāṃ śīlaṃ kṣīyate kṣīṇadaśakuśalakarmapathaiḥ; 
kāmalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇapuṇyena; 
rūpalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇāpramāṇadhyānaiḥ; 
ārūpyalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇe yathāsamāpannotpāde; 
sarvaśaikṣāsaikṣaśrāvakānāṃ śīlaṃ kṣīyate nirvāṇānte; 
pratyekabuddhānāṃ śīlaṃ kṣīyate mahākaruṇāvirahitatvāt. 
bodhisattvānāṃ tu śīlaṃ, bhadanta śāradvatīputrākṣayam. 
tat kasya hetoḥ? tathā hi sarvaśīlaṃ tacchīlodayatvāt. 
tad yathāpi nāma, bhadanta śāradvatīputrākṣayena bījena lābho ’py akṣyaḥ; evam eva, bhadanta śāradvatīputra, bodhicittabījākṣayatvāt tathāgataśīlam akṣayaṃ veditavyaṃ. 
tasmād ime satpuruṣā akṣayaśīlā ity ucyante.

Why? The morality of ordinary people perishes because of the places they are born; 
the morality of those possessing the five outer supernormal powers [like the seers (ṛṣi) ] perishes when they are deprived of their supernormal powers; 
the morality of men perishes when the ten ways of good action perish; 
the morality of the sons of gods in the world of desire perishes when their merit perishes; 
the morality of the sons of gods in the world of form perishes when their immeasurable states and meditations perish; 
the morality of the sons of gods in the formless world perishes when their meditation-produced births perish; 
the morality of disciples – those still to be trained and those needing no more training – perishes in the end by extinction; 
the morality of isolated buddhas perishes because of their lack of great compassion. 
But the morality of the bodhisattvas, reverend Śāradvatīputra, is imperishable. 
Why? Because all types of morality originate from that morality [which here is to be taken in the same meaning as the thought of awakening (bodhicitta), the essence (svabhāva) of that morality]. 
Just as, reverend Śāradvatīputra, when the seed is imperishable, the gain is also imperishable, thus, reverend Śāradvatīputra, the morality of the Tathāgatas should be known as imperishable since its seed, the thought of awakening, is imperishable. 
And that is why these good men are called “those whose morality is imperishable”.

byang chub sems dpa’ ma yin gzhan dag gi tshul khrims la rgyun zad pa yod dam? zhe na, de nyi tshe mi zad par bstan snyam nas de ci’i phyir zhe na zhes dris pa la so so’i skye bo rnams kyi tshul khrims ni skye ba’i gnas rnams kyis zad par ’gyur ro zhes bya ba la sogs pa byang chub sems dpa’i tshul khrims las log pa’i phyogs rgya cher gsungs te, so so’i skye bo rab tu byung ba dang dge bsnyen gyi sdom pa ni deng gi dus ’di nas ji srid ’tsho’i bar du zhes khas blangs pas skye ba’i gnas kyis zad par ’gyur te, ’chi ba’i dus byas pas zad par ’gyur ro zhes bya ba’i don to. 
phyi rol pa’i mngon par shes pa ni drang srong mngon par shes pa lnga dang ldan pa dag ste, de dag gi tshul khrims ni mngon par shes pa ji srid yod kyi bar du yod la, mngon par shes pa nyams na med do. 
dge ba bcu’i las kyi lam la spyad par khas blangs pa’o. 
bsod nams zad pa ni sngon bsags pa’i bsod nams gang gis lha’i bur skyes pa’o. 
gzugs kyi khams kyi gnas su ni tshad med pa bzhi dang bsam gtan bzhi bsgoms pas skye bar ’gyur la, de dag zad pas bsam gtan gyi sdom pa yang zad par ’gyur ro. 
ji lta bur snyoms par zhugs pas skyes pa ni ’dir gzugs med pa’i khams kyi ting nge ’dzin la snyoms par zhugs nas gzugs med pa’i khams su skyes pa ste, gang gi tshe skyes pa zad nas ’chi ba’i dus byas pa na gzugs med pa’i lha’i bu’i tshul khrims zad par ’gyur ro. 
nyan thos thams cad ni slob pa bdun dang mi slob pa gcig ste, gang zag brgyad la bya’o. 
gang gi tshe rang sangs rgyas rnams sems can gyi don du rdzu ’phrul gyis sems can gyi don byed pa btang ste, phung po lhag ma ma lus pa’i mya ngan las ’das pa la mngon du bltas pa, de’i tshe snying rje chen po dang bral ba zhes bya’o. 
btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi tshul khrims ni mi zad pa ste zhes bya ba la sogs pas ni byang chub kyi sems mi zad pas byang chub sems dpa’i tshul khrims mi zad pa ston to. 
 
 
byang chub sems dpa’ rnams kyi tshul khrims ni mi zad pa zhes ci’i phyir bya snyam nas de ci’i phyir zhe na zhes dris pa’i lan du ’di ltar, tshul khrims de las tshul khrims thams cad ’byung ba’i phyir te zhes bya ba la sogs pa gsungs so. skabs ’dir tshul khrims ni byang chub kyi sems la bya la de las de bzhin gshegs pa man chad kyi tshul khrims thams cad ’byung ba’i phyir mi zad pa sbyar te, de bas na byang chub kyi sems kyi sa bon mi zad pas na, de bzhin gshegs pa’i tshul khrims mi zad par rig par bya zhes dngos su gsungs te, de bzhin gsegs pa’i tshul khrims mi zad pa de’i sa bon yang byang chub sems dpa’i byang chub kyi sems kyi rang bzhin gyi tshul khrims de yin pas de’i phyir na skyes bu dam pa de dag ni tshul khrims mi zad pa zhes bya’o zhes gsungs so.tshul khrims mi zad pa bshad zin to.

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

idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ śīlam.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable morality.

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7th akṣaya: Kṣānti

7th Imperishable: Tolerance.

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de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi tshul khrims mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi bzod pa mi zad pa las brtsams te, ji ltar byang chub sems dpa’ rnams bzod pa mi zad par ’gyur ba, khyod spobs par gyis shig!

athāyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ śīlākṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ kṣāntyakṣayatām ārabhya, yathā bodhisattvānāṃ kṣāntir akṣayā bhavet.

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ morality. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ tolerance, as to how the tolerance of the bodhisattvas becomes imperishable.

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blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, rnam pa sum cu rtsa gnyis kyis byang chub sems dpa’ rnams kyi bzod par blta’o. sum cu rtsa gnyis gang zhe na?

akṣayamatir āha: dvātriṃśadākārair, bhadanta śāradvatīputra, bodhisattvānāṃ kṣāntir draṣṭavyā. katamair dvātriṃśatā?

[1. Tolerance enduring pain (duḥkhādhivāsakṣānti):] Akṣayamati said: – Reverend Śāradvatīputra, the bodhisattvas’ tolerance is to be seen through thirty-two forms. Which thirty-two?

bzod pa mi zad pa gnas pa’i byang chub sems dpa’ ni chos kyi rjes su srung ba’i byang chub sem dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu, rnam pa sum cu rtsa gnyis kyis byang chub sems dpa’ rnams kyi bzod par blta’o zhes bya ba la sogs pa gsungs so. bzod pa mi zad pa yang rnam pa gsum ste, 1) sdug bsngal la ji mi snyam pa’i bzod pa dang, 2) gzhan gnod pa byed pa nyams su len pa’i bzod pa dang, 3) chos nges par sems la mos pa’i bzod pa’o – "The bodhisattva established in the imperishability of tolerance (kṣāntyakṣayatāpratiṣṭhita) is the bodhisattva protecting religion (dharmānurakṣaka) ... The imperishability of tolerance is threefold: 1) tolerance enduring pain (duḥkhādhivāsakṣānti), 2) tolerance enduring harm from others (parāpakāramarṣaṇakṣānti), and 3) tolerance based on looking into moments of existence (dharmanidhyānādhimokṣakṣānti)." Cf. Msa p. 10510-11: marṣādhivāsajnyānam iti trividhāyāḥ kṣānteḥ svabhāvaḥ: apakāramarṣaṇakṣānter marṣaṇaṃ marṣa iti kṛtvā, duḥkhādhivāsakṣānter dharmanidhyānakṣāntesh ca yathākramaṃ; and Bbh p. 1899-11: parāpakāramarṣaṇakṣāṃtiḥ duḥkhādhivāsanākṣāṃtiḥ dharmanidhyānādhimokṣakṣāṃtish ca et seq. Cf. also Msa p. 9317.sdug bsngal la ji mi snyam pa’i bzod pa yang rnam pa bzhis bstan te, a) bzod pa’i mi mthun pa’i phyogs kyi rgyun dang bral ba dang, b) bzod pa’i gnyen po yang dag par ’dzin pa dang, c) bzod pa’i las rnam par dag pa dang, d) bzod pa’i ’bras bu yang dag par ’dzin pa’o.

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bag la nyal ba spangs pas bzod par blta’o; 
mi gnod pas bzod par blta’o; 
yongs su mi gdung bas bzod par blta’o; 
gnod sems med pas bzod par blta’o; 
khon du ’dzin pa med pas bzod par blta’o; 
mi khro bas bzod par blta’o; 
thab mo med pas bzod par blta’o; 
rtsod pa med pas bzod par blta’o; 
yul gyis rma mi phyin pas bzod par blta’o; 
bdag dang gzhan srung bas bzod par blta’o; 
byang chub kyi sems dang ’thun pas bzod par blta’o; 
tshul bzhin rab tu rtogs pas bzod par blta’o; 
yid byung zhing ’dod chags dang bral bas bzod par blta’o; 
las kyi rnam par smin pa la rton pas bzod par blta’o; 
lus kyi rgyan gyis bzod par blta’o; 
ngag dang sems yongs su dag pas bzod par blta’o; 
bsam pa brtan pas bzod par blta’o; 
yi ge ya ma brla yin pas bzod par blta’o; 
yongs su rtog pa med pas bzod par blta’o; 
rang gi sems la nges par sems pas bzod par blta’o; 
gzhan gyi sems srung bas bzod par blta’o; 
 
tshangs pa’i ’jig rten gyi lam du ’gro bas bzod par blta’o; 
lha dang mi’i phun sum tshogs pa myong ba’i phyir bzod par blta’o; 
mtshan dang dpe byad bzang po yongs su rdzogs par byed pas bzod par blta’o; 
tshangs pa’i sgra skad ’byin pa’i dbyangs thob pas bzod par blta’o; 
nyes pa thams cad bcom pas bzod par blta’o; 
gnod sems dang, skyon dang, tha ba thams cad bcom pas bzod par blta’o; 
khong khro ba thams cad spangs pas bzod par blta’o; 
mi dge ba’i rtsa ba thams cad spangs pas bzod par blta’o; 
phyir rgol ba thams cad rab tu bcom pas bzod par blta’o; 
gzhan gyis gnod par bya ba thams cad las shin tu ’das pas bzod par blta’o; 
sangs rgyas kyi chos thams cad ’thob pas bzod par blta ste; 
btsun pa sha ra dva ti’i bu, rnam pa sum cu rtsa gnyis po de dag gis byang chub sems dpa’ rnams kyi bzod par blta’o.

anuśayaprahīṇataḥ kṣāntir draṣṭavyā; 
anupaghātataḥ kṣāntir draṣṭavyā; 
niṣparidāhataḥ kṣāntir draṣṭavyā; 
avyāpādataḥ kṣāntir draṣṭavyā; 
anupanāhataḥ kṣāntir draṣṭavyā; 
niṣkrodhataḥ kṣāntir draṣṭavyā; 
niṣkalahataḥ kṣāntir draṣṭavyā; 
nirvivādataḥ kṣāntir draṣṭavyā. 
viṣayāvraṇataḥ kṣāntir draṣṭavyā; 
ātmaparoparakṣaṇataḥ kṣāntir draṣṭavyā; 
bodhicittānukūlataḥ kṣāntir draṣṭavyā; 
yoniśaḥ prativedhataḥ kṣāntir draṣṭavyā; 
udvegavigatarāgataḥ kṣāntir draṣṭavyā; 
karmavipākapratisaraṇataḥ kṣāntir draṣṭavyā. 
kāyālaṃkāravibhūṣaṇataḥ kṣāntir draṣṭavyā; 
vākcittapariśuddhataḥ kṣāntir draṣṭavyā; 
dṛḍhāśayataḥ kṣāntir draṣṭavyā; 
akṣaravaśikataḥ kṣāntir draṣṭavyā; 
aparikalpataḥ kṣāntir draṣṭavyā; 
svacittanidhyaptitaḥ kṣāntir draṣṭavyā; 
paracittānurakṣayā kṣāntir draṣṭavyā. 
 
brahmalokapathagamanataḥ kṣāntir draṣṭavyā; 
devamanuṣyasaṃpadanubhavanatayā kṣāntir draṣṭavyā; 
lakṣaṇānuvyañjanaparipūritaḥ kṣāntir draṣṭavyā; 
brahmasvararutaghoṣaprāpaṇataḥ kṣāntir draṣṭavyā; 
sarvāparādhahatataḥ kṣāntir draṣṭavyā; 
vyāpadakhiladoṣahatataḥ kṣāntir draṣṭavyā; 
sarvakrodhaprahāṇataḥ kṣāntir draṣṭavyā; 
sarvākuśalamūlaprahāṇataḥ kṣāntir draṣṭavyā; 
sarvapratyarthikapramardanataḥ kṣāntir draṣṭavyā; 
paropakramātikrāntataḥ kṣāntir draṣṭavyā; 
sarvabuddhadharmaprāpaṇataḥ kṣāntir draṣṭavyā. 
ebhir dvātriṃśadākārair, bhadanta śāradvatīputra, bodhisattvānāṃ kṣāntir draṣṭavyā.

[a. Being without the causes which are contary to tolerance (kṣāntivipakṣahetu):] 
1) Tolerance should be seen in the giving up of bad dispositions [like aversion (pratigha), etc., causes of intolerance (akṣāntihetu) ]; 
2) tolerance is to be seen in the absence of inflicting injury; 
3) tolerance is to be seen in the absence of anguish; 
4) tolerance is to be seen in the absence of malice; 
5) tolerance is to be seen in the absence of enmity; 
6) tolerance is to be seen in the absence of rage; 
7) tolerance is to be seen in the absence of quarreling; 
8) tolerance is to be seen in the absence of dispute. 
[b. Adopting tolerance as the antidote (kṣāntipratipakṣasamādāna):] 9) Tolerance is to be seen in not being injured by the outside world [not falling under the sway of the causes (pratyaya) of anger (krodha) etc. in the outside world]; 
10) tolerance is to be seen in guarding oneself and others [so that no-one comes under the sway of intolerance]; 
11) tolerance is to be seen as in accordance with the thought of awakening [tolerating all beings with a friendliness as for one’s only son (ekaputramaitrī) ]; 
12) tolerance is to be seen in thorough spiritual penetration [which is cultivation of friendliness (maitrībhāvanā), the contrary to aversion (dveṣapratipakṣa) ]; 
13) tolerance is to be seen in disgust for worldly things and absence of cupidity [since then there is no intolerance for the disagreeable]; 
14) tolerance is to be seen in confidence in the fact that actions mature [knowing that to suffer when harmed by another is to experience the fruit of bad actions done by oneself]. 
[c. Purity of the actions of tolerance (kṣāntikarmaviśuddhi):] 15) Tolerance is to be seen in the ornamenting of the body [as the person having tolerance is without the ugly features of contracted eyebrows (bhṛkuṭi), changed colour of the face (mukhavarṇa) or bloodshot eyes (lohitākṣa), with tranquil senses (śāntendriya) and good health (ojas) ]; 
16) tolerance is to be seen in purity of speech and thought; 
17) tolerance is to be seen in firm intention; 
18) tolerance is to be seen in [understanding that] syllables [of abusive speech] are void [syllables and words, being empty and selfless, cannot frighten, they should be known as void, thus one should understand their deeper meaning]; 
19) tolerance is to be seen in the absence of thought-constructions [concerning who is harming, what harm is done, who is harmed]; 
20) tolerance is to be seen in introspection into one’s own thoughts; 
21) tolerance is to be seen in protecting the thoughts of others. 
[d. Attaining the fruit of tolerance (kṣāntiphalasamādāna):] 
22) Tolerance is to be seen in going the way to the world of Brahmā [attaining the four immeasurable qualities (caturapramāṇa) ]; 
23) tolerance is to be seen in experiencing the good qualities of gods and men; 
24) tolerance is to be seen in perfecting the characteristics of a great man and the marks of beauty; 
25) tolerance is to be seen in attaining speech with a voice like that of Brahmā; 
26) tolerance is to be seen in having done away with all sins; 
27) tolerance is to be seen in having done away with malice, harshness and aversion; 
28) tolerance is to be seen in rejecting anger; 
29) tolerance is to be seen in rejecting all roots of bad; 
30) tolerance is to be seen in the crushing of one’s enemies; 
31) tolerance is to be seen in aloofness from the harm done by others; 
32) tolerance is to be seen as [the cause (hetu) of] attaining all the qualities of a Buddha [as the perfection of tolerance (kṣāntipāramitā) ]. 
The bodhisattvas’ tolerance, reverend Śāradvatīputra, is to be seen through these thirty-two forms.

bzod pa’i mi mthun pa’i phyogs kyi rgyu dang bral ba’i dbang du byas nas bag la nyal spangs pas bzod par blta’o zhes bya ba la sogs pa tshig brgyad gsungs te, mi bzod pa’i rgyu khong khro ba la sogs pa’i bag la nyal spangs te, gang la yang mi bzod pa’i rgyu med pas bzod par blta’o zhes bya ba’i tha tshig ste, tshig mthun pa rnams ni ’og ma dag la yang ci rigs par sbyar ro. 
 
mi gnod pa ni lag pa dang bong ba dang dbyug pa la sogs pas gnod par mi byed pa’o. 
yongs su mi gdung ba ni gzhan gyis gnod pa byas kyang sdug bsngal dang yid mi bde ba mi ’byung ba’o. 
gnod sems med pa ni mtshon cha la sogs pa gang yang rung bas sems can pha rol po phung bar sbyor ba ni gnod sems te, de med pa’o. 
khon du ’dzin pa med pa ni gnod pa byas pa’i ’og tu khon gyi ’dud pa’i bsam pa mi ’dor zhing rgyun du ’byung ba’am, yang na ’dis bdag la gnod pa byas, byed, byed par ’gyur; bdag gi mdza’ bo la gnod pa byas, byed, byed par ’gyur; ’dis bdag gi dgra la phan pa byas, byed, byed par ’gyur zhes kun nas mnar sems kyi dngos po dgu ni khon du ’dzin pa ste, de lta bu med pa’o. 
mi khro ba ni yid du mi ’ong ba’i dngos po dang phrad nas ’phral du gnod par bya ba’i kun nas mnar sems ni khro ba ste, de med pa’o. 
’thab mo ni pha ma’am, mkhan po’am, slob dpon nam, dkon mchog gi phyir phan tshun du tshig gis ’gyed pa ste, de med pa’o. 
rtsod pa ni rigs dang rus la sogs pa smos nas mtshang ’bru ba ste, de med pa’o. 
bzod pa’i gnyen po yang dag par ’dzin pa’i dbang du byas nas yul gyis rma mi phyin pas bzod par blta’o zhes bya ba la sogs pa tshig drug gsungs te, khro bar ’gyur ba la sogs pa’i yul gyi rkyen gyi dbang du ma gyur pas rma mi phyin pa zhes bya’o. 
bdag dang gzhan bsrung ba ni bdag nyid kyang mi bzod pa’i dbang du mi ’gyur ba dang, gzhan yang mi bzod pa’i dbang du mi ’gyur bar bsrung ba’i thabs la mkhas pa’o. 
byang chub kyi sems dang mthun pa ni bla na med pa’i byang chub tu sems bskyed nas sems can thams cad la bu gcig pa bzhin du byams pa byed pa bzhin du kun la bzod pa’o. 
tshul bzhin du rab tu rtog pa ni zhe sdang gi gnyen po byams pa bsgom pa’o. 
yid byung zhing ’dod chags dang bral ba ni khams gsum gyi ’khor ba’i chos rnams la yid byung zhing ’dod chags dang bral ba ste, de ltar byung na mi mthun pa dang yid du mi ’ong ba rnams la mi bzod pa med pa’i phyir bzod par blta’o. 
las kyi rnam par smin pa la rton pa ni gzhan gnod pa byed pa las byung ba’i sdug bsngal dang phrad na: ’di ni las kyi le lan yin te, des na bdag gis byas pa’i mi dge ba’i las kyis sdug bsngal gyi ’bras bu ’di ’dra ba nyams su myong la, yang sdug bsngal gyi rgyu mi bzod pa ’di yang dag par blangs te ’dug na ni bdag nyid la mi sdug pa gang yin pa de la bdag nyid kyis bdag nyid sbyor bar byed par nges so, snyam nas gnod pa mi byed pa’o. 
bzod pa’i las rnam par dag pa’i dbang du byas nas lus kyi rgyan gyis bzod par blta’o zhes bya ba la sogs pa tshig bdun gsungs te, bzod pa dang ldan pa’i gang zag ni khro gnyer dang bzhin gyi mdog ’gyur ba dang mig dmar ba la sogs pa mi sdug pa med de, dbang po zhi zhing mdangs bzang ba la lus kyi rgyan ces bya’o. rnam pa gnyis su na bzod pa ni ma ’ongs pa na yang lus mdzes par ’gyur ba’i rgyu ste, da ltar bzod pas ni mdzes par ’gyur ro zhes gsungs pa’i phyir ro. 
ngag dang sems yongs su dag pa ni ngag rtsub mo mi ’byin pa dang, zhe sdang gi bsam pa med pa ste, de ltar sgo gsum rang bzhin du gnas pa ni bzod pa’i las yin par bstan to. 
bsam pa brtan pa ni bzod par ’gyur ba’i yul gyi rlung nye bar ’ongs kyang des bskyod par mi nus pa’i phyir ro. 
yi ge ya ma brla yin pa ni pha rol gyi ngan du smras pa dang ngan du brjod pa ’di dag na yi ge tsam du zad do zhes rtog pa’o, yang na stong pa dang bdag med pa la sogs pa’i yi ge dang sgra tsam gyis ’jigs par mi byed de, de dag ya ma brla yin par shes pa bya ste, de dag gi don zab mo la rtog par byed pa’o. 
yongs su rtog pa med pa ni gang gis gnod par bya, gang gnod par byas, gang la gnod par byed ces rnam pa gsum la yang yongs su mi rtog pa’o. This is an allusion to the principle of trimaṇḍalaparishuddhi, here called tryākārāparikalpa. 
rang gi sems la nges par sems pa ni mi bzod par byed pa ’di yang rang gi sems nyid las skyes par zad do zhes rtog pa’o. 
gzhan gyi sems bsrung ba ni bdag gis gnod pa byas na gzhan gyi sems gdung bar ’gyur ro, snyam du sems pa’o. 
bzod pa’i ’bras bu yang dag par ’dzin pa’i dbang du byas nas tshangs pa’i ’jig rten gyi lam du ’gro bas bzod par blta’o zhes bya ba la sogs pa gsungs so. ’bras bu de yang rnam pa gsum ste, 1) ’byor pa phun sum tshogs pa dang, 2) spangs pa phun sum tshogs pa dang, 3) ’bras bu phun sum tshogs pa ste, tshig bzhi dang drug dang gcig gis go rims bzhin du bstan to. ’byor pa phun sum tshogs pa yang ’jig rten gyi ’byor pa dang ’jig rten las ’das pa’i ’byor pa gnyis te, dang po’i tshig gnyis kyis go rims gzhin du bstan to. 
de la tshangs pa’i ’jig rten ni gzugs kyi khams kyi tshangs ris la sogs pa’o, de’i lam ni thob par byed pa’i rgyu ste, tshad med pa bzhi yin la, bzod pa yang zad med pa bzhi po dag dang rjes su mthun pas lam du ’gro ba zhes bya’o. 
bzod pa la gnas pa’i gang zag gis ni byad gzugs bzang po dang g.yog ’khor mang po la sogs pa ’thob par ’gyur ba’i phyir lha dang mi’i phun sum tshogs pa myong ba zhes bya’o. 
bzod pa la gnas pa’i gang zag gis de bzhin gsegs pa’i mtshan dang dpe byad bzang po dang tshangs pa’i sgra skad ’byin pa’i dbyangs thob ces bya bar sbyar ro. 
 
 
 
 
nyes pa thams cad ni bstan pa’o; gnod sems la sogs pa ni bshad pa ste, gzhan ni sngar bshad par zad do. 
phyir rgol ba ni bdud dang mu stegs la sogs pa ste, de dag kyang bzod pas pham par byas pas bzod par blta’o. 
gzhan gyis gnod par bya ba thams cad las shin tu ’das pa ni bzod pa dang ldan pa’i gang zag de la sems can su yang gnod pa mi byed pa’i phyir ro. 
bzod pa’i pha rol tu phyin pa ni sangs rgyas kyi chos thams cad thob pa’i rgyu yang yin pas zhes tshig rnam par sbyar ro.

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