Tulsi Prajna 1997 07

SR No.: 524592
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1997
Total Pages: 166
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 160

Vol. XXIII, No. 2
Eng. Through the attainment of the condition of the pure.conseious
ness, there is the non-perception of the perceivable; and though the non-perception of the perceivable there is the non-acquisition of the mind (citta).
gñi-ga-la-ni-mi-dmigs-pas/ chos-kyi-dbyins-la-dmigs-pa-ñid / chos-kyi-dbyins-la-dmigs pa yis /
'byor pa ñid la-dmigs-par-'gyur // 39 gñi-ga-la-ni (=ubhayam) mi-d migs-pas (=anupalambhena) / chos-kyi-dbyins-la (=dharmadhatu) d migs-pa-ñid (=upalambhata) / chos-kyi-dbyins-la (=dharmadbālu) dmigs-pa-yis (=upalambhena) / byos-pa-rid-la (=vibhutva) dmigs-par (=upalambhata) 'gyur (=syāt) // Skt. ubhayam anupalambhena dharmadhātu upalambhata, dharma
dhātu upalambhena vibbutva (sya) upalambhata syat // S.V. ubhayamanupalambhena dharmadhātūpalambhata /
dharmadhätüpalambhena syādvibhutvopalambhatā | Eng. Through the non-perception of these two, there arises the reali
zation of the essence of reality (dharmadhātu) and through the realization of the essence of reality, there occurs the acquisition of the supernatural power of destroying ignorance and attaining prosperity, (vibhutva).
'byor-pa-ñid-ni-thobo'gyur-na / ran-dan-gshan-gyi-don-'jug-phyir / sku-gsum-bdag-ñid-byan-chub-nt /
bla-med-blo-dar-ldan-pas-thob-ces-bya'o /140 'byor-pa-ñid-ni (=vibhutva) thob-'gyur-na (=upalabdha) / ran-dan-gshan-gyi-don (=sva-parārtha) jug-phyir (=praveśataḥ) / sku-gsum-bdag.ñid (=kayatrayātmika) byan-chub-ni (=bodhi) / bla-med (=anuttara) blo-dan-ldan-pas (=dbmatyā) thob-ces-bya'o (=prāppoti) // Skt. vibhutva upalabdha (sca) sva parartha-praveśataḥ, kāyatrayāt
mika (m) anuttara-bodhia(m) dbīmatyā praptih (bhavati) / S.V. upalabdhavibhutvašea svaparārthapraveśataḥ /
präpnoti anuttarām bodhim dhimän käyatrayātmikām // Eng. After obtaining vibhutva and having a clear knowledge about
oneself and others, a wise person realizes that supreme wisdom (bodhi) which is embodied with three essential forms (Syabhāvika. sambhogka and nairmānika).