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TULSI-PRAJÑA
Eng. As it exists as an error (bhrāntibhāvena), and as it does not
exists as it appears, the relative aspect (paratantra) possesses the characteristics of both existence and non-existence.
gan-gis-gñis-med-ñid-du-yod / gñis-kyidňos po med-pa-ñid / de-yis-yons-grub-nan-bşhin-ni /
yod-med-mtshan-ñid-'dod-pa-yin // 13 gan-gis-gñis-med-ñid-du (=advayatvena yat) yod (=asti) / gñis-kyi (=dvayasya) dros-po-med-pa (=abhāva) ñid (=eva) 1! de-yis (=tena) yons-gurb (=nişpannah) ran--bshin-ni (=svabhāva) / yod-med-mtshan-ñid (=sad-asat-lakṣaṇam, eva) 'dod-pa--yin (=işyate) // Skt. advayatvena yadasti, dvayasyābbavo eva / svabhāvastena
nişpannaḥ sadasallakşaņam işyate / S.V. advayatvena yaccāsti dvayasyabhåva eva ca|
svabhāvastena nişpannah sadasallaksano matah // Eng. As it exists in its nature as non-dual, and also as it is charac
terised by the absence of duality; the Absolute aspect (parinispanna) possesses the characteristics of both existence and nonexistence,
brtags-pa'i-don-la-rnam-gñis-phyir / de-yod-ma-yin-dňos-g-cig-phyir / kvn-brtags-ran-bshin-byis-pa-rnams |
gñis-dan (snan)-g cig-gis-bdag-ñid-'dod ||14 brtags-pa'i-don-la (=kalpitārthüm) rnam-gñis-phyir (=dvaivtdhyat), de-yod-ma-yin (=tad-asattvam) dños--gcig-phyir"(=ekabhavatah) / kun-brtags (=kalpitah) ran-bshin (=svabhāvah) byis-parnams (=balaḥ) / gñis-dan-gcig-gis-bdag-ñid (=dvayaikatvātmakah) 'dood (=işyate) // Skt, kalpitar tham dyeividhyặt tadasattvam ekabhāvatah, bala (nam)
kalpitasvabhāv dvayaikatvātmaka işyate // S.V. dvaividhyātkalpitārthasya tadasattvaikabhāvataḥ /
svabhāvaḥ kalpito bālairdvayaikatyātmako mataḥ // Eng. As the imaginary things are all of dual nature, (as the knower
and the known), and as there is (in reality) only the one character of absence that (dual nature in them), the Imaginary aspect of the ignorant people has both duality and unity within itself.
gñis-kyi-dños-po-snan-phyir-dan / 'khrul-pa-tsam-gyl-dros-gcig-phyir / gshan-dban-shes--bya'il ran-bshin-ni / gñis-dan-gcig-gi-bdag-ñid-'dod //15
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