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TULSI-PRŇĀJA
Eng. The Imaginary and the Relative are to be known as samkles' alakṣannam "characterised by Impurities" while the Absolute is admitted to be vyavadana-lakṣaṇam "characterised by
purities".
gñis-kyi-ran-bshin-med-phyin-dan de-med-pa-yi-ran-bshin-phyir | ran-bshin-yons-grub-kvn-brtags-las |
d byer med-mtshun-ñid-ses-par-bya ||18
gñis-kyi-ian-bshin (=dvayasvabhāva) med (=asad) phyir-dan (=tvat ca) / de-med-pa-yin (=tadabhava) ran-bshin-phyir (=svabhātaḥ)' / nan-bshin (=svabhāvāt) yons-grub-kun-brtags-las (nişpannam parikalpitat) / dbyer-med (=abhinnam) mtshan-ñid (lakṣaṇam) s'espar-bya (=jñeyam) //
Skt. dvayasvabbāvāsadtvāt ca tadabhāva svabhāvataḥ, svabhāvātparikalpitat nişpannah abhinna-lakṣaṇam jñeyam/
S.V. asaddvayasvabhāvattvättadabhāvasvabhāvataḥ |
svabhāvātkalpitajjñeyo niṣpanno`bhinnalakṣaṇaḥ ||
Eng. As the Imaginary aspect has got the characteristics of possessing the unreal duality, and as it has in its very nature, the absence of that (duality) the Absolute is to be known as possessing characteristics not different from the Imaginary.
gñis-med-ran-bshin-ñid-phyin-dan |
gñis-ni-med-pa'i-ran-bshin-phyir |
yons-su-grub-las-kvn-brtags-kyan |
mtshan-ñid-tha-mi-don-ces-bya //19
gñis-med-ran-bshin-ñid-phyir (=advayatvasvabhāva tvät) dań (=ca) / gñis-ni-med-pa'i-ram-bshin-phyir (=dvayābhāvasvabbava tvat) yon's-su-grub-las (=parinişpannāt) kun-brtags (=kalpitaḥ) kyan (=ca) / mtshan-ñid (=lakṣaṇam) tha-mi-dan (=abhinnah) cesbya (=ucyate) //
Skt. advayatvasvabhava tvāt dvayabhāvasvabhāva tvāt ca, pari pannat-kalpitas'ca abhinna-lakṣaṇa ucyate/
S.V. advayatvasvabhāvatvādduayabhāvasva bhāvataḥ |
nispannātkalpitas' caiva ucyate 'bhinnalakṣaṇaḥ ||
Eng. As the Absolute has got the nature of non-duality, and as it has also in its nature the absence of duality, the Imaginary is to be known as not different in its characteristics from the Absolute.
ji-ltar-snan-ba-med-phyir-dan |
de-bshin-med pa'i-ran bshin-phyir | yons-grub-gshan-dban-ran-bshin las tha-ml-dad-pa'i-mtshan-ñid-yin
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