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Vol. XXIII, No. 2
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de-nas (=tataḥ) gñis-med (dvaya-abhavaḥ) dros-po-ni (=bbavah) / de-ru (tatra) yons-grub (=parinişpannah) 'jug-pa-ste (=praviśyate) / de-bshin (=tatha) de-ñid (=tada) dc-behin-du (=asau) / med-dan-yod (=asti-Dasti) ces-brod-pa-yin (ucyate) // Skt. tatah dvaya-abhāva, tatra parinişpannaḥ praviśyate /
tatba tada asau astinásti ucyate // S.V. tato dvayābhāvabhāvo (pari)-nispanno tra praviśyate /
tathā hyasāveva tada astināstiti cocyate // Eng. After these (penetrations) the Absolute which has the positive
nature of absolute absence of duality is comprehended deeply. It is then for this reason, called both existent and non-existent.
ran-bshin gsum-ka-'di-rnams-ni gñis-med-brjod med-mtshan-ñi) can/ med-phyir-de-bshin-yod (med phyin-ran /
de-med-pa-yi-ran-bshin-phyir // 26 ran-bshin-gsum-ka-'di-rnams-ni (=svabhāvah trayo'pi ete--trayo' pyete svabhāvāḥ) / gñis-me (=advaya) brjod-med (=anabhilapya) mtshan-ñid-can (=lakşaņa) / med-phyir (=abhāvatvad-abhāvad) de-bshin-med-phyir-dan (=atathabhāvad) / de-med-pa-yi-ran-bshin-phyir (=tadabhāvasyabhavatah) // Skt. trayo'pyete svabhavaḥ advaya-anabhilāpya lakşaņāḥ, abhāvad
atathābhāvad tadabhāvasvabhavatah / S.V. trayo'pyete svabhāvā adyayānabhiläpya laksanāḥ /
abhāvādatathabhāvād tadabhāvasvabhāvataḥ 1/ Eng. All these three (aspects, mentioned above) are non-duality
(advaya) in character and non-expressble (by merc words). Because there they have these characteristics : (i) Absolute absense of (dual nature), (ii) absence of the form in which they appear, and also (iii) having the positive nature of absence of (duality).
rtogs-dan-ma-rtogs-rnam-rtogs-dan / mnon-rtogs-'dsin-pa'i dbye-ba'i phyir / SO-SO-re-re-ran-bshin-gsum /
rnam-pa-ba'i-yis-dbye-bar-'dod // 27 rtogs-dan-ma-rtogs (=vyutpatti-avyut pattis'ca) rnam-rtogs-dan (=vigati) / mron-rtogs (=abhisamaya/sakşatvyutpattiḥ) 'dsin-pa’i-dbye-ba'iphyir (=kramataḥ gphyate / dharyate) / SO-SO-re-re (=prthaktvena) ran-bshio-gshin-gsum (trt-svabhāvāḥ) / roam.pa-ba'i.yis (=ākļiyay dbye-bar-'dod (=jñānanisyate) /
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