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n膩mal膩 k峁Ｄ乶tayo j帽膩na峁� k峁�ay膩nutp膩dadh墨rna dak|
tadanyobhayath膩ry膩 dh墨岣� any膩 j帽膩na峁� d峁浥沘艣ca 峁�a峁瓅|1||

The pure Patiences are not a type of Knowledge. The praj帽膩 of destruction and of nonarising is not seeing. All other pure praj帽膩 is both one and the other. All other praj帽膩 is knowledge. Six are also seeing.

s膩srav膩n膩srava峁� j帽膩na峁� 膩dya峁� sa峁僾峁泃ij帽膩pakam|
an膩srava峁� dvidh膩 dharmaj帽膩namanvayameva ca||2||

Knowledge is pure or impure. The first is called conventional. Pure knowledge is of two types, a knowledge of dharmas and inferential knowledge.

s膩峁僾峁泃a峁� sarvavi峁�aya峁� k膩madu岣�kh膩digocaram|
dharm膩khyam anvayaj帽膩na峁� t奴rdhvadu岣�kh膩digocaram||3||

Conventional knowledge bears on all. The knowledge of dharmas has for its object the Suffering, etc., of K膩madh膩tu. Inferential knowledge bears on Suffering, etc., of the higher spheres.

te eva satyabhedena catv膩ri ete caturvidhe|
anutp膩dak峁�ayaj帽膩ne te puna岣� prathamodite||4||

When one takes into consideration the distinction of the Truths, these two knowledges, make up four knowledges. The two knowledges, fourfold, are termed the knowledge of Destruction and the Knowledge of Non-Arising.

du岣�khahetvanvayaj帽膩ne caturbhya岣� paracittavit|
bh奴myak峁�apudgalotkr膩nta峁� na峁ａ弓膩j膩ta峁� na vetti tat||5||

At the moment when they arise, they are inferential knowledges of Suffering and Origin. The knowledge of the mind of another follows from four. It does not know a mind in a higher sphere, faculties, personalities, nor the past and future.

ta dharm膩nvayadh墨pak峁�yamanyo'nya峁� dar艣anak峁�a峁嘺u|
艣r膩vako vetti kha峁単astr墨n sarv膩nbuddho'prayogata岣�||6||

The knowledge of dharmas and inferential knowledges do not know one another. The 艢r膩vaka knows two moments of Seeing; the Pratyekabuddha, three; the Buddha, without preparation, all.

k峁�ayaj帽膩na峁� hi satye峁�u parij帽膩t膩dini艣caya岣�|
na parij帽eyamity膩diranutp膩damatirmat膩||7||

The knowledge of destruction is, with respect to the Truths, the certitude that they are known, abandoned, etc.; the knowledge of non-arising is the certitude that they are no longer to be known, to be abandoned, etc.

蝉惫补产丑腻惫补辫谤补迟颈辫补办峁Ｄ乥丑测腻尘腻办腻谤腻办腻谤补驳辞肠补谤腻迟触
prayogak峁泃ak峁泃yatvahet奴pacayato da艣a||8||

The knowledges are ten in number; the distinction is established by reason of their nature, their opposition, their aspect, their aspect and their object, their preparatory exercises, the achievement of their task, and the extension of their cause.

dharmaj帽膩nanirodhe yanm膩rge v膩 bh膩van膩pathe|
tridh膩tupratipak峁�astat k膩madh膩to'stu n膩nvayam||9||

The knowledge of dharmas, in the Pathway of Meditation, when it bears on Extinction and the Path, is opposed to the three spheres. Inferential knowledge is not opposed to K膩madh膩tu.

dharmaj帽膩n膩nvayaj帽膩na峁� 峁�o岣峚艣膩k膩ram anyath膩|
tath膩 ca s膩峁僾峁泃a峁� svai岣� svai岣� saty膩k膩rai艣catu峁ａ弓ayam||10||

A knowledge of dharmas and inferential knowledge have sixteen aspects. Conventional knowledge is the same and otherwise. Four, because of the aspect of their Truth.

tath膩 paramanoj帽膩na峁� nirmala峁� samala峁� puna岣�|
j帽eyasvalak峁�a峁嚹乲膩ra峁� ekaikadravyagocaram||11||

So too, when it is pure, the knowledge of the mind of another. When it is impure, it has for its aspects the unique characteristics of its object. It has for its sphere an individual object.

艣e峁�e caturda艣膩k膩re 艣奴ny膩n膩tmavivarjite|
n膩mala岣� 峁�o岣峚艣abhyo'nya 膩k膩ra岣� anye'sti 艣膩strata岣�||12||

The other has fourteen aspects by excluding the aspect of emptiness and the aspect of nonself. There are no pure aspects outside of the sixteen. Some others, according to the 艢膩stra, affirm that there are.

dravyata岣� 峁�o岣峚艣膩k膩r膩岣� praj帽膩k膩ra岣� tay膩 saha|
膩k膩rayanti s膩lamb膩岣� sarvam膩k膩ryate tu sat||13||

The aspects are sixteen things. The aspects are praj帽膩. Everything that has an object perceives. Everything that exists is the object of perception.

tridh膩dya峁� ku艣al膩nyany膩ni 膩dya峁� sarv膩su bh奴mi峁�u|
dharm膩khya峁� 峁�a峁璼u navasu tvanvay膩khya峁� tathaiva 峁�a峁瓅|14||

The first is of three natures; the others are good. The first exists in all spheres. In six, the knowledge named dharma. In nine, that which is called anvaya (inferential). So too six j帽膩nas.

dhy膩ne峁�vanyamanoj帽膩na峁� k膩mar奴p膩艣raya峁� ca tat|
k膩m膩艣raya峁� tu dharm膩khyam anyattraidh膩tuk膩艣rayam||15||

The knowledge of the mind of another exists in the Four Dhy膩nas. It has for its support a person either in K膩madh膩tu or R奴padh膩tu. The knowledge of dharmas, a person in K膩madh膩tu. Others, in persons of the three spheres.

sm峁泃yupasth膩nameka峁� dh墨rnirodhe paracittadh墨岣�|
tr墨峁噄 catv膩ri 艣e峁Ｄ佱箛i dharmadh墨gocaro nava||16||

The knowledge of Extinction is an application of mindfulness. The knowledge of the mind of another is threefold. The others, four. Nine knowledges are the object of a knowledge of dharmas.

nava m膩rg膩nvayadhiyo岣� du岣�khahetudhiyordvayam|
catur峁嚹佱箖 da艣a naikasya yojy膩 dharm膩岣� punarda艣a ||17||

Nine are the object of inferential knowledge and knowledge of the Path. Two are the object of the knowledge of Suffering and Origin. Ten, of four. None are the object of one. The totality of their object is ten dharmas.

traidh膩tuk膩mal膩 dharm膩 ak峁泃膩艣ca dvidh膩 dvidh膩|
s膩峁僾峁泃a峁� svakal膩p膩nyadeka峁� vidy膩dan膩tmata岣�||18||

Dharmas of the Three Dh膩tus, pure dharmas, unconditioned, each category being twofold. One conventional knowledge, with the exception of its own complex, knows the rest as nonself.

ekaj帽膩n膩nvito r膩g墨 prathame'n膩sravak峁�a峁噀|
dvit墨ye tribhi岣� 奴rdhvastu catur峁�vekaikav峁沝dhim膩n||19||

Not detached, in the first pure moment, he possesses one knowledge. In the second moment, he possesses three knowledges. Beyond, in four moments, each time adding a knowledge.

yathotpann膩ni bh膩vyante k峁Ｄ乶tij帽膩n膩ni dar艣ane|
an膩gat膩ni tatraiva s膩峁僾峁泃a峁� c膩nvayatraye||20||

In Seeing, future patiences and knowledges exist to the extent to which they are produced. In the Path of Seeing one also acquires conventional knowledge at the moment of the three inferential knowledges.

ato'bhisamay膩nty膩khya峁� tad膩nutpattidharmakam|
sv膩dhobh奴mi nirodhe'ntya峁� svasaty膩k膩ra峁� y膩tnikam||21||

This conventional knowledge is termed 鈥渢he end of abhisamaya鈥�. It is not destined to arise. From the sphere or from a lower sphere. In Extinction, the last. It has the aspects of its Truth. It proceeds from effort.

峁�o岣峚艣e 峁�a峁� sar膩gasya v墨tar膩gasya sapta tu|
sar膩gabh膩van膩 m膩rge tad奴rdhva峁� saptabh膩van膩 ||22||

In the sixteenth, six, through non-detachment. Through detachment, seven. Above, in the Path of Meditation associated with sensual desire, there is the cultivation of seven.

蝉补辫迟补产丑奴尘颈箩补测腻'产丑颈箩帽腻办辞辫测腻辫迟测腻办墨谤峁嘺产丑腻惫颈迟别
膩nantaryapathe峁Ｅ玶dhva峁� muktim膩rg膩峁ａ弓ake'pi ca||23||

In the uninterrupted paths of the victory over seven spheres, of the acquisition of the supernormal knowledges, and of the quality of Immovability, of mixed meditation. And also in the eight paths of higher deliverance.

艣aik峁�ott膩panamuktau v膩 峁�a峁� saptaj帽膩nabh膩van膩|
膩nantaryapathe 峁�a峁囜箛膩峁� bhav膩gravijaye tath膩||24||

The 艢aik峁�a, in the path of deliverance of the perfectioning of the faculties, cultivates six or seven knowledges. In the uninterrupted path, he cultivates six knowledges. The same in the victory over Bhav膩gra.

nav膩n膩峁� tu k峁�ayaj帽膩ne akopyasya da艣a bh膩van膩|
tatsa峁僣are'ntyamuktau ca prokta艣e峁�e'峁ａ弓abh膩van膩||25||

At the moment of the knowledge of destruction, nine knowledges. An Immovable One cultivates ten knowledges. Ten knowledges also in the last deliverance in the passage to the state of Immovability. In the cases not mentioned, there is cultivation of eight knowledges.

yadvair膩gy膩ya yall膩bhastatra c膩dha艣ca bh膩vyate|
s膩srav膩艣ca k峁�ayaj帽膩ne labdhap奴rva峁� na bh膩vyate||26||

The knowledge that one cultivates in the future belongs to the sphere from which one is detached, to the sphere acquired, or to a lower sphere. In the knowledge of destruction, the pure is also of all spheres. That which has been obtained previously is not cultivated.

pratilambhani峁�ev膩khye 艣ubhasa峁僺k峁泃abh膩vane|
pratipak峁�avinirdh膩vabh膩vane s膩sravasya tu||27||

Cultivation of good conditioned dharmas is acquisition and practice; there is cultivation of opposition and expulsion with respect to impure dharmas.

a峁ａ弓膩da艣膩ve峁噄k膩stu buddhadharm膩 bal膩daya岣�|
sth膩n膩sth膩ne da艣a j帽膩n膩ni a峁ａ弓au karmaphale nava||28||

The dharmas unique to the Buddha are eighteen, the powers, etc. There are ten knowledges in sth膩n膩sth膩na; Eight in karmaphala.

dhy膩n膩dyak峁Ｄ乨himok峁�e峁�u dh膩tau ca pratipatsu tu|
da艣a v膩 sa峁僾峁泃ij帽膩na峁� dvayo岣� 峁�a峁� da艣a v膩 k峁�aye||29||

Nine in the Dhy膩nas, etc., in the Indriyas, in the Abhimok峁�as, in the Dh膩tus; Nine or ten in the paths; Two are conventional knowledges; Destruction is made up of six or ten knowledges.

pr膩峁卛navisacyutotp膩dabaladhy膩ne峁�u 艣e峁�itam|
sarvabh奴mi峁�u ken膩sya balamavy膩hata峁� yata岣�||30||

The power of former abodes and the power of death-rebirth lie in the Dhy膩nas; the others in all the spheres. Why? Because its power does not know any obstacle.

n膩r膩ya峁嘺bala峁� k膩ye sa峁僤hi峁�vanye da艣膩dhikam|
hasty膩disaptakabalam spra峁ａ弓avy膩yatana峁� ca tat||31||

N膩r膩ya峁嘺 power in his body; According to others, in his parts. This is a power the seventh term of a series which begins with the elephant and in which each term is worth ten times the preceding; It consists of a tangible.

vai艣膩radya峁� caturdh膩 tu yath膩dyada艣ame bale|
dvit墨yasaptame caiva sm峁泃ipraj帽膩tmaka峁� trayam||32||

Assurance is fourfold. Resembling the first, the tenth, the second, and the seventh power. Three are mindfulness and awareness (praj帽膩).

mah膩k峁沺膩 sa峁僾峁泃idh墨岣� sa峁僢h膩r膩k膩ragocarai岣�|
samatv膩d膩dhim膩try膩cca n膩n膩kara峁嘺ma峁ａ弓adh膩||33||

Great compassion is a conventional and mental state; It is through its factors, its aspects, its object, its equality, and its excellence. It differs from ordinary compassion in eight ways.

sa峁僢h膩radharmak膩y膩bhy膩峁� jagata艣c膩rthacaryay膩|
samat膩 sarvabuddh膩n膩峁� n膩yurj膩tipram膩峁嘺ta岣�||34||

In sa峁僢h膩ra, dharmak膩ya and their service to beings, the Buddhas are identical; not in their duration of life, their caste, their statures, etc.

艣i峁�yas膩dh膩ra峁嚹� anye dharm膩岣� kecit p峁泃hagjanai岣�|
补谤补峁嚹乸谤补峁噄诲丑颈箩帽腻苍补辫谤补迟颈蝉补峁僾颈诲驳耻峁嚹乨补测补岣�|触35触触

There are other qualities which the Buddhas have in common with 艢aik峁�as. And P峁泃hagjanas Absence of Contention, Knowledge Resulting from Resolution, the Unhindered Knowledges, the Supernormal Knowledges, etc.

sa峁僾峁泃ij帽膩namara峁嚹� dhy膩ne'ntye akopyadharma峁嘺岣�|
n峁沯膩 anutpannak膩m膩ptasavastukle艣agocar膩岣�||36||

Absence of Contention is conventional knowledge; It is of the sphere of the Fourth Dhy膩na; It is produced by a person who is Immovable. It is produced by humans. It relates to the defilements of K膩madh膩tu, is future, and has a real object.

tathaiva pra峁噄dhij帽膩na峁� sarv膩lamba峁� tu tat tath膩|
dharm膩rthayorniruktau ca pratibh膩ne ca sa峁僾ida岣�||37||

So too the Knowledge Resulting from Resolution;. But it has all for its object. So too the Unhindered Knowledges of dharmas, of objects, of etymological explanations, and of eloquence.

tisro n膩m膩thav膩gj帽膩namavivartya峁� yath膩kramam|
肠补迟耻谤迟丑墨测耻办迟补尘耻办迟腻产丑颈濒腻辫补尘腻谤驳补惫补艣颈迟惫补测辞岣�|触38触触

The first three are unhindered knowledges bearing, in this order, on name, the thing, speech. The fourth is the knowledge of the exact and facile expression, and of mastery with respect to the Path.

v膩峁卪膩rg膩lamban膩 c膩sau nava j帽膩n膩ni sarvabh奴岣�|
da艣a 峁�a岣峷膩'rthasa峁僾it s膩 sarvatra anye tu s膩峁僾峁泃am||39||

Its object is speech and the Path; It is made up of nine knowledges. It is of all the spheres. Unhindered Knowledge of things (artha) is made up of ten or six. It arises everywhere. The others are conventional knowledge.

k膩madhy膩ne峁�u dharme vit v膩ci prathamak膩mayo岣�|
vikal膩bhirna tall膩bh墨 峁�a岣峞te pr膩ntako峁璱k膩岣�||40||

The Unhindered Knowledge of dharmas exists in K膩madh膩tu and the Dhy膩nas. The Unhindered Knowledge of speech exists in K膩madh膩tu and the First Dhy膩na. One only obtains them together. The six are pr膩ntako峁璱ka.

tat峁�a岣� vidha峁� sarvabh奴myanulomitam|
v峁沝dhik膩峁ａ弓h膩gata峁� tacca buddh膩nyasya prayogaj膩岣�||41||

It is sixfold. It is the last dhy膩na, in a series with all the spheres and carried to its maximum. 41d. With the exception of the Buddha, acquired through effort.

峁沝诲丑颈艣谤辞迟谤补尘补苍补岣�p奴谤惫补箩补苍尘补肠测耻迟测耻诲补测补办峁�a测别触
j帽膩ta s膩k峁Ｄ玨riy膩'bhij帽膩 峁�a岣� vidh膩 muktim膩rgadh墨岣�||42||

Realization of the knowledge of supernormal power, of ear, of the mind, of past existences, of death and rebirth, of the destruction of the cankers; this is the sixfold supernormal knowledge. They are the praj帽膩 of deliverance

catasra岣� sa峁僾峁泃ij帽膩na峁� cetasi j帽膩napa帽cakam|
k峁�ay膩bhij帽膩 bala峁� yadvat pa帽ca dhy膩nacatu峁ａ弓aye||43||

Four are conventional knowledge. The knowledge of the mind of another is made up of five knowledges. The supernormal knowledge of the destruction of the cankers is similar to the power. Five exist in the Four Dhy膩nas.

sv膩dhobh奴vi峁�ay膩岣� labhy膩 ucit膩stu vir膩gata岣�|
t峁泃墨y膩 tr墨pyupasth膩n膩ni 膩dya峁� 艣rotraddhircak峁�u峁�i||44||

They have their own sphere or a lower sphere for their domain. Already cultivated, they are acquired through detachment. The third is made up of three applications of mindfulness. Supernormal power, hearing, and sight make up the first application of mindfulness.

avy膩k峁泃e 艣rotracak峁�urabhij帽e itar膩岣� 艣ubh膩岣�|
tisro vidy膩岣� avidy膩y膩岣� p奴rv膩nt膩dau nivarttan膩t||45||

The Supernormal Knowledges of hearing and sight are neutral; the others are good. Three supernormal knowledges are wisdom, Because they bring about the cessation of nonwisdom (ignorance) relating to the past, etc.

a艣aik峁�yanty膩 tad膩khye dve tatsa峁僼膩namudbhav膩t|
i峁ａ弓e 艣aik峁�asya nokte tu vidye s膩vidyasa峁僼ate岣�||46||

The last belongs to the A艣aik峁�as. The two others are said to belong to the A艣aik峁�as when they arise in the series of an A艣aik峁�a. We admit that they exist in the 艢aik峁�a, but then they are not called wisdoms because the series of the 艢aik峁�a is associated with non-wisdom.

膩dy膩 t峁泃墨y膩 峁�a峁ａ弓h墨 ca pr膩tih膩ry膩峁噄 艣膩sanam|
agyram avyabhic膩ritv膩ddhite峁ａ弓aphalayojan膩t||47||

The first, the third and the sixth are the methods of conversion. Conversion through the Teaching is the best. Because it does not exist without supernormal knowledge, and because it confers the fruits of salvation and of well-being.

峁沝dhi岣� sam膩dhi岣� gamana峁� nirm膩峁嘺峁� ca gatistridh膩|
艣膩sturmanojav膩 anye峁Ｄ佱箖 v膩hinyapy膩dhimok峁�ik墨||48||

峁歞dhi is absorption. From it, there arises displacement and fictive creation. Rapid displacement like the mind is unique to the Master. The others possess displacement of transport and of adhimok峁�a.

k膩m膩pta峁� nirmita峁� b膩hya峁� catur膩yatana峁� dvidh膩|
r奴p膩pta峁� dve tu nirm膩峁嘺cittaist膩ni caturda艣a||49||

Fictive creation in K膩madh膩tu is made up of four external 膩yatanas; It is of two types. Fictive creation of the sphere of R奴padh膩tu is made up of two 膩yatanas. It is through a mind capable of creating fictive beings (nirm膩峁嘺citta) that one creates. They are fourteen in number.

yath膩krama峁� dhy膩naphala峁� dve y膩vat pa帽ca nordhvajam|
tall膩bho dhy膩navat 艣uddh膩ttatsvata艣ca tato'pi te||50||

They are the results of the Dhy膩nas, from the number of two up to five, in this order. They do not arise from a lower Dhy膩na. One obtains them like a Dhy膩na. A mind capable of creating fictive beings proceeds from a pure Dhy膩na and from itself; It produces the two.

svabh奴mikena nirm膩峁嘺峁� bh膩峁�a峁嘺峁� tvadhare峁嘺 ca|
nirm膩traiva sah膩艣膩stu岣� adhi峁ａ弓h膩y膩nyavarttan膩t||51||

One creation takes place through one mind of its sphere. But speech also takes place through a mind of a lower sphere. With the creator, except in the case of the Master. The fictive being speaks, because its creator sets speech into motion through another mind, after having empowered the fictive being.

m峁泃asy膩pyastyadhi峁ａ弓h膩na峁� n膩sthirasya apare tu na|
膩d膩vekamanekena jit膩y膩峁� tu viparyay膩t||52||

Empowerment continues after death. But not with respect to that which is not hard. Some other masters say no. From the beginning, the ascetic creates a single creation through numerous minds capable of creating fictive beings; the contrary, when his practice is purified.

avy膩k峁泃a峁� bh膩van膩ja峁� trividha峁� t奴papattijam|
峁沝dhirmantrau峁�adh膩bhy膩峁� ca karmaj膩 ceti pa帽cadh膩||53||

Produced through meditation, it is neutral. Innate, it is threefold. 峁歞dhi is also produced through mantras, plants, and actions; in all five types.

divya艣rotr膩k峁�i峁嚹� r奴papras膩dau dhy膩nabh奴mikau|
sabh膩g膩vikale nitya峁� d奴ras奴k峁�m膩digocare||54||

Divine sight and divine hearing are of pure r奴pa of the sphere of the Dhy膩nas. They are always active, non-deficient; they bear on the distant, the subtle, etc.

durastham膩v峁泃a峁� s奴k峁�ma峁� sarvata艣ca na pa艣yati|
m膩峁僺acak峁�uryato r奴pamato divya峁� d峁沢i峁�yate|| 

诲惫颈迟谤颈蝉腻丑补蝉谤补办腻蝉补峁僰丑测补诲峁浥沷'谤丑补迟办丑补岣峠补诲补颈艣颈办腻岣�|
anyadapyupapatty膩pta峁� tadd峁浥泍o n膩ntar墨bhava岣�||55||

The Arhat, the Rhinoceros and the Master see a Dvis膩hasra, a Tris膩hasra, infinite universes. The others are also innate. Divine sight, when it is innate, does not see intermediary beings.

cetoj帽膩na峁� tu tattredh膩 tarkavidy膩k峁泃a峁� ca yat|
j膩nate n膩rak膩 膩dau n峁涐箛膩峁� notpattilabhikam||56||

This knowledge of the mind of another is of three types. Also when it is produced through reflection (tarka) or through formulas (vidy膩). The beings in hell know from the very beginning. Among humans, not innate.

|'bhidharmako艣e j帽膩nanirde艣o n膩ma saptama峁� ko艣asth膩nam||