འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད notes.100

notes.100

100. D: de bzhin gshegs pa rnams byung yang rung ma byung yang rung ste/ rtag pa rtag pa’i dus dang / ther zug ther zug gi dus su chos gnas par bya ba’i phyir chos rnams kyi chos nyid dbyings de ni rnam par gnas pa kho na yin pa. Lamotte translates chos gnas par bya ba’i phyir with “pour le maintien des choses,” but phyir does not have a dative function here. Powers’ translation reads, “because phenomena abide in permanent, permanent time and in everlasting, everlasting time, the domain of reality of phenomena alone abides.” This does not make sense either. Conditioned phenomena are impermanent as explained at length in the first four chapters. The argument simply runs as follows: since it is present in all things, this alone is permanent. As for the expression chos nyid dbyings, D, folio 11.b reads chos rnams kyi chos nyid dbyings while F, folio 17.a has chos rnams kyi chos nyid/ chos gnas pa’i dbyings, referring respectively to dharmatā and dharmadhātu (compare with Mvyut 1719: chos gnas pa nyid; dharmasthititā). I am reluctant to translate dbyings (dhātu) as “realm/domain” here because the meaning of dhātu as “constituent” makes so much sense, particularly when reading F, in which dbyings is glossed as chos gnas pa, “that which abides within phenomena,” “that which is the support/source of phenomena,” or “the condition of phenomena.” Xuanzang’s translation confirms the suggested translation: 唯有常常時恒恒時如來出世若不出世諸法法性安立法界安住 (Cbeta, Taishō 676).