Bibliotheca Polyglotta

ratnāvalī

寶行王正論一卷

rgya gar skad du | r’a dza pa ri ka th’a ra tna m’a l’i | bod skad du | rgyal po la gtam bya ba rin po che’i phreṅ ba |

The Ratnāvalī of Nāgārjuna

|| rgya gar skad du | ratn’a ba li ṭ’i k’a | bod skad du | rin po che’i phreṅ ba’i rgya cher bśad pa |

oṃ namo ratnatrayāya |

陳天竺三藏真諦譯安樂解脫品第一

saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo | |

sarvadoṣavinirmuktaṃ guṇaiḥ sarvair alaṃkṛtam |
praṇamya sarvajñam ahaṃ sarvasattvaikabāndhavam ||1||

解脫一切障圓德所莊嚴
禮一切智尊眾生真善友

Having paid homage to the All-knower, the only friend of all living beings,
who is devoid of every defect, but adorned with every attribute,

de la ’dir btsun pa ’phags pa klu sgrub ’jig rten mtha’ dag la phan par bźed pas rgyal po bde spyod kyi dbaṅ du mdzad nas dam pa’i chos rin po che’i phreṅ ba dgod pa’i ṅes pa mdzad de dam pa’i spyod pa daṅ mthun par | ñes pa kun las źes bya ba la sogs pas rje btsun saṅs rgyas bcom ldan ’das yon tan brjod pa sṅon du ’gro ba’i phyag ’tshal ba daṅ dgos pa daṅ bcas pa rtsom mo | | ’di la dgos pa gaṅ źig yin źe na | bcom ldan ’das yon tan tshad med pa la yon tan brjod pa sṅon du ’gro ba’i phyag byas pa’i rgyus bsod nams śin tu rgya chen por ’gyur la des na brjod par ’dod pa’i don sgrub pa ’bad mi dgos bar ’grub par ’gyur te | re źig ’di ni gcig yin no | | ’di na ñan pa’i skye bo yaṅ rnam pa gñis dmigs te | de la dad pas rjes su ’braṅ ba rnams ni yon tan brjod pa sṅon du ’gro ba’i phyag ’tshal ba dmigs nas ’di ni bad bar gśegs pas byas so źes dad pa kho nas ’di ñan pa la sogs pa la ’jug go | | chos kyi rjes su ’braṅ ba ston pa grags pa gnag dag yin pa de dag kyaṅ phyag ’tshal ba khyad par daṅ bcas pa dmigs ’di sñam du sems te | gźan la khyad par ’di mi srid pa’i phyir ’di ni ’jig rten mtha’ dag gi sgron ma la phyag ’tshal ba yin no sñam mo | | de ltar ṅes pa’i yid can rnams la rab tu dga’ ba skye źiṅ tshig de lta bu la mkhas pa rnams ’di sñam du sems te | re źig dad pa can gźan yaṅ gsum la skyabs su ’gro ba ñams pa’i ’jigs pas gźan dag la phyag ’tshal ba’i ṅal ba mi byed na ’phags pa klu sgrub bden pa gzigs pa mi phyed pa’i dad pa brñes pa lta smos kyaṅ ci dgos | de lta bu ’di ni mu stegs can gyi gźuṅ lugs kyis kun brtags pa’i chos phan tshun ’gal ba mi gsuṅ ste | de skad du mjug thogs nas | gcig tu dge ba’i chos bśad de źes ’chad par ’gyur ro | | de lta bas na ’di ni gdon mi za bar skyes bu’i don mchog thob pa daṅ mthun pa yin no sñam mo | | de nas ’di ñan pa la sogs pa la ’jug par ’gyur ro | | rtog pa sṅon du gtoṅ ba ston par ma grags pa gaṅ dag yin pa de dag kyaṅ phyag ’tshal ba la yon tan bsñad pa thos nas ṅo mtshar daṅ mthun par sad pas dpyod pa’am ñan par byed do | | de nas ni de dag gis ’di’i don bzaṅ po dmigs nas ’di lta bu’i don legs par gsuṅs pa ni des gsuṅs so źes saṅs rgyas bcom ldan ’das la dad pa thob nas ston pa ñid du khas len pas de dag la ston pa | | rab tu grub par bya ba’i phyir ro | | de ltar na yon tan brjod pa sṅon du ’gro ba’i phyag ’tshal ba ’di ni de gñi ga la dogs pa daṅ bcas pa yin pa’i phyir byas te | dam pa rnams kyaṅ de kho na ltar źugs so źes brjod par bya’o | | da ni ji ltar nus pa bźin don dgrol bar bya ste | de la ñes pa ni yon tan gyi mi mthun pa’i phyogs su gyur pa ’dod chags la sogs pa la bya ste | lus daṅ sems kyi rgyud ma ruṅ par byed pas so | | kun źes pa’i sgra ni brjod par ’dod pa’i dbaṅ gis mtha’ dag la bya’o | | de dag ni ñes pa yaṅ yin la kun kyaṅ yin pas de lta bu’o | | rnam grol źes pa ni mi ldan pa ste bral ba źes bya ba’i don to | | yon tan ni śes rab la sogs pa ste | legs pa don du gñer ba rnams kyis ’dris par bya źiṅ goms par bya ba yin pas so | | ’dir yaṅ kun źes bya ba’i sgra ni goṅ ma bźin du śes bar bya’o | | de dag gis brgyan pa po źes bya ba spud pa’o | | ’di dag ni skyes bu rnams kyi rgyan gyis ’byor pa ston par byed pa gdu bu rgyan can daṅ dpuṅ rgyan daṅ lag rgyan la sogs pa ni ma yin te | de skad du gźan nas | ljon śiṅ rnams ni me tog dag gis brgyan | | char sprin rnams ni glog gi phreṅ ba yis | | mtsho rnams bud ba rgyags ldiṅ padma yis | | lus can khyad par thob pa’i yon tan gyis | | źes bśad do | | de lta yin na go rims zlog pa’i ñes par ’gyur ba ma yin nam | ñes pa rnams ni mun pa lta bu yin la | de dag kyaṅ yon tan gyi snaṅ ba ’byuṅ ba med par rten mi gtoṅ ṅo | | de’i phyir ñes pa las rnam par grol ba ñid kyis yon tan gnas par grub na ’dis ci źig bya źe na | de ni bden na ’on kyaṅ dbaṅ po rtul po blo źan pa tshig lhur len pa gaṅ dag yin pa de dag gis ñes pa thams cad las rnam par grol ba ñid ni ñes pa las rnam par grol ba ’ba’ źig yin par rtogs kyi | śugs kyis ’phaṅs pa’i don ni ma yin pas de dag gis gsal bar rtogs par bya ba’i phyir ro | | yaṅ dbaṅ po rnon po mgo smos pas go ba de dag la yaṅ de skad du brjod par bya ste | re źig srid ba tsam du bya na ñes pa thams cad daṅ bral la yon tan thams cad kyis brgyan pa ma yin pa yaṅ yod de | dper na śel daṅ aanda rñil daṅ markata la sogs pa lta bu’o | | de bas na khyad par ’di gñi ga brjod do | | de lta bu’i thams cad mkhyen pa gaṅ yin pa de la bdag phyag ’tshal nas chos bśad do źes bya bar sbyar ro | | phyag ’di su la ’tshal ba yin źe na | saṅs rgyas bcom ldan ’das la’o | | de yin par ci mṅon źe na | yon tan thun moṅ ma yin pa bstan pa’i phyir te | sa mtha’ dag gi rgyan ñes pa ma lus pa daṅ bral ba yon tan gyi tshogs mi g-yo ba dam pa mchog gi mthar phyin pa ni saṅs rgyas bcom ldan ’das ma gtogs pa gźan thams cad mkhyen par yod par srid pa med do | | mu stegs can gźan rnams kyaṅ raṅ raṅ gi ston pa yon tan ’di dag daṅ ldan par sems pa ma yin nam | de dag yod na ji ltar khyad par la gnas śe na de’i phyir | sems can kun gyi gñen gcig po | | źes bya ba smras so | | de rnams ni sems can la gnod pa byed pa yin par grags te | ’di lta ste drag pos ni groṅ khyer sum brtsegs bsregs so | | khyab ’jug gis ni dmag sde chan po bco brgyad rmeg med par byas so | | phyogs kyi gos can rnams kyaṅ skye bo phra mo rig pa tsam gyis ’jigs pa rnams kyis nam mkha’ gaṅ bar sems śiṅ slob ma rnams gnas nas phyir ’byuṅ ba’i tshe bslab pa dbul bar smra’o | | draṅ sroṅ rnams kyaṅ yid khro ba’i mes bsregs nas dpuṅ gi tshogs yan lag bźi pa rgyal po daṅ bcas pa yaṅ skad cig tu dmod pa’i me’u bud śiṅ du byed do | | ’on te de dag gi de ni sems can gdul ba’i thabs yin no źe na | de lta yin du zad de brtsad pa med do | | saṅs rgyas źes bya ba’i sgra ni rigs mi mthun pa las log pas don de lta bu kho na brjod do | |

dharmam ekāntakalyāṇaṃ rājan dharmodayāya te |
vakṣyāmi dharmaḥ siddhiṃ hi yāti saddharmabhājane ||2||

正法決定善為愛法大王
我當說由法流注法器人

I shall expound for thy spiritual profit, O king, the law which is altogether propitious.
Nay, the law brings forth its fruit (when the seed is planted in him) who is worthy of receiving the supreme law (as thou art).

bcom ldan ’das de lta bu la phyag ’tshal nas ci źig bya źe na | gcig tu dge ba’i chos źes bya ba la sogs pa smos so | | ṅan soṅ du ltuṅ ba las ’dzin pa’i phyir ram rgud par ltuṅ ba las ’dzin pa’i phyir chos te | chos ni sbyin pa la sogs pa’i sems pa’am des | | bcug pa lus daṅ dag gi sbyor ba yin no | | chos de gcig tu yoṅs su dge ba ste | thog ma daṅ | bar daṅ | tha mar dge ba źes bya ba’i don to | | khyad par du bya ba don med de sṅar bśad pa’i khyad par can gyi chos gaṅ yin pa de ji ltar gźan du ’gyur źe na | de ni bden na ’on kyaṅ chos gaṅ yin pa gduṅ ba lṅa la sogs pa la yaṅ chos kyi bsam pas ’jug par snaṅ ṅo | | ’on te sdug bsṅal daṅ du len pa de las bzod par ’gyur la | sbyor ba de ’dra ba ni ñon moṅs pa skye ba’i gegs byed pa yaṅ yin no źe na | de ltar yaṅ rigs pa ma yin te | bzod pa’i rgyu ni byams pa daṅ sñiṅ rje dag yin la | ñon moṅs pa skye ba’i gñen po yaṅ mi sdug pa la sogs pa bsgom pa’i ṅo bo yin pas so | | sbyin pa la sogs pa’i sems pa daṅ des bcug pa’i sbyor ba’i mtshan ñid kyi chos kyaṅ thabs śes rab daṅ bral bas dug daṅ bcas pa’i zas bźin du dge ba ma yin par ’gyur bas sdug bsṅal du yaṅ byed pas don daṅ bcas pa yin te | chos de lta bu bśad do źes bya bar sbyar ro | | rgyal po źes bya ba ni bod pa ste | raṅ gi ’khor daṅ yul zil gyis mnan nas mchog tu dpa’ bas na rgyal po’o | | bśad pa la dgos pa ci yod ce na | chos ’grub phyir źes bya ba smos te | ’grub pa ni mṅon par ’phel ba’o | | chos kyi ’grub pa la de skad ces bya ste | de yaṅ phul du dbyuṅ du yod pa daṅ | de las gźan pa daṅ rnam pa gñis so | | de yaṅ rnam pa gñis te | mṅon par mtho ba daṅ ṅes par legs pa’o | | de dag khyod la bśad do źes bya ba ni bstan par bya ba’o | | rgyal po kho na la ci’i phyir bśad ce na | dam pa’i chos kyi snod la ni | | chos źes bya ba la sogs pa smos te | ni źes bya ba ni gaṅ gi phyir gyi don yin te | gaṅ daṅ de ni rtag tu ’brel pa’i phyir de’i phyir źes bya ba khoṅ nas dbyuṅ bar bya’o | | ’grub pa ni ’grub pa ste | rig sṅags daṅ ’bras chan grub pa bźin no | | rig sṅags grub pa la ni ’bras bu grub grub pa yin la | ’bras chan grub pa la yaṅ de ñid ’bras bu ñid du brjod par ’dod pas de grub grub pa źes bya ba ma yin nam | chos ni ṅo bo gcig pa yin pa’i phyir nam yaṅ ’grub pa’i grub pa med do źen | de ni ñes pa med de chos ’grub pa phul du dbyuṅ du yod pa daṅ | de las gźan pa daṅ rnam pa gñis su bśad pa la re źig phul du dbyuṅ du yod pa gaṅ yin pa ni de ñid ’bras bu ñid du brjod par ’dod pas ñes pa med do | | ’grub pa de yaṅ gaṅ la chos bśad na ’gyur źe na | dam pa’i chos kyi snod la ste | dam pa’i chos mñan pa daṅ gzuṅ ba la sogs pa’i snod du gyur pa la’o | | gźan la ni mi ’grub pa ’ba’ źig tu ma zad kyi raṅ gi ṅo bo yaṅ mi ’thob bo | | de lta bas na bstus pa’i don ni ’di yin te | de gaṅ gi phyir dam pa’i chos kyi snod la chos bśad na ’grub par ’gyur ba de’i phyir dam pa’i chos kyi snod khyod la chos de lta bu bśad do źes bya ba yin te | drug pa daṅ bdun pa dag khyad par med pa’i phyir ro | | yaṅ na khyod la chos ’grub par bya ba’i phyir bśad do źes bdun pa’i don kho na yin par khoṅ du chud par bya’o | | gaṅ gis phul du dbyuṅ dgos pa de’i tshe ni mṅon par mtho ba pa ’bras bu’i ṅo bo phul du dbyuṅ du med pa daṅ ṅes par legs pa ’grub par ’gyur źiṅ ’thob po źes brjod par bya’o | | chos bśad do źes bśad pa’i chos de yaṅ luṅ gi mtshan ñid daṅ | rtogs pa’i mtshan ñid do | | de la rtogs pa’i mtshan ñid ni | | so so raṅ gis rig par bya ba ste | de yaṅ luṅ gi mtshan ñid kyi chos goms pas rtogs par bya ba yin pas de ñid brjod par bya’o | | de yaṅ rnam pa gñis te mṅon par mtho ba daṅ ṅes par legs pa’o | | de la ṅes par legs pa ni mchog tu zab pa phra ba śes rab kyi spyod yul yin pas de daṅ por bstan na sems can blo ma byaṅ ba gaṅ dag yin pa de dag gis gtiṅ mi slebs pas spoṅ ba lhur blaṅs nas mtshams med pa’i ’gro ba dmyal ba la sogs par ’gro bar ’gyur te | ji skad du ’dis ’di ñid las | spoṅ bas ma ruṅ bdag ñid can | | mnar med par ni spyi’u tshugs ’gro | |źes ’chad par ’gyur ro | | kha cig ni don ṅes par ma zin | | pas chad par lta bar ltuṅ ste | raṅ daṅ gźan rlag par byed ciṅ sems can gyi ’dron po rab tu maṅ po ded nas ’khor ba’i ’drog dgon par źugs te sdug bsṅal la gźol bar ’gyur ro | | de lta na ni chos bśad de źes smras nas | de dag la chos ma yin pa bśad par ’gyur ro | | rgyal po źes bśad pa ’di yaṅ spyir bstan pa yin te | de skad du ma byaṅ ba la daṅ por bstan pa ni bzaṅ po ma yin no źes bya ba nas de bźin du | stoṅ pa ñid la lta ñes na | | śes rab chuṅ ldan phuṅ bar ’gyur | | źes bśad do | | rtsa ba’i ltuṅ ba’i skabs nas kyaṅ | blo ma sbyaṅs pa’i sems can la | | stoṅ pa ñid ni ston pa daṅ | | źes bśad do | |

prāg dharmo ’bhyudayo yatra paścān naiḥśreyasodayaḥ |
saṃprāpyābhyudayaṃ yasmād eti naiḥśreyasaṃ kramāt ||3||

先說樂因法後辯解脫法
眾生前安樂次後得解脫

Whenever there is perfection in the law, the supreme happiness of salvation will also appear later on,
because those who have reached the perfect life (which is the consequence of the practice of the law) will gradually attain to salvation.

de lta bu la dgoṅs nas ’phags pa chos kyi gral rims śom par mdzad pa na sems can snod du gyur pa rnams la thabs mi ñams par bya ba’i phyir | gaṅ źig la | daṅ po mṅon par mtho ba’i chos | | źes bya ba la sogs pa chos kyi go rims ston par mdzad do | | gaṅ źig la źes pa ni mṅon par mtho ba’i chos gaṅ źig la gnas na thos pa daṅ bsam pa la sogs pa’i rim gyis dus phyis ṅes par legs pa ’byuṅ ba bsam gtan daṅ śes rab kyi mtshan ñid ’byuṅ źiṅ srid pa’o | | daṅ por źes pa ni sṅar ro | | mṅon par mtho ba’i rgyu yin pa’i phyir mṅon par mtho ba ste | rgyu la ’bras bu btags pa’i phyir | | dper na tshe ni mar yin no | | źes pa lta bu’o | | ’di ga las śe na | de la mṅon mtho bde bas te | | źes ’byuṅ ba’i phyir ro | | bde ba ni chos yin par rigs pa ma yin te | de’i ’bras bu yin pa’i phyir ro | | ṅes par legs pa la de bźin du brjod par bya’o | | chos ni bśad pa’i mtshan ñid ’jig rten pa’i phun sum tshogs pa la gnas pa’i bde ba thob pa daṅ mthun pa’i sbyin pa daṅ | tshul khrims la sogs pa’i mtshan ñid do | | chos rnam pa gñi ga’i yaṅ ’bras bu ’brel pa mi slu ba ston pa na ’bras bu sgrub par byed pa kho na’i chos ston par mdzad do | | mṅon par mtho ba daṅ ṅes par legs pa sṅar bśad pa’i dgoṅs pa tshigs su bcad pas bśad pa de ma śes pa’i phyir gal te ’ga’ źig ’di skad ces ci’i phyir rim pa ’di la brten źes smra na | de’i phyir rgyu | gaṅ phyir mṅon par mtho thob nas | | źes bya ba la sogs pa smos te | rgyu gaṅ gi phyir thob ciṅ rñed nas so | | rim ni rim pa’o | | rim gyis źes bya ba ni rim pa la brten nas te | nas źes bya ba ni mi mṅon par byas pa’i lṅa pa yin no | | yaṅ na rim gyis źes bya ba rim pas źes gsum pa’i don yin no | | ’oṅ bar ni ’oṅ bar ’gyur ba’o | | bzlog pa ni sṅar bśad pa yin no | |

sukham abhyudayas tatra mokṣo naiḥśreyaso mataḥ |
asya sādhanasaṃkṣepaḥ śraddhāprajñe samāsataḥ ||4||

善道具名樂解脫謂惑盡
略說此二因唯信智二根

Indeed, perfect life is considered to be happiness and salvation to be final emancipation from contingent life.
The concise enunciation of the method of realizing that is summarized in faith and wisdom.

da ni mṅon par mtho ba daṅ ṅes par legs pa dag mi śes pa rnams la | de la mṅon mtho źes pa ste | | źes bya ba la sogs pas bye brag tu ston par byed do | | goṅ ma bźin du bde ba’i rgyu yin pa’i phyir bde ba ste | mṅon par mtho ba’i chos gaṅ yin pa de ni ’jig rten pa’i phun sum tshogs pa’i bde ba mtha’ dag ’thob pa daṅ mthun pa’i phyir bde ba źes bya’o | | thar pa ’thob pa mthun pa’i chos ni thar pa’o | | ’dod pa ni bźed pa ste | bde ba la yaṅ de bźin du brjod par bya’o | | de’i źes bya ba ni bstan ma thag pa rnam pa gñi ga’i sgrub pa gaṅ yin pa de’i mdor bsdus pa daṅ rgyas pa ni mi mthun pa’i phyogs te brjod pa ñud ba’o | | dad pa ni las daṅ ’bras bu daṅ bden pa daṅ dkon mchog dag la mṅon par yid ches pa’i rnam pa can gyi sems rab tu daṅ ba’o | | don phyin ci ma log par rab tu śes pas na śes rab ste blo’i khyad par ro | | dad pa daṅ śes rab la de skad ces bya ste | mdor na de gñis yin no | | mdor bsdus na źes bya ba daṅ | mdor na źes bya ba dag la khyad par ci yod nas ’di ltar gñis smos śe na | sṅa ma ni sgrub pa’i khyad par ro | | gźan ni dad pa la sogs pa’i yin pas ñes pa med do | | yaṅ na sgra rnams kyi don du ma yin pa’i phyir sṅa ma ni bstan pa’i tshig yin no | |

śrāddhatvād bhajate dharmaṃ prājñatvād vetti tattvataḥ |
prajñā pradhānaṃ tv anayoḥ śraddhā pūrvaṃgamāsya tu ||5||

因信能持法由智如實了
二中智最勝先藉信發行

In so far as a man is possessed of faith, he becomes a partaker of the law; in so far as he is possessed of wisdom he apprehends according to truth.
Of the two virtues wisdom is the foremost; faith, however, comes first.

’di ltar don gñis kyis bsgrub pa yin źe na | dad can ñid phyir chos la brten | | źes bya ba la sogs pa smos te | gaṅ la dad pa yod pa de ni dad pa can yin no | | de’i ṅo bo ni dad pa can ñid do | | de’i phyir dad pa | | can la brten nas źes bya ba rnam par dbye ba sṅa ma bźin no | rten par byed pa ni byed pa’o | | don ni ’di yin te gal te chos de la yid ches pa skyes par gyur na de’i ’og tu mñan pa la sogs pa’i rim gyis chos de la brten par ’gyur gyi gźan du ni ma yin no | | śes rab ldan phyir źes bya ba la yaṅ de bźin du brjod par bya’o | | yaṅ dag ces bya ba ni yaṅ dag pa ji lta ba bźin du’o | | rig ces bya ba ni śes pa’o | | dad pa yaṅ brgyud pas ṅes par legs pa’i rgyur ’gyur ba ñid de | ji skad du dkon mchog ta la la las ’byuṅ ba lta bu yin mod kyi ’on kyaṅ de kho na ñid rtogs par byed pa ni śes rab kho na yin no sñam du thugs la dgoṅs nas ’di skad du | de gñis gtso bo śes rab ste | | źes bya ba la sogs pa smos so | | gtso bo ni gtso bo ste gces pa źes bya ba’i tha tshig go | | ’di’i źes bya ba ni bsgrub pa rnam pa gñis kyi’o | | sṅon du daṅ por ’gro źiṅ ’jug pas na sṅon du ’gro ba’o | | yin źes bya ba ni ṅes par gzuṅ ba ste | śes rab kho na yin no źes bya bar dgoṅs pa’i phyir ro | | de bźin du gñis pa yaṅ dad pa kho ni yin no źes bya ba yin no | |

chandād dveṣād bhayān mohād yo dharmaṃ nātivartate |
sa śrāddha iti vijñeyaḥ śreyaso bhājanaṃ param ||6||

由癡貪瞋怖而能不壞法
當知是有信吉祥樂名器

He who does not transgress the law on account of worldly cravings, hatred, fear, and mental bewilderment
must be considered as a man possessed of faith; noboby is a fitter recipient than he for salvation.

dad pa can yaṅ gaṅ źig yin źe na | ’dun daṅ źes bya ba la sogs pa smos te | ’dun pa ni chags pa’o | | źe sdaṅ ni kun nas mnar sems kyi bsam pa’o | | ’jigs pa ni bred pa ste sems kun nas ’khrugs pa’o | | rmoṅs pa ni mi śes pa ste | rigs pa daṅ mi rigs pa dpyod mi nus pa ñid do | | gaṅ źig rgyu de rnams kyis chos las mi ’da’ źiṅ mi ’dor ba de ni dad pa can yin no źes bya bar śes par bya źiṅ khoṅ du chud par bya’o | | ṅes par legs pa thar pa’i snod ni gźi’o | | mchog ni dam pa’o | | dad pa can gyi mtshan ñid bśad zin to | |

kāyavāṅmānasaṃ karma sarvaṃ samyak parīkṣya yaḥ |
parātmahitam ājñāya sadā kuryāt sa paṇḍitaḥ ||7||

已能熟簡擇身口意三業
恒利益自他說為有智人

One must carefully examine whether actions deriving from one’s own body, words, thoughts, are good or not and,
having settled what is good for others and for oneself, this only one must always do; then he is indeed a wise man.

gaṅ źig lus ṅag ces bya ba la sogs pas ni śes rab kyi mtshan ñid ston to | | lus ni bsags pa ste lag pa la sogs pa’i tshogs so | | ṅag ni tshig go | | lus daṅ ṅag daṅ yid ni lus daṅ ṅag daṅ yid do | | de dag gis byas pa’i las ni lus daṅ ṅag daṅ yid kyi las te | | ’di ni dge ba’o | | ’di ni mi dge ba’o | | ’di ni luṅ du ma bstan pa’o źes phyin ci ma log pa’i thabs kyis yoṅs su brtags śiṅ dpyad de | de la mi dge ba daṅ luṅ du ma bstan pa dag yoṅs su śes nas dge ba byed pa’o | | de yaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su bsṅos pa’i phyir | bdag daṅ gźan la phan pa ste | bdag daṅ gźan ni bdag daṅ gźan dag go | | ’di ni de dag gi ’am de dag la phan pa’o źes bya bar śes nas te śes par byas nas so | | rtag tu byed pa źes bya ba ni dus thams cad du’o | | de mkhas pa ste de ni śes rab daṅ ldan pa yin no | |

ahiṃsā cauryaviratiḥ paradāravivarjanam |
mithyāpaiśunyapāruṣyābaddhavādeṣu saṃyamaḥ ||8||

殺生盜邪婬
妄言及兩舌惡罵不應語

Refraining from killing living beings, from theft and from adultery,
control over one’s own words so as to avoid any false or slandering or cruel or futile speech;

de ltar chos bśad pa’i phyir ci la ma reg pa’i cha ba byas nas | da ni mi gsod pa daṅ rku spoṅ źes bya ba la sogs pas chos ston par mdzad de | gsod pa ni srog chags gsod pa’o | | mi źes bya ba ni gsod pa med pa kho na’o źes med par dgag pa yin pas mi gsod pa ni srog gcod pa spaṅs pa yin no | | rku ba ni mthu ’am ’jab bus gźan gyi nor raṅ gir byed pa’o | | de spoṅ ba ni bsam pa thag pa nas log pa ste ma byin par len pa spaṅs pa yin no | | bdag la ltos nas skye bo gźan ni gźan te de’i chuṅ ma dag go | | de dag spoṅ ba ni yoṅs su spoṅ ba ste | | ’dod pas log par g-yem pa spoṅ ba yin no | | ’dis ni lus kyi ñes pa spoṅ ba bśad do | | log daṅ phra ma źes bya ba la sogs pas ni ṅag gi ñes pa spoṅ ba ston te | log pa ni mi bden pa’o | | phra ma ni dbyen smra ba’o | | rtsub pa ni brlad ba ste | mi ’dod pa’o | | de’i ṅo bo ni rtsub pa ñid do | | ma ’brel ba ni chos kyi don la sogs pa daṅ ma ’brel ba ste tshig kyal pa’o | | log pa daṅ | phra ma daṅ | tshig rtsub po daṅ | ma ’brel ba ni | log daṅ phra ma rtsub ñid daṅ | | ma ’brel ba dag go | | smra ba ni smra bar byed pa ste | de dag ni log par lta ba la sogs pa yaṅ yin la smra ba yaṅ yin pas źes tshig rnam par sbyar nas tshig bsdu’o | | de dag yaṅ dag par sdom pa ni sems kyis bag bya ba ste spoṅ ba’o | | ’dis ni ṅag gi ñes pa spoṅ ba bśad do | |

lobhavyāpādanāstikyadṛṣṭīnāṃ parivarjanam |
ete karmapathāḥ śuklā daśa kṛṣṇā viparyayāt ||9||

貪瞋與邪見此法名十惡
翻此即十善

Complete abstaining from covetousness, hatred, and wrong views denying the existence of karman;
these ten virtues constitute the tenfold pure conduct. The actions opposed to these constitute the tenfold impure conduct.

yid kyi ñes pa spoṅ ba’i dbaṅ du mdzad nas chags daṅ | | źes bya ba la sogs pa smos te | chags pa ni gźan gyi rñed pa la sred pa’o | | gnod sems ni sems can la rnam par sdaṅ ba’o | | gaṅ la ’jig rten pha rol la sogs pa med do sñam pa’i blo yod pa de ni med pa pa’o | | de’i ṅo bo ni med pa pa ñid do | |de’i lta ba ni med pa’i rnam pa can gyi mthoṅ ba’o | | chags pa daṅ gnod sems daṅ med pa pa ñid kyi lta ba ni źes bya bar tshig rnam par sbyar nas gñis pa źes bya ba’i tshig bsdu ba yin no | | de rnams yoṅs su spoṅ ba ni kun nas spoṅ ba ste | ñes pa’i bsam pa rnam pa bcu char yaṅ mi len pa’i phyir ro | | ’di dag ces bya ba ni mi gsod pa la sogs pa la sñegs so | | las ni gsod pa la sogs pa spoṅ ba’i mtshan ñid kyis bya ba’o | | de ñid lam yin te | gnas gźan du ’gro ba’i thabs yin pa’i phyir ro | | de daṅ ’dra bar las ñid lam yin pas na las kyi lam mo | | dkar po ni ñes pa’i dri ma daṅ bral ba’i phyir ro | | bcu źes bgraṅ ba ni bde blag tu rtogs par bya ba’i phyir ro | | de dag las bzlog ciṅ mi mthun pa ni sdig pa’i dri mas dri ma can du byas pa yin pa’i phyir nag po bcu’o | |

amadyapānaṃ svājīvo ’vihiṃsā dānam ādarāt |
pūjyapūjā ca maitrī ca dharma eṣa samāsataḥ ||10||

離酒清淨命無逼惱心施
供養所應敬略說法當爾

Not drinking intoxicating liquirs, lawful livelihood, hurting nobody, kindness in giving,
reverence towards those deserving reverence, and universal sympathy, this is in short the law.

ci chos de dag kho na tsam du zad dam źe na | chaṅ mi ’thuṅ źes bya ba la sogs pa smos so | | myos par ’gyur bas na chaṅ ste | lus daṅ sems raṅ dbaṅ med par byed pa’o | | raṅ dbaṅ med pas ni | mi bya ba ci yaṅ med pas med par dgag pa’i tshul gyis źes bya ba ni dgag pa yin no | | ’thuṅ ba ni mid pa’o | | chaṅ la ’thuṅ ba ni chaṅ la ’thuṅ ba ste | de lta bu mid pa’o | | de bźin du ’dis ’tsho bar byed pas na ’tsho ba ste ’tsho ba ñid ’tsho ba’o | | ’dir yaṅ rgyu la ’bras bu btags pa ni sṅa ma bźin no | | ’tsho ba bzaṅ po ni tshul ’chos pa la sogs pa’i ñes pa daṅ bral ba’i phyir ro | | rnam par ’tshe ba ni rna ba daṅ sna gcod pa daṅ rdeg pa daṅ | ’chiṅ ba la sogs pa’o | | de lta bu med pas na rnam par mi ’tshe ba’o | | mi gsod pa daṅ źes bya ba nas bzuṅ ste | rnam mi ’tshe daṅ źes bya ba’i bar ’dis ni ldog pa’i mtshan ñid kyi chos bśad do | | gus sbyin daṅ źes bya ba la sogs pas ni ’jug pa’i mtshan ñid kyi chos bśad do | | gus pa ni bkur sti daṅ dus ji lta ba bźin la sogs pa daṅ ldan pa’i phyir te | ji skad du | dad pa’i chu kluṅ dri med byas pa yid kyis ni | | raṅ gi lag nas dus su gźan la gnod med par | | gus daṅ bkur sti lhur blaṅs sbyin ba sbyin pa ni | | mtshan ñid kun rdzogs yon tan ldan źes thub rnams gsuṅ | | źes bśad pa lta bu’o | | sems pa’i khyad par gaṅ gis sbyin pa daṅ | des bcu pa don yoṅs su gtoṅ ba ni sbyin pa’o | | de ni raṅ gi don la sogs pa’i rgyu mtshan te | de yaṅ zaṅ ziṅ daṅ | mi ’jigs pa daṅ | chos kyi bye brag gis rnam pa gsum mo | | daṅ źes bya ba’i sgra ni bsdu ba yin no | | mchod ’os ni mchod par ’os pas te | saṅs rgyas bcom ldan ’das la sogs pa’o | | de rnams mchod pa ste | de yaṅ zaṅ ziṅ daṅ | sgrub pa’i bye brag gis rnam pa gñis so | | daṅ źes bya ba’i sgra ni sṅa ma bźin no | | byams pa ni sems can thams cad la phan pa ñe bar bsgrub pa’i bsam pa ’dod pa’i ’dod chags daṅ | lan du phan ’dogs su re ba spaṅs pa’o | | chos ni ’jug pa daṅ ldog pa’i mtshan ñid do | |

śarīratāpanād dharmaḥ kevalān nāsti yat tataḥ |
na paradrohaviratir na pareṣām anugrahaḥ ||11||

若但行苦行決不生善法
以離智悲故若唯有苦行
不能除損他與救濟利益

Through penances alone inflicted upon the body one cannot get at the law;
by that method one is unable either to stop doing harm to others or to benefit them.

gduṅ ba lṅa la sogs pas kyaṅ lus gduṅ bar byed pa’i phyir gźan nas chos su bśad pa ma yin nam | de ci’i phyir ’dir ma bsdus śe na de’i phyir | lus gduṅ byed pa ’ba’ źig la | | źes bya ba la sogs pa smos te | lus ni khog pa’o | | gduṅ ba ni gduṅ bar byed pa ste | gnod par byed pa źes bya ba’i tha tshig go | | yaṅ dag pa’i thabs daṅ bral ba de ’ba’ źig la ni chos med ciṅ yod pa ma yin te | ’di ltar lus gduṅ ba de ni ’ba’ źig pas ni gźan la gnod pa ste gnod par byed pa spoṅ bar byed ciṅ ldog pa yaṅ med la | gźan dag la phan ’dogs pa ste | zaṅ ziṅ daṅ mi ’jigs pa daṅ | chos kyi sbyin pa’i bye brag gis phan pa ñe bar bsgrub pa yaṅ yod pa ma yin pas gñi ga’i mtshan ñid kyi chos ni kho bos gñis kyi mtshan ñid can bśad pa gaṅ yin pa ’di kho na yin no | | |

dānaśīlakṣamāspaṣṭaṃ yaḥ saddharmamahāpatham |
anādṛtya vrajet kāyakleśagodaṇḍakotpathaiḥ ||12||

施戒修所明正法大夷路
若棄行邪道自苦受牛罰

Those men who, disregarding the great road of the supreme law, clear on account of generosity, moral conduct, and patience,
wander through the wrong paths of that wilderness which are bodily penance,

| gaṅ źig mi śes pas chos ’di lam gus te | lam ṅan pa’i rjes su ’gro źiṅ mu stegs can gyi chos kyi lam lus la gnod pa byed pa’i mtshan ñid du ’gro ba ’khor ba pa de ni śin tu yun riṅ por sdug bsṅal gyi snod yin no źes bstan pa’i phyir | sbyin daṅ źes bya ba la sogs pa smos te | sbyin pa’i mtshan ñid bśad zin to | | lus daṅ sems bsil bar byed pa’i phyir spoṅ ba bdun gyi mtshan ñid kyi don ni tshul khrims so | | brnab sems med pa la sogs pa ni ’di ñid du ’dus te | gaṅ źig ma byin par len pa spaṅs pa de ji ltar brnab sems skyed par ’gyur | gsod pa spaṅs pa yaṅ ji ltar gnod sems skyed par ’gyur | yaṅ dag pa’i lta ba can ni tshul khrims kyis brgyan pa yin pas log par lta ba spaṅs pa yin no | | bcu pa spaṅs par gsuṅs pa ni | | sems can blun pos khoṅ du chud par bya ba’i don du zad do | | bzod pa ni khro ba bzod pa’o | | bzod pa de yaṅ theg pa chen pos ’gro ba’i ’phags pa rnams kyi rnam pa gsum du ’gyur te | sgra’i rjes su ’gro ba ni sa lṅa pa’o | | rjes su mthun pa ni sa gñis pa la’o | | mi skye ba’i chos la bzod pa thob pa ni sa brgyad pa la’o | | yaṅ rnam pa gsum ste | sdug bsṅal daṅ du len pa’i bzod pa daṅ | gnod pa byas pa la ji mi sñam pa’i bzod pa daṅ | chos la ṅes par rtogs pa’i bzod pa’o | | sbyin pa daṅ tshul khrims daṅ bzod pa dag ni sbyin pa daṅ tshul khrims daṅ bzod pa dag ste | daṅ źes bya ba’i don ni ba gñis pa yin pas ba gñis pa’i tshig bsdu ba yin no | | de dag gi mtshan ñid gsal ba ni śin tu gsal źiṅ thibs po ma yin pa’o | | dam pa bcom ldan ’das daṅ byaṅ chub sems dpa’ rnams kyi chos ni dam pa’i chos so | | yaṅ na ñes pa thams cad daṅ bral ba’i phyir bzaṅ po yin no | | ’di ni lam yaṅ yin la chen po yaṅ yin pas na lam po che’o | | gaṅ gis ’di chen po ñid yin źe na | graṅs las ’das pa’i rgyal ba rnams gśegs śiṅ rjes su gśegs pa’i phyir ro | | yaṅ na chen po bcom ldan ’das rnams kyi lam yin la | de dag gi tshul khrims la sogs pa’i yon tan che ba’i phyir che ba ñid do | | dam pa’i chos ñid lam po che yin no | | ’di la lam daṅ chos mthun pa ñid gaṅ yin źe na | brjod par ’dod pa’i thams cad mkhyen pa’i groṅ khyer du phyin pa’i rgyu mtshan ñid yin pa’o | | gaṅ źig gti mug pas dam pa’i chos kyi lam po che de lta bu la ma gus śiṅ khyad du bsad de brñas pa’i bsam pas ’di ni chos ma yin no źes yoṅs su bor nas ’gro źiṅ ’gro bar byed pa’o | | gaṅ dag tu źe na | gnag gi lam lta bu’i lam gol ba dag tu’o | | gnag rnams kyi lam ste lam gol ba’i ṅo bo dag go | | de dag tu ste ’di skad du bśad pa yin no | | dper na gnag gi khyu nas gnag gtso bo lam gol ba gaṅ du ’gro ba der gźan dag kyaṅ ruṅ ba daṅ yaṅ ba yoṅs su mi śes pas ’gro bar byed pa de bźin du mu stegs can phyugs ’di dag kyaṅ | chos kyi lam lam gus nas chos ma yin pa’i lam lam gol ba’i ṅo bo lus gduṅ ba la sogs pa’i mtshan ñid du ’khor ba’i sdug bsṅal las thar pa’i bsam pas ’gro’o źes bya ba yin no | |

sa (saṃsārāṭavīṃ ghorām anantajana¹ )pādapām |
kleśavyālāvalīḍhāṅgaḥ sudīrghaṃ pratipadyate ||13||

1. rec. from Tibetan

是生死曠澤無飲食樹陰
或狼所食噉長遠於中行

enter indeed a terrific forest, viz. the saṃsāra which has infinite rebirths as its trees,
while beasts of prey, namely moral defilements, lick their limbs.

de gaṅ du ’jug ciṅ | gnas gaṅ du ’gro źe na | ’khor ba’i ’brog dgon par ro | | ’khor ba ni ’khor bar ’gyur ba ste | phuṅ po’i tshogs ’gro ba gźan nas ’gro ba gźan du phyin pa’o | | ’khor ba źes bya ba de las gźan ni yod pa ma yin gyi | phuṅ po de dag ñid ’khor bas na de skad ces bya ste | dper na bya rog gi nag po daṅ | chu skyar gyi dkar po źes bya ba lta bu’o | | de ñid ’brog yin te | bya daṅ | ri dags daṅ | rtswa daṅ śiṅ gis gaṅ źiṅ skyes bu dam pas spaṅs pa’i yul la ni ’brog ces bya’o | | de yaṅ mi dge ba’i grogs po bya daṅ | ri dags daṅ | rtswa daṅ | śiṅ lta bus gaṅ źiṅ dge ba’i bśes gñen daṅ bral ba yin no | | ’brog de ni sems can dmyal ba la sogs pa’i sdug bsṅal maṅ ba’i phyir mi bzad ciṅ bgrod dka’ ba yin no | | mtha’ yas skye bo’i śiṅ can du | | źes bya ba ni chos mthun pa ston pa yin no | | de dag ni skye bo yaṅ yin la mtha’ yas pa yaṅ yin | | pas źes tshig bsdu ste | graṅs daṅ tshad dag gis mtha’ mi zin pas mtha’ yas pa’o | | gaṅ la śiṅ de dag ñid yod pa de la de skad ces bya’o | | dam pa’i chos daṅ bral źiṅ lta ba ṅan pa’i thibs por lhuṅ ba de gaṅ dag daṅ gnas par gyur pa de dag ni śiṅ lta bu yin te | dam pa’i chos sems pa daṅ bral bas na de skad ces bya’o | | ’dod chags la sogs pa ni lus daṅ sems kyi rgyud ñon moṅs par byed pas na ñon moṅs źes bya’o | | de dag ñid gnod par byed pa’i phyir gdug pa’o | | de dag gi lus ’khyud pa ni ’khyud pa’i lus te | ñon moṅs daṅ ñe ba’i ñon moṅs par raṅ dbaṅ med pas śin tu yun riṅ du źes bya ba mtha’ med par ’jug par ’gyur źiṅ | rab tu ’jug par ’gyur ro źes bya ba’i don to | |

hiṃsayā jāyate ’lpāyur bahvābādho vihiṃsayā |
cauryeṇa bhogavyasanī sa(śa[truḥ] paradārikaḥ) ||14||

因殺生短壽逼惱招多病
由盜致乏財侵他境多怨

Those who kill any living being shall have a short life in a new existence; those who do harm to others shall suffer many offences;
by stealing one shall be thwarted in worldly enjoyments; an adulterer shall get enemies.

mi gsod pa daṅ źes bya ba nas | byams pa źes bya ba’i bar ldog pa daṅ ’jug pa’i mtshan ñid can gyi chos mdor bśad pa gaṅ yin pa de’i mi mthun pa ni phyogs gsod pa la sogs pa gaṅ dag yin pa de dag gi rnam par smin pa ni mi ’dod pa yin pa’i phyir de dag daṅ ’dra ba rnams bstan na de rnams rgyas par bstan par ’gyur bas daṅ por gsod pa yis ni źes bya ba la sogs pas rgyu mthun pa’i ’bras bu rgyu daṅ ’dra ba ston par mdzad de | bśad pa’i mtshan ñid can gyis gsod pas so | | ’di la tshe thuṅ ba yod pas na tshe thuṅ ba ste | ’jig rten gyi khams gaṅ du tshe ji srid par gsuṅs pa de srid du thams cad mi ’thob pa’o | | ci’i phyir źe na | ji tsam du ’dis gźan gyi srog gcod pa de tsam du gźan dag gis srog gcod par ’gyur ro | | de la mtshon la sogs pas gcod ciṅ lus la gnod pa ste gnod pa yaṅ yin la maṅ po yaṅ yin źes bya bar tshig bsdu’o | | rku ba ni ma byin par len pa ste | de kun du bsten nas loṅs spyod kyis phoṅs so | | spyad par bya bas na loṅs spyod de | nor daṅ ’bru la sogs pa’o | | de rnams kyis phoṅs pa ni brel ba daṅ ñams pa’o | | de ’di la yod pas na ldan pa’i don yin no | | gźan gyi chuṅ ma ’phrog pas na byi bo byed pa’o | | dgra daṅ bcas par ’dug pas na dgra daṅ bcas pa ste | gaṅ gis de’i chuṅ ma raṅ gir byas pa de la mi mthun par spyod pas na dgra ste | ji ltar ’dis gźan la dgra ñid byas pa de bźin du ’di la yaṅ ’byuṅ bas rgyu daṅ ’dra ba’i ’bras bu yin no | |

pratyākhyānaṃ mṛṣāvādāt paiśunyān mitrabhedanam |
apriyaśravaṇaṃ raukṣyād abaddhād durbhagaṃ vacaḥ ||15||

妄語遭誹謗兩舌親愛離
惡口聞不愛綺語他憎嫉

The fruit of telling falsehood is repulse, of slandering breaking the friendship,
of cruel speech hearing things unpleasant, of futile expressions unfortunate words.

de ltar lus kyi ñes pa’i rgyu mthun pa’i ’bras bu bśad nas | brdzun du smra bas skur pa ste | | źes bya ba la sogs pas ṅag gi ston te | skur pa ni yaṅ dag pa’i don rjod pa chud gson pa’o | | gaṅ gis der ’gyur źe na brdzun du smra ba ste | ’du śes gźan du bsgyur pa’i tshig gis don go ba la brdzun smra bas so | | phra mas ni gźan dbye ba’i phyir ñon moṅs pa can gyi tshig smra bas te | des ni phan par ’dod pa’i bśes daṅ ’bye źiṅ ’bral bar ’gyur ro | | rtsub po ni ’jam bag med pa ste brlaṅ ba’o | | de’i ṅo bo ni rtsub pa ñid de des so | | mi sñan pa ni mi mthun pa’o | | de thos pa ni grag pa’o | | ma ’brel pa ni tshig kyal pa ste des so | | mi btsun pa ni mi ’dod pa ste | de tsam ni ṅag gi ñes pa’i ’bras bu yin no | |

manorathān hanty abhidhyā vyāpādo bhayadaḥ smṛtaḥ |
mithyādṛṣṭeḥ kudṛṣṭitvaṃ madyapānān matibhramaḥ ||16||

由貪害所求瞋恚受驚怖
邪見生僻執飲酒心訥亂

Covetousness causes the failing of every desire, hatred is said to be the source of fears,
wrong views produce incapacity of seeing aright, drinking of intoxicating liquors is the cause of mental confusion.

brnab sems yid la re ba ’joms | | źes bya ba la sogs pas ni yid kyi ñes pa’i ’bras bu bśad do | | yid kyis bsams śiṅ mṅon par ’dod pa’i don de don med ciṅ ’bras bu med par byed do źes bya ba’i tha tshig go | | ’jigs pa ster bas na ’jigs pa sbyin pa’o | | bśad pa ni gsuṅs pa’o | | ’jig rten pha rol la sogs pa med pa’i rnam pa can gyi lta ba ni log par lta ba ste | de ni lta ba ṅan pa ñid do | | smad pa’i lta ba ni lta ba ṅan pa ste | lta ba log pa yin no | | de’i ṅo bo ñid ni lta ba ṅan pa ñid do | | de thob par ’gyur te | yaṅ log par lta ba kho nar ’gyur ro źes bya ba’i don to | | blo ’khrul pa ni smyon pa ñid du ’gyur ro źes bya ba lhag ma yin no | |

apradānena dāridryaṃ mithyājīvena vañcanā |
stambhena duṣkulīnatvam alpaujaskatvam īrṣyayā ||17||

不施故貧窮邪命逢欺誑
不恭生卑賤嫉妒無威德

Avarice is the cause of poverty, bad livelihood of being deceived,
pride of low birth, envy of scanty personal strength.

log pa’i mtshan ñid can gyi chos kyi mi mthun pa’i phyogs kyi ’bras bu brjod nas ’jug pa’i mtshan ñid can gyi chos kyi mi mthun pa’i phyogs kyi ’bras bu brjod par bźed de | ma byin len pas źes bya ba la sogs pa smos so | | dbul ba ni nor mi bdog pa ste | de’i ṅo bo ni dbul ba ñid do | | tshul ’chos pa la sogs pa’i | | skyon gyis bsgrubs pa’i ’tsho ba ni log par ’tsho ba ste | bśad pa’i don las zlog pas ’tsho ba’i phyir ro | | de kun du bsten pas na bslus pa ste ’thob par ’gyur źes bya ba lhag ma yin no | | kheṅs pa yis źes bya ba ni mchod gnas mchod pa’i mi mthun pa’i phyogs yin no | | kheṅs pa ni gyoṅ źiṅ ’gyiṅ ba ste brjid ’chos pa’i ṅa rgyal gyis zin pa’o | | ’di’i śiṅ tshal daṅ mthun pa ñid gaṅ yin źe na | mi ’dud pa ste ji ltar śiṅ tshal gaṅ la yaṅ mi ’dud pa ltar ṅa rgyal gyis zil gyis non pa yaṅ de daṅ ’dra’o | | ṅan pa ni smad pa yin pas rigs smad pa’o | | der ’byuṅ bas na rigs ṅan pa’o | | de’i ṅo bo ni rigs ṅan ñid do | | ’di la gzi ste brjid bag chuṅ ba yod pas gzi chuṅ ba’o | | de’i ṅo bo ni gzi chuṅ ba ñid do | | gaṅ gis der ’gyur źe na | phrag dog kun du bsten pas te | | phrag dog ni gźan gyi phun sum tshogs pa la sems khoṅ nas ’khrugs pa’o | | ’di skad du bśad pa yin źe na | gaṅ źig mchod gnas mchod par mi byed pa de ni ñes pa gñis kyis te | ṅa rgyal daṅ phrag dog dag gis so | | de gñis kyi ’bras bu ni mi ’dod pa ’di gñis yin par dmigs nas spaṅ bar rigs so źes bya ba yin no | |

krodhād durvarṇatā maurkhyam apraśnena vipaścitām |
phalam etan manuṣyatve sarvebhyaḥ prāk tu durgatiḥ ||18||

恒恨形色醜不問聰故癡
此報在人道先已受惡趣

Anger of bad colour; stupidity is derived from not asking wise men (about the law);
this fruit is ripened when one is reborn as a man; but first of all there is the rebirth in bad conditions of existence.

gnod pa gsar gyis bskyed pa’i sems kyis ’khrug pa ni khro ba ste | de ni byams pa’i mi mthun pa’i phyogs yin no | | des cir ’gyur źe na | kha dog ṅan pa ñid do | | khros na mkhas pa rnams la chos ’dod pas yoṅs su mi ’dri’o | | mi ’dri ba des na blun pa ñid de śes ñen med pa ñid du ’gyur ro | | mi dge ba’i ’bras bu ’di dag ’gro ba gaṅ la yod ce na | mi ñid la źes bya ba smos so | | de ci mi dge ba ’di rnams kyi ’bras bu rgyu mthun pa tsam du zad dam źe na ma yin te | kun gyis źes bya ba la sogs pa smos so | | ’di dag thams cad kyis daṅ por ṅan ’gro’o | | smad pa’i ’gro ba ni ṅan ’gro ste | dmyal ba daṅ yi dags rnams kyi ’gro ba rnams so | |

eṣāṃ akuśalākhyānāṃ vipāko yaḥ prakīrtitaḥ |
kuśalānāṃ tu sarveṣāṃ viparītaḥ phalodayaḥ ||19||

殺生等罪法如所說果報
無貪等及業說名善習因

All those sins are called vices; their consequence has been explained above.
All virtuous actions bring forth an effect quite contrary to that.

commentary

lobho dveṣaś ca mohaś ca tajjaṃ karmeti cāśubham |
alobhāmohādveṣāś ca tajjaṃ karma ca tac chubham ||20||

Covetousness, hatred, bewilderment, and karman derived from that are sinful;
absence of covetousness, hatred, bewilderment, and karman derived from that are sinless.

commentary

aśubhāt sarvaduḥkhāni sarvā durgatayas tathā |
śubhāt sugatayaḥ sarvāḥ sarvajanmasukhāni ca ||21||

惡修及諸苦皆從邪法生
諸善道安樂皆因善法起

From sinfulness every pain and every unhappy destiny are derived;
from sinlessness every happy destiny and every pleasure in life are derived.

commentary

nivṛttir aśubhāt kṛtsnāt pravṛttis tu śubhe sadā |
manasā karmaṇā vācā dharmo ’yaṃ dvividhaḥ smṛtaḥ ||22||

常離一切惡恒行一切善
由身口意業應知此二法

Refraining from every sinfulness and constant practice of sinlessness with mind, body, and word:
this is styled the twofold law.

commentary

narakapretatiryagbhyo dharmād asmād vimucyate |
nṛṣu deveṣv avāpnoti sukhaśrīrājyavistarān ||23||

由一法能脫地獄等四趣
第二法能感人天王富樂

By this law one is saved from being born in the hells and among ghosts and beasts;
nay, one gets plentifulness of joys, glory, and kingly power both among men and gods.

commentary

dhyānāpramāṇārūpyais tu brahmādyaṃ sukham aśnute |
ity abhyudayadharmo ’yaṃ phalaṃ cāsya samāsataḥ ||24||

由定梵住空得受梵等樂
如是略說名樂因及樂果

One gets the happiness of the gods, Brahmā, etc., through the four meditations, the four immeasurable experiences,
and the four absorptions in the immaterial spheres; this is in short the law of the blissful life and its fruits.

commentary

naiḥśreyasaḥ punar dharmaḥ sūkṣmo gambhīradarśanaḥ |
bālānāṃ aśru[tima]tām uktas trāsakaro jinaiḥ ||25||

復次解脫法微細深難見
無耳心凡夫聞則生驚怖

On the other hand, the law of salvation consisting in the subtle and deep vision [of reality]
was said by the Victorious ones to be terrific to foolish men who have not ears [prepared to hear it].

commentary

nāsmy ahaṃ na bhaviṣyāmi na me ’sti na bhaviṣyati |
iti bālasya santrāsaḥ paṇḍitasya bhayakṣayaḥ ||26||

我無當不生現來我所無
凡人思此畏智者怖永盡

When the foolish man hears the utterance: “ I am not, I never shall be, nothing belongs nor ever will belong to me”
he is stricken with fear, while the wise man gets over every fear.

commentary

ahaṃkāraprasūteyaṃ mamakāropasaṃhitā |
prajā prajāhitaikāntavādinābhihitākhilā ||27||

世間我見生他事執所繫
佛由至道證依悲為他說

The Buddha, who utters exclusively what is good to creatures,
has stated them to be the offspring of the error that there is an ego and something belonging to the ego.

commentary

asty ahaṃ mama cāstīti mithyaitat paramārthataḥ |
yathābhūtaparijñānān na bhavaty ubhayam yataḥ ||28||

我有及我所此二實皆虛
由見如實理二執不更生

From the point of view of the absolute truth it is wrong to say that there is an ego or that there is something belonging to the ego,
because both these assumptions are impossible when one has fully understood the reality of things.

commentary

ahaṃkārodbhavāḥ skandhāḥ so ’haṃkāro ’nṛto ’rthataḥ |
bījaṃ yasyānṛtaṃ tasya prarohaḥ satyataḥ kutaḥ ||29||

諸陰我執生我執由義虛
若種子不實芽等云何真

The groups forming a person are originated from the assumption of a personality, but this personality is, from the standpoint of the absolute truth, unreal;
then, if the seed of something is unreal, how can its sprout be real?

commentary

skandhān asatyān dṛṣṭvaivam ahaṃkāraḥ prahīyate |
ahaṃkāraprahāṇāc ca na punaḥ skandhasaṃbhavaḥ ||30||

若見陰不實我見則不生
由我見滅盡諸陰不更起

If one considers the groups as unreal, the assumption of a personality is abandoned;
when the assumption of a personality is abandoned there is no more room for the groups.

commentary

yathādarśam upādāya svamukhapratibimbakam |
dṛśyate nāma tac caiva na kiṃ cid api tattvataḥ ||31||

如人依淨鏡得見自面影
此影但可見一向不真實

Just as through the medium of a mirrors one sees the reflex of one’s own face,
though it is in fact nothing real,

commentary

ahaṃkāras tathā skandhān upādāyopalabhyate |
na ca kaś cit sa tattvena svamukhapratibimbavat ||32||

我見亦如是依陰得顯現
如實撿非有猶如鏡面影

even so one perceives the personality through the medium of the groups,
though, in truth, it is nothing real, but like the reflex of the face.

commentary

yathādarśam anādāya svamukhapratibimbakam |
na dṛśyate tathā skandhān anādāyāham ity api ||33||

如人不執鏡不見自面影
如此若析陰我見即不有

Just as without the medium of a mirror no reflex of the face can be seen,
even so without the medium of the groups, the personality cannot be perceived.

commentary

evaṃvidhārthaśravaṇād dharmacakṣur avāptavān |
āryānanandaḥ svayaṃ caiva bhikṣubhyo ’bhīkṣṇam uktavān ||34||

因聞如是義大淨命阿難
即得淨法眼恒為他說此

The noble Ānanda having heard from the Buddha such tenets,
obtained himself the insight into the law and over and over repeated them to the monks.

commentary

skandhagrāho yāvad asti tāvad evāham ity api |
ahaṃkāre sati punaḥ karma janma tataḥ punaḥ ||35||

陰執乃至在我見亦恒存
由有我見故業及有恒有

The assumtion of an ego exists as long as there is the assumption of the five groups;
when there is the assumption of an ego there is again karman, and from this a new birth.

commentary

trivartmaitad anādyantamadhyaṃ saṃsāramaṇḍalam |
alātamaṇḍalaprakhyaṃ bhramaty anyonyahetukam ||36||

生死輪三節無初中後轉
譬如旋火輪生起互相由

The whirl of life which has no beginning, no middle, and no end, like a whirling firebrand,
whirls round with its three successions (personality, karman, and birth), which are the cause of the other.

commentary

svaparobhayatas tasya traikālyato ’py aprāptitaḥ |
ahaṃkāraḥ kṣayaṃ yāti tataḥ karma ca janma ca ||37||

從自他及二三世不有故
證此我見滅次業報亦然

In so far as the ego cannot be demonstrated as being produced either by itself or by another or both by itself and another,
nor as being produced either in the past or in the present or in the future, the ego vanishes; then karman and lastly new birth.

commentary

evaṃ hetuphalotpādaṃ paśyaṃs tatkṣayaṃ eva ca |
nāstitām astitāṃ caiva naiti lokasya tattvataḥ ||38||

如此見因果生起及滅盡
故不執實有世間有及無

When a man has recognized [that the idea of] the growth of cause and effect and [that of] their destruction must be understood in this way,
he cannot maintain either that this world is not or that it is in reality.

commentary

sarvaduḥkhakṣayaṃ dharmaṃ śrutvaivam aparīkṣakaḥ |
saṃtrasyaty aparijñānād abhayasthānakātaraḥ ||39||

愚人聞此法能盡一切苦
由無智生怖於無怖畏處

But, if a man lacking discrimination hears this law which puts an end to all sorrows,
he, on account of his ignorance, fears a place where there is nothing to be feared, and trembles.

commentary

na bhaviṣyati nirvāṇe sarvam etan na te bhayam |
ucyamāna ihābhāvas tasya te kiṃ bhayaṃkaraḥ ||40||

涅槃處無此汝云何生怖
如所說實空云何令汝怖

When they say that all this will not exist in the nirvāṇa, this tenet does not make you afraid;
but when we state that here everything is not existent, how is it that this statement fills you with fear?

commentary

mokṣe nātmā na ca skandhā mokṣaś ced īdṛśaḥ priyaḥ |
ātmaskandhāpanayanaṃ kim ihaiva na te priyam ||41||

解脫無我陰汝若受此法
捨我及諸陰汝云何不樂

In the condition of salvation (as you believe it to be) there are neither the groups nor the ego.
But if such a kind of salvation is dear to you why do you not like the elimination of the individual ego and of the groups in this very existence [as preached by our doctrine]?

commentary

na cābhāvo ’pi nirvāṇaṃ kuta evāsya bhāvatā |
bhāvābhāvaparāmarśakṣayo nirvāṇam ucyate ||42||

無尚非涅槃何況當是有
有無執淨盡佛說名涅槃

But nirvāṇa is not even non-existence; how can it be existence?
nirvāṇa is called the suppression of any notion of existence and non-existence.

commentary

samāsān nāstitādṛṣṭiḥ phalaṃ nāstīti karmaṇām |
apuṇyāpāyikī caiṣā mithyādṛṣṭir iti smṛtā ||43||

若略說邪見謂撥無因果
此今非福滿惡道因最重

To say it in a few words, the nihilistic view consists in denying that karman brings forth its effect.
This view is sinful and causes rebirth in the hells. It is called a wrong view.

commentary

samāsād astitādṛṣtiḥ phalaṃ cāstīti karmaṇām |
puṇyā sugatiniṣyandā samyagdṛṣṭir iti smṛtā ||44||

若略說正見謂信有因果
能令福德滿善道因最上

To say it in a few words, the realistic view consists in affirming that karman brings forth its effect.
It is meritorious and causes rebirth in happy conditions of existence. It is called the right view.

commentary

jñānān nāstyastitāśānteḥ pāpapuṇyavyatikramaḥ |
durgateḥ sugateś cāsmāt sa mokṣah sadbhir ucyate ||45||

由智有無寂超度福非福
故離善惡道佛說名解脫

But when through the right knowledge one has suppressed any notion of existence or non-existence, one is beyond sin and virtue.
Therefore the saints say that this is the salvation from good as well as from bad conditions of existence.

commentary

sahetum udayaṃ paśyan nāstitām ativartate |
astitām api nopaiti nirodhaṃ saha hetunā ||46||

若見生有因智人捨無執
由見滅共因是故捨有執

In so far as one recognizes that any origin has its cause, one gets rid of the nihilistic view,
and in so far as one understands that there is a destruction of things determined by causes one gets rid of the realistic view.

commentary

prāgjātaḥ sahajātaś ca hetur āhetuko ’rthataḥ |
prajñapter apratītatvād utpatteś caiva tattvataḥ ||47||

先俱生二因實義則非因
假名無依故及生非實故

If a cause is born before the effect or along with it, in both cases, from the standpoint of the absolute truth it cannot be the cause.
In fact, the notion of birth cannot be conceived either from the conventional or from absolute point of view.

commentary

asmin satīdaṃ bhavati dīrghe hrasvaṃ yathā sati |
asyotpādād udetīdaṃ dīpotpādād yathā prabhā ||48||

若此有彼有譬如長及短
由此生彼生譬如燈與光

The notion of relation may be expressed in this way: When this thing exists this other thing also exists, for example, the idea of short in relation to that of long;
when this thing is produced this other thing also is produced, for example, the light when there is a lamp.

commentary

hrasve ’sati punar dīrghaṃ na bhavaty asvabhāvataḥ |
pradīpasyāpy anutpādāt prabhāyā apy asaṃbhavaḥ ||49||

先長後為短不然非性故
光明不生故燈亦非實有

If there is not the idea of short there cannot be that of long, as a self-existent thing;
if there is no lamp it is impossible to have any light.

commentary

evaṃ hetuphalotpādaṃ dṛṣtvā nopaiti nāstitam |
abhyupetyāsya lokasya yāthābhūtyaṃ prapañcajam ||50||

如此因果生若見不執無
已信世真實由亂心所生

When one understands that the origin of the notions of cause and effect is like this, one cannot be the follower of the nihilistic view,
in so far as he admits that the real nature of this world consists in the display of subjective differentiation.

commentary

nirodhaṃ ca prapañcotthaṃ yāthābhūtyād upāgataḥ |
nopayāty astitāṃ tasmān mucyate ’dvayaniśritaḥ ||51||

見滅非虛故即證得真如
是故不執有不依二解脫

Destruction also is derived from the display of subjective differentiation, and therefore one cannot admit that it is something real in itself.
In such a way one does not become a follower of the realistic doctrine. Therefore, on so far as one has taken standpoint in neither view, one attains salvation.

commentary

durād ālokitaṃ rūpam āsannair dṛśyate sphuṭam |
marīcir yadi vāri syād āsannaiḥ kiṃ na dṛśyate ||52||

色是遠所見若近最分明
鹿渴若實已云何近不見

A form seen from afar becomes manifest to the eyes when one gets near to it.
If a mirage were really water, how is it that this cannot be seen when one gets near?

commentary

dūrībhūtair yathābhūto loko ’yaṃ dṛśyate tathā |
na dṛśyate tadāsannair animitto marīcivat ||53||

若遠於實智即見世間有
證實則不見無相如鹿渴

This world does not appear to those who are far away [from the truth] as it appears to those who are near [to it]—
that is like a mirage devoid of specific characteristics.

commentary

marīcis toyasadṛśī yathā nāmbho na cārthataḥ |
skandhās tathātmasadṛśā nātmāno nāpi te ’rthataḥ ||54||

如鹿渴似水非水非實物
如此陰似人非人非實法

Just as a mirage looks like water but it is neither water nor something real,
in the same way the groups look like the ego, but in fact they are neither the ego nor something real.

commentary

marīciṃ toyam ity etad iti matvā gato ’tra san |
yadi nāstīti tat toyaṃ gṛhṇīyān mūḍha eva saḥ ||55||

計鹿渴為水往彼若飲此
若無執為水如此人愚癡

If a man [seeing from afar] a mirage, believing that it is water,
goes near to it and then thinks that there there is no water, this man is a fool.

commentary

marīcipratimaṃ lokam evam astīti gṛhṇataḥ |
nāstīti cāpi moho ’yaṃ sati mohe na mucyate ||56||

世間如鹿渴若執實有無
此即是無明癡故無解脫

So, when a man takes this world, which is similar to a mirage, to be either existent or non-existent
that man is under the influence of bewilderment. But if there is bewilderment there is no salvation.

commentary

nāstiko durgatiṃ yāti sugatiṃ yāti cāstikaḥ |
yathābhūtaparijñānān mokṣam advayaniśritaḥ ||57||

執無墮惡趣執有生善道
若能知如實不二依解脫

The nihilist is bound to be reborn in bad conditions of existence, the realist will be reborn in good conditions of existence.
But those who have understood the things as they really are attain to salvation, in so far as they have taken their standpoint in neither view.

commentary

anicchan nāstitāstitve yathābhūtaparijñayā |
nāstitāṃ labhate mohāt kasmān na labhate ’stitām ||58||

不樂有無執由擇真實義
若墮於無執何不說墮有

Those who, unwilling to conceive existence and non-existence according to their real nature (as stated by us),
state, on account of their ignorance, [that nirvāṇa is] non-existence why they do not state that it is existence?

commentary

syād astidūṣaṇād asya nāstitākṣipyate ’rthataḥ |
nāstitādūṣanād evaṃ kasmān nākṣipyate ’stitā ||59||

若言由破有義至故墮無
如此破無故云何不墮有

If you object that by the refutation of existence its non-existence is logically implicit,
why then refutation of non-existence would not imply existence?

commentary

na pratijñā na caritaṃ na cittaṃ bodhiniśrayāt |
nāstikatve ’rthato yeṣāṃ kathaṃ te nāstikāḥ smṛṭāḥ ||60||

無言行及心由依菩提故
若說彼墮無何因不墮有

[For us] there is no thesis to be demonstrated, no rules of conduct, and on account of our taking shelter in the supreme illumination,
not even mind, our doctrine is really the doctrine of nothingness. How then can we be called nihilists?

commentary

sasāṃkhyaulūkyanirgranthapudgalaskandhavādinam |
pṛccha lokaṃ yadi vadaty astina_stivyatikramam ||61||

僧佉鞞世師尼揵說人陰
約世汝問彼若說過有無

You may ask the common people along with its philosophers either the Sāṃkhyas or the Vaiśeṣikas or the Jainas
or those who maintain the existence of a personality as represented by the five groups whether they preach a doctrine like ours beyond the dualism of existence and non-existence.

commentary

dharmayautakam ity asmān nāstyastitvavyatikramam |
viddhi gaṃbhīram ity uktaṃ buddhānāṃ śāsanāmṛtam ||62||

是不可言法以過有無故
汝應知甚深佛正教甘露

Therefore you must realize that this present of the law going beyond any dualism or existence and non-existence
is the ambrosia of the teaching of the Buddhas known as the deep one.

commentary

vibhavaṃ naiti nāyāti na tiṣṭhaty api ca kṣaṇam |
traikālyavyativṛttātmā loka evaṃ kuto ’rthataḥ ||63||

如曉無去來亦無一念住
若體過三世何世為實有

How can this world be something real, since it does not vanish into non-existence nor come to existence
nor even possess the duration of an instant, and is, therefore, beyond the threefold temporal relation?

commentary

dvayor apy āgatigatī yat sthitiś ca na tattvataḥ |
lokanirvāṇayos tasmād viśeṣaḥ ka ivārthataḥ ||64||

二世無去來現在實不住

From the standpoint of absolute truth, both this world as well as nirvāṇa are equally non-existent,
either in the future or in the past or in the present; how can then any difference between them be real?

commentary

sthiter abhāvād udayo nirodhaś ca na tattvataḥ |
uditaś ca sthitaś ceti niruddhaś ca kuto ’rthataḥ ||65||

世生及住滅此言云何實

Since there is no duration, there is in truth neither origin nor destruction;
how can therefore [this world] be really born, permanent, destroyed?

commentary

katham aksaṇiko bhāvaḥ pariṇāmaḥ sadā yadi |
nāsti cet pariṇāmaḥ syād anyathātvaṃ kuto ’rthataḥ ||66||

若恒有變異何法不念滅
若無念念滅云何有變異

If there is always change into new forms is not, then, existence momentary?
If, on the other hand, there is no change how could you explain the modification which we perceive positively in things.

commentary

ekadeśe kṣayād vā syāt kṣaṇikaṃ sarvaśo ’pi vā |
vaiṣamyānupalabdheś ca dvidhāpy etad ayuktimat ||67||

若言念念滅分具分滅故
不等證見故此二無道理

One thing is momentary because either it disappears partially or totally.
But since no difference appears in the two cases, therefore both assumptions are equally illogical.

commentary

kṣaṇike sarvathābhāvāt kutaḥ kā cit purāṇatā |
sthairyād akṣaṇike cāpi kutaḥ kā cit purāṇatā ||68||

若念滅皆盡云何有故物
若堅無念滅故物云何成

If things are mere moments, they are, then, in no way existent; therefore any temporal relation like that of oldness, etc., would be impossible;
if, on the contrary, things are not momentary, on account of their duration any temporal relation like that of oldness, etc., would be equally impossible.

commentary

yathānto ’sti kṣaṇasyaivam ādimadhyaṃ ca kalpyatām |
tryātmakatvāt kṣaṇasyaivaṃ na lokasya kṣaṇaṃ sthitiḥ ||69||

如剎那後際前中際亦有
由剎那三分故世念無住

If the instant has a final moment, we must assume that it has the other two moments as well, viz. the initial and the middle;
but inasmuch as the instant consists of three moments the world cannot have the duration of the instant.

commentary

ādimadhyāvasānāni cintyāni kṣaṇavat punaḥ |
ādimadhyāvasānatvaṃ na svataḥ parato ’pi vā ||70||

是一念三際應擇際如念
前中後三際不由自他成

Again, beginning, middle, and end must be considered to be like the instant, viz. divided each one into three moments;
the condition of being beginning, middle, and end is not existent by itself nor by another.

commentary

naiko ’nekapradeśatvān nāpradeśaś ca kaś cana |
vinaikam api nāneko nāstitvam api cāstitām ||71||

非一念分故若無分何有
離一多云何離有何法無

No [atom] is simple being many-sided; and no [atom] is sideless [in so far as its connection with other atoms would, then, be impossible];
on the other hand the idea of plurality is inconceivable without that of unity nor that of non-existence without that of existence.

commentary

vināśāt pratipakṣād vā syād astitvasya nāstitā |
vināśaḥ pratipakṣo vā kathaṃ syād astyasaṃbhavāt ||72||

由滅及對治若言有成無
此無及對治何法有無故

Non-existence of existence is only possible through destruction or antithesis;
but how can destruction or antithesis be conceivable if existence is logically impossible?

commentary

nirvṛtes tena lokasya nopaity ūnatvam arthataḥ |
antavān iti lokaś ca pṛṣṭas tūṣṇīṃ jino ’bhavat ||73||

是故世涅槃由義不成有
世間有後際他問佛默然

Therefore attainment of nirvāṇa does not imply in fact any destruction of worldly existence.
That is why even the Buddha, when requested whether this world has an end, remained silent.

commentary

sarvajña iti sarvajño budhais tenaiva gamyate |
yenaitad dharmagāmbhīryaṃ novācābhājane jane ||74||

是尊一切智故智人識佛
由此甚深法不說非器處

Therefore, the wise men realize that the All-knower is really the All-knower,
because he did not preach this deep doctrine to those who are unfit [to hear it and cannot, therefore, rightly understand it].

commentary

iti naiḥśreyaso dharmo gambhīro niṣparigrahaḥ |
anālaya iti proktaḥ saṃbuddhais tattvadarśibhiḥ ||75||

如此解脫法甚深無繫攝
諸佛一切智故說無依底

Indeed the perfect Buddhas, who have realized the absolute truth, stated that this law, conducive to salvation, is deep,
beyond the attachment to any particular thesis, stating the existence of nothing which one can depend upon.

commentary

tasmād anālayād dharmād ālayābhiratā janāḥ |
astina_styavyatikrāntā bhītā naśyanty amedhasaḥ ||76||

於無依著法過有無二邊
世人受依著由癡驚怖失

Ignorant men, who like to state the existence of something which they can depend upon and did not yet get rid of contradictory theses like that of existence or non-existence of things,
feel but fear of this law which does not state the existence of anything we can depend upon, and are then ruined.

commentary

te naṣṭā nāśayanty anyān abhayasthānabhīravaḥ |
tathā kuru yathā rājan (naṣṭair na vipranāśyase) ||77||

彼自失壞他怖畏無依處
王願汝不動莫由彼自壞

And being themselves ruined they want to ruin others, also being afraid of (this teaching) where there is nothing to be feared.
Be careful, O king, unless these wicked ones might ruin you also.

commentary

為汝成不壞我當說真理
由依無倒合離有無二執

O King, lest you be ruined I will explain through the scriptures
The mode of the supramundane, the reality that relies not on dualism.

commentary

此過福非福甚深義明了
非身見怖空二人境當說

This profundity which liberates and is beyond both sin and virtue
Has not been tasted by those wyo fear the baseless, the others, the Forders and even by ourselves.

commentary

四大及空識一聚俱非人
若合離非人云何執人有

A person is not earth, not water, not fire, not wind, not space,
Not consciousness and not all of them; what person is there other than these?

commentary

如六界非人聚故虛非實
一一界同然由聚故非實

Just the person is not an ultimate but a composite of six constituents,
So too each of them in turn is a composite and not an ultimate.

commentary

陰非我我所離陰我不顯
不如薪火雜何依陰成我

The aggregates are not the self, they are not in it, it is not in them, without them it is not,
It is not mixed with the aggregates like fire and fuel, therefore how can the self exist?

commentary

地界非三大地中亦無三
三中亦無地相離互不成

THe three elements are not earth, they are not in it, it is not in them, without them it is not;
Since this applies to each, they like the self are false.

commentary

地水火風大各自性不成
一離三不成三離一亦爾

By themselves earth, water, fire and wind do not inherently exist;
When any three are absent, there cannot be one when one is absent, so too are the three.

commentary

一三及三一相離若不成
各各自不成彼相離云何

If when three are absent, the one does not exist and if when one is absent, the three do not exist,
Then each itself does not exist; how can they produce a composite?

commentary

若各離自成離薪何無火
動礙及相聚水風地亦然

Otherwise if each itself exists, why without fuel is there no fire?
Likewise why is there no water, wind or earth without motility, hardness or cohesion?

commentary

若火不自成三云何各立
三大緣生義相違云何成

If [it is answered that] fire is well known [not to exist without fuel but the other three elements exist independently], how could your three exist in themselves
Without the others? It is impossible for the three not to accord with dependent-arising.

commentary

若彼各自成云何更互有
若各自不成云何互成有

How can those existing by themselves be mutually dependent?
How can those which exist not by themselves be mutually dependent?

commentary

若言不相離諸大各自成
不雜則不共若雜非獨成

If as individuals they do not exist, but where there is one, the other three are there,
Then if unmixed, they are not in one place, and if mixed, they cease to be individuals.

commentary

諸大非各成云何各性相
各成無偏多故相假名說

The elements do not themselves exist individually, so how could their own individual characters do so?
What do not themselves individually exist cannot predominate; their characters are regarded as conventionalities.

commentary

色聲香味觸簡擇義如大
眼色識無明業生擇亦爾

This mode of refutation is also to be applied to colours, odours, tastes and objects of touch,
Eye, consciousness and form, ignorance, action and birth,

commentary

作者業及事數合因果世
短長及名想非想擇亦然

Agent, object, acting and number, possession, cause, effect and time,
Short and long and so forth, name and name-bearer as well.

commentary

地水風火等長短及小大
善惡言識智智中滅無餘

Earth, water, fire and wind, tall and short, subtle and coarse
Virtue and so forth are said by the Subduer to cease in the consciousness [of reality].

commentary

如識處無形無邊遍一切
此中地等大一切皆滅盡

The spheres of earth, water, fire and wind do not appear to that
Undemonstrable consciousness, complete lord of the limitless.

commentary

於此無相智短長善惡業
名色及諸陰如此滅無餘

Here tall and short, subtle and coarse, virtue and non-virtue
And here names and forms all cease to be.

commentary

如此等於識由無明先有
於識若起智此等後皆盡

What was not known is known to consciousness as [the reality of] all
That appeared before. Thereby these phenomena later cease to be in consciousness.

commentary

如是等世法是然識火薪
由實量火光世識薪燒盡

All these phenomena related to beings are seen as fuel for the fire of consciousness,
They are consumed through being burned by the light of true discrimination.

commentary

ajñānakalpitaṃ pūrvaṃ paścāt tattvārthanirṇaye |
yadā na labhate bhāvam evābhāvas tadā kuha ||98||

由癡別有無後簡擇真如
尋有既不得無云何可得

The reality is later ascertained of what was formerly imputed by ignorance;
When a thing is not found, how can there be a non-thing?

commentary

rūpasyābhāvamātratvād ākāśaṃ nāmamātrakam |
bhūtair vinā kuto rūpaṃ nāmamātrakam apy ataḥ ||99||

由無色所成故空但名字
離大何為色故色亦唯名

Because the phenomena of forms are only names, space too is only a name;
Without the elements how could forms exist? Therefore even ‘name-only’ does not exist.

commentary

受想行及識應思如四大
四大如我虛六界非人法

Feelings, discriminations, factors of composition and consciousnesses are to be considered
Like the elements and the self, thereby the six constituents are selfless.

commentary

安樂解脫品第一

rin po che’i phreṅ ba las mṅon par mtho ba daṅ ṅes par legs pa bstan pa ste le’u daṅ po’o ||

Chapter One: High Status and Definite Goodness

commentary

kadalī pāṭitā yadvan niḥśeṣāvayavaiḥ saha |
na kiṃ cit puruṣas tadvat pāṭitaḥ saha dhātubhiḥ ||1||

如分分拆蕉無餘盡不有
約六界拆人盡空亦如是

|| ji ltar chu śiṅ yan lag dag | | ma lus bcas te bśig byas na | |
ci yaṅ med ltar skyes bu yaṅ | | khams bcas bśig na de daṅ ’dra | |

As the plantain tree, split down along with all its components, is naught,
even so the individual, when split down along with its constituents.

commentary

sarvadharmā anātmāna ity ato bhāṣitaṃ jinaiḥ |
dhātuṣaṭkaṃ ca taiḥ sarvaṃ nirṇītaṃ tac ca nārthataḥ ||2||

是故佛正說一切法無我
但六界名法決判實無我

The Victorious ones said therefore that everything is devoid of self;
they have ascertained the real nature of the constituents [forming an individual] and [shown] that they also are devoid of any reality.

commentary

naivam ātmā na cānātmā yāthābhūtyena labhyate |
ātmānātmakṛte dṛṣṭī vavārāsmān mahāmuniḥ ||3||

我無我二義如實撿不得
是故如來遮我無我二邊

In this way from the standpoint of the absolute truth [the notion] of a self or of a non-self cannot be conceived.
Therefore the Great Ascetic excluded both views, viz. that of the existence of a self and that of the non-existence of a self.

commentary

dṛṣṭaśrutādyaṃ muninā na satyaṃ na mṛṣoditam |
pakṣād dhi pratipakṣaḥ syād ubhayaṃ tac ca nārthataḥ ||4||

見聞覺知言佛說無實虛
二相待成故此二如實無

The Ascetic stated that whatever is perceived by the senses, viz. is seen or heard and so forth, is neither true nor false.
In fact, if there is a thesis, an antithesis is derived from it, but both thesis and antithesis do not really exist (as per se existent without their contrary).

commentary

iti satyānṛtātīto loko ’yaṃ paramārthataḥ |
asmād eva ca tattvena nopaity asti ca nāsti ca ||5||

如實撿世間過實亦過虛
則世間依實故墮於有無

Therefore from the metaphysical standpoint this universe transcends both reality and unreality,
and so, in truth, it cannot admit either of existence or of non-existence.

commentary

yac caivaṃ sarvathā neti sarvajñas tat kathaṃ vadet |
sāntam ity athavānantaṃ dvayaṃ vādvayam eva vā ||6||

若法遍不如云何佛得說
有邊及無邊有二與無二

How could therefore the all-knower affirm that this universe, about which no statement is absolutely possible,
has an end or is without an end, is a duality or a non-duality?

commentary

asaṃkhyeyā gatā buddhās tatheṣyanty atha sāṃpratāḥ |
koṭyagraśaś ca sattvāntas tebhyas traikālyajo mataḥ ||7||

過去佛無量現來過算數
過數眾生邊三世由佛顯

“Many Buddhas have gone, will come, or do appear in this very moment.
The notion of a limit as regards living beings in their innumerable series is said by them to be born from the threefold temporal relation.”

commentary

vṛddhihetur na lokasya kṣayas traikālyasambhavaḥ |
sarvajñena kathaṃ tasya pūrvānto ’vyākṛtaḥ kṛtaḥ ||8||

世間無長因此際約世顯
世間過有無云何佛記邊

“There is no cause for the increasing of the world of creatures; their passing away is determined by the threefold temporal relation.
How could then the Buddha, who is the all-knower, leave this question as regards the commencement or the end of the world unanswered?”

commentary

etat tad dharmagāmbhīryaṃ yat tad guhyaṃ pṛthagjane |
māyopamatvaṃ lokasya buddhānāṃ śāsanāmṛtam ||9||

由法如此深於凡祕不說
說世如幻化是佛甘露教

In this consists the very depth of our doctrine, viz. that it remains a secret for the ordinary people.
The teaching that the world is to be compared with a magic play represents the essence of the doctrine of all Buddhas.

commentary

māyāgajasya dṛśyeta yathā janmānta eva ca |
na ca kaś cit sa tattvena janmāntaś caiva vidyate ||10||

譬如幻化像生滅尚可見
此像及生滅實義撿非有

We can perceive the birth or the end of an elephant created by magic power,
though in reality, it has neither birth nor end;

commentary

māyopamasya lokasya tathā janmānta eva ca |
dṛśyate paramārthena na ca janmānta eva ca ||11||

世間如幻化生滅可見爾
世間及生滅約實義皆虛

even so we can see a beginning and an end in this world,
though, from the standpoint of the metaphysical truth, it has neither origin nor end.

commentary

yathā māyāgajo naiti kutaś cid yāti na kva cit |
cittamohanamātratvād bhāvatvena na tiṣṭhati ||12||

幻像無從來去亦無有處
但迷眾生心由實有不住

As an elephant created by magic power comes from nowhere and goes to nowhere,
in so far as, being due to a mere bewilderment, it does not stay anywhere as something existent,

commentary

tathā māyopamo loko naiti yāti na kutra cit |
cittamohanamātratvād bhāvatvena na tiṣṭhati ||13||

even so, this universe like a magic play comes from nowhere and goes to nowhere;
being due to a mere mental bewilderment, it does not stay anywhere.

commentary

traikālyavyativṛttātmā loka evaṃ nu ko ’rthataḥ |
yo ’sti nāsty athavāpi syād anyatra vyavahārataḥ ||14||

世體過三世若爾世何實
誰言說有無有無實無義

What is, therefore, in its essence this universe, which, transcending the threefold temporal relation,
cannot be said to be or not to be, except from the standpoint of the conventional truth?

commentary

catuṣprakāram ity asmāt sānto ’nanto dvayo ’dvayaḥ |
buddhena hetor nānyasmād ayam avyākṛtaḥ kṛtaḥ ||15||

故佛約四句不記說世間
由有無皆虛此虛不虛故

Therefore for this very reason, and for no other one, the Buddha left this world undetermined as regards four points,
viz. if it has an end, if it has no end, if it is duality, if it is a unity.

commentary

śarīrāśucitā tāvat sthūlā pratyakṣagocarā |
satataṃ dṛśyamānāpi yadā citte na tiṣṭhati ||16||

是身不淨相麤證智境界
恒數數所見尚不入心住

The uncleanness of the body, though it is something material and perceivable,
does not abide in the mind, though it is continually under our eyes;

commentary

tadātisūkṣmo gambhīraḥ saddharmo ’yaṃ anālayaḥ |
apratyakṣaḥ kathaṃ citte sukhenāvatariṣyati ||17||

況正法微細甚深無依底
難證於散心云何可易入

how, then, could this perfect doctrine, extremely subtle and deep
and devoid of any support, easily descend into our mind?

commentary

sambudhyāsmān nivṛtto ’bhūd dharmaṃ deśayituṃ muniḥ |
durjñānam atigāmbhiryāj jñātvā dharmam imaṃ janaiḥ ||18||

故佛初成道捨說欲涅槃
由見此正法甚深故難解

This is why the ascetic, after having realized this doctrine, declined, at the first moment, to preach it;
he knew in fact that this very doctrine is very difficult to be understood by common people on account of its depth.

commentary

vināśayati durjñāto dharmo ’yam avipaścitam |
nāstitādṛṣṭisamale yasmād asmin nimajjati ||19||

若法非正了即害不聰人
由不如執此墮邪見穢坑

If this doctrine is not well understood it causes the ruin or the unintelligent man,
since he sinks into the impurity of nihilism.

commentary

aparo ’py asya durjñānān mūrkhaḥ paṇḍitamānikaḥ |
pratikṣepavinaṣṭātmā yāty avīcim adhomukhaḥ ||20||

人識法不明由自高輕法
起謗壞自身下首墮地獄

Some other fools who think themselves to be wise do not understand it properly,
and therefore fall head down into the hell of Avīci, being ruined by their criticism against the perfect doctrine.

commentary

durbhuktena yathānnena vināśam adhigacchati |
subhuktenāyur ārogyaṃ balaṃ saukhyāni cāśnute ||21||

譬如勝飲食偏用遭危害
若如理量食得壽力強樂

By food badly digested a man gets his ruin,
but by food well digested he enjoys long life, good health, physical strength, and other pleasures;

commentary

durjñātena tathānena vināśam adhigacchati |
samyagjñātena tu sukhaṃ bodhiṃ cāpnoty anuttarām ||22||

若偏解正法遭苦亦如此
若能如理解感樂及菩提

even so those who do not properly understand the doctrine will get their ruin;
on the contrary, by its rigth understanding one obtains happiness in this life and the supreme illumination.

commentary

tasmād atra pratikṣepaṃ dṛṣṭiṃ tyaktvā ca nāstikīm |
saṃyagjñānaparaṃ yatnaṃ kuru sarvārthasiddhaye ||23||

智人於正法捨謗及邪執
於正智起用故成如意事

Therefore, giving up any criticism against this doctrine and getting rid of the nihilistic view,
strive after the right knowledge in order to arrive at the complete attainement of your object.

commentary

dharmasyāsyāparijñānād ahaṃkāro ’nuvartate |
tataḥ śubhāśubhaṃ karma tato janma śubhāśubham ||24||

由不了此法人起長我見
因此造三業次生善惡道

If one does not thoroughly understand this doctrine egotism is originated; from this, karma, both moral and immoral is derived,
and from this a new life which will accordingly take place in good conditions of existence or in bad ones.

commentary

tasmād yāvad avijñāto dharmo ’haṃkāraśātanaḥ |
dānaśīlakṣamādharme tāvad ādaravān bhava ||25||

乃至未證法能除滅我見
恒敬起正勤於戒施忍等

Therefore as long as this doctrine, which annihilates egotism, is not thoroughly understood,
so long apply yourself with great care to the [practice of] the law, which consists in liberality, moral conduct, and patience.

commentary

dharmapūrvāṇi kāryāṇi dharmamadhyāni pārthiva |
sādhayan dharmaniṣṭhāni neha nāmutra sīdati ||26||

作事法為先及法為中後
謂無虛真理現來汝不沈

Therefore, o king, whoever in the beginning, in the middle and in the end accomplishes his actions according to the law,
never sinks either here or in the other world.

commentary

dharmāt kīrtiḥ sukhaṃ caiva neha bhīr na mumūrṣataḥ |
paraloke sukhaṃ sphītaṃ tasmād dharmaṃ sadā bhaja ||27||

因法現好名樂臨死無怖
來生受富樂故應恒事法

From the law one gets renown and happiness and has no cause of fear either during life or at the point of death;
he will share copious happiness in another existence; be therefore always a partaker of the law.

commentary

dharma eva parā nītir dharmāl loko ’nurajyate |
rañjitena hi lokena neha nāmutra vañcyate ||28||

唯法是正治因法天下愛
若主感民愛現來不被誑

The law alone is the supreme policy, because the affection of men is captivated by the law.
When the affection of men is captivated, the king is not deceived either here or in the after life.

commentary

adharmeṇa tu yā nītis tayā loko ’parajyate |
lokāparañjanāc caiva neha nāmutra nandati ||29||

若非法治化主遭臣厭惡
由世間憎惡現來不歡喜

That policy which is against the law displeases subjects;
and when subjects are displeased, the king cannot rejoice either in this or in another life.

commentary

parātisandhānaparā kaṣṭā durgatipaddhatiḥ |
anarthavidyā duṣprajñair arthavidyā kathaṃ kṛtā ||30||

王法欺誑他是大難惡道
惡智邪命論云何說為正

How is it possible that some men of mischivous intelligence could think a science productive of evil,
intented to deceiving others, harmful, conducive to bad rebirths (viz. politics) to be a science aiming at the public welfare?

commentary

parātisandhānaparo nītimān katham arthataḥ |
yena janmasahasrāṇi bahūny ātmaiva vañcyate ||31||

若人專誑他云何說正事
因此於萬生恒遭他欺誑

How can a man addicted to deceive others be considered as really clever when,
on the contrary, he deceives only himself for thousands of rebirths?

commentary

ripor apriyam anvicchan dosāṃs tyaktvā guṇān śraya |
svahitāvāptir evaṃ te ripoś cāpy apriyaṃ bhavet ||32||

若欲使怨憂捨失取其德
己利由此圓即令怨憂惱

If you want to displease your enemy, give up every sin and take shelter in virtue;
in this way you will obtain your own benefit and at the same time your enemy will be be pleased.

commentary

dānena priyavadyena hitenaikārthacaryayā |
ebhir ācara lokasya dharmasyaiva ca saṅgraham ||33||

約施及愛語利行與同利
願汝攝世間因此弘正法

Liberality, kindness in speaking, benefiting others, beings intented to the spiritual profit (of others as well as of oneself),
through these virtues behave towards men and religion.

commentary

viśvāsaṃ janayaty ekaṃ satyaṃ rājñāṃ yathā dṛḍham |
tathaivānṛtam apy eṣām aviśvāsakaraṃ param ||34||

王若一實語如生民堅信
此如尊妄語不起他安信

Truth alone begets firm confidence [of subjects] in kings;
even so untruth engenders extreme mistrust towards them.

commentary

nāvisaṃvādavat satyaṃ [na bhā]vodbhavam arthataḥ |
paraikāntahitaṃ satyam ahitatvān mṛṣetarat ||35||

實意起無違流靡能利他
是說名實語翻此為妄言

Truth in reality is not that which is devoid of falsehood, nor that which develops in a pure mind;
truth is the absolute good done to others; its contrary is falsehood on account of its being harmful to others.

commentary

doṣān pracchādayaty ekas tyāgo rājñāṃ yathojjvalaḥ |
tathā kārpaṇyam apy eṣāṃ guṇasarvasvaghātakam ||36||

一捨財若明如能隱王失
如此主吝賄能害王眾德

A single brilliant act of liberality overshadows the faults of the kings;
even so miserliness ruins all their virtues.

commentary

upaśāntasya gāmbhīryaṃ gāmbhīryād gauravaṃ param |
gauravād dīptir ājñā ca tasmād upaśamaṃ bhaja ||37||

若王靜諸惡德深人愛重
因此教明王故應事寂靜

A man who has control over himself acquires deepness of mind; from deepness of mind he obtains dignity;
from dignity lustre is derived; from lustre authority. Practice therefore control over thyself.

commentary

ahāryabuddhiḥ prājñatvād aparapratyayaḥ sthiraḥ |
nātisandhīyate rājā tasmāt prajñāparo bhava ||38||

由智王難動自了不信他
永不遭欺誑故決應修智

A king who, on account of his wisdom, is resolute in his ideas, who does not depend on others and is determined,
cannot be deceived; be therefore solely devoted to wisdom.

commentary

satyatyāgaśamaprajñācaturbhadro narādhipaḥ |
dharmaś caturbhadra iva stūyate devamānuṣaiḥ ||39||

依諦捨靜智王則具四善
如四德正法人天所讚歎

A king who is possessed of the four blessings, viz. truth, liberality, self-control, and wisdom,
is praised by gods and men, as the law itself with its four blessings.

commentary

nigṛhyavādibhiḥ śuddhaiḥ prajñākāruṇyanirmalaiḥ |
sahāsīnasya satataṃ prajñā dharmaś ca vardhate ||40||

能伏說清淨由智悲無垢
恒共智人集王法智生長

When [a king] sits together with his ministers restrained in their speeches, spotless,
purified by their wisdom and their compassion, wisdom and law will then grow in him for ever.

commentary

durlabhāḥ pathyavaktāraḥ śrotāras tv atidurlabhāḥ |
tebhyo ’tidurlabhatamā ye pathyasyāśukāriṇaḥ ||41||

善說人難得聽善言亦難
第三人最勝能疾行善教

Scarce are those who can give wholesome advice, scarcer are those who listen to them,
but far scarcer still are those who immediately practice wholesome counsel.

commentary

pathyam apy apriyaṃ tasmāj jñātvā śīghraṃ samācara |
pibed auṣadham apy ugram ārogyāyātmavān iva ||42||

若善非所愛已知應疾修
如藥味雖苦樂差應強服

Having therefore understood that something is wholesome though unpalatable, do it at once;
even so a clever man in order to recover his health drinks a medicine however acrid.

commentary

jīvitārogyarājyānāṃ cintayānityatāṃ sadā |
tataḥ saṃvegavān dharmam ekāntena prayatsyase ||43||

壽無病王位恒應思無常
次生厭怖想後專心行法

Keep always in your mind that things such as life, good health, and kingship are impermanent;
frightened therefore [by impermanence], you will seek for the law as the only refuge.

commentary

avaśyaṃ maraṇaṃ paśyan pāpād duḥkhaṃ mṛtasya ca |
aihikena sukhenāpi na pāpaṃ kartum arhasi ||44||

見決定應死死從惡見苦
智人為現樂故不應作罪

Realizing that death is inevitable and that, as soon as one is dead, the consequence of sin is sorrow,
you cannot annihilate sin even through the enjoyment of this life.

commentary

kasmiṃś cid abhayaṃ dṛṣṭaṃ bhayaṃ dṛṣṭaṃ kva cit kṣaṇe |
yady ekasmin samāśvāsaḥ kim ekasmin na te bhayam ||45||

見一念無怖若見後時畏
若一念心安云何後不畏

If, in a certain moment, you see no danger and in another moment you see a danger,
then, if you trust in one, how is it that you do not fear the other?

commentary

madyāt paribhavo loke kāryahānir dhanakṣayaḥ |
akāryakāraṇam mohān [madyaṃ tyaja tataḥ sadā] ||46||

由酒遭他輕損事減身力
由癡行非事故智人斷酒

By being addicted to drinking one is in this world despised by others, is unable to carry out his business, loses his wealth and,
on account of the bewilderment that proceeds from that, he cannot accomplish his duty. Give up therefore drinking.

commentary

圍碁等嬉戲生貪瞋憂諂
誑妄惡口因故應恒遠離

Gambling causes avarice, unpleasantness, hatred, deception, cheating,
Wildness, lying, senselessness and harsh speech, therefore never gamble.

commentary

婬逸過失生由想女身淨
尋思女身中實無一毫淨

Lust for a woman mostly comes from thinking that her body is clean,
but there is nothing clean in a woman’s body.

commentary

女口涎唾器齒舌垢臭穢
鼻臭由洟流目淚種類處

The mouth is a vessel filled with foul saliva and filth between the teeth,
The nose with fluids, snot and mucus, the eyes with their own filth and tears.

commentary

腹屎尿腸器餘身骨肉聚
癡人迷可厭故貪著此身

The body is a vessel filled with excrement, urine, lungs and liver;
He whose vision is obscured and does not see a woman thus, lusts for her body. (Just as some fools desire an ornamented pot of filth,
So the ignorant and obscured and the worldly desire women.¹ )

1. This spurious stanza is inserted in the Tibetan, and therefore translated by Hopkins. See Hahn p.61 n.50/51.

commentary

根門最臭穢是厭惡身因
於中若生愛何緣得離欲

If the world is greatly attached to the nauseous stinking body
Whish should cause loss of attachment, how can it be led to freedome from desire?

commentary

譬如屎尿器豬好在中戲
於身不淨門多欲戲亦爾

Just as pigs yearn greatly for a source of excrement, urine and vomit,
So some lustful ones desire a source of excrement, urine and vomit.

commentary

此門所以生為棄身土穢
癡人邪愛著不顧己善利

This filthy city of a body, with protruding holes for the elements
Is called by stupid beings an object of pleasure.

commentary

汝自見一分屎尿等不淨
此聚說名身云何汝生愛

Once you have seen for yourself the filth of excrement, urine and so forth,
how could you be attracted to a body so composed?

commentary

śukraśoṇitasaṃparkabījaṃ viṇmūtravardhitam |
amedhyarūpam ājānan rajyase ’tra kayecchayā ||55||

赤白為生種廁汁所沷養
如知身不淨何意苦生愛

Why should you lust desirously for this while recognising it as a filthy form
produced by a seed whose essence is filth, a mixture of blood and semen?

commentary

amedhyapuñje pracchanne tatkledārdreṇa carmaṇā |
yaḥ śayīta sa nārīṇāṃ śayīta jaghanodare ||56||

穢聚可憎惡臭濕皮纏裹
若能處中臥則愛著女身

He who lies on the filthy mass covered by skin moistened with
Those fluids, merely lies on top of a woman’s bladder.

commentary

若可愛可憎衰老及童女
女身皆不淨汝何處生欲

If whether beautiful or ugly, whether old or young,
All the bodies of women are filthy from what attributes does your lust arise?

commentary

設糞聚好色軟滑相端正
起愛則不應愛女身亦爾

Just as it is not fit do desire filth although it have a good colour
And shape it its very freshness, so it is with a woman’s body.

commentary

內臭極不淨外皮所覆藏
是死屍種性云何見不知

How could the nature of this putrid corpse, a rotten mass covered outside by skin,
Not be seen when it looks so very horrible?

commentary

皮不淨如衣不可暫解浣
云何穢聚皮可權時汰淨

‘The skin is not foul, it is like a cloak.’
Over a mass of filth how ould it be clean?

commentary

畫瓶滿糞穢外飾若汝憎
此身穢種滿云何汝不厭

A pot though beautiful outside is reviled when filled with filth.
Why is the body, when so filled and foul by nature, not reviled?

commentary

若汝憎不淨云何不惡身
香華鬘飲食本淨而能污

If against filth you revile, why not against this body
Which befouls clean scents, garlands, food and drink?

commentary

如汝併憎惡於自他糞穢
云何汝不厭自他不淨身

Just as one’s own or others’ filthiness is reviled,
Why not revile against one’s own and others’ filthy bodies?

commentary

如女身不淨自身穢亦爾
是故離欲人於內外相稱

Since your own body is as filthy as a woman’s,
Should not you abandon desire for self and other?

commentary

九門流不淨自證自浣濯
若不知不淨而造愛欲論

If you yourself wash this body dripping from the nine wounds
And still do not think it filthy, what use have you for profound instruction?

commentary

希有極無知無慚及輕他
於最不淨身何方利益汝

Whoever composes poetry with metaphors which elevate this body—
O how shameless! O how stupid! How embarrasing before the wise!

commentary

多眾生因此無明覆其心
為塵欲結怨如狗鬥爭糞

Since these sentient beings are obscured by the darkness of ignorance,
They quarrel mostly over what they want like dogs for the sake of some filth.

commentary

如搔癢謂樂不癢最安樂
如此有欲樂無欲人最樂

There is pleasure when a sore is scratched, but to be without sores is more pleasurable still;
There are pleasures in worldly desires, but to be without desires is more pleasurable still.

commentary

若汝思此義離欲不得成
由思欲輕故不遭婬逸過

If you thus analyse, even though you do not become free from desire,
Because your desire has lessened you will no longer lust for women.

commentary

從獵感短壽怖苦重逼惱
未來決受此故應堅行悲

To hunt game is an endless cause of a short life,
Suffering and hell, therefore always keep from killing.

commentary

何人若他見生彼極驚怖
譬糞穢污身流出毒惡蛇

Bad like a snake with poisonous fangs, its body stained with filth,
Is he who frightens embodied beings when he encounters them.

commentary

是人若至彼眾生得安樂
譬夏月大雲田夫見欲雨

Just as farmers are gladdened when a great rain-cloud gathers,
So one who gladdens embodies beings when he encounters them is good.

commentary

故汝捨惡法決心修善行
為自他俱得無上菩提果

Thus always observe the practices and not those counter to them.
If you and the world wish to gain the highest enlightenment,

commentary

是菩提根本心堅如山王
因十方際悲及無二依智

Its roots are the altruistic aspiration to enlightenment firm like Meru, the king of mountains,
The compassion which reaches to all quarters, the wisdom which relies not on duality.

commentary

大王汝諦聽此因我今說
感三十二相能莊嚴汝身

O great King, listen to how you body will be adorned
With the two and thirty signs of a great being.

commentary

支提聖尊人供養恒親侍
手足寶相輪當成轉輪王
手足滑柔軟身大七處高
由施美飲食於他等豐足
身圓滿端直指足跟圓長
汝當感長壽由悲濟死囚¹

1. Compared with the Tibetan translation verses 2.77-78 and 2.79-2.80 have changed order in the Chinese translation.

Through the proper honouring of reliquaries, honourable beings, superiors and the elderly
You will become a Universal Monarch, your glorious hands and feet marked with [a design of] wheels.

commentary

大王堅持法令清淨久住
由此足安平當得成菩薩

O King, always maintain firmly what you have vowed about practices,
You will then become a Bodhisattva with feet that are very level.

commentary

行布施愛語利行及同利
由此指網密手足八十文

Through gifts and pleasant speech, purposeful and concordent behaviour
You will have hands with glorious fingers joined by webs [of light].

commentary

[手足滑柔軟身大七處高
由施美飲食於他等豐足]

Through abundant giving of the best food and drink [your glorious hands and feet will be soft; your hands and feed and shoulder blades[(This line is added in the Tibetan, see Hahn p.67 n.79cd.)]]
And the nape of your neck will broaden, so your body will be big and those seven areas broad.

commentary

[身圓滿端直指足跟圓長
汝當感長壽由悲濟死囚]

Through never doing harm and freeing the condemned beautiful will be your body, straight and large,
Very tall with long fingers and broad backs of the heels.

commentary

腳趺高可愛旋毛端向上
由長不棄背本所受持法

Through promoting the vowed practices your good colour will be glorious,
Your ankles will not be prominent, your body hairs will grow upwards.

commentary

由恭敬施受明處及工巧
故得鹿王膞及聰明大智

Through your zeal for knowledge and the arts and so forth, and through imparting them
You will have the calves of an antelope, a sharp mind and great wisdom.

commentary

他求自有物我疾能惠施
由此臂傭大得為世化主

If others seek your wealth and possessions, through the discipline of immediate giving
You will have broad hands, a pleasant complexion and will become a leader of the world.

commentary

親愛若別離菩薩令和集
此感陰藏相恒服慚羞衣

Through reconciling well friends who have been divided
Your glorious secret organ will retract inside.

commentary

常施樓殿具細軟可愛色
故感天色身潤滑光微妙

Through giving good houses and nice comfortable carpets
Your colour will be very soft like pure stainless gold.

commentary

由施無上護如理順尊長
感一孔一毛白毫端嚴面

Through giving the highest powers [or kingdoms] and following a teacher properly
You will be adorned by each and every hair and by a circle of hair between the eyebrows.

commentary

常說善愛語又能順正教
上身如師子頸圓喻甘浮

Through speech that is pleasant and pleasing and by acting upon the good speech [of others]
You will have curving shoulders and a lion-like upper body.

commentary

看病給醫藥或令他養護
故得腋下滿千脈別百味

If you nurse and cure the sick, Your chest will be broad,
You will live naturally and all tastes will be the best.

commentary

於自他法事常能為端首
頂骨鬱尼沙橫豎頰匿瞿

Through initiating activities concordant with the practices, the swelling on your crown
will stand out well and [your body] will be symmetrical like a banyan tree.

commentary

由長時巧說實美滑善言
得八相梵音及舌根脩廣

Through speaking true and soft words over the years, O lord of men,
Your tongue will be lond and your voice that of Brahmā.

commentary

已知事實利數數為他說
得好如師子面門方可愛

Through speaking true words always at all times
You will have cheeks like a lion, be glorious and hard to best.

commentary

由尊他不輕隨順行正理
齒白齊必勝譬若真珠行

Through showing great respect, serving others and doing what should be done,
Your teeth will shine very white and even.

commentary

由數習此言謂實不兩舌
故具四十齒平滑堅遒淨

Through using true and non-divisive speech over a long time
You will have forty glorious teeth set evenly and good.

commentary

由瞻視眾生滑無貪瞋癡
眼珠青滑了瞼睫如牛王

Through viewing things with love and without desire, hatred or delusion
Your eyes will be bright and blue with eyelashes like a bull.

commentary

由如此略說大人相及因
轉輪王菩薩美飾汝應知

Thus in brief know well these two and thirty signs
Of a great lion of a being together with their causes.

commentary

隨相有八十從慈悲流生
大王我不說為避多文辭

The eighty minor marks arise from concordant cause of love;
Fearing this text would be too long, I will not, O King, explain them.

commentary

雖諸轉輪王同有此相好
淨明及可愛終不逮如來

All Universal Emperors are regarded as having these,
But their purity, their lustre and beauty cannot begin to match those of a Buddha.

commentary

從菩薩善心一念中一分
輪王相好因尚不能等此

The good major and minor marks of a Universal Emperor
Are said to arise from a single act of faith in the King of Subduers.

commentary

一人萬億劫修善根生長
於佛一毛相此因亦不感

But such virtue accumulated with a mind one-pointed for a hundred times ten million aeons
Cannot produce even one of the hair-pores of a Buddha.

commentary

諸佛與輪王相中一分等
譬如螢與日於光微有似

Just as the blilliance of suns is slightly like that of fireflies,
So the signs of a Buddha are slightly like those of a Universal Emperor.

commentary

寶行王正論雜品第二

rin po che’i phreṅ ba las spel ma źes bya ba ste le’u gñis pa’o ||

Chapter Two: An Interwoven Explanation of Definite Goodness and High Status.

commentary

諸佛大相好從難思福生
我今為汝說依大乘阿舍

|| bsod nams bsam gyis mi khyab las | | ji ltar saṅs rgyas mtshan ’byuṅ ba | | theg pa chen po’i luṅ chen las | | rgyal po chen po de bźin gson | |

Great King, hear how from the great scriptures of the Mahāyāna
The marks of a Buddha arise from merit inconceivable.

commentary

一切緣覺福有學無學福
及十方世福福如世難量

The merits which creates all Solitary Realisers, Learners and Non-Learners
And all the merit of the transient world is measureless like the universe itself.

commentary

此福更十倍感佛一毛相
九萬九千毛一一福皆爾

Through such merit ten times extended one hair-pore of a Buddha is achieved;
All the hair-pores of a Buddha arise in just the same way.

commentary

如此眾多福生佛一切毛
復更百倍增方感佛一好

Through multiplying by a hundred the merit which produces
All the hair-pores of a Buddha one auspicious minor mark is won.

commentary

如是如是多一一好得成
乃至滿八十隨飾一大相

O King, as much merit as is required for one auspicious minor mark,
So much is required for each up to the eightieth.

commentary

如是福德聚能感八十好
合更百倍增感佛一大相

Through multiplying by a hundred the collection of merit which achieves
The eighty auspicious minor marks one major sign of a great being arises.

commentary

如是多福德能感三十相
復更百倍增感毫如滿月

Through multiplying by a thousand the extensive merit which is the cause
Of achieving the thirty minor signs the hair-treasure like a full moon arises.

commentary

能感白毫福復更千倍增
此福感難見頂上鬱尼沙

Through multiplying by a hundred thousand the merit for the hair-treasure
A protector’s crown-protrusion is produced, imperceptible [as to size].

commentary

如此無量福方便說有量
於一切十方如說十倍世

Though such merit is measureless for brevity it is said to have a measure
And all of it is said to be ten times the merit of the world.

commentary

諸佛色身因尚如世無量
況佛法身因而當有邊際

When the causes of even the Form Body of a Buddha are immeasurable
As the world, how then could the causes of the Body of Truth be measured.

commentary

世間因雖小若果大難量
佛因既無量果量云何思

If the causes of all things are small but they produce extensive effects,
The thought that the measureless causes of Buddhahood have measurable effects must be eliminated.

commentary

諸佛有色身皆從福行起
大王佛法身由智慧行成

The Form Body of a Buddha arises from collected merit,
The Body of Truth in brief, O King, arises from collected wisdom.

commentary

故佛福慧行是菩提正因
故願汝恒行菩提福慧行

Thus these two collections cause Buddhahood to be attained,
So in brief always rely upon merit and wisdom.

commentary

於成菩提福汝莫墮沈憂
有理及阿舍能令心安信

Do not be lazy about this [amassing] of merit to achieve enlightenment
Since reasoning and scripture can restore one’s spirits.

commentary

如十方無邊空及地水火
有苦諸眾生彼無邊亦爾

Just as all directions space, earth, water, fire and wind
Are without limit, so suffering sentient beings are limitless.

commentary

此無邊眾生菩薩依大悲
從苦而拔濟願彼般涅槃

The Bodhisattvas through their compassion lead these limitless sentient beings
Out of suffering and establish them definitely in Buddhahood.

commentary

從發此堅心行住及臥覺
或時小放逸無量福恒流

Whether sleeping or not sleeping, after thoroughly assuming [such compassion]
He who remains steadfast, even though he might become non-consciouentious,

commentary

福量如眾生恒流無間隙
因果既相稱故菩提不難

Always accumulates merit as limitless as all sentient beings, for their number has no limit.
Know then that since [the causes] are limitless limitless Buddhahood is not hard to attain.

commentary

時節及眾生菩提與福德
由此四無量菩薩堅心行

[A Bodhisattva] stays for a limitless time [in the world], for limitless embodied beings he seeks
The limitless [qualities of] enlightenment and performs virtuous actions without limit.

commentary

菩提雖無量因前四無量
修福慧二行云何難可得

Though enlightenment is limitless, how could he not attain it
With these four limitless collections wihtout being delayed for long?

commentary

福慧二種行如此無邊際
菩薩身心苦故疾得消除

The limitless collections of merit and wisdom
Eradicate most quickly the sufferings of mind and body.

commentary

惡道飢渴等身苦惡業生
菩薩永離惡行善苦不生

The physical sufferings of bad migrations such as hunger and thirst arise from sins;
A Bodhisattva does not sin and through his merit does not [suffer physically] in other lives.

commentary

欲瞋怖畏等心苦從癡生
由依無二智菩薩離心苦

The mental suffering of desire, fear, avarice and so forth arise
From obscuration; he knows them to be baseless and so can uproot quickly [all mental suffering].

commentary

Since he is not greatly harmed by physical and mental pain,
Why should he be discouraged even though he leads the worldly beings in all worlds?

commentary

有苦時若促難忍何況多
無苦時長遠有樂云何難

It is hard to bear suffering even for a little, what need is there to speak of doing so for long?
What can ever harm a happy man who never suffers for an instant?

commentary

身苦永不有假說有心苦
悲世間二苦故恒住生死

If his body does not suffer, how can he suffer in his mind?
Through his great compassion he feels pain for the world and so stays in it long.

commentary

故菩提長時智人心不沈
為滅惡生善是時無間修

Do not then be lazy thinking Buddhahood is far away.
Always strive had for these collections to wipe out faults and attain virtues.

commentary

貪瞋及無明願汝識捨離
無貪等眾善知應恭敬修

Realising that ignorance, desire and hatred are defects, forsake them completely.
Realise that non-desire, non-hatred and non-ignorance are virtues and so practice them with vigour.

commentary

由貪生鬼道由瞋墮地獄
由癡入畜生翻此感人天

Through desire one is reborn a hungry ghost, through hatred in a hell, through ignorance
Mostly as an animal; through stopping these one becomes a god or a human being.

commentary

捨惡及修善此法是樂因
若是解脫法由智捨二執

To eliminate all defects and maintain the virtues are the practices of high status;
To wipe out all misconceptions through the consciousness [of reality] is the practice of definite goodness.

commentary

佛像及支提殿堂并寺廟
最勝多供具汝應敬成立

With respect and without stint you should construct images of Buddha, reliquaries and temples
And provide abundant riches, food, necessities and so forth.

commentary

坐寶蓮花上好色微妙畫
一切金寶種汝應造佛像

Please construct from all precious substances images of Buddha with fine proportions,
Well designed and sitting on lotuses adorned with all precious substances.

commentary

正法及聖眾以命色事護
金寶網繖蓋奉獻覆支提

You should sustain with all endeavour the excellent doctrine and the assembly
of monks, and decorate reliquaries with gold and jewelled friezes.

commentary

金銀眾寶花珊瑚琉璃珠
帝釋青大青金剛貢支提

Revere the reliquaries with gold and silver flowers,
Diamonds, corals, pearls, emeralds, cat’s eye gems and sapphires.

commentary

能說正法人以四事供養
六和敬等法常應勤修行

To revere the teachers of the doctrine is to do what pleases them,
[Offering] goods and services and relying firmly on the doctrine.

commentary

於尊恭敬聽勤事而侍護
菩薩必應行亡後亦供養

Listen to a teacher with homage and respect, serve and pray to him.
Always respectfully revere the other Bodhisattvas.

commentary

於天外道眾不應親事禮
因無知邪信莫事惡知識

You should not respect, revere or do homage to others, the Forders,
Because through that the ignorant would become enamoured of the faulty.

commentary

佛阿含及論書寫讀誦施
亦惠紙筆墨汝應修此福

You should make donations of the word of the King of Subduers and of the treatises
He gave, as well as pages and books along with their prerequisites, the pens and ink.

commentary

於國起學堂雇師供學士
興建永基業汝行為長慧

As a way to increase wisdom wherever there is a school
Provide for the livelihood of teachers and bestow estates [for their provision].

commentary

解醫巧曆數皆為立田疇
潤老小病苦於國有濟益

In order to root out the suffering of sentient beings, the old, young and infirm,
You should establish through your influence barbers and doctors in your kingdom.

commentary

起諸道伽藍園塘湖亭屋
於中給生具草蓐飲食薪

Please act with good wisdom and provide hostels, amusement centres, dikes,
Ponds, rest-houses, water-vessels, beds, food, grass and wood.

commentary

於小大國土應起寺亭館
遠路乏水漿造井池施飲

Please establish rest-houses in all temples, towns and cities
And provide water-vessels on all arid roadways.

commentary

病苦無依貧下姓怖畏等
依慈悲攝受勤心安立彼

Always care compassionately for the sick, the unprotected, those stricken
With suffering, the lowly and the poor and take special care to nourish them.

commentary

隨時新飲食果菜及新穀
大眾及須者未施莫先用

Until you have given to monks and beggars seasonally appropriate food
And drink, produce, grain and fruit, you should not partake of them.

commentary

屣繖瓶鉤鑷針綖及扇等
荃提寢息具應施寺亭館

At the sites of the water-vessels place shoes, umbrellas, water-filters,
Tweezers for removing thorns, needles, thread and fans.

commentary

三果及三辛蜜糖酥眼藥
恒應安息省書咒及藥方

Within the vessels place the three medicinal fruits, the three fever medicines, butter,
Honey, salve for the eyes and antidotes to poison, written spells and prescriptions.

commentary

塗首身藥油澡盤燈糗果
水器及刀斧應給亭館中

At the sites of the vessels place salves for the body, feet and head,
Wool, small chairs, gruel, jars, pots, axes and so forth.

commentary

米穀麻飲食糖膏等相應
恒置陰涼處及淨水滿器

Please have small containers in the shade filled with sesame,
Rice, grains, foods, molasses, and suitable water.

commentary

於蟻鼠穴門飲食穀糖等
願令可信人日日分布散

At the openings of ant-hills pelase have trustworthy men
always put food and water, sugar and piles of grain.

commentary

如意前後食恒施於餓鬼
狗鼠鳥蟻等願汝恒施食

Before and after taking food offer appropriate fare
To hungry ghosts, dogs, ants, birds and so forth.

commentary

災疫飢餓時水旱及賊難
國敗須濟度願汝恒拯恤
田夫絕農業願給糧種具
隨時蠲租稅輕微受調斂

Provide extensive care for the persecuted, the victims [of disasters],
The stricken and diseased, and for the worldly beings in conquered areas.

commentary

Provide stricken farmers with seeds and sustenance,
Eliminate high taxes by reducing their rate.

commentary

施物濟貧債出息不長輕
直防許休偃以時接賓客

Protect [the poor] from the pain of wanting [your wealth], set ut no [new] tolls and reduce those [that are heavy],
Free them from the suffering [that follows when the tax collector] is waiting at the door.

commentary

境內外劫盜方便斷令息
隨時遺商侶平物價鈞調

Eliminate thieves and robbers in your own and others’ countries.
Please set prices fairly and keep profits level [when things are scarce].

commentary

八座等判事自如理觀察
事能利萬姓恒恭敬修行

You should know full well [the counsel] that your ministers have offered,
And should always follow it if it benefits the world.

commentary

應作何自利如汝恒敬思
利他云何成如此汝急思

Just as you love to think what could be done to help yourself,
So should you love to think what could be done to help others.

commentary

地水風火等草藥及野樹
如此或暫時受他無礙策

If only for a moment make yourself available for the use of others
Just as earth, water, fire, wind, medicine and forests [are available to all].

commentary

七步頃起心為捨內外財
菩薩福德成難量如虛空

Even during hte time needed to take seven steps merit measureless as the sky
Is produced in Bodhisattvas who are well disposed to giving wealth away.

commentary

童女好色嚴惠施求得者
故獲陀羅尼能持一切法

If you give to the needy girls of beauty well adorned,
You will thereby master the spells to retain the excellent doctrine.

commentary

愛色具莊嚴并一切生具
施八萬童女釋迦佛昔時

Formerly the Subduer provided along with every need and so forth
Eighty thousand girls with all adornments.

commentary

光明種種色衣服莊嚴具
花香等應施依悲惠求者

Lovingly give to beggars various and glittering
Clothes, ornaments, perfumes, garlands and enjoyments.

commentary

若人離此緣於法無安行
則應施與之過此後莫惠

If you provide [facilities] for those most deprived who lack
The means [to study] the doctrine, there is no greater gift than that.

commentary

毒亦許施彼若此能利他
甘露不許施若此損害他

Even give poison to those whom it will help,
But do not give the best food to those whom it will not help.

commentary

若蛇嚙人指佛亦聽則除
或佛教利他逼惱亦可行

Justt as some say that it will help a cut finger to hold a snake,
So it is said that the Subduer brings discomfort to help others.

commentary

固謹持正法及能說法人
恭敬聽受法或以法施他

You should respect most highly the excellent doctrine and its teachers,
You should listen reverently to it and then give it to others.

commentary

莫愛世讚歎恒樂出俗法
如立自體德於他亦如此

Take no pleasure in worldly talk, but take delight in what passes beyond the world,
Cause good qualities to generate in others in the same way that you wish them for yourself.

commentary

於聞莫知足及思修實義
於師報恩施應敬行莫吝

Please be not satisfied with the doctrines you have heard, but retain the meanings and discriminate.
Please always make great effort to offer teachers presents.

commentary

莫讀外邪論但起諍慢故
不應讚自德怨德亦可讚

Recite not from the wordly Nihilists, stop debating in the interests of pride,
Praise not you own good qualities, but stress those even of your foes.

commentary

莫顯他密事及惡心兩舌
自於他有過如理觀悔露

Do not say what hurts, with evil intent talk
Not of others, analyse your own mistakes yourself.

commentary

若由此過失智者訶責他
自須離此失有能拔濟他

You should free yourself completely from the faults the wise decry in others,
And through your power cause others to do the same.

commentary

他辱己莫瞋即觀宿惡業
莫報對他惡為後不受苦

Consider the harm done to you by others as created by your former deeds, be not angry,
Act in such a way that you do not cause more suffering and your own faults will disappear.

commentary

於他應作恩莫希彼報答
唯自應受苦共求眾受樂

Provide help to others without hope of reward,
Bear suffering alone and share your pleasures with beggars.

commentary

若得大富貴自高不應作
遭枉如餓鬼莫起下悲行

Do not be inflated even when you have aqcuired the prosperity of gods.
Do not even be depressed by the disadvantageous poverty of hungry ghosts.

commentary

假設失王位或死由實言
亦恒說此語無實利默然

For your own sake always speak the truth, even should it cause your death
Or ruin your kingdom, do not speak in any other way.

commentary

如言如此行願汝堅行善
因此好名遍自在成勝量

Always observe the discipline of actions as it has been explained,
Then, O glorious one, you will become the best of models upon earth.

commentary

應作熟簡擇後則依理行
莫由信他作須自了實義

You should always well analyse everything before you act,
Through seeing things just as they are you will not rely on others.

commentary

若依理行善好名遍十方
王侯續不斷王富樂轉大

Through these practices your kingdom will be happy, a broad canopy of fame
Will rise in all directions, and your ministers will revere you completely.

commentary

死緣百一種壽命因不多
此因或死緣故恒應修善

The causes of death are many, those of staying alive are few,
These too can become the causes of death, therefore always perform the practices.

commentary

若人恒行善是所得安樂
於自他若等此善樂圓足

If you carry out the practices, the mental happiness which arises
In the world and yourself is most beneficial.

commentary

依法為性人臥覺常安樂
夢中見善事由內無過惡

Through the practices you will sleep and awaken in happiness;
Faultless in your inner nature happy will even be your dreams.

commentary

若人養父母恭奉自家尊
恭善人用財忍辱有大度
軟語不兩舌

Intent on serving your parents, respectful to the principles of your lineage,
Using your resources well, patient generous, with kindly speech, without divisiveness and truthful,

commentary

實言同止樂此九天帝因
盡壽應修行由昔行九法
天主感帝位時時處法堂
至今恒說此²

2. Hahn marks this as verse ”81/2”.

Through performing such discipline for one lifetime you will become a king of gods;
As such you will do still more, therefore observe such practices.

commentary

一日三時施美食三百器
福不及剎那行慈百分一

Even three times a day offer three hundred cooking pots of food
Does not match a portion of the merit acquired in one instant of love.

commentary

天人等愛護日夜受喜樂
免怨火毒杖是行慈現果

Though [through love] you are not liberated you will attain the eight virtues of love,
Gods and humans will be friendly, even [non-humans] will protect you,

commentary

無功用獲財後生於色界
得慈十功德若人未解脫

You will have pleasures of the mind and many [of the body], poison and weapons will not harm you,
Effortlessly will you attain your aims and be reborn in the world of Brahmā.

commentary

教一切眾生堅發菩提心
菩薩德如山菩提心牢固

If you cause sentient beings to generate the aspiration to enlightenment and make it firm,
Your own aspiration will always be to enlightenment firm like [Meru] king of mountains.

commentary

由信離八難因戒生善道
數修真如空得善無放逸

Through faith you will not be without leisure, through good ethics you will have good migrations,
Through becoming familiar with emptiness you will be unattached to all phenomena.

commentary

無諂得念根恒思得慧根
恭敬得義理護法感宿命

Through not wavering you will attain awareness, and intelligence through thinking; through respect
You will realise what the docrtines mean, through their retention you will become wise.

commentary

布施聽聞法或不障他聞
疾得如所愛與佛相值遇

Through not causing the hearing and the giving of the doctrine to be obscured
You will company with Buddhas and will quickly attain your wish.

commentary

無貪作事成不慳財物長
離慢招上品法忍得總持

Through non-attachment you will learn what [the doctrines] mean, through not being miserly your resources will increase,
Through not being proud you will become chief [of those respected], through enduring the doctrine you will attain retention.

commentary

由行五實施及惠無怖畏
非諸罵能辱故感大勝力

Through giving the five essentials as well as non-fright to the frightened
No evil will there be to harm you, of the mighty you will be the best.

commentary

支提列燈行幽闇秉火燭
布施續明油故得淨天眼

Through offering many lamps at reliquaries and elsewhere
And oil for lamps in dark places your divine eye will open.

commentary

供養支提時即設鼓聲樂
蠡角等妙音故獲淨天耳

Through offering bells and instruments for the worship of reliquaries
And elsewhere drums and trumpets, your divine ear will open.

commentary

於他失默然不談人德闕
隨順護彼意故得他心智

Through not relating others’ mistakes and not talking of their defective limbs,
But protecting their minds, you will gain knowledge of the minds of others.

commentary

由施徙舟乘運致羸乏人
恭謹瞻尊長故獲如意通

Through giving conveyances and shoes, through serving the feeble and through
Providing teachers with youths you will acquire the skill to create magical emanations.

commentary

令他憶法事及正法句義
或淨心施法故感宿命智

Through acting to promote the doctrine, remembering its books and their meaning,
And through stainless giving of the doctrine you will remember your continuum of lives.

commentary

由知真實義謂諸法無性
故得第六通最勝是流盡

Through knowing thoroughly, correctly and truly that no phenomena inherently exist,
You will attain the sixth clairvoyance that extinguishes all contaminations well.

commentary

平等悲相應由修如實智
故自得成佛恒解脫眾生

Through cultivating the wisdom of reality which is the same [for all phenomena] and is moistened with compassion
For the sake of liberating all sentient beings, You will become a Conqueror with all the excellences.

commentary

由種種淨願故佛土清淨
眾寶獻支提故放無邊光

Through various pure aspirations your Buddha Land will be purified,
Through offering gems to the King Of Subduers you will give out infinite light.

commentary

如此業及果已知義相應
故應修利他即菩薩自利

Therefore knowing how actions and their effects agree,
For you own sake help beings always and so help yourself.

commentary

寶行王正論菩提資糧品第三

rin po che’i phreṅ ba las byaṅ chub kyi tshogs bsdus pa źes bya ba ste le’u gsum pa’o ||

Chapter Three: The Collections for Enlightenment

commentary

adharmam anyāyyam api prāyo rājānujīvibhiḥ |
ācaran stūyate tasmāt kṛcchrād vetti kṣamākṣamam ||1||

王若行非法或作非道理
事王人亦讚故好惡難知

|| gaṅ phyir bzod dam mi bzod pa | | śes par dka’ pas rgyal po ni | |
chos min rigs pa min spyod kyaṅ | | rjes su ’tsho ba phal cher stod | |

Even if a king follows a path contrary to religion and to reason he is nevetheless praised by his subjects (on account of fear);
he, therefore, hardly knows what is appropriate or not.

commentary

anyo ’pi tāvad yaḥ kaś cid durvacaḥ kṣamam apriyam |
kim u rājā mahābhaumas tvaṃ mayā bhikṣuṇā satā ||2||

亦有世間人非愛善難教
何況大國王能受善人語

It would be very difficult to say to anybody else what is appropriate, when it is unpleasant;
how much more will that be to an emperor as you are, since I am speaking, a simple monk as I am?

commentary

tvatkṛtād eva tu snehāj jagatām anukampayā |
aham eko vadāmi tvāṃ pathyam apy apriyaṃ bhṛśam ||3||

我今愍念汝及悲諸世間
故我善教汝實益若非愛

But on account of your love and because I feel compassion for the living beings,
I alone will say to you what befits you, though it will be extremely unpleasant.

commentary

satyaṃ ślakṣṇārthavat pathyaṃ śiṣyaḥ kāle ’nukampayā |
vācya ity āha bhagavāṃs tad evam abhidhīyase ||4||

真滑有義利依時由慈悲
佛令教弟子故我為汝說

(The master), out of his compassion, must say at the proper moment to his disciple what befits him, is true, mild, and full of significance.
So said the Blessed one. You are now instructed according to this principle.

commentary

akrodhe satyavākye ca śrāvyamāṇo yadi sthitaḥ |
śravyaṃ samparigṛhṇīyāt sattoyaṃ snāpyamānavat ||5||

若聽聞實語應住於無瞋
可取必須受如浴受淨水

If a man persists in being mild and truthful when he is praised, he will always accept that which is worth hearing;
even so those who want to wash themselves choose water possessing good properties.

commentary

tasya me vadato vākyaṃ tvam ihāmutra ca kṣamam |
jñātvā kuru hitāyedam ātmano jagato ’pi ca ||6||

我今說善言現來有利益
汝知應受行為自及於世

When I say these words to you knowing that they are profitable in this life and in other eixstences,
put them into practice; they will prove useful to yourself and to the world.

commentary

yācakebhyaḥ purā dānāt prāpyārthāṃś cen na dāsyasi |
akṛtajñatvalobhābhyāṃ nārthān punar avāpsyasi ||7||

由昔施貧苦故今感富財
因貪不知恩廢施無更得

You have got your wealth since you were liberal in former existences; but if, being ungrateful and greedy,
you are not now also liberal towards those who beg some help from you, you will never get this wealth any more.

commentary

iha pathyadanaṃ loke na vahaty abhṛto bhṛtaḥ |
yācakas tv abhṛto ’mutra hīnaḥ śataguṇadvahaḥ ||8||

世間唯路糧不雇無人負
由施供下品未來荷百倍

A servant, if he is not paid, does not carry in this world any provision on the way,
but a poor beggar without being paid carries for the other life baggage a hundred times heavier.

commentary

udāracittaḥ satataṃ bhavodārakriyārataḥ |
udārakarmaṇaḥ sarvam udāraṃ jāyate phalam ||9||

願汝發大心恒興建大事
若行大心事是人得大果

Be always noble-minded and delighting in noble deeds,
because from a noble deed every kind of noble fruits are derived.

commentary

manorathair api klībair anālīḍhaṃ narādhipaiḥ |
kuru dharmāspadaṃ śrīmat khyātaṃ ratnatrayāspadam ||10||

小意陜劣王心願未曾觸
好名吉祥事三寶依應作

Make your temple the prosperous and renowned abode of the Three Jewels, unhurt even in thought by mean kings.

commentary

sāmantarājaromāñcakaraṃ dharmāspadaṃ na yat |
mṛtyasyāpy apraśasyatvād rājaṃs tad akṛtaṃ varam ||11||

望王后等毛若事非汝法
死亦起惡名王不作最勝

It is better not to build that temple which does not cause horripilation to neighbouring kings,
since it is not a glory even when one is dead.

commentary

atyaudāryād udārāṇāṃ vismayotsāhavardhaṇam |
utsāhaghnaṃ ca mandānāṃ sarvasvenāpi kāraya ||12||

廣大事能起大人希有用
能障下人願以命成此事

With the example of your extreme generosity let the admiration and the endeavours of the generous ones
grow and kill the endeavours of the dull-witted ones, even at the const of all your possessions.

commentary

utsṛjyāmutra gantavyaṃ sarvasvam avaśena te |
dharme niyuktaṃ yāty eva purastāt sarvam eva te ||13||

無自在棄物隻身入未來
若於法安財前至逆相待

Even against your will you must give up everything and pass into another existence.
But whatever has been employed for the law will go ahead.

commentary

sarvasvaṃ pūrvanṛpater nṛpasya vaśam āgatam |
kiṃ pūrvakasya dharmāya sukhāya yaśase ’pi vā ||14||

先帝諸產業棄本屬新王
能為前王生法樂好名不

The property of a previous king has fallen into the hands of the king (his predecessor);
of what use can it then be to the religion, happiness and glory of his predecessor?

commentary

bhuktād arthād iha sukhaṃ dattāt pāratrikaṃ sukham |
abhuktādattanaṣṭatvād duḥkham eva kutaḥ sukham ||15||

用財受現喜若施感來樂
非此二唐失唯生苦無歡

From the enjoyment of your wealth you get only happiness in this life, but from the gift of that wealth you will get happiness in a future existence.
Since whatever has not been either given or enjoyed is lost, sorrow only is derived from that wealth; how can that produce happiness?

commentary

vinaśyan sacivair dātum asvātantryān na śakyasi |
āyaticchedaniḥsnehair navarājapriyaiṣibhiḥ ||16||

將終欲行施臣礙失自在
祚絕故捨愛隨新王樂欲

When you are on the very point of death you are unable to give away; you are, in fact, then no longer master of your own will
on account of your ministers becoming disaffected towards the king whose departure is impending and eager to do what pleases the new prince.

commentary

sarvasvenāpy ataḥ svasthaḥ śīghraṃ dharmāspadaṃ kuru |
mṛtyupratyayamadhyasthaḥ pravātasthapradīpavat ||17||

若捨一切物汝今安弘法
亦常在死緣譬如風中燈

While, therefore, you enjoy good health, even at the cost of all your wealth, quickly build a temple. You are in fact amidst the very conditions from which death comes, like a lamp put where a strong wind blows.

commentary

dharmādhikārā ye cānye pūrvarājapravartitāḥ |
devadroṇyādayas te ’pi pravartyantāṃ yathā sthitāḥ ||18||

先諸王所起平等功德處
謂天神廟堂願如本修理

Let all other religious duties, such as processions, etc.,
established by former kings, continue as they are.

commentary

ahiṃsakaiḥ śubhācārair vratasthair atithipriyaiḥ |
sarvakṣamair akalahair bhajyeraṃs taiḥ sadodyataiḥ ||19||

離殺常行善持戒愛容舊
巧增財無諍勤力恒修善
清淨無積聚不捨於他事
安立為導首受彼功德藏

Let them be attended by those who harm nobody, whose conduct is pure, who keep their vows,
please their guests, are patient towards everybody, lovers of peace, and always energetic.

commentary

andhavyādhitahīnāṅgadīnānāthavanīpakāḥ |
te ’py annapānaṃ sāmyena labherann avighaṭṭitāḥ ||20||

盲病根不具可悲丐無依
於廟不得遮平等與彼食

Let blind, sick, crippled, afflicted, helpless, beggars
equally get food and drink without offence.

commentary

anarthinām api satāṃ dhārmikāṇāṃ anugrahān |
apy anyarājyasaṃsthānām anurūpān pravartaya ||21||

道德無求人或住餘王界
供事亦相似應作無此彼

Bestow the same favours upon the followers of the law
even if they are in no need and if they reside in other kingdoms.

commentary

sarvadharmādhikāreṣu dharmādhikṛtam utthitam |
alubdhaṃ paṇḍitaṃ dharmyaṃ kuru teṣām abādhakam ||22||

於一切法事應立勤力人
無貪聰智善不侵法畏罪

Appoint as officers entrusted with the supervision of spiritual affairs those who are diligent in spiritual affairs, not greedy, wise, acting according to the law, never acting against their (duty).

commentary

nītijñān dhārmikān snigdhāñ śucīn bhaktān akātarān |
kulināñ śīlasampannān kṛtajñān sacivān kuru ||23||

了正論行善親愛四觀淨
美語不怯弱上姓能持戒
識恩知他苦如理巧決斷
八人互相羞為國立八座

Appoint as you ministers those who know the right politics, who are observant of the law,
affectionate, pure, faithful, brave, of good family, rich in moral virtues, grateful.

commentary

akṣudrāṃs tyāginaḥ śūrān snigdhān sambhoginaḥ sthirān |
kuru nitya_pramattāṃs ca dhārmikān daṇḍanāyakān ||24||

柔和有大度膽勇甚愛王
堅實能用財無放逸恒善
熟思所作事能別十二輪
常行四方便應立為大臣

Appoint as ministers of war just those who are nobleminded, liberal, brave,
affectionate, wealthy, steady, always attentive, observant of law.

commentary

dharmaśīlāñ śucīn dakṣān kāryajñāñ śāstrakovidān |
kṛtavṛttīn samān snigdhān vṛddhān adhikṛtān kuru ||25||

持法戒清淨了事有幹用
能生長護財解義巧書算
於他心事等畏罪親愛王
富財多眷屬宜立為職掌

Appoint as ministers of finance those whose habitats are in agreement with the law, who are pure, clever,
able in business, expert in learning, of perfect conduct, impartial, kind, advanced in age.

commentary

pratimāsaṃ ca tebhyas tvaṃ sarvam āyavyayaṃ śṛṇu |
śrutvā dharmādhikārād yaṃ kāryaṃ sarvaṃ svayaṃ vada ||26||

月月應問彼一切財出入
問己法事等喜心善教誨

Every month hear from them the report of the expenditure and of the income; and, after having heard it, you must say yourself
whatever must be done as regards the various offices, viz. that of the supervision of spiritual affairs and the others.

commentary

dharmārthaṃ yadi te rājyaṃ na kīrtyarthaṃ na kāmataḥ |
tataḥ saphalam atyartham anarthārtham ato ’nyathā ||27||

為法處王位不求名欲塵
王位勝有利異此則不如

If your kingdom is ruled by you not on account of worldly renown nor of worldly pleasures but with the purpose of protecting the law,
then it will be extremely fruitful; otherwise it will be conducive to misfortune.

commentary

parasparāmiṣībhūte loke ’smin prāyaśo nṛpa |
yathā rājyaṃ ca dharmaś ca bhavet tava tathā śṛṇu ||28||

大王即世間多互相食噉
立法王位義汝諦聽我說

Generally, O king, in this world one is the prey of the others;
still listen to the method by which you may have two things (apparently irreconcilable), viz. kingdom and law.

commentary

jñānavṛddhāḥ kule jātā nyāyajñāḥ pāpabhīravaḥ |
sametā bahavo nityaṃ santu te kāryadarśinaḥ ||29||

長老於王處上族解是非
畏惡多相順願彼看王事

You must always collect many ministers inspecting various businesses, possessing the experience of old men,
born in high families, who know the rules of government and are afraid of committing sin.

commentary

daṇḍabandhaprahārādīn kuryus te nyāyato ’pi cet |
kārunyārdraḥ sadā bhūtvā tvam anugrahavān bhava ||30||

罰繫鞭杖等若彼依理行
王恒潤大悲於彼更施恩

Even if they order according to justice, punishment, imprisonment, and beating (of culprits),
be yourself always moved to compassion and disposed to kindness.

commentary

hitāyaiva tvayā cittam unnāmyaṃ sarvadehinām |
kāruṇyāt satataṃ rājaṃs tīvrapāpakṛtām api ||31||

為利一切人應恒起慈心
若彼最重惡亦應生大悲

With your compassion, O king, you must always bend to righteousness the mind of all living beings, even of those who have commited terrible sins.

commentary

tīvrapāpeṣu hiṃsreṣu kṛpā kāryā viśeṣataḥ |
ta eva hi kṛpāpātram hatātmāno mahātmanām ||32||

重惡極害心必於彼行悲
彼即是悲器正行人悲境

Special compassion indeed one must feel for those cruel persons who have committed terrible sins;
in fact these miserable men are the proper object for the compassion of noble-minded men.

commentary

pratyahaṃ pañcarātram vā baddhān kṣīṇān vimocaya |
śeṣān api yathāyogaṃ mā kāṃś cin naiva mocaya ||33||

貧人若被駐五日須放散
餘人亦如理隨一莫拘留

Every day or every five days set free prisoners who are becoming weak [by the imprisonment];
set free all the others also according to the proper course; let nobody remain in prison.

commentary

yeṣv amokṣaṇacittaṃ te jāyate teṣv asaṃvaraḥ |
tasmād asaṃvarāt pāpam ajasram upacīyate ||34||

若於一人所起長繫駐心
隨人生不護因此惡恒流

If the thought does not come to your mind to set somebody free, this means that you have not yet a perfect control of your feelings as regards that man.
But from this lack of control perpetual accumulation of sin is derived.

commentary

yāvac ca na vimucyeraṃs tāvat syuḥ sukhabandhanāḥ |
nāpitasnānapānānnabhaiṣajyavasanānvitāḥ ||35||

乃至彼未散雖繫亦安樂
莊飾浣飲食藥扇等相應

Up to the time of their discharge let them enjoy a pleasant imprisonment
and the comfort of barbers, baths, drinks, food, medicines, and garments.

commentary

apātreṣv iva putreṣu pātrīkaraṇakāṅkṣayā |
kāruṇyāc chāsanaṃ kāryaṃ na dveṣān nārthalipsayā ||36||

王欲他成器依悲立善教
善惡人皆同不由瞋及欲

You must punish them from compassion and from a desire to turn them into worthy persons, as you do as regards unworthy sons;
but you must not be moved by hatred or by desire of material welfare.

commentary

vimṛśya saṃyag vijñāya praduṣṭān ghātakān api |
ahatvāpīḍayitvā ca kuru nirviṣayān narān ||37||

熟思實知已人增起反逆
不殺不逼彼願王擯他土

After having pondered (the proper means) and having well known the case,
you must expel from the country bad people and murderers, without killing or injuring them.

commentary

svatantraḥ paśya sarvaṃ ca viṣayaṃ cāracakṣuṣā |
nityāpramattaḥ smṛtimān kuru kāryaṃ ca dhārmikam ||38||

看自家如怨由參人淨眼
恒念無放逸願作如法事

Uninfluenced [by others] you must explore your state with the eyes of the spies;
always attentive and thoughtful you must do whatever business is in accordance with the law.

commentary

pradānamānasatkārair guṇasthān satataṃ bhaja |
udārair anurūpais tu śeṣān api yathāvidhi ||39||

賞重加供養有恩人令得
如思德勝負報償亦如是

Always honour with generous gifts, respect and homage those who take their resort to virtue,
and as is proper, others also, but according to their merits.

commentary

saṃmānasphītakusumaḥ sampradānamahāphalaḥ |
rājavṛkṣaḥ kṣamā_cchāyaḥ sevyate bhṛtyaprakṣibhiḥ ||40||

將接為饒花賞施為大果
王樹忍辱影民鳥遍依事

The king may be compared to a tree whose abundant flowers are the respect bestowed upon the worthy, whose great gruits are his liberality,
whose shadow is his forbearance; the subjects will take shelter in his kingdom like birds in such a tree.

commentary

tyāgaśīlamayo rājā tejasvī bhavati priyaḥ |
śarkarāmodako yadvad elāmaricakarkaśaḥ ||41||

王持戒能施有威得物心
譬如沙糖丸香剌味相雜

If a king possessing the virtues of liberality and morality is also full of majesty,
he pleases his subjects like a sweetmeat of sugar, hardened by cardamon and pepper.

commentary

mātsyanyāyaś ca te naivaṃ nyāyād rājyaṃ bhaviṣyati |
na cānyāyo na vādharmo dharmaś caivaṃ bhaviṣyati ||42||

若王依道理愚法則不行
無難無非法恒有法歡樂

Following this policy, you will get a kingdom not ruled by the “policy of the fish”;
acting in this way there will be neither unrule nor injustice, but law only.

commentary

paralokāt tvayā rājyaṃ nānītaṃ nāpi neṣyasi |
dharmāt prāptam ato ’syārthe nādharmaṃ kartum arhasi ||43||

不從昔世引不可將入來
王位從法得為位莫壞法

You did not carry with you this kingdom from the other world, nor will you carry it thither (after death).
It has been obtained through law, and therefore, if you want to get it (in another life), you must not do anything against the law.

commentary

rājyena bhāṇḍamūlyena duḥkhabhāṇḍaparaṃparām |
rājan yathā nārjayasi prayatnaḥ kriyatāṃ tathā ||44||

王位如肆家若傳如所價
為不更求得此用汝應行

You must endeavour, O king, with all your energy not to gain at the price of that capital
which is the kingdom those goods of sorrow which are wont to come one after the other.

commentary

rājyena bhāṇḍamūlyena rājyabhāṇḍaparaṃparām |
rājan yathā nirviśasi prayatnaḥ kriyatāṃ tathā ||45||

王位如肆家王傳如所價
為欲更求得此用應修行

But rather with all you energy you must endeavour, O king, so that at the price of that capital
which is your kingdom you may enjoy a long series of royal goods.

commentary

caturdvīpām api prāpya pṛthivīṃ cakravartinaḥ |
śārīraṃ mānasaṃ caiva sukhadvayam idaṃ matam ||46||

轉輪王得地或具四天下
但身心二樂餘富貴皆虛

Even if one obtains as universal emperor supremacy over the world with its four continents,
one can only experience two kinds of joy, one physical and the other mental.

commentary

duḥkhapratikriyāmātraṃ śārīraṃ vedanāsukham |
saṃjñāmayaṃ mānasaṃ tu kevalaṃ kalpanākṛtam ||47||

但對治眾苦謂身喜樂受
心樂是想類皆分別所作

Bodily pleasure is a pleasant sensation which merely consists in the removal of pain;
the mental one consists in mere ideas, and is produced only by imagination.

commentary

duḥkhapratikriyāmātraṃ kalpanāmātram eva ca |
lokasya sukhasarvasvaṃ vyartham etad ato ’rthataḥ ||48||

對治苦為體及分別為類
世間一切樂虛故無真實

In this world any kind of pleasure is either a mere removal of pain or a mere imagination;
it is therefore in fact unreal.

commentary

dvīpadeśapurāvāsapradeśāsanavāsasām |
śayyānnapānahastyaśvastrīṇāṃ caikaikabhogyatā ||49||

洲處土居止坐處及衣等
飲食臥具乘妻象馬用一

The four continents (as in the case of the universal emperor), the territory, the town, the habitation,
the place of residence, sits, cloths, beds, food, drinking, elephants, horses, women are enjoyed severally.

commentary

yadā ca yatra cittaṃ syāt tadā tena sukhaṃ kila |
śeṣāṇām amanaskārāt teṣāṃ vyarthatvam arthataḥ ||50||

若心隨一緣即由彼生樂
餘境非緣故是時虛無用

Whenever and wherever our mind is fixed [upon something], from that and then only pleasure is derived.
But all other things have in fact no scope in so far as that moment we do not pay attention to them.

commentary

viṣayān pañcabhiḥ pañca cakṣurādibhir indriyaiḥ |
na kalpayati yad gṛhṇan nāsmāt teṣu tadā sukham ||51||

五根緣五塵若心不分別
雖復得成塵不由此生樂

When one, perceiving the five objects of sense-perception with the five senses, such as the eye, etc., does not work with the imagination,
then, for this reason, one does not feel any pleasure in them.

commentary

jānīte viṣayaṃ yaṃ yaṃ yena yenendriyeṇa ca |
tadā na śeṣaiḥ śeṣāṇi vyarthāny eva yatas tadā ||52||

此塵根所緣餘則非能所
故所餘根塵真實無有義

When we know a certain object with a certain sense, then, we do not know other objects with the other senses,
since at that time the other [objects] are not object [of perception, not being in relation with the senses].

commentary

indriyair upalabdhasya viṣayasyākṛtiṃ manaḥ |
upalabhya vyatītasya kalpayan manyate sukham ||53||

此塵根所緣心取過去相
分別起淨想於彼生樂受

The mind perceiving the form of an object which has already been perceived by the senses and (is therefore) past,
working with the imagination, thinks it to be a pleasure.

commentary

ekam arthaṃ vijānāti yady apy ekam ihendriyam |
tad apy arthaṃ vinā vyarthaṃ vyartho ’rtho ’pi ca tad vinā ||54||

一塵心所緣心塵不同世
既離心非塵離塵亦非心

If, in this world, one sense knows only one object, then, without its object of perception,
that sense would have no scope and the object also will have no scope without the sense which perceives it [in so far as both are reciprocally conditioned].

commentary

pratītya mātāpitarau yathoktaḥ putrasambhavaḥ |
cakṣūrūpe pratītyaivam ukto vijñānasaṃbhavah ||55||

以父母為因汝說有子生
如此緣眼色說有識等生

The birth of a son is conditioned by the mother and the father;
even so it is stated that the production of consciousness is conditioned by a sense, e.g. the eye and its object, viz. the object visible.

commentary

atītānāgatā vyarthā viṣayāḥ sārdham indriyaiḥ |
taddvayānatiriktatvād vyarthā ye ’pi ca sāmpratāḥ ||56||

去來世根塵不成由無義
不出二世故現塵根無義

Objects along with their (correspondent) sensory moments, either past or future, are of no purpose [as regards the production of consciousness];
even so the present ones because they cannot be dissociated from the two aforesaid moments.

commentary

alātacakraṃ gṛhṇāti yathā cakṣur viparyayāt |
tathendriyāṇi gṛhṇanti viṣayān sāṃpratān iva ||57||

如眼見火輪由根到亂故
於現在塵中根緣塵亦爾

The eye wrongly perceives as a wheel a turning firebrand:
even so all senses [wrongly] perceive the various objects as being present.

commentary

indriyāṇīndriyārthāś ca pañcabhūtamayā matāḥ |
pratisvaṃ bhūtavaiyarthyād eṣāṃ vyarthatvam arthataḥ ||58||

五根及境界是四大塵類
一一大虛故塵根非不有

The organs of senses as well as the objects of senses are said to be composed of the five material elements;
but since each element is in se unreal, even those senses and those objects are in fact unreal.

commentary

nirindhano ’gnir bhūtānāṃ vinirbhāge prasajyate |
saṃparke lakṣaṇābhāvaḥ śeṣeṣv apy eṣa nirṇayaḥ ||59||

若大各離成離薪火應然
若離無別體塵亦同此判

If we conceive the material elements as being separate the consequence woult be that fire can burn without any fuel;
if, on the other hand, they are combined together, it is impossible to speak of their characteristics: the same decision must also be applied to the other elements.

commentary

evaṃ dvidhāpi bhūtānāṃ vyarthatvāt saṅgatir vṛthā |
vyarthatvāt saṅgateś caivaṃ rūpaṃ vyartham ato ’rthataḥ ||60||

四大二義虛故不成和同
既實無和同故色塵不成

In this way, since the material elements are in either case (viz. either separately taken or combined) unreal, their combination is (also) unreal;
since their combination is unreal, material forms are therefore unreal.

commentary

vijñānavedanāsaṃjñāsaṃskārāṇām ca sarvaśaḥ |
pratyekam ātmavaiyarthyād vaiyarthyaṃ paramārthataḥ ||61||

識受想及行一一體不成
不合乘緣生非有故無合

[In the same way the other] constituents like consciousness, sensation, ideas, and forces separately taken are in se completely unreal:
therefore from the standpoint of the absolute truth there is only unreality.

commentary

sukhābhimāno duḥkhasya pratīkāre yathārthataḥ |
tathā duhkhābhimāno ’pi sukhasya pratighātajaḥ ||62||

如分別喜樂緣苦對治成
如此所計苦因樂壞故成

Just as there is an assumption of pleasure, when in fact there is removal of pain,
even so the assumption of pain is derived from obstruction of pleasure.

commentary

sukhe saṃyogatṛṣṇaivaṃ naiḥsvābhāvyāt prahīyate |
duḥkhe viyogatṛṣṇā ca paśyatāṃ muktir ity ataḥ ||63||

於樂和合愛緣無相則滅
於苦遠離貪由此觀不生

By [meditation of the principle that] everything is devoid of any essence one puts an end to the thirst after association with pleasure
and the thirst after dissociation from pain; for those who see (such a truth) there is liberation thence.

commentary

kaḥ paśyatīti cec cittaṃ vyavahāreṇa kathyate |
na hi caittaṃ vinā cittaṃ vyarthatvān na saheṣyate ||64||

若依世言說心為能見者
不然離所見能見不成故

If you ask who can see that, we reply that from the standpoint of conventional truth it is the mind which sees that (but not from the absolute standpoint);
in fact (the function of) mind is not possible without mental contents nor alont with these, since it will serve no purpose.

commentary

vyartham evaṃ jagan matvā yāthābhūtyān nirāspadaḥ |
nirvāti nirupādāno nirupādānavahnivat ||65||

觀行睹世間如幻實不有
無取無分別般涅槃如火

When one, perceiving that there is nothing which one can depend upon, considers this world according to its real nature, viz. as unreal,
then, having extinguished the sources of attachment, one enters into Nirvāṇa, just as fire which is extinguished when the conbustible matter comes to an end.

commentary

bodhisattvo ’pi dṛṣṭvaivaṃ sambodhau niyato mataḥ |
kevalaṃ tv asya kāruṇyād ā bodher bhavasaṃtatiḥ ||66||

菩薩見如此於菩提不退
由大悲引故後相續至佛

The Bodhisattva also has this vision and therefore he is certain to attain to the perfect illumination;
but it is only out of compassion that he passes from one existence to another, before entering the gate of the supreme illumination.

commentary

bodhisattvasya saṃbhāro mahāyāne tathāgataiḥ |
nirdiṣṭaḥ sa tu saṃmūḍhaiḥ pradviṣṭaiś caiva nindyate ||67||

諸菩薩修道佛說於大乘
無智憎嫉人自害撥不受

The Tathāgatas have expounded in the Great Vehicle the accumulation (of merit and knowledge) of the Bodhisattvas:
only those who are bewildered by foolishness or hatred can find fault with it.

commentary

guṇadoṣānabhijño vā doṣasaṃjñī guṇeṣu vā |
athavāpi guṇadveṣī mahāyānasya nindakaḥ ||68||

不識功德失於德起失想
或憎嫉勝利故人謗大乘

A man abusing the Great Vehicle is one who does not distinguish between merits and sins,
or one who takes merits to be defects or one who hates merits.

commentary

paropaghātino doṣān parānugrahiṇo guṇān |
jñātvocyate guṇadveṣī mahāyānasya nindakaḥ ||69||

若知罪損他功德能利益
故說誹謗人不識憎嫉善

An abuser of Mahāyāna is said to be one who knows that sins are of harm to others
and merits benefit others and still abuses Mahāyāna.

commentary

yat svārthanirapekṣatvāt parārthaikarasapriyam |
guṇākaraṃ mahāyānaṃ tad dveṣī tena dahyate ||70||

由不觀自利一味利益他
大乘眾德器故謗人灰粉

He who hates the Great Vehicle, which is a mine of merits,
in so far as it rejoices in benefiting others without any consideration for personal interest, is thereby burnt (by the fire of hell).

commentary

śrāddho ’pi durgṛhītena dviṣyāt kruddho athavetaraḥ |
śrāddho ’pi dagdha ity uktaḥ kā cintā dveṣabandhure ||71||

信人由僻執不信由嫉憎
信人謗尚燒何況瞋妒者

Even a man possessing faith (in the law) may hate the merits (of the Great Vehicle) on account of some principle badly understood; even so somebody else being addicted to anger.
But (the scripture) says: “Even a man possessing faith may be burnt (by the fire of hell)”; How much greater will the danger be for a man inclined to hatred?

commentary

viṣeṇāpi viṣaṃ hanyād yathaivoktaṃ cikitsakaiḥ |
duḥkhenāpy ahitaṃ hanyād ity ukte kiṃ virudhyate ||72||

合毒為治毒如醫方所說
苦滅惡亦爾此言何相違

The doctors say that a poison can be the antidote of another poison;
even so there is no contradiction when we state that man must dispel what is harmful to him even at the cost of his own pain.

commentary

manaḥpūrvaṃgamā dharmā manaḥśreṣṭhā iti śruteḥ |
hitaṃ hitamanāḥ kurvan duḥkenāpy ahitaṃ katham ||73||

諸法心先行以心為上首
以苦滅他惡善心人何過

Tradition says that mind goes in front of the elements of existence and mind is the best among them.
If one, being only interested in what is salutary, does what is salutary, even at the cost of personal pain, how can that prove unprofitable to him?

commentary

duḥkham apy āyatīpathyaṃ kāryaṃ kim u sukhaṃ hitam |
ātmanaś ca pareṣāṃ ca dharma eṣa sanātanaḥ ||74||

苦來若能利應取何況樂
或於自及他此是本首法

One must do that which will, in the future, be salutary to oneself and to others even if it is (at present) painful;
how much more, then, must he do that which is pleasant and equally salutary to the doer and to others? this is the eternal law.

commentary

mātrāsukhaparityāgāt paścāc ced vipulaṃ sukham |
tyajen mātrāsukhaṃ dhīraḥ saṃpaśyan vipulaṃ sukham ||75||

由能棄小樂後若見大樂
智人捨小樂觀於後大樂

If by giving up a bit of pleasure one may get afterwards a large joy,
a brave man should give up that bit of pleasure, having in his mind the large joy to be gained in the future.

commentary

na mṛṣyate ca yady etat kaṭubhaiṣajyadāyinaḥ |
tataś cikitsakādyāś ca hatā naivaṃ ca yujyate ||76||

若不忍此言醫師施苦樂
犯罪不可恕故汝義不然

If one is unable to stand even that, then doctores, etc.,
prescribing bitter medicaments would be ruined. But this principle cannot be applied.

commentary

apathyam api yad dṛṣṭaṃ tat pathyaṃ paṇḍitaiḥ kva cit |
utsargaś cāpavādaś ca sarvaśāstreṣu śasyate ||77||

或見事不宜智者由義行
或制或開許此義處處有

What seems unsalutary is considered sometimes by the experts to be salutary;
a general rule and the exception are praised in all philosophical systems.

commentary

karuṇāpūrvakāḥ sarve niṣyandā jñānanirmalāḥ |
uktā yatra mahāyāne kas tan nindet sacetanaḥ ||78||

諸菩薩威儀悲為先智成
大乘說如此何因可誹謗

How could a man in full possession of his mental faculties abuse the Great Vehicle
where it is stated that all results are preceded by compassion and purified by wisdom.

commentary

atyaudāryātigāmbhīryād viṣaṇṇair akṛtātmabhiḥ |
nindyate ’dya mahāyānaṃ mohāt svaparavairibhiḥ ||79||

無知故沈沒上乘廣深義
故誹謗大乘成自他怨家

Ignorant men, enemies of themselves as well as of others, on account of their bewilderment
abuse to-day this Great Vehicle, being troubled by its extreme excellence and its extreme depth.

commentary

dānaśīlakṣamāvīryadhyānaprajñākṛpātmakam |
mahāyānamataṃ tasmin kasmād durbhāṣitaṃ vacaḥ ||80||

施戒忍精進定智悲為體
佛說大乘爾有何邪說漏

This Great Vehicle is composed of many virtues such as those of liberality, morality, patience, energy, meditation, wisdom, compassion;
how is it therefore possible that there is in it any wrong utterance?

commentary

parārtho dānaśīlābhyāṃ kṣāntyā vīryeṇa cātmanaḥ |
dhyānaṃ prajñā ca mokṣāya mahāyānārthasaṃgrahaḥ ||81||

由施戒利他忍進為自利
定慧脫自他略攝大乘義

By liberality and morality one realizes the profit of others; by patience and energy one’s own profit;
meditation and wisdom are conducive to liberation. This is the summary of the contents of the Great Vehicle.

commentary

parā[tmahita]mokṣārthāḥ saṃkṣepād buddhaśāsanam |
te ṣaṭpāramitāgarbhās tasmād bauddham idaṃ vacaḥ ||82||

略說佛正教謂解脫自他
此六度為藏何人能撥此

The teaching of Buddha is condensed in precepts which are salutary to others as well as to oneself and are conducive to liberation.
They are included in the six perfections; therefore this (Great Vehicle) is indeed the utterance of the Buddha.

commentary

puṇyajñānamayo yatra buddhair bodher mahāpathaḥ |
deśitas tan mahāyānam ajñānāndhair na sahyate ||83||

福慧為種類佛說菩提道
立此名大乘癡盲不能忍

That Great Vehicle, in which the Buddhas have shown the great path leading to illumination and consisting in acquisition of moral merits and wisdom,
is not seen (by common people) only on account of their ignorance.

commentary

kham ivācintyapuṇyatvād ukto ’cintyaguṇo jinaḥ |
mahāyāne yato buddhamāhātmyaṃ kṣamyatām idam ||84||

如空難思量福慧行成故
諸佛德難思於大乘願忍

In so far as he is possessed of inconceivable attributes, the Victorious One is said, in the Great Vehicle,
to be endowed with inconceivable attributes like the ether (whose attributes transcend mind); therefore you must allow this majesty of the Buddha.

commentary

āryaśāradvatasyāpi śīlamātre ’py agocaraḥ |
yasmāt tad buddhamāhātmyam acintyaṃ kiṃ na mṛṣyate ||85||

大德舍利弗佛戒非其境
故佛德難思云何不可忍

Even as regards moral rules only, he remained a field inaccessible to the noble Śāradvatīputra;
how can you not allow that the majesty of Buddha is inconceivable.

commentary

anutpādo mahāyāne pareṣāṃ śūnyātā kṣayaḥ |
kṣayānutpādāyoś caikyam arthataḥ kṣamyatāṃ yataḥ ||86||

於大乘無生小乘說空滅
無生滅一體自義莫違反

According to the Great Vehicle unsubstantiality is considered as absence of birth, but for the other systems void is the destruction of things;
destruction as well as non-birth can in gact be considered identical.

commentary

śūnyatābuddhamāhātmyam evaṃ yuktyānupaśyatām |
mahāyānetaroktāni na sameyuḥ kathaṃ satām ||87||

真空及佛德若如法簡擇
大小兩乘教於智人何諍

How could, then, the other teachings of Mahāyāna be not acceptable to the wise,
since they have realized according to reason the principle of unsubstantiality and the majesty of the Buddhas?

commentary

tathāgatābhisaṃdhyoktāny asukhaṃ jñātum ity ataḥ |
ekayānatriyānoktād ātmā rakṣya upekṣayā ||88||

佛不了義說非下人易解
一三乘說中護自體莫傷

It is very difficult to know what the Buddhas have said in their metaphorical utterances,
and therefore having recourse to impartiality you must protect yourself (against the different and contradictory wordings of the law as expounded) in the one Vehicle or in the three Vehicles.

commentary

upekṣayā hi nāpuṇyam dveṣāt pāpaṃ kutaḥ śubham |
mahāyāne yato dveṣo nātmakāmaiḥ kṛto ’rhati ||89||

若捨無非福若憎惡無善
若欲愛自身大乘不應謗

Impartiality is not cause of demerit; but (if you are partial as regards some principle and therefore) you hate (another), this is a cause of sin; how can that be propitious?
Therefore those who seek their own welfare must not feel any hatred against the Great Vehicle.

commentary

na bodhisattvapraṇidhir na caryāpariṇāmanā |
uktāḥ śrāvakayāne ’smād bodhisattvaḥ kutas tataḥ ||90||

菩薩願及行迴向等彼無
若依小乘修云何成菩薩

In the Vehicle of the Auditors there is no mention of the vow of the Bodhisattva nor of his virtue of devolving upon others the fruits of his career.
How is it, then, possible that one could become a Bodhisattva by following the precepts of that school?

commentary

adhiṣṭhānāni noktāni bodhisattvasya bodhaye |
buddhair anyat pramāṇaṃ ca ko ’sminn arthe jinādhikaḥ ||91||

菩薩道四依於小乘不說
何法佛所修而說能勝彼

The Buddhas did not state in that Vehicle the blessings necessary in order to obtain the illumination of the Bodhisattva.
Who else superior to the Victorious Ones can be an authority on this matter?

commentary

adhiṣṭānāryasatyārthabodhipakṣopasaṃhitāt |
mārgāc chrāvakasāmānyād bauddhaṃ kenādhikaṃ phalam ||92||

約依諦助道佛與彼若同
修因既不異云何果殊越

From a path which is similar to that of the Auditors and implies in addition the blessings,
the sense of the noble truths and the coefficients of illumination, how can a superior fruit of Buddhahood be derived?

commentary

bodhicaryāpratiṣṭhārthaṃ na sūtre bhāṣitaṃ vacaḥ |
bhāṣitaṃ ca mahāyāne grāhyam asmād vicakṣaṇaiḥ ||93||

菩提行總別小乘中不說
於大乘具辯故智應信受

In the sūtras there is no word designed to enjoin the career towards illumination,
but this is said in the Great Vehicle, and therefore it should be accepted by the wise.

commentary

yathaiva vaiyākaraṇo mātṛkām api pāṭhayet |
buddho ’vadat tathā dharmaṃ vineyānāṃ yathākṣamam ||94||

如毘伽羅論先教學字母
佛立教如此約受化根性

Just as a master of grammar teaches even the alphabet to disciples,
even so the Buddha teaches the law as it may be accessible to those to be converted.

commentary

keṣāṃ cid avadad dharmaṃ pāpebhyo vinivṛttaye |
keṣāṃ cit puṇyasiddhyarthaṃ keṣāṃ cid dvayaniḥśritam ||95||

有處或說法令彼離眾惡
或為成福德或具依前二

The Buddha in fact preached to some the law so that they could be freed from sin,
to others so that they could accomplish meritorious deeds, to others the law based on a duality.

commentary

dvayāniśritam ekeṣāṃ gambhīraṃ bhīrubhīṣaṇam |
śūnyatākaruṇāgarbham ekeṣāṃ bodhisādhanam ||96||

或為遣此二甚深怖劣人
或深悲為上為他成菩提

To some others he preached the law beyond duality, deep, terrifying those who are afraid (of such principles);
to others again the law consisting in the two tenets of compassion and unsubstantiality, viz. the two means leading to illumination.

commentary

iti sadbhir mahāyāne kartavyaḥ pratighakṣayaḥ |
prasādaś cādhikaḥ kāryaḥ saṃyaksaṃbodhisiddhaye ||97||

是故聰明人應捨憎大乘
當起勝信受為得無等覺

Therefore the good ones must destroy any feeling of opposition against the Great Vehicle
and find their supreme spiritual peace in it if they want to attain to perfect illumination.

commentary

mahāyānaprasādena taduktācaraṇena ca |
prāpyate ’nuttarā bodhiḥ sarvasaukhyāni cāntarā ||98||

由信受大乘及行大乘教
故成無上道中間種種樂

By having faith in the Great Vehicle and by following the precepts enjoined in it
one attains to the supreme illumination and midway to all happiness.

commentary

dānaśīlakṣamāsatyaṃ gṛhasthasya viśeṣataḥ |
dharma uktaḥ kṛpāgarbhaḥ sa sātmīkriyatāṃ dṛḍham ||99||

施戒及忍辱多為在家說
此法悲為上願汝修成性

Liberality, morality, patience, truthfulness, are said to be the religion chiefly for the householders;
the essence of this (religion) is compassion; it must be taken hold of with great energy.

commentary

atha lokasya vaidharmyād rājyaṃ dharmeṇa duṣkaram |
tato dharmayaśo ’rthaṃ te pravrajyādhigamaḥ kṣamaḥ ||100||

由世不平等王位若乖法
為好名及法事及出家勝

If you think that to rule a kingdom according to religion is difficult since world (and religion) are opposite,
then, if you strive after glory in religion success will be easy.

commentary

ratnāvalyāṃ rājavṛttopadeśo nāma caturthaḥ paricchedaḥ ||

寶行王正論正教王品第四

rin po che’i phreṅ ba las rgyal po’i tshul bstan pa ste le’u bźi pa’o ||

Chapter Four: Royal Policy

commentary

tataḥ pravrajitenādau kāryaḥ śikṣādaraḥ paraḥ |
prati[mokṣe sa]vinaye bāhuśrutye ’rthanirṇaye ||1||

初學出家人敬心修禁戒
於木叉毘尼多學破立義

|| de nas rab tu byuṅ ba yis | | daṅ por bslab la rab gus bya | |
so sor thar pa ’dul bcas daṅ | | maṅ thos don gtan dbab la bsgrim | |

Having become a monk you should train first with energy [in ethics],
then take up the discipline of individual emancipation, hear [the scriptures recited] frequently, and ascertain their meaning.

commentary

tato doṣāḥ prahātavyāḥ kṣudravastukasaṃjñitāḥ |
yatnena saptapañcāśat kīrtyamānān nibodha tān ||2||

次起正勤心捨離麤類惑
數有五十七諦聽我當說

Then, knowing the small faults, forsake the sources to be forsaken;
With effort you should realise fully the fifty-seven faults.

commentary

krodhaś cittaprakopo ’sminn upanāho ’nu[bandhakṛt] |
pāpapracchāndanaṃ mrakṣaḥ pradāśaḥ pāpasaṅgitā ||3||

怪謂心相違恨是結他失
覆惡罪名祕及著惡顯善

Anger is disturbance of mind, enmity discturbs it further,
Concealment is a hiding of faults, resentment a clinging to faulty ways.

commentary

māyeti vañcanā śāṭhyaṃ cittasaṃtānajihmatā |
īrṣyā paraguṇais tāpo mātsaryaṃ tyāgabhīrutā ||4||

張他名欺誑諂謂曲心續
嫉於他德憂吝心怖畏捨

Dishonesty is extreme deception, dissimulation, crookedness of mind,
Jealously is to be hurt by the good qualities of others; miserliness is fear of giving.

commentary

ahrīkatānapatrāpye svapareṣām alajjane |
asaṃnatikṛtaḥ stambhaḥ saṃrambhaḥ kopivibhramaḥ ||5||

無羞及無慚於自他為恥
不下不敬他動亂瞋方便

To be unembarrassed and unashamed is insensibility to oneself and others,
Inflatedness leads to disrespect, while evil effort is a pollution from anger.

commentary

mado darpaḥ pramādas tu kuśaleṣv aprayogitā |
mānaḥ punaḥ saptavidhas taṃ vakṣyāmi prabhedataḥ ||6||

醉謂不計他放逸不修善
慢類有七種我今當略說

Arrogance is haughtiness, non-conscientiousness is to neglect
Virtues, pride has seven forms each of which I will explain.

commentary

tatrābhimanyamānasya hīnād dhīnaṃ samāt samam |
hīnād vādhikam ātmānaṃ samād vā māna ucyate ||7||

若人起分別從下下等等
從下及等勝說此惑為慢

Boasting that one is lower than then lowly, or equal with the equal, or greater than
or equal to the lowly is called the pride of selfhood.

commentary

yo ’dhamas tulyam ātmānaṃ viśiṣṭād abhimanyate |
so ’timāno viśiṣṭebhyo viśiṣṭaṃ yo ’bhimanyate ||8||

下人計自身不如於等人
說此名下慢由自下等類
下人高自身與勝人平等
此惑名高慢由自高等勝

Boasting that one is equal to those who by some quality are better than oneself
is the pride of being superior. Thinking that one is higher than the extremely high,

commentary

mānātimāno yo ’tyarthaṃ samucchraye samucchrayaḥ |
piṭako vātisaṃrabdho gaṇḍopari samutthitaḥ ||9||

下人計自己勝於勝類人
說此名過慢如癰上起泡

Who fancy themselves to be superior, is pride greater than pride;
Like an abcess in a tumour it is very vicious.

commentary

yad upādānasaṃjñeṣu skandheṣv eteṣu pañcasu |
mohād aham iti grāhaḥ so ’smimāna udāhṛtaḥ ||10||

於五種取陰自性空無人
由癡故計我說此名我慢

Conceiving an ‘I’ through ignorance in the five empty [aggregates]
Which are called the appropriation is said to be the pride of thinking ‘I’.

commentary

abhimāno yad aprāpte phale prāptābhimānitā |
pāpakarmakriyā ślāghyā mithyāmānaṃ vidur budhāḥ ||11||

實未得聖道計自身已得
由修偏道故說名增上慢
若人由作惡而計自身勝
兼復撥他德說此名邪慢

Thinking one has won fruits not het attained is pride of conceit.
Praising oneself for faulty deeds is known by the wise as wrongful pride.

commentary

niṣprayojana evāham iti yā [tv ātmanin]danā |
so ’dhamo māna ity ete saptāpy uktāḥ samāsataḥ ||12||

我今無復用或能下自體
此亦名下慢但緣自體起

Deriding oneself, thinking ‘I am senseless,’ is called
The pride of lowliness. Such briefly are the seven prides.

commentary

kuhanā lābhasatkārahetor indriyasaṃvaraḥ |
lapanā lābhasatkārahetoś cāṭupuraskriyā ||13||

為求利養讚故守攝六根
能隱貪欲意此惑名貢高
為得利供養於他起愛語
此惑緣世法說此名謝言

Hypocrisy is to control the senses for the sake of goods and respect,
Flattery is to speak pleasant phrases for the sake of goods and respect.

commentary

naimittikatvaṃ tatprāptyai paradravyapraśaṃsanam |
naiṣpeṣikatvaṃ lābhārthaṃ samakṣaṃ parapaṃsanam ||14||

為欲得彼物若讚美此財
說名為現相能示自心故
為欲得所求現前非撥他
說名為訶責能伏彼令順

Indirect acquisition is to praise the wealth of others so as to win it,
Artful acquisition is to deride others in order to acquire their goods.

commentary

lābhena lipsā lābhānāṃ pūrvalabdhapraśaṃsanam |
śiṅguḥ prakopitasyānyais tat tad yad anuśiñjanam ||15||

由施欲求利或讚彼先德
說名利求利此五邪命攝
若人緣他失心數種種誦
說名為愔隘此或習恨心

Desiring to add profit to profit is to praise previous acquitions,
Reciting faults is to repeat the mistakes made by others.

commentary

staimityaṃ viklavībhāvo ’pratisaṃkhyānarogajaḥ |
ātmopakaraṇe hīne nidrāsaṅgo ’lasasya vā ||16||

驚怖不能安由無知及病
於下麤自具毀呰及懈著

Non-collectedness is selfish excitement that is inconsiderate of others,
Clinging is the attachment of the lazy to their bad possessions.

commentary

nānātvasaṃjñā saṃjñā yā rāgadveṣatamovṛtā |
amanaskāram āhus taṃ yac cittasyānavekṣaṇam ||17||

欲瞋癡污想說名種種相
不如現觀察說名非思惟

Making differences is discrimination obscured through desire, hatred or confusion,
Not looking into the mind is explained as not applying it to anything.

commentary

pratirūpakriyāsv ālasyād yā gauravahīnatā |
guruṣv abhagavadvṛttir eṣā durjanasaṃmatā ||18||

於正事懈怠說名不恭敬
於師無尊心說名不尊重

One who through laziness loses respect and reverence for those doing practices that are similar
Is a spiritual guide who follows not the ways of the Blessed One; he is regarded as bad.

commentary

gardho ’lpaparyavasthānaṃ kāmarāgasamudbhavam |
parigardho ’rthakāmotthaṃ paryu[tthā]naṃ mahattaram ||19||

上心欲所起於外名堅著
上心堅欲生最重名遍著

Attachment is a small entanglement arising from desire,
When strong it is a great entanglement arising from desire.

commentary

lobhaḥ svadravyasaṃgṛddhirāgāvyavasitaṃ manaḥ |
paradvaryeṣv abhiṣvaṅgo viṣamo lobha ucyate ||20||

自財生長欲無足心名貪
愛著於他物是名不等欲

Fondness is an attitude of clinging to one’s own property,
Unsuitable fondness is attachment to the property of others.

commentary

adharmarāgo varjyāsu strīṣv abhiṣvaṅgasādhutā |
pāpecchatā nirguṇasya guṇavatprakriyāvidhiḥ ||21||

於非境女人求得非法欲
自無德顯德說名為惡欲

Irreligious lust is the libidinous oraise of women who [in fact] are to be abandoned.
Hypocrisy is [to pretend] that one possesses good qualities which one lacks, while desiring sins.

commentary

mahecchatātipraṇayaḥ saṃtoṣaśrīvilaṅghanam |
icchepsutā kathaṃ vidyuḥ sadbhūtair māṃ guṇair iti ||22||

離知足恒求說此名大欲
願他知我德說名為識欲

Great desire is extreme greed gone beyond the fortune of knowing satisfaction,
Desire for gain is wanting to be known always as having superior qualities.

commentary

akṣāntir aparādhānāṃ [duḥ]khānāṃ cāsahiṣṇutā |
anācāro ya ācāryagurukāryeṣv anādaraḥ ||23||

不能安苦受說名為不忍
於師尊正事邪行名不貴

Non-endurance is an inability to bear injury and suffering; impropriety
Is not to respect the activities of a spiritual guide or teacher.

commentary

daurvacasyaṃ yad uktaṃ saddharmaṃ nādriyate vacaḥ |
vitarko jñātisaṃbandho jñātiṣu snehasaṅgitā ||24||

如法善言教輕慢名難語
於親人愛著思惟名親覺

Not heeding advice is not respecting counsel from those of similar practice.
Intention to meet with relatives is loving attachment to one’s kindred.

commentary

tathā jānapadas ta[d ya]d atyarthaṃ tadguṇoktitā |
tathāmaravitarko yan na mṛtyubhayaśaṅkitā ||25||

由欲於方處思得名土覺
不慮死怖畏說名不死覺

Attachment to objects is to relate their qualities in order to acquire them.
Fancying immortality is to be unaffected by concern over death.

commentary

anuvijñaptisaṃyukto vitarkaḥ katham eva mām |
sataiva guṇajātena guruṃ kuryuḥ parā iti ||26||

由真實功德願他尊重我
此思緣他識說名順覺覺

Intention endowed with making [one’s qualities] understood
Is the thought that due to the appearance of knowledge and wealth others will take one as a guide.

commentary

parānudayatāyu[k]to vitarko yat parān prati |
snehavyāpādasaṃsparśād dhitāhitavicintanam ||27||

由愛及憎心思自益損他
緣自及餘人說名害他覺

Intention endowed with desire is a wish to help others motivated by desire.
To be affected with harmful intent implies that one wishes to harm others.

commentary

aratir luptadhairyasya samutkaṇṭhāvilaṃ manaḥ |
tandrī gātrāvasādottham ālasyam atarasvinaḥ ||28||

憂憶染污心無依名不安
身沈說名極遲緩名懈怠

Dislike is a mind that is unsteady, desiring union is a dirtied mind,
Indifference is a body without effort, a laziness of lassitude.

commentary

vijṛmbhikā kleśavaśāt kāyavaktravijṛmbhaṇam |
bhaktasaṃmadam atyāśād āhuḥ kāyasya mūrcchanam ||29||

由隨上心惑曲發身名頻
身亂不節食說名為食醉

Being affected is the influence on body and colour by afflictions,
Not wishing for food is explained as discomfort due to gorging.

commentary

cetolīnatvam uddiṣṭaṃ cittasyātyarthadīnatā |
kāmacchando vibhāvo yaḥ kāmānāṃ guṇapañcake ||30||

身心極疲羸說名為下劣
貪愛於五塵說名為欲欲

A very weak mind is taught as timidity and fear,
Longing for desires is to desire and seek after the five attributes.

commentary

vyāpādo navahetūtthā parasyānarthacetanā |
ātmamitrā[ri]pakṣeṣu traikālyānarthaśaṅkina ||31||

於他損害意從九因緣生
三時疑災橫說名為瞋恚

Harmful intent toward others arises from nine causes: having senseless qualms
About oneself, one’s friends and foes in the past, present and future.

commentary

styāna yat kāyamanasor gurutvād apakarmatā |
middhaṃ nidrāndhyam suddhatyaṃ kāyacittāpraśāntatā ||32||

由身心重故事無能名弱
心晦說名睡身心掉名動

Sluggishness is non-activity due to a heavy mind and body,
Sleep is slumber, excitement is a lack of physical and mental peace.

commentary

kaukṛtyaṃ kukṛte śokaḥ paścāt tāpasamudbhavaḥ |
vicikitsā matidvaidhaṃ satyaratnatrayādiṣu ||33||

由惡事生悔憂後燋然名
於三寶四諦猶豫說名疑

Contrition is repentance for bad deeds which arises afterwards from grief,
Doubt is to be of two minds about the truths, the Three Jewels and so forth.

commentary

etāni bodhisattvena tyājyāni yatinādhikam |
doṣair etair vimukto hi guṇānāṃ sevate sukham ||34||

若出家菩薩須離此麤類
若能免此惡對治德易生

[Householder] Bodhisattvas abandon the above, while those who keep a [monk’s] vows strictly abandon more.
Freed from these defects the virtues are easily observed.

commentary

āsevyā bodhisattvena guṇās tatra samāsataḥ |
dānaśīlakṣamāvīryadhyānaprajñākṛpādayaḥ ||35||

此中諸功德菩薩應修治
謂施戒及忍勤定慧悲等

Briefly the virtues observed by Bodhisattvas are
Giving, ethics, patience, effort, concentration, wisdom, compassion and so forth.

commentary

dānaṃ svārthaparityāgaḥ śīlaṃ parahitakriyā |
kṣāntiḥ krodhavinirmuktir vīryaṃ śubhaparigrahaḥ ||36||

捨自物名施起利他名戒
解脫瞋名忍攝善名精進

Giving is to give away completely all one’s wealth, ethics is to help others,
Patience is to forsake anger, effort, to delight in virtues;

commentary

dhyānam aikāgryam akliṣṭaṃ prajñā satyārthaniścayaḥ |
kṛpā sarveṣu sattveṣu karuṇaikarasā matiḥ ||37||

心寂靜名定通真義名智
於一切眾生一味利名悲

Concentration is unafflicted one-pointedness, wisdom is ascertainment of the meaning of the truths,
Compassion is a mind that savours only mercy and love for all sentient beings.

commentary

dānād bhogaḥ sukhaṃ śīlāt kṣāntyāḥ kāntiḥ śramād dyutiḥ |
dhyānāc chāntir mater muktiḥ kṛpā sarvārthasādhanī ||38||

施生富戒樂忍愛勤焰熾
定靜智解脫悲生一切利

From giving there arises wealth, from ethics happiness, from patience a good appearance, from [effort in] virtue
Brilliance, from concentration peace, from wisdom liberation, from compassion all aims are achieved.

commentary

saptabhiḥ sakalais tv ebhir yugapat pāram āgataiḥ |
acintyajñānaviṣayaṃ lokanāthatvam āpyate ||39||

此七法若成俱得至究竟
難思智境界今到世尊位

From the simultaneous perfection of all those seven [virtues] is attained
The sphere of inconceivable wisdom the protectorship of the world.

commentary

yathā śrāvakayāne ’ṣṭāv uktāḥ śrāvakabhūmayaḥ |
mahāyāne daśa tathā bodhisattvasya bhūmayaḥ ||40||

如於小乘中說諸聲聞地
於大乘亦爾說菩薩十地

Just as the eight levels of Hearers are explained in their vehicle,
So are the ten Bodhisattva stages in the Mahāyāna.

commentary

tāsāṃ pūrvaṃ pramuditā bodhisattvapramodanāt |
saṃyojanatrayahānes tathāgatakulodbhavāt ||41||

初地名歡喜於中喜希有
由三結滅盡及生在佛家

The first of these is the Very Joyous since the Bodhisattva is rejoicing.
He forsakes the three entwinements and is born into the lineage of the Tathāgatas.

commentary

jāyate ’syā vipākena dānapāramitāparaḥ |
lokadhātuśatākampī jambūdvīpamaheśvaraḥ ||42||

因此地果報現前修施度
於百佛世界不動得自在

Through the maturation of these qualities the perfection of giving becomes supreme,
He vibrates a hundred worlds and becomes a great lord of the world.

commentary

dvitīyā vimalā nāma kāyavākcittakarmaṇām |
daśānām api vaimalyāt prakṛtyā teṣv avasthiteḥ ||43||

第二名無垢身口意等業
十種皆清淨自性得自在

The second is called the Stainless because the ten [virtuous] actions
Of body, speech and mind are stainless and he naturally abides in them.

commentary

jāyate ’syā vipākena śīlapāramitāparaḥ |
saptaratnaprabhuḥ śrīmāṃś cakravartī jagaddhitaḥ ||44||

因此地果報現前修戒度
於千佛世界不動得自在
於剡浮等洲為大轉輪王
於世間恒轉寶輪及法輪³

3. moved from 503c12-13 to fit Sanskrit

Through the maturation of these qualities the perfection of ethics becomes supreme,
He becomes a Universal Monarch helping beings, master of teh glorious [four continents] and of the seven precious substances.

commentary

pabhākarī tṛtīyā tu śāntajñānaprabhodbhavāt |
dhyānābhijñāsamutpādād rāgadveṣaparikṣayāt ||45||

第三名明焰寂慧光明生
由定及神通欲瞋惑滅故

The third stage is called the Shining because the pacifying light of wisdom arises.
The concentrations and clairvoyances are generated, while desire and hatred are extinguished completely.

commentary

jāyate ’syā vipākena kṣāntivīryādhikakriyaḥ |
kṛtī maheśākhyaḥ devānāṃ kāmarāganivartakaḥ ||46||

因此地果報精進度現前⁴
因此地果報現前修忍辱
於萬佛世界不動得自在
仙人天帝釋能除天愛欲
天魔及外道皆所不能動⁵

4. moved from 503c27 to fit Sanskrit 5. moved from 503c18-19 to fit Sanskrit

Through the maturation of these qualities he practices supremely the deeds of patience
And putting an end to desire completely becomes a great wise king of the gods.

commentary

caturthy arciṣmatī nāma saṃyagjñānārcirudbhavāt |
bhāvanād bodhipakṣāṇāṃ sakalānāṃ viśeṣataḥ ||47||

第四名燒然智火光焰生
多修習道品為滅惑生道

The fourth is called the Radiant because the light of true wisdom arises
In which he cultivates supremely the auxiliaries of enlightenment.

commentary

jāyate ’syā vipākena suyāmālayadevarāṭ |
satkāyadṛṣṭisaṃparkasamudghātakaraḥ kṛtī ||48||

作夜摩天帝滅身見習氣
一切邪師執能破能正教
由得生自在於十方佛土
往還無障礙餘義如前地

Through the maturation of these qualities he becomes a king of the gods in [the heaven] Without Combat,
He is skilled in quelling the arising of the view that the transitory collection [is a real self].

commentary

sudurjayā pañcamī tu sarvamāraiḥ sudurjayāt |
āryasatyādisūkṣmārthajñānakauśalasaṃbhavāt ||49||

第五名難勝魔二乘不及
聖諦微細義證見所生故

The fifth is called the Extremely Difficult to Overcome since all evil ones find it extremely hard to conquer him;
He becomes skilled in knowing the subtle meanings of the noble truths and so forth.

commentary

jāyate ’syā vipākena tuṣitālayadevarāṭ |
sarvatīrthakarakleśadṛṣṭisthānanivartakaḥ ||50||

兜率陀天主除外道見戒⁶

6. moved to fit Sanskrit

Through the maturation of these qualities he becomes a king of the gods abiding in the Joyous Heaven,
He overcomes the sources of afflictions and the views of all Forders.

commentary

ṣaṣṭhī tv abhimukhī nāma buddhadharmābhimukhyataḥ |
vipaśyanāśamābhyāsān nirodhāvāptipuṣkalā ||51||

第六名現前正向佛法故
由數習定慧證得滅圓滿⁷

7. moved to fit Sanskrit

The sixth is called the approaching because he is approaching the qualities of a Buddha;
Through familiarity with calm abiding and special insight he attains cessation and is thus advanced [in wisdom].

commentary

jāyate ’syā vipākena devarājaḥ sunirmitaḥ |
śrāvakānām asaṃhārya ādhimānikaśaṃkaraḥ ||52||

因此地果報定度得現前
為化樂天主迴二乘向大

Through the maturation of these qualities he becomes a king of the gods [in the heaven] of Liking Emanation.
Hearers cannot surpass him, he pacifies those with the pride of superiority.

commentary

dūraṃgamā saptamī tu saṃkhyādūraṃgamānvayāt |
āpadyate nirodhaṃ ca yasmād asyāṃ kṣaṇe kṣaṇe ||53||

第七名遠行遠行數相續
於中念念得無生及無滅⁸

8. moved to fit Sanskrit

The seventh is the Gone Afar because the number [of his qualities] has increased,
Moment by moment he can enter the equipoise of cessation.

commentary

jāyate ’syā vipākena vaśavarty amarādhipaḥ |
āryasatyābhisamayajñānācāryamahānṛpaḥ ||54||

因此地果報般若度現前
他化自在天能教真俗諦

Through the maturation of these qualities he becomes a master of the gods [in the heaven] of Control of Others’ Emanations,
He becomes a great leader of teachers for he knows direct realisation of the [four] noble truths.

commentary

kumārabhūmir acalā niścalatvāt tathāṣṭamī |
... ||55

童子地不動由不出真觀
無分別難思非身口意境⁹

9. moved to fit Sanskrit

The eighth is the Immovable, the youthful stage, through non-conceptuality he is immobable
And the spheres of his body, speech and mind’s activities are inconceivable.

commentary

因此地果報方便智現前
得為大梵王能通第一義
證方便勝智六度生無間
於三乘世俗為最第一師

Through the maturation of these qualities he becomes a Brahmā, master of a thousand worlds,
Foe Destroyer and Solitary Realisers and so forth cannot surpass him in establishing the meaning [of the doctrines].

commentary

第九名善慧法王太子位
此中智最勝由通達四辯¹⁰

10. moved to fit Sanskrit

The ninth stage is called Good Intelligence,
Like a regent he has attained correct individual realisation and therefore has good intelligence.

commentary

因此地果報願度常現前
勝遍光梵主淨土等自在
二乘等不及於真俗一義
俱修動靜故行二利無間

Through the maturation of these qualities he becomes a Brahmā who is master of a million worlds,
Foe Destroyers and so forth cannot surpass him in responding to questions in the thoughts of sentient beings.

commentary

第十名法雲能雨正法雨
佛光水灌身受佛灌頂位¹¹

11. moved to fit Sanskrit

The tenth is the Cloud of Doctrine because the rain of excellent doctrine falls,
The Bodhisattva is consecrated with light by the Buddhas.

commentary

因此地果報力度常現前
為遍淨梵王四答難無等...
因此地果報智度常現前
為淨居梵王大自在天王
智慧境難思諸佛祕密藏
得具足自在後生補處位

Through the maturation of these qualities he becomes a master of the gods of Pure Abode,
He is a supreme great lord, master of the sphere of infinite wisdom.

commentary

如此菩薩地十種我已說
佛地與彼異具勝德難量

Thus those ten stages are renowned as the ten of Bodhisattvas.
The stage of Buddhahood is different, Being in all ways inconceivable,

commentary

此地但略說十力等相應
隨此一一力難量如虛空

Its boundless extent is merely said to encompass the ten powers;
Each of his powers is immeasurable too like [the limitless number] of all migrators.

commentary

如此等可言諸佛無量德
如十方虛空及地水火風

The limitlessness of a Buddha’s [qualities] is said to be like
That of space, earth, water, fire and wind in all directions.

commentary

諸佛無量德於餘人難信
若不見此因難量如此果

If the causes are [reduced] to a mere [measure] and not seen to be limitless,
One will not believe the limitlessness [of the qualities] of the Buddhas.

commentary

為此因及果現前佛支提
日夜各三遍願誦二十偈

Therefore in the presence of an image or reliquary or something else
Say these twenty stanzas three times every day:

commentary

諸佛法及僧一切諸菩薩
我頂禮歸依餘可尊亦敬

Going for refuge with all forms of respect to the Buddhas, excelent Doctrine,
Supreme Community and Bodhisattvas, I bow down to all that is worthy of honour.

commentary

我離一切惡攝持一切善
眾生諸善行隨喜及順行

From all sins I will turn away and thoroughly maintain all virtues,
I will admire all the merits of all embodied beings.

commentary

頭面禮諸佛合掌勸請住
願為轉法輪窮生死後際

With bowed head and clasped hands I petition the perfect Buddhas
To turn the wheel of doctrine and remain as long as beings transmigrate.

commentary

從此行我德已作及未作
因此願眾生皆發菩提心

Through the merit of having done all this and through the merit that I have done and that I will do
May all sentient beings aspire to the highest enlightenment.

commentary

度一切障難圓滿無垢根
具淨命相應願彼自在事

May all sentient beings have all the stainless powers, freedom from all conditions of non-leisure
Freedom of action and good livelihood.

commentary

一切具無邊與寶手相應
窮後際無盡願眾生如此

May all embodied beings have jewels in their hands and may
All the limitless necessities of life remain unconsumed as long as there is cyclic existence.

commentary

願一切女人皆成勝丈夫
恒於一切時明足得圓滿

May all beings always be [born] as superior humans,
May all embodied beings have wisdom and the support of ethics.

commentary

勝形貌威德好色他愛見
無病力辦具長壽願彼然

May embodied beings have good complexion, good physique, great beauty, a pleasant appearance,
Freedom from disease, power and long life.

commentary

解脫諸苦畏一向歸三寶
於方便善巧佛法為大財

May all be skilled in the means [to extinguish suffering], and have liberation from it,
Absorption in the Three Jewels, and the great wealth of Buddha’s doctrine.

commentary

慈悲喜淨捨恒居四梵住
施戒忍精進定智所莊嚴

May they be adorned with love, compassion, joy, even-mindedness [devoid of] the afflictions,
Giving, ethics, patience, effort, concentration and wisdom.

commentary

圓滿福慧行相好光明照
願彼難思量行十地無礙

May they have the brilliant major and minor marks [of a Buddha] from having finally completed the two collections [of merit and wisdom]
And may they cross without interruption the ten inconceivable stages.

commentary

與此德相應餘德所莊嚴
解脫一切過願我愛眾生

May I also be adorned completely with those and all other good qualities,
Be freed from all defects and possess superior love for all sentient beings.

commentary

... |
... sarvadehinām ||78||

圓滿一切善及眾生所樂
能除他眾苦願我恒如此

May I perfect all the virtues for which all embodied beings hope
And may I always relieve the sufferings of all sentient beings.

commentary

ye ca ke cid bhayodvignāḥ sarvalokeṣu jantavaḥ |
atyantanirbhayās te syur mannāmaśravaṇād api ||79||

若他有怖畏一切時及處
由唯憶我名得脫一切苦

May those beings in all worlds who are distressed through fear
Become entirely fearless through merely hearing my name.

commentary

kupitāḥ prasannāḥ svasthā darśanāt sparśanāc ca me |
nāmaśra[vaṇamātreṇa saṃbodhi]niyatā janāḥ ||80||

敬信我及瞋若見及憶持
乃至聞我名願彼定菩提

Through seeing or thinking of me or only hearing my name may beings attain great joy,
Naturalness free from error, definiteness toward complete enlightenment,

commentary

abhijāḥ prāpnuyāt pañca sarvajanmānugāmiīḥ |
sarvaśaḥ sarvasattvānāṃ kuryād dhitasukhe sadā ||81||

願我得五通恒隨一切生
願我恒能生眾生善及樂

And the five claircoyances throughout their continuum of lives. May I ever in all ways bring help and happiness to all sentient beings.

commentary

ye pāpāni cikīrṣanti sarvalokeṣu vartataḥ |
vārayeya[ṃ nirābādhaṃ] tān sarvān yugapat sadā ||82||

若他欲作惡於一切世界
願遍斷彼惡如理令修善

May I always without harm simultaneously stop
All beings in all worlds who wish to commit sins.

commentary

pṛthivītoyavāyvagnibhaiṣajyāraṇyavṛkṣavat |
svaireṇāvṛtabhogyaḥ syāṃ sarvaprāṇabhṛtāṃ sadā ||83||

如地水火風野藥及林樹
如他欲受用願我自忍受

May I always be an object of enjoyment for all sentient beings according to their wish
And without interference as are the earth, water, fire, wind, medicine and forests.

commentary

prāṇapriyaḥ syāṃ sattvānāṃ [te matpriyatarāś ca me |
teṣāṃ pāpaṃ ma]yi pacye[n] macchubhaṃ teṣu cākhilam ||84||

願我他所愛如念自壽命
願我念眾生萬倍勝自愛
願彼所作惡於我果報熟
是我所行善於彼果報熟

May I be as dear to sentient beings as their own life and may they be very dear to me,
May their sins fructify for me and all my virtues for them.

commentary

yāvac caiko ’py amuktaḥ syāt sattvaḥ kaś cid iha kva cid |
tāvat tadarthaṃ tiṣṭheyaṃ bodhiṃ prāpyāpy anuttarām ||85||

一人未解脫於有隨生道
願我為彼住不先取菩提

As long as any sentient being anywhere has not been liberated,
May I remain [in the world] for his sake even though I have attained enlightenment.

commentary

yad evaṃ vadataḥ puṇyaṃ yadi tan mūrtimad bhavet |
gaṅgāyāḥ sikatākhyeṣu na māyāl lokadhātuṣu ||86||

能如此修行福德若有體
於恒沙世界其功不可量

If the merit of this prayer had form, it would never fit
Into worlds as numerous as sand grains in the Ganges.

commentary

uktam etad bhagavatā hetur apy atra dṛśyate |
sattvadhātor ameyasya hitā saṃjñeyam īdṛśī ||87||

佛世尊自說如此因難量
眾生界無量利益願亦爾

The Blessed One said so, and the reasoning is this:
[The limitlessness of the merit of] wishing to help limitless realms of sentient beings is like [the limitlessness of those beings].

commentary

iti dharmaḥ samākhyātaḥ saṃkṣepaāt tava yo mayā |
priyaḥ sa te stu satataṃ yathātmā satataṃ priyaḥ ||88||

此法我略說能生自他利
願汝愛此法如愛念自身

These practices which I have explained briefly to you
Should always be as dear to you as your body.

commentary

priyaś ca yasya dharmaḥ syāt tasyaivātmā priyo ’rthataḥ |
priyasya hi hitaṃ kāryaṃ dharmād bhavati tat kṛte ||89||

若人愛此法是實愛自身
是所愛應憎此憎由法成

He who feels a dearness for the practices has in fact a dearness for his body;
If dearness [for the body] helps it, the practices will do just that.

commentary

bhajātmavad ato dharmaṃ pratipatti[ṃ ca] dharmavat |
pratipattim iva prajñāṃ prajñām iva ca paṇḍitān ||90||

故事法如身事行如事法
如行事慧然如慧事智者

Therefore, pay heed to the practices as you do yourself, pay heed to achievement as you do to the practices,
Pay heed to wisdom as you do to achievement, pay heed to a wise man as you do to wisdom.

commentary

śucisnigdhaṃ buddhimantaṃ nigṛhyahitavādinam |
śaṅketa yaḥ svadaurātmyāt sa svakāyaṃ vināśayet ||91||

是諸善知識汝應知略相
知足慈悲戒智慧能滅惡

He who has qualms that [reliance] on one who has purity, love, intelligence and helpful
Appropriate speech would be bad for himself, causes his own interests to be destroyed.

commentary

eṣāṃ kalyāṇamitrāṇāṃ viddhi saṃkṣepalakṣaṇam |
saṃtoṣaḥ karuṇā śīlaṃ prajñā ca [kleśaśā]tanī ||92||

善友應教汝汝知敬順行
由內外勝德汝必至勝處

The qualifications of spiritual guides should be known in brief by you;
If you are taught by those who know contentment, have compassion, ethics

commentary

ebhis tavopadiṣṭavyaṃ jñātvā kāryaṃ tvayādarāt |
anayā nayasaṃpattyā parāṃ siddhim avāpsyasi ||93||

實誓說愛言樂性不可動
正事增諂曲願汝自易教

And the wisdom which can drive out your afflictions, you should know [how to rely on] and respect them.
You will attain the supreme achievement by following this excellent system:

commentary

satyasattvapriyābhāṣī sukhaśīlo durāsadaḥ |
nītimān nikṛtidveṣī svatantraḥ suvacā bhava ||94||

已捨無有悔有焰熾心寂
無懈緩掉動不貢高和同

Speak the truth, speak gently to sentient beings, say what is by nature pleasant,
What is [beneficial], most difficult to find; speak to a plan, not defaming; speak independently and well.

commentary

sudāntānuśayas tyāgī tejasvī śāntamānasaḥ |
adīrghasūtro ’capalo niḥsādyo bhava dakṣiṇaḥ ||95||

願清涼如月有熾盛如日
甚深如大海堅住如山王

Be well-disciplined, contained, generous, brilliantly attentive, of peaceful mind,
Not exciteable, nor deceitful, not procrastinating, but steadfast.

commentary

bhava pūrṇenduvat saumyas tejasvī śaradarkavat |
samudra iva gambhīraḥ sthiradharmaḥ sumeruvat ||96||

一切果所離眾德所莊嚴
眾生所受用願汝一切智

Be certain like the moon [when it is] full and radiant like the sun in autumn,
Be deep like the ocean and firm like Mount Meru.

commentary

sarvadoṣair vinirmukto guṇaiḥ sarvair alaṃkṛtaḥ |
sarvasattvopajīvyaś ca bhava sarvajña eva ca ||97||

我不但為王說如此善法
如理為餘人由欲利一切

Freed from all defects, adorned with all the virtues, become
the sustenance of all sentient beings and be omniscient.

commentary

na kevalam ayaṃ dharmo jājña evopadiśyate |
anyebhyo ’pi yathāyogaṃ sattvebhyo hitakāmyayā ||98||

大王此正論汝日日諦聽
為令自及他得無上菩提

These doctrines were not taught merely to help kings,
But with the wish in any way to help other sentient beings.

commentary

imāṃ parikathāṃ rājan pratyahaṃ rājan pratyahaṃ śrotum arhasi |
ātmanaś ca pareṣāṃ ca saṃyaksaṃbodhisiddhaye ||99||

勝戒敬尊長忍辱無嫉妒
不吝財知足救濟墮難事

O King, for you it would be right each day to think of this advice
So that you and others may achieve complete and perfect enlightenment.

commentary

śīlaṃ gauravam uttamaṃ gurujane kṣāntiṃ tathānīrṣyatāṃ mātsaryāpagamaṃ parārthadhanitāṃ kṛtvā ni[rākāṅkṣayā] |
... ||100||

能行善惡人攝持及制伏
弘護佛正法求菩提應行

tshul khrims skye bo bla ma mchog bkur bzod daṅ de bźin phrag dog med | | sar sna daṅ bral re ba med par byas nas gźan don nor can daṅ | | phoṅs par gyur la phan byed mchog daṅ mchog min yoṅs gzuṅ dor ba daṅ | | dam chos yoṅs bzuṅ byaṅ chub don phyir gñer ba rnams kyis rtag tu bya | |

For the sake of enlightenment the diligent should always apply themselves to ethics, patience, non-jealousy and non-miserliness;
Always respect a superior teacher and help altruistically without hope [of reward] those bereft of wealth, always remain with superior people, leaving the non-superior and maintaining thoroughly the doctrine.

commentary

寶行王正論出家正行品第五

rin po che’i phreṅ ba las byaṅ chub sems dpa’i spyod pa’i le’u bstan pa ste lṅa pa’o ||

Chapter Five: The Bodhisattva Deeds

commentary

寶行王正論一卷

|| rgyal po la gtam bya ba rin po che’i phreṅ ba źes bya ba slob dpon chen po ’phags pa klu sgrub kyis mdzad pa rdzogs so || || rgya gar gyi mkhan po dzñ’a na garbha daṅ | bod kyi lo ts’a ba dge sloṅ klu’i rgyal mtshan gyis bsgyur ciṅ źus te gtan la phab pa’o || || slad kyis rgya gar gyi mkhan po ka na ka wa rma daṅ | bod kyi lo ts’a ba pa tshab ñi ma grags kyis rgya dpe gsum la gtugs nas legs par bcos pa’o || || ’dis kyaṅ ’khor ba sdug bsṅal gyi rgya mtsho skem nus par gyur cig ||

Here ends the Precious Garland of Advice for the King by the great teacher, the Superior, Nāgārjuna. It was [first] translated by the Indian Abbot Vidyākāraprabhā and the Tibetan translator monk Pel-tsek (dPal-brtsegs). Consulting three Sanskrit editions, the Indian abbot Śīkanakavarma and the Tibetan monk Pa-tsap-nyi-ma-drak (Pa-tshab-ñi-ma-grags) corrected mistranslations and other points which did not accord with the particular thought of the Superior [Nāgārjuna] and his ‘son’ [Āryadeva]. It was printed at the great publishing house below [the Potala in Lhasa].

commentary

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