Bibliotheca Polyglotta

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

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