Bibliotheca Polyglotta

Asaṅga/Maitreya: Ratnagotravibhāga

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Title

Preface

Chapter I: The Matrix of the Tathāgata

Chapter II: The Matrix of the Tathāgata

Chapter III: The Properties of the Buddha

Chapter IV: The Acts of The Buddha

Chapter V: The Merits of Faith

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XVIII. THE MERITS OF HAVING FAITH IN THE DOCTRINE OF THE ESSENCE OF BUDDHAHOOD

ataḥ parameṣv eva yathāparikīrtiteṣu sthāneṣv adhimuktānām adhimuktya nuśaṃse ṣaṭ ślokāḥ

論曰。向說四種法。自此已下明有慧人於彼法中能生信心。依彼信者所得功德。說十四偈

’di man chad ni ji skad bsgrags pa’i gnas bźi po ’di dag ñid la lhag par mos pa rnams kyi lhag par mos pa’i phan yon gyi tshigs su bcad pa drug go ||

(§1. The Superiority of Faith over Other Virtues in Regard to Their Merits.) Hereafter, with reference to the advantage of faith possessed by those who are believing in these [4] subjects which have been duly described above, we have six ślokas.

buddhadhātur buddhabodhir buddhadharmā buddhakṛtyam |
gocaro ’yaṃ nāyakānāṃ śuddhasattvair apy acintyaḥ || 1 || iha jinaviṣaye ’dhimuktabuddhir guṇagaṇabhājanatām upaiti dhīmān |
abhibhavati sa sarvasattvapuṇya prasavam acintyaguṇābhilāṣayogāt || 2 || yo dadyān maṇisaṃskṛtāni kanakakṣetrāṇi bodhyarthiko buddhakṣetrarajaḥsamāny aharaho dharmeśvarebhyaḥ sadā |
yaś cānyaḥ śṛṇuyād itaḥ padam api śrutvādhimucyed ayaṃ tasmād dānamayāc chubhād bahutaraṃ puṇyaṃ samāsāsādayet || 3 || yaḥ śīlaṃ tanuvāṅmanobhir amalaṃ rakṣed anābhogavad dhīmān bodhim anuttarām abhilaṣan kalpān anekān api |
yaś cānyaḥ śṛṇuyād itaḥ padam api śrutvādhimucyed ayaṃ tasmāc chīlamayāc chubhād bahutaraṃ puṇyaṃ samāsādayet || 4 || dhyāyed dhyānam apīha yas tribhuvanakleśāgninirvāpakaṃ divyabrahmavihārapāramigataḥ saṃbodhyupāyācyutaḥ |
yaś cānyaḥ śṛṇuyād itaḥ padam api śrutvādhimucyed ayaṃ tasmād dhyānamayāc chubhād bahutaraṃ puṇyaṃ samāsādayet || 5 || dānaṃ bhogān āvahaty eva yasmāc chīlaṃ svargaṃ bhāvanā kleśahānim |
prajñā kleśajñeyasarvaprahāṇaṃ sātaḥ śreṣṭhā hetur asyāḥ śravo ’yam || 6 || eṣāṃ ślokānāṃ piṇḍārtho navabhiḥ ślokair veditavyaḥ |
āśraye tatparāvṛttau tadguṇeṣv arthasādhane |
caturvidhe jinajñānaviṣaye ’smin yathodite || 7 || dhīmān astitvaśaktatvaguṇavattvādhimuktitaḥ |
tathāgatapadaprāptibhavyatām āśu gacchati || 8 || asty asau viṣayo ’cintyaḥ śakyaḥ prāptuṃ sa mādṛśaiḥ |
prāpta evaṃguṇaś cāsāv iti śraddhādhimuktitaḥ || 9 || chandavīryasmṛtidhyānaprajñādiguṇabhājanam |
bodhicittaṃ bhavaty asya satataṃ pratyupashitam || 10 || tac cittapratyupasthānād avivartyo jinātmajaḥ |
puṇyapāramitāpūripariśuddhiṃ nigacchati || 11 || puṇyaṃ pāramitāḥ pañca tredhā tadavikalpanāt |
tatpūriḥ pariśuddhis tu tadvipakṣaprahāṇataḥ || 12 || dānaṃ dānamayaṃ puṇyaṃ śīlaṃ śīlamayaṃ smṛtam |
dve bhāvanāmayaṃ kṣāntidhyāne vīryaṃ tu sarvagam || 13 || trimaṇḍalavikalpo yas taj jñeyāvaraṇaṃ matam |
mātsaryādivipakṣo yas tat kleśāvaraṇaṃ matam || 14 || etatprahāṇahetuś ca nānyaḥ prajñām ṛte tataḥ |
śreṣṭhā prajñā śrutaṃ cāsya mūlaṃ tasmāc chrutaṃ param || 15 || itīdam āptāgamayuktisaṃśrayād udāhṛtaṃ kevalam ātmaśuddhaye |
dhiyādhimuktyā kuśalopasaṃpadā samanvitā ye tadanugrahāya ca || 16 || pradīpavidyunmaṇicandrabhāskarān pratītya paśyanti yathā sacakṣuṣaḥ |
mahārthadharmapratibhāprabhākaraṃ muniṃ pratītyedam udāhṛtaṃ tathā || 17 || yad arthavad dharmapadopasaṃhitaṃ tridhātusaṃkleśanibarhaṇaṃ vacaḥ |
bhavec ca yac chāntyanuśaṃsadarśakaṃ tad uktam ārṣaṃ viparītam anyathā || 18 || yat syād avikṣiptamanobhir uktaṃ śāstāram ekaṃ jinam uddiśadbhiḥ |
mokṣāptisaṃbhārapathānukūlaṃ mūrdhnā tad apy ārṣam iva pratīcchet || 19 || yasmān neha jināt supaṇḍitatamo loke ’sti kaścit kvacit sarvajñaḥ sakalaṃ sa veda vidhivat tattvaṃ paraṃ nāparaḥ |
tasmād yat svayam eva nītam ṛṣiṇā sūtraṃ vicālyaṃ na tat saddharmapratibādhanaṃ hi tad api syān nītibhedān muneḥ || 20 || āryāṃś cāpavadanti tannigaditaṃ dharmaṃ ca garhanti yat sarvaḥ so ’bhiniveśadarśanakṛtaḥ kleśo vimūḍhātmanām |
tasmān nābhiniveśadṛṣṭimaline tasmin niveśyā matiḥ śuddhaṃ vastram upaiti raṅgavikṛtiṃ na snehapaṅkāṅkitam || 21 || dhīmāndyād adhimuktiśuklavirahān mithyābhimānāśrayāt saddharmavyasanāvṛtātmakatayā neyārthatattvagrahāt |
lobhagredhatayā ca darśanavaśād dharmadviṣāṃ sevanādārād dharmabhṛtāṃ ca hīnarucayo dharmān kṣipanty arhatām || 22 || nāgner nograviṣādaher na vadhakān naivāśanibhyas tathā bhetavyaṃ viduṣām atīva tu yathā gambhīradharmakṣateḥ |
kuryur jīvitaviprayogam analavyālārivajrāgnayas tad dhetor na punar vrajed atibhayām āvīcikānāṃ gatim || 23 || yo ’bhīkṣṇaṃ pratisevya pāpasuhṛdaḥ syād buddhaduṣṭāśayo mātāpitrarihad vadhācaraṇakṛt saṃghāgrabhetā naraḥ |
syāt tasyāpi tato vimuktir aciraṃ dharmārthanidhyānato dharme yasya tu mānasaṃ pratihataṃ tasmai vimuktiḥ kutaḥ || 24 || ratnāni vyavadānadhātum amalāṃ bodhiṃ guṇān karma ca vyākṛtyārthapadāni sapta vidhivad yat puṇyam āptaṃ mayā |
teneyaṃ janatāmitāyuṣam ṛṣiṃ paśyed anantadyutiṃ dṛṣṭvā cāmaladharmacakṣurudayād bodhiṃ parām āpnuyāt || 25 || eṣām api daśānāṃ ślokānāṃ piṇḍārthas tribhiḥ ślokair veditavyaḥ |
yataś ca yan nimittaṃ ca yathā ca yad udāhṛtam |
yan niṣyandaphalaṃ ślokaiś caturbhiḥ paridīpitam || 26 || ātmasaṃrakṣaṇopāyo dvābhyām ekena ca kṣateḥ |
hetuḥ phalam atha dvābhyāṃ ślokābhyāṃ paridīpitam || 27 || saṃsāramaṇḍalakṣāntir bodhiprāptiḥ samāsataḥ |
dvidhā dharmārthavādasya phalam antyena darśitam || 28 ||

佛性佛菩提佛法及佛業諸出世淨人所不能思議此諸佛境界若有能信者得無量功德勝一切眾生以心佛菩提不思議果報得無量功德故勝諸世間若有人能捨摩尼珠珍寶遍布十方界無量佛國土為心佛菩提施與諸法王是人如是施無量恆沙劫若復有人聞妙境界一句聞已復能信過施福無量若有智慧人奉持無上戒身口意業淨自然常護持為心佛菩提如是無量劫是人所得福不可得思議若復有人聞妙境界一句聞已復能信過戒福無量若人入禪定焚三界煩惱過天行彼岸無菩提方便若復有人聞妙境界一句聞已復能信過禪福無量無慧人能捨唯得富貴報修持禁戒者得生人天中修行斷諸障非慧不能除慧除煩惱障亦能除智障聞法為慧因是故聞法勝何況聞法已復能生信心此十四偈以十一偈略釋應知。偈言身及彼所轉功德及成義示此四種法唯如來境界智者信為有及信畢竟得以信諸功德速證無上道究竟到彼岸如來所住處信有彼境界彼非可思議我等可得彼彼功德如是唯深信勝智欲精進念定修智等功德無上菩提心一切常現前以常現前故一切常現前以常現前故名不退佛子彼岸淨功德畢竟能成就五度是功德以不分別三畢竟及清淨以離對治法施唯施功德以離對治法施唯施功德持戒唯持戒餘二度修行謂忍辱禪定精進遍諸處慳等所治法名為煩惱障虛分別三法是名為智障遠離彼諸障更無餘勝因唯真妙智慧是故般若勝彼智慧根本所謂聞慧是以聞慧生智是故聞為勝又自此已下明向所說義。依何等法說。依何等義說。依何等相說。初依彼法故。說二偈我此所說法為自心清淨依諸如來教修多羅相應若有智慧人聞能信受者我此所說法亦為攝彼人自此已下次依彼義故。說二偈依燈電摩尼日月等諸明一切有眼者皆能見境界依佛法光明慧眼者能見以法有是利故我說此法自此已下次依彼相故。說二偈若一切所說有義有法句能令修行者遠離於三界及示寂靜法最勝無上道佛說是正經餘者顛倒說自此已下依護法方便故。說七偈雖說法句義斷三界煩惱無明覆慧眼貪等垢所纏又於佛法中取少分說者世典善言說彼三尚可受何況諸如來遠離煩惱垢無漏智慧人所說修多羅 (very difficult to identify with sanskrit) 以離於諸佛一切世間中更無勝智慧如實知法者如來說了義彼不可思議思者是謗法不識佛意故謗聖及壞法此諸邪思惟煩惱愚癡人妄見所計故故不應執著邪見諸垢法以淨衣受色垢膩不可染自此已下依謗正法故。說三偈愚不信白法邪見及憍慢過去謗法障執著不了義著供養恭敬唯見於邪法遠離善知識親近謗法者樂著小乘法如是等眾生不信於大乘故謗諸佛法自此已下依謗正法得惡果報故。說六偈智者不應畏怨家蛇火毒因陀羅霹靂刀杖諸惡獸師子虎狼等彼但能斷命不能令人入可畏阿鼻獄應畏謗深法及謗法知識決定令人入可畏阿鼻獄雖近惡知識惡心出佛血及殺害父母斷諸聖人命破壞和合僧及斷諸善根以繫念正法能解脫彼處若復有餘人誹謗甚深法彼人無量劫不可得解脫自此已下依於說法法師生敬重心故。說二偈若人令眾生學信如是法彼是我父母亦是善知識彼人是智者以如來滅後迴邪見顛倒令入正道故自此已下依彼說法所得功德。以用迴向故。說三偈三寶清淨性菩提功德業我略說七種與佛經相應依此諸功德願於命終時見無量壽佛無邊功德身我及餘信者既見彼佛已願得離垢眼成無上菩提自此已下略說句義。偈言依何等法說依何等義說依何等相說如彼法而說如彼義而說如彼相而說彼一切諸法六行偈示現護自身方便以七行偈說明誹謗正法故有三行偈六偈示彼因以二偈示現於彼說法人深生敬重心大眾聞忍受得彼大菩提略說三種法示現彼果報

saṅs rgyas khams daṅ saṅs rgyas byaṅ chub daṅ | saṅs rgyas chos daṅ saṅs rgyas phrin las te || dag pa’i sems kyis kyaṅ ni bsam bya min || ’di ni ’dren pa rnams kyi spyod yul yin || blo ldan rgyal ba’i yul ’di la mos pa || saṅs rgyas yon tan tshogs kyi snod gyur te || bsam med yon tan tshogs la mṅon dga’ bas || sems can kun gyi bsod nams zil gyis gnon || gaṅ źig byaṅ chub don du gñer bas gser bźin nor bus spras pa ni || saṅs rgyas źiṅ rdul mñam pa ñin re chos rgyal ñid la rtag ’bul ba || gźan gnag ’di las tshig tsam thos śiṅ thog nas kyaṅ ni mos na ’di || sbyin pa las byuṅ dge ba de las bsod nams ches maṅ thob par ’gyur || blo ldan gaṅ źig bla med byaṅ chub ’dod pas bskal pa du mar yaṅ || lus ṅag yid kyi ’bad pa med par tshul khrims dri med sruṅ byed la || gźan dag ’di las tshig tsam thos || śiṅ thos nas kyaṅ ni mos na ’di || tshul khrims las khyuṅ dge ba de las bsod nams ches maṅ thob par ’gyur || gaṅ źig ’di na srid pa gsum gyi ñon moṅs me ’joms bsam gtan ni || lha daṅ tshaṅs gnas mthar son rdzogs pa’i byaṅ chub ’pho med thabs bsgoms la || gźan gaṅ ’di las tshig tsam thos śiṅ thos nas kyaṅ ni mos na ’di || bsam gtan las byuṅ dge ba de las bsod nams ches maṅ thob bar ’gyur || gaṅ źig sbyin pas loṅs spyod dag ni sgrub byed ciṅ || khrims gyis mtho ris bsgoms pas ñon moṅs spoṅ byed la || śes rab ñon moṅs śes bya kun spoṅ de yi phyir || ’di mchog ñid de de yi rgyu ni ’di thos yin || tshigs su bcad pa ’di rnams kyi don ni || tshigs su bcad pa dgus bśad par rig par bya ste | gnas daṅ de ni gyur pa daṅ || de yi yon tan don grub ste || rgyal ba yin mkhyen pa’i yul || rnam bźi ji skad brjod ’di la || blo ldan yod daṅ nus ñid daṅ || yon tan ldan par mos pas na || myur du de bźin gśegs pa yi || go ’phaṅ ’thob pa’i skal ldan ’gyur || bsam mi khyab pa’i yul ’di ni || yod daṅ bdag ’dras thob ñus daṅ || thob pa ’di ’dra’i yon tan daṅ || ldan źes dad pas mos pa’i phyir || ’dun brtson dran daṅ bsam gtan daṅ || śes rab la sogs yon tan snod || byaṅ chub sems ni de dag la || rtag tu ñe bar gnas par ’gyur || de ni rtag tu ñer gnas pas || rgyal ba’i sras po phyir mi ldog || bsod nams pha rol phyin rdzogs daṅ || yoṅs su dag pa ñid du ’gyur || bsod nams pha rol phyin pa lṅa || de la rnam gsum rtog med pas || de rdzogs yoṅs su dag pa ni || de yi mi mthun phyogs spaṅs phyir || sbyin byuṅ bsod nams sbyin pa de || tshul khrims las byuṅ tshul khrims yin || bzod daṅ bsam gtan gñis dag ni || sgom byuṅ brtson ’grus kun tu ’gro || ’khor gsum rnam par rtog pa gaṅ || de ni śes bya’i sgrib par ’dod || ser sna la sogs rnam rtgo gaṅ || de ni ñon moṅs sgrib par ’dod || śes rab las gźan ’di dag ni || spoṅ rgyu gźan med de yi phyir || śes rab chog yin de bźi ni || thos pa de phyir thos pa mchog || de ltar yid ches luṅ daṅ rigs pa la || brten nas bdag ñid ’ba’ źig dag phyir daṅ || gaṅ dag mos dge phun sum tshogs ldan blo || de dag rjes su gzuṅ phyir ’di bśad ṅo || ji ltar bśad pa ’di las brtsams te tshigs su bcad pa || ji ltar sgron glog nor bu ñi zla la || brten nas mig daṅ ldan pa lta ba bźin || de bźin don chen chos spobs ’od mdzad pa || thub la brten nas ’di ni rab tu bśad || gaṅ bśad pa de las brtsams te tshigs su bcad pa || gaṅ źig don ldan chos daṅ ñer ’brel źiṅ || khams gsum kun nas ñon moṅs spoṅ byed gsuṅ || źi ba’i phan yon ston par mdzad pa gaṅ || de ni draṅ sroṅ gsuṅ yin bzlog pa gźan || gaṅ gis bśad pa de las brtsams te tshigs su bcad pa || gaṅ źig rgyal ba’i bstan pa ’ba’ źig gis || dbaṅ byas rnam g-yeṅ med yid can gyis bśad || thar pa thob pa’i lam daṅ rjes mthun par || de yaṅ draṅ sroṅ bka’ bźin spyi bos blaṅ || bdag bsruṅ ba’i thabs las brtsams te tshigs su bcad pa | gaṅ phyir rgyal las ches mkhas ’ga’ yaṅ ’jig rten ’di na yod min te || ma lus de ñid mchog tshul bźin kun mkhyen gyis mkhyen gźan min pa || de phyir draṅ sroṅ raṅ ñid kyis gźag mdo sde gaṅ yin de mi dkrub || thub tshul gźig phyir de yaṅ dam chos la ni gnod pa byed par ’gyur || ñon moṅs rmoṅs bdag rnams kyis ’phags la skur pa daṅ || des gsuṅs chos la brñas gaṅ de kun źen ltas byas || des na źen lta’i dri can de la blo mi sbyar || gos gtsaṅ tshon gyis rnam bsgyur snum gyis gos pa min || ñams pa’i rgyu las brtsams te tshigs su bcad pa || blo dman phyir daṅ dkar mos bral phyir log pa’i ṅa rgyal bstan phyir daṅ || dam chos phoṅs pas bsgrib pa’i bdag phyir draṅ don de ñid ’dzin pa’i phyir || rñed la brkam phyir lta ba’i dbaṅ phyir chos sun ’byin pa brten phyir daṅ || chos ’dzin bsriṅs phyir mos pa dman phyir dgra bcom rnams kyi chos spoṅ byed || ñams pa’i ’bras bu las brtsams te tshigs su bcad pa || ji ltar zab mo’i chos rnams de bhzin mkhas pa rnams kyis me daṅ ni || mi bzaṅ sbrul gdug gśed || ma daṅ ni thog la’aṅ śin tu ’jigs mi bya || me sbrul dgra daṅ rdo rje’i mes ni srog daṅ bral brtsam byed de || de las mnar med rnams kyi ’gro ba śin tu ’jigs par ’gro mi ’gyur || gaṅ źig yaṅ yaṅ sdig grogs bsten pas saṅs rgyas ṅan sems ldan gyur daṅ || pham dgra bcom gsod pa bya ba min byed mchog tshogs ’byed pa’i mi || de yaṅ chos ñid ṅes par bsams pas myur du de las thar ’gyur gyi || gaṅ źig yid ni chos la sdaṅ ba de la thar pa ga la yod || dgon mchog rnam par byaṅ khams dri med byaṅ chub yon tan phrin las te || don gnas rnam bdun tshul bźin bśad las bdag gis dge ba gaṅ thob pa || des ni ’gro ’di mtha’ yas ’od mṅa’ draṅ sroṅ tshe dpag med mthoṅ źiṅ || mthoṅ nas kyaṅ ni chos mig dri med skyes te byaṅ chub mchog thob śog || tshigs su bcad pa bcu bo ’di dag gis bsdus pa’i don yaṅ tshigs su bcad pa rnam pa gsum gyis rig par bya ste || gaṅ las rgyu mtshan gaṅ phyir ni || ji lta bur ni gaṅ brjod daṅ || rgyu mthun pa ni gaṅ yin de || tshigs su bcad pa bźis bstan to || gñis kyi bdag ñid dag pa yi || thabs daṅ gcig gis ñams ba’i rgyu || de nas tshigs su bcad pa ni || gñis kyis ’bras bu bstan pa yin || ’khor gyi dkyil ’khor bzod pa daṅ || byaṅ chub thob pa’i chos brjod pa’i || mdor na ’bras bu rnam gñis ni || tha ma yis ni bstan pa yin ||

(Kārikās 1-6) The Essence of Buddhahood, the Enlightenment of the Buddha, The Buddha’s Properties, and the Buddha’s Acts, They are inconceivable even to those of the pure mind, Being the exclusive sphere of the Leaders. || 1 || But the wise one, whose intellect accepts the faith In this exclusive sphere of the Buddha, Becomes a receptacle of the whole collection of properties, And, being possessed of the desire [to obtain] The inconceivable properties [of the Buddha], He surpaśes the abundance of merits of all living beings. || 2 || Suppose there were one who, being anxious to obtain the Enlightenment, Would offer golden lands, constructed by jewels As innumerable as the sands in the Buddha’s lands, To the Lord of Doctrine, always, day after day; Another if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than the merits of an offering. || 3 || Suppose a wise man, being desirous of the Highest Enlightenment, Would keep pure moral conduct by his body, speech and mind, Without effort, in course of innumerable aeons; Another, if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than the merits of morality. || 4 || Suppose one would give himself up to the mystic absorption; Which suppreśes the fire of defilements in the worlds, And, having been transferred to the abode of Brahman in heaven, Would be irreversible from the means of Enlightenment; Another, if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than even the merits of the mystic absorption. || 5 || Charity brings people only to [worldly] enjoyment, Morality leads people to the blissful world, And meditation is conducive to the removal of Defilements, But the Transcendental Intellect can remove All [the obscurations of] defilements and ignorance. Therefore, Intellect is the supreme one [of all virtues] And its very source is the study of this Doctrine. || 6 || The summarized meaning of these ślokas should be known by the following 9 verses. The basis [of Buddhahood], its transformation, Its properties and the performance of welfare, In these four aspects of the sphere of Buddha’s Wisdom, Which have been explained above, || 7 || The wise one has become full of faith With regard to its existence, power and virtue, Therefore, he quickly attains the potentialit yOf acquiring the state of the Tathāgata. || 8 || Indeed, as he is full of devotion and faith That there exists ‘this’ inconceivable sphere, That it ‘can’ be realized by one like him, And this sphere, ‘endowed with such virtues’ has been attained, || 9 || So in him the mind intent on Enlightenment, Being a receptacle of virtues like zeal, energy, Memory, contemplation, Transcendental Intellect, etc., Comes to exist always. || 10 || As this mind constantly exists, The son of the Buddha becomes irreversible, And he reaches the accomplishment and the perfect purity, With regard to the Highest of Merits. || 11 || ‘The [Highest of] Merits’ means the [first] Highest virtues, ‘Its accomplishment’ is owing to his being non-discriminative With regard to the three aspects [of activity], And ‘the perfect purity’ is caused by his removal of the opponents. || 12 || Charity is the merit consisting of granting gift, Morality is the merit consisting of moral conduct, And both Patience and Meditation, is that of practice, But Exertion is the merit common to all. || 13 || Discrimination regarding the aspects of activity, That is the Obscuration of Ignorance; The opponents [to the Highest Virtues], jealousy, etc., They are the Obscurations of Defilements. || 14 || But, without the Highest Intellect, The other cannot be the cause of their removal; Therefore, the Highest Intellect is the supreme one of all, And, as the source of it is the study [of this Doctrine], It is this study that is the most important. || 15 || (§2. Authority, Motive, and Characteristics of This Text Being the Correct Doctrine.) [Hereafter we have ślokas mentioning on which basis, for what motive, and how this doctrine has been explained and what characteristics it has. First of all, with reference to the basis and motive, there is one śloka]. (Kārikā 7) Thus, on the basis of the authoritative Scripture and of Logic, This treatise is expounded by me in order to attain Perfect purification for myself, exclusively; At the same time, however, this is in order to aśist Those intelligent people who are endowed with faith And accomplishment of virtues. || 16 || [Next we have one śloka stating how this treatise is explained]. (Kārikā 8) Just as, with the aid of a lamp, of lightning, Of a precious stone, of the moon and the sun, Those possessed of vision can perceive objects; Similarly, I have expounded this treatise Relying upon the Lord who is the sun Manifesting the Doctrine of great welfare. || 17 || [Then we have one śloka stating the characteristics of the correct doctrine]. (Kārikā 9) Whatever the word that is connected with the scriptural texts It pursues the [ultimate] aim [of living beings], Is conducive to removing the Defilements in the Worlds, And can demonstrate the advantage of Quiescence, Such a word is that of the Great Sage, And all others are of perverse character. || 18 || [Next we have one śloka stating by what means this treatise is explained]. (Kārikā 10) Whatever is spoken by those whose mind is not distracted And who refer to the Lord as the only Preceptor, And is favourable to the Path of the [2] Accumulations which lead to Emancipation, That is also to be accepted with respect As if it were taught by the Great Sage. || 19 || (§3. The Means of Preserving Oneself within the Doctrine.) [Here we have two ślokas referring to the means of preserving oneself from becoming deprived (of this Doctrine)] (Kārikās 11-12) Indeed in this world there is no one wiser than the Buddha, No other who is omniscient and knows completely The highest Truth according to the right method; Therefore, the Scripture should not be interpolated, Which is discoursed by the Sage himself, Otherwise, it will do harm to the Highest Doctrine Because of destroying the teaching of the Buddha. || 20 || The fact that people abuse the Sages And blame the doctrine taught by the Sages, All this is the Defilement of those whose nature is foolish And is created by a prejudiced conception; Therefore, your mind should not be attached To the dirt of the prejudiced conception; Indeed, only clean cloth can be dyed But not one that is spoiled by oil and dust. || 21 || (§4. Causes and Results of the loss of the Doctrine.) [With reference to the causes of the loss of the Doctrine, there is one śloka]. (Kārikā 13) Want of intelligence, want of faith in the virtuous Doctrine, Indulgence in false pride, Obscured nature through the rejection of the Highest Doctrine, Interpretation of the conventional sense as the [ultimate] Truth, Greediness, [adherence to] false conception, Devotion to those who hate the Doctrine, Keeping at distance from those who convey the Doctrine, And delighting in the inferior Doctrine, By all this, one becomes deprived of the Doctrine of the Saint. || 22 || [With reference to the result of this loss, there are two ślokas]. (Kārikās 14-15) The wise one need not be so much afraid of fire, Of violent poison of snake, of murder, or of lightning, As he should be afraid of the loss of the profound Doctrine, Because a fire, a snake, an enemy, and lightning, At most, may deprive one of [this] life But one will not go, by these causes, To the most terrible world of Avīci. || 23 || Even one who, repeatedly serving bad friends, Is hostile to the Buddha, and commits the acts Of killing mother, father, and the Saints, And breaks the unity of the Highest Community, Even that one can quickly become delivered from that sin If he meditates upon the meaning of the Doctrine; But, how would it be pośible for the Liberation to arise In one whose mind is hostile to the Doctrine! || 24 || (§5. Conclusion.) [Here, at the end we have one śloka in order to turn the merit acquired by the author through this teaching towards the people]. (Kārikā 16) I have thus duly expounded the subjects, The Jewels, the perfectly pure Essence, The Immaculate Enlightenment, the [Buddha’s] Properties and Acts; By the merit I have acquired through this, May all living beings come to perceive The Lord Amitāyus endowed with infinite light, And, having seen him, may they, owing to the arising Of the immaculate vision of the Doctrine in them, Obtain the Supreme Enlightenment. || 25 || The summary of topics discussed in these 10 ślokas (vv. 16-25) should be known by the following verses. Owing to what basis, for what motive, How and what is expounded [in this treatise], And what is the natural outflow [of the Buddha’s Doctrine], These topics are explained by the [first] ślokas. || 26 || Two ślokas refer to the means of self-protection, And one, to the cause of the loss [of the Doctrine], And then, the [following] two ślokas Explain the result of this loś. || 27 || And finally, the acceptance [of the Doctrine] By those living in the world of Saṃsāra And their acquisition of Enlightenment; In short, these results of teaching of the meaning Of the Doctrine are explained by the last śloka. || 28 ||

iti ratnagotravibhāge mahāyānottaratantraśāstre ’nuśaṃsādhikāro nāma pañcamaḥ paricchedaḥ ślokārthasaṃgrahavyākhyānataḥ samāptaḥ || 5 ||

theg pa chen po rgyud bla ma’i bstan bcos || dkon mchog gi rigs rnam par dbye ba las phan yon gyi le’u ste lṅa ba’o || || tshigs su bcad pa’i don gyis bsdus pa’i bśad pa rdzogs so || ||
theg mchog dam chos rin chen bśad ’di las || bsam yas bsod nams bdag gis gaṅ thob pa || des ni ’gro kun theg mchog dam pa’i chos || rin chen dri ma med pa’i snod gyur cig || ’phags pa mgon po byams pas mdzad pa || theg pa chen po rgyud bla ma’i bstan bcos kyi rnam par bśad pa slob dpon thogs med kyis mdzad bdzad pa rdzogs so || || dpal groṅ khyer chen po dpe med kyi mkhas pa chen po bram ze rin chen rdo rje’i dbon po || paṇḍi ta mkhas pa chen po sad dza na daṅ | lo rtsā ba śākya’i dge sloṅ blo ldan śes rab kyis || groṅ khyer dpe med de ñid du bsgyur ba’o || ||

Thus is finished the fifth chapter entitled ‘the Merits of Faith’ in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle with the commentary [named] ‘the Summary of meaning of the ślokas’. || 5 ||

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