sems can thams cad la mi gnod pa dang;
gzhan gyi longs spyod dag la mi rku ba dang;
gzhan gyi chung ma dag la ma chags pa dang;
sems can thams cad la mi slu ba dang;
bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa dang;
tshig drag po bzod pas, mi brlang ba dang;
tshig shin tu spong bas, tshig kyal pa mi smra ba dang;
gzhan bde ba la dga’ bas, brnab sems med pa dang;
ngan du brjod pa dang, ngan du smra ba’i tshig gi lam bzod pas, gnod sems med pa dang;
ston pa gzhan gyi bstan pa med pas, yang dag par lta ba dang;
sems la rnyog pa med pas, sangs rgyas la dad pa dang;
chos nyid kyi chos dam pa’i phyir, chos la dad pa dang;
’phags pa’i tshogs thams cad la dga’ bas, dge ’dun la dad pa dang;
bla ma la gus pas sri zhu che ba dang;
sangs rgyas dang, chos dang, dge ’dun la yan lag lngas phyag ’tshal bas, lus rab tu ’dud pa dang;
kha na ma tho ba chung rab la yang ’jigs par lta bas, tshul khrims mi lhod pa dang;
theg pa gzhan la mi brten pas, tshul khrims ma ral ba dang;
nyam nga bar skye ba spong bas, tshul khrims ma nyams pa dang;
skye bo mi srun pa dang nyon mongs pa dang ma ’dres pas, tshul khrims ma ’dres pa dang;
dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba dang;
ji ltar ’dod pa bzhin du ’gro bas, ’phags pa’i tshul khrims dang;
mkhas pas ma smad pas, rab tu bsngags pa’i tshul khrims dang;
dran pa dang shes bzhin rab tu nye bar gnas pas, rnam pa mchog gi tshul khrims dang;
thams cad du kha na ma tho ba med pas, ma smad pa’i tshul khrims dang;
dbang po bsrungs pas, shin tu sbas pa’i tshul khrims dang;
sangs rgyas kyi chos thams cad la sems pas, rnam par grags pa’i tshul khrims dang;
rung ba la tshod shes pas, ’dod pa chung ba’i tshul khrims dang;
chags pa spong bas, chog shes pa’i tshul khrims dang;
lus dang sems dben pas, rang bzhin gyis dben pa’i tshul khrims dang;
’du ’dzi rnam par spong bas, dgon pa la gnas pa’i tshul khrims dang;
gzhan gyi ngor mi lta bas, ’phags pa’i rigs kyis chog shes pa’i tshul khrims dang;
dge ba’i rtsa ba bdag gi kha na las pas, sbyangs pa’i yon tan dang yo byad bsnyungs pa’i tshul khrims dang;
lha dang mi mgu bar byed pas, ji ltar smras pa de ltar spyod pa’i tshul khrims dang;
sems can thams cad kyi dpung gnyen du gyur pas, byams pa’i tshul khrims dang;
sdug bsngal thams cad bzod pas, snying rje’i tshul khrims dang;
sems ma zhum pas, dga’ ba’i tshul khrims dang;
rjes su chags pa dang khong khro ba spangs pas, btang snyoms kyi tshul khrims dang;
bdag gi sems la nges par sems pas, bdag gi ’khrul pa la rtog pa’i tshul khrims dang;
gzhan gyi sems srung bas, gzhan gyi ’khrul pa la nyes par mi lta ba’i tshul khrims dang;
sems can yongs su smin par byed pas, sbyin pa’i tshul khrims dang;
tshul khrims rab tu bsrungs pas, shin tu bzung ba’i tshul khrims dang;
sems can thams cad la zhe ’gras pa’i sems med pas, bzod pa’i tshul khrims dang;
phyir mi ldog pas, brtson ’grus kyi tshul khrims dang;
bsam gtan gyi yan lag gi tshogs ’phel bar byed pas, bsam gtan gyi tshul khrims dang;
thos pa’i dge ba’i rtsa bas mi ngoms pa’i phyir, shes rab kyi tshul khrims dang;
thos pa’i snying po len pa’i phyir, thos pa’i tshul khrims dang;
byang chub kyi yan lag gi tshogs spel ba’i phyir, dge ba’i bshes gnyen la brten pa’i tshul khrims dang;
lam nyam nga ba ’dor ba’i phyir, sdig pa’i grogs po yongs su spong ba’i tshul khrims dang;
mi rtag pa’i ’du shes la rtog pas, lus la mi lta ba’i tshul khrims dang;
dge ba’i rtsa ba la brtun te byed pas, srog la yid mi rton pa’i tshul khrims dang;
bsam pa dag pa’i phyir, yid la gcags pa med pa’i tshul khrims dang;
sbyor ba dag pa’i phyir, bcos ma ma yin pa’i tshul khrims dang;
lhag pa’i bsam pa dag pa’i phyir, yongs su gdung ba med pa’i tshul khrims dang;
las legs par byas pa’i phyir, mi dga’ ba med pa’i tshul khrims dang;
khengs pa med pa’i phyir, nga rgyal med pa’i tshul khrims dang;
’dod chags dang bral ba’i phyir, mi rgod pa’i tshul khrims dang;
drang ba’i phyir, mi g.yeng ba’i tshul khrims dang;
cang shes pa’i phyir, mu cor mi smra ba’i tshul khrims dang;
mi ’khrugs pa’i phyir, dul ba’i tshul khrims dang;
nye bar zhi ba’i phyir, zhi ba’i tshul khrims dang;
ji skad smras pa bzhin byed pas, bka’ blo bde zhing ’thun par ’dzin pa’i tshul khrims dang;
bsdu ba’i dngos po mi ’dor bas, sems can yongs su smin par byed pa’i tshul khrims dang;
bdag gi nor chud mi gzon pa’i phyir, dam pa’i chos yongs su srung ba’i tshul khrims dang;
gzod ma nas shin tu dag pas, bsam pa thams cad yongs su skong ba’i tshul khrims dang;
de’i tshul khrims su bsngos pas, de bzhin gshegs pa’i tshul khrims la yang dag par gzhol ba’i tshul khrims dang;
sems can thams cad la sems snyoms par sangs rgyas kyi ting nge ’dzin dang snyoms par ’jug pa’i tshul khrims te;
btsun pa sha ra dva ti’i bu, rnam pa drug cu rtsa lnga po de dag gis byang chub sems dpa’ rnams kyi tshul khrims kyi phung po yongs su dag pa mi zad pa yin no.
anupataptatā sarvasattveṣu;
asteyatā parabhogeṣu;
alubdhatā paradareṣu;
avisaṃvādanatā sarvasattveṣu;
apaiśunyatā svaparivārasaṃtuṣṭyā;
apāruṣyatā dāruṇavadakṣāntyā;
asaṃbhinnapralāpitā pralāpasuprativiratyā;
anabhidhyā parasukharatyā;
avyāpādatā duruktadurāgatavacanapathakṣāntyā;
samyagdṛṣṭir anyaśāstrupadeśaviratyā;
buddhasya śraddhā cittasyānāvilāt;
dharmasya śraddhā dharmatāvaradharmatayā;
saṃghasya śraddhā sarvāryagaṇaprītyā;
śuśrūṣā gurugauravāt;
kāyapraṇāmatā buddhadharmasaṃghapañcamaṇḍalanamaskārāt;
aśithilaśīlatānumātreṣv anavadyeṣu bhayadarśanāt;
acchidraśīlatānyayānānāśrayāt;
akhaṇḍaśīlatā vyasanotpattiprahāṇāt;
asaṃsṛṣṭaśīlatā durjanakleśāsaṃsṛṣṭyā;
avyākulaśīlataikāntaśukladharmavṛddhyā;
āryaśīlatā yatheṣṭagamanāt;
praśaṃsitaśīlatā paṇḍitair anindāt;
paramaśīlatā smṛtisaṃprajanyapratyupasthānāt;
aninditaśīlatā sarvatrānavadyāt;
suguptaśīlatendriyarakṣaṇāt;
viśrutaśīlatā sarvabuddhadharmacintayā;
alpecchaśīlatā kalpikamātṛjñatayā;
saṃtuṣṭaśīlatā lobhaprahāṇāt;
prakṛtiviviktaśīlatā kāyacittaviviktāt;
araṇyavāsaśīlatā saṃsargavivarjanāt;
āryavaṃsasaṃtuṣṭaśīlatāparānurodhāt;
dhutaguṇasaṃlekhaśīlatā sarvakuśalamūlātmavaśāt;
yathāvāditatathācaritaśīlatā devamanuṣyārādhanāt;
maitrīśīlatā sarvasattvatrāṇāt;
karuṇāśīlatā sarvaduḥkhakṣāntyā;
muditāśīlatāsaṃkucitacittāt;
upekṣaśīlatā pratighānunayaprahāṇāt;
ātmaskhaliteṣu gaveṣaṇaśīlatā svacittanidhyaptyā;
paraskhaliteṣv adoṣadarśanatā paracittānurakṣayā;
dānaśīlatā sattvaparipācanatvena;
parigṛhītaśīlatā prarakṣitaśīlāt;
kṣāntiśīlatā sarvasattveṣv apratihatacittāt;
vīryaśīlatāvinivartanāt;
dhyānaśīlatā dhyānāṅgasaṃbhāropabṛṃhaṇāt;
prajñāśīlatā śrutakuśalamūlātṛptyā;
śrutaśīlatā śrutasaragrahaṇāt;
kalyāṇamitrāśrayaśīlatā bodhyaṅgasaṃbhāravardhanatayā;
pāpamitraparivarjanaśīlatā vyasanapathatyāgatayā;
kāyanirapekṣāśīlatānityasaṃjñāpratyavekṣayā;
jīvitāpratisaraṇaśīlatā kuśalamūlātaptakāritayā;
avipratisāraśīlatā śuddhāśayatayā;
akṛtrimaśīlatā śuddhaprayogatayā;
niṣparidāhaśīlatā śuddhādhyāśayatayā;
aparikhedaśīlatā sukṛtakarmatayā;
nirmāṇaśīlatānunnatatayā;
anuddhataśīlatā vigatarāgatayā;
avikṣiptaśīlatā rjukatayā;
amukharaśīlatājāneyatayā;
vinītaśīlatākopyatayā;
śāntaśīlatopaśāntyā;
suvacaḥpradakṣiṇagrahaśīlatā yathāvāditathākāritayā;
sattvaparipācanaśīlatā saṃgrahavastvanutsargāt;
saddharmaparirakṣaśīlatā svadhanāvipraṇāśatayā;
sarvāśāparipūrakaśīlatādiśuddhyā;
tathāgataśīlasamavasaraṇaśīlatā tacchīlapariṇāmanāt;
buddhasamādhisamāpattiśīlatā sarvasattveṣu samacittāt;
ebhiḥ pañcaṣaṣtyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ.
[1. Morality correctly undertaken (samāttaśīla):]
1) Not harming any living beings;
2) not stealing others’ possessions;
3) no desire for others’ wives;
4) no lies to any being;
5) no slander through being content with one’s own circle of followers;
6) no harsh speech through enduring hard words;
7) no confused chattering through absence of chattering;
8) no cupidity through joy in others’ pleasure;
9) no ill-will through tolerating ways of speech involving accusation and slander;
10) right view through staying away from the teachings of other teachers;
11) trust in the Buddha through no impurity of thought;
12) trust in religion as it is the excellent religion teaching the way things are;
13) trust in the congregation through joy caused by all groups of saints;
14) obedience through respect for teachers;
15) obeisance with the body through honouring the Buddha, his religion and congregation with full prostration;
16) no lax morality through seeing the smallest imperfection as a danger;
17) unbroken morality through not relying on any other way;
18) unimpaired morality through avoiding bad rebirth;
19) unadulterated morality through not being corrupted by the vices of bad people;
20) untroubled morality through increase of only the good moments of existence;
21) morality of the noble through behaving the way one wishes;
22) morality which is praised through not being faulted by the wise;
23) morality of the best kind through its close relation to recollection and awareness;
24) morality which is not derided since it is without imperfections in all respects;
25) morality which is well guarded through guarding the senses;
26) morality of wide renown through having all the religious ways of the Buddha in mind;
27) morality of moderate wishes through knowing due moderation;
28) morality of being content through rejecting covetousness;
29) morality which is essentially aloof through having body and mind detached from the world;
30) morality of staying in the wilderness through shunning crowds of people;
31) morality content with the family of saints through not being for the sake of compliance with others;
32) morality in accordance with the qualities of the pure, and with severe austerity, through having all the potentialities of the good in one’s own power;
33) morality of accordance between words and actions through propitiation of both gods and men;
34) morality of friendliness through protecting all beings;
35) morality of compassion through tolerating all suffering;
36) morality of joy through the absence of despondency;
37) morality of equanimity through giving up aversion and attachment;
38) morality of examining one’s own mistakes through introspection concerning one’s own thoughts;
39) morality of seeing nothing wrong in the mistakes of others through protecting the thoughts of others;
40) morality of generosity through bringing beings to maturity;
41) morality which is well adopted through guarding morality;
42) morality of tolerance through the absence of hostile thoughts towards any being;
43) morality of vigour through never turning back;
44) morality of meditation through increasing the accumulation of the limbs of awakening;
45) morality of insight through never having enough of the potentiality for the good which consists in learning;
46) morality of learning through grasping the essence of learning;
47) morality of reliance on a spiritual friend through increasing the accumulation of the limbs of awakening;
48) morality of avoiding bad friends through rejecting wrong ways;
49) morality without view to [the safety of] the body through understanding the concept of impermanence;
50) morality not seeking safety of life through acting with zeal for the roots of good;
51) morality without regret through pure intention;
52) morality which is not artificial through pure action;
53) morality without great desires through pure determination;
54) indefatigable morality through actions well done;
55) morality without conceit since it is without arrogance;
56) morality without frivolity through absence of cupidity;
57) undistracted morality because of straightness [that is, having thoughts onepointedly (ekāgra) directed towards their objects (ālambana) ];
58) morality which is not loquacious through being well trained;
59) disciplined morality through being undisturbed;
60) peaceful morality through appeasement [of primary and secondary vices (kleśopakleśa) ];
61) morality of adequately grasping gentle speech through acting according to instruction;
62) morality of bringing living beings to maturity through not giving up the ways of attracting people;
63) morality of guarding true religion through not wasting [the seven kinds of noble] riches;
64) morality fulfilling all wishes through being originally pure [not adopted initially because of fear of punishment (rājadaṇḍa) or lack of livelihood, but adopted with pure intention (śuddhāśaya) ];
65) morality to attain the morality of the Tathāgata through being transformed into that morality;
66) morality concerned with the concentrations and states of meditation of the Buddhas through having the same attitude towards all beings;
in these sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable.
de la yang dag par blangs pa’i tshul khrims kyang rnam pa gsum ste, 1) sdom pa’i tshul khrims dang, 2) sems can don bya ba’i tshul khrims dang, 3) dge ba’i chos sdud pa’i tshul khrims so. sdom pa’i tshul khrims dbang du byas nas sems can thams cad la mi gnod pa zhes bya ba la sogs pa gsungs so. 1) sdom pa’i tshul khrims kyang mdor bsdus na rnam pa bzhis bstan te, nyes par spyod pa’i phyir log pa dang, 2) bdag nyid ’phags pa’i tshul khrims kyi snod du rung ba dang, 3) mi mthun pa’i phyogs spangs pa dang, 4) gnyen po’i phyogs yongs su bzung bas bstan te;
de la byang chub sems dpa’ ni sems can gyi don du rang gi lus dang srog kyang gtong bar byed na bdag gi don du sems can pha rol po’i srog gcod pa lta ga la byed pas sems can thams cad la mi gnod pa dang – "The bodhisattva gives even his body and life for the good of living beings, so how can he kill another being for his own good? ..."
rang gi longs spyod kyang gzhan la gtong bar byed na gzhan gyi longs spyod ma byin par lta ga la len pas gzhan gyi longs spyod dag la mi rku ba dang – "He gives even his possessions to others, so how can he take the possessions of others when not given? ..."
tshe rabs thams cad du tshangs par spyod pa’i phyir bdag gi chung ma yang sems can ’dod pa la yongs su gtong na gzhan gyi chung ma la lta chags par ga la byed pas gzhan gyi chung ma dag la ma chags pa dang – "He even gives his own wife to covetous beings since he is one practising chastity (brahmacarita) in all his lives, so how can he desire others’ wives? ..."
byang chub sems dpa’ ni ji skad smras pa de bzhin du byed, de bzhin du smra zhing gzhan du sgrub pa ma yin pas sems can thams cad la mi slu ba dang – "The bodhisattva acts according to his word, speaking thus he does not complete things otherwise ..."
pha rol po’i ’khor bdag gir bya ba’i ched du pha bi la blangs nas tshu bi la snyod pa dang, tshu bi la blangs nas pha bi la snyod par mi byed pa’i phyir bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa dang;
pha rol pos ngan du smras shing cho rigs la sogs pa’i sgo nas zher ’debs pa’i tshig mi smra ba’i phyir tshig drag po bzod pas, mi brlang ba dang;
rgyal po’i gtam dang rkun po’i gtam la sogs pa’i tshig don med pa mi smra ste tshig shin tu spong bas, tshig kyal pa mi smra ba dang – "He does not speak meaningless words like talk about kings, talk about thieves and so on ...".
byang chub sems dpa’ ni pha rol po’i longs spyod kyi bde ba dang ldan par smon cing gzhan bde ba la dga’ bas pha rol po’i longs spyod bdag gir bya bar brnab sems med pa dang; – "The bodhisattva wishes that others should have joy of their pleasure ... he has no cupidity in the way of making the pleasure of others his own."
’phral du ngan du brjod pa dang, lkog nas ngan du smras pa’i tshig gi lam bzod pas, gnod sems med pa dang;
mu stegs can la sogs pa ston pa gzhan gyi bstan pa med pas, yang dag par lta ba ste, mi dge ba bcu spangs pa de dag gis ni nyes par spyod pa las phyir ldog pa bstan to. The first ten items refer to the ten good actions (dashakushalāni), the basis of Buddhist morality, e. g. Mvy. 1685-98, and the following three to the three jewels.
ji ltar na ston pa gzhan gyi bstan pa med pa ni sems la rnyog pa med pas, sangs rgyas la dad pa dang zhes bya ba la sogs pas bstan te, ’jig rten na de bzhin gsegs pa bzhugs sam mi bzhugs zhes yid mi ches shing the tshom za ba ni chu rnyog pa dang ’dra bas sems la rnyog pa zhes bya ste, de lta bu’i the tshom med de sems la rnyog pa med pas, sangs rgyas la dad pa zhes bya ste, nor bu chu ’dang bzhin du sems la the tshom gyi rnyog pa med pa’i phyir ston pa gzhan gyis bstan pa la yid ches pa med do; ’dus byas dang ’dus ma byas thams cad kyis brjod du med pa chos nyid kyi chos de ni tshad ma thams cad kyis sun mi phyin cing grub pa yin te, dam pa’i phyir chos la dad pa zhes bya’o; ’phags pa’i tshogs thams cad ni rgyun du zhugs pa la sogs pa’i gang zag brgyad dang mos pas spyod pa’i sa la gnas pa la sogs pa’i byang chub sems dpa’ la bya ste, de dag la dga’ zhing dad pas, dge ’dun la dad pa zhes bya’o; bla ma mkhan po dang slob dpon la sogs pa ste, de dag la lus kyis ’dud pa dang, ngag gis gsod por smra ba ni bla ma la gus pas srid zhu che ba ste, ’di dang dkon mchog gsum la yan lag lngas phyag ’tshal bas, lus rab tu ’dud pa gnyis ni dad par ’gyur ba’i sbyor ba ste, tshig de lngas ni bdag nyid ’phags pa’i tshul khrims kyi snod du rung ba bstan to.
kha na ma tho ba phra rab la yang ’jigs par lta ba ni bslab pa’i gzhi phran tshegs la yang ngan song gi rgyu yin par mthong ste, ’jigs par lta bas tshul khrims mi lhod pa zhes bya ste, ’phags pa dkon mchog sprin gyi mdo las: dug chung ngus kyang skyes bu chen po ’chi bar byed do; de bzhin du sdig pa chung ngus kyang ngan song du ltung la sdig pa chen pos kyang ngan song du ltung ngo zhes gsungs pa bzhin du sgrub pa’i phyir ro – "... In the holy Ratnameghasūtra it is said: Even a little poison may kill a great man (mahāpuruṣa), and in the same way, even small sins (pāpa) make one fall into bad states of existence (durgati), as also great sins make one fall into bad states of existence"; theg pa gzhan la mi brten pa ni theg pa gzhan du sems ma bskyed cing mi bsngos pa ste, rang bzhin ma bor bas na tshul khrims ma ral ba zhes bya’o; tshul khrims ma nyams pa gang gis ngan song gsum la sogs pa’i gnas su skye ba med pas na nyam nga bar skye ba spong bas, tshul khrims ma nyams pa zhes bya’o; tshul khrims nyams par ’gyur ba’i rgyu skye bo mi srun pa la sogs pa dang ma ’dres pas, tshul khrims ma ’dres pa zhes bya’o; ’chal pa’i tshul khrims kyi dri ma dang ma ’dres shing byang chub kyi phyogs la sogs pa dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba zhes bya ste, tshig de lngas mi mthun pa’i phyogs spangs pa bstan to.
so sor rtog pa’i stobs dang bsgom pa’i stobs la ’dris pas tshul khrims nyams par ’gyur ba’i nyon mongs pa dang mi dge ba’i bshes gnyen gyi dbang du mi ’gro zhing ji ltar ’dod pa bzhin du ’gro bas, ’phags pa’i tshul khrims zhes bya’o. āryashīlatā is uncertain, ST has rang dbang ~ aishvaryashīlatā, "lordly morality", possibly confirmed by T1 p. 190a12 ±o¶€¶b de zi zai.
mkhas pa ni ’phags pa rnams so; tshul khrims ji ltar blangs pa’i dran pas tshul khrims ma nyams par bsrungs la, nyon mongs pa dang bcas pa’i nyes pa dang nyon mongs pa med pa’i nyes pa la sogs pa shes bzhin gyis rtogs par bya ste, nyes pa byung ngo cog tshul bzhin du ’chos pa ni rnam pa mchog gi tshul khrims zhes bya ste, tshul khrims ji ltar blangs pa bzhin du bsrung ba dang, nyes pa byung ngo cog phyir ’chos pa gnyis kyis tshul khrims yongs su rdzogs pa’i phyir ro; rgyal rigs dang bram ze’i rigs la sogs pa’i ’khor thams cad du kha na ma tho ba med pa ste, gang gi sgo nas kyang skyon gdags su med pas na ma smad pa’i tshul khrims zhes bya’o; mig la sogs pa’i dbang po ’dod chags dang zhe sdang la sogs pa skye bar ’gyur ba’i yul rang dgar mi gtong ste, dbang po bsrungs pas, shin tu sbas pa’i tshul khrims zhes bya’o.
nyan thos dang rang sangs rgyas dang byang chub sems dpa’i chos sangs rgyas kyi chos thams cad de, de dag gi rgyu dang ’bras bu ma lus pa la sems pas, rnam par grags pa’i tshul khrims de theg pa kun la rnam par grags zhes bya ba’i tha tshig go.
lhung bzed dang chos gos la sogs pas rab tu byung ba la ’os pa ni rung ba ste, de dag mang por rnyed kyang ji tsam dgos pa nyi tshe len te, chog shes pas ’dod pa chung ba’i tshul khrims zhes bya’o; lhung bzed dang chos gos la sogs pa ngan don gyis chog shes shing mang po dang bzang po ma rnyed na yang gdung ba med pa, rnyed na yang zhen pa dang bcas pa med par longs spyod de, de ltar chags pa spong bas, chog shes pa’i tshul khrims zhes bya’o.
’du ’dzi nang na mi gnas pa dang, ’dod pa la ’dun pa la sogs pa la mi rtog pa ni sems dben pa ste, de ltar tshul khrims nyams par ’gyur ba’i rgyu dang bral bas rang bzhin gyis dben pa’i tshul khrims zhes bya ste, gong ma gnyis kyang gang zag ’di lta bus bsgrub par nus so zhes ston to; ji ltar lus dben pa ni ’du ’dzi rnam par spong bas, dgon pa la gnas pa’i tshul khrims zhes bya ba bstan to; ji ltar sems dben pa ni gzhan gyi ngor mi lta bas, ’phags pa’i rigs kyis chog shes pa’i tshul khrims zhes bya bas bstan te, gzhan gyi ngo mi chod pa tsam gyi phyir tshul khrims bsrung ba ma yin gyi, rang gi sems snying thag pa nas ’dod pa la ’dun pa la sogs pa las dben par dga’ ste, tshul khrims srung zhes bya ba’i tha tshig go.
dgon pa la gnas pa dang ’phags pa’i rigs kyis tshul khrims de gnyis kyang gang gis bsgrub par par nus she na? dge ba’i rtsa ba bdag gi kha na las pas, sbyangs pa’i yon tan dang yo byad bsnyungs pa’i tshul khrims zhes gsungs te, dge ba’i rtsa ba rnams ni bdag nyid kyis bya ba yin pas sbyangs pa’i yon tan la sogs pa la yang mi gnas su mi rung bar bstan to; dang po slob dpon dang mkhan po la sogs pa la tshul khrims blangs pa bzhin du bsrungs pa ni ji skad smras pa de ltar spyod pa’i tshul khrims zhes bya ba la sogs pa gsungs te, gang ji tsam du sems can rnams la phan pa dang bde ba’i rgyur ’gyur ba byams pa dang snying rje la sogs pa ni sems can gyi don bya ba’i tshul khrims yin na, bla na med pa’i byang chub dang rang gi sangs rgyas kyi chos yongs su smin pa’i rgyur gyur pa rnams ni dge ba’i chos sdud pa’i tshul khrims zhes bya ste, ci rigs par mthun mthun du sbyar ro.
sems can rnams srid pa dang ngan song las skyob par byed pas na dpung gnyen du gyur pa ste, de lta bu’i rang bzhin gyis byams pa ni byams pa’i tshul khrims yin te, tshul khrims kyi sgra bzhin yin par rgya cher sbyar ba’o; sems can gyi don du phyi’i sdug bsngal grang ba dang tsha ba la sogs pa dang, nang gi sdug bsngal bkres pa dang skom pa la sogs pa thams cad bzod pa ni sdug bsngal thams cad bzod pa zhes bya’o; sems can gyi don la sems spro ba ni sems ma zhum pa zhes bya’o.
bdag gi sems la nges par sems pa ni yan lag lngas bsdus pa’i bag yod pa dang ldan pa yin te, 1) sngon gyi mtha’ dang ldan pa dang, 2) phyi ma’i mtha’ dang ldan pa dang, 3) dbus kyi mtha’ dang ldan pa dang, 4) snga nas bya ba dang 5) lhan cig rjes su spyod pa’o; de la byang chub sems dpa’ 1) ’das pa’i dus la brten nas nyes pa byung ba bcos pa dang, 2) ma ’ongs pa’i dus su nyes pa ’byung bar ’gyur ba ’chos par ’gyur ba dang, 3) da ltar byung ba’i dus su nyes pa byung ba phyir ’chos pa ni dus gsum gyi mtha’ dang ldan pa’i bag yod pa’o; 4) nyes pa ma byung ba’i snga rol nas bdag ji lta ji ltar spyod cing ji lta ji ltar gnas na nyes pa ’byung bar mi ’gyur ba, de lta de ltar spyod cing de lta de ltar gnas kyang ci ma rung snyam du sgrim par byed pa ni snga nas bya ba’i bag yod pa’o; 5) de snga nas bya ba’i bag yod pa de nyid la brten nas ji lta ji ltar spyod cing ji lta ji ltar gnas na nyes pa ’byung bar mi ’gyur ba, de lta de ltar gnas pa, de ni lhan cig rjes su dpyod pa’i bag yod pa de lta bu dag gis nges par sems pa byed do. gzhan gyi sems bsrung ba pha rol po’i ’khrul pa ’di brjod na de dag gdung bar ’gyur ro snyam du sems pa ste, thabs gang yang rung bas pha rol tu chud mi za bar byed pa nyid sems can gyi don bya ba’i tshul khrims yin no.
sbyin pa ni bsdu ba’i dngos po dang po ste, des sems can bsdus shing shes rab kyi pha rol tu phyin pa la sogs pa’i nang nas byang chub sems dpa’ sems can ser sna can dag mthong na rigs kyi bu, khyod ci’i phyir sbyin par mi byed ces dris te, de dag yo byad dang mi ldan pa’i phyir ro zhes zer na, nga’i nor ’di dag las ji bder long la sbyin pa byin te, bdag kyang bde bar gyis shig, gzhan yang bde bar gyis shig! ces gsungs pa ltar sems can yongs su smin par byed pas, sbyin pa’i tshul khrims so; shin tu bzung ba ni bslab pa’i gzhi shin tu phra ba las kyang ma ’das pa’i don to; phyir mi ldog pa ni sems can yongs su smin par bya ba dang, rang gi sangs rgyas kyi chos yongs su smin par bya bar go cha bgos pa las so; bsam gtan gyi yan lag gi tshogs sngar bshad par zad do; thos pa tshol bas chog mi shes par byed pa nyid thos pa’i dge ba’i rtsa bas mi ngoms pa’o.
thos pa’i snying po ni dang po dam pa’i chos thos pa las bsam pa dang sgom pa dang sgrib pa spong ba’i rim gyis mthar gnyis su med pa’i ye shes thob pa’o – "The essence of learning is to ponder (cintā) true religion after having heard (shruta) it, then to cultivate (bhāvanā) it and to get rid of the hindrances (āvaraṇahāṇi), thus successively at last attaining knowledge beyond duality (advayajnyāna)."
byang chub kyi yan lag ni sum cu rtsa bdun la sogs pa’i ste, de dag nyid tshogs kyang yin no; de dag spel ba’i thabs ni dge ba’i bshes gnyen la brten pa las ’byung ste, dge ba dang skyabs dpag tu med par sbyin par byed pa ni dge ba’i bshes gnyen zhes bya’o. lam nyam nga ba ni lam phyin ci log tu zhugs pa ste, de ’dor ba’i phyir sdig pa’i grogs po yongs su spong ba’i tshul khrims te, gnod pa dpag tu med pa stobs par byed pa ni sdig pa’i grogs po’o.
’dus byas thams cad mi rtag pa yin no snyam pa’i ’du shes la rtog pas rang gi lus la yang mi lta ste, phangs par mi ’dzin zhes bya ba’i tha tshig go. thar pa’i cha dang mthun pa la sogs pa dge ba’i rtsa ba brtun te rings par byed pas, srog la yid mi rton pa’i tshul khrims te, mdo las kyang: sang tsam shi yang sus shes kyi / de ring nyid du brtun te bya / ’chi bdag bde chen de dang ni / bdag tu bshes pa ma yin no / zhes gsungs so. Source of the quotation is not known.
bsam pa dag ste, ’khrul pa dang mi dge ba’i chos kyi dri ma med pas yid la gcags pa med pa dang sbyor ba dag ste, lus dang ngag dang yid kyi sgo nas log pa’i sbyor ba byed pa’i phyir, bcos ma ma yin pa dang; lhag pa’i bsam pa dag pa ste, bdag dang gzhan gyi don dang, yon tan khyad par can bsgrub par sems pas yongs su gdung ba med pa zhes bya’o.
las legs par byas pa ni dge ba byas pa ste, de’i phyir ’chi ba’i dus na yang mi dga’ ba med pa’i tshul khrims zhes bya’o.
khengs pa ni gang zag yon tan can nye bar ’ongs nas ldang ba dang bsu ba med pa’o.
’dod chags ni ’dod pa’i khams kyi ’dod chags te, de dang bral bas mi rgod pa’i tshul khrims te, ’dod pa’i yon tan la sems ma g.yengs zhes bya ba’i tha tshig go.
drang ba ni dmigs pa la sems rtse gcig tu gnas su btub pa ste, de’i phyir zhum pa dang rgod pa’i g.yeng ba med ces bya ba’i tha tshig go.
cang shes pa ni gdul sla ba’am dul bar gyur pa ste, de’i phyir, mu cor mi smra ste, ma brtags par mi smra zhes bya ba’i tha tshig go.
yul gyi rlung gi rkyen gyis sems mi ’khrugs pa’i phyir, dul ba ste, sems dang dbang po yul la ma g.yengs zhes bya ba’i tha tshig go.
nye bar zhi ba ni ’dod chags la sogs pa nyon mongs pa dang nye ba’i nyon mongs pa rnams so.
ji skad smras pa bzhin byed pa ni mkhan po dang slob dpon la sogs pas gdams ngag rjes su bstan pa la sogs pa ji skad bsgo ba bzhin byed pa’o. Alternatively: "Acting in accordance with one’s word"; cf. supra.
Not in ṭ.
’phags pa’i nor bdun ni bdag gi nor te, de dag dang ldan pa’i phyir dam pa’i chos yongs su bsrung ba’i tshul khrims zhes bya’o. saptāryadhana, Mvy 1565-72: shraddhā-, shīla-, hrī-, apatrāpya-, shruta-, tyāga-, and prajnyādhana, cf. CPD s. v. ariyadhana.
gzod ma nas shin tu dag pa ni dang po tshul khrims yang dag par len pa’i dus na rgyal po’i chad pa dang ’tsho ba med pas ’jigs pa la sogs pas ’jigs nas blangs pa ma yin gyis, bsam pa dag pas blangs pas na bsam pa thams cad yongs su skong ba’i tshul khrims zhes bya ste, ji ltar bsams pa’i dgos pa ’grub par byed ces bya ba’i tha tshig go.
de’i zhes bya ba ni de bzhin gsegs pa dang sbyar te, de bzhin gsegs pa’i tshul khrims thob par bya ba’i phyir bsngos pas da lta nyid kyi tshul khrims ni de bzhin gshegs pa’i tshul khrims la yang dag par gzhol ba ste, de thob pa’i rgyu yin pa’i phyir ro.
sems can thams cad la sems snyoms pa ni rjes su chags pa dang khong khro ba la sogs pa dang bral ba’o.
Sixty-six items are listed, but item no. 62 is not in ṭ.
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