de bdag gi dge ba’i rtsa ba dang, sems can gzhan gyi dge ba’i rtsa ba sngon gyi rgyu las byung ba dran zhing; bdag gi dge ba’i rtsa ba dran nas, byang chub tu yongs su sngo bar byed do, sems can gzhan gyi dge ba’i rtsa ba dran nas, sems can rnams byang chub tu sems bskyed du ’dzud do.
gang sngon gyi ’du byed kyi sdug bsngal de yang mi rtag pa dang, sdug bsngal ba dang, stong pa nyid dang, bdag med par rton par byed do.
de mi rtag pa dang, sdug bsngal ba dang, stong pa nyid dang, bdag med par rton pas gzugs kyis dregs pa med pa yin, kha dog gis dregs pa med pa yin, nad med pas dregs pa med pa yin, lang tshos dregs pa med pa yin, ’tsho bas dregs pa med pa yin, longs spyod kyis dregs pa med pa yin, g.yog ’khor gyis dregs pa med pa yin, dbang phyug gis dregs pa med pa yin,
brgya byin du ’dod pa med pa yin, tshangs par ’dod pa med pa yin, ’jig rten skyong bar ’dod pa med pa yin, ’khor los sgyur bar ’dod pa med pa yin, skye ba thams cad ’dod pa med pa yin no.
’dod pa dang rgyal srid kyi dbang phyug la dbang byed pa thams cad kyang bdag la bde ba’i phyir mi ’dod de; gzhan du na, sems can thams cad yongs su smin par bya ba’i phyir bsams bzhin du srid par skye ba ’dzin to.
de mi rtag pa dang, sdug bsngal ba dang, stong pa nyid dang, bdag med par rton pas sngon gyi kun nas nyon mongs pa’i spyod pas ngo tsha zhing ’dzem ste, gnod zhing rnam par smod do.
da ltar gyi tshe yang srog gi phyir yang mi bya ba mi byed cing, de sngon gyi dge ba’i rtsa ba rnams byang chub tu yongs su bsngo ste, rgyas par byed do.
da ltar byung ba’i dge ba’i rtsa ba yang sems can thams cad dang thun mong du yongs su bsngo’o; des mi ’thun par yongs su sngo ba spangs te; sangs rgyas kyi rigs dang, chos kyi rigs dang, dge ’dun gyi rigs rgyun mi ’chad pa dang, thams cad mkhyen pa’i phyir yongs su bsngo ste;
sa svakuśalamūlāni parasattvakuśalamūlāni pūrvahetukāni smarati, svakuśalamūlāni smṛtvā bodhaye pariṇāmayati, parasattvakuśalamūlāni smṛtvā ca sattvān bodhicittotpāde ’vatārayati.
yat pūrvasaṃskāraduḥkhaṃ tasya tv anityatāṃ duḥkhaṃ śūnyatāṃ nairātmyaṃ pratisarati.
sa nānityatāduḥkhaśūnyatānairātmyapratisaraṇena rūpagarvito na varṇagarvito nārogyagarvito na yauvanagarvito nājīvagarvito na bhogagarvito na parijanagarvito naiśvaryagarvitaḥ,
śakrānarthiko brahmānarthiko lokapālānarthikaś cakravartyanarthikaḥ sarvajātyanarthikaḥ.
sarvakāmarājyaiśvaryādhipatyam api nātmasukhāyārthayate, anyathā sarvasattvaparipācanāya saṃcintyabhavopapattiṃ parigṛhṇāti.
so ’nityaduḥkhaśūnyanairātmyapratisaraṇena pūrvasaṃkliṣṭacaryāyā lajjati jihreti nigṛhṇāti vigarhate.
pratyutpanne ’py adhvani jīvitahetor apy akaraṇīyaṃ na karoti, sa pūrvakuśalamūlāni bodhaye pariṇāmayati bṛṃhayati.
pratyutpannāny api kuśalamūlāni sarvasattvebhyaḥ sādhāraṇāni pariṇāmayati, sa pratikūlapariṇāmanaṃ parityajati, buddhavaṃsadharmavaṃsasaṃghavaṃsānupacchedāya sarvajñānāya ca pariṇāmayati.
[4. The great purpose when he has remembered (smṛtvā mahârthikatā):] He remembers his own roots of good and the roots of good of other beings with their causes in the past, and having remembered his own roots of good he transforms them into awakening, having remembered the roots of good of other beings he inspires them to produce the thought of awakening.
He relies on the impermanence, suffering, emptiness and egolessness in suffering caused by past formative factors.
He does not, however, get conceited because of his reliance on impermanence, suffering, emptiness and selflessness, nor conceited by complexion, nor conceited by health, nor conceited by youth, nor conceited by his way of living, nor conceited by his pleasures, nor conceited by followers, nor conceited by lordliness,
not seeking to be the king of the gods, nor seeking to be the lord of the world, nor seeking to be a protector of the world, nor seeking to be a universal king, nor wishing any kind of birth.
He does not seek pleasures, kingship, lordship or power for his own pleasure, quite the opposite, he seeks birth in existence intentionally for the sake of maturing living beings.
By reliance on impermanence, suffering, emptiness and selflessness he feels ashamed of his former impure actions, he rejects and despises them.
In the present he does not do anything which ought not to be done even for the sake of his life, and he transforms and expands the former roots of good for the sake of awakening.
He transforms the roots of good in the present for the sake of all beings collectively, he gives up transformation contrary to this [namely to be born as a disciple, an isolated buddha, a god or a man] and transforms them for the sake of the continuity of the lineage of the Buddhas, the lineage of religion and the lineage of the community, and for the sake of omniscience.
sngon gyi rgyu las byung ba dran zhes bya ba ni dge ba’i rtsa ba sngon ci dang ci bsags pa dran pa’o; byang chub tu yongs su sngo bar byed do zhes bya ba ni dge ba’i rtsa ba’i rgyu yod par dran zhing shes nas dge ba’i rtsa ba de dag byang chub tu bsngo bar byed pa’o.
sngon gyi ’du byed kyi sdug bsngal zhes bya ba ni bdag sngon ’gyur ba’i sdug bsngal gyis sdug bsngal bar gyur pa’am, ’du byed kyis sdug bsngal bar gyur pa de dag dran nas zhes bya ba’i tha tshig go; rton par byed do zhes bya ba ni ’du byed rnams mi rtag pa la sogs par lta’o zhes bya ba’i don to.
gzugs kyis dregs pa med pa yin zhes bya ba ni de ltar mi rtag par shes pas bdag ni gzugs bzang po mdzes pa’o snyam pa’i rlom sems med pa ste, mdzes pa de yang de ma thag tu med par ’gyur bar khong du chud pa’i phyir te, kha dog gis dregs pa med pa la sogs pa la yang ci rigs par sbyar ro.
skye ba thams cad ’dod pa ma yin zhes bya ba ni skye ba’i gnas thams cad du skye bar ’dod par mi skye zhes bya ba’i don to.
bsams bzhin du srid par skye ba ’dzin zhes bya ba ni sems can gyi don du shes bzhin du khams gsum du skye bar byed pa’o
sngon gyi kun nas nyon mongs pa’i spyod pas ngo tsha zhing ’dzem ste zhes bya ba ni chos thams cad mi rtag pa’i mtshan nyid du shes pas, de lta bu dag gi phyir sngon sdig pa byas pa ni mi rigs pa byas so zhes ngo tsha zhing ’dzem pa skye ba’o.
rgyas par byed do zhes bya ba ni dge ba’i rtsa ba bsags pa byang chub tu bsngos nas ’phel zhing rgya chen por byed pa’o.
des mi mthun par yongs su bsngo ba spangs te zhes bya ba ni dge ba’i rtsa ba ci bsags pa dang, nyan thos sam, rang sangs rgyas sam, lha’am, mir skye ba mi bsngo’i, dkon mchog gsum gyi rigs rgyun mi chad pa dang, thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngo’o. ’di’i don chen por ’gyur ro.
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