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Ratnāvalī

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ā ī ū
ñ
ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
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Translator Chinese (A.D. 1018-1058)

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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1
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ratnāvalī 
寶行王正論一卷 
rgya gar skad du | r’a dza pa ri ka th’a ra tna m’a l’i | bod skad du | rgyal po la gtam bya ba rin po che’i phreṅ ba | 
The Ratnāvalī of Nāgārjuna 
oṃ namo ratnatrayāya | 
陳天竺三藏真諦譯 安樂解脫品第一 
saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo | 
 
sarvadoṣavinirmuktaṃ guṇaiḥ sarvair alaṃkṛtam |
praṇamya sarvajñam ahaṃ sarvasattvaikabāndhavam ||1|| 
解脫一切障 圓德所莊嚴
禮一切智尊 眾生真善友 
| ñes pa kun las rnam grol źiṅ | | yon tan kun gyis brgyan pa po |
| sems can kun gyi gñen gcig po | | thams cad mkhyen la bdag phyag ’tshal | 
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, 
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 
| rgyal po khyod la chos sgrub phyir | | gcig tu dge ba’i chos bśad de |
| dam pa’i chos kyi snod la ni | | chos ’grub ’gyur te gaṅ źig la | 
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). 
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 
| daṅ por mṅon par mtho ba’i chos | | phyis ni ṅes par legs ’byuṅ ba |
| gaṅ phyir mṅon par mtho thob nas | | rim gyis ṅes par legs pa ’oṅ | 
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. 
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 
| de la mṅon mtho bde ba ste | | ṅes par legs pa thar par ’dod |
| de yi bsgrub pa mdor bsdu na | | mdor na dad daṅ śes rab bo | 
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. 
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 
| dad can ñid phyir chos la brten | | śes rab ldan phyir yaṅ dag rig |
| ’di gñis gtso bo śes rab ste | | ’di sṅon ’gro ba dad pa yin | 
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. 
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 
| ’dun daṅ źe sdaṅ ’jigs pa daṅ | | rmoṅs pas gaṅ źig chos mi ’da’ |
| de ni dad pa can źes bya | | ṅes par legs pa’i snod mchog yin | 
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. 
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 
| gaṅ źig lus ṅag yid kyi las | | thams cad legs par yoṅs brtags te |
| bdag daṅ gźan la phan śes nas | | rtag tu byed ba de mkhas pa | 
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. 
ahiṃsā cauryaviratiḥ paradāravivarjanam |
mithyāpaiśunyapāruṣyābaddhavādeṣu saṃyamaḥ ||8|| 
殺生盜邪婬
妄言及兩舌 惡罵不應語 
| mi gsod pa daṅ rku spoṅ daṅ | | gźan gyi chuṅ ma spoṅ ba daṅ |
| log daṅ phra ma rtsub ñid daṅ | | ma ’brel smra ba yaṅ dag sdom | 
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; 
lobhavyāpādanāstikyadṛṣṭīnāṃ parivarjanam |
ete karmapathāḥ śuklā daśa kṛṣṇā viparyayāt ||9|| 
貪瞋與邪見 此法名十惡
翻此即十善 
| chags daṅ gnod sems med pa pa | | ñid kyi lta ba yoṅs spoṅ ba |
| ’di dag las lam dkar bcu ste | | bzlog pa dag ni nag po yin | 
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. 
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 
| chaṅ mi ’thuṅ daṅ ’tsho ba bzaṅ | | rnam mi ’tshe daṅ gus sbyin daṅ |
| mchod ’os mchod daṅ byams pa ste | | mdor na chos ni de yin no | 
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. 
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 
| lus gduṅ byed pa ’ba’ źig las | | chos med ’di ltar de yis ni |
| gźan la gnod pa spoṅ med ciṅ | | gźan la phan ’dogs yod ma yin | 
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. 
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 
| sbyin daṅ tshul khrims bzod gsal ba | | dam chos lam po che la gaṅ |
| ma gus lus gduṅ gnag lam lta’i | | lam gol dag nas ’gro ba de | 
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, 
sa (saṃsārāṭavīṃ ghorām anantajana1 )pādapām |
kleśavyālāvalīḍhāṅgaḥ sudīrghaṃ pratipadyate ||13|| 
是生死曠澤 無飲食樹陰
或狼所食噉 長遠於中行 
| ’khor ba’i ’brog ni mi bzad pa’i | | mtha’ yas skye bo śiṅ can du |
| ñon moṅs gdug pas ’khyud pa’i lus | | śin tu yun riṅ ’jug par ’gyur | 
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. 
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 
| gsod pa yis ni tshe thuṅ ’gyur | | rnam par ’tshe bas gnod pa maṅ |
| rku ba yis ni loṅs spyod phoṅs | | byi bo byed pas dgra daṅ bcas | 
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. 
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 
| brdzun du smra bas skur ba ste | | phra ma yis ni bśes daṅ ’bye |
| tshig rtsub ñid kyis mi sñan thos | | ma ’brel pa yis tshig mi btsun | 
The fruit of telling falsehood is repulse, of slandering breaking the friendship,
of cruel speech hearing things unpleasant, of futile expressions unfortunate words. 
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 
| brnab sems yid la re ba ’joms | | gnod sems ’jigs pa sbyin par byed |
| log par lta bas lta ṅan ñid | | chaṅ ’thuṅs pas ni blo ’khrul te | 
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. 
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 
| sbyin pa ma btaṅ dbul pa ñid | | log par ’tsho bas bslus pa ste |
| kheṅs pa yis ni rigs ṅan ñid | | phrag dog gis ni gzi chuṅ ñid | 
Avarice is the cause of poverty, bad livelihood of being deceived,
pride of low birth, envy of scanty personal strength. 
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 
| khro bas kha dog ṅan pa ñid | | mkhas la mi ’dri blun pa ñid |
| mi ñid la ni ’bras bu ’di | | kun gyi daṅ po ṅan ’gror ro | 
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. 
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 
| mi dge źes bya de dag gi | | rnam smin bsgrags pa gaṅ yin pa |
| dge ba dag ni thams cad la | | ’bras bu de ni bzlog te ’byuṅ | 
All those sins are called vices; their consequence has been explained above.
All virtuous actions bring forth an effect quite contrary to that. 
lobho dveṣaś ca mohaś ca tajjaṃ karmeti cāśubham |
alobhāmohādveṣāś ca tajjaṃ karma ca tac chubham ||20|| 
 
| chags daṅ źe sdaṅ gti mug daṅ | | des bskyed las ni mi dge ba |
| ma chags źe sdaṅ gti mug med | | des bskyed las de dge ba yin | 
Covetousness, hatred, bewilderment, and karman derived from that are sinful;
absence of covetousness, hatred, bewilderment, and karman derived from that are sinless. 
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 
| mi dge ba las sdug bsṅal kun | | de bźin ṅan ’gro thams cad do |
| dge las bde ’gro thams cad daṅ | | skye ba kun tu bde ba dag | 
From sinfulness every pain and every unhappy destiny are derived;
from sinlessness every happy destiny and every pleasure in life are derived. 
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 
| yid daṅ lus daṅ ṅag gis ni | | mi dge kun las ldog bya źiṅ |
| dge la rtag tu ’jug bya ba | | chos ’di rnam pa gñis su bśad | 
Refraining from every sinfulness and constant practice of sinlessness with mind, body, and word:
this is styled the twofold law. 
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 
| chos ’dis dmyal ba yi dags daṅ | | dud ’gro dag las rnam grol źiṅ |
| lha daṅ mi yi naṅ dag tu | | bde dpal rgyal srid rgyas pa ’thob | 
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. 
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 
| bsam gtan tshad med gzugs med kyi | | tshaṅs stsogs bde ba myoṅ bar byed |
| de ltar mṅon mtho’i chos ’di daṅ | | de yi ’bras bu mdor bsdus pa’o | 
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. 
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 
| ṅes par legs pa’i chos dag kyaṅ | | phra źiṅ zab par snaṅ ba daṅ |
| byis pa thos daṅ mi ldan la | | skrag par byed par rgyal bas gsuṅs | 
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]. 
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 
| bdag yod ma yin yod mi ’gyur | | bdag gi yod min mi ’gyur źes |
| byis pa dag ni de ltar skrag | | mkhas pa la ni skrag pa zad | 
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. 
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 
| skye dgu ’di ni ma lus pa | | ṅar ’dzin pa las byuṅ ba daṅ |
| ṅa yir ’dzin ldan skye dgu la | | phan pa gcig tu gsuṅ bas gsuṅs | 
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. 
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 
| bdag yod bdag gi yod ces pa | | ’di ni dam pa’i don du log |
| gaṅ phyir yaṅ dag ji lta ba | | yoṅs su śes pas gñis mi ’byuṅ | 
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. 
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 
| ṅar ’dzin las byuṅ phuṅ po rnams | | ṅar ’dzin de ni don du brdzun |
| gaṅ gis sa bon brdzun pa de’i | | skye ba bden pa ga la źig | 
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? 
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 
| phuṅ po de ltar mi bden par | | mthoṅ nas ṅar ’dzin spoṅ bar ’gyur |
| ṅar ’dzin pa dag spaṅs nas ni | | phyis ni phuṅ po ’byuṅ mi ’gyur | 
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. 
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 
| ji ltar me loṅ brten nas su | | raṅ bźin gzugs brñan snaṅ mod kyi |
| de ni yaṅ dag ñid du na | | cuṅ zad kyaṅ ni yod min pa | 
Just as through the medium of a mirrors one sees the reflex of one’s own face,
though it is in fact nothing real, 
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 
| de bźin phuṅ po rnams brten nas | | ṅar ’dzin pa ni dmigs par ’gyur |
| raṅ gi bźin gyi gzugs brñan bźin | | yaṅ dag ñid du de ’ga’ med | 
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. 
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 
| ji ltar me loṅ ma brten par | | raṅ bźin gzugs brñan mi snaṅ ltar |
| phuṅ po rnams la ma brten par | | ṅar ’dzin pa yaṅ de daṅ ’dra | 
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. 
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 
| ’phags pa kun dga’ bo yis ni | | de lta bu yi don thos nas |
| chos la mig ’thob bdag ñid kyis | | dge sloṅ rnams la bzlas te smras | 
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. 
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 
| ji srid phuṅ por ’dzin yod pa | | de srid de la ṅar ’dzin yod |
| ṅar ’dzin yod na yaṅ las te | | de las yaṅ ni skye ba yin | 
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. 
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 
| lam gsum thog mtha’ dbus med pa | | ’khor ba’i dkyil ’khor mgal me yi |
| dkyil ’khor lta bur phan tshun gyi | | rgyu can ’di ni ’khor bar ’gyur | 
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. 
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 
| de ni raṅ gźan gñis ka daṅ | | dus gsum ñid du’aṅ ma thob phyir |
| ṅar ’dzin pa ni zad par ’gyur | | de nas las daṅ skye ba yaṅ | 
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. 
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 
| de ltar rgyu ’bras skye ba daṅ | | de dag zad pa ñid mthoṅ nas |
| yaṅ dag ñid du ’jig rten la | | yod med ñid du mi sems so | 
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. 
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 
| sdug bsṅal thams cad zad pa yis | | chos ’di thos nas rtog med pa |
| mi ’jigs gnas la sṅar bdag | yoṅs su mi śes phyir skrag go | 
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. 
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 
| mya ṅan ’das la ’di dag kun | | med par gyur na khyod mi ’jigs |
| ’dir de med par bśad pa la | | khyod ni ji ste ’jigs par byed | 
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? 
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 
| thar la bdag med phuṅ po med | | gal te thar pa de ’drar ’dod |
| bdag daṅ phuṅ po gsal ba la | | ’dir ni khyod ko cis mi dga’ | 
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]? 
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 
| mya ṅan ’das pa dṅos med pa’aṅ | | min na de dṅos ga la yin |
| dṅos daṅ dṅos med der ’dzin pa | | zad pa mya ṅan ’das śes bya’o | 
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. 
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 
| mdor na med par lta ba ñid | | las kyi ’bras bu med ces pa |
| bsod nams ma yin ṅan soṅ ba | | de ni log par lta źes bśad | 
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. 
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 
| mdor na yod par lta ba ñid | | las kyi ’bras bu yod ces pa |
| bsod nams bde ’gro rgyu mthun pa | | yaṅ dag lta ba źes bśad do | 
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. 
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 
| śes pas med daṅ yod źi’i phyir | | sdig daṅ bsod nams las ’das pa |
| de yis ṅan ’gro bde ’gro las | | de ni thar par dam pas bśad | 
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. 
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 
| rgyu daṅ bcas pas skye mthoṅ bas | | med pa ñid las ’das pa yin |
| rgyu daṅ bcas pas ’gag mthoṅ bas | | yod pa ñid du’aṅ khas mi len | 
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. 
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 
| sṅar skyes pa daṅ lhan cig skyes | | rgyu min don du rgyu med do |
| btags daṅ yaṅ dag ñid du na | | skye ba’aṅ rab tu ma grags phyir | 
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. 
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 
| ’di yod pas na ’di ’byuṅ dper | | riṅ po yod pas thuṅ du bźin |
| ’di skyes pas na ’di skye dper | | mar me skyes pas ’od bźin no | 
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. 
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 
| riṅ po lta na thuṅ ṅu ñid | | raṅ gi ṅo bo las ma yin |
| mar me byuṅ ba med pa’i phyir | | ’on kyaṅ ’byuṅ ba med pa bźin | 
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. 
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 
| de ltar rgyu ’bras skye mthoṅ źiṅ | | ’jig rten ’di na ji bźin du |
| spros las byuṅ bar khas blaṅs pas | | med pa ñid du khas mi len | 
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. 
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 
| ’gog pa spros las ma byuṅ ba | | yaṅ dag ji bźin ñid gyur pa |
| khas len yod pa ñid mi ’gyur | | des na gñis mi brten pa grol | 
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. 
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 
| thag riṅ nas ni mthoṅ ba’i gzugs | | ñe ba rnams kyis gsal bar mthoṅ |
| smig rgyu gal te chu yin na | | ñe ba rnams kyis cis mi mthoṅ | 
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? 
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 
| ji ltar riṅ ba rnams kyis ni | | ’jig rten ’di ni yaṅ dag mthoṅ |
| de ltar de daṅ ñe rnams kyis | | mi mthoṅ mtshan med smig rgyu bźin | 
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. 
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 
| ji ltar smig rgyu chu ’dra ba | | chu min don du ma yin pa |
| de bźin phuṅ po bdag ’dra ba | | de dag bdag min don du min | 
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. 
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 
| smig rgyu la ni ’di chu źes | | bsam de de ni soṅ ba las |
| gal te chu de med do źes | | ’dzin pa de ni blun pa ñid | 
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. 
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 
| de bźin smig rgyu lta bu yi | | ’jig rten yod pa’am med pa źes |
| ’dzin pa de ni rmoṅs pa ste | | rmoṅs pa yod na mi grol lo | 
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. 
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 
| med pa pa ni ṅan ’gror ’gro | | yod pa pa ni bde ’gror ’gro |
| yaṅ dag ji bźin yoṅs śes phyir | | gñis la mi brten thar par ’gyur | 
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. 
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 
| yaṅ dag ji bźin yoṅs śes pas | | med daṅ yod par mi ’dod pa |
| de phyir med pa par ’gyur na | | ci phyir yod pa par mi ’gyur | 
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? 
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 
| gal te yod pa sun phyuṅ bas | | don gyis ’di ni med par bslan |
| de bźin med pa sun phyuṅ bas | | yod par ci yi phyir mi bslan | 
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? 
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 
| gaṅ dag don gyi med ñid du | | dam mi ’cha’ źiṅ mi spyod pa |
| byaṅ chub rten phyir sems med na | | de dag ji ltar med par bśad | 
[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? 
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 
| gaṅ zag phuṅ por smra ba yi | | ’jig rten graṅs can ’ug phrug daṅ |
| gos med bcas la gal te źig | | yod med ’das pa smra na dris | 
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. 
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 
| de phyir saṅs rgyas rnams kyi ni | | bstan pa ’chi med yod med las |
| ’das pa zab mo ’di bśad pa | | chos kyi khud pa yin źes gyis | 
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. 
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 
| źig nas ’gro med ’oṅ med ciṅ | | skad cig kyaṅ ni mi gnas pa |
| de ltar dus gsum ’das pa’i bdag | | ’jig rten don du ci yod dam | 
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? 
dvayor apy āgatigatī yat sthitiś ca na tattvataḥ |
lokanirvāṇayos tasmād viśeṣaḥ ka ivārthataḥ ||64|| 
二世無去來 現在實不住 
| gaṅ phyir gñis ka’aṅ yaṅ dag tu | | ’gro daṅ ’oṅ daṅ gnas med pa |
| de phyir ’jig rten mya ṅan ’das | | don du khyad par ji lta bu | 
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? 
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 
| gnas pa med phyir skye ba daṅ | | ’gag pa yaṅ dag ñid min na |
| skye ba daṅ ni gnas pa daṅ | | ’gag pa don du ga la źig | 
Since there is no duration, there is in truth neither origin nor destruction;
how can therefore [this world] be really born, permanent, destroyed? 
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 
| gal te rtag tu ’gyur na ni | | ji ltar skad cig ma yin dṅos |
| gal te ’gyur ba med na ni | | don du gźan ñid ga la ’gyur | 
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. 
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 
| phyogs gcig gam ni thams cad du | | zad pas skad cig ’gyur graṅ na |
| mi ’dra ba ñid mi dmigs phyir | | de rnams gñis ka’aṅ rigs ldan min | 
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. 
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 
| skad cig yin na ril med phyir | | rñiṅ pa ’ga’ lta ga la źig |
| brtan phyir skad cig min na yaṅ | | rñiṅ pa ’ga’ lta ga la źig | 
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. 
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 
| ji ltar skad cig mtha’ yod pa | | de bźin thog ma dbus brtag go |
| de ltar skad cig gsum bdag phyir | | ’jig rten skad cig gnas pa min | 
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. 
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 
| thog ma dbus daṅ tha ma yaṅ | | skad cig bźin du bsam par bya |
| thog ma dbus daṅ tha ma ñid | | raṅ bźan las kyaṅ ma yin no | 
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. 
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 
| tha dad phyogs phyir gcig pu min | | phyogs med pa ni ’ga’ yaṅ med |
| gcig med par ni du ma’aṅ med | | yod pa med phyir med pa’aṅ med | 
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. 
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 
| źig pa ’am ni gñen po yis | | yod ñid med par ’gyur graṅ na |
| yod pa srid pa ma yin phyir | | ’jig pa’am gñen por ji ltar ’gyur | 
Non-existence of existence is only possible through destruction or antithesis;
but how can destruction or antithesis be conceivable if existence is logically impossible? 
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 
| de phyir mya ṅan ’das pa yis | | ’jig rten don du ’grib mi ’gyur |
| ’jig rten mtha’ daṅ ldan nam źes | | źus na rgyal ba mi gsuṅ phyir | 
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. 
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 
| de ltar zab mo’i chos rnams ni | | snod min ’gro la mi gsuṅ ba |
| de ñid phyir na mkhas rnams kyis | | kun mkhyen thams cad mkhyen par śes | 
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]. 
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 
| de ltar ṅes par legs pa’i chos | | zab mo yoṅs su ’dzin med ciṅ |
| gnas med ces ni rdzogs saṅs rgyas | | thams cad gzigs pa rnams kyis gsuṅs | 
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. 
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 
| gnas med chos ’dis skrag pa yis | | skye bo gnas la mṅon dga’ źiṅ |
| yod daṅ med las ma ’das pa | | mi mkhas rnams ni phuṅ bar ’gyur | 
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. 
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 
| ’jigs min gnas ’jigs de dag ni | | phuṅ la gźan yaṅ phuṅ bar byed |
| rgyal po phuṅ ba de dag gis | | ci nas mi phuṅ de ltar gyis | 
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. 
 
為汝成不壞 我當說真理
由依無倒合 離有無二執 
| rgyal po khyod ni mi phuṅ bar | | bgyi slad ’jig rten ’das kyi tshul |
| gñis la mi brten yaṅ dag pa | | ji bźin luṅ gi dbaṅ gis bśad | 
O King, lest you be ruined I will explain through the scriptures
The mode of the supramundane, the reality that relies not on dualism. 
 
此過福非福 甚深義明了
非身見怖空 二人境當說 
| sdig daṅ bsod nams bya ba ’das | | zab mo bkrol ba’i don daṅ ldan |
| mu stegs gźan daṅ raṅ gi yaṅ | | gnas med ’jigs pas ma myaṅs pa’o | 
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. 
 
四大及空識 一聚俱非人
若合離非人 云何執人有 
| skyes bu sa min chu ma yin | | me min rluṅ min nam mkha’ min |
| rnam śes ma yin kun min na | | de las gźan don skyes bu gaṅ | 
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? 
 
如六界非人 聚故虛非實
一一界同然 由聚故非實 
| skyes bu khams drug ’dus pa’i phyir | | yaṅ dag ma yin ji lta ba |
| de bźin khams ni re re la’aṅ | | ’dus phyir yaṅ dag ñid du min | 
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. 
 
陰非我我所 離陰我不顯
不如薪火雜 何依陰成我 
| phuṅ po bdag min der de min | | de la de min de med min |
| phuṅ bdag me śiṅ ltar ’dres min | | de phyir bdag ni ji ltar yod | 
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? 
 
地界非三大 地中亦無三
三中亦無地 相離互不成 
| ’byuṅ gsum sa min ’di la min | | de la ’di min de med min |
| re re’aṅ de bźin de yi phyir | | ’byuṅ ba rnams kyaṅ bdag bźin brdzun | 
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. 
 
地水火風大 各自性不成
一離三不成 三離一亦爾 
| sa chu me daṅ rluṅ rnams ni | | re re’aṅ ṅo bo ñid du med |
| gaṅ gsum med par re re med | | gcig med par yaṅ gsum med do | 
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. 
 
一三及三一 相離若不成
各各自不成 彼相離云何 
| gal te gsum med re re med | | gcig med par yaṅ gsum med na |
| so sor yod pa ma yin te | | ji ltar ’dus pa skyed par ’gyur | 
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? 
 
若各離自成 離薪何無火
動礙及相聚 水風地亦然 
| ’on te so sor raṅ yod na | | bud śiṅ med par me cis med |
| g-yo daṅ thogs daṅ sdud pa daṅ | | chu daṅ rluṅ daṅ sa de bźin | 
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? 
 
若火不自成 三云何各立
三大緣生義 相違云何成 
| ’on te me ’di grags yin na | | ji ltar khyod kyis gsum gźan raṅ |
| gsum po rten ciṅ ’byuṅ ba daṅ | | chos mi mthun par ruṅ ba’aṅ min | 
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. 
 
若彼各自成 云何更互有
若各自不成 云何互成有 
| so sor raṅ yod de dag ni | | ji lta bur na phan tshun yod |
| so sor raṅ yod ma yin pa | | de dag ji ltar phan tshun yod | 
How can those existing by themselves be mutually dependent?
How can those which exist not by themselves be mutually dependent? 
 
若言不相離 諸大各自成
不雜則不共 若雜非獨成 
| gal te so so raṅ med kyi | | gaṅ na gcig der lhag ma rnams |
| ma ’dres pa rnams gcig gnas med | | ’dres pa so sor raṅ yod min | 
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. 
 
諸大非各成 云何各性相
各成無偏多 故相假名說 
| so sor raṅ med ’byuṅ ba rnams | | so so’i raṅ mtshan ga la yod |
| so so raṅ med śas cher med | | mtshan ñid dag ni kun rdzob bśad | 
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. 
 
色聲香味觸 簡擇義如大
眼色識無明 業生擇亦爾 
| kha dog dri ro reg pa dag | | de dag la yaṅ tshul ’di yin |
| mig daṅ rnam śes gzugs rnams daṅ | | ma rig las daṅ skye ba daṅ | 
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, 
 
作者業及事 數合因果世
短長及名想 非想擇亦然 
| byed pa po las daṅ bya ba graṅs | | ldan daṅ rgyu ’bras dus daṅ ni |
| thuṅ daṅ riṅ sogs śes bya daṅ | | miṅ daṅ miṅ can de bźin no | 
Agent, object, acting and number, possession, cause, effect and time,
Short and long and so forth, name and name-bearer as well. 
 
地水風火等 長短及小大
善惡言識智 智中滅無餘 
| sa daṅ chu daṅ me daṅ rluṅ | | riṅ thuṅ phra daṅ sbom ñid daṅ |
| dge sogs ñid ni rnam śes su | | ’gag par ’gyur źes thub pas gsuṅs | 
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]. 
 
如識處無形 無邊遍一切
此中地等大 一切皆滅盡 
| rnam śes bstan med mtha’ yas pa | | kun du bdag po de la ni |
| sa daṅ chu daṅ me daṅ ni | | rluṅ gis gnas thod ’gyur ma yin | 
The spheres of earth, water, fire and wind do not appear to that
Undemonstrable consciousness, complete lord of the limitless. 
 
於此無相智 短長善惡業
名色及諸陰 如此滅無餘 
| ’dir ni riṅ daṅ thuṅ ba daṅ | | phra sbom dge daṅ mi dge daṅ |
| ’dir ni miṅ daṅ gzugs dag kyaṅ | | ma lus par ni ’gag par ’gyur | 
Here tall and short, subtle and coarse, virtue and non-virtue
And here names and forms all cease to be. 
 
如此等於識 由無明先有
於識若起智 此等後皆盡 
| gaṅ ma śes phyir rnam śes la | | sṅon chad ’byuṅ ba de kun ni |
| de śes phyir na rnam śes su | | phyis ni de ltar ’gag par ’gyur | 
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. 
 
如是等世法 是然識火薪
由實量火光 世識薪燒盡 
| rnam śes me yi bud śiṅ ni | | ’gro chos ’di kun yin par ’dod |
| de dag ji bźin rab ’byed pa’i | | ’od daṅ ldan pas bsregs nas źi | 
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. 
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 
| mi śes pa ni sṅon brtags pa | | phyis ni de ñid ṅes pa daṅ |
| gaṅ tshe dṅos po mi rñed pa | | de tshe dṅos med ga la ’gyur | 
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? 
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 
| gzugs kyi dṅos po miṅ tsam phyir | | nam mkha’ yaṅ ni miṅ tsam mo |
| ’byuṅ med gzugs lta ga la yod | | de phyir miṅ tsam ñid kyaṅ yin | 
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. 
 
受想行及識 應思如四大
四大如我虛 六界非人法 
| tshor daṅ ’du śes ’du byed daṅ | | rnam śes ’byuṅ ba lta bu daṅ |
| bdag ñid du ni bsam bya ste | | de phyir khams drug bdag med do | 
Feelings, discriminations, factors of composition and consciousnesses are to be considered
Like the elements and the self, thereby the six constituents are selfless. 
 
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 
kadalī pāṭitā yadvan niḥśeṣāvayavaiḥ saha |
na kiṃ cit puruṣas tadvat pāṭitaḥ saha dhātubhiḥ ||1|| 
如分分拆蕉 無餘盡不有
約六界拆人 盡空亦如是 
|| ji ltar chu śiṅ yan lag dag | | ma lus bcas te bśig byas na |
| ci yaṅ med ltar skyes bu yaṅ | | khams bcas bśig na de daṅ ’dra | 
As the plantain tree, split down along with all its components, is naught,
even so the individual, when split down along with its constituents. 
sarvadharmā anātmāna ity ato bhāṣitaṃ jinaiḥ |
dhātuṣaṭkaṃ ca taiḥ sarvaṃ nirṇītaṃ tac ca nārthataḥ ||2|| 
是故佛正說 一切法無我
但六界名法 決判實無我 
| chos rnams thams cad bdag med ces | | de phyir rgyal ba rnams kyis gsuṅs |
| khams drug de kun bdag med par | | khyod la gtan la phab pa yin | 
The Victorious ones said therefore that everything is devoid of self;
they have ascertained the real nature of the constituents [forming an individual] and [shown] that they also are devoid of any reality. 
naivam ātmā na cānātmā yāthābhūtyena labhyate |
ātmānātmakṛte dṛṣṭī vavārāsmān mahāmuniḥ ||3|| 
我無我二義 如實撿不得
是故如來遮 我無我二邊 
| de ltar bdag daṅ bdag med par | | yaṅ dag ji bźin dmigs su med |
| bdag daṅ bdag med lta ba dag | | de phyir thub pa chen pos bzlog | 
In this way from the standpoint of the absolute truth [the notion] of a self or of a non-self cannot be conceived.
Therefore the Great Ascetic excluded both views, viz. that of the existence of a self and that of the non-existence of a self. 
dṛṣṭaśrutādyaṃ muninā na satyaṃ na mṛṣoditam |
pakṣād dhi pratipakṣaḥ syād ubhayaṃ tac ca nārthataḥ ||4|| 
見聞覺知言 佛說無實虛
二相待成故 此二如實無 
| mthoṅ daṅ thos sogs thub pa yis | | bden min brdzun pa min par gsuṅs |
| phyogs las mi mthun phyogs ’gyur na | | de ni gñi ga don du min | 
The Ascetic stated that whatever is perceived by the senses, viz. is seen or heard and so forth, is neither true nor false.
In fact, if there is a thesis, an antithesis is derived from it, but both thesis and antithesis do not really exist (as per se existent without their contrary). 
iti satyānṛtātīto loko ’yaṃ paramārthataḥ |
asmād eva ca tattvena nopaity asti ca nāsti ca ||5|| 
如實撿世間 過實亦過虛
則世間依實 故墮於有無 
| de ltas dam pa’i don du na | | ’jig rten ’di ni bden brdzun ’das |
| de ñid phyir na yaṅ dag tu | | yod ces med ces źal mi bźes | 
Therefore from the metaphysical standpoint this universe transcends both reality and unreality,
and so, in truth, it cannot admit either of existence or of non-existence. 
yac caivaṃ sarvathā neti sarvajñas tat kathaṃ vadet |
sāntam ity athavānantaṃ dvayaṃ vādvayam eva vā ||6|| 
若法遍不如 云何佛得說
有邊及無邊 有二與無二 
| gaṅ źig de ltar rnam kun tu | | yod min de ni kun mkhyen gyis |
| mtha’ yod mtha’ med gñi ga daṅ | | gñis ma yin źes ji skad bstan | 
How could therefore the all-knower affirm that this universe, about which no statement is absolutely possible,
has an end or is without an end, is a duality or a non-duality? 
asaṃkhyeyā gatā buddhās tatheṣyanty atha sāṃpratāḥ |
koṭyagraśaś ca sattvāntas tebhyas traikālyajo mataḥ ||7|| 
過去佛無量 現來過算數
過數眾生邊 三世由佛顯 
| saṅs rgyas graṅs med gśegs de bźin | | byon gyur pa daṅ da ltar bźugs |
| sems can mtha’ ni dus gsum skyes | | bye ba de dag las ’dod ciṅ | 
“Many Buddhas have gone, will come, or do appear in this very moment.
The notion of a limit as regards living beings in their innumerable series is said by them to be born from the threefold temporal relation.” 
vṛddhihetur na lokasya kṣayas traikālyasambhavaḥ |
sarvajñena kathaṃ tasya pūrvānto ’vyākṛtaḥ kṛtaḥ ||8|| 
世間無長因 此際約世顯
世間過有無 云何佛記邊 
| ’jig rten ’phel ba’i rgyu med la | | zad pa dus gsum du srid na |
| thams cad mkhyen pas ji ltar de’i | | phyin chad luṅ ma bstan par mdzad | 
“There is no cause for the increasing of the world of creatures; their passing away is determined by the threefold temporal relation.
How could then the Buddha, who is the all-knower, leave this question as regards the commencement or the end of the world unanswered?” 
etat tad dharmagāmbhīryaṃ yat tad guhyaṃ pṛthagjane |
māyopamatvaṃ lokasya buddhānāṃ śāsanāmṛtam ||9|| 
由法如此深 於凡祕不說
說世如幻化 是佛甘露教 
| so so’i skye bo la gsaṅ ba | | gaṅ yin de ni zab mo’i chos |
| ’jig rten sgyu ma lta bu ñid | | saṅs rgyas bstan pa bdud rtsi yin | 
In this consists the very depth of our doctrine, viz. that it remains a secret for the ordinary people.
The teaching that the world is to be compared with a magic play represents the essence of the doctrine of all Buddhas. 
māyāgajasya dṛśyeta yathā janmānta eva ca |
na ca kaś cit sa tattvena janmāntaś caiva vidyate ||10|| 
譬如幻化像 生滅尚可見
此像及生滅 實義撿非有 
| ji ltar sgyu ma’i glaṅ po la | | skye daṅ ’jig pa ñid snaṅ yaṅ |
| de la don gyi yaṅ dag tu | | skye daṅ ’jig pa ñid med ltar | 
We can perceive the birth or the end of an elephant created by magic power,
though in reality, it has neither birth nor end; 
māyopamasya lokasya tathā janmānta eva ca |
dṛśyate paramārthena na ca janmānta eva ca ||11|| 
世間如幻化 生滅可見爾
世間及生滅 約實義皆虛 
| de bźin sgyu ’dra’i ’jig rten la | | skye daṅ ’jig pa ñid snaṅ yaṅ |
| dam pa’i don du skye ba daṅ | | ’jig pa ñid ni yod ma yin | 
even so we can see a beginning and an end in this world,
though, from the standpoint of the metaphysical truth, it has neither origin nor end. 
yathā māyāgajo naiti kutaś cid yāti na kva cit |
cittamohanamātratvād bhāvatvena na tiṣṭhati ||12|| 
幻像無從來 去亦無有處
但迷眾生心 由實有不住 
| ji ltar sgyu ma’i glaṅ po ni | | gaṅ nas ma ’oṅs gar mi ’gro |
| sems rmoṅs tsam du zad pas na | | yaṅ dag ñid du gnas pa med | 
As an elephant created by magic power comes from nowhere and goes to nowhere,
in so far as, being due to a mere bewilderment, it does not stay anywhere as something existent, 
tathā māyopamo loko naiti yāti na kutra cit |
cittamohanamātratvād bhāvatvena na tiṣṭhati ||13|| 
 
| de bźin sgyu ’dra’i ’jig rten ni | | gaṅ nas ma ’oṅs gar mi ’gro |
| sems rmoṅs tsam du zad pas na | | yaṅ dag ñid du gnas pa med | 
even so, this universe like a magic play comes from nowhere and goes to nowhere;
being due to a mere mental bewilderment, it does not stay anywhere. 
traikālyavyativṛttātmā loka evaṃ nu ko ’rthataḥ |
yo ’sti nāsty athavāpi syād anyatra vyavahārataḥ ||14|| 
世體過三世 若爾世何實
誰言說有無 有無實無義 
| de ltar dus gsum ’das bdag ñid | | tha sñad gdags pa ma gtogs par |
| gaṅ źig yod dam med ’gyur ba’i | | ’jig rten don du ci źig yod | 
What is, therefore, in its essence this universe, which, transcending the threefold temporal relation,
cannot be said to be or not to be, except from the standpoint of the conventional truth? 
catuṣprakāram ity asmāt sānto ’nanto dvayo ’dvayaḥ |
buddhena hetor nānyasmād ayam avyākṛtaḥ kṛtaḥ ||15|| 
故佛約四句 不記說世間
由有無皆虛 此虛不虛故 
| saṅs rgyas kyis ni rgyu ’di las | | mtha’ yod pa daṅ mtha’ med daṅ |
| gñis daṅ gñis min rnam pa bźi | | luṅ bstan ma mdzad gźan las min | 
Therefore for this very reason, and for no other one, the Buddha left this world undetermined as regards four points,
viz. if it has an end, if it has no end, if it is duality, if it is a unity. 
śarīrāśucitā tāvat sthūlā pratyakṣagocarā |
satataṃ dṛśyamānāpi yadā citte na tiṣṭhati ||16|| 
是身不淨相 麤證智境界
恒數數所見 尚不入心住 
| re źig lus ’di mi gtsaṅ ñid | | rags śiṅ mṅon gsum spyod yul ba |
| rtag tu snaṅ ba gaṅ gi tshe | | sems la gnas pa ma yin pa | 
The uncleanness of the body, though it is something material and perceivable,
does not abide in the mind, though it is continually under our eyes; 
tadātisūkṣmo gambhīraḥ saddharmo ’yaṃ anālayaḥ |
apratyakṣaḥ kathaṃ citte sukhenāvatariṣyati ||17|| 
況正法微細 甚深無依底
難證於散心 云何可易入 
| de tshe dam chos gnas med pa | | phra rab mṅon sum ma yin pa |
| zab mo de go ji lta bur | | sems la bde blag ’char bar ’gyur | 
how, then, could this perfect doctrine, extremely subtle and deep
and devoid of any support, easily descend into our mind? 
sambudhyāsmān nivṛtto ’bhūd dharmaṃ deśayituṃ muniḥ |
durjñānam atigāmbhiryāj jñātvā dharmam imaṃ janaiḥ ||18|| 
故佛初成道 捨說欲涅槃
由見此正法 甚深故難解 
| chos ’di zab phyir skye bo yis | | śes par dka’ bar thugs chud de |
| des na thub pa saṅs rgyas nas | | chos bstan pa las log par gyur | 
This is why the ascetic, after having realized this doctrine, declined, at the first moment, to preach it;
he knew in fact that this very doctrine is very difficult to be understood by common people on account of its depth. 
vināśayati durjñāto dharmo ’yam avipaścitam |
nāstitādṛṣṭisamale yasmād asmin nimajjati ||19|| 
若法非正了 即害不聰人
由不如執此 墮邪見穢坑 
| chos ’di log par śes gyur na | | mi mkhas rnams ni chud kyaṅ za |
| ’di ltar med par lta ba yi | | mi gtsaṅ der ni byiṅ bar ’gyur | 
If this doctrine is not well understood it causes the ruin or the unintelligent man,
since he sinks into the impurity of nihilism. 
aparo ’py asya durjñānān mūrkhaḥ paṇḍitamānikaḥ |
pratikṣepavinaṣṭātmā yāty avīcim adhomukhaḥ ||20|| 
人識法不明 由自高輕法
起謗壞自身 下首墮地獄 
| gźan yaṅ de ni log bzuṅ nas | | blun pa mkhas pa’i ṅa rgyal can |
| spoṅ bas ma ruṅs bdag ñid can | | mnar med par ni spyi’u tshugs ’gro | 
Some other fools who think themselves to be wise do not understand it properly,
and therefore fall head down into the hell of Avīci, being ruined by their criticism against the perfect doctrine. 
durbhuktena yathānnena vināśam adhigacchati |
subhuktenāyur ārogyaṃ balaṃ saukhyāni cāśnute ||21|| 
譬如勝飲食 偏用遭危害
若如理量食 得壽力強樂 
| ji ltar kha zas bza’ ñes pas | | phuṅ ba dag tu ’gyur ba daṅ |
| bza’ legs tshe daṅ nad med daṅ | | stobs daṅ bde bar ’gyur ba ltar | 
By food badly digested a man gets his ruin,
but by food well digested he enjoys long life, good health, physical strength, and other pleasures; 
durjñātena tathānena vināśam adhigacchati |
samyagjñātena tu sukhaṃ bodhiṃ cāpnoty anuttarām ||22|| 
若偏解正法 遭苦亦如此
若能如理解 感樂及菩提 
| de bźin log par bzuṅ ba des | | phuṅ ba dag ni thob ’gyur źiṅ |
| legs par śes pas bde ba daṅ | | byaṅ chub bla na med pa thob | 
even so those who do not properly understand the doctrine will get their ruin;
on the contrary, by its rigth understanding one obtains happiness in this life and the supreme illumination. 
tasmād atra pratikṣepaṃ dṛṣṭiṃ tyaktvā ca nāstikīm |
saṃyagjñānaparaṃ yatnaṃ kuru sarvārthasiddhaye ||23|| 
智人於正法 捨謗及邪執
於正智起用 故成如意事 
| de phyir ’di la spoṅ ba daṅ | | med pa’i lta ba spaṅs nas ni |
| don kun bsgrub phyir yaṅ dag pa’i | | śes la nan tan mchog mdzod cig | 
Therefore, giving up any criticism against this doctrine and getting rid of the nihilistic view,
strive after the right knowledge in order to arrive at the complete attainement of your object. 
dharmasyāsyāparijñānād ahaṃkāro ’nuvartate |
tataḥ śubhāśubhaṃ karma tato janma śubhāśubham ||24|| 
由不了此法 人起長我見
因此造三業 次生善惡道 
| chos ’di yoṅs su ma śes na | | ṅar ’dzin pa ni rjes su ’jug |
| de las dge daṅ mi dge’i las | | de las skye ba bzaṅ daṅ ṅan | 
If one does not thoroughly understand this doctrine egotism is originated; from this, karma, both moral and immoral is derived,
and from this a new life which will accordingly take place in good conditions of existence or in bad ones. 
tasmād yāvad avijñāto dharmo ’haṃkāraśātanaḥ |
dānaśīlakṣamādharme tāvad ādaravān bhava ||25|| 
乃至未證法 能除滅我見
恒敬起正勤 於戒施忍等 
| de phyir ji srid ṅar ’dzin pa | | sel ba’i chos ’di ma śes pa |
| de srid sbyin daṅ tshul khrims daṅ | | bzod pa’i chos la gus par mdzod | 
Therefore as long as this doctrine, which annihilates egotism, is not thoroughly understood,
so long apply yourself with great care to the [practice of] the law, which consists in liberality, moral conduct, and patience. 
dharmapūrvāṇi kāryāṇi dharmamadhyāni pārthiva |
sādhayan dharmaniṣṭhāni neha nāmutra sīdati ||26|| 
作事法為先 及法為中後
謂無虛真理 現來汝不沈 
| las rnams sṅon du chos gtoṅ źiṅ | | bar du chos ldan tha mar yaṅ |
| chos ldan bsgrub pa’i sa bdag ni | | ’di daṅ gźan du gnod mi ’gyur | 
Therefore, o king, whoever in the beginning, in the middle and in the end accomplishes his actions according to the law,
never sinks either here or in the other world. 
dharmāt kīrtiḥ sukhaṃ caiva neha bhīr na mumūrṣataḥ |
paraloke sukhaṃ sphītaṃ tasmād dharmaṃ sadā bhaja ||27|| 
因法現好名 樂臨死無怖
來生受富樂 故應恒事法 
| chos kyis ’dir grags bde ba daṅ | | ’di daṅ ’chi kar ’jigs pa med |
| ’jig rten gźan du bde ba rgyas | | de bas rtag tu chos brten mdzod | 
From the law one gets renown and happiness and has no cause of fear either during life or at the point of death;
he will share copious happiness in another existence; be therefore always a partaker of the law. 
dharma eva parā nītir dharmāl loko ’nurajyate |
rañjitena hi lokena neha nāmutra vañcyate ||28|| 
唯法是正治 因法天下愛
若主感民愛 現來不被誑 
| chos ni lugs kyi dam pa ste | | chos kyis ’jig rten mṅon dgar ’gyur |
| ’jig rten dga’ bar gyur pas kyaṅ | | ’di daṅ gźan du bslus mi ’gyur | 
The law alone is the supreme policy, because the affection of men is captivated by the law.
When the affection of men is captivated, the king is not deceived either here or in the after life. 
adharmeṇa tu yā nītis tayā loko ’parajyate |
lokāparañjanāc caiva neha nāmutra nandati ||29|| 
若非法治化 主遭臣厭惡
由世間憎惡 現來不歡喜 
| chos min pas ni lugs ’dod gaṅ | | de yis ’jig rten mi dgar ’gyur |
| ’jig rten mi dga’ ñid kyi phyir | | ’di daṅ gźan du dga’ mi ’gyur | 
That policy which is against the law displeases subjects;
and when subjects are displeased, the king cannot rejoice either in this or in another life. 
parātisandhānaparā kaṣṭā durgatipaddhatiḥ |
anarthavidyā duṣprajñair arthavidyā kathaṃ kṛtā ||30|| 
王法欺誑他 是大難惡道
惡智邪命論 云何說為正 
| don med rig pa ṅan ’gro’i lam | | gźan bslu lhur len mi bzad pa |
| śes rab ’chal pa rnams kyis ni | | ji ltar don gyis rig par byas | 
How is it possible that some men of mischivous intelligence could think a science productive of evil,
intented to deceiving others, harmful, conducive to bad rebirths (viz. politics) to be a science aiming at the public welfare? 
parātisandhānaparo nītimān katham arthataḥ |
yena janmasahasrāṇi bahūny ātmaiva vañcyate ||31|| 
若人專誑他 云何說正事
因此於萬生 恒遭他欺誑 
| pha rol slu ba lhur len pa | | don du ji ltar lugs ldan yin |
| des ni tshe rabs stoṅ phrag tu | | bdag ñid kho na bslus par ’gyur | 
How can a man addicted to deceive others be considered as really clever when,
on the contrary, he deceives only himself for thousands of rebirths? 
ripor apriyam anvicchan dosāṃs tyaktvā guṇān śraya |
svahitāvāptir evaṃ te ripoś cāpy apriyaṃ bhavet ||32|| 
若欲使怨憂 捨失取其德
己利由此圓 即令怨憂惱 
| dgra la gnod pa bya na yaṅ | | skyon rnams btoṅ ste yon tan bsten |
| des ni khyod kyis raṅ phan ’thob | | dgra bo yaṅ ni mi dgar ’gyur | 
If you want to displease your enemy, give up every sin and take shelter in virtue;
in this way you will obtain your own benefit and at the same time your enemy will be be pleased. 
dānena priyavadyena hitenaikārthacaryayā |
ebhir ācara lokasya dharmasyaiva ca saṅgraham ||33|| 
約施及愛語 利行與同利
願汝攝世間 因此弘正法 
| sbyin daṅ sñan par smra ba daṅ | | phan daṅ don gcig spyod pa ste |
| de dag rnams kyis ’jig rten daṅ | | chos kyaṅ bsdu ba ñid du mdzod | 
Liberality, kindness in speaking, benefiting others, beings intented to the spiritual profit (of others as well as of oneself),
through these virtues behave towards men and religion. 
viśvāsaṃ janayaty ekaṃ satyaṃ rājñāṃ yathā dṛḍham |
tathaivānṛtam apy eṣām aviśvāsakaraṃ param ||34|| 
王若一實語 如生民堅信
此如尊妄語 不起他安信 
| rgyal po dag la ji lta bur | | bden gcig yid ches brtan bskyed pa |
| de las bzlog ste brdzun pa ni | | yid mi ches par byed pa’i mchog | 
Truth alone begets firm confidence [of subjects] in kings;
even so untruth engenders extreme mistrust towards them. 
nāvisaṃvādavat satyaṃ [na bhā]vodbhavam arthataḥ |
paraikāntahitaṃ satyam ahitatvān mṛṣetarat ||35|| 
實意起無違 流靡能利他
是說名實語 翻此為妄言 
| slu ba med ldan bden min te | | sems pas bsgyur ba don du min |
| gźan la gcig tu phan pas bden | | mi phan phyir ni cig śos min | 
Truth in reality is not that which is devoid of falsehood, nor that which develops in a pure mind;
truth is the absolute good done to others; its contrary is falsehood on account of its being harmful to others. 
doṣān pracchādayaty ekas tyāgo rājñāṃ yathojjvalaḥ |
tathā kārpaṇyam apy eṣāṃ guṇasarvasvaghātakam ||36|| 
一捨財若明 如能隱王失
如此主吝賄 能害王眾德 
| ji ltar rgyal po’i ñes ba dag | | sbyin gsal gcig gis sbed pa ltar |
| de bźin ’duṅs pa’aṅ de dag gi | yon tan bdog pa thams cad ’joms | 
A single brilliant act of liberality overshadows the faults of the kings;
even so miserliness ruins all their virtues. 
upaśāntasya gāmbhīryaṃ gāmbhīryād gauravaṃ param |
gauravād dīptir ājñā ca tasmād upaśamaṃ bhaja ||37|| 
若王靜諸惡 德深人愛重
因此教明王 故應事寂靜 
| ñe bar źi ba zab pa’i phyir | | mchog tu gus pa byed par ’gyur |
| gus pas brjid la bka’ yaṅ btsan | | de bas ñe bar źi ba bsten | 
A man who has control over himself acquires deepness of mind; from deepness of mind he obtains dignity;
from dignity lustre is derived; from lustre authority. Practice therefore control over thyself. 
ahāryabuddhiḥ prājñatvād aparapratyayaḥ sthiraḥ |
nātisandhīyate rājā tasmāt prajñāparo bhava ||38|| 
由智王難動 自了不信他
永不遭欺誑 故決應修智 
| śes rab ldan pas blo mi ’phrogs | | gźan gyi driṅ mi ’jog ciṅ brtan |
| slu bas mi tshugs rgyal po ste | | de bas śes rab lhur blaṅ mdzod | 
A king who, on account of his wisdom, is resolute in his ideas, who does not depend on others and is determined,
cannot be deceived; be therefore solely devoted to wisdom. 
satyatyāgaśamaprajñācaturbhadro narādhipaḥ |
dharmaś caturbhadra iva stūyate devamānuṣaiḥ ||39|| 
依諦捨靜智 王則具四善
如四德正法 人天所讚歎 
| bden gtoṅ źi daṅ śes rab daṅ | | bzaṅ po bźi ldan mi dbaṅ ni |
| chos bzaṅ rnam pa bźi lta bur | | lha mi rnams kyis bstod par ’gyur | 
A king who is possessed of the four blessings, viz. truth, liberality, self-control, and wisdom,
is praised by gods and men, as the law itself with its four blessings. 
nigṛhyavādibhiḥ śuddhaiḥ prajñākāruṇyanirmalaiḥ |
sahāsīnasya satataṃ prajñā dharmaś ca vardhate ||40|| 
能伏說清淨 由智悲無垢
恒共智人集 王法智生長 
| phebs par smra źiṅ dag gyur pa | | śes rab sñiṅ rje dri med daṅ |
| lhan cig ’grogs na rtag tu yaṅ | | śes rab daṅ ni chos kyaṅ ’phel | 
When [a king] sits together with his ministers restrained in their speeches, spotless,
purified by their wisdom and their compassion, wisdom and law will then grow in him for ever. 
durlabhāḥ pathyavaktāraḥ śrotāras tv atidurlabhāḥ |
tebhyo ’tidurlabhatamā ye pathyasyāśukāriṇaḥ ||41|| 
善說人難得 聽善言亦難
第三人最勝 能疾行善教 
| phan par smra ba dkon pa ste | | ñan par byed pa śin tu dkon |
| de dag bas kyaṅ mi sñan yaṅ | | phan pa’i rjes su byed pa dkon | 
Scarce are those who can give wholesome advice, scarcer are those who listen to them,
but far scarcer still are those who immediately practice wholesome counsel. 
pathyam apy apriyaṃ tasmāj jñātvā śīghraṃ samācara |
pibed auṣadham apy ugram ārogyāyātmavān iva ||42|| 
若善非所愛 已知應疾修
如藥味雖苦 樂差應強服 
| de lta bas na mi sñan yaṅ | | phan par mkhyen nas myur du spyad |
| nad gso’i don du bdag byams pa | | mi bzad ṅa ba’i sman yaṅ ’thuṅ | 
Having therefore understood that something is wholesome though unpalatable, do it at once;
even so a clever man in order to recover his health drinks a medicine however acrid. 
jīvitārogyarājyānāṃ cintayānityatāṃ sadā |
tataḥ saṃvegavān dharmam ekāntena prayatsyase ||43|| 
壽無病王位 恒應思無常
次生厭怖想 後專心行法 
| srog daṅ nad med rgyal srid dag | | mi rtag ñid ni rtag dgoṅs te |
| de nas yaṅ dag brtson ldan par | | chos la gcig tu nan tan mdzod | 
Keep always in your mind that things such as life, good health, and kingship are impermanent;
frightened therefore [by impermanence], you will seek for the law as the only refuge. 
avaśyaṃ maraṇaṃ paśyan pāpād duḥkhaṃ mṛtasya ca |
aihikena sukhenāpi na pāpaṃ kartum arhasi ||44|| 
見決定應死 死從惡見苦
智人為現樂 故不應作罪 
| gdon mi za bar ’chi ’gyur źiṅ | | śi nas sdig pas sdug bsṅal ba |
| gzigs te ’phral du bde na yaṅ | | sdig pa bgyi bar mi rigs so | 
Realizing that death is inevitable and that, as soon as one is dead, the consequence of sin is sorrow,
you cannot annihilate sin even through the enjoyment of this life. 
kasmiṃś cid abhayaṃ dṛṣṭaṃ bhayaṃ dṛṣṭaṃ kva cit kṣaṇe |
yady ekasmin samāśvāsaḥ kim ekasmin na te bhayam ||45|| 
見一念無怖 若見後時畏
若一念心安 云何後不畏 
| la lar ’jigs pa med mthoṅ źiṅ | | dus ’gar ’jigs pa mthoṅ gyur pa |
| gal te gcig la yid brtan na | | gcig la khyod ko cis mi ’jigs | 
If, in a certain moment, you see no danger and in another moment you see a danger,
then, if you trust in one, how is it that you do not fear the other? 
madyāt paribhavo loke kāryahānir dhanakṣayaḥ |
akāryakāraṇam mohān [madyaṃ tyaja tataḥ sadā] ||46|| 
由酒遭他輕 損事減身力
由癡行非事 故智人斷酒 
| chaṅ gis ’jig rten brñas ’gyur źiṅ | | don yal nor yaṅ zad par ’gyur |
| rmoṅs pas bya ba ma yin byed | | de bas chaṅ ni rtag tu spoṅs | 
By being addicted to drinking one is in this world despised by others, is unable to carry out his business, loses his wealth and,
on account of the bewilderment that proceeds from that, he cannot accomplish his duty. Give up therefore drinking. 
 
圍碁等嬉戲 生貪瞋憂諂
誑妄惡口因 故應恒遠離 
| rgyan po chags daṅ mi dga’ daṅ | | źe sdaṅ g-yo sgyu dgod pa’i gnas |
| brdzun daṅ kyal ba tshig rtsub rgyu | | de bas rtag tu spaṅ bar mdzod | 
Gambling causes avarice, unpleasantness, hatred, deception, cheating,
Wildness, lying, senselessness and harsh speech, therefore never gamble. 
 
婬逸過失生 由想女身淨
尋思女身中 實無一毫淨 
| bud med chags pa phal cher ni | | bud med gzugs bzaṅ sems las byuṅ |
| bud med lus la don du ni | | gtsaṅ ba cuṅ zad yod ma yin | 
Lust for a woman mostly comes from thinking that her body is clean,
but there is nothing clean in a woman’s body. 
 
女口涎唾器 齒舌垢臭穢
鼻臭由洟流 目淚種類處 
| kha ni kha chu rul pa daṅ | | so rkyag mi gtsaṅ snod yin te |
| sna ni rnag snabs sna chu’i snod | | mig ni mig rṅul mchi ma’i snod | 
The mouth is a vessel filled with foul saliva and filth between the teeth,
The nose with fluids, snot and mucus, the eyes with their own filth and tears. 
 
腹屎尿腸器 餘身骨肉聚
癡人迷可厭 故貪著此身 
| lto ba’i khoṅ ni bśaṅ gci daṅ | | glo ba mchin sogs snod yin par |
| rmoṅs pas bud med ma mthoṅ ba | | de yi lus la chags par byed | 
The body is a vessel filled with excrement, urine, lungs and liver;
He whose vision is obscured and does not see a woman thus, lusts for her body. (Just as some fools desire an ornamented pot of filth,
So the ignorant and obscured and the worldly desire women.1
 
根門最臭穢 是厭惡身因
於中若生愛 何緣得離欲 
| lus yul śin tu dri ṅa ba | | chags bral rgyu ni gaṅ yin pa |
| de la’aṅ ’jig rten ches chags na | | gaṅ gi ’dod chags bral bar bkri | 
If the world is greatly attached to the nauseous stinking body
Whish should cause loss of attachment, how can it be led to freedome from desire? 
 
譬如屎尿器 豬好在中戲
於身不淨門 多欲戲亦爾 
| ji ltar bśaṅ daṅ gci gźi la | | ṅan skyugs phag rab chags pa ltar |
| de bźin bśaṅ daṅ gci gźi la | | ’dod ldan ṅan skyugs pag rnams chags | 
Just as pigs yearn greatly for a source of excrement, urine and vomit,
So some lustful ones desire a source of excrement, urine and vomit. 
 
此門所以生 為棄身土穢
癡人邪愛著 不顧己善利 
| lus kyi groṅ khyer mi gtsaṅ ba | | ’byuṅ ba’i bu ga dod pa gaṅ |
| de ni skye bo blun pa yis | | dga’ ba’i don du ñe bar brtags | 
This filthy city of a body, with protruding holes for the elements
Is called by stupid beings an object of pleasure. 
 
汝自見一分 屎尿等不淨
此聚說名身 云何汝生愛 
| khyod bdag ñid kyis bśaṅ gci sogs | | so sor mi gtsaṅ mthoṅ nas ni |
| de ’dus lus la ji lta bur | | yid du ’oṅ ba ñid du gyur | 
Once you have seen for yourself the filth of excrement, urine and so forth,
how could you be attracted to a body so composed? 
śukraśoṇitasaṃparkabījaṃ viṇmūtravardhitam |
amedhyarūpam ājānan rajyase ’tra kayecchayā ||55|| 
赤白為生種 廁汁所沷養
如知身不淨 何意苦生愛 
| khrag daṅ khu ba ’dres pa yi | | sa bon mi gtsaṅ sñiṅ pos bskyed |
| mi gtsaṅ ṅo bor śes bźin du | | ’di la ’dod can gaṅ źig chags | 
Why should you lust desirously for this while recognising it as a filthy form
produced by a seed whose essence is filth, a mixture of blood and semen? 
amedhyapuñje pracchanne tatkledārdreṇa carmaṇā |
yaḥ śayīta sa nārīṇāṃ śayīta jaghanodare ||56|| 
穢聚可憎惡 臭濕皮纏裹
若能處中臥 則愛著女身 
| mi gtsaṅ phuṅ po de’i rlan gyis | | brlan pa’i pags pas g-yogs pa gaṅ |
| ñal ba de ni bud med kyi | | chu so’i khoṅ nas ñal bar zad | 
He who lies on the filthy mass covered by skin moistened with
Those fluids, merely lies on top of a woman’s bladder. 
 
若可愛可憎 衰老及童女
女身皆不淨 汝何處生欲 
| gzugs bzaṅ ba daṅ gzugs ṅan nam | | rgan nam yaṅ na gźon yaṅ ruṅ |
| bud med gzugs kun mi gtsaṅ na | | khyod chags khyad par gaṅ la bskyed | 
If whether beautiful or ugly, whether old or young,
All the bodies of women are filthy from what attributes does your lust arise? 
 
設糞聚好色 軟滑相端正
起愛則不應 愛女身亦爾 
| gal te mi gtsaṅ kha dog bzaṅ | | śin tu gsar la dbyibs legs kyaṅ |
| de la chags par mi ’os ltar | | bud med gzugs la’aṅ de bźin no | 
Just as it is not fit do desire filth although it have a good colour
And shape it its very freshness, so it is with a woman’s body. 
 
內臭極不淨 外皮所覆藏
是死屍種性 云何見不知 
| khoṅ rul phyi rol pags pas g-yogs | | ro myags ’di yi raṅ bźin ni |
| śin tu mi bzad snaṅ bźin du | | ji lta bur na mthoṅ ma gyur | 
How could the nature of this putrid corpse, a rotten mass covered outside by skin,
Not be seen when it looks so very horrible? 
 
皮不淨如衣 不可暫解浣
云何穢聚皮 可權時汰淨 
| pags pa ’di yaṅ mi gtsaṅ min | | ral gu bźin du ’dug ce na |
| mi gtsaṅ phuṅ po’i pags pa ltar | | ji lta bur na gtsaṅ mar ’gyur | 
‘The skin is not foul, it is like a cloak.’
Over a mass of filth how ould it be clean? 
 
畫瓶滿糞穢 外飾若汝憎
此身穢種滿 云何汝不厭 
| mi gtsaṅ gaṅ ba’i bum pa ni | | phyi rol bkra yaṅ smad pa yin |
| mi gtsaṅ ba yi raṅ bźin lus | | mi gtsaṅ gaṅ ba cis mi smad | 
A pot though beautiful outside is reviled when filled with filth.
Why is the body, when so filled and foul by nature, not reviled? 
 
若汝憎不淨 云何不惡身
香華鬘飲食 本淨而能污 
| gal te khyod ni mi gtsaṅ smod | | dri daṅ phreṅ ba bza’ btuṅ ni |
| gtsaṅ ma’aṅ mi gtsaṅ byed pa gaṅ | | lus ’di ci yi phyir mi smad | 
If against filth you revile, why not against this body
Which befouls clean scents, garlands, food and drink? 
 
如汝併憎惡 於自他糞穢
云何汝不厭 自他不淨身 
| ji ltar raṅ ṅam gźan dag gi | mi gtsaṅ smad par bya ba gaṅ |
| de bźin raṅ daṅ gźan dag gi | | mi gtsaṅ gzugs ko cis mi smad | 
Just as one’s own or others’ filthiness is reviled,
Why not revile against one’s own and others’ filthy bodies? 
 
如女身不淨 自身穢亦爾
是故離欲人 於內外相稱 
| ji ltar bud med gzugs mi gtsaṅ | | khyod kyi raṅ lus de daṅ ’dra |
| de bas phyi daṅ naṅ ñid la | | ’dod chags bral bar rigs min nam | 
Since your own body is as filthy as a woman’s,
Should not you abandon desire for self and other? 
 
九門流不淨 自證自浣濯
若不知不淨 而造愛欲論 
| rma dgu dag nas ’dzag pa can | | bdag ñid mṅon sum ’khru byed kyaṅ |
| lus mi gtsaṅ par mi rtogs na | | khyod la bśad pas ci źig phan | 
If you yourself wash this body dripping from the nine wounds
And still do not think it filthy, what use have you for profound instruction? 
 
希有極無知 無慚及輕他
於最不淨身 何方利益汝 
| gaṅ dag mi gtsaṅ lus ’di la | | steg chos sñan dṅags byed pa ni |
| ae ma’o gzu lums ae ma’o blun | | ae ma’o skye bos khrel du ruṅ | 
Whoever composes poetry with metaphors which elevate this body—
O how shameless! O how stupid! How embarrasing before the wise! 
 
多眾生因此 無明覆其心
為塵欲結怨 如狗鬥爭糞 
| mi śes mun pas bsgribs pa yi | | sems can ’dir ni phal cher yaṅ |
| ’dod pa’i don du rtsod ’byuṅ ba | | mi gtsaṅ don du khyi rnams bźin | 
Since these sentient beings are obscured by the darkness of ignorance,
They quarrel mostly over what they want like dogs for the sake of some filth. 
 
如搔癢謂樂 不癢最安樂
如此有欲樂 無欲人最樂 
| g-yan pa phrugs na bder ’gyur ba | | de bas g-yen pa med na bde |
| de bźin ’jig rten ’dod ldan bde | | ’dod pa med pa de bas bde | 
There is pleasure when a sore is scratched, but to be without sores is more pleasurable still;
There are pleasures in worldly desires, but to be without desires is more pleasurable still. 
 
若汝思此義 離欲不得成
由思欲輕故 不遭婬逸過 
| gal te de ltar brtags na khyod | | ’dod chags bral ba ma grub kyaṅ |
| ’on kyaṅ ’dod chags bsrabs pa yis | | bud med chags par mi ’gyur ro | 
If you thus analyse, even though you do not become free from desire,
Because your desire has lessened you will no longer lust for women. 
 
從獵感短壽 怖苦重逼惱
未來決受此 故應堅行悲 
| tshe thuṅ ’jigs daṅ sdug bsṅal daṅ | | dmyal ba’i rgyu ni mi bzad pa |
| ri dags liṅs te de lta bas | | rtag tu gsod med brtan por mdzod | 
To hunt game is an endless cause of a short life,
Suffering and hell, therefore always keep from killing. 
 
何人若他見 生彼極驚怖
譬糞穢污身 流出毒惡蛇 
| yan lag thams cad mi gtsaṅ bas | | bskus pa’i sprul gdug ’jigs pa ltar |
| gaṅ la brten nas lus can rnams | | skrag par ’gyur ba de re ṅan | 
Bad like a snake with poisonous fangs, its body stained with filth,
Is he who frightens embodied beings when he encounters them. 
 
是人若至彼 眾生得安樂
譬夏月大雲 田夫見欲雨 
| char sprin chen po laṅs pa na | | źiṅ pa rnams ni ji lta bar |
| gaṅ la brten nas lus can rnams | | dga’ bar ’gyur ba de re bzaṅ | 
Just as farmers are gladdened when a great rain-cloud gathers,
So one who gladdens embodies beings when he encounters them is good. 
 
故汝捨惡法 決心修善行
為自他俱得 無上菩提果 
| de bas chos min spaṅ bya ste | | g-yel ba med par chos la brten |
| bdag ñid daṅ ni ’jig rten ’dis | | bla med byaṅ chub thob ’dod na | 
Thus always observe the practices and not those counter to them.
If you and the world wish to gain the highest enlightenment, 
 
是菩提根本 心堅如山王
因十方際悲 及無二依智 
| de yi rtsa ba byaṅ chub sems | | ri dbaṅ rgyal po ltar brtan daṅ |
| phyogs mthas gtugs pa’i sñiṅ rje daṅ | | gñis la mi brten ye śes lags | 
Its roots are the altruistic aspiration to enlightenment firm like Meru, the king of mountains,
The compassion which reaches to all quarters, the wisdom which relies not on duality. 
 
大王汝諦聽 此因我今說
感三十二相 能莊嚴汝身 
| rgyal po chen po skyes chen gyi | | mtshan ni sum cu rtsa gñis kyis |
| ji ltar khyod sku brgyan gyur pa | | de lta bu dag gsan par mdzod | 
O great King, listen to how you body will be adorned
With the two and thirty signs of a great being. 
 
支提聖尊人 供養恒親侍
手足寶相輪 當成轉輪王
手足滑柔軟 身大七處高
由施美飲食 於他等豐足
身圓滿端直 指足跟圓長
汝當感長壽 由悲濟死囚1  
| mchod rten mchod bya ’phags pa daṅ | | rgan rabs rnams ni legs bkur bas |
| dpal ldan phyag źabs ’khor lo yis | | mtshan pa’i ’khor los sgyur bar ’gyur | 
Through the proper honouring of reliquaries, honourable beings, superiors and the elderly
You will become a Universal Monarch, your glorious hands and feet marked with [a design of] wheels. 
 
大王堅持法 令清淨久住
由此足安平 當得成菩薩 
| rgyal po chos la rtag par ni | | yaṅ dag blaṅs pa brtan par mdzod |
| des ni śin tu źabs gnas pa’i | | byaṅ chub sems dpar ’gyur ba lags | 
O King, always maintain firmly what you have vowed about practices,
You will then become a Bodhisattva with feet that are very level. 
 
行布施愛語 利行及同利
由此指網密 手足八十文 
| sbyin daṅ sñan pa’i tshig daṅ ni | | phan daṅ don gcig spyod pa yis |
| dpal ldan phyag sor dra ba yis | | ’brel pa’i phyag ris can du ’gyur | 
Through gifts and pleasant speech, purposeful and concordent behaviour
You will have hands with glorious fingers joined by webs [of light]. 
 
[手足滑柔軟 身大七處高
由施美飲食 於他等豐足] 
| bza’ ba daṅ ni btuṅ ba’i mchog | | rab tu maṅ po byin pa yis |
| dpal ldan phyag daṅ źabs mñen źiṅ | | sku che bdun yaṅ mtho bar ’gyur | 
Through abundant giving of the best food and drink [your glorious hands and feet will be soft; your hands and feed and shoulder blades[(This line is added in the Tibetan, see Hahn p.67 n.79cd.)]]
And the nape of your neck will broaden, so your body will be big and those seven areas broad. 
 
[身圓滿端直 指足跟圓長
汝當感長壽 由悲濟死囚] 
| ’tshe med gsad pa thar byas pas | | sku mdzes draṅ źiṅ che ba daṅ |
| tshe riṅ sor mo riṅ ba daṅ | | rtiṅ pa yaṅs pa dag tu ’gyur | 
Through never doing harm and freeing the condemned beautiful will be your body, straight and large,
Very tall with long fingers and broad backs of the heels. 
 
腳趺高可愛 旋毛端向上
由長不棄背 本所受持法 
| yaṅ dag blaṅs pa’i chos rnams ni | | spel bas dpal ldan mdog bzaṅ źiṅ |
| źabs kyi loṅ bu mi mṅon daṅ | | ba spu gyen du phyogs mtshan ’gyur | 
Through promoting the vowed practices your good colour will be glorious,
Your ankles will not be prominent, your body hairs will grow upwards. 
 
由恭敬施受 明處及工巧
故得鹿王膞 及聰明大智 
| rig daṅ bzo la sogs pa’i gnas | | gus pas len daṅ sbyin pas khyod |
| ae na ya yi byin pa daṅ | | yid rno śes rab chen por ’gyur | 
Through your zeal for knowledge and the arts and so forth, and through imparting them
You will have the calves of an antelope, a sharp mind and great wisdom. 
 
他求自有物 我疾能惠施
由此臂傭大 得為世化主 
| raṅ gi nor bdog blaṅs gyur na | | myur du btaṅ ba’i brtul źugs kyis |
| phyag rgya bde daṅ ’jig rten gyi | | rnam par ’dren pa ñid du ’gyur | 
If others seek your wealth and possessions, through the discipline of immediate giving
You will have broad hands, a pleasant complexion and will become a leader of the world. 
 
親愛若別離 菩薩令和集
此感陰藏相 恒服慚羞衣 
| gñen bśes phan tshun bye ba dag | | yaṅ dag bsdum par byas pa yis |
| dpal ldan mdoms kyis pa ba ni | | spubs su nub pa’i dam par ’gyur | 
Through reconciling well friends who have been divided
Your glorious secret organ will retract inside. 
 
常施樓殿具 細軟可愛色
故感天色身 潤滑光微妙 
| khaṅ bzaṅs gdiṅ ba rgyan dag ni | | bde źiṅ bzaṅ ba rab byin pas |
| gser ni btso ma dri med pa | | śin tu ’jam pa’i mdog ’drar ’gyur | 
Through giving good houses and nice comfortable carpets
Your colour will be very soft like pure stainless gold. 
 
由施無上護 如理順尊長
感一孔一毛 白毫端嚴面 
| bla na med pa’i dbaṅ byin źiṅ | | rigs par bla ma’i rjes ’jug pa |
| dpal ldan pa spu ñag re daṅ | | źal ni mdzod spus brgyan par ’gyur | 
Through giving the highest powers [or kingdoms] and following a teacher properly
You will be adorned by each and every hair and by a circle of hair between the eyebrows. 
 
常說善愛語 又能順正教
上身如師子 頸圓喻甘浮 
| sñan ciṅ dga’ bar smras pa daṅ | | legs par smras daṅ mthun byas pas |
| khyod ni dpuṅ mgo zlum pa daṅ | | ro stod seṅ ge’i ’dra bar ’gyur | 
Through speech that is pleasant and pleasing and by acting upon the good speech [of others]
You will have curving shoulders and a lion-like upper body. 
 
看病給醫藥 或令他養護
故得腋下滿 千脈別百味 
| nad pa rnams la rim gro daṅ | | gsos pas thal goṅ rgyas pa daṅ |
| bdag ñid rnal du gnas pa daṅ | | ro bro ba yi mchog tu ’gyur | 
If you nurse and cure the sick, Your chest will be broad,
You will live naturally and all tastes will be the best. 
 
於自他法事 常能為端首
頂骨鬱尼沙 橫豎頰匿瞿 
| chos daṅ mthun pa’i bya ba la | | thog draṅs khyod kyi dbu gtsug tor |
| legs gnas nya gro dha lta bur | | chu źeṅ gab pa dag tu ’gyur | 
Through initiating activities concordant with the practices, the swelling on your crown
will stand out well and [your body] will be symmetrical like a banyan tree. 
 
由長時巧說 實美滑善言
得八相梵音 及舌根脩廣 
| tshig ni bden pa ’jam po dag | | yun riṅs dus su brjod pa yis |
| mi yi dbaṅ po ljags yaṅs śiṅ | | tshaṅs pa yi ni dbyaṅs ldan ’gyur | 
Through speaking true and soft words over the years, O lord of men,
Your tongue will be lond and your voice that of Brahmā. 
 
已知事實利 數數為他說
得好如師子 面門方可愛 
| rtag tu rgyun mi ’chad pa ru | | bden pa’i tshig ni brjod pa yis |
| ’gram pa seṅ ge’i lta bu daṅ | | dpal ldan thub pa dga’ bar ’gyur | 
Through speaking true words always at all times
You will have cheeks like a lion, be glorious and hard to best. 
 
由尊他不輕 隨順行正理
齒白齊必勝 譬若真珠行 
| lhag par gus daṅ bkur sti daṅ | | ji ltar rigs par rjes ’jug pas |
| tshems ni śin tu dkar ba daṅ | | mdog ldan mñam pa’i tshems su ’gyur | 
Through showing great respect, serving others and doing what should be done,
Your teeth will shine very white and even. 
 
由數習此言 謂實不兩舌
故具四十齒 平滑堅遒淨 
| dbyen daṅ phra ma med pa yi | | tshig ni yun riṅs goms pa yis |
| dpal ldan tshems ni bźi bcu tham | | mñam par thags kyaṅ bzaṅ bar ’gyur | 
Through using true and non-divisive speech over a long time
You will have forty glorious teeth set evenly and good. 
 
由瞻視眾生 滑無貪瞋癡
眼珠青滑了 瞼睫如牛王 
| chags daṅ sdaṅ daṅ rmoṅs med ciṅ | | byams pas sems can bltas pa yis |
| spyan ni bkrag can mthon mthiṅ la | | rdzi ma pa yi lta bur ’gyur | 
Through viewing things with love and without desire, hatred or delusion
Your eyes will be bright and blue with eyelashes like a bull. 
 
由如此略說 大人相及因
轉輪王菩薩 美飾汝應知 
| de ltar mṅon na rgyur byas pa’i | | sum cu rtsa gñis de dag ni |
| skyes bu seṅ ge chen po yi | | mtshan rnams legs par mkhyen par mdzod | 
Thus in brief know well these two and thirty signs
Of a great lion of a being together with their causes. 
 
隨相有八十 從慈悲流生
大王我不說 為避多文辭 
| dpe byad bzaṅ po brgyad cu ni | | byams pa’i rgyu mthun las byuṅ ba |
| gźuṅ ni maṅs su dogs pa yis | | rgyal po khyod la ma bśad do | 
The eighty minor marks arise from concordant cause of love;
Fearing this text would be too long, I will not, O King, explain them. 
 
雖諸轉輪王 同有此相好
淨明及可愛 終不逮如來 
| ’khor los sgyur ba thams cad la | | ’di dag yod par ’dod mod kyi |
| dag daṅ mdzes daṅ gsal ba ni | | saṅs rgyas rnams kyi char mi phod | 
All Universal Emperors are regarded as having these,
But their purity, their lustre and beauty cannot begin to match those of a Buddha. 
 
從菩薩善心 一念中一分
輪王相好因 尚不能等此 
| ’khor los sgyur ba’i mtshan daṅ ni | | dpe byad bzaṅ po gaṅ dag gcig |
| thub dbaṅ po la sems daṅ ba’i | | yan lag gcig las ’byuṅ bśad pa’i | 
The good major and minor marks of a Universal Emperor
Are said to arise from a single act of faith in the King of Subduers. 
 
一人萬億劫 修善根生長
於佛一毛相 此因亦不感 
| bskal pa bye ba brgya phrag ni | | gcig tu bsags pa’i dge pas kyaṅ |
| saṅs rgyas ba spu ñag gcig kyaṅ | | bskyed par nus pa ma yin no | 
But such virtue accumulated with a mind one-pointed for a hundred times ten million aeons
Cannot produce even one of the hair-pores of a Buddha. 
 
諸佛與輪王 相中一分等
譬如螢與日 於光微有似 
| ñi ma rnams kyi ’od byed pa | | me khyer rnams daṅ bag ’dra ltar |
| saṅs rgyas rnams kyi mtshan yaṅ ni | | ’khor los sgyur ba rnams daṅ ’dra | 
Just as the blilliance of suns is slightly like that of fireflies,
So the signs of a Buddha are slightly like those of a Universal Emperor. 
 
寶行王正論雜品第二 
| rin po che’i phreṅ ba las spel ma źes bya ba ste le’u gñis pa’o || 
Chapter Two: An Interwoven Explanation of Definite Goodness and High Status. 
 
諸佛大相好 從難思福生
我今為汝說 依大乘阿舍 
|| bsod nams bsam gyis mi khyab las | | ji ltar saṅs rgyas mtshan ’byuṅ ba | | theg pa chen po’i luṅ chen las | | rgyal po chen po de bźin gson | 
Great King, hear how from the great scriptures of the Mahāyāna
The marks of a Buddha arise from merit inconceivable. 
 
一切緣覺福 有學無學福
及十方世福 福如世難量 
| raṅ saṅs rgyas kun las byuṅ daṅ | | slob daṅ mi slob las byuṅ ba | | ’jig rten ma lus kun bsod nams | | ’jig rten bźin du dpag med gaṅ | 
The merits which creates all Solitary Realisers, Learners and Non-Learners
And all the merit of the transient world is measureless like the universe itself. 
 
此福更十倍 感佛一毛相
九萬九千毛 一一福皆爾 
| de bcur bsgres par gyur pa yis | | ba spu’i bu ga gcig ’grub ste | | saṅs rgyas ba spu’i bu ga ni | | thams cad de daṅ ’dra bas ’byuṅ | 
Through such merit ten times extended one hair-pore of a Buddha is achieved;
All the hair-pores of a Buddha arise in just the same way. 
 
如此眾多福 生佛一切毛
復更百倍增 方感佛一好 
| ba spu’i bu ga thams cad ni | | skyed par byed pa’i bsod nams gaṅ | | de dag brgyar ni bsgyur ba yis | | dpe byad bzaṅ po gcig tu bźed | 
Through multiplying by a hundred the merit which produces
All the hair-pores of a Buddha one auspicious minor mark is won. 
 
如是如是多 一一好得成
乃至滿八十 隨飾一大相 
| bsod nams de sñed de sñed kyis | | rgyal po dpe byad bzaṅ po ni | | gcig mthar phyin te de lta bur | | brgyad bcu’i bar du ’byuṅ bar ’gyur | 
O King, as much merit as is required for one auspicious minor mark,
So much is required for each up to the eightieth. 
 
如是福德聚 能感八十好
合更百倍增 感佛一大相 
| dpe byad bzaṅ po brgyad cu dag | | ’grub pa’i bsod nams tshogs gaṅ yin | | de dag brgyar ni bsgyur ba yis | | skyes bu chen po’i mtshan gcig go | 
Through multiplying by a hundred the collection of merit which achieves
The eighty auspicious minor marks one major sign of a great being arises. 
 
如是多福德 能感三十相
復更百倍增 感毫如滿月 
| mtshan ni sum cu ’grub pa’i rgyu | | bsod nams rgya chen gaṅ yin pa | | de dag stoṅ du bsgyur ba yis | | zla ba ña ’dra’i mdzod spu’o | 
Through multiplying by a thousand the extensive merit which is the cause
Of achieving the thirty minor signs the hair-treasure like a full moon arises. 
 
能感白毫福 復更千倍增
此福感難見 頂上鬱尼沙 
| mdzod spu yi ni bsod nams dag | | stoṅ phrag brgyar ni bsdoms pa yis | | spyi gtsug bltar ni mi snaṅ ba | | skyob pa’i gtsug tor skyed par byed | 
Through multiplying by a hundred thousand the merit for the hair-treasure
A protector’s crown-protrusion is produced, imperceptible [as to size]. 
 
如此無量福 方便說有量
於一切十方 如說十倍世 
| de ltar bsod nams tshad med kyaṅ | | ji ltar ’jig rten phyogs kun tu | | bcur bsgres ma lus brjod pa ltar | | tshad daṅ ldan par bag tsam brjod | 
Though such merit is measureless for brevity it is said to have a measure
And all of it is said to be ten times the merit of the world. 
 
諸佛色身因 尚如世無量
況佛法身因 而當有邊際 
| gaṅ tshe saṅs rgyas gzugs sku yi | | rgyu yaṅ de ltar ’jig rten bźin | | gźal med de tshe chos sku yi | | rgyu lta ji ltar gźal du yod | 
When the causes of even the Form Body of a Buddha are immeasurable
As the world, how then could the causes of the Body of Truth be measured. 
 
世間因雖小 若果大難量
佛因既無量 果量云何思 
| thams cad kyi ni rgyu chuṅ las | | ’bras bu rgya chen skyed ’gyur na | | saṅs rgyas rgyu ni dpag med las | | ’bras bu dpag yod bsam thag chad | 
If the causes of all things are small but they produce extensive effects,
The thought that the measureless causes of Buddhahood have measurable effects must be eliminated. 
 
諸佛有色身 皆從福行起
大王佛法身 由智慧行成 
| saṅs rgyas rnams kyi gzugs sku ni | | bsod nams tshogs las byuṅ ba ste | | chos kyi sku ni mdor bsdu na | | rgyal po ye śes tshogs las ’khruṅs | 
The Form Body of a Buddha arises from collected merit,
The Body of Truth in brief, O King, arises from collected wisdom. 
 
故佛福慧行 是菩提正因
故願汝恒行 菩提福慧行 
| de lta bas na tshogs ’di gñis | | saṅs rgyas ñid ni thob pa’i rgyu | | de ltar mdor na bsod nams daṅ | | ye śes ’di ni rtag brten mdzod | 
Thus these two collections cause Buddhahood to be attained,
So in brief always rely upon merit and wisdom. 
 
於成菩提福 汝莫墮沈憂
有理及阿舍 能令心安信 
| rigs pa daṅ ni luṅ bstan pa | | dbugs ’byin byed pa’i rgyu ’di yis | | byaṅ chub bsgrub pa’i bsod nams ni | | ’di la sgyid lug mi bya’o | 
Do not be lazy about this [amassing] of merit to achieve enlightenment
Since reasoning and scripture can restore one’s spirits. 
 
如十方無邊 空及地水火
有苦諸眾生 彼無邊亦爾 
| phyogs rnams kun du nam mkha’ daṅ | | sa daṅ chu daṅ me daṅ rluṅ | | ji ltar mtha’ yas de bźin du | | sdug bsṅal sems can mtha’ yas ’dod | 
Just as all directions space, earth, water, fire and wind
Are without limit, so suffering sentient beings are limitless. 
 
此無邊眾生 菩薩依大悲
從苦而拔濟 願彼般涅槃 
| sems can mtha’ yas de dag ni | | byaṅ chub sems dpa’i sñiṅ brtse bas | | sdug bsṅal dag las draṅ byas te | | saṅs rgyas ñid la ’god par ṅes | 
The Bodhisattvas through their compassion lead these limitless sentient beings
Out of suffering and establish them definitely in Buddhahood. 
 
從發此堅心 行住及臥覺
或時小放逸 無量福恒流 
| de ltar brtan par gnas de ni | | mi ñal ba’am ñal yaṅ ruṅ | | yaṅ dag blaṅs pa nas bzuṅ ste | | bag med gyur kyaṅ sems can rnams | 
Whether sleeping or not sleeping, after thoroughly assuming [such compassion]
He who remains steadfast, even though he might become non-consciouentious, 
 
福量如眾生 恒流無間隙
因果既相稱 故菩提不難 
| mtha’ yas phyir na sems can bźin | | bsod nams mtha’ yas rtag sogs ’gyur | | mtha’ yas des na saṅs rgyas ñid | | mtha’ yas thob min dka’ źes bya | 
Always accumulates merit as limitless as all sentient beings, for their number has no limit.
Know then that since [the causes] are limitless limitless Buddhahood is not hard to attain. 
 
時節及眾生 菩提與福德
由此四無量 菩薩堅心行 
| gaṅ źig dpag med dus gnas te | | lus can dpag tu med don du | | byaṅ chub dpag tu med ’dod ciṅ | | dge ba dpag tu med ’dod pa | 
[A Bodhisattva] stays for a limitless time [in the world], for limitless embodied beings he seeks
The limitless [qualities of] enlightenment and performs virtuous actions without limit. 
 
菩提雖無量 因前四無量
修福慧二行 云何難可得 
| des ko byaṅ chub dpag med kyaṅ | | dpag tu med pa rnam bźi yi |
| tshogs kyis riṅ po mi thogs par | | ci yi phyir na ’thob mi ’gyur | 
Though enlightenment is limitless, how could he not attain it
With these four limitless collections wihtout being delayed for long? 
 
福慧二種行 如此無邊際
菩薩身心苦 故疾得消除 
| bsod nams mtha’ yas źes pa daṅ | | ye śes mtha’ yas źes pa des |
| lus daṅ sems kyi sdug bsṅal dag | | myur ba ñid du sel bar byed | 
The limitless collections of merit and wisdom
Eradicate most quickly the sufferings of mind and body. 
 
惡道飢渴等 身苦惡業生
菩薩永離惡 行善苦不生 
| sdig pas ṅan ’gror lus kyis ni | | sdug bsṅal bkres skom la sogs ’byuṅ |
| des sdig ma byas bsod nams kyis | | srid pa gźan na de med do | 
The physical sufferings of bad migrations such as hunger and thirst arise from sins;
A Bodhisattva does not sin and through his merit does not [suffer physically] in other lives. 
 
欲瞋怖畏等 心苦從癡生
由依無二智 菩薩離心苦 
| rmoṅs pas yid kyi sdug bsṅal ni | | chags sdaṅ ’jigs daṅ ’dod la sogs |
| des rten med pa’i śes pa yis | | de ni myur ba ñid du spoṅ | 
The mental suffering of desire, fear, avarice and so forth arise
From obscuration; he knows them to be baseless and so can uproot quickly [all mental suffering]. 
 
 
| lus daṅ yid kyi sdug bsṅal gyis | | de ltar śin tu ma smas na |
| gal te ’jig rten mthas gtugs par | | ’jig rten ’dren kyaṅ cis te skyo | 
Since he is not greatly harmed by physical and mental pain,
Why should he be discouraged even though he leads the worldly beings in all worlds? 
 
有苦時若促 難忍何況多
無苦時長遠 有樂云何難 
| sdug bsṅal ba la yun thuṅ yaṅ | | bzod dka’ yun riṅ smos ci dgos |
| sdug bsṅal med ciṅ bde ba la | | mtha’ yas dus kyaṅ ji źig gnod | 
It is hard to bear suffering even for a little, what need is there to speak of doing so for long?
What can ever harm a happy man who never suffers for an instant? 
 
身苦永不有 假說有心苦
悲世間二苦 故恒住生死 
| de la lus kyi sdug bsṅal med | | yid kyi sdug bsṅal ga la yod |
| de ni sñiṅ rjes ’jig rten sdug | | de ñid kyis ni yun riṅ gnas | 
If his body does not suffer, how can he suffer in his mind?
Through his great compassion he feels pain for the world and so stays in it long. 
 
故菩提長時 智人心不沈
為滅惡生善 是時無間修 
| de bas saṅs rgyas riṅ thogs śes | | blo daṅ ldan pa sgyid mi lug |
| ñes zad yon tan don du ni | | ’di la rtag tu ’bad par bya | 
Do not then be lazy thinking Buddhahood is far away.
Always strive had for these collections to wipe out faults and attain virtues. 
 
貪瞋及無明 願汝識捨離
無貪等眾善 知應恭敬修 
| chags daṅ źe sdaṅ gti mug dag | | ñes par mkhyen nas yoṅs su spoṅs |
| ma chags mis daṅ gti mug med | | yon tan mkhyen nas gus pas brten | 
Realising that ignorance, desire and hatred are defects, forsake them completely.
Realise that non-desire, non-hatred and non-ignorance are virtues and so practice them with vigour. 
 
由貪生鬼道 由瞋墮地獄
由癡入畜生 翻此感人天 
| chags pas yi dags ’gro bar ’gro | | źe sdaṅ gis ni dmyal bar ’phen |
| rmoṅs pas phal cher dud ’gror ’gro | | bzlog pas lha daṅ mi ñid do | 
Through desire one is reborn a hungry ghost, through hatred in a hell, through ignorance
Mostly as an animal; through stopping these one becomes a god or a human being. 
 
捨惡及修善 此法是樂因
若是解脫法 由智捨二執 
| skyon spaṅs yon tan ’dzin pa ni | | mṅon par mtho ba pa yi chos |
| śes pas ’dzin pa spaṅs zad pa | | ṅes par legs pa pa yi chos | 
To eliminate all defects and maintain the virtues are the practices of high status;
To wipe out all misconceptions through the consciousness [of reality] is the practice of definite goodness. 
 
佛像及支提 殿堂并寺廟
最勝多供具 汝應敬成立 
| saṅs rgyas sku gzugs mchod rten daṅ | | gtsug lag khaṅ dag gus tshul du |
| śin tu rgya chen gnas mal sogs | | rgya chen phyug pa bsgrub par mdzod | 
With respect and without stint you should construct images of Buddha, reliquaries and temples
And provide abundant riches, food, necessities and so forth. 
 
坐寶蓮花上 好色微妙畫
一切金寶種 汝應造佛像 
| rin chen kun las bgyis pa yis | | saṅs rgyas sku gzugs dbyibs mdzes śiṅ |
| legs par bris pa padma la | | bźugs pa dag kyaṅ bgyid du stsol | 
Please construct from all precious substances images of Buddha with fine proportions,
Well designed and sitting on lotuses adorned with all precious substances. 
 
正法及聖眾 以命色事護
金寶網繖蓋 奉獻覆支提 
| dam chos dge sloṅ dge ’dun dag | | nan tan kun gyis bskyaṅ bar mdzod |
| gser daṅ rin chen dra ba dag | | ñid kyis mchod rten rnams la thogs | 
You should sustain with all endeavour the excellent doctrine and the assembly
of monks, and decorate reliquaries with gold and jewelled friezes. 
 
金銀眾寶花 珊瑚琉璃珠
帝釋青大青 金剛貢支提 
| gser daṅ dṅul gyi me tog daṅ | | rdo rje byi ru mu tig daṅ |
| anda rñil daṅ bai ḍ’u rya | | mthon ka chen pos mchod rten mchod | 
Revere the reliquaries with gold and silver flowers,
Diamonds, corals, pearls, emeralds, cat’s eye gems and sapphires. 
 
能說正法人 以四事供養
六和敬等法 常應勤修行 
| dam chos smra la mchod pa ni | | rñed daṅ bkur sti daṅ ldan pa |
| dga’ bar ’gyur ba rnams bgyi źiṅ | | chos drug gus par bsten par mdzod | 
To revere the teachers of the doctrine is to do what pleases them,
[Offering] goods and services and relying firmly on the doctrine. 
 
於尊恭敬聽 勤事而侍護
菩薩必應行 亡後亦供養 
| bla ma rim gro gus ñan daṅ | | źam riṅ daṅ ni mdoṅs gsol daṅ |
| byaṅ chub sems dpa’ rnams la yaṅ | | rtag tu gus pas mchod par mdzod | 
Listen to a teacher with homage and respect, serve and pray to him.
Always respectfully revere the other Bodhisattvas. 
 
於天外道眾 不應親事禮
因無知邪信 莫事惡知識 
| mu stegs gźan la gus pa yis | | mchod daṅ phyag kyaṅ mi bgyi ste |
| mi śes pa rnams de’i rkyen gyis | | skyon daṅ bcas pa chags ’gyur gda’ | 
You should not respect, revere or do homage to others, the Forders,
Because through that the ignorant would become enamoured of the faulty. 
 
佛阿含及論 書寫讀誦施
亦惠紙筆墨 汝應修此福 
| thub dbaṅ gsuṅ daṅ des byuṅ ba’i | | gźuṅ rnams bri daṅ glegs bam ni |
| snag tsha dag daṅ smyu gu dag | | sṅon du ’gro ba spyin par mdzod | 
You should make donations of the word of the King of Subduers and of the treatises
He gave, as well as pages and books along with their prerequisites, the pens and ink. 
 
於國起學堂 雇師供學士
興建永基業 汝行為長慧 
| yul du yi ge’i grwa khaṅ du | | slob dpon ’tsho ba’i bya ba dag |
| źiṅ brtsal ba yi ṅes pa ni | | ye śes spel ba’i slad du mdzod | 
As a way to increase wisdom wherever there is a school
Provide for the livelihood of teachers and bestow estates [for their provision]. 
 
解醫巧曆數 皆為立田疇
潤老小病苦 於國有濟益 
| rgan daṅ byis pa nad pa daṅ | | sems can sdug bsṅal bsal slad du |
| yul du sman pa ’dreg mkhan dag | | źiṅ gi rṅan pa ’jog tu stsol | 
In order to root out the suffering of sentient beings, the old, young and infirm,
You should establish through your influence barbers and doctors in your kingdom. 
 
起諸道伽藍 園塘湖亭屋
於中給生具 草蓐飲食薪 
| ’gron gnas kun dga’ chu lon daṅ | | rdziṅ daṅ ’dun khaṅ chu ra dag |
| mal zas rtswa daṅ śiṅ ldan pa | | śes rab bzaṅ po bgyid du stsol | 
Please act with good wisdom and provide hostels, amusement centres, dikes,
Ponds, rest-houses, water-vessels, beds, food, grass and wood. 
 
於小大國土 應起寺亭館
遠路乏水漿 造井池施飲 
| groṅ daṅ gtsug lag khaṅ dag daṅ | | groṅ khyer kun du ’dun khaṅ daṅ |
| chu dkon lam rnams thams cad du | | chu ra dag ni bgyid du stsol | 
Please establish rest-houses in all temples, towns and cities
And provide water-vessels on all arid roadways. 
 
病苦無依貧 下姓怖畏等
依慈悲攝受 勤心安立彼 
| nad pa mgon med sdug bsṅal gyis | | ñam thag dman daṅ ṅan pa dag |
| sñiṅ rjes rtag tu yoṅs bzuṅ źiṅ | | de dag gso phyir gus bsten mdzod | 
Always care compassionately for the sick, the unprotected, those stricken
With suffering, the lowly and the poor and take special care to nourish them. 
 
隨時新飲食 果菜及新穀
大眾及須者 未施莫先用 
| dus su ’byuṅ ba’i zas skom daṅ | | bca’ ba ’bru daṅ śiṅ tog daṅ |
| de dag sloṅ ba’i skye bo la | | ma stsal bar du gsol mi rigs | 
Until you have given to monks and beggars seasonally appropriate food
And drink, produce, grain and fruit, you should not partake of them. 
 
屣繖瓶鉤鑷 針綖及扇等
荃提寢息具 應施寺亭館 
| lham daṅ gdugs daṅ chu tshags daṅ | | tsher ma dbyuṅ ba’i cha sta daṅ |
| khab daṅ skud daṅ bsil yab dag | | chu ra yi ni gnas su bźag | 
At the sites of the water-vessels place shoes, umbrellas, water-filters,
Tweezers for removing thorns, needles, thread and fans. 
 
三果及三辛 蜜糖酥眼藥
恒應安息省 書咒及藥方 
| ’bras bu gsum daṅ tsha ba gsum | | mar daṅ sbraṅ rtsi mig sman daṅ |
| dug sel chu rar bźag bgyi źiṅ | | grub pa’i sman daṅ sṅags kyaṅ bri | 
Within the vessels place the three medicinal fruits, the three fever medicines, butter,
Honey, salve for the eyes and antidotes to poison, written spells and prescriptions. 
 
塗首身藥油 澡盤燈糗果
水器及刀斧 應給亭館中 
| lus daṅ rkaṅ pa mgo bsku daṅ | | bal daṅ khri’u daṅ skyo ma daṅ |
| bum pa zaṅs daṅ dgra sta sogs | | chu ra dag tu ’jog tu stsol | 
At the sites of the vessels place salves for the body, feet and head,
Wool, small chairs, gruel, jars, pots, axes and so forth. 
 
米穀麻飲食 糖膏等相應
恒置陰涼處 及淨水滿器 
| til daṅ ’bras daṅ ’bru daṅ zas | | bu ram snum daṅ ldan pa yi |
| chu ra chuṅ du bsil grib tu | | ruṅ pa’i chus bkaṅ bgyid du stsol | 
Please have small containers in the shade filled with sesame,
Rice, grains, foods, molasses, and suitable water. 
 
於蟻鼠穴門 飲食穀糖等
願令可信人 日日分布散 
| grog sbur tshaṅ gi sgo dag tu | | zas daṅ chu daṅ bum ram daṅ |
| ’bru yi phuṅ po rtag par ni | | thugs brtan mi rnams bgyid du stsol | 
At the openings of ant-hills pelase have trustworthy men
always put food and water, sugar and piles of grain. 
 
如意前後食 恒施於餓鬼
狗鼠鳥蟻等 願汝恒施食 
| bśos gsol sṅon daṅ ’og dag tu | | yi dwags khyi daṅ grog sbur daṅ |
| bya la sogs pa ci bde bar | | rtag tu zas dag stsal bar mdzod | 
Before and after taking food offer appropriate fare
To hungry ghosts, dogs, ants, birds and so forth. 
 
災疫飢餓時 水旱及賊難
國敗須濟度 願汝恒拯恤
田夫絕農業 願給糧種具
隨時蠲租稅 輕微受調斂 
| gtses pa daṅ ni lo ñes daṅ | | gnon pa daṅ ni yams nad daṅ |
| pham gyur yul du ’jig rten pa | | rjes su bzuṅ ba rgya chen mdzod | 
Provide extensive care for the persecuted, the victims [of disasters],
The stricken and diseased, and for the worldly beings in conquered areas. 
 
 
| źiṅ pa ñam thag gyur rnams la | | sa bon zas kyis rjes su zuṅ |
| nan gyis dpya khral btaṅ ba daṅ | | śas rnams kyaṅ ni bskyur ba daṅ | 
Provide stricken farmers with seeds and sustenance,
Eliminate high taxes by reducing their rate. 
 
施物濟貧債 出息不長輕
直防許休偃 以時接賓客 
| chags ñen pa las yoṅs bskyab daṅ | | śo gam btaṅ daṅ śo gam dbri |
| de dag sgo na sdod pa yi | | ñon moṅs las kyaṅ bzlog par mdzod | 
Protect [the poor] from the pain of wanting [your wealth], set ut no [new] tolls and reduce those [that are heavy],
Free them from the suffering [that follows when the tax collector] is waiting at the door. 
 
境內外劫盜 方便斷令息
隨時遺商侶 平物價鈞調 
| raṅ gi yul daṅ yul gźan gyi | | chom rkun rnams kyaṅ źi bar mdzod |
| dbyig gi spogs ni mñam pa daṅ | | rin thaṅ rigs par bgyid du stsol | 
Eliminate thieves and robbers in your own and others’ countries.
Please set prices fairly and keep profits level [when things are scarce]. 
 
八座等判事 自如理觀察
事能利萬姓 恒恭敬修行 
| blon pos ci daṅ ci gsol pa | | ñid kyis kun du mkhyen mdzod la |
| ’jig rten sman pa gaṅ daṅ gaṅ | | de daṅ de kun rtag tu mdzod | 
You should know full well [the counsel] that your ministers have offered,
And should always follow it if it benefits the world. 
 
應作何自利 如汝恒敬思
利他云何成 如此汝急思 
| bdag phan ci daṅ ci bya źes | | ji ltar khyed la gus yod pa |
| gźan phan ci daṅ ci bya źes | | de bźin khyod ni gus par mdzod | 
Just as you love to think what could be done to help yourself,
So should you love to think what could be done to help others. 
 
地水風火等 草藥及野樹
如此或暫時 受他無礙策 
| sa daṅ chu daṅ me daṅ rluṅ | | sman daṅ nags kyi śiṅ bźin du |
| bdag ñid yud tsam gcig tu yaṅ | | ’dod dgur spyad pa ñid du mdzod | 
If only for a moment make yourself available for the use of others
Just as earth, water, fire, wind, medicine and forests [are available to all]. 
 
七步頃起心 為捨內外財
菩薩福德成 難量如虛空 
| gom ba bdun pa’i dus su yaṅ | | bdog pa kun gtoṅ sems ’chaṅ ba’i |
| byaṅ chub sems dpa’ rnams la ni | | bsod nams mkha’ ’dra dpag med skye | 
Even during hte time needed to take seven steps merit measureless as the sky
Is produced in Bodhisattvas who are well disposed to giving wealth away. 
 
童女好色嚴 惠施求得者
故獲陀羅尼 能持一切法 
| bu mo gzugs bzaṅ lus mdzes pa | | de don gñer ba rnams stsal na |
| des ni dam chos yoṅs ’dzin pa’i | | gzuṅs ni so sor thob par ’gyur | 
If you give to the needy girls of beauty well adorned,
You will thereby master the spells to retain the excellent doctrine. 
 
愛色具莊嚴 并一切生具
施八萬童女 釋迦佛昔時 
| rgyan rnams kun daṅ ldan pa yi | | bu mo stoṅ phrag brgyad cu dag |
| yo byad kun daṅ lhan cig tu | | thub pa yis ni sṅon stsal to | 
Formerly the Subduer provided along with every need and so forth
Eighty thousand girls with all adornments. 
 
光明種種色 衣服莊嚴具
花香等應施 依悲惠求者 
| sna tshogs pa daṅ ’od gsal ba’i | | bgo ba dag daṅ rgyan rnams daṅ |
| dri daṅ phreṅ ba loṅs spyod dag | | sloṅ ba rnams la brtse bas stsol | 
Lovingly give to beggars various and glittering
Clothes, ornaments, perfumes, garlands and enjoyments. 
 
若人離此緣 於法無安行
則應施與之 過此後莫惠 
| gaṅ la chos don gaṅ med na | | śin tu ñam thag gyur pa de |
| de yi mod la bde stsal na | | de las sbyin mchog ma mchis so | 
If you provide [facilities] for those most deprived who lack
The means [to study] the doctrine, there is no greater gift than that. 
 
毒亦許施彼 若此能利他
甘露不許施 若此損害他 
| gaṅ la dug ni phan ’gyur na | | de la dug kyaṅ sbyin par bgyi |
| kha zas mchog kyaṅ mi phan na | | de la de ni sbyin mi bgyi | 
Even give poison to those whom it will help,
But do not give the best food to those whom it will not help. 
 
若蛇嚙人指 佛亦聽則除
或佛教利他 逼惱亦可行 
| sbrul gyis zin la ji lta bur | | sor mo bcad la phan bśad pa |
| de bźin thub pas gźan phan pa | | mi bde ba yaṅ bya bar gsuṅs | 
Justt as some say that it will help a cut finger to hold a snake,
So it is said that the Subduer brings discomfort to help others. 
 
固謹持正法 及能說法人
恭敬聽受法 或以法施他 
| dam pa’i chos daṅ chos smra la | | ñid kyis bkur sti mchog daṅ ni |
| gus par byas te chos ñan źiṅ | | chos kyi sbyin pa dag kyaṅ mdzod | 
You should respect most highly the excellent doctrine and its teachers,
You should listen reverently to it and then give it to others. 
 
莫愛世讚歎 恒樂出俗法
如立自體德 於他亦如此 
| ’jig rten gtam la dga’ ma mdzad | | ’jig rten ’das la dgyes par mdzod |
| bdag la ji ltar de bźin du | | gźan la yon tan bskyed par mdzod | 
Take no pleasure in worldly talk, but take delight in what passes beyond the world,
Cause good qualities to generate in others in the same way that you wish them for yourself. 
 
於聞莫知足 及思修實義
於師報恩施 應敬行莫吝 
| gsan pa’i chos kyis mi ṅoms śiṅ | | don bzuṅ rnam par dbye ba daṅ |
| bla ma dag la yon dbul ba | | rtag tu gus par mdzad du gsol | 
Please be not satisfied with the doctrines you have heard, but retain the meanings and discriminate.
Please always make great effort to offer teachers presents. 
 
莫讀外邪論 但起諍慢故
不應讚自德 怨德亦可讚 
| ’jig rten rgyaṅ phan sogs mi gdon | | rtsod pa’i don gyi ṅa rgya la spaṅ |
| raṅ gi yon tan mi bsṅags śiṅ | | dgra la’aṅ yon tan brjod par mdzod | 
Recite not from the wordly Nihilists, stop debating in the interests of pride,
Praise not you own good qualities, but stress those even of your foes. 
 
莫顯他密事 及惡心兩舌
自於他有過 如理觀悔露 
| gnad la dbab par mi bgyi źiṅ | | ṅan sems kyis ni gleṅ mi bgyi |
| gźan rnams kyi daṅ bdag ñid kyi | | ’khrul pa so sor brtag par bya | 
Do not say what hurts, with evil intent talk
Not of others, analyse your own mistakes yourself. 
 
若由此過失 智者訶責他
自須離此失 有能拔濟他 
| ñes pa gaṅ gis gźan dag la | | mkhas pas rtag tu kha bya ba |
| de ni raṅ gis yoṅs spaṅ źiṅ | | nus pas gźan yaṅ bzlog par mdzod | 
You should free yourself completely from the faults the wise decry in others,
And through your power cause others to do the same. 
 
他辱己莫瞋 即觀宿惡業
莫報對他惡 為後不受苦 
| gźan gyis gnod pa bgyis pa la | | sṅon gyi las dgoṅs khro mi bgyi |
| sdug bsṅal yaṅ ’byuṅ mi ’gyur bar | | raṅ gi ñes pa med par bgyi | 
Consider the harm done to you by others as created by your former deeds, be not angry,
Act in such a way that you do not cause more suffering and your own faults will disappear. 
 
於他應作恩 莫希彼報答
唯自應受苦 共求眾受樂 
| lan la re ba ma mchis par | | gźan dag la ni phan par mjod |
| sdug bsṅal gcig pus gnag bgyi źiṅ | | bde ba sloṅ daṅ lhan cig spyad | 
Provide help to others without hope of reward,
Bear suffering alone and share your pleasures with beggars. 
 
若得大富貴 自高不應作
遭枉如餓鬼 莫起下悲行 
| lha yi phun sum tshogs pas kyaṅ | | kheṅs pa ñid du mi bya źiṅ |
| yi dags bźin du dbul ba yi | | rgud pas kyaṅ ni źum mi bgyi | 
Do not be inflated even when you have aqcuired the prosperity of gods.
Do not even be depressed by the disadvantageous poverty of hungry ghosts. 
 
假設失王位 或死由實言
亦恒說此語 無實利默然 
| bden pa gaṅ gis raṅ [don la] | | rgyal srid ñams par gyur na’aṅ de |
| raṅ gi don la rtag brjod ciṅ | | de las gźan smra mi bgyi’o | 
For your own sake always speak the truth, even should it cause your death
Or ruin your kingdom, do not speak in any other way. 
 
如言如此行 願汝堅行善
因此好名遍 自在成勝量 
| ji skad gsuṅs pa de bźin du | | mdzad pa’i brtul źugs rtag brten mjod |
| des na dpal ldan sa steṅs su | | tshad ma yi ni dam par ’gyur | 
Always observe the discipline of actions as it has been explained,
Then, O glorious one, you will become the best of models upon earth. 
 
應作熟簡擇 後則依理行
莫由信他作 須自了實義 
| khyod ni rtag tu thams cad la | | legs par brtags te mdzad pa daṅ |
| yaṅ dag ji bźin don gzigs pas | | gźan gyi driṅ mi ’jog par mdzod | 
You should always well analyse everything before you act,
Through seeing things just as they are you will not rely on others. 
 
若依理行善 好名遍十方
王侯續不斷 王富樂轉大 
| chos las rgyal srid bde ba daṅ | | phyogs rnams kun tu grags pa yi |
| bla re rgya chen ’byuṅ ’gyur źiṅ | | blon po rnams kyaṅ kun tu ’dun | 
Through these practices your kingdom will be happy, a broad canopy of fame
Will rise in all directions, and your ministers will revere you completely. 
 
死緣百一種 壽命因不多
此因或死緣 故恒應修善 
| ’chi ba’i rkyen ni maṅ ba ste | | gson pa yi ni ñuṅ zad cig |
| de dag ñid ni ’chi ba yin | | de bas rtag tu chos mdzod cig | 
The causes of death are many, those of staying alive are few,
These too can become the causes of death, therefore always perform the practices. 
 
若人恒行善 是所得安樂
於自他若等 此善樂圓足 
| ’di ltar rtag tu chos mdzad na | | ’jig rten kun daṅ bdag ñid la |
| ñams bder ’gyur ba gaṅ lags pa | | de ñid re źig ltog mo lags | 
If you carry out the practices, the mental happiness which arises
In the world and yourself is most beneficial. 
 
依法為性人 臥覺常安樂
夢中見善事 由內無過惡 
| chos kyis bde bar gñid log ciṅ | | bde bar saṅ pa dag tu ’gyur |
| naṅ gi bdag ñid skyon med pas | | rmi lam dag kyaṅ bde ba mthoṅ | 
Through the practices you will sleep and awaken in happiness;
Faultless in your inner nature happy will even be your dreams. 
 
若人養父母 恭奉自家尊
恭善人用財 忍辱有大度
軟語不兩舌  
| pha ma sri źu lhur len daṅ | | rigs kyi gtso la rim gro daṅ |
| loṅs spyod legs spyod bzod gtoṅ daṅ | | tshig ’jam phra ma med bden pa’i | 
Intent on serving your parents, respectful to the principles of your lineage,
Using your resources well, patient generous, with kindly speech, without divisiveness and truthful, 
 
實言同止樂 此九天帝因
盡壽應修行 由昔行九法
天主感帝位 時時處法堂
至今恒說此2  
| brtul źugs rtse gcig byas pa des | | lha yi dbaṅ po ñid thob nas |
| da duṅ du yaṅ lha dbaṅ bgyid | | de bas de ’dra’i chos bsten mdzod | 
Through performing such discipline for one lifetime you will become a king of gods;
As such you will do still more, therefore observe such practices. 
 
一日三時施 美食三百器
福不及剎那 行慈百分一 
| rje’u chos sum brgya’i kha zas dag | | ñin re dus gsum byin ba bas |
| byams pa yud tsam thaṅ cig gi | bsod nams dag la char mi phod | 
Even three times a day offer three hundred cooking pots of food
Does not match a portion of the merit acquired in one instant of love. 
 
天人等愛護 日夜受喜樂
免怨火毒杖 是行慈現果 
| lha mi byams par ’gyur ba daṅ | | de dag kyaṅ ni bsruṅ ba daṅ |
| yid bde ba daṅ bde maṅ daṅ | | dug daṅ mtshon gyis gnod med daṅ | 
Though [through love] you are not liberated you will attain the eight virtues of love,
Gods and humans will be friendly, even [non-humans] will protect you, 
 
無功用獲財 後生於色界
得慈十功德 若人未解脫 
| ’bad pa med par don thob daṅ | | tshaṅs pa’i ’jig rten skye ’gyur te |
| gal te grol bar ma gyur kyaṅ | | byams chos yon tan brgyad ’thob po | 
You will have pleasures of the mind and many [of the body], poison and weapons will not harm you,
Effortlessly will you attain your aims and be reborn in the world of Brahmā. 
 
教一切眾生 堅發菩提心
菩薩德如山 菩提心牢固 
| sems can rnams ni byaṅ chub tu | | sems bskyed bcug ciṅ brtan byas na |
| ri dbaṅ rgyal po ltar brtan źiṅ | | byaṅ chub sems ni rtag tu ’thob | 
If you cause sentient beings to generate the aspiration to enlightenment and make it firm,
Your own aspiration will always be to enlightenment firm like [Meru] king of mountains. 
 
由信離八難 因戒生善道
數修真如空 得善無放逸 
| dad pas mi khom ’gro mi ’gyur | | khrims kyis ’gro ba bzaṅ por ’gro |
| stoṅ pa ñid la goms pa yis | | chos rnams kun la chags med ’thob | 
Through faith you will not be without leisure, through good ethics you will have good migrations,
Through becoming familiar with emptiness you will be unattached to all phenomena. 
 
無諂得念根 恒思得慧根
恭敬得義理 護法感宿命 
| g-yo med pas ni dran ldan ’thob | | sems par byed pas blo gros ’thob |
| bkur sti byed pas don rtogs ldan | | chos sruṅ śes rab can du ’gyur | 
Through not wavering you will attain awareness, and intelligence through thinking; through respect
You will realise what the docrtines mean, through their retention you will become wise. 
 
布施聽聞法 或不障他聞
疾得如所愛 與佛相值遇 
| chos mñan pa daṅ sbyin pa dag | | sgrib pa med par byas pa yis |
| saṅs rgyas rnams daṅ ’grogs pa ñid | | ’dod pa myur du ’thob par ’gyur | 
Through not causing the hearing and the giving of the doctrine to be obscured
You will company with Buddhas and will quickly attain your wish. 
 
無貪作事成 不慳財物長
離慢招上品 法忍得總持 
| ma chags pas ni don ’grub ste | | ser sna med pas loṅs spyod ’phel |
| ṅa rgyal med pas gtso bor ’gyur | | chos la bzod pas gzuṅs ’thob po | 
Through non-attachment you will learn what [the doctrines] mean, through not being miserly your resources will increase,
Through not being proud you will become chief [of those respected], through enduring the doctrine you will attain retention. 
 
由行五實施 及惠無怖畏
非諸罵能辱 故感大勝力 
| sñiṅ po lṅa rnams byin pa daṅ | | ’jigs la mi ’jigs byin pa yis |
| bdud rnams kun gyis mi tshugs śiṅ | | stobs po che yi mchog tu ’gyur | 
Through giving the five essentials as well as non-fright to the frightened
No evil will there be to harm you, of the mighty you will be the best. 
 
支提列燈行 幽闇秉火燭
布施續明油 故得淨天眼 
| mchog rten mar me phreṅ ba daṅ | | mun pa dag tu sgron ma daṅ |
| mar me ’bru mar byin pa yis | | lha yi mig ni ’thob par ’gyur | 
Through offering many lamps at reliquaries and elsewhere
And oil for lamps in dark places your divine eye will open. 
 
供養支提時 即設鼓聲樂
蠡角等妙音 故獲淨天耳 
| mchod rten mchod pa rol mo daṅ | | dril bu dag ni phul ba daṅ |
| duṅ daṅ rṅa ni rab phul bas | | lha yi rna ba ’thob par ’gyur | 
Through offering bells and instruments for the worship of reliquaries
And elsewhere drums and trumpets, your divine ear will open. 
 
於他失默然 不談人德闕
隨順護彼意 故得他心智 
| gźan gyi ’khrul pa mi gleṅ źiṅ | | yan lag ñams pa rnams mi brjod |
| sems ni rjes su bsruṅs pas na | | gźan gyi sems ni śes pa ’thob | 
Through not relating others’ mistakes and not talking of their defective limbs,
But protecting their minds, you will gain knowledge of the minds of others. 
 
由施徙舟乘 運致羸乏人
恭謹瞻尊長 故獲如意通 
| lham daṅ bźon pa byin pa daṅ | | ñam chuṅ bkur ba byas ba daṅ |
| bźon pas bla ma bkur ba yis | | mkhas pas rdzu ’phrul thob par ’gyur | 
Through giving conveyances and shoes, through serving the feeble and through
Providing teachers with youths you will acquire the skill to create magical emanations. 
 
令他憶法事 及正法句義
或淨心施法 故感宿命智 
| chos kyi ched daṅ de bźin du | | chos gźuṅ don dag dran pa daṅ |
| chos kyi sbyin pa dri med pas | | tshe rabs dran pa ’thob par ’gyur | 
Through acting to promote the doctrine, remembering its books and their meaning,
And through stainless giving of the doctrine you will remember your continuum of lives. 
 
由知真實義 謂諸法無性
故得第六通 最勝是流盡 
| dṅos rnams ṅo bo ñid med par | | yaṅ dag ji bźin yoṅs śes pas |
| mṅon śes drug ba zag pa kun | | zad pa mchog ni ’thob par ’gyur | 
Through knowing thoroughly, correctly and truly that no phenomena inherently exist,
You will attain the sixth clairvoyance that extinguishes all contaminations well. 
 
平等悲相應 由修如實智
故自得成佛 恒解脫眾生 
| sems can thams cad dgrol ba’i phyir | | de bźin ñid śes mñam ldan pa |
| sñiṅ rjes brlan pa bsgoms pa yis | | rnam pa’i mchog ldan rgyal bar ’gyur | 
Through cultivating the wisdom of reality which is the same [for all phenomena] and is moistened with compassion
For the sake of liberating all sentient beings, You will become a Conqueror with all the excellences. 
 
由種種淨願 故佛土清淨
眾寶獻支提 故放無邊光 
| smon lam sna chogs dag pa yis | | saṅs rgyas źiṅ ni dag par ’gyur |
| thub dbaṅ rin chen phul ba yis | | mtha’ yas ’od ni rnam par ’phro | 
Through various pure aspirations your Buddha Land will be purified,
Through offering gems to the King Of Subduers you will give out infinite light. 
 
如此業及果 已知義相應
故應修利他 即菩薩自利 
| de bas de ltar las ’bras dag | | mthun par mkhyen mdzad don du ni |
| ’gro la phan pa rtag tu mdzod | | de ñid khyod la phan pa lags | 
Therefore knowing how actions and their effects agree,
For you own sake help beings always and so help yourself. 
 
寶行王正論菩提資糧品第三 
| rin po che’i phreṅ ba las byaṅ chub kyi tshogs bsdus pa źes bya ba ste le’u gsum pa’o || 
Chapter Three: The Collections for Enlightenment 
adharmam anyāyyam api prāyo rājānujīvibhiḥ |
ācaran stūyate tasmāt kṛcchrād vetti kṣamākṣamam ||1|| 
王若行非法 或作非道理
事王人亦讚 故好惡難知 
|| gaṅ phyir bzod dam mi bzod pa | | śes par dka’ pas rgyal po ni |
| chos min rigs pa min spyod kyaṅ | | rjes su ’tsho ba phal cher stod | 
Even if a king follows a path contrary to religion and to reason he is nevetheless praised by his subjects (on account of fear);
he, therefore, hardly knows what is appropriate or not. 
anyo ’pi tāvad yaḥ kaś cid durvacaḥ kṣamam apriyam |
kim u rājā mahābhaumas tvaṃ mayā bhikṣuṇā satā ||2|| 
亦有世間人 非愛善難教
何況大國王 能受善人語 
| re źig gźan su’aṅ ruṅ ba la ’aṅ | | mi sñan phan pa brjod dga’ na |
| sa chen mṅa’ ba’i rgyal khyod la | | dge sloṅ bdag lta smos ci dgos | 
It would be very difficult to say to anybody else what is appropriate, when it is unpleasant;
how much more will that be to an emperor as you are, since I am speaking, a simple monk as I am? 
tvatkṛtād eva tu snehāj jagatām anukampayā |
aham eko vadāmi tvāṃ pathyam apy apriyaṃ bhṛśam ||3|| 
我今愍念汝 及悲諸世間
故我善教汝 實益若非愛 
| khyod kyis dgyes pa mdzad slad daṅ | | ’gro ba la yaṅ brtse slad du |
| khyod la mi sñan yaṅ sman pa | | bdag lta gcig pus te por gsol | 
But on account of your love and because I feel compassion for the living beings,
I alone will say to you what befits you, though it will be extremely unpleasant. 
satyaṃ ślakṣṇārthavat pathyaṃ śiṣyaḥ kāle ’nukampayā |
vācya ity āha bhagavāṃs tad evam abhidhīyase ||4|| 
真滑有義利 依時由慈悲
佛令教弟子 故我為汝說 
| bden ’jam don ldan ’phrod pa ni | | brtse bas dus su slob ma la |
| brjod par bya źes bcom ldan gsuṅ | | de lta bas na de skad brjod | 
(The master), out of his compassion, must say at the proper moment to his disciple what befits him, is true, mild, and full of significance.
So said the Blessed one. You are now instructed according to this principle. 
akrodhe satyavākye ca śrāvyamāṇo yadi sthitaḥ |
śravyaṃ samparigṛhṇīyāt sattoyaṃ snāpyamānavat ||5|| 
若聽聞實語 應住於無瞋
可取必須受 如浴受淨水 
| brtan pa khro ba med gyur pa | | bden pa’i tshig ni bsgrags pa na |
| khrus byed bzaṅ po’i chu bźin du | | mñan ’os ñams su len par bgyid | 
If a man persists in being mild and truthful when he is praised, he will always accept that which is worth hearing;
even so those who want to wash themselves choose water possessing good properties. 
tasya me vadato vākyaṃ tvam ihāmutra ca kṣamam |
jñātvā kuru hitāyedam ātmano jagato ’pi ca ||6|| 
我今說善言 現來有利益
汝知應受行 為自及於世 
| khyod la bdag gis ’di daṅ ni | | gźan du phan pa brjod bgyid pa |
| mkhyen par mdzod de bdag ñid daṅ | | gźan la sman par ’gyur de mdzod | 
When I say these words to you knowing that they are profitable in this life and in other eixstences,
put them into practice; they will prove useful to yourself and to the world. 
yācakebhyaḥ purā dānāt prāpyārthāṃś cen na dāsyasi |
akṛtajñatvalobhābhyāṃ nārthān punar avāpsyasi ||7|| 
由昔施貧苦 故今感富財
因貪不知恩 廢施無更得 
| sloṅ la sṅon chad sbyin bgyis pas | | don brñes gyur nas mi sbyin na |
| byas mi gzo daṅ chags pa yis | | phyi nas don rnams ’thob mi ’gyur | 
You have got your wealth since you were liberal in former existences; but if, being ungrateful and greedy,
you are not now also liberal towards those who beg some help from you, you will never get this wealth any more. 
iha pathyadanaṃ loke na vahaty abhṛto bhṛtaḥ |
yācakas tv abhṛto ’mutra hīnaḥ śataguṇadvahaḥ ||8|| 
世間唯路糧 不雇無人負
由施供下品 未來荷百倍 
| ’jig rten ’di na las byed pa | | gla med lam rgyags khyer mi btub |
| sloṅ ba dman pa ma brṅan par | | phyi ma’i tshen brgya ’gyur khyer | 
A servant, if he is not paid, does not carry in this world any provision on the way,
but a poor beggar without being paid carries for the other life baggage a hundred times heavier. 
udāracittaḥ satataṃ bhavodārakriyārataḥ |
udārakarmaṇaḥ sarvam udāraṃ jāyate phalam ||9|| 
願汝發大心 恒興建大事
若行大心事 是人得大果 
| rtag tu thugs rje chen po daṅ | | mdzad pa rgya chen las dgyes mdzod |
| rgya chen las las ’bras bu ni | | thams cad rgya chen ’byuṅ bar ’gyur | 
Be always noble-minded and delighting in noble deeds,
because from a noble deed every kind of noble fruits are derived. 
manorathair api klībair anālīḍhaṃ narādhipaiḥ |
kuru dharmāspadaṃ śrīmat khyātaṃ ratnatrayāspadam ||10|| 
小意陜劣王 心願未曾觸
好名吉祥事 三寶依應作 
| rgyal po dman pa rnams kyis ni | | yid la’aṅ bsams par ma gyur pa’i |
| chos gźi dkon mchog gsum gyi rten | | grags pa dpal daṅ ldan par mdzod | 
Make your temple the prosperous and renowned abode of the Three Jewels, unhurt even in thought by mean kings. 
sāmantarājaromāñcakaraṃ dharmāspadaṃ na yat |
mṛtyasyāpy apraśasyatvād rājaṃs tad akṛtaṃ varam ||11|| 
望王后等毛 若事非汝法
死亦起惡名 王不作最勝 
| chos bźi gaṅ źig kun ’byor pa’i | | rgyal po ba spu mi ldaṅ ba |
| śi na’aṅ sñan bar mi ’gyur bas | | rgyal po de ni ma byas bla | 
It is better not to build that temple which does not cause horripilation to neighbouring kings,
since it is not a glory even when one is dead. 
atyaudāryād udārāṇāṃ vismayotsāhavardhaṇam |
utsāhaghnaṃ ca mandānāṃ sarvasvenāpi kāraya ||12|| 
廣大事能起 大人希有用
能障下人願 以命成此事 
| rgya rab che phyir rgya chen rnams | | sñems bral spro ba skyed byed ciṅ |
| dman rnams spro ba ’joms byed pa | | bdog pa thams cad gtugs te mdzod | 
With the example of your extreme generosity let the admiration and the endeavours of the generous ones
grow and kill the endeavours of the dull-witted ones, even at the const of all your possessions. 
utsṛjyāmutra gantavyaṃ sarvasvam avaśena te |
dharme niyuktaṃ yāty eva purastāt sarvam eva te ||13|| 
無自在棄物 隻身入未來
若於法安財 前至逆相待 
| khyod ni bdog pa kun bor nas | | dbad med ga śed gśegs ’tshal bas |
| chos kyi slad du spyad pa kun | | khyod kyi mdun du ’doṅ ba ñid | 
Even against your will you must give up everything and pass into another existence.
But whatever has been employed for the law will go ahead. 
sarvasvaṃ pūrvanṛpater nṛpasya vaśam āgatam |
kiṃ pūrvakasya dharmāya sukhāya yaśase ’pi vā ||14|| 
先帝諸產業 棄本屬新王
能為前王生 法樂好名不 
| mi dbaṅ sṅa ma’i bdog pa kun | | sar pa yis ni dbaṅ gyur na |
| sṅa ma’i chos sam bde ba ’am | | grags pa dag tu ’gyur ram ci | 
The property of a previous king has fallen into the hands of the king (his predecessor);
of what use can it then be to the religion, happiness and glory of his predecessor? 
bhuktād arthād iha sukhaṃ dattāt pāratrikaṃ sukham |
abhuktādattanaṣṭatvād duḥkham eva kutaḥ sukham ||15|| 
用財受現喜 若施感來樂
非此二唐失 唯生苦無歡 
| nor spyad pa yis ’di la bde | | byin pas gźan du bde bar ’gyur |
| ma spyad ma byin chud zos pas | | sdug bsṅal ’ba’ źig ga la bde | 
From the enjoyment of your wealth you get only happiness in this life, but from the gift of that wealth you will get happiness in a future existence.
Since whatever has not been either given or enjoyed is lost, sorrow only is derived from that wealth; how can that produce happiness? 
vinaśyan sacivair dātum asvātantryān na śakyasi |
āyaticchedaniḥsnehair navarājapriyaiṣibhiḥ ||16|| 
將終欲行施 臣礙失自在
祚絕故捨愛 隨新王樂欲 
| ’chi khar blon po rjes ṅan can | | gces par mi ’jin rgyal po gsar |
| byams par ’dod pa rnams kyis kyaṅ | | dbaṅ med byas pas sbyin mi spyod | 
When you are on the very point of death you are unable to give away; you are, in fact, then no longer master of your own will
on account of your ministers becoming disaffected towards the king whose departure is impending and eager to do what pleases the new prince. 
sarvasvenāpy ataḥ svasthaḥ śīghraṃ dharmāspadaṃ kuru |
mṛtyupratyayamadhyasthaḥ pravātasthapradīpavat ||17|| 
若捨一切物 汝今安弘法
亦常在死緣 譬如風中燈 
| de bas rnal gnas myur du ni | | bdog pa kun gyis chos gźi mdzod |
| ’chi bdag rkyen gyi naṅ gnas pa | | rluṅ dmar naṅ ’dug mar me bźin | 
While, therefore, you enjoy good health, even at the cost of all your wealth, quickly build a temple. You are in fact amidst the very conditions from which death comes, like a lamp put where a strong wind blows. 
dharmādhikārā ye cānye pūrvarājapravartitāḥ |
devadroṇyādayas te ’pi pravartyantāṃ yathā sthitāḥ ||18|| 
先諸王所起 平等功德處
謂天神廟堂 願如本修理 
| sṅon gyi rgyal pos chos kyi gźi | | lha khaṅ la sogs gźan bgyis pa |
| gaṅ dag lags pa de dag kyaṅ | | sṅa lugs bźin du skyoṅ bar mdzod | 
Let all other religious duties, such as processions, etc.,
established by former kings, continue as they are. 
ahiṃsakaiḥ śubhācārair vratasthair atithipriyaiḥ |
sarvakṣamair akalahair bhajyeraṃs taiḥ sadodyataiḥ ||19|| 
離殺常行善 持戒愛容舊
巧增財無諍 勤力恒修善
清淨無積聚 不捨於他事
安立為導首 受彼功德藏 
| de dag ’tshe med dge spyod ciṅ | | brtul źugs la gnas glo bur byams |
| bden bzod ’thab krol ma mchis pa | | rtag tu brtson rnams spyod du gsol | 
Let them be attended by those who harm nobody, whose conduct is pure, who keep their vows,
please their guests, are patient towards everybody, lovers of peace, and always energetic. 
andhavyādhitahīnāṅgadīnānāthavanīpakāḥ |
te ’py annapānaṃ sāmyena labherann avighaṭṭitāḥ ||20|| 
盲病根不具 可悲丐無依
於廟不得遮 平等與彼食 
| loṅ ba nad pa dman pa daṅ | | mgon med sdug phoṅs yan lag ñams |
| de dag kyaṅ ni zas daṅ skom | | dgag pa med par sñoms thob mdzod | 
Let blind, sick, crippled, afflicted, helpless, beggars
equally get food and drink without offence. 
anarthinām api satāṃ dhārmikāṇāṃ anugrahān |
apy anyarājyasaṃsthānām anurūpān pravartaya ||21|| 
道德無求人 或住餘王界
供事亦相似 應作無此彼 
| chos ldan don du mi gñer ba | | rgyal po gźan yul gnas rnams la’aṅ |
| rjes su gzuṅ bar bgyid pa dag | | ci rigs pa ni rab tu mdzod | 
Bestow the same favours upon the followers of the law
even if they are in no need and if they reside in other kingdoms. 
sarvadharmādhikāreṣu dharmādhikṛtam utthitam |
alubdhaṃ paṇḍitaṃ dharmyaṃ kuru teṣām abādhakam ||22|| 
於一切法事 應立勤力人
無貪聰智善 不侵法畏罪 
| chos kyi gźi ni thams cad du | | chos ’khor sna bos mi g-yel ba |
| mi gzan mkhas śiṅ chos mthun pa | | de dag rnams la mi gnod skos | 
Appoint as officers entrusted with the supervision of spiritual affairs those who are diligent in spiritual affairs, not greedy, wise, acting according to the law, never acting against their (duty). 
nītijñān dhārmikān snigdhāñ śucīn bhaktān akātarān |
kulināñ śīlasampannān kṛtajñān sacivān kuru ||23|| 
了正論行善 親愛四觀淨
美語不怯弱 上姓能持戒
識恩知他苦 如理巧決斷
八人互相羞 為國立八座 
| lugs śes chos daṅ ldan la ’jam | | gtsaṅ źiṅ sñiṅ ñe mi sdaṅ ba |
| rigs bzaṅ ṅaṅ tshul phun sum tshogs | | byas pa gzo ba’i blon po skos | 
Appoint as you ministers those who know the right politics, who are observant of the law,
affectionate, pure, faithful, brave, of good family, rich in moral virtues, grateful. 
akṣudrāṃs tyāginaḥ śūrān snigdhān sambhoginaḥ sthirān |
kuru nitya_pramattāṃs ca dhārmikān daṇḍanāyakān ||24|| 
柔和有大度 膽勇甚愛王
堅實能用財 無放逸恒善
熟思所作事 能別十二輪
常行四方便 應立為大臣 
| gtoṅ phod ma chags dpa’ ba daṅ | | ’jam źiṅ ran spyod brtan pa daṅ |
| rtag tu bag ni yod pa daṅ | | chos daṅ ldan pa’i dmag dpon skos | 
Appoint as ministers of war just those who are nobleminded, liberal, brave,
affectionate, wealthy, steady, always attentive, observant of law. 
dharmaśīlāñ śucīn dakṣān kāryajñāñ śāstrakovidān |
kṛtavṛttīn samān snigdhān vṛddhān adhikṛtān kuru ||25|| 
持法戒清淨 了事有幹用
能生長護財 解義巧書算
於他心事等 畏罪親愛王
富財多眷屬 宜立為職掌 
| chos kyi daṅ tshul gtsaṅ la bzo | | don śes gtsug lag la mkhas pa |
| tshul ldan sñoms śiṅ ṅaṅ ’jam pa | | rgan rabs rnams ni sna bor skos | 
Appoint as ministers of finance those whose habitats are in agreement with the law, who are pure, clever,
able in business, expert in learning, of perfect conduct, impartial, kind, advanced in age. 
pratimāsaṃ ca tebhyas tvaṃ sarvam āyavyayaṃ śṛṇu |
śrutvā dharmādhikārād yaṃ kāryaṃ sarvaṃ svayaṃ vada ||26|| 
月月應問彼 一切財出入
問己法事等 喜心善教誨 
| zla re źiṅ ni de dag las | | ñid kyis ’du ’god kun gson te |
| gsan nas chos kyi gźi sogs kyi | | don kun ñid kyis bka’ stsol cig | 
Every month hear from them the report of the expenditure and of the income; and, after having heard it, you must say yourself
whatever must be done as regards the various offices, viz. that of the supervision of spiritual affairs and the others. 
dharmārthaṃ yadi te rājyaṃ na kīrtyarthaṃ na kāmataḥ |
tataḥ saphalam atyartham anarthārtham ato ’nyathā ||27|| 
為法處王位 不求名欲塵
王位勝有利 異此則不如 
| khyod kyi rgyal srid chos don du | | grags don ’dod slad ma lags na |
| de ni śin tu ’bras bur bcas | | de las gźan du ’gyur ma mchis | 
If your kingdom is ruled by you not on account of worldly renown nor of worldly pleasures but with the purpose of protecting the law,
then it will be extremely fruitful; otherwise it will be conducive to misfortune. 
parasparāmiṣībhūte loke ’smin prāyaśo nṛpa |
yathā rājyaṃ ca dharmaś ca bhavet tava tathā śṛṇu ||28|| 
大王即世間 多互相食噉
立法王位義 汝諦聽我說 
| mi dbaṅ da lta ’jig rten na | | phal cher phan tshun ltor ’dzud pas |
| ji ltar khyod kyi rgyal srid daṅ | | chos su ’gyur ba de bźin gson | 
Generally, O king, in this world one is the prey of the others;
still listen to the method by which you may have two things (apparently irreconcilable), viz. kingdom and law. 
jñānavṛddhāḥ kule jātā nyāyajñāḥ pāpabhīravaḥ |
sametā bahavo nityaṃ santu te kāryadarśinaḥ ||29|| 
長老於王處 上族解是非
畏惡多相順 願彼看王事 
| śes pas rgan źiṅ rigs bzaṅ ba | | rigs pa śes la sdig la ’dzem |
| naṅ gśin dgos pa mthoṅ ’gyur ba | | maṅ po rtag tu khyod kyis sogs | 
You must always collect many ministers inspecting various businesses, possessing the experience of old men,
born in high families, who know the rules of government and are afraid of committing sin. 
daṇḍabandhaprahārādīn kuryus te nyāyato ’pi cet |
kārunyārdraḥ sadā bhūtvā tvam anugrahavān bhava ||30|| 
罰繫鞭杖等 若彼依理行
王恒潤大悲 於彼更施恩 
| chad pa gzuṅ daṅ brdeg la sogs | | rigs pha’aṅ khyod kyis mi bgyi ste |
| sñiṅ rjes brlan par bgyis nas ni | | rtag tu rjes su gzuṅ bar mdzod | 
Even if they order according to justice, punishment, imprisonment, and beating (of culprits),
be yourself always moved to compassion and disposed to kindness. 
hitāyaiva tvayā cittam unnāmyaṃ sarvadehinām |
kāruṇyāt satataṃ rājaṃs tīvrapāpakṛtām api ||31|| 
為利一切人 應恒起慈心
若彼最重惡 亦應生大悲 
| mi bzad sdig pa byed pa yi | | lus can dag ni thams cad la’aṅ |
| rgyal po khyod kyis rtag par yaṅ | | sñiṅ rjes phan sems kho na bskyed | 
With your compassion, O king, you must always bend to righteousness the mind of all living beings, even of those who have commited terrible sins. 
tīvrapāpeṣu hiṃsreṣu kṛpā kāryā viśeṣataḥ |
ta eva hi kṛpāpātram hatātmāno mahātmanām ||32|| 
重惡極害心 必於彼行悲
彼即是悲器 正行人悲境 
| mi bzad sdig can gsod byed la | | khyad par du yaṅ sñiṅ rje bgyi |
| bdag ñid ñams pa de bdag ñid | | bdag ñid chen po’i sñiṅ rje’i gnas | 
Special compassion indeed one must feel for those cruel persons who have committed terrible sins;
in fact these miserable men are the proper object for the compassion of noble-minded men. 
pratyahaṃ pañcarātram vā baddhān kṣīṇān vimocaya |
śeṣān api yathāyogaṃ mā kāṃś cin naiva mocaya ||33|| 
貧人若被駐 五日須放散
餘人亦如理 隨一莫拘留 
| ñin gcig bźin nam źag lṅa bar | | ñams chuṅ btson rnams gtoṅ bar mdzod |
| lhag ma rnams kyaṅ ci rigs mdzod | | ’ga’ yaṅ mi dgrol min par mdzod | 
Every day or every five days set free prisoners who are becoming weak [by the imprisonment];
set free all the others also according to the proper course; let nobody remain in prison. 
yeṣv amokṣaṇacittaṃ te jāyate teṣv asaṃvaraḥ |
tasmād asaṃvarāt pāpam ajasram upacīyate ||34|| 
若於一人所 起長繫駐心
隨人生不護 因此惡恒流 
| khyod ni ’ga’ la’aṅ gtaṅ sems med | | de las sdom pa min pa skye |
| sdom pa ma yin de las ni | | rgyun mi ’chad par sdig pa sogs | 
If the thought does not come to your mind to set somebody free, this means that you have not yet a perfect control of your feelings as regards that man.
But from this lack of control perpetual accumulation of sin is derived. 
yāvac ca na vimucyeraṃs tāvat syuḥ sukhabandhanāḥ |
nāpitasnānapānānnabhaiṣajyavasanānvitāḥ ||35|| 
乃至彼未散 雖繫亦安樂
莊飾浣飲食 藥扇等相應 
| btson ni ji srid ma btaṅ ba | | de yi bar du ’dreg mkhan daṅ |
| khrus daṅ bza’ daṅ btuṅ ba daṅ | | sman daṅ ldan pas bde bar bgyi | 
Up to the time of their discharge let them enjoy a pleasant imprisonment
and the comfort of barbers, baths, drinks, food, medicines, and garments. 
apātreṣv iva putreṣu pātrīkaraṇakāṅkṣayā |
kāruṇyāc chāsanaṃ kāryaṃ na dveṣān nārthalipsayā ||36|| 
王欲他成器 依悲立善教
善惡人皆同 不由瞋及欲 
| snod med pa yi bu dag la | | snod du ruṅ bar bya ’dod ltar |
| sñiṅ rje yis ni tshar gcad bya’i | | sdaṅ bas ma yin nor phyir min | 
You must punish them from compassion and from a desire to turn them into worthy persons, as you do as regards unworthy sons;
but you must not be moved by hatred or by desire of material welfare. 
vimṛśya saṃyag vijñāya praduṣṭān ghātakān api |
ahatvāpīḍayitvā ca kuru nirviṣayān narān ||37|| 
熟思實知已 人增起反逆
不殺不逼彼 願王擯他土 
| rab sdaṅ gsod par byed pa’i mi | | brtags te legs par śes bgyis nas |
| mi gsad gnod par mi bgyi bar | | yul nas bskrad pa dag tu mdzod | 
After having pondered (the proper means) and having well known the case,
you must expel from the country bad people and murderers, without killing or injuring them. 
svatantraḥ paśya sarvaṃ ca viṣayaṃ cāracakṣuṣā |
nityāpramattaḥ smṛtimān kuru kāryaṃ ca dhārmikam ||38|| 
看自家如怨 由參人淨眼
恒念無放逸 願作如法事 
| raṅ dbaṅ yod par yul kun yaṅ | | bya ma rta yi spyan gyis gzigs |
| rtag tu bag yod dran ldan pas | | chos daṅ mthun pa’i don mdzod cig | 
Uninfluenced [by others] you must explore your state with the eyes of the spies;
always attentive and thoughtful you must do whatever business is in accordance with the law. 
pradānamānasatkārair guṇasthān satataṃ bhaja |
udārair anurūpais tu śeṣān api yathāvidhi ||39|| 
賞重加供養 有恩人令得
如思德勝負 報償亦如是 
| yon tan gnas la bdag ñid kyis | | rab sbyin bkur sti rim gro dag |
| rgya che rjes su mthun sbyar źiṅ | | lhag ma rnams la’aṅ ci rigs bgyi | 
Always honour with generous gifts, respect and homage those who take their resort to virtue,
and as is proper, others also, but according to their merits. 
saṃmānasphītakusumaḥ sampradānamahāphalaḥ |
rājavṛkṣaḥ kṣamā_cchāyaḥ sevyate bhṛtyaprakṣibhiḥ ||40|| 
將接為饒花 賞施為大果
王樹忍辱影 民鳥遍依事 
| rgyal po’i ljon śiṅ bzod grib can | | bkur sti’i me tog rgyas gyur ciṅ |
| rab sbyin ’bras bu che ldan la | | dmaṅs kyi bya rnams bsten par ’gyur | 
The king may be compared to a tree whose abundant flowers are the respect bestowed upon the worthy, whose great gruits are his liberality,
whose shadow is his forbearance; the subjects will take shelter in his kingdom like birds in such a tree. 
tyāgaśīlamayo rājā tejasvī bhavati priyaḥ |
śarkarāmodako yadvad elāmaricakarkaśaḥ ||41|| 
王持戒能施 有威得物心
譬如沙糖丸 香剌味相雜 
| rgyal po gtoṅ ba’i ṅaṅ tshul can | | brjid daṅ ldan na dga’ ’gyur te |
| sug smel na le śam rtsub pa’i | | śa kha ra yi la du bźin | 
If a king possessing the virtues of liberality and morality is also full of majesty,
he pleases his subjects like a sweetmeat of sugar, hardened by cardamon and pepper. 
mātsyanyāyaś ca te naivaṃ nyāyād rājyaṃ bhaviṣyati |
na cānyāyo na vādharmo dharmaś caivaṃ bhaviṣyati ||42|| 
若王依道理 愚法則不行
無難無非法 恒有法歡樂 
| de ltar rigs pas dpyad na ni | | khyod kyi rgyal srid ’god mi ’gyur |
| rigs pa ma yin mi ’gyur źiṅ | | chos min ma yin chos su ’gyur | 
Following this policy, you will get a kingdom not ruled by the “policy of the fish”;
acting in this way there will be neither unrule nor injustice, but law only. 
paralokāt tvayā rājyaṃ nānītaṃ nāpi neṣyasi |
dharmāt prāptam ato ’syārthe nādharmaṃ kartum arhasi ||43|| 
不從昔世引 不可將入來
王位從法得 為位莫壞法 
| rgyal srid ’jig rten pha rol nas | | bsnams te ma byon bsnams mi ’gyur |
| chos kyis sñems pas de’i slad du | | chos min khyod kyis bgyi mi rigs | 
You did not carry with you this kingdom from the other world, nor will you carry it thither (after death).
It has been obtained through law, and therefore, if you want to get it (in another life), you must not do anything against the law. 
rājyena bhāṇḍamūlyena duḥkhabhāṇḍaparaṃparām |
rājan yathā nārjayasi prayatnaḥ kriyatāṃ tathā ||44|| 
王位如肆家 若傳如所價
為不更求得 此用汝應行 
| ’tshog chas zoṅ ni rgyal srid kyis | | sdug bsṅal ’tshog chas brgyud pa dag |
| ci nas bsgrub par mi ’gyur bar | | rgyal po de ltar nan tan mdzod | 
You must endeavour, O king, with all your energy not to gain at the price of that capital
which is the kingdom those goods of sorrow which are wont to come one after the other. 
rājyena bhāṇḍamūlyena rājyabhāṇḍaparaṃparām |
rājan yathā nirviśasi prayatnaḥ kriyatāṃ tathā ||45|| 
王位如肆家 王傳如所價
為欲更求得 此用應修行 
| ’tshog chas zoṅ ni rgyal srid kyis | | rgyal srid ’tshog chas brgyud pa dag |
| rgyal po ci nas mñes ’gyur ba | | de lta bur ni nan tan mdzod | 
But rather with all you energy you must endeavour, O king, so that at the price of that capital
which is your kingdom you may enjoy a long series of royal goods. 
caturdvīpām api prāpya pṛthivīṃ cakravartinaḥ |
śārīraṃ mānasaṃ caiva sukhadvayam idaṃ matam ||46|| 
轉輪王得地 或具四天下
但身心二樂 餘富貴皆虛 
| gliṅ ba źi pa yi sa thob kyaṅ | | ’khor los sgyur ba’i bde ba ni |
| lus kyi dag daṅ sems kyi ste | | ’di gñis kho nar zad par ’dod | 
Even if one obtains as universal emperor supremacy over the world with its four continents,
one can only experience two kinds of joy, one physical and the other mental. 
duḥkhapratikriyāmātraṃ śārīraṃ vedanāsukham |
saṃjñāmayaṃ mānasaṃ tu kevalaṃ kalpanākṛtam ||47|| 
但對治眾苦 謂身喜樂受
心樂是想類 皆分別所作 
| lus kyi tshor ba bde ba ni | | sdug bsṅal phyir na bcos pa tsam |
| sems kyi ’du śes raṅ bźin te | | rtog pas byas pa kho nar zad | 
Bodily pleasure is a pleasant sensation which merely consists in the removal of pain;
the mental one consists in mere ideas, and is produced only by imagination. 
duḥkhapratikriyāmātraṃ kalpanāmātram eva ca |
lokasya sukhasarvasvaṃ vyartham etad ato ’rthataḥ ||48|| 
對治苦為體 及分別為類
世間一切樂 虛故無真實 
| ’jig rten bde ba’i bdog pa kun | | sdug bsṅal phyir ni bcos tsam daṅ |
| rtog pa tsam ñid yin de’i phyir | | de ni don du don med do | 
In this world any kind of pleasure is either a mere removal of pain or a mere imagination;
it is therefore in fact unreal. 
dvīpadeśapurāvāsapradeśāsanavāsasām |
śayyānnapānahastyaśvastrīṇāṃ caikaikabhogyatā ||49|| 
洲處土居止 坐處及衣等
飲食臥具乘 妻象馬用一 
| gliṅ daṅ yul daṅ gnas daṅ khyim | | khyogs daṅ stan daṅ gos rnams daṅ |
| mal cha bza’ btuṅ glaṅ po rta | | bud med spyad bya re rer zad | 
The four continents (as in the case of the universal emperor), the territory, the town, the habitation,
the place of residence, sits, cloths, beds, food, drinking, elephants, horses, women are enjoyed severally. 
yadā ca yatra cittaṃ syāt tadā tena sukhaṃ kila |
śeṣāṇām amanaskārāt teṣāṃ vyarthatvam arthataḥ ||50|| 
若心隨一緣 即由彼生樂
餘境非緣故 是時虛無用 
| gaṅ tshe gaṅ la sems ’jug pa | | de tshe de yis bde źes grag |
| lhag ma yid la mi byed pas | | de tshe don du don med ñid | 
Whenever and wherever our mind is fixed [upon something], from that and then only pleasure is derived.
But all other things have in fact no scope in so far as that moment we do not pay attention to them. 
viṣayān pañcabhiḥ pañca cakṣurādibhir indriyaiḥ |
na kalpayati yad gṛhṇan nāsmāt teṣu tadā sukham ||51|| 
五根緣五塵 若心不分別
雖復得成塵 不由此生樂 
| mig la sogs pa’i dbaṅ po ldas | | yul lṅa ’dzin tshe gaṅ gi phyir |
| rtog par mi byed de yi phyir | | de tshe de la bde ba med | 
When one, perceiving the five objects of sense-perception with the five senses, such as the eye, etc., does not work with the imagination,
then, for this reason, one does not feel any pleasure in them. 
jānīte viṣayaṃ yaṃ yaṃ yena yenendriyeṇa ca |
tadā na śeṣaiḥ śeṣāṇi vyarthāny eva yatas tadā ||52|| 
此塵根所緣 餘則非能所
故所餘根塵 真實無有義 
| gaṅ tshe yul ni gaṅ daṅ gaṅ | | dbaṅ po gaṅ gis śes gyur pa |
| de tshe lhag mas lhag ma min | | gaṅ tshe de phyir don med ñid | 
When we know a certain object with a certain sense, then, we do not know other objects with the other senses,
since at that time the other [objects] are not object [of perception, not being in relation with the senses]. 
indriyair upalabdhasya viṣayasyākṛtiṃ manaḥ |
upalabhya vyatītasya kalpayan manyate sukham ||53|| 
此塵根所緣 心取過去相
分別起淨想 於彼生樂受 
| dbaṅ po yis ni dmigs gyur pa | | ’das pa’i yul gyi rnam pa la |
| yid kyis dmigs nas rtogs pa na | | bde’o sñam du rlom par byed | 
The mind perceiving the form of an object which has already been perceived by the senses and (is therefore) past,
working with the imagination, thinks it to be a pleasure. 
ekam arthaṃ vijānāti yady apy ekam ihendriyam |
tad apy arthaṃ vinā vyarthaṃ vyartho ’rtho ’pi ca tad vinā ||54|| 
一塵心所緣 心塵不同世
既離心非塵 離塵亦非心 
| ’di na dbaṅ po gcig gis ni | | don gcig śes pa gaṅ yin pa |
| de yaṅ don med par don med | | don yaṅ de med par don med | 
If, in this world, one sense knows only one object, then, without its object of perception,
that sense would have no scope and the object also will have no scope without the sense which perceives it [in so far as both are reciprocally conditioned]. 
pratītya mātāpitarau yathoktaḥ putrasambhavaḥ |
cakṣūrūpe pratītyaivam ukto vijñānasaṃbhavah ||55|| 
以父母為因 汝說有子生
如此緣眼色 說有識等生 
| ji ltar pha daṅ ma dag la | | brten nas bu ni ’byuṅ bśad pa |
| de bźin mig daṅ gzugs brten nas | | rnam par śes pa ’byuṅ bar bśad | 
The birth of a son is conditioned by the mother and the father;
even so it is stated that the production of consciousness is conditioned by a sense, e.g. the eye and its object, viz. the object visible. 
atītānāgatā vyarthā viṣayāḥ sārdham indriyaiḥ |
taddvayānatiriktatvād vyarthā ye ’pi ca sāmpratāḥ ||56|| 
去來世根塵 不成由無義
不出二世故 現塵根無義 
| yul ni ’das daṅ ma ’oṅs rnams | | dbad po daṅ bcas don med la |
| de gñis las tha dad med phyir | | gaṅ dag da ltar yaṅ don med | 
Objects along with their (correspondent) sensory moments, either past or future, are of no purpose [as regards the production of consciousness];
even so the present ones because they cannot be dissociated from the two aforesaid moments. 
alātacakraṃ gṛhṇāti yathā cakṣur viparyayāt |
tathendriyāṇi gṛhṇanti viṣayān sāṃpratān iva ||57|| 
如眼見火輪 由根到亂故
於現在塵中 根緣塵亦爾 
| ji ltar mig ni ’khrul pa yis | | mgal ma’i ’khor lo ’dzin byed pa |
| de bźin dbaṅ po rnams kyis ni | | de lta’i yul dag ’dzin par byed | 
The eye wrongly perceives as a wheel a turning firebrand:
even so all senses [wrongly] perceive the various objects as being present. 
indriyāṇīndriyārthāś ca pañcabhūtamayā matāḥ |
pratisvaṃ bhūtavaiyarthyād eṣāṃ vyarthatvam arthataḥ ||58|| 
五根及境界 是四大塵類
一一大虛故 塵根非不有 
| dbaṅ po rnams daṅ dbaṅ don rnams | | ’byuṅ ba rnams kyi raṅ bźin ’dod |
| ’byuṅ ba so sor don med pas | | ’di dag don du don med do | 
The organs of senses as well as the objects of senses are said to be composed of the five material elements;
but since each element is in se unreal, even those senses and those objects are in fact unreal. 
nirindhano ’gnir bhūtānāṃ vinirbhāge prasajyate |
saṃparke lakṣaṇābhāvaḥ śeṣeṣv apy eṣa nirṇayaḥ ||59|| 
若大各離成 離薪火應然
若離無別體 塵亦同此判 
| ’byuṅ rnams so sor tha dad na | | bud śiṅ med ba’i mer thal ’gyur |
| ’dus na mtshan ñid med ’gyur te | | lhag ma la yaṅ de ltar ṅes | 
If we conceive the material elements as being separate the consequence woult be that fire can burn without any fuel;
if, on the other hand, they are combined together, it is impossible to speak of their characteristics: the same decision must also be applied to the other elements. 
evaṃ dvidhāpi bhūtānāṃ vyarthatvāt saṅgatir vṛthā |
vyarthatvāt saṅgateś caivaṃ rūpaṃ vyartham ato ’rthataḥ ||60|| 
四大二義虛 故不成和同
既實無和同 故色塵不成 
| de ltar ’byuṅ rnams rnam gñis su’aṅ | | don med pas na ’dus don med |
| ’dus pa don med ñid kyi phyir | | gzugs kyaṅ don du don med do | 
In this way, since the material elements are in either case (viz. either separately taken or combined) unreal, their combination is (also) unreal;
since their combination is unreal, material forms are therefore unreal. 
vijñānavedanāsaṃjñāsaṃskārāṇām ca sarvaśaḥ |
pratyekam ātmavaiyarthyād vaiyarthyaṃ paramārthataḥ ||61|| 
識受想及行 一一體不成
不合乘緣生 非有故無合 
| rnam śes tshor daṅ ’du śes daṅ | | ’du byed rnams kyaṅ thams cad du |
| so sor bdag ñid don med phyir | | dam pa’i don du don med do | 
[In the same way the other] constituents like consciousness, sensation, ideas, and forces separately taken are in se completely unreal:
therefore from the standpoint of the absolute truth there is only unreality. 
sukhābhimāno duḥkhasya pratīkāre yathārthataḥ |
tathā duhkhābhimāno ’pi sukhasya pratighātajaḥ ||62|| 
如分別喜樂 緣苦對治成
如此所計苦 因樂壞故成 
| ji ltar sdug bsṅal phyir bcos la | | don du bde bar ṅa rgyal byed |
| de bźin bde ’joms ’byuṅ ba la | | sdug bsṅal du yaṅ ṅa rgyal byed | 
Just as there is an assumption of pleasure, when in fact there is removal of pain,
even so the assumption of pain is derived from obstruction of pleasure. 
sukhe saṃyogatṛṣṇaivaṃ naiḥsvābhāvyāt prahīyate |
duḥkhe viyogatṛṣṇā ca paśyatāṃ muktir ity ataḥ ||63|| 
於樂和合愛 緣無相則滅
於苦遠離貪 由此觀不生 
| de ltar ṅo bo ñid med phyir | | bde daṅ phrad pa’i sred pa daṅ |
| sdug bsṅal bral ba’i sred pa spoṅ | | de phyir de ltar mthoṅ ba grol | 
By [meditation of the principle that] everything is devoid of any essence one puts an end to the thirst after association with pleasure
and the thirst after dissociation from pain; for those who see (such a truth) there is liberation thence. 
kaḥ paśyatīti cec cittaṃ vyavahāreṇa kathyate |
na hi caittaṃ vinā cittaṃ vyarthatvān na saheṣyate ||64|| 
若依世言說 心為能見者
不然離所見 能見不成故 
| gaṅ gis sems mthoṅ ’gyur źe na | | tha sñad du ni sems brjod de |
| sems byuṅ med par sems mi ’byuṅ | | don med lhan cig mi ’dod do | 
If you ask who can see that, we reply that from the standpoint of conventional truth it is the mind which sees that (but not from the absolute standpoint);
in fact (the function of) mind is not possible without mental contents nor alont with these, since it will serve no purpose. 
vyartham evaṃ jagan matvā yāthābhūtyān nirāspadaḥ |
nirvāti nirupādāno nirupādānavahnivat ||65|| 
觀行睹世間 如幻實不有
無取無分別 般涅槃如火 
| de ltar yaṅ dag ji bźin du | | ’gro ba don med śes nas ni |
| rgyu med pa yi me bźin du | | gnas med len med mya ṅan ’da’ | 
When one, perceiving that there is nothing which one can depend upon, considers this world according to its real nature, viz. as unreal,
then, having extinguished the sources of attachment, one enters into Nirvāṇa, just as fire which is extinguished when the conbustible matter comes to an end. 
bodhisattvo ’pi dṛṣṭvaivaṃ sambodhau niyato mataḥ |
kevalaṃ tv asya kāruṇyād ā bodher bhavasaṃtatiḥ ||66|| 
菩薩見如此 於菩提不退
由大悲引故 後相續至佛 
| de ltar byaṅ chub sems dpas kyaṅ | | mthoṅ nas byaṅ chub ṅes par ’dod |
| de ni sñiṅ rje ’ba’ źig gis | | byaṅ chub bar du srid mtshams sbyor | 
The Bodhisattva also has this vision and therefore he is certain to attain to the perfect illumination;
but it is only out of compassion that he passes from one existence to another, before entering the gate of the supreme illumination. 
bodhisattvasya saṃbhāro mahāyāne tathāgataiḥ |
nirdiṣṭaḥ sa tu saṃmūḍhaiḥ pradviṣṭaiś caiva nindyate ||67|| 
諸菩薩修道 佛說於大乘
無智憎嫉人 自害撥不受 
| de bźin gśegs pas theg chen las | | byaṅ chub sems dpa’i tshogs bstan na |
| de la kun du rmoṅs pa daṅ | | rab tu sdaṅ bas smod par byed | 
The Tathāgatas have expounded in the Great Vehicle the accumulation (of merit and knowledge) of the Bodhisattvas:
only those who are bewildered by foolishness or hatred can find fault with it. 
guṇadoṣānabhijño vā doṣasaṃjñī guṇeṣu vā |
athavāpi guṇadveṣī mahāyānasya nindakaḥ ||68|| 
不識功德失 於德起失想
或憎嫉勝利 故人謗大乘 
| yon tan skyon dag mi śes pa’am | | yon tan skyon du ’du śes pa’am |
| yaṅ na yon tan sdaṅ ba źig | | theg pa che la smod byed graṅ | 
A man abusing the Great Vehicle is one who does not distinguish between merits and sins,
or one who takes merits to be defects or one who hates merits. 
paropaghātino doṣān parānugrahiṇo guṇān |
jñātvocyate guṇadveṣī mahāyānasya nindakaḥ ||69|| 
若知罪損他 功德能利益
故說誹謗人 不識憎嫉善 
| gźan la gnod pa skyon daṅ ni | | gźan la phan pa yon tan du |
| śes na theg pa chen po la | | smod byed yon tan sdaṅ źes brjod | 
An abuser of Mahāyāna is said to be one who knows that sins are of harm to others
and merits benefit others and still abuses Mahāyāna. 
yat svārthanirapekṣatvāt parārthaikarasapriyam |
guṇākaraṃ mahāyānaṃ tad dveṣī tena dahyate ||70|| 
由不觀自利 一味利益他
大乘眾德器 故謗人灰粉 
| raṅ gi don la mi lta źiṅ | | gźan don ro gcig dga’ ba gaṅ |
| yon tan ’byuṅ gnas theg chen te | | des na des sdaṅ bsregs par ’gyur | 
He who hates the Great Vehicle, which is a mine of merits,
in so far as it rejoices in benefiting others without any consideration for personal interest, is thereby burnt (by the fire of hell). 
śrāddho ’pi durgṛhītena dviṣyāt kruddho athavetaraḥ |
śrāddho ’pi dagdha ity uktaḥ kā cintā dveṣabandhure ||71|| 
信人由僻執 不信由嫉憎
信人謗尚燒 何況瞋妒者 
| dad pa can ni bzuṅ ñes pas | | cig śos sdaṅ źiṅ khros pa yis |
| dad pa can yaṅ bsregs bśad na | | sdaṅ bas phyir phyogs smos ci dgos | 
Even a man possessing faith (in the law) may hate the merits (of the Great Vehicle) on account of some principle badly understood; even so somebody else being addicted to anger.
But (the scripture) says: “Even a man possessing faith may be burnt (by the fire of hell)”; How much greater will the danger be for a man inclined to hatred? 
viṣeṇāpi viṣaṃ hanyād yathaivoktaṃ cikitsakaiḥ |
duḥkhenāpy ahitaṃ hanyād ity ukte kiṃ virudhyate ||72|| 
合毒為治毒 如醫方所說
苦滅惡亦爾 此言何相違 
| dug gis dug ni bsal bya bar | | ji ltar sman dpyad las bśad bźin |
| sdug bsṅal gyis kyaṅ mi phan pa | | bsal bar bya ba ci źig ’gal | 
The doctors say that a poison can be the antidote of another poison;
even so there is no contradiction when we state that man must dispel what is harmful to him even at the cost of his own pain. 
manaḥpūrvaṃgamā dharmā manaḥśreṣṭhā iti śruteḥ |
hitaṃ hitamanāḥ kurvan duḥkenāpy ahitaṃ katham ||73|| 
諸法心先行 以心為上首
以苦滅他惡 善心人何過 
| chos rnams sṅon du yid ’gro źiṅ | | yid ni gtso bo źes grags pas |
| sdug bsṅal gyis kyaṅ phan yid kyis | | phan par byed pa cis mi phan | 
Tradition says that mind goes in front of the elements of existence and mind is the best among them.
If one, being only interested in what is salutary, does what is salutary, even at the cost of personal pain, how can that prove unprofitable to him? 
duḥkham apy āyatīpathyaṃ kāryaṃ kim u sukhaṃ hitam |
ātmanaś ca pareṣāṃ ca dharma eṣa sanātanaḥ ||74|| 
苦來若能利 應取何況樂
或於自及他 此是本首法 
| mi bde’aṅ phyis rjes phan ’gyur ba | | bya na bdag daṅ gźan dag la |
| bde phan lta źig ci smos te | | chos ’di gna’ yi lugs yin no | 
One must do that which will, in the future, be salutary to oneself and to others even if it is (at present) painful;
how much more, then, must he do that which is pleasant and equally salutary to the doer and to others? this is the eternal law. 
mātrāsukhaparityāgāt paścāc ced vipulaṃ sukham |
tyajen mātrāsukhaṃ dhīraḥ saṃpaśyan vipulaṃ sukham ||75|| 
由能棄小樂 後若見大樂
智人捨小樂 觀於後大樂 
| gal te bde chuṅ yoṅs btaṅ bas | | bde ba rgya chen mthoṅ ’gyur na |
| brtan pas bde chen yaṅs gzigs la | | bde ba chuṅ du btaṅ bar mdzod | 
If by giving up a bit of pleasure one may get afterwards a large joy,
a brave man should give up that bit of pleasure, having in his mind the large joy to be gained in the future. 
na mṛṣyate ca yady etat kaṭubhaiṣajyadāyinaḥ |
tataś cikitsakādyāś ca hatā naivaṃ ca yujyate ||76|| 
若不忍此言 醫師施苦樂
犯罪不可恕 故汝義不然 
| gal te de yaṅ mi bzod na | | des na sman pa la sogs pa |
| mi źim sman ni sbyin byed pa | | bcom ’gyur ’di ni rtad ma yin | 
If one is unable to stand even that, then doctores, etc.,
prescribing bitter medicaments would be ruined. But this principle cannot be applied. 
apathyam api yad dṛṣṭaṃ tat pathyaṃ paṇḍitaiḥ kva cit |
utsargaś cāpavādaś ca sarvaśāstreṣu śasyate ||77|| 
或見事不宜 智者由義行
或制或開許 此義處處有 
| gnod par ’gyur ba gaṅ yin de | | la lar mkhas pas phan par mthoṅ |
| spyir btaṅ dmigs kyis bsal ba dag | | bstan bcos dag ni kun la bsṅags | 
What seems unsalutary is considered sometimes by the experts to be salutary;
a general rule and the exception are praised in all philosophical systems. 
karuṇāpūrvakāḥ sarve niṣyandā jñānanirmalāḥ |
uktā yatra mahāyāne kas tan nindet sacetanaḥ ||78|| 
諸菩薩威儀 悲為先智成
大乘說如此 何因可誹謗 
| theg pa chen po gaṅ źig las | | sñiṅ rje sṅon btaṅ spyod yul daṅ |
| ye śes dri ma med bśad pa | | sems yod su źig de la smod | 
How could a man in full possession of his mental faculties abuse the Great Vehicle
where it is stated that all results are preceded by compassion and purified by wisdom. 
atyaudāryātigāmbhīryād viṣaṇṇair akṛtātmabhiḥ |
nindyate ’dya mahāyānaṃ mohāt svaparavairibhiḥ ||79|| 
無知故沈沒 上乘廣深義
故誹謗大乘 成自他怨家 
| śin tu rgya che rab zab la | | sgyid lug bdag ñid ma sbyaṅs pas |
| bdag gźan dgra rnams rmoṅs pa yis | | ’di na theg pa che la smod | 
Ignorant men, enemies of themselves as well as of others, on account of their bewilderment
abuse to-day this Great Vehicle, being troubled by its extreme excellence and its extreme depth. 
dānaśīlakṣamāvīryadhyānaprajñākṛpātmakam |
mahāyānamataṃ tasmin kasmād durbhāṣitaṃ vacaḥ ||80|| 
施戒忍精進 定智悲為體
佛說大乘爾 有何邪說漏 
| sbyin daṅ tshul khrims bzod brtson ’grus | | bsam gtan śes rab sñiṅ rje’i bdag |
| theg chen yin na de yi phyir | | ’di la ñes bśad ci źig yod | 
This Great Vehicle is composed of many virtues such as those of liberality, morality, patience, energy, meditation, wisdom, compassion;
how is it therefore possible that there is in it any wrong utterance? 
parārtho dānaśīlābhyāṃ kṣāntyā vīryeṇa cātmanaḥ |
dhyānaṃ prajñā ca mokṣāya mahāyānārthasaṃgrahaḥ ||81|| 
由施戒利他 忍進為自利
定慧脫自他 略攝大乘義 
| tshul khrims sbyin pas gźan gyi don | | brtson ’grus bzod pas bdag ñid kyi |
| bsam gtan śes rab thar pa’i rgyu | | theg chen don ni bsdus pa yin | 
By liberality and morality one realizes the profit of others; by patience and energy one’s own profit;
meditation and wisdom are conducive to liberation. This is the summary of the contents of the Great Vehicle. 
parā[tmahita]mokṣārthāḥ saṃkṣepād buddhaśāsanam |
te ṣaṭpāramitāgarbhās tasmād bauddham idaṃ vacaḥ ||82|| 
略說佛正教 謂解脫自他
此六度為藏 何人能撥此 
| bdag daṅ gźan phan thar pa’i don | | mdor saṅs rgyas bstan de dag ni |
| pha rol phyin drug kho na yin | | de bas ’di ni saṅs rgyas bka’ | 
The teaching of Buddha is condensed in precepts which are salutary to others as well as to oneself and are conducive to liberation.
They are included in the six perfections; therefore this (Great Vehicle) is indeed the utterance of the Buddha. 
puṇyajñānamayo yatra buddhair bodher mahāpathaḥ |
deśitas tan mahāyānam ajñānāndhair na sahyate ||83|| 
福慧為種類 佛說菩提道
立此名大乘 癡盲不能忍 
| byaṅ chub lam chen bsod nams daṅ | | ye śes raṅ bźin saṅs rgyas kyis |
| gaṅ las bstan pa’i theg chen de | | mi śes ldoṅs rnams mi bzod do | 
That Great Vehicle, in which the Buddhas have shown the great path leading to illumination and consisting in acquisition of moral merits and wisdom,
is not seen (by common people) only on account of their ignorance. 
kham ivācintyapuṇyatvād ukto ’cintyaguṇo jinaḥ |
mahāyāne yato buddhamāhātmyaṃ kṣamyatām idam ||84|| 
如空難思量 福慧行成故
諸佛德難思 於大乘願忍 
| yon tan mkha’ ltar bsam yas pas | | rgyal ba’i yon tan bsam yas gsuṅs |
| gaṅ phyir saṅs rgyas bdag ñid che | | theg chen las bśad ’dir bzod gyis | 
In so far as he is possessed of inconceivable attributes, the Victorious One is said, in the Great Vehicle,
to be endowed with inconceivable attributes like the ether (whose attributes transcend mind); therefore you must allow this majesty of the Buddha. 
āryaśāradvatasyāpi śīlamātre ’py agocaraḥ |
yasmāt tad buddhamāhātmyam acintyaṃ kiṃ na mṛṣyate ||85|| 
大德舍利弗 佛戒非其境
故佛德難思 云何不可忍 
| ’phags pa śa ra dwa ti’i bus | | tshul khrims tsam yaṅ mi śes pas |
| des na saṅs rgyas bdag ñid che | | de bsam yas par cis mi bzod | 
Even as regards moral rules only, he remained a field inaccessible to the noble Śāradvatīputra;
how can you not allow that the majesty of Buddha is inconceivable. 
anutpādo mahāyāne pareṣāṃ śūnyātā kṣayaḥ |
kṣayānutpādāyoś caikyam arthataḥ kṣamyatāṃ yataḥ ||86|| 
於大乘無生 小乘說空滅
無生滅一體 自義莫違反 
| theg pa che las skye med bstan | | gźan gyi zad pa stoṅ pa ñid |
| zad daṅ mi skye don du ni | | gcig pas de phyir bzod par gyis | 
According to the Great Vehicle unsubstantiality is considered as absence of birth, but for the other systems void is the destruction of things;
destruction as well as non-birth can in gact be considered identical. 
śūnyatābuddhamāhātmyam evaṃ yuktyānupaśyatām |
mahāyānetaroktāni na sameyuḥ kathaṃ satām ||87|| 
真空及佛德 若如法簡擇
大小兩乘教 於智人何諍 
| stoṅ ñid saṅs rgyas che bdag ñid | | de ltar rigs pas rjes bltas na |
| theg chen cig śos las gsuṅs pa | | mkhas pa rnams la cis mi mñam | 
How could, then, the other teachings of Mahāyāna be not acceptable to the wise,
since they have realized according to reason the principle of unsubstantiality and the majesty of the Buddhas? 
tathāgatābhisaṃdhyoktāny asukhaṃ jñātum ity ataḥ |
ekayānatriyānoktād ātmā rakṣya upekṣayā ||88|| 
佛不了義說 非下人易解
一三乘說中 護自體莫傷 
| de bźin gśegs dgoṅs gsuṅs pa rnams | | śes par sla min de yi phyir |
| theg gcig theg pa gsum gsuṅs pas | | btaṅ sñoms kyis ni bdag bsruṅ bya | 
It is very difficult to know what the Buddhas have said in their metaphorical utterances,
and therefore having recourse to impartiality you must protect yourself (against the different and contradictory wordings of the law as expounded) in the one Vehicle or in the three Vehicles. 
upekṣayā hi nāpuṇyam dveṣāt pāpaṃ kutaḥ śubham |
mahāyāne yato dveṣo nātmakāmaiḥ kṛto ’rhati ||89|| 
若捨無非福 若憎惡無善
若欲愛自身 大乘不應謗 
| btaṅ sñoms kyis ni sdig mi ’gyur | | sdaṅ bas sdig ’gyur dger mi ’gyur |
| de bas theg chen źe sdaṅ ba | | bdag legs ’dod pas byar mi rigs | 
Impartiality is not cause of demerit; but (if you are partial as regards some principle and therefore) you hate (another), this is a cause of sin; how can that be propitious?
Therefore those who seek their own welfare must not feel any hatred against the Great Vehicle. 
na bodhisattvapraṇidhir na caryāpariṇāmanā |
uktāḥ śrāvakayāne ’smād bodhisattvaḥ kutas tataḥ ||90|| 
菩薩願及行 迴向等彼無
若依小乘修 云何成菩薩 
| ñan thos theg pa de las ni | | byaṅ chub sems dpa’i smon lam daṅ |
| spyod pa yoṅs bsṅo ma bśad des | | byaṅ chub sems dpar ga la ’gyur | 
In the Vehicle of the Auditors there is no mention of the vow of the Bodhisattva nor of his virtue of devolving upon others the fruits of his career.
How is it, then, possible that one could become a Bodhisattva by following the precepts of that school? 
adhiṣṭhānāni noktāni bodhisattvasya bodhaye |
buddhair anyat pramāṇaṃ ca ko ’sminn arthe jinādhikaḥ ||91|| 
菩薩道四依 於小乘不說
何法佛所修 而說能勝彼 
| byaṅ chub sems dpa’i byaṅ chub phyir | | byin rlabs saṅs rgyas kyis ma bśad |
| don ’di la ni rgyal ba las | | lhag pa’i tshad ma gźan su yod | 
The Buddhas did not state in that Vehicle the blessings necessary in order to obtain the illumination of the Bodhisattva.
Who else superior to the Victorious Ones can be an authority on this matter? 
adhiṣṭānāryasatyārthabodhipakṣopasaṃhitāt |
mārgāc chrāvakasāmānyād bauddhaṃ kenādhikaṃ phalam ||92|| 
約依諦助道 佛與彼若同
修因既不異 云何果殊越 
| byin rlabs ’phags pa’i bden don daṅ | | byaṅ chub phyogs mthun ldan pa yi |
| lam ni ñan thos thun moṅ las | | saṅs rgyas ’bras bu gaṅ gis lhag | 
From a path which is similar to that of the Auditors and implies in addition the blessings,
the sense of the noble truths and the coefficients of illumination, how can a superior fruit of Buddhahood be derived? 
bodhicaryāpratiṣṭhārthaṃ na sūtre bhāṣitaṃ vacaḥ |
bhāṣitaṃ ca mahāyāne grāhyam asmād vicakṣaṇaiḥ ||93|| 
菩提行總別 小乘中不說
於大乘具辯 故智應信受 
| byaṅ chub spyod la gnas pa’i don | | mdo sde las ni bka’ ma stsal |
| theg pa che las bka’ stsal pas | | de phyir mkhas pa rnams kyis bzuṅ | 
In the sūtras there is no word designed to enjoin the career towards illumination,
but this is said in the Great Vehicle, and therefore it should be accepted by the wise. 
yathaiva vaiyākaraṇo mātṛkām api pāṭhayet |
buddho ’vadat tathā dharmaṃ vineyānāṃ yathākṣamam ||94|| 
如毘伽羅論 先教學字母
佛立教如此 約受化根性 
| brda sprod pa daṅ ji lta bur | | yi ge’i phyi mo’aṅ klog ’jug ltar |
| de bźin saṅs rgyas gdul bya la | | ji tsam bzod pa’i chos ston to | 
Just as a master of grammar teaches even the alphabet to disciples,
even so the Buddha teaches the law as it may be accessible to those to be converted. 
keṣāṃ cid avadad dharmaṃ pāpebhyo vinivṛttaye |
keṣāṃ cit puṇyasiddhyarthaṃ keṣāṃ cid dvayaniḥśritam ||95|| 
有處或說法 令彼離眾惡
或為成福德 或具依前二 
| kha cig la ni sdig pa las | | rnam par bzlog phyir chos ston te |
| kha cig bsod nams ’grub bya’i phyir | | kha cig la ni gñis brten pa | 
The Buddha in fact preached to some the law so that they could be freed from sin,
to others so that they could accomplish meritorious deeds, to others the law based on a duality. 
dvayāniśritam ekeṣāṃ gambhīraṃ bhīrubhīṣaṇam |
śūnyatākaruṇāgarbham ekeṣāṃ bodhisādhanam ||96|| 
或為遣此二 甚深怖劣人
或深悲為上 為他成菩提 
| kha cig la ni gñis mi brten | | zab mo khu ’phrigs can ’jigs pa |
| stoṅ ñid sñiṅ rje’i sñiṅ po can | | byaṅ chub bsgrub pa kha cig la | 
To some others he preached the law beyond duality, deep, terrifying those who are afraid (of such principles);
to others again the law consisting in the two tenets of compassion and unsubstantiality, viz. the two means leading to illumination. 
iti sadbhir mahāyāne kartavyaḥ pratighakṣayaḥ |
prasādaś cādhikaḥ kāryaḥ saṃyaksaṃbodhisiddhaye ||97|| 
是故聰明人 應捨憎大乘
當起勝信受 為得無等覺 
| de ltar mkhas pas theg chen la | | khoṅ khro ba ni zad bya źiṅ |
| rdzogs pa’i byaṅ chub ’grub bya’i phyir | | lhag par rab tu daṅ bar bya | 
Therefore the good ones must destroy any feeling of opposition against the Great Vehicle
and find their supreme spiritual peace in it if they want to attain to perfect illumination. 
mahāyānaprasādena taduktācaraṇena ca |
prāpyate ’nuttarā bodhiḥ sarvasaukhyāni cāntarā ||98|| 
由信受大乘 及行大乘教
故成無上道 中間種種樂 
| theg pa che la rab daṅ źiṅ | | de las bśad pa spyad pa yis |
| bla med byaṅ chub thob ’gyur źiṅ | | bde ba kun kyaṅ źar la ’grub | 
By having faith in the Great Vehicle and by following the precepts enjoined in it
one attains to the supreme illumination and midway to all happiness. 
dānaśīlakṣamāsatyaṃ gṛhasthasya viśeṣataḥ |
dharma uktaḥ kṛpāgarbhaḥ sa sātmīkriyatāṃ dṛḍham ||99|| 
施戒及忍辱 多為在家說
此法悲為上 願汝修成性 
| der ni sbyin daṅ tshul khrims daṅ | | bzod pa’i chos ni khyad par du |
| khyim pa la bśad sñiṅ rje yi | | sñiṅ po can de brtan goms mdzod | 
Liberality, morality, patience, truthfulness, are said to be the religion chiefly for the householders;
the essence of this (religion) is compassion; it must be taken hold of with great energy. 
atha lokasya vaidharmyād rājyaṃ dharmeṇa duṣkaram |
tato dharmayaśo ’rthaṃ te pravrajyādhigamaḥ kṣamaḥ ||100|| 
由世不平等 王位若乖法
為好名及法 事及出家勝 
| ’on te ’jig rten mi bsrun phyir | | chos kyi rgyal srid bgyid dka’ na |
| des na chos daṅ grags don du | | khyod kyis rab tu byuṅ thob mdzad rigs | 
If you think that to rule a kingdom according to religion is difficult since world (and religion) are opposite,
then, if you strive after glory in religion success will be easy. 
ratnāvalyāṃ rājavṛttopadeśo nāma caturthaḥ paricchedaḥ || 
寶行王正論正教王品第四 
| rin po che’i phreṅ ba las rgyal po’i tshul bstan pa ste le’u bźi pa’o || 
Chapter Four: Royal Policy 
tataḥ pravrajitenādau kāryaḥ śikṣādaraḥ paraḥ |
prati[mokṣe sa]vinaye bāhuśrutye ’rthanirṇaye ||1|| 
初學出家人 敬心修禁戒
於木叉毘尼 多學破立義 
|| de nas rab tu byuṅ ba yis | | daṅ por bslab la rab gus bya |
| so sor thar pa ’dul bcas daṅ | | maṅ thos don gtan dbab la bsgrim | 
Having become a monk you should train first with energy [in ethics],
then take up the discipline of individual emancipation, hear [the scriptures recited] frequently, and ascertain their meaning. 
tato doṣāḥ prahātavyāḥ kṣudravastukasaṃjñitāḥ |
yatnena saptapañcāśat kīrtyamānān nibodha tān ||2|| 
次起正勤心 捨離麤類惑
數有五十七 諦聽我當說 
| de nas ñes pa phran tshegs śes | | ñes pa’i gźi rnams spaṅ bar bya |
| lda bcu rtsa bdun bsgrags pa rnams | | ’bad de ṅes par brtag par bya | 
Then, knowing the small faults, forsake the sources to be forsaken;
With effort you should realise fully the fifty-seven faults. 
krodhaś cittaprakopo ’sminn upanāho ’nu[bandhakṛt] |
pāpapracchāndanaṃ mrakṣaḥ pradāśaḥ pāpasaṅgitā ||3|| 
怪謂心相違 恨是結他失
覆惡罪名祕 及著惡顯善 
| khro ba sems kyi ’khrug pa ste | | de daṅ rjes ’brel khon du ’dzin |
| ’chab pa sdig pa ’chab pa ste | | ’tshig pa sdig la źen pa’o | 
Anger is disturbance of mind, enmity discturbs it further,
Concealment is a hiding of faults, resentment a clinging to faulty ways. 
māyeti vañcanā śāṭhyaṃ cittasaṃtānajihmatā |
īrṣyā paraguṇais tāpo mātsaryaṃ tyāgabhīrutā ||4|| 
張他名欺誑 諂謂曲心續
嫉於他德憂 吝心怖畏捨 
| g-yo ni śin tu slu ba ste | | sgyu ni sems rgyud gya gyu la |
| phrag dog gźan gyi yon tan gduṅ | | ser sna gtoṅ bas ’jigs pa ñid | 
Dishonesty is extreme deception, dissimulation, crookedness of mind,
Jealously is to be hurt by the good qualities of others; miserliness is fear of giving. 
ahrīkatānapatrāpye svapareṣām alajjane |
asaṃnatikṛtaḥ stambhaḥ saṃrambhaḥ kopivibhramaḥ ||5|| 
無羞及無慚 於自他為恥
不下不敬他 動亂瞋方便 
| ṅo tsha med daṅ khrel med pa | | raṅ daṅ gźan la mi ’dzem pa’o |
| kheṅs pa ’dud par mi byed pa | | ñes rtsom khros pas bslad pa’o | 
To be unembarrassed and unashamed is insensibility to oneself and others,
Inflatedness leads to disrespect, while evil effort is a pollution from anger. 
mado darpaḥ pramādas tu kuśaleṣv aprayogitā |
mānaḥ punaḥ saptavidhas taṃ vakṣyāmi prabhedataḥ ||6|| 
醉謂不計他 放逸不修善
慢類有七種 我今當略說 
| rgyags pa dregs pa bag med pa | | dge ba rnams la mi sbyor ba’o |
| ṅa rgyal rnam pa bdun yin te | | de ni rab tu phye ste bśad | 
Arrogance is haughtiness, non-conscientiousness is to neglect
Virtues, pride has seven forms each of which I will explain. 
tatrābhimanyamānasya hīnād dhīnaṃ samāt samam |
hīnād vādhikam ātmānaṃ samād vā māna ucyate ||7|| 
若人起分別 從下下等等
從下及等勝 說此惑為慢 
| de la mṅon par rlom byed pa | | dman pa dman źiṅ mñam daṅ mñam |
| mñam pas lhag pa mñam sñam pa | | bdag ñid ṅa rgyal źes pa’o | 
Boasting that one is lower than then lowly, or equal with the equal, or greater than
or equal to the lowly is called the pride of selfhood. 
yo ’dhamas tulyam ātmānaṃ viśiṣṭād abhimanyate |
so ’timāno viśiṣṭebhyo viśiṣṭaṃ yo ’bhimanyate ||8|| 
下人計自身 不如於等人
說此名下慢 由自下等類
下人高自身 與勝人平等
此惑名高慢 由自高等勝 
| chos gaṅ bdag ñid khyad ’phags daṅ | | mñam par rlom pa gaṅ yin de |
| lhag pa’i ṅa rgyal khyad ’phags pas | | khyad par ’phags par rlom pa gaṅ | 
Boasting that one is equal to those who by some quality are better than oneself
is the pride of being superior. Thinking that one is higher than the extremely high, 
mānātimāno yo ’tyarthaṃ samucchraye samucchrayaḥ |
piṭako vātisaṃrabdho gaṇḍopari samutthitaḥ ||9|| 
下人計自己 勝於勝類人
說此名過慢 如癰上起泡 
| śin tu mtho bas mtho sñam pa | | ṅa rgyal las kyaṅ ṅa rgyal te |
| ’bras kyi steṅ du phol mig dag | | byuṅ ba bźin du thu ba yin | 
Who fancy themselves to be superior, is pride greater than pride;
Like an abcess in a tumour it is very vicious. 
yad upādānasaṃjñeṣu skandheṣv eteṣu pañcasu |
mohād aham iti grāhaḥ so ’smimāna udāhṛtaḥ ||10|| 
於五種取陰 自性空無人
由癡故計我 說此名我慢 
| ñe bar len pa źes bya ba | | lṅa po stoṅ pa de dag la |
| rmoṅs pas ṅa sñam ’dzin pa gaṅ | | de ni ṅa’o sñam par bśad | 
Conceiving an ‘I’ through ignorance in the five empty [aggregates]
Which are called the appropriation is said to be the pride of thinking ‘I’. 
abhimāno yad aprāpte phale prāptābhimānitā |
pāpakarmakriyā ślāghyā mithyāmānaṃ vidur budhāḥ ||11|| 
實未得聖道 計自身已得
由修偏道故 說名增上慢
若人由作惡 而計自身勝
兼復撥他德 說此名邪慢 
| ’bras ma thob par thob sñam pa | | gaṅ yin mṅon pa’i ṅa rgyal te |
| sdig las byed la bstod pa ni | | mkhas pas log pa’i ṅa rgyal rtogs | 
Thinking one has won fruits not het attained is pride of conceit.
Praising oneself for faulty deeds is known by the wise as wrongful pride. 
niṣprayojana evāham iti yā [tv ātmanin]danā |
so ’dhamo māna ity ete saptāpy uktāḥ samāsataḥ ||12|| 
我今無復用 或能下自體
此亦名下慢 但緣自體起 
| bdag dgos med pa ñid do źes | | bdag ñid smod pa gaṅ yin des |
| dman pa’i ṅa rgyal źes bya ste | | de dag mdor bdun bśad pa’o | 
Deriding oneself, thinking ‘I am senseless,’ is called
The pride of lowliness. Such briefly are the seven prides. 
kuhanā lābhasatkārahetor indriyasaṃvaraḥ |
lapanā lābhasatkārahetoś cāṭupuraskriyā ||13|| 
為求利養讚 故守攝六根
能隱貪欲意 此惑名貢高
為得利供養 於他起愛語
此惑緣世法 說此名謝言 
| tshul ’chos rñed daṅ bkur sti’i phyir | | dbaṅ po sdom par byed pa ste |
| kha gsag rñed daṅ bkur ste’i phyir | | tshig ’jam sṅar ni smra ba’o | 
Hypocrisy is to control the senses for the sake of goods and respect,
Flattery is to speak pleasant phrases for the sake of goods and respect. 
naimittikatvaṃ tatprāptyai paradravyapraśaṃsanam |
naiṣpeṣikatvaṃ lābhārthaṃ samakṣaṃ parapaṃsanam ||14|| 
為欲得彼物 若讚美此財
說名為現相 能示自心故
為欲得所求 現前非撥他
說名為訶責 能伏彼令順 
| gźogs sloṅ de ni thob bya’i phyir | | gźan gyi rdzas la bsṅags byed pa’o |
| thob kyis ’jal ba rñed pa’i phyir | | mṅon sum gźan la smod byed pa | 
Indirect acquisition is to praise the wealth of others so as to win it,
Artful acquisition is to deride others in order to acquire their goods. 
lābhena lipsā lābhānāṃ pūrvalabdhapraśaṃsanam |
śiṅguḥ prakopitasyānyais tat tad yad anuśiñjanam ||15|| 
由施欲求利 或讚彼先德
說名利求利 此五邪命攝
若人緣他失 心數種種誦
說名為愔隘 此或習恨心 
| rñed pas rñed pa rnam ’dod pa | | sṅar thob pa la bsṅags byed pa’o |
| skyon zlos gźan gyi ’khros gyur pa | | de daṅ de ni gaṅ zlos pa’o | 
Desiring to add profit to profit is to praise previous acquitions,
Reciting faults is to repeat the mistakes made by others. 
staimityaṃ viklavībhāvo ’pratisaṃkhyānarogajaḥ |
ātmopakaraṇe hīne nidrāsaṅgo ’lasasya vā ||16|| 
驚怖不能安 由無知及病
於下麤自具 毀呰及懈著 
| sbuṅs med so sor ma brtags par | | nad las gyur pa’i sloṅ ba’am |
| bdag gi yo byad ṅan pa la | | chags ṅan le lo can gyi yin | 
Non-collectedness is selfish excitement that is inconsiderate of others,
Clinging is the attachment of the lazy to their bad possessions. 
nānātvasaṃjñā saṃjñā yā rāgadveṣatamovṛtā |
amanaskāram āhus taṃ yac cittasyānavekṣaṇam ||17|| 
欲瞋癡污想 說名種種相
不如現觀察 說名非思惟 
| tha dad ’du śes ’du śes gaṅ | | chags sdaṅ mun gyis bsgribs pa’o |
| yid la mi byed gaṅ yin de | | sems la lta ba med par bśad | 
Making differences is discrimination obscured through desire, hatred or confusion,
Not looking into the mind is explained as not applying it to anything. 
pratirūpakriyāsv ālasyād yā gauravahīnatā |
guruṣv abhagavadvṛttir eṣā durjanasaṃmatā ||18|| 
於正事懈怠 說名不恭敬
於師無尊心 說名不尊重 
| mthun par bya ba rnams la ni | | le los bkur sti ñams pa gaṅ |
| bla mar bcom ldan tshul min te | | skye bo ṅan pa yin par ’dod | 
One who through laziness loses respect and reverence for those doing practices that are similar
Is a spiritual guide who follows not the ways of the Blessed One; he is regarded as bad. 
gardho ’lpaparyavasthānaṃ kāmarāgasamudbhavam |
parigardho ’rthakāmotthaṃ paryu[tthā]naṃ mahattaram ||19|| 
上心欲所起 於外名堅著
上心堅欲生 最重名遍著 
| źen pas kun nas dkris pa chuṅ | | ’dod pa’i ’dod chags las byuṅ ba’o |
| yoṅs źen ’dod pa las byuṅ ba’i | | kun nas dkris pa che rab yin | 
Attachment is a small entanglement arising from desire,
When strong it is a great entanglement arising from desire. 
lobhaḥ svadravyasaṃgṛddhirāgāvyavasitaṃ manaḥ |
paradvaryeṣv abhiṣvaṅgo viṣamo lobha ucyate ||20|| 
自財生長欲 無足心名貪
愛著於他物 是名不等欲 
| chags pa raṅ gi rdzas la ni | | chags pas ’dod chags ldan pa’i yid |
| gźan gyi rdzas la źen pa ni | | mi rigs chags pa źes bya’o | 
Fondness is an attitude of clinging to one’s own property,
Unsuitable fondness is attachment to the property of others. 
adharmarāgo varjyāsu strīṣv abhiṣvaṅgasādhutā |
pāpecchatā nirguṇasya guṇavatprakriyāvidhiḥ ||21|| 
於非境女人 求得非法欲
自無德顯德 說名為惡欲 
| spaṅ bya bud med chags ston pa | | chags pa ma yin ’dod chags so |
| sdig ’dod yon tan med bźin du | | yon tan ldan par tshul ’chos pa’o | 
Irreligious lust is the libidinous oraise of women who [in fact] are to be abandoned.
Hypocrisy is [to pretend] that one possesses good qualities which one lacks, while desiring sins. 
mahecchatātipraṇayaḥ saṃtoṣaśrīvilaṅghanam |
icchepsutā kathaṃ vidyuḥ sadbhūtair māṃ guṇair iti ||22|| 
離知足恒求 說此名大欲
願他知我德 說名為識欲 
| ’dod chen śin tu brkam pa ste | | chog śes dpal las ’da’ ba’o |
| thob ’dod bdag ñid ci nas kyaṅ | | yon tan yaṅ dag ldan śes ’dod | 
Great desire is extreme greed gone beyond the fortune of knowing satisfaction,
Desire for gain is wanting to be known always as having superior qualities. 
akṣāntir aparādhānāṃ [duḥ]khānāṃ cāsahiṣṇutā |
anācāro ya ācāryagurukāryeṣv anādaraḥ ||23|| 
不能安苦受 說名為不忍
於師尊正事 邪行名不貴 
| mi bzod gnod pa byed pa daṅ | | sdug bsṅal dag kyaṅ mi bzod pa’o |
| tshul med slob dpon bla ma yi | | bya ba rnams la ma gus pa’o | 
Non-endurance is an inability to bear injury and suffering; impropriety
Is not to respect the activities of a spiritual guide or teacher. 
daurvacasyaṃ yad uktaṃ saddharmaṃ nādriyate vacaḥ |
vitarko jñātisaṃbandho jñātiṣu snehasaṅgitā ||24|| 
如法善言教 輕慢名難語
於親人愛著 思惟名親覺 
| bka’ blo bde ba ma yin gaṅ | | chos mthun tshig smras ma gus pa’o |
| ñe du daṅ ’brel rnam rtog ni | | ñe du la byams chags pa’o | 
Not heeding advice is not respecting counsel from those of similar practice.
Intention to meet with relatives is loving attachment to one’s kindred. 
tathā jānapadas ta[d ya]d atyarthaṃ tadguṇoktitā |
tathāmaravitarko yan na mṛtyubhayaśaṅkitā ||25|| 
由欲於方處 思得名土覺
不慮死怖畏 說名不死覺 
| de bźin yul sred de don du | | de yi yon tan brjod pa’o |
| de bźin mi ’chi rtog pa gaṅ | | ’chi ba’i ’jigs pas mi dogs pa’o | 
Attachment to objects is to relate their qualities in order to acquire them.
Fancying immortality is to be unaffected by concern over death. 
anuvijñaptisaṃyukto vitarkaḥ katham eva mām |
sataiva guṇajātena guruṃ kuryuḥ parā iti ||26|| 
由真實功德 願他尊重我
此思緣他識 說名順覺覺 
| rjes rnam rig daṅ ldan rtog ni | | bdag ñid ci nas gźan dag gi |
| yon tan bdog pa’i rnam pa yis | | bla mar byed par ’gyur sñam pa’o | 
Intention endowed with making [one’s qualities] understood
Is the thought that due to the appearance of knowledge and wealth others will take one as a guide. 
parānudayatāyu[k]to vitarko yat parān prati |
snehavyāpādasaṃsparśād dhitāhitavicintanam ||27|| 
由愛及憎心 思自益損他
緣自及餘人 說名害他覺 
| gźan rjes chags daṅ ldan pa yi | | rnam rtog gaṅ yin gźan dag la |
| chags daṅ gnod sems reg pa yis | | phan daṅ mi phan rnams sems pa’o | 
Intention endowed with desire is a wish to help others motivated by desire.
To be affected with harmful intent implies that one wishes to harm others. 
aratir luptadhairyasya samutkaṇṭhāvilaṃ manaḥ |
tandrī gātrāvasādottham ālasyam atarasvinaḥ ||28|| 
憂憶染污心 無依名不安
身沈說名極 遲緩名懈怠 
| mi dga’ brtan pa med pa yi | | phrad ’dod brñogs pa’i yid yin no |
| sñoms pa brtson pa med pa’i lus | | sgyid lug don ni ñes pa yin | 
Dislike is a mind that is unsteady, desiring union is a dirtied mind,
Indifference is a body without effort, a laziness of lassitude. 
vijṛmbhikā kleśavaśāt kāyavaktravijṛmbhaṇam |
bhaktasaṃmadam atyāśād āhuḥ kāyasya mūrcchanam ||29|| 
由隨上心惑 曲發身名頻
身亂不節食 說名為食醉 
| ’gyur ba ñon moṅs dbaṅ gis ni | | lus daṅ kha dog ’gyur ba’o |
| zas mi ’dod pa bza’ drags pas | | lus mi bde ba yin par bśad | 
Being affected is the influence on body and colour by afflictions,
Not wishing for food is explained as discomfort due to gorging. 
cetolīnatvam uddiṣṭaṃ cittasyātyarthadīnatā |
kāmacchando vibhāvo yaḥ kāmānāṃ guṇapañcake ||30|| 
身心極疲羸 說名為下劣
貪愛於五塵 說名為欲欲 
| sems ni śin tu dma’ ba ñid | | sems źum yin pa ñid du bstan |
| ’dod ’dun yon tan lṅa dag la | | ’dod pa don du gñer ba ñid | 
A very weak mind is taught as timidity and fear,
Longing for desires is to desire and seek after the five attributes. 
vyāpādo navahetūtthā parasyānarthacetanā |
ātmamitrā[ri]pakṣeṣu traikālyānarthaśaṅkina ||31|| 
於他損害意 從九因緣生
三時疑災橫 說名為瞋恚 
| gnod sems bdag daṅ grogs daṅ dgra’i | | phyogs la dus gsum don min pa |
| dogs pa’i gźan la gnod pa’i sems | | rgyu dgu las ni byuṅ ba yin | 
Harmful intent toward others arises from nine causes: having senseless qualms
About oneself, one’s friends and foes in the past, present and future. 
styāna yat kāyamanasor gurutvād apakarmatā |
middhaṃ nidrāndhyam suddhatyaṃ kāyacittāpraśāntatā ||32|| 
由身心重故 事無能名弱
心晦說名睡 身心掉名動 
| lus sems lci phyir las bral ba | | gaṅ yin pa ni rmi ba’o |
| gñid ni gñid ñid rgod pa ni | | lus sems rab tu ma źi ba’o | 
Sluggishness is non-activity due to a heavy mind and body,
Sleep is slumber, excitement is a lack of physical and mental peace. 
kaukṛtyaṃ kukṛte śokaḥ paścāt tāpasamudbhavaḥ |
vicikitsā matidvaidhaṃ satyaratnatrayādiṣu ||33|| 
由惡事生悔 憂後燋然名
於三寶四諦 猶豫說名疑 
| ’gyod pa ṅan par byas la ’gyod | | phyis gtuṅ ba las byuṅ ba’o|
| bden daṅ dkon mchog gsum sogs la | | blo rnam gñis ni the tshom mo | 
Contrition is repentance for bad deeds which arises afterwards from grief,
Doubt is to be of two minds about the truths, the Three Jewels and so forth. 
etāni bodhisattvena tyājyāni yatinādhikam |
doṣair etair vimukto hi guṇānāṃ sevate sukham ||34|| 
若出家菩薩 須離此麤類
若能免此惡 對治德易生 
| de dag byaṅ chub sems dpas spaṅ | | sdom brtson can gyis lhag par spaṅ |
| ñes pa de rnams daṅ bral ba | | yon tan rnams la bde blag brten | 
[Householder] Bodhisattvas abandon the above, while those who keep a [monk’s] vows strictly abandon more.
Freed from these defects the virtues are easily observed. 
āsevyā bodhisattvena guṇās tatra samāsataḥ |
dānaśīlakṣamāvīryadhyānaprajñākṛpādayaḥ ||35|| 
此中諸功德 菩薩應修治
謂施戒及忍 勤定慧悲等 
| de la byaṅ chub sems dpa’ yi | | yon tan mdor brtan bya ba ni |
| sbyin daṅ tshul khrims bzod brtson ’grus | | bsam gtan śes rab sñiṅ brtse sogs | 
Briefly the virtues observed by Bodhisattvas are
Giving, ethics, patience, effort, concentration, wisdom, compassion and so forth. 
dānaṃ svārthaparityāgaḥ śīlaṃ parahitakriyā |
kṣāntiḥ krodhavinirmuktir vīryaṃ śubhaparigrahaḥ ||36|| 
捨自物名施 起利他名戒
解脫瞋名忍 攝善名精進 
| sbyin pa raṅ nor yoṅs gtoṅ ba | | tshul khrims gźan phan bya ba’o |
| bzod pa khro ba spaṅs ba ste | | brtson ’grus dge la spro ba ñid | 
Giving is to give away completely all one’s wealth, ethics is to help others,
Patience is to forsake anger, effort, to delight in virtues; 
dhyānam aikāgryam akliṣṭaṃ prajñā satyārthaniścayaḥ |
kṛpā sarveṣu sattveṣu karuṇaikarasā matiḥ ||37|| 
心寂靜名定 通真義名智
於一切眾生 一味利名悲 
| bsam gtan rtse gcig ñon moṅs med | | śes rab bden don gtan la ’bebs |
| sñiṅ brtse sems can thams cad la | | sñiṅ rje ro gcig blo gros so | 
Concentration is unafflicted one-pointedness, wisdom is ascertainment of the meaning of the truths,
Compassion is a mind that savours only mercy and love for all sentient beings. 
dānād bhogaḥ sukhaṃ śīlāt kṣāntyāḥ kāntiḥ śramād dyutiḥ |
dhyānāc chāntir mater muktiḥ kṛpā sarvārthasādhanī ||38|| 
施生富戒樂 忍愛勤焰熾
定靜智解脫 悲生一切利 
| sbyin pas loṅs spyod khrims kyis bde | | bzod pas mdaṅs ldan brtson pas brjid |
| bsam gtan gyis źi blo yis grol | | sñiṅ brtse bas ni don kun ’grub | 
From giving there arises wealth, from ethics happiness, from patience a good appearance, from [effort in] virtue
Brilliance, from concentration peace, from wisdom liberation, from compassion all aims are achieved. 
saptabhiḥ sakalais tv ebhir yugapat pāram āgataiḥ |
acintyajñānaviṣayaṃ lokanāthatvam āpyate ||39|| 
此七法若成 俱得至究竟
難思智境界 今到世尊位 
| bdun po ’di dag ma lus par | | cig car pha rol phyin pa yis |
| ye śes bsam gyis mi khyab yul | | ’jig rten mgon po ñid thob ’gyur | 
From the simultaneous perfection of all those seven [virtues] is attained
The sphere of inconceivable wisdom the protectorship of the world. 
yathā śrāvakayāne ’ṣṭāv uktāḥ śrāvakabhūmayaḥ |
mahāyāne daśa tathā bodhisattvasya bhūmayaḥ ||40|| 
如於小乘中 說諸聲聞地
於大乘亦爾 說菩薩十地 
| ji ltar ñan thos theg pa la | | ñan thos sa ni brgyad bśad pa |
| de bźin theg pa chen po la | | byaṅ chub sems dpa’i sa bcu’o | 
Just as the eight levels of Hearers are explained in their vehicle,
So are the ten Bodhisattva stages in the Mahāyāna. 
tāsāṃ pūrvaṃ pramuditā bodhisattvapramodanāt |
saṃyojanatrayahānes tathāgatakulodbhavāt ||41|| 
初地名歡喜 於中喜希有
由三結滅盡 及生在佛家 
| de dag daṅ por rab dga’ ba | | byaṅ chub sems dpa’ dga’ byed phyir |
| kun du sbyor ba gsum spaṅs śiṅ | | de bźin gśegs pa’i rigs skyes phyir | 
The first of these is the Very Joyous since the Bodhisattva is rejoicing.
He forsakes the three entwinements and is born into the lineage of the Tathāgatas. 
jāyate ’syā vipākena dānapāramitāparaḥ |
lokadhātuśatākampī jambūdvīpamaheśvaraḥ ||42|| 
因此地果報 現前修施度
於百佛世界 不動得自在 
| de yi rnam par smin pas na | | sbyin pa’i pha rol phyin mchog ’gyur |
| ’jig rten khams ni brgya g-yo źiṅ | | ’dzam gliṅ dbaṅ phyug chen por ’gyur | 
Through the maturation of these qualities the perfection of giving becomes supreme,
He vibrates a hundred worlds and becomes a great lord of the world. 
dvitīyā vimalā nāma kāyavākcittakarmaṇām |
daśānām api vaimalyāt prakṛtyā teṣv avasthiteḥ ||43|| 
第二名無垢 身口意等業
十種皆清淨 自性得自在 
| gñis pa dri ma med ces bya | | lus daṅ ṅag daṅ sems kyi las |
| bcu char dri ma med pa’i phyir | | ṅaṅ gis de dag la gnas phyir | 
The second is called the Stainless because the ten [virtuous] actions
Of body, speech and mind are stainless and he naturally abides in them. 
jāyate ’syā vipākena śīlapāramitāparaḥ |
saptaratnaprabhuḥ śrīmāṃś cakravartī jagaddhitaḥ ||44|| 
因此地果報 現前修戒度
於千佛世界 不動得自在
於剡浮等洲 為大轉輪王
於世間恒轉 寶輪及法輪3  
| de yi rnam par smin pas na | | tshul khrims pha rol phyin mchog ’gyur |
| dpal ldan rin chen bdun gyi bdag | | ’gro phan ’khor los sgyur bar ’gyur | 
Through the maturation of these qualities the perfection of ethics becomes supreme,
He becomes a Universal Monarch helping beings, master of teh glorious [four continents] and of the seven precious substances. 
pabhākarī tṛtīyā tu śāntajñānaprabhodbhavāt |
dhyānābhijñāsamutpādād rāgadveṣaparikṣayāt ||45|| 
第三名明焰 寂慧光明生
由定及神通 欲瞋惑滅故 
| sa gsum pa ni ’od byed pa | | ye śes źi ba’i ’od ’byuṅ phyir |
| bsam gtan mṅon śes skye ba daṅ | | ’dod chags źe sdaṅ yoṅs zad phyir | 
The third stage is called the Shining because the pacifying light of wisdom arises.
The concentrations and clairvoyances are generated, while desire and hatred are extinguished completely. 
jāyate ’syā vipākena kṣāntivīryādhikakriyaḥ |
kṛtī maheśākhyaḥ devānāṃ kāmarāganivartakaḥ ||46|| 
因此地果報 精進度現前4
因此地果報 現前修忍辱
於萬佛世界 不動得自在
仙人天帝釋 能除天愛欲
天魔及外道 皆所不能動5  
| de yi rnam par smin pas ni | | bzod daṅ rtson ’grus lhag par spyod |
| lha yi dbaṅ chen mkhas pa ste | | ’dod pa’i ’dod chags zlog pa yin | 
Through the maturation of these qualities he practices supremely the deeds of patience
And putting an end to desire completely becomes a great wise king of the gods. 
caturthy arciṣmatī nāma saṃyagjñānārcirudbhavāt |
bhāvanād bodhipakṣāṇāṃ sakalānāṃ viśeṣataḥ ||47|| 
第四名燒然 智火光焰生
多修習道品 為滅惑生道 
| bźi pa ’od ’phro can źes bya | | yaṅ dag ye śes ’od ’byuṅ phyir |
| byaṅ chub phyogs mthun ma lus pa | | khyad par du ni bsgoms pa yis | 
The fourth is called the Radiant because the light of true wisdom arises
In which he cultivates supremely the auxiliaries of enlightenment. 
jāyate ’syā vipākena suyāmālayadevarāṭ |
satkāyadṛṣṭisaṃparkasamudghātakaraḥ kṛtī ||48|| 
作夜摩天帝 滅身見習氣
一切邪師執 能破能正教
由得生自在 於十方佛土
往還無障礙 餘義如前地 
| de yi rnam par smin pas ni | | rab ’thab bral gnas lha rgyal ’gyur |
| ’jig tshogs lta ba rab byuṅ ba | | kun nas ’joms byed mkhas pa yin | 
Through the maturation of these qualities he becomes a king of the gods in [the heaven] Without Combat,
He is skilled in quelling the arising of the view that the transitory collection [is a real self]. 
sudurjayā pañcamī tu sarvamāraiḥ sudurjayāt |
āryasatyādisūkṣmārthajñānakauśalasaṃbhavāt ||49|| 
第五名難勝 魔二乘不及
聖諦微細義 證見所生故 
| lṅa pa śin tu sbyaṅ dka’ bdud | | kun gyis śin tu thub dka’i phyir |
| ’phags pa’i bden sogs phra mo’i don | | śes la mkhas pa ’byuṅ ba’i phyir | 
The fifth is called the Extremely Difficult to Overcome since all evil ones find it extremely hard to conquer him;
He becomes skilled in knowing the subtle meanings of the noble truths and so forth. 
jāyate ’syā vipākena tuṣitālayadevarāṭ |
sarvatīrthakarakleśadṛṣṭisthānanivartakaḥ ||50|| 
兜率陀天主 除外道見戒6  
| de yi rnam par smin pas ni | | dga’ ldan gnas kyi lha rgyal ’gyur |
| mu stegs byed pa thams cad kyi | | ñon moṅs lta gnas zlog byed pa’o | 
Through the maturation of these qualities he becomes a king of the gods abiding in the Joyous Heaven,
He overcomes the sources of afflictions and the views of all Forders. 
ṣaṣṭhī tv abhimukhī nāma buddhadharmābhimukhyataḥ |
vipaśyanāśamābhyāsān nirodhāvāptipuṣkalā ||51|| 
第六名現前 正向佛法故
由數習定慧 證得滅圓滿7  
| drug la mṅon phyogs śes bya ste | | saṅs rgyas chos la mṅon phyogs phyir |
| źi gnas lhag mthoṅ goms pa yis | | ’gog pa thob pas rgyas pa’i phyir | 
The sixth is called the approaching because he is approaching the qualities of a Buddha;
Through familiarity with calm abiding and special insight he attains cessation and is thus advanced [in wisdom]. 
jāyate ’syā vipākena devarājaḥ sunirmitaḥ |
śrāvakānām asaṃhārya ādhimānikaśaṃkaraḥ ||52|| 
因此地果報 定度得現前
為化樂天主 迴二乘向大 
| de yi rnam par smin pas ni | | lha yi rgyal po rab ’phrul ’gyur |
| ñan thos rnams kyis mi ’phrogs pa | | lhag pa’i ṅa rgyal can źi byed | 
Through the maturation of these qualities he becomes a king of the gods [in the heaven] of Liking Emanation.
Hearers cannot surpass him, he pacifies those with the pride of superiority. 
dūraṃgamā saptamī tu saṃkhyādūraṃgamānvayāt |
āpadyate nirodhaṃ ca yasmād asyāṃ kṣaṇe kṣaṇe ||53|| 
第七名遠行 遠行數相續
於中念念得 無生及無滅8  
| bdun pa riṅ du soṅ ba ste | | graṅs ni riṅ du soṅ ldan phyir |
| gaṅ phyir skad cig skad cig la | | der ni ’gog la sñoms par ’jug | 
The seventh is the Gone Afar because the number [of his qualities] has increased,
Moment by moment he can enter the equipoise of cessation. 
jāyate ’syā vipākena vaśavarty amarādhipaḥ |
āryasatyābhisamayajñānācāryamahānṛpaḥ ||54|| 
因此地果報 般若度現前
他化自在天 能教真俗諦 
| de yi rnam par smin pas ni | | dbaṅ sgyur lha yi bdag por ’gyur |
| ’phags pa’i bden mṅon rtogs śes pa’i | | slob dpon khyu mchog chen por ’gyur | 
Through the maturation of these qualities he becomes a master of the gods [in the heaven] of Control of Others’ Emanations,
He becomes a great leader of teachers for he knows direct realisation of the [four] noble truths. 
kumārabhūmir acalā niścalatvāt tathāṣṭamī |
... ||55 
童子地不動 由不出真觀
無分別難思 非身口意境9  
| de bźin brgyad pa gźon nu’i sa | | mi g-yo ba de mi rtog phyir |
| mi g-yo de bźin lus daṅ ni | | dag sems spyod yul bsam mi khyab | 
The eighth is the Immovable, the youthful stage, through non-conceptuality he is immobable
And the spheres of his body, speech and mind’s activities are inconceivable. 
 
因此地果報 方便智現前
得為大梵王 能通第一義
證方便勝智 六度生無間
於三乘世俗 為最第一師 
| de yi rnam par smin pas ni | | stoṅ gi bdag po’i tshaṅs par ’gyur |
| dgra bcom raṅ saṅs rgyas sogs kyis | | don gtan ’bebs la ’phrogs pa med | 
Through the maturation of these qualities he becomes a Brahmā, master of a thousand worlds,
Foe Destroyer and Solitary Realisers and so forth cannot surpass him in establishing the meaning [of the doctrines]. 
 
第九名善慧 法王太子位
此中智最勝 由通達四辯10  
| sa dgu pa ni legs pa yi | | blo gros źes bya rgyal tshab bźin |
| gaṅ phyir so so yaṅ dag rig | | thob pas ’di la blo gros bzaṅ | 
The ninth stage is called Good Intelligence,
Like a regent he has attained correct individual realisation and therefore has good intelligence. 
 
因此地果報 願度常現前
勝遍光梵主 淨土等自在
二乘等不及 於真俗一義
俱修動靜故 行二利無間 
| de yi rnam par smin pas ni | | stoṅ gñis bdag po tshaṅs par ’gyur |
| sems can bsam pa dris pa la | | dgra bcom sogs kyis ’phrogs pa med | 
Through the maturation of these qualities he becomes a Brahmā who is master of a million worlds,
Foe Destroyers and so forth cannot surpass him in responding to questions in the thoughts of sentient beings. 
 
第十名法雲 能雨正法雨
佛光水灌身 受佛灌頂位11  
| bcu pa chos kyi sprin yin te | | dam pa chos kyi char ’bebs phyir |
| byaṅ chub sems dpa’ saṅs rgyas kyis | | ’od zer dag gis dbaṅ bskur phyir | 
The tenth is the Cloud of Doctrine because the rain of excellent doctrine falls,
The Bodhisattva is consecrated with light by the Buddhas. 
 
因此地果報 力度常現前
為遍淨梵王 四答難無等...
因此地果報 智度常現前
為淨居梵王 大自在天王
智慧境難思 諸佛祕密藏
得具足自在 後生補處位 
| de yi rnam par smin pas ni | | gnas gtsaṅ lha yi bdag por ’gyur |
| bsam yas ye śes yul gyi bdag | | dbaṅ phyug chen po mchog yin no | 
Through the maturation of these qualities he becomes a master of the gods of Pure Abode,
He is a supreme great lord, master of the sphere of infinite wisdom. 
 
如此菩薩地 十種我已說
佛地與彼異 具勝德難量 
| de ltar bcu po de dag ni | | byaṅ chub sems dpa’i sa bcur bsgrags |
| saṅs rgyas rnams kyi sa gźan te | | rnam pa kun du gźal yas par | 
Thus those ten stages are renowned as the ten of Bodhisattvas.
The stage of Buddhahood is different, Being in all ways inconceivable, 
 
此地但略說 十力等相應
隨此一一力 難量如虛空 
| rgya che de ni stobs bcu daṅ | | ldan pa yin pa tsam źig brjod |
| de yi stobs ni re re yaṅ | | ’gro ba kun bźin dpag tu med | 
Its boundless extent is merely said to encompass the ten powers;
Each of his powers is immeasurable too like [the limitless number] of all migrators. 
 
如此等可言 諸佛無量德
如十方虛空 及地水火風 
| saṅs rgyas rnams kyi tshad med ñid | | phyogs rnams kun gyi nam mkha’ daṅ |
| sa chu me rluṅ ji lta ba | | de tsam źig tu brjod pa bas | 
The limitlessness of a Buddha’s [qualities] is said to be like
That of space, earth, water, fire and wind in all directions. 
 
諸佛無量德 於餘人難信
若不見此因 難量如此果 
| gal te rgyu ni de tsam du | | tshad med ñid du ma mthoṅ na |
| saṅs rgyas rnams kyi tshad med pa | | de la yid ches mi ’gyur bas | 
If the causes are [reduced] to a mere [measure] and not seen to be limitless,
One will not believe the limitlessness [of the qualities] of the Buddhas. 
 
為此因及果 現前佛支提
日夜各三遍 願誦二十偈 
| de phyir sku gzugs mchod rten gyi | | spyan sṅa ’am yaṅ na gźan yaṅ ruṅ |
| tshigs su bcad pa ñi śu ’di | | ñin gcig bźin yaṅ dus gsum brjod | 
Therefore in the presence of an image or reliquary or something else
Say these twenty stanzas three times every day: 
 
諸佛法及僧 一切諸菩薩
我頂禮歸依 餘可尊亦敬 
| saṅs rgyas chos daṅ dge ’dun daṅ | | byaṅ chub sems dpa’ rnams la yaṅ |
| rnam kun btud de skyabs mchis nas | | mchod ’os rnams la phyag ’tshal lo | 
Going for refuge with all forms of respect to the Buddhas, excelent Doctrine,
Supreme Community and Bodhisattvas, I bow down to all that is worthy of honour. 
 
我離一切惡 攝持一切善
眾生諸善行 隨喜及順行 
| sdig pa las ni ldog bgyid ciṅ | | bsod nams thams cad yoṅs su bzuṅ |
| lus can kun gyi bsod nams dag | | kun la rjes su yi raṅ ṅo | 
From all sins I will turn away and thoroughly maintain all virtues,
I will admire all the merits of all embodied beings. 
 
頭面禮諸佛 合掌勸請住
願為轉法輪 窮生死後際 
| bdag ni spyi btud thal sbyar te | | chos kyi ’khor lo bskor slad daṅ |
| ’gro gnas bar du bźugs slad du | | rdzogs pa’i saṅs rgyas rnams la gsol | 
With bowed head and clasped hands I petition the perfect Buddhas
To turn the wheel of doctrine and remain as long as beings transmigrate. 
 
從此行我德 已作及未作
因此願眾生 皆發菩提心 
| de ltar bgyis pa’i bsod nams daṅ | | bdag gis bgyis daṅ ma bgyis gaṅ |
| des ni sems can thams cad kyaṅ | | bla med byaṅ chub sems ldan śog | 
Through the merit of having done all this and through the merit that I have done and that I will do
May all sentient beings aspire to the highest enlightenment. 
 
度一切障難 圓滿無垢根
具淨命相應 願彼自在事 
| sems can thams cad dri med dbaṅ | | yoṅs rdzogs mi khom kun ’das śiṅ |
| spyod pa raṅ dbaṅ yod pa daṅ | | ’tsho ba bzaṅ daṅ ldan par śog | 
May all sentient beings have all the stainless powers, freedom from all conditions of non-leisure
Freedom of action and good livelihood. 
 
一切具無邊 與寶手相應
窮後際無盡 願眾生如此 
| lus can dag ni thams cad kyaṅ | | lag na rin chen ñid ldan źiṅ |
| yo byad thams cad mtha’ yas pa | | ’khor ba srid du mi zad śog | 
May all embodied beings have jewels in their hands and may
All the limitless necessities of life remain unconsumed as long as there is cyclic existence. 
 
願一切女人 皆成勝丈夫
恒於一切時 明足得圓滿 
| bud med thams cad dus kun tu | | skyes mchog ñid du ’gyur bar śog |
| lus can thams cad rig pa daṅ | | rkaṅ par ldan pa ñid du śog | 
May all beings always be [born] as superior humans,
May all embodied beings have wisdom and the support of ethics. 
 
勝形貌威德 好色他愛見
無病力辦具 長壽願彼然 
| lus can kha dog ldan pa daṅ | | gzugs bzaṅ gzi brjid che ba daṅ |
| blta na sdug ciṅ nad med daṅ | | stobs can tshe daṅ ldan par śog | 
May embodied beings have good complexion, good physique, great beauty, a pleasant appearance,
Freedom from disease, power and long life. 
 
解脫諸苦畏 一向歸三寶
於方便善巧 佛法為大財 
| thams cad thabs la mkhas gyur te | | sdug bsṅal kun las thar pa daṅ |
| dkon mchog gsum la gźol ba daṅ | | saṅs rgyas chos nor che ldan śog | 
May all be skilled in the means [to extinguish suffering], and have liberation from it,
Absorption in the Three Jewels, and the great wealth of Buddha’s doctrine. 
 
慈悲喜淨捨 恒居四梵住
施戒忍精進 定智所莊嚴 
| byams daṅ sñiṅ rje dga’ ba daṅ | | ñon moṅs btaṅ sñoms gnas pa daṅ |
| sbyin daṅ tshul khrims bzod brtson ’grus | | bsam gtan śes rab kyis brgyan ciṅ | 
May they be adorned with love, compassion, joy, even-mindedness [devoid of] the afflictions,
Giving, ethics, patience, effort, concentration and wisdom. 
 
圓滿福慧行 相好光明照
願彼難思量 行十地無礙 
| tshogs rnams thams cad yoṅs rdzogs te | | mtshan daṅ dpe byad gsal ba daṅ |
| bsam gyis mi khyab sa bcu dag | | rgyun mi ’chad par bgrod par śog | 
May they have the brilliant major and minor marks [of a Buddha] from having finally completed the two collections [of merit and wisdom]
And may they cross without interruption the ten inconceivable stages. 
 
與此德相應 餘德所莊嚴
解脫一切過 願我愛眾生 
| bdag kyaṅ yon tan de dag daṅ | | gźan kun gyis kyaṅ brgyan ldan te |
| ñes pa kun las grol ba daṅ | | sems can kun mchog byams pa daṅ | 
May I also be adorned completely with those and all other good qualities,
Be freed from all defects and possess superior love for all sentient beings. 
... |
... sarvadehinām ||78|| 
圓滿一切善 及眾生所樂
能除他眾苦 願我恒如此 
| sems can kun yid re ba yi | | dge ba thams cad rdzogs bgyid ciṅ |
| rtag tu lus can thams cad kyi | | sdug bsṅal sel bar bgyid par śog | 
May I perfect all the virtues for which all embodied beings hope
And may I always relieve the sufferings of all sentient beings. 
ye ca ke cid bhayodvignāḥ sarvalokeṣu jantavaḥ |
atyantanirbhayās te syur mannāmaśravaṇād api ||79|| 
若他有怖畏 一切時及處
由唯憶我名 得脫一切苦 
| ’jig rten kun na skye bo gaṅ | | su dag ’jigs pas skyo ba rnams |
| bdag gi miṅ tsam thos pas kyaṅ | | śin tu ’jigs pa med par śog | 
May those beings in all worlds who are distressed through fear
Become entirely fearless through merely hearing my name. 
kupitāḥ prasannāḥ svasthā darśanāt sparśanāc ca me |
nāmaśra[vaṇamātreṇa saṃbodhi]niyatā janāḥ ||80|| 
敬信我及瞋 若見及憶持
乃至聞我名 願彼定菩提 
| bdag ni mthoṅ daṅ dran pa daṅ | | miṅ tsam thos pas skye bo rnams |
| rab daṅ ’khrug med rnal ma daṅ | | rdzogs pa’i byaṅ chub ṅes pa daṅ | 
Through seeing or thinking of me or only hearing my name may beings attain great joy,
Naturalness free from error, definiteness toward complete enlightenment, 
abhijāḥ prāpnuyāt pañca sarvajanmānugāmiīḥ |
sarvaśaḥ sarvasattvānāṃ kuryād dhitasukhe sadā ||81|| 
願我得五通 恒隨一切生
願我恒能生 眾生善及樂 
| tshe rabs kun tu rjes ’braṅ ba’i | | mṅon śes lṅa po thob par śog |
| sems can kun la rnam kun tu | | rtag tu phan bde bgyid par śog | 
And the five claircoyances throughout their continuum of lives. May I ever in all ways bring help and happiness to all sentient beings. 
ye pāpāni cikīrṣanti sarvalokeṣu vartataḥ |
vārayeya[ṃ nirābādhaṃ] tān sarvān yugapat sadā ||82|| 
若他欲作惡 於一切世界
願遍斷彼惡 如理令修善 
| ’jig rten kun na skye bo gaṅ | | sdig pa byed par ’dod gyur pa |
| de dag thams cad gnod med par | | rtag tu cig car zlog gyur cig | 
May I always without harm simultaneously stop
All beings in all worlds who wish to commit sins. 
pṛthivītoyavāyvagnibhaiṣajyāraṇyavṛkṣavat |
svaireṇāvṛtabhogyaḥ syāṃ sarvaprāṇabhṛtāṃ sadā ||83|| 
如地水火風 野藥及林樹
如他欲受用 願我自忍受 
| sa daṅ chu daṅ me daṅ rluṅ | | sman daṅ dgon pa’i śiṅ bźin du |
| rtag tu sems can thams cad kyis | | raṅ dgar dgag med spyod par śog | 
May I always be an object of enjoyment for all sentient beings according to their wish
And without interference as are the earth, water, fire, wind, medicine and forests. 
prāṇapriyaḥ syāṃ sattvānāṃ [te matpriyatarāś ca me |
teṣāṃ pāpaṃ ma]yi pacye[n] macchubhaṃ teṣu cākhilam ||84|| 
願我他所愛 如念自壽命
願我念眾生 萬倍勝自愛
願彼所作惡 於我果報熟
是我所行善 於彼果報熟 
| sems can rnams la srog bźin phaṅs | | bdag las de dag ches phaṅs śog |
| bdag la de dag sdig smin ciṅ | | bdag dge ma lus der smin śog | 
May I be as dear to sentient beings as their own life and may they be very dear to me,
May their sins fructify for me and all my virtues for them. 
yāvac caiko ’py amuktaḥ syāt sattvaḥ kaś cid iha kva cid |
tāvat tadarthaṃ tiṣṭheyaṃ bodhiṃ prāpyāpy anuttarām ||85|| 
一人未解脫 於有隨生道
願我為彼住 不先取菩提 
| ji srid sems can ’ga’ źig kyaṅ | | gaṅ du ma grol de srid du |
| de phyir bla na med pa yi | | byaṅ chub thob kyaṅ gnas gyur cig | 
As long as any sentient being anywhere has not been liberated,
May I remain [in the world] for his sake even though I have attained enlightenment. 
yad evaṃ vadataḥ puṇyaṃ yadi tan mūrtimad bhavet |
gaṅgāyāḥ sikatākhyeṣu na māyāl lokadhātuṣu ||86|| 
能如此修行 福德若有體
於恒沙世界 其功不可量 
| de ltar brjod pa’i bsod nams gaṅ | | gal te de ni gzugs can gyur |
| gaṅ g’a’i bye ma sñed kyi ni | | ’jig rten khams su śoṅ mi ’gyur | 
If the merit of this prayer had form, it would never fit
Into worlds as numerous as sand grains in the Ganges. 
uktam etad bhagavatā hetur apy atra dṛśyate |
sattvadhātor ameyasya hitā saṃjñeyam īdṛśī ||87|| 
佛世尊自說 如此因難量
眾生界無量 利益願亦爾 
| de ni bcom ldan ’das kyis gsuṅs | | gtan tshigs kyaṅ ni ’di la snaṅ |
| sems can khams ni tshad med la | | phan ’dod de ni de ’dra’o | 
The Blessed One said so, and the reasoning is this:
[The limitlessness of the merit of] wishing to help limitless realms of sentient beings is like [the limitlessness of those beings]. 
iti dharmaḥ samākhyātaḥ saṃkṣepaāt tava yo mayā |
priyaḥ sa te stu satataṃ yathātmā satataṃ priyaḥ ||88|| 
此法我略說 能生自他利
願汝愛此法 如愛念自身 
| de ltar bdag gis khyod la ni | | mdor bsdus chos bśad gaṅ yin de |
| khyod la ji ltar rtag tu sku | | phaṅs pa bźin du phaṅs par mdzod | 
These practices which I have explained briefly to you
Should always be as dear to you as your body. 
priyaś ca yasya dharmaḥ syāt tasyaivātmā priyo ’rthataḥ |
priyasya hi hitaṃ kāryaṃ dharmād bhavati tat kṛte ||89|| 
若人愛此法 是實愛自身
是所愛應憎 此憎由法成 
| gaṅ la chos de phaṅs gyur pa | | de la don du bdag lus phaṅs |
| phaṅs la phan pa bya dgos na | | de ni chos kyis byed par ’gyur | 
He who feels a dearness for the practices has in fact a dearness for his body;
If dearness [for the body] helps it, the practices will do just that. 
bhajātmavad ato dharmaṃ pratipatti[ṃ ca] dharmavat |
pratipattim iva prajñāṃ prajñām iva ca paṇḍitān ||90|| 
故事法如身 事行如事法
如行事慧然 如慧事智者 
| de bas chos ni bdag bźin bsten | | chos bźin du ni bsgrub pa daṅ |
| bsgrub pa bźin du śes rab daṅ | | śes rab bźin du mkhas pa bsten | 
Therefore, pay heed to the practices as you do yourself, pay heed to achievement as you do to the practices,
Pay heed to wisdom as you do to achievement, pay heed to a wise man as you do to wisdom. 
śucisnigdhaṃ buddhimantaṃ nigṛhyahitavādinam |
śaṅketa yaḥ svadaurātmyāt sa svakāyaṃ vināśayet ||91|| 
是諸善知識 汝應知略相
知足慈悲戒 智慧能滅惡 
| gtsaṅ źiṅ byams la blo ldan pa | | phebs pas phan pa smra ba la |
| gaṅ źig bdag ṅan dogs byed pa | | de ni raṅ don chud kyaṅ son | 
He who has qualms that [reliance] on one who has purity, love, intelligence and helpful
Appropriate speech would be bad for himself, causes his own interests to be destroyed. 
eṣāṃ kalyāṇamitrāṇāṃ viddhi saṃkṣepalakṣaṇam |
saṃtoṣaḥ karuṇā śīlaṃ prajñā ca [kleśaśā]tanī ||92|| 
善友應教汝 汝知敬順行
由內外勝德 汝必至勝處 
| dge ba’i bśes gñen de dag gi | mtshan ñid mdor bsdus mkhyen par mdzod |
| chog śes sñiṅ rje tshul khrims ldan | | ñon moṅs sel ba’i śes rab can | 
The qualifications of spiritual guides should be known in brief by you;
If you are taught by those who know contentment, have compassion, ethics 
ebhis tavopadiṣṭavyaṃ jñātvā kāryaṃ tvayādarāt |
anayā nayasaṃpattyā parāṃ siddhim avāpsyasi ||93|| 
實誓說愛言 樂性不可動
正事增諂曲 願汝自易教 
| de dag gis ni khyod bstan na | | khyod kyis mkhyen gyi gus par mdzod |
| lugs ni phun sum tshogs pa ’dis | | grub pa yi ni mchog thob ’gyur | 
And the wisdom which can drive out your afflictions, you should know [how to rely on] and respect them.
You will attain the supreme achievement by following this excellent system: 
satyasattvapriyābhāṣī sukhaśīlo durāsadaḥ |
nītimān nikṛtidveṣī svatantraḥ suvacā bhava ||94|| 
已捨無有悔 有焰熾心寂
無懈緩掉動 不貢高和同 
| bden daṅ sems can ’jam smra źiṅ | | bde ba’i ṅaṅ tshul bsñen dka’ ba |
| tshul ldan khyad du gsod mi ’dod | | raṅ dbaṅ legs par smra bar mdzod | 
Speak the truth, speak gently to sentient beings, say what is by nature pleasant,
What is [beneficial], most difficult to find; speak to a plan, not defaming; speak independently and well. 
sudāntānuśayas tyāgī tejasvī śāntamānasaḥ |
adīrghasūtro ’capalo niḥsādyo bhava dakṣiṇaḥ ||95|| 
願清涼如月 有熾盛如日
甚深如大海 堅住如山王 
| legs btul bag la ñal gtoṅ daṅ | | brjid bag ldan źiṅ sems źi ba |
| rgod pa med ciṅ mtha’ mi riṅ | | g-yo ba med daṅ ṅes par mdzod | 
Be well-disciplined, contained, generous, brilliantly attentive, of peaceful mind,
Not exciteable, nor deceitful, not procrastinating, but steadfast. 
bhava pūrṇenduvat saumyas tejasvī śaradarkavat |
samudra iva gambhīraḥ sthiradharmaḥ sumeruvat ||96|| 
一切果所離 眾德所莊嚴
眾生所受用 願汝一切智 
| zla ba ña bźin ṅes pa daṅ | | ston gyi ña bźin gzi ldan daṅ |
| rgya mtsho bźin du zab pa daṅ | | ri rab bźin du chos brtan mdzod | 
Be certain like the moon [when it is] full and radiant like the sun in autumn,
Be deep like the ocean and firm like Mount Meru. 
sarvadoṣair vinirmukto guṇaiḥ sarvair alaṃkṛtaḥ |
sarvasattvopajīvyaś ca bhava sarvajña eva ca ||97|| 
我不但為王 說如此善法
如理為餘人 由欲利一切 
| ñes pa kun las rnam grol źiṅ | | yon tan kun gyis brgyan gyur te |
| sems can kun gyi ñer ’tsho daṅ | | thams cad mkhyen pa ñid du mdzod | 
Freed from all defects, adorned with all the virtues, become
the sustenance of all sentient beings and be omniscient. 
na kevalam ayaṃ dharmo jājña evopadiśyate |
anyebhyo ’pi yathāyogaṃ sattvebhyo hitakāmyayā ||98|| 
大王此正論 汝日日諦聽
為令自及他 得無上菩提 
| chos ’di rgyal po ’ba’ źig la | | bstan pa kho nar ma bas kyi |
| sems can gźan la’aṅ ci rigs par | | phan par ’dod pas bstan pa lags | 
These doctrines were not taught merely to help kings,
But with the wish in any way to help other sentient beings. 
imāṃ parikathāṃ rājan pratyahaṃ rājan pratyahaṃ śrotum arhasi |
ātmanaś ca pareṣāṃ ca saṃyaksaṃbodhisiddhaye ||99|| 
勝戒敬尊長 忍辱無嫉妒
不吝財知足 救濟墮難事 
| bdag daṅ gźan rnams yaṅ dag par | | rdzogs pa’i saṅs rgyas ’grub bgyi slad |
| rgyal po gtam du bgyi ba ni | | gdugs re źiṅ yaṅ bsam pa’i rigs | 
O King, for you it would be right each day to think of this advice
So that you and others may achieve complete and perfect enlightenment. 
śīlaṃ gauravam uttamaṃ gurujane kṣāntiṃ tathānīrṣyatāṃ mātsaryāpagamaṃ parārthadhanitāṃ kṛtvā ni[rākāṅkṣayā] |
... ||100|| 
能行善惡人 攝持及制伏
弘護佛正法 求菩提應行 
| tshul khrims skye bo bla ma mchog bkur bzod daṅ de bźin phrag dog med | | sar sna daṅ bral re ba med par byas nas gźan don nor can daṅ | | phoṅs par gyur la phan byed mchog daṅ mchog min yoṅs gzuṅ dor ba daṅ | | dam chos yoṅs bzuṅ byaṅ chub don phyir gñer ba rnams kyis rtag tu bya | 
For the sake of enlightenment the diligent should always apply themselves to ethics, patience, non-jealousy and non-miserliness;
Always respect a superior teacher and help altruistically without hope [of reward] those bereft of wealth, always remain with superior people, leaving the non-superior and maintaining thoroughly the doctrine. 
 
寶行王正論出家正行品第五 
| rin po che’i phreṅ ba las byaṅ chub sems dpa’i spyod pa’i le’u bstan pa ste lṅa pa’o || 
Chapter Five: The Bodhisattva Deeds 
 
寶行王正論一卷 
|| rgyal po la gtam bya ba rin po che’i phreṅ ba źes bya ba slob dpon chen po ’phags pa klu sgrub kyis mdzad pa rdzogs so || || rgya gar gyi mkhan po dzñ’a na garbha daṅ | bod kyi lo ts’a ba dge sloṅ klu’i rgyal mtshan gyis bsgyur ciṅ źus te gtan la phab pa’o || || slad kyis rgya gar gyi mkhan po ka na ka wa rma daṅ | bod kyi lo ts’a ba pa tshab ñi ma grags kyis rgya dpe gsum la gtugs nas legs par bcos pa’o || || ’dis kyaṅ ’khor ba sdug bsṅal gyi rgya mtsho skem nus par gyur cig || 
Here ends the Precious Garland of Advice for the King by the great teacher, the Superior, Nāgārjuna. It was [first] translated by the Indian Abbot Vidyākāraprabhā and the Tibetan translator monk Pel-tsek (dPal-brtsegs). Consulting three Sanskrit editions, the Indian abbot Śīkanakavarma and the Tibetan monk Pa-tsap-nyi-ma-drak (Pa-tshab-ñi-ma-grags) corrected mistranslations and other points which did not accord with the particular thought of the Superior [Nāgārjuna] and his ‘son’ [Āryadeva]. It was printed at the great publishing house below [the Potala in Lhasa]. 
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