ji ltar na lus daṅ ṅag gis bsdams1
pa yin źe na2
| śes bźin gyis yoṅs su zin pa’i phyir ro ||
ji ltar na lus daṅ ṅag phun sum tshogs pas phun3
sum tshogs pa yin źe na4
| ltuṅ ba mi byed5
ba’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa yoṅs su dag pa6
yin źe na7
| ’gyod pa med pa la sogs pa’i8
rim gyis tiṅ ṅe ’dzin gyi bar9
la gnas pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa dge ba yin źe na10
| ñon moṅs pa can gyi rtog pa daṅ ma ’dres pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa kha na ma tho ba med pa yin źe na11
| smon12
nas: tshaṅs par spyod la gnas pa rnam par spaṅs pa’i phyir ro ||
ji ltar na lus daṅ ṅag13
gi kun tu spyod pa gnod pa med pa yin źe na14
| gźan la brñas thabs mi byed ciṅ ’grogs na bde ba’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa rjes su mthun pa yin źe na15
| mya ṅan las ’das pa ’thob16
par byed pa daṅ mthun pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa rjes su ’byor ba yin źe na17
| dge ba mi spyoms18
pa daṅ | sdig pa mi ’chab pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa thabs daṅ ldan pa yin źe na19
| tshaṅs pa mtshuṅs20
par spyod pa ñe bar bsdud21
pa’i tshul khrims yin pa’i phyir ro ||
ji ltar22
na lus daṅ ṅag gi kun tu spyod pa ’tsham pa yin źe na23
| bla ma rnams daṅ | bla ma rnams24
daṅ ’dra ba rnams la ṅa rgyal bcag pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa mthun pa yin źe na25
| gdams ṅag la mthun26
par ’dzin pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa gduṅ ba med pa yin źe na27
| dka’ thub drag po daṅ | ṅan ṅon la mos pa rnam par spaṅs pa’i phyir ro ||
ji ltar na lus daṅ ṅag gi kun tu spyod pa phyis ’gyod pa med pa yin źe na28
| loṅs spyod daṅ las kyi mtha’ spaṅs pa la ’gyod pa med pa’i phyir ro29
||
ji ltar na lus daṅ ṅag gi kun tu spyod pa yid la gcags30
pa med pa yin źe na31
| cuṅ zad tsam gyis chog par mi ’dzin pa’i32
yid la gcags33
pa med pa’i phyir ro ||
bcom ldan ’das kyis sems can ’di dag ni34
las bdag: gir bya ba las kyi bgo skal la35
spyod pa36
| las kyi skye37
gnas pa38
| las brten39
par bya ba dag ste40
| las ni sems can41
mthon po daṅ | dma’42
ba daṅ | ṅan pa daṅ | gya nom par43
rnam par ’byed pa’o źes gaṅ gsuṅs pa
[Addition by XUANZANG, inserted from ASBh 71,20-21 (see below).]
How is he restrained with body and speech? Because he is possessed of awareness.
How is he excellent through excellence of body and speech? Because he does not commit offences.
How is his conduct of body and speech purified? Because his conduct is based on concentration [obtained] through the successive steps starting with absence of regret.
How is his conduct of body and speech wholesome? Because it is not mixed with defiled reflection.
How is his conduct of body and speech blameless? Because he has given up the life of an ascetic celibacy out of aspiration [for worldly matters].
How is his conduct of body and speech free from harm? Because he does not disparage others and because it is pleasant to stay with him.
How is his conduct of body and speech conducive? Because it is favourable for attaining nirvāṇa.
How is his conduct of body and speech appropriate? Because it does not exhibit his good [deeds] and conceal his bad [deeds].
How is his conduct of body and speech suitable? Because his discipline is such that it attracts [his] fellow ascetics.
How is the conduct of body and speech proper? Because he has destroyed conceit towards the masters and those representing the masters.
How is his conduct of body and speech respectful (pradakṣiṇa)? Because he receives the instruction respectfully.
How is his conduct of body and speech untormented? Because he has avoided all violent asceticism and adherence to what is miserable.
How is his conduct of body and speech not to be regretted? Because he does not regret having abandoned his possessions and occupations.
How is his conduct of body and speech without regret? Because [he] is without repentance [as he is] not satisfied with just a little [wholesome activity].
The Sublime One said: "These beings have karman as their own, are heirs of their karman, have karman as their womb, resort to their karman. Karman divides beings into high and low, miserable and excellent."