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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Nāgārjuna: Ratnāvalī
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1
Click to Expand/Collapse OptionChapter 2
Click to Expand/Collapse OptionChapter 3
Click to Expand/Collapse OptionChapter 4
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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. 
commentary 
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? 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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? 
commentary 
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? 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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). 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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]. 
commentary 
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. 
commentary 
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]. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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). 
commentary 
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? 
commentary 
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. 
commentary 
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? 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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? 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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? 
commentary 
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. 
commentary 
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. 
commentary 
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? 
commentary 
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? 
commentary 
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? 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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 
commentary 
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