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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
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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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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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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, 
commentary 
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. 
commentary 
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’. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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; 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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1  
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. 
commentary 
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. 
commentary 
jāyate ’syā vipākena kṣāntivīryādhikakriyaḥ |
kṛtī maheśākhyaḥ devānāṃ kāmarāganivartakaḥ ||46|| 
因此地果報 精進度現前2
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3  
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. 
commentary 
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. 
commentary 
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]. 
commentary 
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. 
commentary 
jāyate ’syā vipākena tuṣitālayadevarāṭ |
sarvatīrthakarakleśadṛṣṭisthānanivartakaḥ ||50|| 
兜率陀天主 除外道見戒4  
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. 
commentary 
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5  
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]. 
commentary 
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. 
commentary 
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6  
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. 
commentary 
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. 
commentary 
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7  
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. 
commentary 
 
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]. 
commentary 
 
第九名善慧 法王太子位
此中智最勝 由通達四辯8  
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. 
commentary 
 
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. 
commentary 
 
第十名法雲 能雨正法雨
佛光水灌身 受佛灌頂位9  
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. 
commentary 
 
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. 
commentary 
 
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, 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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: 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
 
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. 
commentary 
... |
... 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. 
commentary 
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. 
commentary 
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, 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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]. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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 
commentary 
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: 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
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. 
commentary 
 
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 
commentary 
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