bsti stang du byas pas mtho bar mi sems pa dang, bsti stang du ma byas pas dma’ bar mi sems pa dang;
rnyed pa dag la rlom sems med pa dang, ma rnyed pa dag la yi chad pa med pa dang;
snyan pa dag la mngon par dga’ ba med pa dang, mi snyan pa dag la zhum pa med pa dang;
smad pas sro shi bar mi ’gyur ba dang,
bsngags pa la chos nyid rab tu gnas pa dang;
sdug bsngal dag la so sor rtog pa’i stobs dang, bde ba dag la mi rtag pa dang sdug bsngal bar rtog pa’i stobs dang;
rjes su chags pa ’dor ba dang, khong khro ba spong bas mdza’ ba dang mi mdza’ ba dag la sems mnyam pa dang;
tshul khrims dang ldan pa dang tshul khrims ’chal pa rnams la blo mnyam pa dang;
legs par byas pa dang nyes par byas pa rnams la yang gnyis su mi byed pa dang;
sdug pa dang mi sdug par mi lta ba dang;
legs par thos pa dang nyes par thos pa la mi mjed pa dang;
legs par smras pa dang nyes par smras pa la bag la nyal ba med pa dang;
ro myang ba’i nyes dmigs rnams la mtshungs par yongs su ’jal ba dang;
sems can thams cad la bsam pa mnyam pa dang;
lus dang srog la mi lta ba dang;
rab dang, ’bring dang, tha ma rnams la ’od zer mnyam pa dang;
bsngags pa dang bsngags pa ma yin pa rnams la sems mnyam pa dang;
bden pa dang mi bden pa rnams la rang gi sems yongs su dag pa ste.
No haughty thoughts when respected, no depressed thoughts when not respected;
no conceitedness because of gain, no irritation at the lack of gain;
no pleasure in fame, no dejection because of its absence;
not getting disheartened when blamed,
being established in the true state of things when praised;
the power of reflecting on suffering, the power of discerning impermanence and suffering in pleasure;
the same thoughts towards friend and enemy by giving up likes and dislikes;
the same attitude towards the moral and the immoral;
not being dualistic concerning things done well or badly;
no regard for what is pleasant and unpleasant;
tolerance of what is both well and badly attended;
no predilection with regard to the well formulated and the badly formulated;
considering the miseries of enjoyment in a balanced way;
the same intention towards all beings;
no regard for body or life;
the same light on superior, average and inferior;
the same thoughts towards the famous and the obscure;
purity of thought confronted with both the true and the untrue.
bsti stang du byas pas mthos par mi sems pa dang, bsti stang du ma byas pas dmas par mi sems pa ni nyon mongs pa ste, bsti stang du byas kyang mthos par mi sems pa la bsti stang du ma byas kyang dmas par mi sems pa ni nyon mongs pa la btang snyoms pa ste, lhag ma rnams la yang de bzhin du sbyar ro.
rnyed pa rlom sems med ces bya ba ni chos gos dang lhung bzed la sogs pa rnyed kyang rnyed do zhes rlom sems med pa’o; snyan pa ni bdag gi yon tan no, mi snyan pa ni skyon brjod pa’o; bsngags pa la chos nyid rab tu gnas shes bya ba la bsngags pa ni yon tan dngos su brjod pa’o, chos nyid rab tu gnas shes bya ba ni rang bzhin mi ’gyur bar ’dug ces bya’o; sdug bsngal dag la so sor rtog pa’i stobs shes bya ba ni sdug bsngal bar ’gyur ba’i dngos po rnams shes rab kyis dngos po med par rtogs pas de la ji mi snyam zhes bya ba’i don to, bde ba dag la mi rtag pa dang sdug bsngal bar rtog pa’i stobs zhes bya ba ni bde ba nyid du ’gyur zhing mi gnas te, mthar sdug bsngal du ’gyur bar rtog pa’i mthus bde ba la chags shing dregs pa med pa’o.
rjes su chags pa ’dor zhes bya ba la sogs pa la rjes su chags pa dang khong khro ba’i sems ni nyon mongs pa ste, de gnyis ni mdza’ ba dang mi mdza’ ba las ’byung na, de gnyi ga la ’dra bar sems mnyam pa ni nyon mongs pa la sems btang snyoms pa’o; blo mnyam pa zhes bya ba ni tshul khrims dang ldan pa dang tshul khrims ’chal pa gnyis la bstod pa dang smad pa’i bsam pa med pa dang, byams pa dang khong khro ba’i bsam pa med pa’o; gnyis su mi byed pa zhes bya ba ni legs par byas pa dang nyes par byas pa gnyis la ’dis ni phan btags dang, ’dis ni gnod par byas so zhes tha dad par mi sems pa’o.
sdug pa dang mi sdug par mi lta zhes bya ba ni chags par ’gyur ba’i yul dang chags par mi ’gyur ba’i yul gnyis la sdug pa dang mi sdug par mi lta ba zhes bya ba’i don to.
legs par thos pa dang nyes par thos pa zhes smos pa dang, legs par smras pa dang nyes par smras pa zhes smos pa gnyis la thos pa ni nyid nas brgyud de spyos shing bstod pa thos pa’o, smras pa ni mngon sum du spyos shing bstod pa’o, mi mjed pa dang bag la nyal ba med pa gnyis don gcig ste, de gnyi ga la yang ji snyam du ’dor ba’o; kha cig las bag la nyal med ces ’byung ste, de’i don kyang dga’ bar ’dzin pa dang, khon du ’dzin pa med ces bya ba’i tha tshig go.
ro myang ba’i nyes dmigs rnams la mtshungs par yongs su ’jal zhes bya ba ni ro myang ba’i bde ba dang, de dang bral ba’i tshe nyes dmigs mi dmigs mi bde ba gnyi ga la mtshungs par rtog pa’o. Or "enjoyment and misery", cf. Edg. s. v. ādīnava, and Mv. I p. 1341.
sems can thams cad la bsam pa mnyam pa zhes bya ba ni sems can thams cad la ’dra bar sems pa’o.
lus dang srog la mi lta zhes bya ba ni lus dang srog la phangs su bzung na de’i rkyen gyis chags pa dang zhe sdang ba’i nyon mongs pa ’byung bas lus dang srog la phangs par mi ’dzin ces bya ba’i don to.
rab dang, ’bring dang, tha ma rnams la ’od zer mnyam zhes bya ba ni theg pa gsum gyi sems can la yang rab, ’bring, du mi lta ba’i, ’dra bar lta ba zhes bya ba’i tha tshig go; bsngags pa dang bsngags pa ma yin pa rnams la sems mnyam zhes bya ba ni bstod pa dang smad pa gnyi ga la yang dga’ ba dang mi dga’ bar mi ’dzin pa’o.
bden pa dang mi bden pa rnams la rang gi sems yongs su dag pa zhes bya ba ni bdag gi sems g.yo sgyu med de, de dag la drang por smras pa dang drang por ma smras pa gnyi ga la yang drang po dang bden par smra bar ’dzin pa’o.
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