gang ’di: ye shes yongs su tshol ba la rab tu ’dun pa dang;
ye shes rtogs pa’i dge ba’i bshes gnyen rnams la rtag tu sten pa dang, ’grogs pa dang, bsnyen bkur byed pa dang;
gang yang sangs rgyas kyi ye shes la rton cing, nyan thos dang rang sangs rgyas kyi ye shes la mi rton pa dang;
dge ba’i bshes gnyen de dag la nga rgyal med cing bla ma bzhin du phangs par ’dzin pa dang, ston pa bzhin du phangs par ’dzin pa dang;
dge ba’i bshes gnyen de dag gis kyang ’di bsam pa phun sum tshogs par rig nas ’brel pa’i gtam dang ye shes kyi gtam sgrub par byed do, snod du rig nas rgyun mi ’chad par phyi rol ma yin pa’i chos ston to.
des chos de dag thos nas, chos kyi tshogs la sbyor bar byed de.
yeyaṃ tīvracchandikatā jñānaparyeṣaṇāyām;
nityasevanasaṃvasanaparyupāsanatā jñānādhigatānāṃ kalyāṇamitrāṇām.
yat punar buddhajñānaṃ pratisarati na śrāvakapratyekabuddhajñānaṃ pratisarati.
nirmāṇatā guruprema śāstṛprema teṣu kalyāṇamitreṣu.
te kalyāṇamitrā enam āśayasaṃpannaṃ viditvā saṃkathāṃ jñānakathāṃ ca pratipādayanti,
bhājanaṃ viditvāpratipraśrabdhā abāhyakaṃ dharmaṃ deśayanti.
[The causes (hetu) are:] Deep eagerness in seeking knowledge [by eagerness and exertion in writing out and reading books, etc. (pustakalekhāpāṭhādicchanda’udyoga) ];
always serving, living with and attending spiritual friends who have attained knowledge.
He relies on the knowledge of the Buddha, not on the knowledge of the disciples and the isolated buddhas.
It is absence of conceit towards and love for those spiritual friends like love for the masters, like love for the Teacher himself.
The spiritual friends, having ascertained that the listener has good intentions [that he will not seek religion desiring gain and honour (lābhasatkāra), but will seek knowledge beyond duality (advayajñāna) ], bring about conversation [teaching (1) the moments of existence to be taught (deśyadharmadeśanā), the twelvefold Word (dvadaśâṅgapravacana) ] and speech concerned with knowledge [giving (2) teachings on the moments of existence to be accomplished (sādhyadharmadeśanā), explaining the causes (hetu), emptiness (śūnyatā) and so on, teachings which bring about knowledge beyond duality (advayajñāna) ],
knowing he is a worthy recipient they unceasingly teach religion which is not concerned with outer things [like the manuals of the outsiders (bāhyakaśāstravyākaraṇa), but giving (3) teachings on the moments of existence to be attained (anugantavyadharmadeśanā), thus always teaching the moments of existence which are the wings of awakening (bodhipakṣyadharma) ].
ye shes yongs su tshol ba la rab tu ’dun pa zhes bya ba ni ye shes ’grub par ’gyur ba’i rgyu’i tshol ba la ’dun pa ste, glegs bam ’dri ba dang, klog pa la sogs pa la ’dun zhing brtson pa’o.
ye shes rtogs pa’i dge ba’i bshes gnyen zhes bya ba la ye shes gnyis su med pa mngon du byas pa’i dge ba’i bshes gnyen nam, ye shes rtogs par ’gyur ba’i chos ston pa’i dge ba’i bshes gnyen ni ye shes rtogs pa’i dge ba’i bshes gnyen te, sangs rgyas dang byang chub sems dpa’ dang chos ston pa’i mkhan po dang slob dpon la sogs pa’o; rtag tu zhes bya ba ni rtag tu bsten pa dang, rtag tu ’grogs pa dang, rtag tu bsnyen bkur byed pa zhes tshig re re dang sbyar ro, rtag tu bsten pa ni dus thams cad du de’i gan du nye bar ’gro ba’o, rtag tu ’grogs pa ni dus thams cad du de dang lhan cig tu gnas pa mi gtong ba’o, rtag tu bsnyen bkur byed pa ni dus thams cad du de dag la phyag ’tshal ba la sogs pa bsti stang byed pa’o.
gang yang sangs rgyas kyi ye shes la rton cing zhes bya ba ni sangs rgyas bcom ldan ’das rnams kyi rnam par mi rtog pa’i ye shes thob par bya ba’i phyir ’bad par byed kyi nyan thos la sogs pa’i ye shes thob par bya ba la ’bad pa med pa’o.
dge ba’i bshes gnyen de dag la nga rgyal med ces bya ba ni chos ston pa’i gang zag rnams la nga rgyal ba mi byed pa’o, bla ma bzhin du phangs par ’dzin pa zhes bya ba ni mkhan po dang slob dpon la btsun zhing phangs par byed pa bzhin du bshes gnyen la yang btsun zhing phangs par byed pa’o, ston pa bzhin du phangs par ’dzin pa zhes bya ba ni sangs rgyas bcom ldan ’das la btsun zhing phangs par byed pa bzhin du dge ba’i bshes gnyen la yang btsun zhing phangs par byed pa’o.
dge ba’i bshes gnyen de dag gis zhes bya ba ni sangs rgyas dang byang chub sems dpa’ la sogs pa dge ba’i bshes gnyen de dang de dag gis so, ’di bsam pa phun sum tshogs par rig ces bya ba ni gang zag chos tshol ba de’i bsam pa gong du bshad pa ltar na khe dang bkur sti tsam ’dod pa’i phyir chos tshol ba ni ma yin gyi, ye shes gnyis su med pa tshol ba yin par khong du chud nas chos ston par byed do zhes bya ba’i don to. chos kyang rnam pa gsum ston te, 1) bshad par bya ba’i chos ston pa dang, 2) bsgrub par bya ba’i chos ston pa dang, 3) khong du chud par bya ba’i chos ston pa’o. 1) ’brel pa’i gtam zhes bya bas bshad par bya ba’i chos ston pa bstan te, gsung rab yan lag bcu gnyis rnams phyin ci ma log par ’chad pa’i phyir ro. 2) de ye shes kyi gtam sgrub par byed ces bya bas bsgrub par bya ba’i chos ston pa bstan te, ye shes gnyis su med pa thob par byed pa’i rgyu stong pa nyid la sogs pa ’chad pa’i phyir ro. 3) snod du rig nas zhes bya ba la sogs pas khong du chud par bya ba’i chos ston pa bstan te, khong du chud par bya ba’i chos bstan pa’i snod yin par rig nas phyi rol gyi gtsug lag byā ka ra ṇa la sogs pa ma yin pa byang chub kyi phyogs kyi chos rgyun du ston pa’o.
According to ṭ. fol. 225a4, but cf. next note.
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