bzod pa dka’ thub dam pa bzod pa ni || mya ṅan ’das pa mchog ces saṅs rgyas gsuṅ || rab tu byuṅ pa gźan la gnod pa daṅ || gźan la ’tshe ba dge sbyoṅ ma yin no ||
mig (5) ldan ’gro ba yod pa yis || ñam ṅa bdag ji bźin du || mkhas pas ’tsho ba’i ’jig rten ’dir || sdig pa dag ni yoṅs su spoṅ ||
skur ba mi gdab gnod mi bya || so sor thar ba’aṅ bsdam par bya || zas kyi tshod kyaṅ rig par bya || bas mtha’i gnas su (6) gnas par bya ||
lhag pa’i sems la yaṅ dag sbyor || ’di ni saṅs rgyas bstan pa yin || ji ltar buṅ ba me tog las || kha dog dri la mi gnod par || khu ba bźibs nas ’phur ba ltar || de bźin thub pa groṅ du rgyu ||
bdag gis rigs daṅ mi rigs la || brtag par bya ste (7) gźan rnams kyi || mi mthun pa daṅ gźan dag gi || byas daṅ ma byas rnams la min ||
lhag pa’i sems la bag bya ste || thub pa’i thub gźi rnams la bslab || ñer źi rtag tu dran ldan pa’i || skyob pa myaṅ na med pa yin || sbyin pas bsod nams rab tu ’phel || legs bsdams dgra sogs mi (20b1) ’gyur ro ||
dge daṅ ldan pas sdig pa spoṅ || ñon moṅs zad pas mya ṅan ’da’ || sdig pa thams cad mi bya ste || dge ba phun sum tshogs par sbyad || raṅ gis sems ni yoṅs su gdul || ’di ni saṅs rgyas bstan pa yin || lus kyi sdom pa’aṅ legs pa yin ||
yid (2) kyi sdom pa legs pa ste || thams cad du ni sdom pa legs || kun du bsdams pa’i dge sloṅ ni || sdug bsṅal kun las rab tu grol ||
ṅag rnams bsruṅ źiṅ yid kyi rab bsdams te || lus kyi mi dge ba dag mi byed ciṅ || las lam gsum po ’di dag Raba sbyaṅs na || draṅ sroṅ gsuṅs pa’i (3) lam ni thob par ’gyur ||
saṅs rgyas rnam gzigs gtsug tor thams cad skyob || ’khor ba ’jig daṅ gser thub ’od sruṅ daṅ || śākya thub pa gau tam lha yi lha || mi ’dul kha lo sgyur ba blan med ||
’jig rten mgon po skyob pa mchog || saṅs rgyas dpa’ bo bdun po daṅ || grags ldan rnams (4) kyi so sor thar || ’di ni rab tu rgyas par bton ||
’dil saṅs rgyas rnams daṅ gaṅ || saṅs rgyas ñan thos rnams kyaṅ gus || ’di la gus daṅ bcas gyur pas || ’dus ma byas pa thob par gyis ||
brtsam par bya źiṅ ’byuṅ bar bya || saṅs rgyas bstan ’jug par bya || ’dam bu’i khyim na glaṅ chen bźin || (5) ’chi bdag sde ni gźom par bya ||
gaṅ źig rab tu bag yod par || chos ’dul ’di la spyod ’gyur pa || skye ba’i ’khor ba rab sbaṅs nas || sdug bsṅal tha mar byed par ’gyur ||
phan tshun tshun khrims bsruṅ ba daṅ || bstan pa ’phel bar bya ba’i phyir || so sor thar pa ’di bton pas || dge ’dun gyis ni gso sbyoṅ (6) byas || gaṅ gi phyir ni mdo bton daṅ || gaṅ phyir gso sbyoṅ byas gyur pa ||
tshul khrims de ni baspuṅa bya ste || g-yag rṅa’i rtse mo ji bźin no || so sor thar pa bton pa yi || bsod nams grub pa gaṅ yod pa || des ni ’jig rten ma lus pa || thub dbaṅ go ’phaṅ thob par śog ||
1. Enduring patience is the highest austerity, Nirvāṇa is the highest, say the Buddhas; for he who harms others is not a monk, he who violates others is not a śramaṇa.
2. Just as one endowed with sight, in exerting effort, [should avoid] misconduct; so the wise man should avoid the evils in the world of men.
3. Not censuring [others], not harming others, and restraint according to the Prātimokṣa; moderation in eating, secluded dwelling, and union with adhicitta; this is the Teaching of the Buddhas,
4. As a bee, not agitating the scent or color of a flower, flies away, taking [only] the nectar; so should a sage enter a village.
5. [One should not contemplate] the faults of others, or what is done and not done by others; but one should contemplate the same difficulties concerning himself.
6. For the wise one, trained in the steps of sagehood, there is no delight in superior intellect; for the tranquil protector, always mindful, there are no sorrows.
7. Merit increases for one who gives, enmitydoes not accumulate for one who is well restrained; the virtuous one renounces evil, and because of putting an end to the kleśas, attains bliss, 8. Not to do any evil, to attain good, to completely subdue one's own mind; this is the Teaching of the Buddhas,
9. Restraint of the body is good, restraint of speech is good, and restraint in all regards is good; the monk who is restrained in all regards is released from all suffering.
10. He who guards his speech, is well restrained in his mind, and does not perform evil with his body; being purified regarding the paths of action in these three, shall attain the road proclaimed by the ṛṣis.
11 and 12. This Prātimokṣa was recited in detail by these seven celebrated, self-possessed Buddhas who were the chief protectors and guardians of the world: Vipaśyin, Śikhin, Viśvabhu, Krakucchanda, Kanakamuni, Kāśyapa, and immediately following, Śākyamuni Gautama, the God of Gods, the charioteer who subdued men.
13. The Buddhas and Śrāvakas of the Buddhas are respectful toward it [i.e., the Prātimokṣa]; being respectful toward it, one obtains the unconditioned path.
14. Go forth, cling to, employ the Teaching of the Buddhas; destroy the army of the Lord of Death, like an elephant [destroys] a house of reeds.
15. One who will diligently engage in this Dharma and Vinaya, having abandoned birth and samsara, shall put an end to suffering.
16. This Prātimokṣa has been recited, and Poṣadha made by the saṃgha, for the increase of the Teaching, and for the sake of mutual protection of Śīla.
17. For the sake of those for whom the Sūtra has been recited, and for the sake of those for whom Poṣadha has been made, you should guard Sila, as a yak protects its first-born.
18. Whatever merit has been gained from the full exposition of the Prātimokṣa, by that may this entire world obtain the position of the Chief of Sages.