Tibtrans06-01-Text
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DE LAS KYANG BYANG SEMS LA RMA PHYUNG BA DANG, SMAS PA DANG CHOS SPONG GI LAS BDUD LAS SPONG BA RNYED DKA' BAS,
Then it talks of how even more difficult it is to overcome the effects of having injured a bodhisattva, or having gotten angry at them; and how supremely difficult it is to overcome the karma of having rejected the dharma, the deeds of a demon, are.
RNYED DKA' BA'I LAM GYI RIM PA LA SLOB TSUL GTZO BOR GTAN LA PHAB PA'I PHYIR,
It sets forth its subject then mainly by means of teaching us the steps of the path in terms of increasing difficulty.
MGON PO KLU SGRUB LUGS KYI ZAB PA DANG RGYA CHE BA'I PHYOGS GTAN LA PHAB PA LA DGOS PA YOD DE,
Now there is a particular reason why our protector, Nagarjuna, sets forth both the profound and far-reaching sides of the teachings.
MGON PO KLU SGRUB 'DI, DE GNYIS GTAN LA 'BEBS PA LA MA 'KHRUL BA'I TSAD MA'I SKYES BU YIN PAS RANG GIS YANG DAG PA'I LAM NYAMS SU LEN TSUL LA NGES PA BRTAN PO RNYED NAS, LAM GZHAN LTAR SNANG LA DKRI MI NUS PA'I DGOS PA YOD PA'I PHYIR,
This protector of ours, Nagarjuna, is a being who cannot lie: a person who cannot make a mistake in setting forth these two sides of the teaching. Having himself come to a point of deep certainty about how to practice the path of purity, the point of his setting forth these things is to avoid becoming entangled in other paths—in paths which are mistaken.
MGON PO'I LUGS 'DZIN CHEN PO RGYAL SRAS ZHI BA LHAS, SPYIR BSLAB SPYOD GNYIS KA LAS RGYAS PAR BSTAN ZHING,
These points are covered, in depth, in the two works entitled A Compendium of the Trainings and A Guide to the Bodhisattva’s Way of Life, both written by that child of the victorious Buddhas, Shantideva—the great upholder of this protector’s system.
KHYAD PAR DU YANG BSLAB BTUS LAS, DAL 'BYOR RNYED DKA' DON CHE BSAM PA'I SGO NAS, TSE 'DIR SNYING PO LEN PA'I PHAN YON SEMS PA'I TSUL DANG,
More particularly, the Compendium covers the way in which we contemplate the benefits of taking full advantage of this life we have—which comes when we have thought carefully on how the opportunities and resources we have been born with are nearly impossible to find, and of great value.
SPYIR BDE LEGS THAMS CAD KYI RTZA BA YID CHES KYI DAD PA DANG, KHYAD PAR DU YANG THEG CHEN THUN MONG MIN PA'I YID CHES KYI DAD PA LA BRTEN NAS, SMON PA BYANG CHUB TU SEMS BSKYED,
Generally speaking, says the text, the root of all goodness and happiness is faith, in the sense of belief. And more especially, one gives birth to the wish for enlightenment in the form of a prayer by relying upon the unique form of belief found in the greater way.
DE NAS 'JUG SDOM BLANGS, 'JUG PA BYANG CHUB MCHOG TU SEMS BSKYED NAS, LUS LONGS SPYOD DGE PA'I RTZA BA RNAMS LA GTONG BSRUNG DAG SPEL BZHI BZHI BYED TSUL BSTAN PA'I SGO NAS RGYAS PAR BSTAN PA'I PHYIR,
After that, it says, we take the vow to engage in the activities of a bodhisattva. Once we have given birth to the wish expressed in these activities, to highest enlightenment, then we go through the process of doing four things each with the three objects of our body, our possessions, and our store of good karma. That is, we give them away; we protect them; we purify them; and we increase them.
