Chinese
ཡཱཿ，Catvāraḥ pratideśanīyāḥ，चत्वारः प्रतिदेशनीयाः，catvāraḥ pratideśanīyāḥ，四向彼悔： བཤགས་པར་བྱ་བ་བཞི། སམྦ་ཧུ་ལཱཿཤཻ་ཥྱ་དྷརྨཱཿ，Saṃbahulāḥ śaikṣyadharmāḥ，सम्बहुलाः शैक्ष्यधर्माः，saṃbahulāḥ śaikṣyadharmāḥ，众多学法： བསླབ་པའི་ཆོས་མང་པོ། ཞེས་དང་། དྭཱ་པ་ནི་ཡཾ་ཏོ།，Dvāpaniyamto，द्वापनियन्तो，dvāpaniyamto，二不定： མ་ངེས་པ་གཉིས། ནསྶཻརྒི་ཀ་པཱ་པརྟྟི་ཀཱ།，Naisargika pāpattikā，नैसर्गिक पापत्तिका，naisargika pāpattikā，舍堕： སྤང་བའི་ལྟུང་བྱེད་དེ་ལ་སུམ་ཅུ་ཡོད། ཤུདྡྷ་པྲཱ་ཡ
English
Incomparable or immeasurable. Sa Pratisaama. Unequaled, thus it is said. Names for experiencing through meditation: Yoga (ཡོ་གཿ， योग，yoga，union), Yogi (ཡོ་གཱི།， योगी，yogī，practitioner of yoga), Yogachara (ཡོ་གཱ་ཙཱ་རཿ， योगाचार，yogācāra，practice of yoga), Yonisho Manasikara (ཡོ་ནི་ཤོ་མ་ན་སི་ཀཱ་རཿ， योनि शो मनसिकार，yoniśo manasikāra，appropriate attention), Pratisamlayanang (པྲ་ཏི་སཾ་ལ་ཡ་ནཾ།， प्रतिसंलयनं，pratisaṃlayanaṃ，internal absorption), Bhavana (བྷཱ་བ་ནཱཿ， भावना，bhāvanā，meditation), thus it is said. The qualities of having a one-pointed mind are: Pleasant abiding in the present dharma (དྲྀཥྚ་དྷརྨ་སུ་ཁ་བི་ཧཱ་རཿ， दृष्टधर्मसुखविहार，dṛṣṭadharma sukhavihāra，pleasant abiding in the present dharma), Dhyana accompanied by enjoyment (ཨཱ་སྭཱ་ད་ན་སཾ་པྲ་ཡུཀྟ་དྷྱཱ་ནཾ།， आस्वादनसंप्रयुक्तध्यानं，āsvādana saṃprayukta dhyānaṃ，dhyana accompanied by enjoyment), delighting in meditation (བྷཱ་པ་ནཱ་ར་མ་ཏཱ།， भावना रमता，bhāvanā ramatā，delighting in meditation), makes it supple (ཨ་བྷི་ཥྱནྡ་ཡ་ཏི།， अभिश्यन्दयति，abhiṣyandayati，makes it supple), makes it completely supple (པ་རི་ཥྱནྡ་ཡ་ཏི།， परिश्यन्दयति，pariṣyandayati，makes it completely supple), makes it completely satisfied (པ་རི་པྲཱི་ཎ་ཡ་ཏི།， परिप्रीणयति，pariprīṇayati，makes it completely satisfied), makes it universally expansive (པ་རི་སྥ་ར་ཏི།， परिस्फरति，parispharati，makes it universally expansive). That is, having gone alone to a secluded place (ཨེ་ཀཱ་ཀི་ནོ་ར་ཧོ་ག་ཏཱ།， एकाकिनो रहो गता，ekākino raho gatā，having gone alone to a secluded place). Thus it is said. From this, the fault of the mind becoming unworkable, like a thick wall (སྡྱཱུ་ལ་བྷིཏྟི་ཀ་ཏཱ།， स्थूलभित्तिकाता，sthyūla bhittikatā，like a thick wall), coarse (ཨོ་དཱ་རི་ཀ་ཏཱ།， औदारिकता，audārikatā，coarse), like a bad stove (དུཿཁ་ལི་ཏཱ།， दुःखलिता，duḥkhalitā，like a bad stove), thus it is said. Having abandoned such things, not in vain (ཨ་མོ་གྷཱ།， अमोघा，amoghā，not in vain), having results (ཨ་བནྡྷཾ།， अबन्धं，abandhaṃ，having results), having fruit (ས་ཕ་ལཾ།， सफलं，saphalaṃ，having fruit), becoming a single stream (ཨེ་ཀོ་ཏཱི་བྷ་བཿ， एकोती भवः，ekotī bhavaḥ，becoming a single stream), thus it is said. The nine dharmas that precede supreme joy (ན་བ་པྲ་མོ་དྱ་པཱུརྦ་ཀཱ་དྷརྨཱཿ， नव प्रमोद्यपूर्बका धर्माः，nava pramodyapūrbakā dharmāḥ，the nine dharmas that precede supreme joy). What are they? From supreme joy, joy arises (པྲ་མུ་དི་ཏ་སྱ་པྲཱི་ཏི་ཛ་ཡ་ཏེ།， प्रमुदितस्य प्रीतिर्जयते，pramuditasya prītirjayate，from supreme joy, joy arises). With a joyful mind, the body becomes very pliant (གྲཱི་ཏི་མ་ན་སཿཀཱ་ཡ་པྲེ་བྷྱ་ཏེ།， प्रीतिमनसः कायः प्रेभ्यते，grīti manasaḥ kāyaḥ prebhyate，with a joyful mind, the body becomes very pliant). The body being very pliant, one experiences happiness (པྲ་སྲབྡྷ་ཀཱ་ལཿ སུ་ཁ་བེ་ད་ཡ་ཏི།， प्रस्रब्धकालः सुख वेदयति，prasrabdhakālaḥ sukha vedayati，the body being very pliant, one experiences happiness). The happy mind is placed in samadhi (སུ་ཁི་ཏ་ཙིཏྟཾ་ས་མཱ་དྷཱི་ཡ་ཏེ།， सुखितचित्तं समाधीयते，sukhitacittaṃ samādhīyate，the happy mind is placed in samadhi). With the mind placed in samadhi, one truly knows and truly sees (ས་མཱ་ཧི་ཏ་ཙིཏྟོ་ཡ་ཐཱ་བྷཱུ་ཏཾ་པྲ་ཛཱ་ནཱ་ཏི་ཡ་ཐཱ་བྷཱུཾ་ཏཾ་པ་ཤྱ་ཏི།， समाहितचित्तो यथाभूतं प्रजानाति यथाभूतं पश्यति，samāhitacitto yathābhūtaṃ prajānāti yathābhūtaṃ paśyati，with the mind placed in samadhi, one truly knows and truly sees). Seeing truly, one becomes disgusted (ཡ་ཐཱ་བྷཱུ་ཏ་དརྴཱི་ནིརྦི་དྱ་ཏེ།， यथाभूतदर्शी निर्विद्यते，yathābhūtadarśī nirvidyate，seeing truly, one becomes disgusted). Being disgusted, one becomes free from attachment (ནི་བིརྞྞོ་བི་ར་ཛྱ་ཏེ།， निर्बिर्ष्णो विराज्यते，nirbirṣṇo virājyate，being disgusted, one becomes free from attachment). Being free from attachment, one is liberated (བི་རཀྟོ་བི་མུ་ཙྱ་ཏེ།， विरक्तो विमुच्यते，virakto vimucyate，being free from attachment, one is liberated). Being liberated, the wisdom vision arises, "I am liberated" (བི་མུཀྟ་སྱ་བི་མུཀྟོ་྅སྨཱི་ཏི་ཛྙཱ་ན་དརྴ་ནཾ་བྷ་བ་ཏི།， विमुक्तस्य विमुक्तोऽस्मीति ज्ञानदर्शनं भवति，vimuktasya vimukto'smīti jñānadarśanaṃ bhavati，being liberated, the wisdom vision arises, "I am liberated"). Thus it is said. Six escapes (ཥཊ྄་ནིསྶ་ར་ཎཱ)
English
Iya Dhatapa. The six elements that are appropriate to arise. What are they? Byā-bāda-syābyā-pādo ni-saraṇaṃ maitrī. (Tibetan) What arises from harmful thoughts is the absence of harmful thoughts, which is love. Vihiṃsā ni-ssaraṇaṃ karuṇā. (Tibetan) What arises from complete harm is compassion. Arati ni-ssaraṇaṃ muditā. (Tibetan) What arises from displeasure is joy. Kāma niḥ-saraṇaṃ mupekṣā. (Tibetan) What arises from desire is equanimity. Pici-kitsā ni-ssaraṇa mastī-māna-sa-muha-ghātaḥ. (Tibetan) What arises from doubt is the complete destruction of pride that thinks "I am." Ni-mitta niḥ-saraṇa ma-ni-mittaṃ. (Tibetan) What arises from signs is the absence of signs. Thus, by studying the path, one abandons the ten non-virtues and dwells in the ten virtues. Buṇya-krīyā-bastuḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): The object of meritorious action. Dāna-mayaṃ puṇya-krīyā-bastuḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): The object of meritorious action arising from generosity. Similarly, combine mayaṃ etc. as above. Śīla: Morality. Bhāvanā: Meditation. Aupadhikaṃ: Substance. These are the four objects of meritorious action arising from them. The lineage of those who study the path must be bound by vows, so here are the different names for its distinctions: Upa-bāsa mupa-ba-santi. (Tibetan) Dwelling near the observance. Eka-deśa-kārī. (Tibetan) Practicing one part. Pradeśa-kārī. (Tibetan) Practicing a small part. Yad-bhūya-skārī. (Tibetan) Practicing more than that. Apari-pūrṇa-kārī. (Tibetan) Practicing incompletely. Pari-pūrṇa-kārī. (Tibetan) Practicing completely or practicing entirely. Upa-bastaṃ. (Tibetan) Observance. Upa-basa. (Tibetan) Fasting. Upa-bāsaḥ. (Tibetan) Eating one meal or fasting. Pratyaṃ. (Tibetan) Asceticism. Its name. Ni-yamaḥ. (Tibetan) Certainty, and the name arising from the Vinaya. Pra-brajitaḥ. (Tibetan) Gone forth. Upa-sampannaḥ. (Tibetan) Fully ordained. Śramaṇaḥ. (Tibetan) Ascetic. Bhikṣu. (Tibetan) Monk. Bhikṣuṇī. (Tibetan) Nun. Śramaṇeraḥ. (Tibetan) Novice monk. Śramaṇerikā. (Tibetan) Novice nun. Śikṣamāṇā. (Tibetan) Probationary nun. Upāsikaḥ. (Tibetan) Male lay practitioner. Upāsikā. (Tibetan) Female lay practitioner. Furthermore, Śikṣā-dattakaḥ. (Tibetan) Given instruction. Boṣa-dhikaḥ. (Tibetan) Observance of purification. Upādhyāyaḥ. (Tibetan) Preceptor. Ācāryaḥ. (Tibetan) Teacher. Karma-kārakaḥ. (Tibetan) One who performs actions. Raho 'nu-śāsakaḥ. (Tibetan) One who teaches in secret. Ni-śraya-dāvakaḥ. (Tibetan) One who gives a dwelling. Pāṣā-caryaḥ. (Tibetan) One who reads.ློབ་དཔོན། Sthāvira (Elder): གནས་བརྟན། Dahra (Young): གཞོན་རབས། Mahallaka (Old): རྒན་ཞུགས། Vaiyāvṛtyakara (One who does service): ཞལ་ཏ་བ། Navakarmika (New worker): ལག་གི་བླ། Śiṣya (Disciple): སློབ་མ། Praśiṣya (Grand-disciple): ཡང་སློབ། Antavāsī (Resident): ཉེ་གནས། Sārdhaṃvihārī (Co-resident): ལྷན་ཅིག་གནས་པ། Madhya (Middle): བ་ར་མ། Navaka (New): གསར་བུ། Vṛddhānta (Order of elders): རྒན་རིམས། Navānta (Order of youths): གཞོན་རིམས། Naivāsika (Resident): ག་ཞིག Āgantuka (Visitor): གློ་བུར་དུ་འོང་བ། Gamika (Going): འགྲོ་བར་ཆས་པ། Āgamika (Coming): འོངས་པ། Kālapattrika (Black bowl holder): ལྷུང་བཟེད་ནག་པོ་ཅན། Upadhipārika (Property manager): དགེ་བསྐོས། Saṃjñābhikṣu (Nominal bhikṣu): མིང་གི་དགེ་སློང་། Pratijñābhikṣu (Vow-taking bhikṣu): ཁས་འཆེ་བའི་དགེ་སློང་། Bhikṣata iti bhikṣu (Because of begging, a bhikṣu): སློང་བའི་ཕྱིར་དགེ་སློང་། Bhinna kleśatvāt bhikṣu (Because of destroying afflictions, a bhikṣu): ཉོན་མོངས་པ་བཅོམ་པའི་ཕྱིར་དགེ་སློང་། Jñapticaturthakarmaṇopasaṃpanno bhikṣu (Because of being fully ordained through the procedure of four motions, a bhikṣu): གསོལ་བ་བཞིའི་ལས་ཀྱིས་བསྙེན་པར་རྫོགས་པའི་ཕྱིར་དགེ་སློང་། Thus it is. It is to be known from the *Abhidharmakośa* that the four schools are divided into eighteen. The seventeen bases are: Pravrajyāvastu (The basis of going forth): རབ་ཏུ་བྱུང་བའི་གཞི། Poṣadhavastu (The basis of the upoṣatha): གསོ་སྦྱོང་གི་གཞི། Varṣāvastu (The basis of the rains retreat): དབྱར་གྱི་གཞི། Pravāraṇavastu (The basis of the pravāraṇā): དགག་དབྱེའི་གཞི། Kaṭhinavastu (The basis of the kaṭhina): སྲ་བརྐྱང་གི་གཞི། Cīvaravastu (The basis of robes): གོས་ཀྱི་གཞི། Carmavastu (The basis of leather): ཀོ་ལྤགས་ཀྱི་གཞི། Bhaiṣajyavastu (The basis of medicine): རྩིའི་གཞིའམ་སྨན་གྱི་གཞི། Karmavastu (The basis of actions): ལས་ཀྱི་གཞི། Pratikriyāvastu (The basis of restoration): ཕྱིར་བཅོས་པའི་གཞི། Kālākalasampātavastu (The basis of combining what is timely and untimely): དུས་དང་དུས་མ་ཡིན་པ་དང་སྦྱར་བའི་གཞི་་Bharasthācaraṇavastu (The basis of conduct in another place): ས་གཞན་དུ་སྤོ་བའི་སྤྱོད་པའི་གཞི། Parikarmaṇavastu (The basis of preparation): ཡོངས་སུ་སྦྱངས་བའི་གཞི། Karmabhedavastu (The basis of different actions): ལས་མི་མཐུན་པའི་གཞི། Cakrabhedavastu (The basis of different wheels): འཁོར་ལོ་མི་མཐུན་པའི་གཞི། Adhikaraṇavastu (The basis of disputes): རྩོད་པའི་གཞི། Śayanāsanavastu (The basis of beds and seats): མལ་ཆའི་གཞི། Thus it is. The names of the five categories of offenses: Catvāraḥ pārājikā dharmāḥ (The four pārājika dharmas): ཕས་ཕམ་པར་གྱུར་བའི་ཆོས་བཞི། Trayodaśa saṃghāvaśeṣāḥ (The thirteen saṃghāvaśeṣas): དགེ་འདུན་ལྷག་མ་བཅུ་གསུམ། Pāpattikā (Offenses): ལྟུང་བྱེད། Catvāraḥ pratideśanīyāḥ (The four pratideśanīyas): བཤགས་པར་བྱ་བ་བཞི། Saṃbahulāḥ śaikṣyadharmāḥ (The many śaikṣya dharmas): བསླབ་པའི་ཆོས་མང་པོ། Thus it is. Dvāpaniyamto (The two aniyatas): མ་ངེས་པ་གཉིས། Naisargika pāpattikā (Naisargika pāpattikas): སྤང་བའི་ལྟུང་བྱེད་དེ་ལ་སུམ་ཅུ་ཡོད། Śuddha prāya