sangs rgyas chos dang tshogs kyi mchog rnams la/_byang chub bar du bdag ni skyabs su mchi/_bdag gis chos nyan bgyis pa'i bsod nams kyis/_'gro la phan phyir sangs rgyas 'grub par shog/_sangs rgyas chos dang tshogs kyi mchog rnams la/_byang chub bar du bdag ni skyabs su mchi/_bdag gis chos nyan bgyis pa'i bsod nams kyis/_'gro la phan phyir sangs rgyas 'grub par shog_sangs rgyas chos dang tshogs kyi mchog rnams la/_byang chub bar du bdag ni skyabs su mchi/_bdag gis chos nyan bgyis pa'i bsod nams kyis/_'gro la phan phyir sangs rgyas 'grub par shog

I will go for refuge to the Buddha, Dharma, and Sangha until I achieve enlightenment. May I achieve Buddhahood by the merit of listening to the teachings in order to help sentient beings. I will go for refuge to the Buddha, Dharma, and Sangha until I achieve enlightenment. May I achieve Buddhahood by the merit of listening to the teachings in order to help sentient beings. I will go for refuge to the Buddha, Dharma, and Sangha until I achieve enlightenment. May I achieve Buddhahood by the merit of listening to the teachings in order to help sentient beings.

gangs can mkhas pa'i rang gi gsar skrun ni/_mya ngan 'das kyi 'gro mgon stobs bcu pa/_ston pa glang po de la phyag 'tshal lo/_zer/_da/_'dir nga tsho dpe cha tseb (slob )yas 'di yin pa yin na/_ston pa bcom ldan 'das kyi mdo gi nang la/_o'o/_a ni thos pas chos rnams shes par 'gyur/_thos pas don ma yin pa bzlog/_thos pas mya ngan 'das pa thob zer/_o'o 'dug zer gsung pa nang bzhin gyis de ni rbad de o'o dang po yin pa yin na chos rnams kyi gnas lugs/_'o/_ji ltar gnas pa de rang rang so sos shes pa byed dgos kyi yod pa de gal chen po yin pa/

{note: someone needs to check this quote. no trans.} As for the study of dharma texts, the Buddha said in his Sutra that "Through hearing, one will know phenomena. Through hearing, misconceptions will be eliminated. Through hearing, nirvana will be achieved." Therefore, as quoted, first it is important to know how the reality of phenomena actually eixts.

o'o/_gal srid yin na rbad de kha la don dngos dang mthun pa'i gyi gnas tshul de so so kyis ji lta ba bzhin du ma shes pa yin pa yin na/_o'o/_a ni/_rbad de kha la a ni/_so so kyis byas bzhag pa'i gyi don dag zhe po cig_an/_da lam log pa la 'gro yas 'gro ba dang /_nor 'khrul yod pa'i gi las ka mang po yong yas kyi nyen kha chen po yod bsdad pa de 'dra cig red zer/_de yin pa yin song tsang /_dang po thog ma de la ya A ni rbad chos rnams kyi gnas lugs ji lta ba bzhin du shes pa byed dgos pa de gal chen po yin gsungs kyi yo'o red/

So, if we do not know the actual reality correctly at all, many of the acts that we have done will take the wrong paths. There is a danger of engaging in many wrong actions. That is why it is said that first it is important to know the reality of phenomena correctly.

da de chos rnams kyi gnas lugs ji lta ba bzhin du shes par byed dgos kyi yod pa yin na/_o'o a ni nga tshos da shes yas kyi thabs de la ya/_o'o/_da/_ston pa sangs rgyas bcom ldan 'das kyis a ni mar gyur nam mkha'i mtha' dang mnyam pa'i sems can thams cad kyi don du dang po byang chub kyi mchog tu thugs bskyed/_a ni bar du bskal ba grangs med pa gsum du tshogs bsags/_mthar mngon par rdzogs par sangs rgyas nas/_'gro ba la thar pa mya ngan las 'das pa'i go 'phang thob ched du gsungs bzhag pa/_de la ya a ni chos kyi phung po brgyad khri dang bzhi stong /_de rnams tshur bsdus pa yin na gsung rab yan lag drug cu/_de rnams tshur bsdus pa yin na gsung rab yan lag bcu gnyis/_de rnams tshur bsdus pa yin na/_a ni mdo sde'i sde snod/_'dul ba'i sde snod/_mngon pa'i sde snod zer byas byas/

If we want to know the reality of phenomena correctly, as for the methods to know the reality, the Teacher, Bhagavan Buddha first cultivated bodhicitta for all mother sentient beings equal to the limit of the sky; and in the middle he accumulated merit for three countless eons; and in the end after becoming a buddha he taught 84000 teachings for sentient beings to achieve nirvana or liberation. These can be condensed into 60 branches of teachings. These can further be condensed into 12 branches of teachings. These can further be condensed into Sutra collection, Vinaya collection, and Abhidharma collection.

an da nga rang tsho rbad nang pa sangs rgyas pa yi chos kyi rtsa ba de la ya sde snod gsum/_sde snod gsum gyi nang la bsdus/_de ni grangs nges kyi yod zer/_de ni sde snod gsum po 'di nyid kyi don dag de nyid/_a ni rbad phyi rabs kyi gdul bya rnams kyis ji lta ba bzhin du rtogs pa ma gyur ba yin song tsang/_a ni sngon byon gyi skyes bu dam pa rnams kyi dgongs pa 'grel ba la mang po cig yod pa yin dus/_o'o/_a ni rbad 'jam mgon bla ma tsong kha pa chen po o'o/_de nyid yin na rbad bsams bzhin du srid pa bzung byas/_o'o/_a ni rbad chos kyi phung po brgyad khri dang bzhi stong gi snying po de nyid bsdus pa la yang /_a'/_da nga rang tshos blta yas de la yang mdo phyogs la yin pa yin na/_gzhung chen bka' pod lnga/_sngags phyogs la yin pa yin na/_o'o a ni rbad de rgyud sde bzhi zer gyi yo'o red/_rgyud sde bzhi dang khri sde bzhi la sogs pa/_o'o/_de 'dras kyi sgo nas de ni rbad/_o'o/_dang po de nga tshos thos pa byed dgos pa yin zer/

The essential teahings of the Buddha are included or in other words enumerated in the three scriptural collections. Since the disciples of the future generation will not realize the meanings of the three scriptural collections correctly, and also since there are many different commentaries by the earlier great holy beings, the Great Jamgon Lama Tsongkhapa intentionally took birth in samsara and instructed us to study the five volumes of extensive texts of the Sutra tradition and the four Tantras and the four instructions of Tantric tradition. This is how we are supposed to study these texts.

de yang nga tsho'i 'jam mgon bla ma tsong kha pa chen pos de ni rbad/_dang po rgya chen thos pa mang du btsal/_bar du gzhung lugs thams cad gdams par shar/_tha mar nyin mtshan kun du nyams su blangs/_gsungs pa nang bzhin/_a'o/_a ni/_nga tshos da dpe/_o'o/_dang po rbad de gang ltar a ni dpe cha blta dgos kyi yod pa dang /_bar du a ni rang gis dpe cha bltas bzhag pa de'i nang don gang yin pa de/_o'o a ni so so yi sems kyi nang la 'dres par byas byas/_ji lta ba bzhin du shes par byed dgos kyi yod pa/_tha ma de la ya so sos shes bzhag pa de shes pa yi yul tsam du ma bzhag par a ni rbad sngon byon gyi skyes bu dam pa rnams kyis ji ltar 'gro ba sems can rnams la phan/_phan pa bde ba'i don du nyams su len pa nang bzhin gyis so so'i lus ngag gis kyang a'/_a ni nyams su len dgos kyi yod pa/

As our Great Jamgon Lama Tsongkhapa said, "First seek for the vast teaching of dharma. In the middle, all the texts will appear as instructions. Finally, practice these day and night." First we have to study, and in the middle we have to understand the meanings by familiarizing our minds with the meaning of the texts that we have studied. And finally just as the great holy beings of the past practiced for the well being of sentient beings, we should physically and verbally practice what has been learned instead of taking them as mere object of knowledge.

de 'dra gcig gsungs pa yin zer gyi yod pa red/_da de yin dus tsam pa/_nga tsho mdo phyogs kyi nang la thos bsam byed pa de la gzhung chen bka' pod lnga la thos pa byed pa'i gnas skabs la yang o'o/_zhor la ya de ni rbad rtags gsal gtang zer byas byas rtsod pa rtsod yas cig yod pa yin pa red/_da de rtsod pa rtsod yas de yin pa yin na/_dgos pa dang rgyu mtshan de ga re red zer lab pa yin na/_A ni nga tsho 'di rtsod pa rtsod yas de/_gcig/_ong /_'gro ba rigs/_de ni 'di 'gro ba rigs drug gi sems can thams cad kyi da bde thabs dang sdug bsngal sel thabs/_a'o don bzang po gang yin pa de/_a ni rbad gzhung chen bka' pod lnga la sogs pa chos kyi phung po brgyad khri bzhi stong gi nang nas gsungs pa de nyid/_rang gis ji lta ba bzhin du shes yas kyi ched du a ni rbad rtsod pa rgyag bsdad pa yin zer/

This is what Lama Tsongkhapa taught. Because of that there is an argumentative process wherein [the monks] do debate during the course of the study of the five volumes of extensive texts of Sutra system. One reason why they do this argumentation is that one has to understand the excellent points explained in the five volumes of extensive texts and the 84000 dharma-teachings correctly in order to bring happiness and eradicate suffering of all sentient beings of the six realms.

a ni nga tshos rtsod pa rgyag pa'i nang don gyi snying po de a ni so so rbad de rig pa spyang po chags yas 'dra po dang /_kha bde po chags yas 'dra po de tsam gyi ched du ma yin gsungs pa red/

So, it is said that the reason why we do this argumentation is not merely for the sake of making oneself intelligent or eloquent.

A/_ma yin par/_a ni rbad nga tsho lam bslab pa gsum/_lung sde snod gsum/_da ga nang bzhin gyi sa bcu/_lam lnga/_bde ba bskrun pa'i thabs/_sdug bsngal sel ba'i thabs/

Rather, it is for [analyzing points] such as what the reality of things is in reality, what the methods for creating happiness and eradicating suffering are, what the path of the three mental trainings are, what the teachings of the three scriptural teachings are, and what the ten levels and the five paths are. {note: the first line of the next section can be incorporated here. this is how i took it.}

A/_don dngos po'i gnas tshul la ya gzhi dngos po'i gnas lugs de gang 'dra zer yin pa/_'o/_de tsho dris na de ni de so so'i dge ba'i bshes gnyen nam/_yang na bla ma'i rtsa nas dang po dpe khrid kyi nang nas nyan/

First one listens to the teachings that one's teacher or lama gives.

a ni/_dpe khrid kyi nang la ya sgro 'dogs ji lta ba bzhin du ma chod pa de tsho chos rwa yi nang du phyin byas/_a ni rbad rtsod pa byas/_rig pas brdar sha bcad/

Then one engages in argumentation or analysis in debate courtyard on the topics that have not been clarified properly in the class.

'o ya/_de ni rbad de gang ltar a ni chos rnams kyi gnas lugs ji ltar gnas pa rnams rang gis ngos 'dzin ji ltar byas pa nang bzhin du 'thad kyi 'dug gam/_'thad kyi mi 'dug gam/

One analyzes or argues about whether the reality of phenomena agrees with the one that one has identified or not,

A/_rang gis ngos 'dzin byas pa de dang don dngos gnyis po de mthun gyi 'dug dang mi 'dug_o'o/_de rbad de gang ltar grogs tshangs par mtshungs par spyod pa/_chos rwa yi nang du phar tshur bgro gleng byas byas/_go bsdur byas byas/

whether the reality and the one that has been identified are in agreement or not in the debate courtyard in this mutually beneficial manner.

A/_rang gis shes pa de rogs de la phar ngo sprod byed yas dang _mi gzhan gyis shes pa de rang gis tshur legs cha len yas/_mdor bsdus te bshad na rang dang gzhan gnyis ka la ya bsam pa gcig mthun yong gi 'dug gam mi 'dug

One discusses and shares with one another by explaining those [points] that one understands to others and by learning the [points] that others know. In brief, one analyzes whether one's point of view and others' point of view agree or not,

rang dang gzhan gyis ji ltar ngos 'dzin byas pa de bka' mdo rgyud dri ma med pa rnams dang mthun gyi 'dug gam mi 'dug_de brtag dpyad byas byas a ni de dag gi nang nas rbad legs pa'i cha gang yin pa dang /_de ji lta ba bzhin du shes yas kyi ched du/_'o a ni nga tsho rbad dpe cha rtsod pa rgyag dgos yas/_sgro 'dogs gcod dgos yas kyi gnas lugs rgyu mtshan dang ma song na nga tsho 'di 'dras gcig yin zer/

whether those that one and others have identified concur with the infallible Sutras and Tantras of the Buddha's teachings. Such analysis is done for the purpose of understanding the good points that are in those texts. This is the reason why we do argumentation and why we engage in the process of clarification of doubts.

A/_de ni dpe cha blta bzhag pa de la phan 'dogs 'dra po gcig ga re yong gi red zer lab pa yin na/_dang po dmigs yul la yang da chos rnams kyi gnas lugs bden pa'i don gang yin pa de nyid ji lta ba bzhin du shes yas kyi ched du rtsod pa nang bzhin/

What are some of the benefits that one gets from studying dharma texts? Just as initially one's objective to do argumentation is to understand all the possible realities of all phenomena,

mjug mar rtsod pa dang mthar phyin/_dpe cha yag po zhig chags yong dus tsam pa/_da lam log pa la ma 'gro bde ba /_bden pa'i dngos po yang dag pa ji lta ba bzhin du gnas pa dang so so yis rbad rang gis yin pa yin na ngos 'dzin byed thub pa/

a benefit that one reaps from studying these texts is that when one becomes a master of argumentation later and become knowledgeable in dharma texts, one will not easily fall into the trap of wrong path, one will even be able to identify the reality correctly,

mi gzhan la phar ngo sprod byed dgos byung na yang ji lta ba bzhin du ngo sprod byed thub mkhan/_'o de 'dras gcig chags kyi yo'o red zer/

and one will also be able to explain the meaning to other people, should the need arise. This is what one becomes from studying these texts.

a ni zhar byung gi tshod du bshad pa yin na gcig gi chos dang 'jig rten/_da ga nang bzhin gyi gcig rig pa yis bsam blo btang stangs/_gang ci'i thad la yang de ni nga tsho der spyang grung dang ldan pa de 'dra cig chags kyi yo'o red/_de nga tshos a ni rtsod pa brgyab pa de nga tsho'i dgos pa gtso bo zer ga'i ma red/_kho zhar byung gi tshul du kho rang gi zhor kyag la byung ba cig yin zer byas/

As for the byproducts of studying these texts, it is good for both dharma and secular actions; it makes us think naturally with intelligence; and it makes us do well in anything. These are not the main purposes of doing argumentation. They come as byproducts.

'o/_de ni nga tshos mdo phyogs la rtsod pa brgyab pa'i skabs su/_gzhung chen bka' pod lnga zer yas de yang cha mtshon pa yin na/_a ni nga tsho'i 'dir gzhung chen bka' pod lnga de la ya/_tshad ma rig pa/_phar phyin/_dbu ma/_mdzod/_'dul ba zer byas byas/_nga tshos de ming la ya gzhung chen bka' pod lnga zer gyi yod pa red/

As for the five volumes of extensive texts that are debated upon during the period of studying Sutra texts, they are the texts that deal with valid cognitoin, perfection of wisdom, middle-way, abhidharma, and monastic disciplines. These are called the Five Volumes of Extensive Texts.

A/_a ni gzhung chen bka' pod lnga yi nang nas dang po nga tsho tshad ma rig pa zer mkhan de/_da slob dpon chos kyi grags pas brtsams bzhag pa'i tshad ma rnam 'grel gyi tshig le'ur byas pa le'u bzhi yi bdag nyid can zhig yo'o red pA/

As for the study of valid cognition of the Five Volumes of Extensive Texts, it is the Pramanavartikakarika consisting of four chapters written by Acarya Dharmakirti.

de a ni deng sang la yin pa yin na/_tshad pa rig pa lta mkhan gyis gzhi 'dzin sa gtso bo nga tsho 'di byed kyi yo'o red/_de yi nang don gtan la phab pa de/_'di lta bu yi tshad ma rnam 'grel de yang slob dpon chos kyi grags pas kyis rang dgar/

This is the primary source for those who study valid cognition these days. Acarya Dharmakirti did not write this text for no particular reason,

A/_brtsams bzhag pa zhig ma yin par yang dag pa'i rdzogs pa'i sangs rgyas kyi a ni rbad chos kyi phung po brgyad khri bzhi stong gi snying po yi nang nas da lta nga tsho'i rbad a ni 'khor lo gsum gyi nang nas 'khor lo de ni tha ma legs par rnam par phye ba'i chos 'khor zer mkhan gcig yo'o red/_'o 'di yi dgongs pa de nyid gtso bor 'grel byas/

rather he [wrote it] in order to unravel the thoughts of the Final Wheel of the Doctrine of Good Distinction of the Three Wheels, which is the essence of the 84000 dharma-teachings of the Buddha.

a ni spyir chos kyi phung po brgyad khri bzhi stong thams cad kyi dgongs pa 'grel ba yin zer/_de'i nang don la cha mtshon pa yin na/_de ni nga rang tsho'i rig pa'i 'gro stangs kyi rnam gzhag/_don dngos dang mthun ma mthun gyi tshad gzhi zin sa/

Generally speaking, it is said that the text unravels the thoughts of all 84000 dharma-teachings. As for the content of the text, it is about the system of logic and about invalid cognition and valid cognition that decipher whether something is factually true or not.

tshad ma/_a ni tshad ma ma yin pa/_da ga nang bzhin gyi mngon sum dang rjes dpag la sogs pa/_de ni skye ba snga phyi/_las rgyu 'bras/_de ni 'thob bya ga re yin pa_'thob bya ma yin pa ga re yin pa/_spang bya dang blang bya la sogs pa'i gzhi 'dzin sa yi tshad gzhi 'dzin sa/_de gtso bo nga tsho tshad ma rnam 'grel gyi nang nas gtan la phab pa yin pa/

{note: the first half of the first line can go with the previous section.} Similarly, the text is the foundation for the presentation of direct perceptions and inferences, past and future births, karmic causes and effects, what is to be achieved and what is not to be achieved, and what is to be adopted and what is to be eradicated. So, Pramanavartika text primarily presents these topics.

A/_gnyis pa de la nga tsho'i 'di la pha rol phyin pa zer mkhan 'di yin pa yin na/_da da lta gzhi 'dzin sa de yin pa yin na/_nga tsho'i 'dir rgyal ba byams pa mgon pos brtsams bzhag pa yin pa/

As for the second one, the perfection of wisdom, Maitreya's Abhisamayalamkara is used as the primary source.

bstan bcos mngon rtogs rgyan/__'o de nyid la gzhi 'dzin byas/_a ni mi gang ga logs kyis rbad nga tsho phal cher 'di'i sgo nas sgro 'dogs gcod kyi yod pa red/

{note: the first two parts of the first line can go in the previous section.} The Perfection of Wisdom Vehicle clarifies the doubts of all people.

a ni pha rol tu phyin pa'i de ni bstan bcos mngon rtogs rgyan/_'di'i bshad bya rtsa ba'i mdo la cha bzhag pa yin na/_a ni rbad bcom ldan 'das kyis/_A/_chos phung brgyad khri bzhi stong gi nang don gyi snying po bsdus bzhag pa de la ya/_de ni nga tshos 'dir sher phyin gyi mdo sde rin po che zer/

The Precious Perfection of Wisdom Sutras, which condenses the essential meaning of the 84000 dharma-teachings of Bhagavan, are the main concerns of Abhisamayalamkara.

deng sang yongs su grags pa la ya da yum rgyas 'bring bsdus gsum zer gyi yo'o red/_'bum la pod bcu gnyis dang /_A nyi khri la pod gsum/_brgyad stong pa la yin na/

They are widely known as the Extensive, Middling, and the Condensed Wisdom Sutras.

o'o/_pod gcig yod bsdad pa/_'o de yi nang don de nyid a ni gtan la 'beb pa la bstan bcos mngon rtogs rgyan/_de a ni rbad gdan sa gsum gyi mkhas pa dang dge ba'i bshes gnyen rnams kyis phar phyin la ya lo mang po rtsod pa brgyab byas de'i nang don sbyang gi yo'o red/

{note: the first part should be a part of the previous sentence.} Abhisamayalamkara [was written] in order to present the meaning of these sutras. And scholars and teachers at the three seats of Gelug monasteries study the meanings of this text by debating on perfection of wisdom for many years.

de'i nang don la cha mtshon pa yin na/__gtso bo gcig nga tsho de ni rbad byams pa dang snying rje/_byang chub kyi sems/_'gro ba rigs drug gi sems can de dag thams cad la rbad de gang ltar a ni a don du a ni rang rbad yal bar dor/

As for the content of this text, the text primarily elaborates on love, compassion, bodhicitta, forsaking oneself for the sake of all sentient beings of the six realms,

'o/_rigs drug gi sems can 'di dag gi don du/_rbad rang gi lus lus srog o'o/_dus gsum dge rtsa dang bcas pa thams cad btang byas/_'gro ba rigs drug gi sems can la ya phan bde bsgrub dgos kyi yod pa'i rnam gzhag 'o de 'dra gcig gsungs yod pa cig yin pa red/

sacrificing one's body and life, and giving all root virtues of the three times for the sake of sentient beings of the six realms, and how to help sentient beings of the six realms. {note: this section can go with the previous section.}

de lta bu'i de ni rbad phan bde yi rnam gzhag de nyid/_a ni rang gis gang 'dra ze nyams su len dgos kyi yod pa/_de lta bu'i phan bde de nyid sgrub pa la ya/_rang la yin pa yin na dka' ngal mi nyung ba zhig 'phrad srid pa yin pa yin song tsang /_dka' ngal de tsho la ya dka' ngal sel thabs gang 'dras ze yod pa/

The text presents how one can put these concepts in practice. Since one could encounter some problems when helping others, [the text explains] different methods for getting rid of those problems.

rang gces par 'dzin pa'i gces 'dzin de nga tshos mgo 'joms stangs de gang 'dras zer yin pa/_mar gyur nam mkha'i mtha' dang mnyam pa'i sems can ris su ma chad pa la ya/_nye ring chags sdang dang 'dod chags zhe sdang la sogs pa'i dbang du ma song bar/

[The text also explains] how egoistic attitude can be eliminated and how we should help undifferentiated mother sentient beings that are equal to the limit of the sky as much as possible without going under the influence of attachment to the close ones, hatred to the distant ones, and so forth. {note: a part of next section can go in this section.}

gang ga la ris su ma chad pa/_rang gis da gang phan ci phan byed dgos kyi yod pa/_gnas lugs rgyu mtshan gang 'dras ze yin pa/_'o de dang 'brel ba'i sgo nas de ni dngos po brgyad dang don bdun cu'i sgo nas gtan la 'bebs pa yin zer/

[The text] establishes how such thing is the case by getting into the topics of Eight Realities and Seventy Points.

a da de gas de la sbyangs song na/_nga tsho dbu ma dbu ma zer mkhan 'di yin pa yin na/_dbu ma yi de ni nga tsho gzhi 'dzin sa kho gtso bo de dam pa de yin pa yin na/_dbu ma rtsa ba shes rab dang /_dbu ma 'jug pa zer gyi yod pa red/

When this is done, [one studies] the middle-way. The primary sources for the middle-way topic are Madhyamikakarika and Madhyamikavatara.

dbu ma de ni rtsa ba shes rab de dpal mgon 'phags pa klu sgrub kyis brtsams bzhag pa/_'o dbu ma de ni 'jug pa de dpal ldan zla ba grags pas brtsams bzhag pa yin pa/

Madhyamikakarika was written by Glorious Arya Nagarjuna. And Madhyamikavatara was written by Glorious Candrakirti.

A/_de gnyis kyi bshad bya rtsa ba'i mdo la cha mtshon pa yin na/_yang gong du bshad pa nang bzhin gyi de ni rbad yum rgyas 'bring bsdus gsum/_'di ga'i sgang la ya de ni blo gros mi zad pas bstan pa'i mdo la sogs pa la de ni khungs gtugs byas chos rnams kyi gnas lugs gtso bo gtan la phab pa yin zer/

As for the primary sutras that are explained here, it is the Extensive, Middling, and the Condensed Wisdom Sutras as mentioned above, and Aksayamatinirdesasutra, and so forth in addition. They [the two texts] primarily present the reality of all phenomena by employing these sutras as sources.

de yang nga tsho nang don la cha mtshon pa yin na/_sa bcu lam lnga/_de'i sgang la ya so so skye bo yi sa de ni/_gsum gyis tshur kha bskangs byas bshad ni/_de yi nang don gtso bo la cha mtshon pa yin na/

As for the content of the texts, it is about ten levels and five paths, and 3 levels of ordinary beings can be supplemented also.

A/_a ni rbad de 'gro ba rigs drug gi sems can de dag thams cad/_rang bzhin sems can rnams la ya sdug bsngal yong yas kyi rtsa ba de ga par thug gi 'dug gam/

{note: the last part of the previous section can go in this section.} The primary meanings of these texts deal with [topics such as] the identification of the root cause of suffering by analyzing where the root cause of suffering of sentient beings of the six realms lies,

bde ba 'byung dgos kyi yod na/_nga tsho gang 'dras ze byas byas bde ba yong thabs byed dgos kyi 'dug ga/_rtsad bcad byas a ni rbad sdug bsngal yong ba'i rtsa ba de ngos gzung ba/

how one can achieve happiness if we want happiness,

sdug bsngal yong ba'i rtsa ba de nga tshos de ni med pa bzo thabs kyi gnyen po/_chos rnams kyi gnas lugs rtogs pa'i shes rab/_stong nyid rtogs pa'i ye shes de nyid/_a ni nga rang tshos rang rgyud la skye stangs byed yas gang 'dras zer skyed par byed dgos kyi yod pa/

and how we can develop the wisdom realizing emptiness, the wisdom realizing the reality of phenomena, the antidote which eradicates the root cause of suffering.

'o/_mdor bsdus te bshad na/_de ni nga tsho 'di gtso bo chos rnams kyi rang bzhin gnas lugs mthar thug pa ngo ma ngo thag gi chos de gang 'dras zer sgrub kyi yod pa/_'o de gtso bo gtan la phab pa yin pa red/

In brief, the texts extablish how the real object, the ultimate mode of existence of phenomena, can be proven.

'o de nas nga tsho de mdzod zer mkhan 'di la cha bzhag pa yin na/_o'o da lta nga tsho de ni rbad yongs grags kyi gdan sa gsum gyi slob sbyong byas byas/_gzhi 'dzin sa de la yang mdzod rtsa ba zer gyi yod pa red/

And then as for the study of abhidharma, the main source book that the three seats of Gelug monasteries study is called Abhidharmakosa.

'o slob dpon de ni rbad de rgyal mchog dbyig gnyen gyis brtsams bzhag pa yin pa/_'di yi bshad bya rtsa ba'i mdo la cha mtshon pa yin na/

And it was written by Acarya Vasubandhu. The primary sutras that this text explains are

'o a ni rbad de bka' 'gyur nang logs nas/_o'o mdo'i nang la yod bsdad pa de/_a ni mngon pa sde bdun zer byas byas pod bdun tham pa yod gnang gi yod pa/

{note: we can move the last part of the previous section here} the 7 sets of abhidharma texts from Kagyur (the Tibetan Translation of Sutras).

de lta bu'i de ni pod bdun de byas nas/_a ni de'i dgongs pa 'grel ba la de ni rbad slob dpon zer o'o nga tsho 'di de ni rgyal mchog dbyig gnyen gyis mdzod rtsa ba zer mkhan de brtsams pa yin pa red/_mdzod rtsa ba'i nang don la cha mtshon pa yin na/

And in order to unravel the meaning of these texts, Acarya Vasubandhu wrote the text called Abhidharmakosa. As for the meaning of Abhidharmakosa,

o'o da rbad de ha cang gi khyab chen po/_'jig rten thog la yod tshad thams cad gtan la phab kyi yo'o red/_de yi nang la de ni rbad yar rdzogs pa'i sangs rgyas kyi go 'phang 'thob yas dang /_mar 'khor ba'i nang la 'khor yas kyi lo rgyus bshad kyi yod pa/

{note: the last part of the previous section can go here} it is very broad as it presents everything that exists in universe. It explains how one can achieve the complete Buddhahood and the causes that make a person take rebirths in samsara.

de ga nang bzhin gyi de ni nyi zla yi chags tshul bshad kyi yo'o red/_ri rab bshad kyi yo'o red/_gling bzhi bshad kyi yo'o red/_gling phran bshad kyi yo'o red/

Similarly, it explicates how the sun and the moon were formed; it talks about Mt. Meru, four continents, and subcontinents.

'dzam bu gling gi 'gro stangs la sogs pa yang gsungs kyi yo'o red la/_nga rang tsho'i mi'i skor gyi rna ba sna lce la sogs pa'i lus kyi grub cha nas byas pa cig gis mdor bsdus te bshad na sems can mngal du nying mtshams sbyor ba dang /

It also explains the structures of the world, etc. And in brief, it is said that Abhidharmakosa presents everything including our eyes, ears, nose, and tongue that compose our physical bodies right from the moment we get conceived in womb; and it correctly presents earth, stones, Mt. Meru, and so forth of this universe and the universe beyond.

'a/_a ni 'jig rten gyi khams 'di dang 'jig rten gyi khams gzhan la sogs pa/_da sa rdo ri rab dang bcas pa yongs su rdzogs pa'i rnam gzhag ji lta ba bzhin du/_chos mngon pa mdzod kyi nang du gtan la 'beb pa yin zer/

{note: we can move this whole section into the previous one. Translation is in the previous section.}

A de la yang de ni nga tsho'i 'di'i don dag la yin pa yin na/_nga tsho khams bstan pa dang /_dbang po bstan pa/_da ga nang bzhin gyi de ni 'jig rten bstan pa/_las bstan pa/_phra rgyas bstan pa/_de nas lam dang gang zag bstan pa/_ye shes bstan pa/

As for the content of this text, there are eight: Presentation of Constituents, Presentation of Orgrans, Presentation of the Universe, Presentation of Karma, Presentation of Afflictive Emotions, Presentation of Path and Person, Presentation of Wisdom, and Presentation of Meditative Absorption.

snyoms par 'jug pa bstan pa zer byas nga tsho don dag byas na brgyad yin pa red/_yin kyang don dag brgyad po ha cang gis khyab che bsdad pa yin pa/

{note: the first part of this section can go in the previous section} The meanings of these eight are very broad though.

da 'jig rten gyi thog gi deng sang yin pa yin na/_sa khams rig pa zer mkhan 'dra po/_dngos khams rig pa zer mkhan 'dra po de tsho gang ga logs rbad de mdzod kyi nang don mdzod kyi cha rkyen bye brag de 'dras gcig chags bsdad yo'o red/_'o 'di 'dras gcig yin zer/

Geography, physics, and so forth that deal with the studies of universe these days are a small part of the abhidharma study.

da de nas dam chos 'dul ba zer mkhan 'di la cha mtshon pa yin na/_da 'di nga tsho de ni lta yas kyi dpe cha yi gzhi 'dzin sa de la ya/_'dul ba mdo rtsa ba zer byas byas/_bam po dgu yi bdag nyid can/_slob dpon yon tan 'od kyis brtsams gnang pa red/

The primary source for the study of Vinaya, the holy dharma, is Acarya Gunaprabha's Root Text of the Vinaya Sutra which contains nine volumes.

'di yis bshad bya rtsa ba'i mdo la cha bzhag na bka' 'gyur gyi nang la ya pod bcu gsum tham pa yo'o red/_'dul ba'i mdo zer mkhan byas byas/_pod bcu gsum 'di gas kyi nang don gtan la phab pa yin pa/

The Sutra that this text explains is the text called Vinaya Sutra consisting of thirteen volumes in the Tibetan Translation of the Sutra collection.

'di'i nang don de gtso bo ga re red zer lab pa yin na/_nga tsho kun slong kun spyod kyi rigs pa de gtso bo byas/_lus dang ngag gnyis kas bya mi nyan ba de tsho gang ga logs ngos gzung ba yin pa red/

The main meaning of these thirteen volumes deals with the importance of our motivation and behavior and identification of what good and bad physical and verbal actions are.

bya dgos pa de ga re yin pa/_mdor bsdus te bshad na de ni dge slong gi khrims nyis brgya lnga bcu rtsa gsum/_dge slong ma yi sum brgya dang de ni re gsum/

In brief, it explains Buddhist disciplines, what the Buddhist monastics should and should not do such as 253 vows for the fully ordained monks, 363 {note: should not this be 364?} vows for the fully ordained nuns, and 36 moral precepts for the novice monks.

da ga nang bzhin gyi de ni rbad dge tshul gyi blang dor tshul khrims la sogs pa/_nang pa sangs rgyas pa yi sgrig gzhi/_nang pa sangs rgyas pa'i grwa pa rab tu byung ba rnams kyi byed dgos pa de ga re yin pa/_byed ma dgos pa ga re yin pa/_de mdor bsdus te bshad na nang pa sangs rgyas pa'i sgrig lam de ji lta ba bzhin du gsal gsal thing thing gis gtan la phab bsdad pa'i gzhung de 'dras gcig red zer/

{note: we can may be move first few sentences into the previous section.} So, in brief, this is a text, which clearly establishes Buddhist decorum.

'o de yin dus tsam pa/_da de tsho lnga de la sbyangs pa byas pa de la ya/_da mdo phyogs la gzhung chen bka' pod lnga zer gyi yo'o red/

Therefore, these texts that are studied are called the Five Volumes of Extensive Texts of the Sutra tradition.

de lta bu'i gzhung chen bka' pod lnga de/_nga tsho sde snod gsum gyi nang nas yin pa yin na/_a ni 'dul ba zer mkhan de 'dul ba'i sde snod kyi nang la bsdus bsdad pa yin pa/

These five volumes of extensive texts are included in the three scriptural teachings. For instance, Vinaya is included in the scriptural training of vinaya.

mdzod rtsa ba/_a ni dbu ma 'jug pa/_tshad ma rnam 'grel gsum po de mngon pa'i sde snod kyi/_ga re za/_'di gas de/_red/_mngon pa'i sde snod kyi khongs su gtogs pa yin pa/

Abhidharmakosa, Madhyamikakarika, and Pramanavartikakarika are included in the scriptural teaching of abhidharma.

o'o de nas nga tsho'i 'di phar phyin 'di mdo sde'i sde snod kyi khongs su gtogs pa dang /_sde snod gsum gyi nang don la yin pa yin na/_'o de 'dras cig byas byas/_a ni nga tsho thos bsam byed stangs de 'dras gcig red/_mdo phyogs la yin pa yin na/

And the texts on perfection of wisdom are included in the scriptural teaching of Sutra. These are the meanings of the three scriptural teachings. This is how we study the Sutric texts.

da sngags phyogs la yin pa yin na/_nga tsho rgyud sde bzhi zer/_a rgyud sde bzhi la ya de ni sbyangs pa byed dgos kyi yod pa/_rgyud bzhi po de yang bya rgyud dang /_spyod rgyud/_rnal 'byor rgyud/_rnal 'byor bla na med pa'i rgyud byas/

And as for the study of Tantra, we study the four Tantras. The four Tantras are Action Tantra, Performance Tantra, Yoga Tantra, and the Highest Yoga Tantra.

a rnal 'byor bla na med pa'i rgyud 'di la yin pa yin na yang /_de ni nga tsho da yongs su grags bzhag pa de la yang /_de ni khrid byed brgyad/_gsang ba 'dus pa yi bskyed rdzogs dang /_'jigs byed kyi bskyed rdzogs/_da ga nang bzhin gyi de ni rbad bde mchog lu yi pa'i bskyed rdzogs dang /_bde mchog dril bu pa gi bskyed rdzogs/

Within the Highest Yoga Tantra there are 8 methods of teaching in general: Generation and Completion Stages of Guhyagarbha, Generation and Completion Stages of Bhairava, Generation and Completion Stages of Cakrasamvara following Luhipa, Generation and Completion Stages of Cakrasamvara following Drilpupa,

'o dus 'khor gyi bskyed rdzogs/_phyag rdor 'khor bcas gi bskyed rdzogs /_nA ro chos drug dang /_'pho ba grong 'jug zer mkhan gcig gis/_a ga re zer/_'di gas 'di de ni 'pho ba zer mkhan de dang na ro chos drug de gnyis byas/_khyon bsdoms pas nga tsho 'di la brgyad yo'o red/

Generation and Completion Stages of Kalacakra, Generation and Completion Stages of Vajrapani and his retinue, Six Yogas of Naropa, and Transference of Consciousness. With these two, the Six Yogas of Naropa and Transference of Consciousness, we have the total of eight instructions.

'o de lta bu'i de ni brgyad de a ni yongs su rdzogs pa cha tshang ba/_a ni sbyangs byas thon pa yin na/_da nga tsho'i 'dir a ni rbad nang pa sangs rgyas pa'i bstan pa yongs su rdzogs pa mjal bsdad pa yin pa/

If one has completed all eight, it is said that one has seen the Buddha's doctrine in entirety.

'o/_bstan pa gi gnad mthar phyin pa gcig thug bsdad pa yin pa/_mdo sngags zung du 'brel ba yin pa zer/_o'o 'di la nga tshos de 'dras gcig yin zer/

This is where the complete core of the teachings lies. [The Buddha's doctrine] is a union of Tantra and Sutra. This is how we explain.

de yang de ni rbad de ga la de ni/_a gung thang rin po ches da lta 'di'i blo bzang rgyal bstan ma yi nang la yang /_phyi ru nyan thos spyod pa zhi zhing dul/_nang du rim gnyis rnal 'byor gdengs dang ldan/_mdo sngags lam bzang 'gal med grogs su 'khyer/_blo bzang rgyal ba'i bstan pa/_zhes gsungs pa nang bzhin gyis da rbad de ga la dang po/

As Gunthang Rinpoche says in his Losang Gyaltenma, "Tsongkhapa's doctrine [professes that a practitioner should maintain] the calm behaviors of Hinayana externally, confidence in the yoga of two stages internally, and assertion of the good paths of Sutra and Tantra as non-contradictory."

o/_lam thun mong ba/_gzhung chen bka' pod lnga la sogs pa'as legs par du rgyud sbyangs/_a de la rgyud sbyangs ba'i sgo nas a ni rbad rang rgyud kyi bslab pa de tsho tshul bzhin du bsgrub rgyu/

So, first we have to discipline ourselves through the common path [explained] in the Five Volumes of Extensive Texts. And through such mental discipline, one should cultivate mental trainings.

a de nas de'i rjes la cha mtshon pa yin na/_de ni sngags gsang ba bla na med pa'i rgyud sde/_snyigs dus kyi tshe thung gcig la mngon par rdzogs pa'i sangs rgyas kyi go 'phang 'thob yas kyi ched du/_a ni rbad bka' pod ga re zer/_pha ga'i 'di rgyud sde bzhi la zhugs byas thos bsam byed ru bcug_'o 'di 'dra gcig byas pa 'di la nga tsho mdo sngags zung 'brel gyi bstan pa zer gyi yod pa red/

And after that one studies unsurpassable secret Tantra, the four Tantras, in order to achieve Buddhahood within one lifetime in this time of degeneration. Such tradition is called the doctrine of the union of Tantra and Sutra.

da nga tsho nang don de tsho snying po tshur bsdus pa yin na/_a ni 'khor ba 'di'i nang la ya dal 'byor gyi mi lus tsam cig 'thob dgos kyi yod na/_a dge ba bcu zer mkhan 'di nyams su blangs pa yin na/_yang mi lus 'thob thub kyi red/_mngon mtho lha mi'i go 'phang 'thob thub kyi red zer/

So, if we were to condense the gist of these texts, if we want to take a human birth with leisure and endowment characteristics in this cyclic existence it is said that we will gain human birth, the higher states of gods and humans, if we practice the ten virtues.

A 'di ga'i sgang la ya de ni rbad gzugs khams pa dang /_gzugs med khams zer mkhan cig gis lha gnyis yo'o red/_de gnyis kyi skye ba len dgos kyi yod na/_A/_bsam gtan gyi dngos gzhi snyoms 'jug zer mkhan de bsgom pa yin na/_gzugs khams kyi lha la skye ba len thub kyi yod pa dang /

Above these are the two forms of gods' realms called Form Realm and Formless Realm. If we wanted to take rebirth in these two realms, one could take rebirth in the Form Realm if one meditated on the actual meditative absorption.

gzugs med kyi dngos gzhi snyoms 'jug zer mkhan de 'thob na/_a gzugs med pa'i lha la skye ba len thub pa yin zer/

If one achieves the actual meditative absorption of the Formless Realm one can be reborn as a Formless Realm's god.

de yin dus tsam pa de dag thams cad kyang mdor bsdus nas bshad na/_khams gsum/_'khor ba yi rgyu las ma 'das pa yin pa yin song tsang /_nang pa sangs rgyas pa rnams dang a ni rbad de ga la sangs rgyas dang byang chub sems dpa' rnams kyi don du gnyer bya gtso bo ma yin gsungs pa red/_zhar byung gi tshul tsam ma gtogs/

So, since all of these, the three realms, in brief, are not other than cause of cyclic existence, they are not the main goals, albeit they are supplementary for Budddhists, Buddhas, and Bodhisattvas.

a de las ldog te mtho srid pa'i rtse mo nas dma' mar dmyal khams bco brgyad la sogs pa/_'khor ba 'di dag thams cad da gang du song kyang /_sdug bsngal gyi gnas/_su dang 'grogs kyang sdug bsngal/_rigs drug ci la longs spyod kyang sdug bsngal gyi longs spyod pa las ma 'das pa yin pa yin song tsang /_khams gsum gyi 'khor ba'i sdug bsngal rang gshis de nyid las thar bar byed dgos na/

Since wherever you go, whomever you go with, and whatever you enjoy in the six realms of the whole existence ranging from the eighteen hells below to the peak of existence above are not other than suffering,

'o/_nges par du thar pa mya ngan las 'das pa'i go 'phang zer mkhan 'di la 'gro dgos kyi red zer/

{note: this line can go with the previous section.} one definitely has to achieve the state of liberation, if one wants to achieve liberation from suffering nature of the three realms.

da thar pa mya ngan las 'das pa'i go 'phang zer mkhan de 'thob pa la/_a da nyan thos kyi thar pa dang /_rang rgyal gyi thar pa/_theg chen gyi thar pa zer ba gcig gsum yod pa yin song tsang /

As for the achievement of liberation, there are three liberations called Hearers' liberation, Solitary Realizers' liberation, and Great Vehicles' liberation.

nyan thos kyi thar pa zer mkhan de 'thob dgos byung na/_nges par du da chos rnams kyi gnas lugs gang zag gi bdag tu ma grub pa zer mkhan de rtogs dgos kyi yod pa/

It is said that if one wants to achieve Hearers' liberation, one definitely has to realize selflessness of a person, the reality of phenomena.

gang zag gi bdag med pa zer mkhan de ma thob na 'khor ba las mi grol ba yin pa/_gang zag gi bdag med pa zer mkhan de rtogs nas de tshul bzhin du bsgom na de ni nyan thos kyi thar pa 'thob thub pa red gsungs pa red/

One will not be liberated from samsara if one does not realize selflessness of a person. It is said that if one meditates on selflessness of a person appropriately after having realized selflessness of a person one can achieve the Hearers' liberation.

a ni/_rang rgyal gyi thar pa cig 'thob pa yin na yang /_de'i gi sgang la ya bskal chen grangs med brgya la sogs pa'i gyi tshogs bsags dgos kyi red zer/

It is said that in order to achieve Solotary Realizers' liberation one has to accumulate merit for hundred more countless eons.

yin kyang de lta bu'i gi de ni tshogs bsags pa de gnyis gnyis tsam gyis kyang /_bla na med pa yang dag pa'i rdzogs pa'i sangs rgyas kyi go 'phang de 'thob thub kyi yo'o ma red/

However, one cannot achieve the unsurpassable complete Buddhahood by simply having accomplished these two sets of merit.

rang rgyud sems can la bla na med pa yang dag pa rdzogs pa'i sangs rgyas kyi go 'phang rin po che 'thob dgos kyi yod pa yin na/_a ni rbad dang po byang chub mchog tu thugs bskyed/_bar du bskal ba grangs med pa gsum du tshogs bsags dgos pa yin zer/

If we sentient beings want to achieve the unsurpassable complete Buddhahood, first we have to generate bodhicitta and in the middle we have to accumulate merit for three countless eons.

de yin dus tsam pa de ni chos rnams kyi gnas lugs rtogs pa'i shes rab/_a mdor bsdus te bshad na/_A stong nyid rtogs pa'i shes rab de dang /_a ni rbad byang chub kyi sems/

Therefore, in brief, if one meditates appropriately on the wisdom realizing the reality of phenomena, wisdom realizing emptiness, bodhicitta,

a ni rbad khams gsum gyi 'khor ba 'di dag thams cad mi rtag pa yin pa/_mi bde ba yin pa/_sdug bsngal gyi rang bzhin yin pa 'di la ya nges shes gting nas rnyed pa gcig gi sgo nas/_da tshul bzhin du nyams su blangs pa yin na/_de ni da rjes ma sangs rgyas kyi go 'phang 'thob kyi red zer/

and impermanent and suffering nature of the whole cyclic existence of the three realms after having gained a deep understanding from the bottom of your heart, one will achieve the complete Buddhahood later. {note: this whole section can be incorporated into the previous one.}

nga tsho nang pa sangs rgyas pa gyi da don dag 'dra po de/_snying po de tsho tshur mdor bsdus byas pa yin na/_'o da de 'dras gcig yin pa red/_a ni ngas khyed rang tsho la bkra shis bde legs zhu rgyu yin/_'o yag/_an/_he'/_he'/

In brief, this is the meaning of Buddhism. I want to say tashi deleg to all of you. Thanks. (Laughs...)