གཞན་ཡང་ཡེ་ཤེས་ཀྱི་ཚོགས་ནི་སྦྱིན་པ་བཞི་སྟེ། ཆོས་སྨྲ་བ་ལ་གྲོ་ག་དང་། སྨྱུ་གུ་དང་། སྣག་ཚ་དང་། གླེགས་བམ་སྦྱིན་པ་དང་། ཆོས་སྨྲ་བ་དང་། ཆོས་ཀྱི་སྟན་སྣ་ཚོགས་སྦྱིན་པ་དང་། ཆོས་སྨྲ་བ་ལ་རྙེད་པ་དང་། བཀུར་སྟི་དང་། ཚིགས་སུ་བཅད་པ་ཐམས་ཅད་སྦྱིན་པ་དང་། ཆོས་སྨྲ་བ་ལ་ཆོས་ཀུན་བསྡུ་བའི་ཕྱིར་གཡོ་མེད་པར་ལེགས་སོ་ཞེས་བྱ་བ་སྦྱིན་པ་སྟེ། སྦྱིན་པ་བཞི་པོ་དེ་དག་ནི་ཡེ་ཤེས་ཀྱི་ཚོགས་སོགས་པར་འགྱུར་བའོ། །
“What does it mean to apply oneself to accumulating the Dharma? It is to have few possessions, to have few tasks, and not to be overly talkative, to be of few words. [MS.125.b] It is to maintain the practice of staying awake late at night and rising early in the morning. It is to reflect on the meaning of what one has encountered, to search more and more deeply for it, and to keep one’s mind free from confusion. It is to cast off one’s obscurations, to know how to resolve one’s failures, to be without regret, to not be overwhelmed, and to maintain solid progress. It is to delve into the Dharma, to be open to the Dharma, to be inclined toward the Dharma, and to be diligent in the Dharma. It is to always act as if one’s clothes and hair were on fire. It is to search for knowledge and to remain in that very state. It is to not be lax and to not abandon one’s regular practice. It is to seek seclusion, to isolate oneself from society, to enjoy solitude, to reflect on the joys of retreat, and to delight in the noble family. It is to never stray from pure conduct, to find pleasure and satisfaction in the joyful Dharma, to not honor the sayings of the materialists, and to not lose one’s focus on the search for the transcendental Dharma. It is to have realization that is true to the meaning, to have a mind that remains loyal to the path, to keep firmly to one’s conviction, and to maintain an understanding of conditions. It is to ornament oneself with conscience and moral sensitivity, to be in harmony with the realization of the Buddha, to have rid oneself of ignorance, to have cleared away the veil of ignorance and delusion, and to have purified the eye of wisdom. It is to have a perfectly pure intellect, to have a broad intellect, to have an intellect that is not narrow, and to have an intellect that makes clear distinctions. It is to have the knowledge that sees directly, to have good qualities that are not dependent on others, to not be conceited about one’s own good qualities, and to recognize the good qualities of others. It is to perform good actions, to not obstruct the ripening of the fruits of one’s previous actions, and to understand the purification of actions. This is what is known as the accumulation of knowledge of the bodhisatva, the great being.
Bodhisattva, Buddha, Teachings