{1} Āloka-{samādhiḥ},
{1} (Concentration on) light,

{2} vtāloka-{samādhiḥ},
{2} (concentration on) enclosed light,

{3} ekādaśa-pratiṣṭha-{samādhiḥ},
{3} the eleven establishments (of concentration),

{4} ānantarya-samādhiś-ceti. [24]
{4} and the concentration giving immediate result.

{1} Srota-āpanna-phala-pratipannakaḥ,
{1} The one on the path to the fruit of stream-entry,

{2} srota-āpannaḥ,
{2} the stream-enterer,

{3} sakdāgāmi-phala-pratipannakaḥ,
{3} the one on the path to the fruit of once-returning,

{4} sakdāgāmy-
{4} the once-returner,

{5} anāgāmi-phala-pratipannako
{5} the one on the path to the fruit of non-returning,

{6} ’nāgāmy-
{6} the non-returner,

{7} arhat-phala-pratipannako
{7} the one on the path to the fruit of worthiness,

{8} ’rhaṁś-ceti.
{8} and the worthy one.

{1} Śraddhānusārī,
{1} The faith follower,

{2} dharmānusārī,
{2} the dharma follower,

{3} srota-āpanno,
{3} the stream-enterer,

{4} deva-kulaṅkulo,
{4} the one of the lineage of the gods,

{5} manuṣya-kulaṅkulaḥ,
{5} the one of the lineage of humans,

{6} sakdāgāmi-phalaḥ,
{6} the one with the fruit of once-returning,

{7} śraddha-vimuktir-dṣṭi-prāpta,
{7} the one who attains vision of liberation through faith,

{8} eka-vīciko,
{8} the one-intervaller, ??

{9} ’nāgāmy-
{9} the non-returner,

{10} antarā-parinirvāyy-
{10} the one who attains nirvāṇa before the middle (of the aeon),

{11} upahatya-parinirvāyy-
{11} the one who attains nirvāṇa at the end (of the aeon),

{12} abhisaṁskāra-parinirvāyī,
{12} the one who enters nirvāṇa after preparation,

{13} pluto,
{13} the one who floats,

{14} ’rddha-plutaḥ,
{14} the one who half-floats,

{15} sarvāstāna-pluto,
{15} the one who fully floats, ??

{16} dṣṭa-dharma-samaḥ,
{16} peaceful ?? in this very life,

{17} kāyasākṣī,
{17} body-witness,

{18} khaṅgaś-ceti. [25]
{18} and the solitary. ??

{1} Idaṁ duḥkham-ārya-satyam-iti,
{1} This is the noble truth of suffering,

{me}, bhikṣavaḥ, pūrvam-ananuśruteṣu dharmeṣu,
to me monastics, regarding these previously unheard-of things,

yoniśo manasi-kurvataḥ,
applying the mind,

cakṣur-udapādi, jñānam-udapādi, vidyodapādi,
vision arose, knowledge arose, understanding arose,

bhūrir-udapādityekaṁ parivartakam.
wisdom arose, this is the first turning.

{2} Idaṁ duḥkham-ārya-satyaṁ tatra
{2} Herein, that to which this is the noble truth of suffering refers

khalv-abhijñāya parijñeyam-iti, Text: parijñātam-iti hi, which belongs to the next line.
ought to be deeply and fully known,

{me}, bhikṣavaḥ pūrvam-ananuśruteṣu dharmeṣu,
to me, monastics, regarding these previously unheard-of things,

yoniśo manasi-kurvata iti... dvitīyaṁ.
applying the mind... is the second.

{3} Idaṁ duḥkham-ārya-satyaṁ tatra
{3} Herein that to which this is the noble truth of suffering refers

khalv-abhijñāya parijñātam-iti,
has been deeply and fully known,

{me}, bhikṣava ityādi... pūrvavad-iti ttīyam. [26]
{to me}, monastics... as before is the third.

{4} [Tathedaṁ duḥkha-samudayam-ārya-satyam-iti... prathamaṁ. Texts reads: pratyekaṁ, for which I can find no good meaning; also at similar places below.
{4} [Herein, this is the noble truth of the arising of suffering... is the first.

{5} Idaṁ duḥkha-samudayam-ārya-satyaṁ, tatra
{5} Herein, that to which this is the noble truth of the arising of suffering refers,

khalv-abhijñāya prahātavyam-iti... dvitīyaṁ.] Section in brackets is part of Kasawara’s restoration.
ought to be deeply known and given up... is the second.]

{6} Idaṁ duḥkha-samudayam-ārya-satyaṁ tatra
{6} Herein, that to which this is the noble truth of the arising of suffering refers,

khalv-abhijñāya prahīṇam-iti hīty-ādi... ttīyaṁ.
has been deeply known and given up and so on... is the third.

{7} Tathedaṁ duḥkha-nirodham-ārya-satyam-iti... hi prathamaṁ.
{7} Herein, this is the noble truth of the cessation of suffering... is the first.

{8} Idaṁ duḥkha-nirodham-ārya-satyaṁ tatra
{8} Herein, that to which this is the noble truth of the cessation of suffering refers

khalv-abhijñāya sākṣāt-kartavyam-iti hīty-ādi... dvitīyaṁ.
ought to be deeply known and seen for oneself and so on... is the second.

{9} Idaṁ duḥkha-nirodham-ārya-satyaṁ tatra
{9} Herein, that to which this is the noble truth of the cessation of suffering refers,

khalv-abhijñāya sākṣāt-ktam-iti... ttīyaṁ.
has been deeply known and seen for oneself... is the third.

{10} Tathedaṁ duḥkha-nirodha-gāminī pratipadity-ārya-satyam-iti... Text prints -mārga- in place of -nirodha-. prathamaṁ.
{10} Herein, this is the noble truth of the path leading to the cessation of suffering... is the first.

{11} Idaṁ duḥkha-nirodha-gāminī Text: duḥkha-mokṣa-gāminī; also in the next line. pratipadity-ārya-satyaṁ tatra [27]
{11} Herein, that to which this is the noble truth of the path leading to the cessation of suffering refers

khalv-abhivijñāya bhāvayitavyam-iti hi Text adds: bhikṣava. ity-ādi... dvitīyaṁ.
ought to be deeply known and developed and so on... is the second.

{12} [Idaṁ duḥkha-nirodha-gāminī pratipadity-ārya-satyaṁ tatra
{12} [Herein, that to which this is the noble truth of the path leading to the cessation of suffering refers

khalv-abhijñāya bhāvitam-iti ttīyaṁ.]
has been deeply known and developed is the third.]

{1} Dharma-dānam-
{1} The gift of the dharma,

{2} āmiṣa-dānaṁ,
{2} the gift of material things,

{3} maitrī-dānaṁ ceti.
{3} and the gift of friendliness.

Śīlaṁ tri-vidhaṁ, tad-yathā:
There are three kinds of virtue, they are:

{1} Sambhāra-śīlaṁ,
{1} Meritorious virtue,

{2} kuśala-saṅgrāha-śīlaṁ,
{2} the virtue of holding to wholesome deeds,

{3} sattvārtha-kriyā-śīlaṁ ceti.
{3} and the virtue of seeking the welfare of beings.

{1} Dharma-nidhyāna-kṣāntir-
{1} Receptivity from seeing the dharma,

{2} duḥkhādhivāsanā-kṣāntiḥ,
{2} receptivity from forbearance with suffering,

{3} paropakāra-dharma-kṣāntiś-ceti. Text prints dhama in place of dharma.
{3} and receptivity from the state of helping others.

{1} Saṁnāha-vīryaṁ,
{1} Energy as armour,

{2} prayoga-vīryaṁ,
{2} energy as practice,

{3} pariniṣṭhā-vīryaṁ ceti. [28]
{3} and energy as accomplishment.

{1} Sadoṣāpakarṣa-dhyānaṁ,
{1} Meditation with fault that leads to decay,

{2} sukha-vaihārika-dhyānam-
{2} meditation that is a happy abiding,

{3} aśeṣa-vaibhūṣita-dhyānaṁ ceti.
{3} and meditation that is entirely magnificent.

{1} Śruta-mayī,
{1} By way of learning,

{2} cintā-mayī,
{2} by way of thinking,

{3} bhāvanā-mayī ceti.
{3} and by way of meditation.

{1} Sarva-sattvāvabodhakaḥ,
{1} That which understands all beings,

{2} sattvārthābhāvakaḥ,
{2} that which develops the welfare of beings,

{3} kṣipra-sukhābhisambodhiś-ceti.
{3} and that which awakens quickly and pleasantly.

{1} Susthāna-prābandhikaṁ,
{1} Bound to the beautiful,

{2} sattvārtha-prābandhikaṁ,
{2} bound to the welfare of beings,

{3} Buddha-kṣetra-pariśodhakaṁ ceti.
{3} and purifying the Buddha-field.

{1} Karma-vyāvartakaṁ,
{1} Revolution through deeds, ??

{2} kleśopakarṣakaṁ,
{2} the torment of the defilements, ??

{3} māna-pramādādi-vyāvartakaṁ ceti.
{3} and revolution through heedlessness of mind and so on. ??

{1} Avikalpakaṁ,
{1} Undoubting,

{2} vikalpa-samabhāva-bodhakaṁ,
{2} awakening from the nature of doubt,

{3} satyārthopāya-parokṣaṁ ceti.
{3} and a secret means to truth and welfare.

{1} Kleśāvaraṇaṁ,
{1} The obstruction of defilements,

{2} jñeyāvaraṇaṁ ceti. [29]
{2} and the obstruction of what remains to be known.

{1} Dharma-nairātmyam,
{1} The selflessness of (all) things,

{2} pudgala-nairātmyaṁ ceti.
{2} and the selflessness of people.

Sambhāro dvi-vidhaḥ, tad-yathā:
There are two kinds of requisites, they are:

{1} Puṇya-sambhāro,
{1} The requisite of merit,

{2} jñāna-sambhāraś-ceti.
{2} and the requisite of knowledge.

{1} Kausīdyaṁ,
{1} Indolence,

{2} mānaṁ,
{2} conceit,

{3} śāṭhyam-
{3} deceit,

{4} auddhatyam-
{4} agitation,

{5} anābhogaḥ,
{5} lack of effort,

{1} Śraddhā,
{1} Faith,

{2} buddho,
{2} intelligence,

{3} vyāyāmaḥ,
{3} endeavour,

{4} prasrabdhiḥ,
{4} calm,

{5} smtiḥ,
{5} mindfulness,

{6} samprajanyaṁ,
{6} full knowledge,

{7-8} cetanopekṣā,
{7-8} intention and equanimity.

{1} Pūrva-videho,
{1} Pūrva-videha (in the east),

{2} Jambu-dvīpo
{2} Jambu-dvīpa (in the centre),

{3} ’paragodānir-
{3} Aparagodānī (in the west),

{4} Uttarakuru-dvīpaś-ceti.
{4} and Uttarakurudvīpa (in the north).