Bibliographical Study of Lam Rim Chen Mo

我的研究成果是宗卡帕(公元1357-1419年)对这条道路的各个阶段进行了很好的阐述。这对DGE-LUGS-PA学校来说是一项非常重要的工作。在林林镇莫，有许多区段，其中两个是菩萨区段和毗陀罗区段。从这许多部分中，我选择了最重要的一点，并将其翻译成日语。我很高兴能把我翻译的《林缘真墨》中的《三摩经》全译本。在《三摩经》一节中，对冥想是如何形成的有详细的解释。根据它的音节，印度作者的权威是阿提萨的菩提帕拉迪巴，藏族作者的权威是Gro Long pa Blo gros‘Byung GNas的bsTan rim Chen mo。但是通读起来，我知道有很大影响的权威是卡玛拉西拉的三巴万克拉玛。萨玛塔部分是卡玛拉西拉的三巴瓦纳克拉玛和瑜伽卡拉巴布的后代。另外，我的研究还包括林林边bsdus-don和林林真末之间的比较。

Results of my research is which means great exposition of the stages of the path by Tsong-kha-pa (1357-1419 A. D.). This is a very important work for the dGe-lugs-pa school. In the Lam-rim chen-mo, there are many sections out of which two are Bodhisattva section and Vipasyana section. From these many sections I have chosen the most important point and translated into Japanese language. It is my keen pleasure to present my full translation of the samatha section of the Lam-rim chen-mo.In the samatha section there is a thorough explanation as to how meditation is formed.According to its colophon, the Indian author's authority is Atisa's Bodhipathapradipa, and the Tibetan author's authority is Gro lung pa Blo gros 'byung gnas's bsTan rim chen mo. But reading through, I am aware that the authority which had a great influence is Kamalasila's. three Bhavankrama.The samatha section is the descendant from Kamalasila's three Bhavanakrama and Yogacarabhumi.Another addition to my research is the comparison between Lam-rim bsdus-don and Lam -rim chen-mo.