Bibliotheca Polyglotta - Ratnavali - Sanskrit & English

8/10/2014 Bibliotheca Polyglotta
https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&vid=69&view=fulltext 1/62
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Title

Preface

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

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ratnval The Ratnval of Ngrjuna
R Hahn 2,1
o namo ratnatrayya |
R Tucci 307,1

R Hahn 2,3 - 8,20
sarvadoavinirmukta guai sarvair alaktam |
praamya sarvajam aha sarvasattvaikabndhavam ||1||
R Tucci 308,16 - 312,27
Having paid homage to the All-knower, the only friend of all living
beings,
who is devoid of every defect, but adorned with every attribute,
dharmam ekntakalya rjan dharmodayya te |
vakymi dharma siddhi hi yti saddharmabhjane ||2||
I shall expound for thy spiritual profit, O king, the law which is
altogether propitious.
Nay, the law brings forth its fruit (when the seed is planted in him)
who is worthy of receiving the supreme law (as thou art).
prg dharmo_bhyudayo yatra pacn naireyasodaya |
saprpybhyudaya yasmd eti naireyasa kramt ||3||
Whenever there is perfection in the law, the supreme happiness
of salvation will also appear later on,
because those who have reached the perfect life (which is the
consequence of the practice of the law) will gradually attain to
salvation.
sukham abhyudayas tatra moko naireyaso mata | Indeed, perfect life is considered to be happiness and salvation to
asya sdhanasakepa raddhpraje samsata ||4|| be final emancipation from contingent life.
The concise enunciation of the method of realizing that is
summarized in faith and wisdom.
rddhatvd bhajate dharma prjatvd vetti tattvata |
praj pradhna tv anayo raddh prvagamsya tu ||5||
In so far as a man is possessed of faith, he becomes a partaker
of the law; in so far as he is possessed of wisdom he apprehends
according to truth.
Of the two virtues wisdom is the foremost; faith, however, comes
first.
chandd dved bhayn mohd yo dharma ntivartate |
sa rddha iti vijeya reyaso bhjana param ||6||
He who does not transgress the law on account of worldly
cravings, hatred, fear, and mental bewilderment
must be considered as a man possessed of faith; noboby is a
fitter recipient than he for salvation.
kyavmnasa karma sarva samyak parkya ya |
partmahitam jya sad kuryt sa paita ||7||
One must carefully examine whether actions deriving from ones
own body, words, thoughts, are good or not and,
having settled what is good for others and for oneself, this only
one must always do; then he is indeed a wise man.
ahis cauryavirati paradravivarjanam |
mithypaiunyapruybaddhavdeu sayama ||8||
Refraining from killing living beings, from theft and from adultery,
control over ones own words so as to avoid any false or
slandering or cruel or futile speech;
lobhavypdanstikyadn parivarjanam |
ete karmapath ukl daa k viparyayt ||9||
Complete abstaining from covetousness, hatred, and wrong
views denying the existence of karman;
these ten virtues constitute the tenfold pure conduct. The actions
opposed to these constitute the tenfold impure conduct.
amadyapna svjvo vihis dnam dart |
pjyapj ca maitr ca dharma ea samsata ||10||
Not drinking intoxicating liquirs, lawful livelihood, hurting nobody,
kindness in giving,
reverence towards those deserving reverence, and universal
sympathy, this is in short the law.
arratpand dharma kevaln nsti yat tata |
na paradrohaviratir na parem anugraha ||11||
Through penances alone inflicted upon the body one cannot get
at the law;
by that method one is unable either to stop doing harm to others
or to benefit them.
dnalakamspaa ya saddharmamahpatham |
andtya vrajet kyakleagodaakotpathai ||12||
Those men who, disregarding the great road of the supreme law,
clear on account of generosity, moral conduct, and patience,
wander through the wrong paths of that wilderness which are
bodily penance,
sa (sasrav ghorm anantajana
1
)pdapm |
kleavylvalhga sudrgha pratipadyate ||13||
1. rec. from Tibetan
enter indeed a terrific forest, viz. the sasra which has infinite
rebirths as its trees,
while beasts of prey, namely moral defilements, lick their limbs.
hisay jyate lpyur bahvbdho vihisay |
cauryea bhogavyasan sa(a[tru] paradrika) ||14||
Those who kill any living being shall have a short life in a new
existence; those who do harm to others shall suffer many
offences;
by stealing one shall be thwarted in worldly enjoyments; an
adulterer shall get enemies.
pratykhyna mvdt paiunyn mitrabhedanam |
apriyaravaa raukyd abaddhd durbhaga vaca ||15||
The fruit of telling falsehood is repulse, of slandering breaking the
friendship,
of cruel speech hearing things unpleasant, of futile expressions
unfortunate words.
manorathn hanty abhidhy vypdo bhayada smta |
mithyde kuditva madyapnn matibhrama ||16||
Covetousness causes the failing of every desire, hatred is said to
be the source of fears,
wrong views produce incapacity of seeing aright, drinking of
intoxicating liquors is the cause of mental confusion.
apradnena dridrya mithyjvena vacan |
stambhena dukulnatvam alpaujaskatvam ryay ||17||
Avarice is the cause of poverty, bad livelihood of being deceived,
pride of low birth, envy of scanty personal strength.
krodhd durvarat maurkhyam apranena vipacitm |
phalam etan manuyatve sarvebhya prk tu durgati ||18||
Anger of bad colour; stupidity is derived from not asking wise
men (about the law);
this fruit is ripened when one is reborn as a man; but first of all
there is the rebirth in bad conditions of existence.
e akualkhyn vipko ya prakrtita |
kualn tu sarve viparta phalodaya ||19||
All those sins are called vices; their consequence has been
explained above.
All virtuous actions bring forth an effect quite contrary to that.
lobho dvea ca moha ca tajja karmeti cubham | Covetousness, hatred, bewilderment, and karman derived from
alobhmohdve ca tajja karma ca tac chubham ||20|| that are sinful;
absence of covetousness, hatred, bewilderment, and karman
derived from that are sinless.
R Hahn 10,1 - 16,20
aubht sarvadukhni sarv durgatayas tath |
ubht sugataya sarv sarvajanmasukhni ca ||21||
R Tucci 312,28 - 317,12
From sinfulness every pain and every unhappy destiny are
derived;
from sinlessness every happy destiny and every pleasure in life
are derived.
nivttir aubht ktsnt pravttis tu ubhe sad |
manas karma vc dharmo ya dvividha smta ||22||
Refraining from every sinfulness and constant practice of
sinlessness with mind, body, and word:
this is styled the twofold law.
narakapretatiryagbhyo dharmd asmd vimucyate |
nu devev avpnoti sukharrjyavistarn ||23||
By this law one is saved from being born in the hells and among
ghosts and beasts;
nay, one gets plentifulness of joys, glory, and kingly power both
among men and gods.
dhynpramrpyais tu brahmdya sukham anute |
ity abhyudayadharmo ya phala csya samsata ||24||
One gets the happiness of the gods, Brahm, etc., through the
four meditations, the four immeasurable experiences,
and the four absorptions in the immaterial spheres; this is in short
the law of the blissful life and its fruits.
naireyasa punar dharma skmo gambhradarana |
bln aru[tima]tm uktas trsakaro jinai ||25||
On the other hand, the law of salvation consisting in the subtle
and deep vision [of reality]
was said by the Victorious ones to be terrific to foolish men who
have not ears [prepared to hear it].
nsmy aha na bhaviymi na me sti na bhaviyati |
iti blasya santrsa paitasya bhayakaya ||26||
When the foolish man hears the utterance: I am not, I never
shall be, nothing belongs nor ever will belong to me
he is stricken with fear, while the wise man gets over every fear.
ahakraprasteya mamakropasahit |
praj prajhitaikntavdinbhihitkhil ||27||
The Buddha, who utters exclusively what is good to creatures,
has stated them to be the offspring of the error that there is an
ego and something belonging to the ego.
asty aha mama cstti mithyaitat paramrthata | From the point of view of the absolute truth it is wrong to say that
yathbhtaparijnn na bhavaty ubhayam yata ||28|| there is an ego or that there is something belonging to the ego,
because both these assumptions are impossible when one has
fully understood the reality of things.
ahakrodbhav skandh so hakro nto rthata |
bja yasynta tasya praroha satyata kuta ||29||
The groups formina person are originated from the assumption of
a personality, but this personality is, from the standpoint of the
absolute truth, unreal;
then, if the seed of something is unreal, how can its sprout be
real?
skandhn asatyn dvaivam ahakra prahyate |
ahakraprahc ca na puna skandhasabhava ||30||
If one considers the groups as unreal, the assumption of a
personality is abandoned;
when the assumption of a personality is abandoned there is no
more room for the groups.
yathdaram updya svamukhapratibimbakam |
dyate nma tac caiva na ki cid api tattvata ||31||
Just as through the medium of a mirrors one sees the reflex of
ones own face,
though it is in fact nothing real,
ahakras tath skandhn updyopalabhyate |
na ca ka cit sa tattvena svamukhapratibimbavat ||32||
even so one perceives the personality through the medium of the
groups,
though, in truth, it is nothing real, but like the reflex of the face.
yathdaram andya svamukhapratibimbakam |
na dyate tath skandhn andyham ity api ||33||
Just as without the medium of a mirror no reflex of the face can
be seen,
even so without the medium of the groups, the personality cannot
be perceived.
evavidhrtharavad dharmacakur avptavn |
rynananda svaya caiva bhikubhyo bhkam uktavn
||34||
The noble nanda having heard from the Buddha such tenets,
obtained himself the insight into the law and over and over
repeated them to the monks.
skandhagrho yvad asti tvad evham ity api |
ahakre sati puna karma janma tata puna ||35||
The assumtion of an ego exists as long as there is the
assumption of the five groups;
when there is the assumption of an ego there is again karman,
and from this a new birth.
trivartmaitad andyantamadhya sasramaalam | The whirl of life which has no beginning, no middle, and no end,
altamaalaprakhya bhramaty anyonyahetukam ||36|| like a whirling firebrand,
whirls round with its three successions (personality, karman, and
birth), which are the cause of the other.
svaparobhayatas tasya traiklyato py aprptita |
ahakra kaya yti tata karma ca janma ca ||37||
In so far as the ego cannot be demonstrated as being produced
either by itself or by another or both by itself and another,
nor as being produced either in the past or in the present or in the
future, the ego vanishes; then karman and lastly new birth.
eva hetuphalotpda payas tatkaya eva ca |
nstitm astit caiva naiti lokasya tattvata ||38||
When a man has recognized [that the idea of] the growth of
cause and effect and [that of] their destruction must be
understood in this way,
he cannot maintain either that this world is not or that it is in
reality.
sarvadukhakaya dharma rutvaivam aparkaka |
satrasyaty aparijnd abhayasthnaktara ||39||
But, if a man lacking discrimination hears this law which puts an
end to all sorrows,
he, on account of his ignorance, fears a place where there is
nothing to be feared, and trembles.
na bhaviyati nirve sarvam etan na te bhayam |
ucyamna ihbhvas tasya te ki bhayakara ||40||
When they say that all this will not exist in the nirva, this tenet
does not make you afraid;
but when we state that here everything is not existent, how is it
that this statement fills you with fear?
R Hahn 18,1 - 24,20
moke ntm na ca skandh moka ced da priya |
tmaskandhpanayana kim ihaiva na te priyam ||41||
R Tucci 317,13 - 321,25
In the condition of salvation (as you believe it to be) there are
neither the groups nor the ego.
But if such a kind of salvation is dear to you why do you not like
the elimination of the individual ego and of the groups in this very
existence [as preached by our doctrine]?
na cbhvo pi nirva kuta evsya bhvat |
bhvbhvaparmarakayo nirvam ucyate ||42||
But nirva is not even non-existence; how can it be existence?
nirva is called the suppression of any notion of existence and
non-existence.
samsn nstitdi phala nstti karmam |
apuypyik cai mithydir iti smt ||43||
To say it in a few words, the nihilistic view consists in denying
that karman brings forth its effect.
This view is sinful and causes rebirth in the hells. It is called a
wrong view.
samsd astitdti phala cstti karmam |
puy sugatiniyand samyagdir iti smt ||44||
To say it in a few words, the realistic view consists in affirming
that karman brings forth its effect.
It is meritorious and causes rebirth in happy conditions of
existence. It is called the right view.
jnn nstyastitnte ppapuyavyatikrama |
durgate sugate csmt sa mokah sadbhir ucyate ||45||
But when through the right knowledge one has suppressed any
notion of existence or non-existence, one is beyond sin and
virtue.
Therefore the saints say that this is the salvation from good as
well as from bad conditions of existence.
sahetum udaya payan nstitm ativartate |
astitm api nopaiti nirodha saha hetun ||46||
In so far as one recognizes that any origin has its cause, one gets
rid of the nihilistic view,
and in so far as one understands that there is a destruction of
things determined by causes one gets rid of the realistic view.
prgjta sahajta ca hetur hetuko rthata |
prajapter aprattatvd utpatte caiva tattvata ||47||
If a cause is born before the effect or along with it, in both cases,
from the standpoint of the absolute truth it cannot be the cause.
In fact, the notion of birth cannot be conceived either from the
conventional or from absolute point of view.
asmin satda bhavati drghe hrasva yath sati |
asyotpdd udetda dpotpdd yath prabh ||48||
The notion of relation may be expressed in this way: When this
thing exists this other thing also exists, for example, the idea of
short in relation to that of long;
when this thing is produced this other thing also is produced, for
example, the light when there is a lamp.
hrasve sati punar drgha na bhavaty asvabhvata |
pradpasypy anutpdt prabhy apy asabhava ||49||
If there is not the idea of short there cannot be that of long, as a
self-existent thing;
if there is no lamp it is impossible to have any light.
eva hetuphalotpda dtv nopaiti nstitam |
abhyupetysya lokasya ythbhtya prapacajam ||50||
When one understands that the origin of the notions of cause and
effect is like this, one cannot be the follower of the nihilistic view,
in so far as he admits that the real nature of this world consists in
the display of subjective differentiation.
nirodha ca prapacottha ythbhtyd upgata |
nopayty astit tasmn mucyate dvayanirita ||51||
Destruction also is derived from the display of subjective
differentiation, and therefore one cannot admit that it is something
real in itself.
In such a way one does not become a follower of the realistic
doctrine. Therefore, on so far as one has taken standpoint in
neither view, one attains salvation.
durd lokita rpam sannair dyate sphuam |
marcir yadi vri syd sannai ki na dyate ||52||
A form seen from afar becomes manifest to the eyes when one
gets near to it.
If a mirage were really water, how is it that this cannot be seen
when one gets near?
drbhtair yathbhto loko ya dyate tath |
na dyate tadsannair animitto marcivat ||53||
This world does not appear to those who are far away [from the
truth] as it appears to those who are near [to it]
that is like a mirage devoid of specific characteristics.
marcis toyasad yath nmbho na crthata |
skandhs tathtmasad ntmno npi te rthata ||54||
Just as a mirage looks like water but it is neither water nor
something real,
in the same way the groups look like the ego, but in fact they are
neither the ego nor something real.
marci toyam ity etad iti matv gato tra san |
yadi nstti tat toya ghyn mha eva sa ||55||
If a man [seeing from afar] a mirage, believing that it is water,
goes near to it and then thinks that there there is no water, this
man is a fool.
marcipratima lokam evam astti ghata |
nstti cpi moho ya sati mohe na mucyate ||56||
So, when a man takes this world, which is similar to a mirage, to
be either existent or non-existent
that man is under the influence of bewilderment. But if there is
bewilderment there is no salvation.
nstiko durgati yti sugati yti cstika |
yathbhtaparijnn mokam advayanirita ||57||
The nihilist is bound to be reborn in bad conditions of existence,
the realist will be reborn in good conditions of existence.
But those who have understood the things as they really are
attain to salvation, in so far as they have taken their standpoint in
neither view.
anicchan nstitstitve yathbhtaparijay | Those who, unwilling to conceive existence and non-existence
nstit labhate moht kasmn na labhate stitm ||58|| according to their real nature (as stated by us),
state, on account of their ignorance, [that nirva is] non-
existence why they do not state that it is existence?
syd astidad asya nstitkipyate rthata |
nstitdand eva kasmn nkipyate stit ||59||
If you object that by the refutation of existence its non-existence
is logically implicit,
why then refutation of non-existence would not imply existence?
na pratij na carita na citta bodhinirayt |
nstikatve rthato ye katha te nstik sm ||60||
[For us] there is no thesis to be demonstrated, no rules of
conduct, and on account of our taking shelter in the supreme
illumination,
not even mind, our doctrine is really the doctrine of nothingness.
How then can we be called nihilists?
R Hahn 26,1 - 32,8
saskhyaulkyanirgranthapudgalaskandhavdinam |
pccha loka yadi vadaty astina_stivyatikramam ||61||
R Tucci 321,26 - Hop 28,16
You may ask the common people along with its philosophers
either the Skhyas or the Vaieikas or the Jainas
or those who maintain the existence of a personality as
represented by the five groups whether they preach a doctrine
like ours beyond the dualism of existence and non-existence.
dharmayautakam ity asmn nstyastitvavyatikramam |
viddhi gabhram ity ukta buddhn sanmtam ||62||
Therefore you must realize that this present of the law going
beyond any dualism or existence and non-existence
is the ambrosia of the teaching of the Buddhas known as the
deep one.
vibhava naiti nyti na tihaty api ca kaam |
traiklyavyativtttm loka eva kuto rthata ||63||
How can this world be something real, since it does not vanish
into non-existence nor come to existence
nor even possess the duration of an instant, and is, therefore,
beyond the threefold temporal relation?
dvayor apy gatigat yat sthiti ca na tattvata |
lokanirvayos tasmd viea ka ivrthata ||64||
From the standpoint of absolute truth, both this world as well as
nirva are equally non-existent,
either in the future or in the past or in the present; how can then
any difference between them be real?
sthiter abhvd udayo nirodha ca na tattvata |
udita ca sthita ceti niruddha ca kuto rthata ||65||
Since there is no duration, there is in truth neither origin nor
destruction;
how can therefore [this world] be really born, permanent,
destroyed?
katham aksaiko bhva parima sad yadi |
nsti cet parima syd anyathtva kuto rthata ||66||
If there is always change into new forms is not, then, existence
momentary?
If, on the other hand, there is no change how could you explain
the modification which we perceive positively in things.
ekadee kayd v syt kaika sarvao pi v |
vaiamynupalabdhe ca dvidhpy etad ayuktimat ||67||
One thing is momentary because either it disappears partially or
totally.
But since no difference appears in the two cases, therefore both
assumptions are equally illogical.
kaike sarvathbhvt kuta k cit purat |
sthairyd akaike cpi kuta k cit purat ||68||
If things are mere moments, they are, then, in no way existent;
therefore any temporal relation like that of oldness, etc., would be
impossible;
if, on the contrary, things are not momentary, on account of their
duration any temporal relation like that of oldness, etc., would be
equally impossible.
yathnto sti kaasyaivam dimadhya ca kalpyatm |
trytmakatvt kaasyaiva na lokasya kaa sthiti ||69||
If the instant has a final moment, we must assume that it has the
other two moments as well, viz. the initial and the middle;
but inasmuch as the instant consists of three moments the world
cannot have the duration of the instant.
dimadhyvasnni cintyni kaavat puna |
dimadhyvasnatva na svata parato pi v ||70||
Again, beginning, middle, and end must be considered to be like
the instant, viz. divided each one into three moments;
the condition of being beginning, middle, and end is not existent
by itself nor by another.
naiko nekapradeatvn npradea ca ka cana |
vinaikam api nneko nstitvam api cstitm ||71||
No [atom] is simple being many-sided; and no [atom] is sideless
[in so far as its connection with other atoms would, then, be
impossible];
on the other hand the idea of plurality is inconceivable without
that of unity nor that of non-existence without that of existence.
vint pratipakd v syd astitvasya nstit |
vina pratipako v katha syd astyasabhavt ||72||
Non-existence of existence is only possible through destruction or
antithesis;
but how can destruction or antithesis be conceivable if existence
is logically impossible?
nirvtes tena lokasya nopaity natvam arthata |
antavn iti loka ca pas t jino bhavat ||73||
Therefore attainment of nirva does not imply in fact any
destruction of worldly existence.
That is why even the Buddha, when requested whether this world
has an end, remained silent.
sarvaja iti sarvajo budhais tenaiva gamyate |
yenaitad dharmagmbhrya novcbhjane jane ||74||
Therefore, the wise men realize that the All-knower is really the
All-knower,
because he did not preach this deep doctrine to those who are
unfit [to hear it and cannot, therefore, rightly understand it].
iti naireyaso dharmo gambhro niparigraha |
anlaya iti prokta sabuddhais tattvadaribhi ||75||
Indeed the perfect Buddhas, who have realized the absolute
truth, stated that this law, conducive to salvation, is deep,
beyond the attachment to any particular thesis, stating the
existence of nothing which one can depend upon.
tasmd anlayd dharmd laybhirat jan |
astina_styavyatikrnt bht nayanty amedhasa ||76||
Ignorant men, who like to state the existence of something which
they can depend upon and did not yet get rid of contradictory
theses like that of existence or non-existence of things,
feel but fear of this law which does not state the existence of
anything we can depend upon, and are then ruined.
te na nayanty anyn abhayasthnabhrava |
tath kuru yath rjan (naair na vipranyase) ||77||
And being themselves ruined they want to ruin others, also being
afraid of (this teaching) where there is nothing to be feared.
Be careful, O king, unless these wicked ones might ruin you
also.
O King, lest you be ruined I will explain through the scriptures
The mode of the supramundane, the reality that relies not on
dualism.
This profundity which liberates and is beyond both sin and virtue
Has not been tasted by those wyo fear the baseless, the others,
the Forders and even by ourselves.
A person is not earth, not water, not fire, not wind, not space,
Not consciousness and not all of them; what person is there other
than these?
R Hahn 32,8 - 38,8

R Hop 28,17 - 17,3
Just the person is not an ultimate but a composite of six
constituents,
So too each of them in turn is a composite and not an ultimate.
The aggregates are not the self, they are not in it, it is not in
them, without them it is not,
It is not mixed with the aggregates like fire and fuel, therefore
how can the self exist?
THe three elements are not earth, they are not in it, it is not in
them, without them it is not;
Since this applies to each, they like the self are false.
By themselves earth, water, fire and wind do not inherently exist;
When any three are absent, there cannot be one when one is
absent, so too are the three.
If when three are absent, the one does not exist and if when one
is absent, the three do not exist,
Then each itself does not exist; how can they produce a
composite?
Otherwise if each itself exists, why without fuel is there no fire?
Likewise why is there no water, wind or earth without motility,
hardness or cohesion?
If [it is answered that] fire is well known [not to exist without fuel
but the other three elements exist independently], how could your
three exist in themselves
Without the others? It is impossible for the three not to accord
with dependent-arising.
How can those existing by themselves be mutually dependent?
How can those which exist not by themselves be mutually
dependent?
If as individuals they do not exist, but where there is one, the
other three are there,
Then if unmixed, they are not in one place, and if mixed, they
cease to be individuals.
The elements do not themselves exist individually, so how could
their own individual characters do so?
What do not themselves individually exist cannot predominate;
their characters are regarded as conventionalities.
This mode of refutation is also to be applied to colours, odours,
tastes and objects of touch,
Eye, consciousness and form, ignorance, action and birth,
Agent, object, acting and number, possession, cause, effect and
time,
Short and long and so forth, name and name-bearer as well.
Earth, water, fire and wind, tall and short, subtle and coarse
Virtue and so forth are said by the Subduer to cease in the
consciousness [of reality].
The spheres of earth, water, fire and wind do not appear to that
Undemonstrable consciousness, complete lord of the limitless.
Here tall and short, subtle and coarse, virtue and non-virtue
And here names and forms all cease to be.
What was not known is known to consciousness as [the reality of]
all
That appeared before. Thereby these phenomena later cease to
be in consciousness.
All these phenomena related to beings are seen as fuel for the
fire of consciousness,
They are consumed through being burned by the light of true
discrimination.
ajnakalpita prva pact tattvrthaniraye |
yad na labhate bhvam evbhvas tad kuha ||98||
The reality is later ascertained of what was formerly imputed by
ignorance;
When a thing is not found, how can there be a non-thing?
rpasybhvamtratvd ka nmamtrakam |
bhtair vin kuto rpa nmamtrakam apy ata ||99||
Because the phenomena of forms are only names, space too is
only a name;
Without the elements how could forms exist? Therefore even
name-only does not exist.
Feelings, discriminations, factors of composition and
consciousnesses are to be considered
Like the elements and the self, thereby the six constituents are
selfless.
Chapter One: High Status and Definite Goodness
R Hahn 40,2 - 46,20
kadal pit yadvan nievayavai saha |
na ki cit puruas tadvat pita saha dhtubhi ||1||
R Tucci 240,13 - 243,9
As the plantain tree, split down along with all its components, is
naught,
even so the individual, when split down along with its
constituents.
sarvadharm antmna ity ato bhita jinai |
dhtuaka ca tai sarva nirta tac ca nrthata ||2||
The Victorious ones said therefore that everything is devoid of
self;
they have ascertained the real nature of the constituents [forming
an individual] and [shown] that they also are devoid of any
reality.
naivam tm na cntm ythbhtyena labhyate |
tmntmakte d vavrsmn mahmuni ||3||
In this way from the standpoint of the absolute truth [the notion] of
a self or of a non-self cannot be conceived.
Therefore the Great Ascetic excluded both views, viz. that of the
existence of a self and that of the non-existence of a self.
darutdya munin na satya na moditam |
pakd dhi pratipaka syd ubhaya tac ca nrthata ||4||
The Ascetic stated that whatever is perceived by the senses, viz.
is seen or heard and so forth, is neither true nor false.
In fact, if there is a thesis, an antithesis is derived from it, but both
thesis and antithesis do not really exist (as per se existent without
their contrary).
iti satynttto loko ya paramrthata |
asmd eva ca tattvena nopaity asti ca nsti ca ||5||
Therefore from the metaphysical standpoint this universe
transcends both reality and unreality,
and so, in truth, it cannot admit either of existence or of non-
existence.
yac caiva sarvath neti sarvajas tat katha vadet |
sntam ity athavnanta dvaya vdvayam eva v ||6||
How could therefore the all-knower affirm that this universe,
about which no statement is absolutely possible,
has an end or is without an end, is a duality or a non-duality?
asakhyey gat buddhs tatheyanty atha sprat |
koyagraa ca sattvntas tebhyas traiklyajo mata ||7||
Many Buddhas have gone, will come, or do appear in this very
moment.
The notion of a limit as regards living beings in their innumerable
series is said by them to be born from the threefold temporal
relation.
vddhihetur na lokasya kayas traiklyasambhava |
sarvajena katha tasya prvnto vykta kta ||8||
There is no cause for the increasing of the world of creatures;
their passing away is determined by the threefold temporal
relation.
How could then the Buddha, who is the all-knower, leave this
question as regards the commencement or the end of the world
unanswered?
etat tad dharmagmbhrya yat tad guhya pthagjane |
myopamatva lokasya buddhn sanmtam ||9||
In this consists the very depth of our doctrine, viz. that it remains
a secret for the ordinary people.
The teaching that the world is to be compared with a magic play
represents the essence of the doctrine of all Buddhas.
mygajasya dyeta yath janmnta eva ca |
na ca ka cit sa tattvena janmnta caiva vidyate ||10||
We can perceive the birth or the end of an elephant created by
magic power,
though in reality, it has neither birth nor end;
myopamasya lokasya tath janmnta eva ca |
dyate paramrthena na ca janmnta eva ca ||11||
even so we can see a beginning and an end in this world,
though, from the standpoint of the metaphysical truth, it has
neither origin nor end.
yath mygajo naiti kuta cid yti na kva cit |
cittamohanamtratvd bhvatvena na tihati ||12||
As an elephant created by magic power comes from nowhere
and goes to nowhere,
in so far as, being due to a mere bewilderment, it does not stay
anywhere as something existent,
tath myopamo loko naiti yti na kutra cit |
cittamohanamtratvd bhvatvena na tihati ||13||
even so, this universe like a magic play comes from nowhere and
goes to nowhere;
being due to a mere mental bewilderment, it does not stay
anywhere.
traiklyavyativtttm loka eva nu ko rthata |
yo sti nsty athavpi syd anyatra vyavahrata ||14||
What is, therefore, in its essence this universe, which,
transcending the threefold temporal relation,
cannot be said to be or not to be, except from the standpoint of
the conventional truth?
catuprakram ity asmt snto nanto dvayo dvaya |
buddhena hetor nnyasmd ayam avykta kta ||15||
Therefore for this very reason, and for no other one, the Buddha
left this world undetermined as regards four points,
viz. if it has an end, if it has no end, if it is duality, if it is a unity.
arrucit tvat sthl pratyakagocar |
satata dyamnpi yad citte na tihati ||16||
The uncleanness of the body, though it is something material and
perceivable,
does not abide in the mind, though it is continually under our
eyes;
tadtiskmo gambhra saddharmo ya anlaya |
apratyaka katha citte sukhenvatariyati ||17||
how, then, could this perfect doctrine, extremely subtle and deep
and devoid of any support, easily descend into our mind?
sambudhysmn nivtto bhd dharma deayitu muni |
durjnam atigmbhiryj jtv dharmam ima janai ||18||
This is why the ascetic, after having realized this doctrine,
declined, at the first moment, to preach it;
he knew in fact that this very doctrine is very difficult to be
understood by common people on account of its depth.
vinayati durjto dharmo yam avipacitam |
nstitdisamale yasmd asmin nimajjati ||19||
If this doctrine is not well understood it causes the ruin or the
unintelligent man,
since he sinks into the impurity of nihilism.
aparo py asya durjnn mrkha paitamnika |
pratikepavinatm yty avcim adhomukha ||20||
Some other fools who think themselves to be wise do not
understand it properly,
and therefore fall head down into the hell of Avci, being ruined by
their criticism against the perfect doctrine.
R Hahn 48,1 - 54,20
durbhuktena yathnnena vinam adhigacchati |
subhuktenyur rogya bala saukhyni cnute ||21||
R Tucci 243,10 - 245,246
By food badly digested a man gets his ruin,
but by food well digested he enjoys long life, good health,
physical strength, and other pleasures;
durjtena tathnena vinam adhigacchati |
samyagjtena tu sukha bodhi cpnoty anuttarm ||22||
even so those who do not properly understand the doctrine will
get their ruin;
on the contrary, by its rigth understanding one obtains happiness
in this life and the supreme illumination.
tasmd atra pratikepa di tyaktv ca nstikm |
sayagjnapara yatna kuru sarvrthasiddhaye ||23||
Therefore, giving up any criticism against this doctrine and getting
rid of the nihilistic view,
strive after the right knowledge in order to arrive at the complete
attainement of your object.
dharmasysyparijnd ahakro nuvartate |
tata ubhubha karma tato janma ubhubham ||24||
If one does not thoroughly understand this doctrine egotism is
originated; from this, karma, both moral and immoral is derived,
and from this a new life which will accordingly take place in good
conditions of existence or in bad ones.
tasmd yvad avijto dharmo hakratana |
dnalakamdharme tvad daravn bhava ||25||
Therefore as long as this doctrine, which annihilates egotism, is
not thoroughly understood,
so long apply yourself with great care to the [practice of] the law,
which consists in liberality, moral conduct, and patience.
dharmaprvi kryi dharmamadhyni prthiva |
sdhayan dharmanihni neha nmutra sdati ||26||
Therefore, o king, whoever in the beginning, in the middle and in
the end accomplishes his actions according to the law,
never sinks either here or in the other world.
dharmt krti sukha caiva neha bhr na mumrata |
paraloke sukha sphta tasmd dharma sad bhaja ||27||
From the law one gets renown and happiness and has no cause
of fear either during life or at the point of death;
he will share copious happiness in another existence; be
therefore always a partaker of the law.
dharma eva par ntir dharml loko nurajyate | The law alone is the supreme policy, because the affection of
rajitena hi lokena neha nmutra vacyate ||28|| men is captivated by the law.
When the affection of men is captivated, the king is not deceived
either here or in the after life.
adharmea tu y ntis tay loko parajyate |
lokparajanc caiva neha nmutra nandati ||29||
That policy which is against the law displeases subjects;
and when subjects are displeased, the king cannot rejoice either
in this or in another life.
partisandhnapar ka durgatipaddhati |
anarthavidy duprajair arthavidy katha kt ||30||
How is it possible that some men of mischivous intelligence could
think a science productive of evil,
intented to deceiving others, harmful, conducive to bad rebirths
(viz. politics) to be a science aiming at the public welfare?
partisandhnaparo ntimn katham arthata |
yena janmasahasri bahny tmaiva vacyate ||31||
How can a man addicted to deceive others be considered as
really clever when,
on the contrary, he deceives only himself for thousands of
rebirths?
ripor apriyam anvicchan doss tyaktv gun raya |
svahitvptir eva te ripo cpy apriya bhavet ||32||
If you want to displease your enemy, give up every sin and take
shelter in virtue;
in this way you will obtain your own benefit and at the same time
your enemy will be be pleased.
dnena priyavadyena hitenaikrthacaryay |
ebhir cara lokasya dharmasyaiva ca sagraham ||33||
Liberality, kindness in speaking, benefiting others, beings
intented to the spiritual profit (of others as well as of oneself),
through these virtues behave towards men and religion.
vivsa janayaty eka satya rj yath dham |
tathaivntam apy em avivsakara param ||34||
Truth alone begets firm confidence [of subjects] in kings;
even so untruth engenders extreme mistrust towards them.
nvisavdavat satya [na bh]vodbhavam arthata |
paraikntahita satyam ahitatvn metarat ||35||
Truth in reality is not that which is devoid of falsehood, nor that
which develops in a pure mind;
truth is the absolute good done to others; its contrary is falsehood
on account of its being harmful to others.
don pracchdayaty ekas tygo rj yathojjvala |
tath krpayam apy e guasarvasvaghtakam ||36||
A single brilliant act of liberality overshadows the faults of the
kings;
even so miserliness ruins all their virtues.
upantasya gmbhrya gmbhryd gaurava param |
gauravd dptir j ca tasmd upaama bhaja ||37||
A man who has control over himself acquires deepness of mind;
from deepness of mind he obtains dignity;
from dignity lustre is derived; from lustre authority. Practice
therefore control over thyself.
ahryabuddhi prjatvd aparapratyaya sthira |
ntisandhyate rj tasmt prajparo bhava ||38||
A king who, on account of his wisdom, is resolute in his ideas,
who does not depend on others and is determined,
cannot be deceived; be therefore solely devoted to wisdom.
satyatygaamaprajcaturbhadro nardhipa |
dharma caturbhadra iva styate devamnuai ||39||
A king who is possessed of the four blessings, viz. truth, liberality,
self-control, and wisdom,
is praised by gods and men, as the law itself with its four
blessings.
nighyavdibhi uddhai prajkruyanirmalai |
sahsnasya satata praj dharma ca vardhate ||40||
When [a king] sits together with his ministers restrained in their
speeches, spotless,
purified by their wisdom and their compassion, wisdom and law
will then grow in him for ever.
R Hahn 56,1 - 62,4
durlabh pathyavaktra rotras tv atidurlabh |
tebhyo tidurlabhatam ye pathyasyukria ||41||
R Tucci 246,3 - Hop 40,28
Scarce are those who can give wholesome advice, scarcer are
those who listen to them,
but far scarcer still are those who immediately practice
wholesome counsel.
pathyam apy apriya tasmj jtv ghra samcara |
pibed auadham apy ugram rogyytmavn iva ||42||
Having therefore understood that something is wholesome
though unpalatable, do it at once;
even so a clever man in order to recover his health drinks a
medicine however acrid.
jvitrogyarjyn cintaynityat sad |
tata savegavn dharmam ekntena prayatsyase ||43||
Keep always in your mind that things such as life, good health,
and kingship are impermanent;
frightened therefore [by impermanence], you will seek for the law
as the only refuge.
avaya maraa payan ppd dukha mtasya ca |
aihikena sukhenpi na ppa kartum arhasi ||44||
Realizing that death is inevitable and that, as soon as one is
dead, the consequence of sin is sorrow,
you cannot annihilate sin even through the enjoyment of this life.
kasmi cid abhaya da bhaya da kva cit kae |
yady ekasmin samvsa kim ekasmin na te bhayam ||45||
If, in a certain moment, you see no danger and in another
moment you see a danger,
then, if you trust in one, how is it that you do not fear the other?
madyt paribhavo loke kryahnir dhanakaya |
akryakraam mohn [madya tyaja tata sad] ||46||
By being addicted to drinking one is in this world despised by
others, is unable to carry out his business, loses his wealth and,
on account of the bewilderment that proceeds from that, he
cannot accomplish his duty. Give up therefore drinking.
Gambling causes avarice, unpleasantness, hatred, deception,
cheating,
Wildness, lying, senselessness and harsh speech, therefore
never gamble.
Lust for a woman mostly comes from thinking that her body is
clean,
but there is nothing clean in a womans body.
The mouth is a vessel filled with foul saliva and filth between the
teeth,
The nose with fluids, snot and mucus, the eyes with their own filth
and tears.
The body is a vessel filled with excrement, urine, lungs and liver;
He whose vision is obscured and does not see a woman thus,
lusts for her body. (Just as some fools desire an ornamented pot
of filth,
So the ignorant and obscured and the worldly desire women.
1
)
1. This spurious stanza is inserted in the Tibetan, and therefore translated by Hopkins.
See Hahn p.61 n.50/51.
If the world is greatly attached to the nauseous stinking body
Whish should cause loss of attachment, how can it be led to
freedome from desire?
Just as pigs yearn greatly for a source of excrement, urine and
vomit,
So some lustful ones desire a source of excrement, urine and
vomit.
This filthy city of a body, with protruding holes for the elements
Is called by stupid beings an object of pleasure.
Once you have seen for yourself the filth of excrement, urine and
so forth,
how could you be attracted to a body so composed?
ukraoitasaparkabja vimtravardhitam |
amedhyarpam jnan rajyase tra kayecchay ||55||
Why should you lust desirously for this while recognising it as a
filthy form
produced by a seed whose essence is filth, a mixture of blood
and semen?
amedhyapuje pracchanne tatkledrdrea carma |
ya ayta sa nr ayta jaghanodare ||56||
He who lies on the filthy mass covered by skin moistened with
Those fluids, merely lies on top of a womans bladder.
If whether beautiful or ugly, whether old or young,
All the bodies of women are filthy from what attributes does your
lust arise?
Just as it is not fit do desire filth although it have a good colour
And shape it its very freshness, so it is with a womans body.
How could the nature of this putrid corpse, a rotten mass covered
outside by skin,
Not be seen when it looks so very horrible?
The skin is not foul, it is like a cloak.
Over a mass of filth how ould it be clean?
R Hahn 62,4

R Hop 41,1 - 43,26
A pot though beautiful outside is reviled when filled with filth.
Why is the body, when so filled and foul by nature, not reviled?
If against filth you revile, why not against this body
Which befouls clean scents, garlands, food and drink?
Just as ones own or others filthiness is reviled,
Why not revile against ones own and others filthy bodies?
Since your own body is as filthy as a womans,
Should not you abandon desire for self and other?
If you yourself wash this body dripping from the nine wounds
And still do not think it filthy, what use have you for profound
instruction?
Whoever composes poetry with metaphors which elevate this
body
O how shameless! O how stupid! How embarrasing before the
wise!
Since these sentient beings are obscured by the darkness of
ignorance,
They quarrel mostly over what they want like dogs for the sake of
some filth.
There is pleasure when a sore is scratched, but to be without
sores is more pleasurable still;
There are pleasures in worldly desires, but to be without desires
is more pleasurable still.
If you thus analyse, even though you do not become free from
desire,
Because your desire has lessened you will no longer lust for
women.
To hunt game is an endless cause of a short life,
Suffering and hell, therefore always keep from killing.
Bad like a snake with poisonous fangs, its body stained with filth,
Is he who frightens embodied beings when he encounters them.
Just as farmers are gladdened when a great rain-cloud gathers,
So one who gladdens embodies beings when he encounters
them is good.
Thus always observe the practices and not those counter to
them.
If you and the world wish to gain the highest enlightenment,
Its roots are the altruistic aspiration to enlightenment firm like
Meru, the king of mountains,
The compassion which reaches to all quarters, the wisdom which
relies not on duality.
O great King, listen to how you body will be adorned
With the two and thirty signs of a great being.
Through the proper honouring of reliquaries, honourable beings,
superiors and the elderly
You will become a Universal Monarch, your glorious hands and
feet marked with [a design of] wheels.
O King, always maintain firmly what you have vowed about
practices,
You will then become a Bodhisattva with feet that are very level.
Through gifts and pleasant speech, purposeful and concordent
behaviour
You will have hands with glorious fingers joined by webs [of
light].
Through abundant giving of the best food and drink [your glorious
hands and feet will be soft; your hands and feed and shoulder
blades[(This line is added in the Tibetan, see Hahn p.67
n.79cd.)]]
And the nape of your neck will broaden, so your body will be big
and those seven areas broad.
Through never doing harm and freeing the condemned beautiful
will be your body, straight and large,
Very tall with long fingers and broad backs of the heels.
R Hahn 62,4

R Hop 44,1 - 32,3
Through promoting the vowed practices your good colour will be
glorious,
Your ankles will not be prominent, your body hairs will grow
upwards.
Through your zeal for knowledge and the arts and so forth, and
through imparting them
You will have the calves of an antelope, a sharp mind and great
wisdom.
If others seek your wealth and possessions, through the
discipline of immediate giving
You will have broad hands, a pleasant complexion and will
become a leader of the world.
Through reconciling well friends who have been divided
Your glorious secret organ will retract inside.
Through giving good houses and nice comfortable carpets
Your colour will be very soft like pure stainless gold.
Through giving the highest powers [or kingdoms] and following a
teacher properly
You will be adorned by each and every hair and by a circle of hair
between the eyebrows.
Through speech that is pleasant and pleasing and by acting upon
the good speech [of others]
You will have curving shoulders and a lion-like upper body.
If you nurse and cure the sick, Your chest will be broad,
You will live naturally and all tastes will be the best.
Through initiating activities concordant with the practices, the
swelling on your crown
will stand out well and [your body] will be symmetrical like a
banyan tree.
Through speaking true and soft words over the years, O lord of
men,
Your tongue will be lond and your voice that of Brahm.
Through speaking true words always at all times
You will have cheeks like a lion, be glorious and hard to best.
Through showing great respect, serving others and doing what
should be done,
Your teeth will shine very white and even.
Through using true and non-divisive speech over a long time
You will have forty glorious teeth set evenly and good.
Through viewing things with love and without desire, hatred or
delusion
Your eyes will be bright and blue with eyelashes like a bull.
Thus in brief know well these two and thirty signs
Of a great lion of a being together with their causes.
The eighty minor marks arise from concordant cause of love;
Fearing this text would be too long, I will not, O King, explain
them.
All Universal Emperors are regarded as having these,
But their purity, their lustre and beauty cannot begin to match
those of a Buddha.
The good major and minor marks of a Universal Emperor
Are said to arise from a single act of faith in the King of
Subduers.
But such virtue accumulated with a mind one-pointed for a
hundred times ten million aeons
Cannot produce even one of the hair-pores of a Buddha.
Just as the blilliance of suns is slightly like that of fireflies,
So the signs of a Buddha are slightly like those of a Universal
Emperor.
Chapter Two: An Interwoven Explanation of Definite Goodness
and High Status.
R Hahn 62,4

R Hop 47,4 - 50,8
Great King, hear how from the great scriptures of the Mahyna
The marks of a Buddha arise from merit inconceivable.
The merits which creates all Solitary Realisers, Learners and
Non-Learners
And all the merit of the transient world is measureless like the
universe itself.
Through such merit ten times extended one hair-pore of a
Buddha is achieved;
All the hair-pores of a Buddha arise in just the same way.
Through multiplying by a hundred the merit which produces
All the hair-pores of a Buddha one auspicious minor mark is
won.
O King, as much merit as is required for one auspicious minor
mark,
So much is required for each up to the eightieth.
Through multiplying by a hundred the collection of merit which
achieves
The eighty auspicious minor marks one major sign of a great
being arises.
Through multiplying by a thousand the extensive merit which is
the cause
Of achieving the thirty minor signs the hair-treasure like a full
moon arises.
Through multiplying by a hundred thousand the merit for the hair-
treasure
A protectors crown-protrusion is produced, imperceptible [as to
size].
Though such merit is measureless for brevity it is said to have a
measure
And all of it is said to be ten times the merit of the world.
When the causes of even the Form Body of a Buddha are
immeasurable
As the world, how then could the causes of the Body of Truth be
measured.
If the causes of all things are small but they produce extensive
effects,
The thought that the measureless causes of Buddhahood have
measurable effects must be eliminated.
The Form Body of a Buddha arises from collected merit,
The Body of Truth in brief, O King, arises from collected wisdom.
Thus these two collections cause Buddhahood to be attained,
So in brief always rely upon merit and wisdom.
Do not be lazy about this [amassing] of merit to achieve
enlightenment
Since reasoning and scripture can restore ones spirits.
Just as all directions space, earth, water, fire and wind
Are without limit, so suffering sentient beings are limitless.
The Bodhisattvas through their compassion lead these limitless
sentient beings
Out of suffering and establish them definitely in Buddhahood.
Whether sleeping or not sleeping, after thoroughly assuming
[such compassion]
He who remains steadfast, even though he might become non-
consciouentious,
Always accumulates merit as limitless as all sentient beings, for
their number has no limit.
Know then that since [the causes] are limitless limitless
Buddhahood is not hard to attain.
[A Bodhisattva] stays for a limitless time [in the world], for
limitless embodied beings he seeks
The limitless [qualities of] enlightenment and performs virtuous
actions without limit.
Though enlightenment is limitless, how could he not attain it
With these four limitless collections wihtout being delayed for
long?
R Hahn 62,4

R Hop 50,9 - 53,4
The limitless collections of merit and wisdom
Eradicate most quickly the sufferings of mind and body.
The physical sufferings of bad migrations such as hunger and
thirst arise from sins;
A Bodhisattva does not sin and through his merit does not [suffer
physically] in other lives.
The mental suffering of desire, fear, avarice and so forth arise
From obscuration; he knows them to be baseless and so can
uproot quickly [all mental suffering].
Since he is not greatly harmed by physical and mental pain,
Why should he be discouraged even though he leads the worldly
beings in all worlds?
It is hard to bear suffering even for a little, what need is there to
speak of doing so for long?
What can ever harm a happy man who never suffers for an
instant?
If his body does not suffer, how can he suffer in his mind?
Through his great compassion he feels pain for the world and so
stays in it long.
Do not then be lazy thinking Buddhahood is far away.
Always strive had for these collections to wipe out faults and
attain virtues.
Realising that ignorance, desire and hatred are defects, forsake
them completely.
Realise that non-desire, non-hatred and non-ignorance are
virtues and so practice them with vigour.
Through desire one is reborn a hungry ghost, through hatred in a
hell, through ignorance
Mostly as an animal; through stopping these one becomes a god
or a human being.
To eliminate all defects and maintain the virtues are the practices
of high status;
To wipe out all misconceptions through the consciousness [of
reality] is the practice of definite goodness.
With respect and without stint you should construct images of
Buddha, reliquaries and temples
And provide abundant riches, food, necessities and so forth.
Please construct from all precious substances images of Buddha
with fine proportions,
Well designed and sitting on lotuses adorned with all precious
substances.
You should sustain with all endeavour the excellent doctrine and
the assembly
of monks, and decorate reliquaries with gold and jewelled
friezes.
Revere the reliquaries with gold and silver flowers,
Diamonds, corals, pearls, emeralds, cats eye gems and
sapphires.
To revere the teachers of the doctrine is to do what pleases them,
[Offering] goods and services and relying firmly on the doctrine.
Listen to a teacher with homage and respect, serve and pray to
him.
Always respectfully revere the other Bodhisattvas.
You should not respect, revere or do homage to others, the
Forders,
Because through that the ignorant would become enamoured of
the faulty.
You should make donations of the word of the King of Subduers
and of the treatises
He gave, as well as pages and books along with their
prerequisites, the pens and ink.
As a way to increase wisdom wherever there is a school
Provide for the livelihood of teachers and bestow estates [for their
provision].
In order to root out the suffering of sentient beings, the old, young
and infirm,
You should establish through your influence barbers and doctors
in your kingdom.
R Hahn 62,4

R Hop 53,5 - 55,28
Please act with good wisdom and provide hostels, amusement
centres, dikes,
Ponds, rest-houses, water-vessels, beds, food, grass and wood.
Please establish rest-houses in all temples, towns and cities
And provide water-vessels on all arid roadways.
Always care compassionately for the sick, the unprotected, those
stricken
With suffering, the lowly and the poor and take special care to
nourish them.
Until you have given to monks and beggars seasonally
appropriate food
And drink, produce, grain and fruit, you should not partake of
them.
At the sites of the water-vessels place shoes, umbrellas, water-
filters,
Tweezers for removing thorns, needles, thread and fans.
Within the vessels place the three medicinal fruits, the three fever
medicines, butter,
Honey, salve for the eyes and antidotes to poison, written spells
and prescriptions.
At the sites of the vessels place salves for the body, feet and
head,
Wool, small chairs, gruel, jars, pots, axes and so forth.
Please have small containers in the shade filled with sesame,
Rice, grains, foods, molasses, and suitable water.
At the openings of ant-hills pelase have trustworthy men
always put food and water, sugar and piles of grain.
Before and after taking food offer appropriate fare
To hungry ghosts, dogs, ants, birds and so forth.
Provide extensive care for the persecuted, the victims [of
disasters],
The stricken and diseased, and for the worldly beings in
conquered areas.
Provide stricken farmers with seeds and sustenance,
Eliminate high taxes by reducing their rate.
Protect [the poor] from the pain of wanting [your wealth], set ut no
[new] tolls and reduce those [that are heavy],
Free them from the suffering [that follows when the tax collector]
is waiting at the door.
Eliminate thieves and robbers in your own and others countries.
Please set prices fairly and keep profits level [when things are
scarce].
You should know full well [the counsel] that your ministers have
offered,
And should always follow it if it benefits the world.
Just as you love to think what could be done to help yourself,
So should you love to think what could be done to help others.
If only for a moment make yourself available for the use of others
Just as earth, water, fire, wind, medicine and forests [are
available to all].
Even during hte time needed to take seven steps merit
measureless as the sky
Is produced in Bodhisattvas who are well disposed to giving
wealth away.
If you give to the needy girls of beauty well adorned,
You will thereby master the spells to retain the excellent doctrine.
Formerly the Subduer provided along with every need and so
forth
Eighty thousand girls with all adornments.
R Hahn 62,4

R Hop 56,1 - 58,24
Lovingly give to beggars various and glittering
Clothes, ornaments, perfumes, garlands and enjoyments.
If you provide [facilities] for those most deprived who lack
The means [to study] the doctrine, there is no greater gift than
that.
Even give poison to those whom it will help,
But do not give the best food to those whom it will not help.
Justt as some say that it will help a cut finger to hold a snake,
So it is said that the Subduer brings discomfort to help others.
You should respect most highly the excellent doctrine and its
teachers,
You should listen reverently to it and then give it to others.
Take no pleasure in worldly talk, but take delight in what passes
beyond the world,
Cause good qualities to generate in others in the same way that
you wish them for yourself.
Please be not satisfied with the doctrines you have heard, but
retain the meanings and discriminate.
Please always make great effort to offer teachers presents.
Recite not from the wordly Nihilists, stop debating in the interests
of pride,
Praise not you own good qualities, but stress those even of your
foes.
Do not say what hurts, with evil intent talk
Not of others, analyse your own mistakes yourself.
You should free yourself completely from the faults the wise
decry in others,
And through your power cause others to do the same.
Consider the harm done to you by others as created by your
former deeds, be not angry,
Act in such a way that you do not cause more suffering and your
own faults will disappear.
Provide help to others without hope of reward,
Bear suffering alone and share your pleasures with beggars.
Do not be inflated even when you have aqcuired the prosperity of
gods.
Do not even be depressed by the disadvantageous poverty of
hungry ghosts.
For your own sake always speak the truth, even should it cause
your death
Or ruin your kingdom, do not speak in any other way.
Always observe the discipline of actions as it has been explained,
Then, O glorious one, you will become the best of models upon
earth.
You should always well analyse everything before you act,
Through seeing things just as they are you will not rely on others.
Through these practices your kingdom will be happy, a broad
canopy of fame
Will rise in all directions, and your ministers will revere you
completely.
The causes of death are many, those of staying alive are few,
These too can become the causes of death, therefore always
perform the practices.
If you carry out the practices, the mental happiness which arises
In the world and yourself is most beneficial.
Through the practices you will sleep and awaken in happiness;
Faultless in your inner nature happy will even be your dreams.
R Hahn 62,4

R Hop 58,25 - 47,3
Intent on serving your parents, respectful to the principles of your
lineage,
Using your resources well, patient generous, with kindly speech,
without divisiveness and truthful,
Through performing such discipline for one lifetime you will
become a king of gods;
As such you will do still more, therefore observe such practices.
Even three times a day offer three hundred cooking pots of food
Does not match a portion of the merit acquired in one instant of
love.
Though [through love] you are not liberated you will attain the
eight virtues of love,
Gods and humans will be friendly, even [non-humans] will protect
you,
You will have pleasures of the mind and many [of the body],
poison and weapons will not harm you,
Effortlessly will you attain your aims and be reborn in the world of
Brahm.
If you cause sentient beings to generate the aspiration to
enlightenment and make it firm,
Your own aspiration will always be to enlightenment firm like
[Meru] king of mountains.
Through faith you will not be without leisure, through good ethics
you will have good migrations,
Through becoming familiar with emptiness you will be unattached
to all phenomena.
Through not wavering you will attain awareness, and intelligence
through thinking; through respect
You will realise what the docrtines mean, through their retention
you will become wise.
Through not causing the hearing and the giving of the doctrine to
be obscured
You will company with Buddhas and will quickly attain your wish.
Through non-attachment you will learn what [the doctrines] mean,
through not being miserly your resources will increase,
Through not being proud you will become chief [of those
respected], through enduring the doctrine you will attain
retention.
Through giving the five essentials as well as non-fright to the
frightened
No evil will there be to harm you, of the mighty you will be the
best.
Through offering many lamps at reliquaries and elsewhere
And oil for lamps in dark places your divine eye will open.
Through offering bells and instruments for the worship of
reliquaries
And elsewhere drums and trumpets, your divine ear will open.
Through not relating others mistakes and not talking of their
defective limbs,
But protecting their minds, you will gain knowledge of the minds
of others.
Through giving conveyances and shoes, through serving the
feeble and through
Providing teachers with youths you will acquire the skill to create
magical emanations.
Through acting to promote the doctrine, remembering its books
and their meaning,
And through stainless giving of the doctrine you will remember
your continuum of lives.
Through knowing thoroughly, correctly and truly that no
phenomena inherently exist,
You will attain the sixth clairvoyance that extinguishes all
contaminations well.
Through cultivating the wisdom of reality which is the same [for all
phenomena] and is moistened with compassion
For the sake of liberating all sentient beings, You will become a
Conqueror with all the excellences.
Through various pure aspirations your Buddha Land will be
purified,
Through offering gems to the King Of Subduers you will give out
infinite light.
Therefore knowing how actions and their effects agree,
For you own sake help beings always and so help yourself.
Chapter Three: The Collections for Enlightenment
R Hahn 92,2 - 98,20
adharmam anyyyam api pryo rjnujvibhi |
caran styate tasmt kcchrd vetti kamkamam ||1||
R Tucci 423,4 - 425,6
Even if a king follows a path contrary to religion and to reason he
is nevetheless praised by his subjects (on account of fear);
he, therefore, hardly knows what is appropriate or not.
anyo pi tvad ya ka cid durvaca kamam apriyam |
kim u rj mahbhaumas tva may bhiku sat ||2||
It would be very difficult to say to anybody else what is
appropriate, when it is unpleasant;
how much more will that be to an emperor as you are, since I am
speaking, a simple monk as I am?
tvatktd eva tu snehj jagatm anukampay |
aham eko vadmi tv pathyam apy apriya bham ||3||
But on account of your love and because I feel compassion for
the living beings,
I alone will say to you what befits you, though it will be extremely
unpleasant.
satya lakrthavat pathya iya kle nukampay |
vcya ity ha bhagavs tad evam abhidhyase ||4||
(The master), out of his compassion, must say at the proper
moment to his disciple what befits him, is true, mild, and full of
significance.
So said the Blessed one. You are now instructed according to
this principle.
akrodhe satyavkye ca rvyamo yadi sthita |
ravya samparighyt sattoya snpyamnavat ||5||
If a man persists in being mild and truthful when he is praised, he
will always accept that which is worth hearing;
even so those who want to wash themselves choose water
possessing good properties.
tasya me vadato vkya tvam ihmutra ca kamam |
jtv kuru hityedam tmano jagato pi ca ||6||
When I say these words to you knowing that they are profitable in
this life and in other eixstences,
put them into practice; they will prove useful to yourself and to the
world.
ycakebhya pur dnt prpyrth cen na dsyasi | You have got your wealth since you were liberal in former
aktajatvalobhbhy nrthn punar avpsyasi ||7|| existences; but if, being ungrateful and greedy,
you are not now also liberal towards those who beg some help
from you, you will never get this wealth any more.
iha pathyadana loke na vahaty abhto bhta |
ycakas tv abhto mutra hna ataguadvaha ||8||
A servant, if he is not paid, does not carry in this world any
provision on the way,
but a poor beggar without being paid carries for the other life
baggage a hundred times heavier.
udracitta satata bhavodrakriyrata |
udrakarmaa sarvam udra jyate phalam ||9||
Be always noble-minded and delighting in noble deeds,
because from a noble deed every kind of noble fruits are derived.
manorathair api klbair anlha nardhipai |
kuru dharmspada rmat khyta ratnatrayspadam ||10||
Make your temple the prosperous and renowned abode of the
Three Jewels, unhurt even in thought by mean kings.
smantarjaromcakara dharmspada na yat |
mtyasypy apraasyatvd rjas tad akta varam ||11||
It is better not to build that temple which does not cause
horripilation to neighbouring kings,
since it is not a glory even when one is dead.
atyaudryd udr vismayotshavardhaam |
utshaghna ca mandn sarvasvenpi kraya ||12||
With the example of your extreme generosity let the admiration
and the endeavours of the generous ones
grow and kill the endeavours of the dull-witted ones, even at the
const of all your possessions.
utsjymutra gantavya sarvasvam avaena te |
dharme niyukta yty eva purastt sarvam eva te ||13||
Even against your will you must give up everything and pass into
another existence.
But whatever has been employed for the law will go ahead.
sarvasva prvanpater npasya vaam gatam |
ki prvakasya dharmya sukhya yaase pi v ||14||
The property of a previous king has fallen into the hands of the
king (his predecessor);
of what use can it then be to the religion, happiness and glory of
his predecessor?
bhuktd arthd iha sukha dattt pratrika sukham |
abhuktdattanaatvd dukham eva kuta sukham ||15||
From the enjoyment of your wealth you get only happiness in this
life, but from the gift of that wealth you will get happiness in a
future existence.
Since whatever has not been either given or enjoyed is lost,
sorrow only is derived from that wealth; how can that produce
happiness?
vinayan sacivair dtum asvtantryn na akyasi |
yaticchedanisnehair navarjapriyaiibhi ||16||
When you are on the very point of death you are unable to give
away; you are, in fact, then no longer master of your own will
on account of your ministers becoming disaffected towards the
king whose departure is impending and eager to do what pleases
the new prince.
sarvasvenpy ata svastha ghra dharmspada kuru |
mtyupratyayamadhyastha pravtasthapradpavat ||17||
While, therefore, you enjoy good health, even at the cost of all
your wealth, quickly build a temple. You are in fact amidst the
very conditions from which death comes, like a lamp put where a
strong wind blows.
dharmdhikr ye cnye prvarjapravartit |
devadroydayas te pi pravartyant yath sthit ||18||
Let all other religious duties, such as processions, etc.,
established by former kings, continue as they are.
ahisakai ubhcrair vratasthair atithipriyai |
sarvakamair akalahair bhajyeras tai sadodyatai ||19||
Let them be attended by those who harm nobody, whose conduct
is pure, who keep their vows,
please their guests, are patient towards everybody, lovers of
peace, and always energetic.
andhavydhitahngadnnthavanpak |
te py annapna smyena labherann avighait ||20||
Let blind, sick, crippled, afflicted, helpless, beggars
equally get food and drink without offence.
R Hahn 100,1 - 106,20
anarthinm api sat dhrmik anugrahn |
apy anyarjyasasthnm anurpn pravartaya ||21||
R Tucci 425,7 - 427,13
Bestow the same favours upon the followers of the law
even if they are in no need and if they reside in other kingdoms.
sarvadharmdhikreu dharmdhiktam utthitam |
alubdha paita dharmya kuru tem abdhakam ||22||
Appoint as officers entrusted with the supervision of spiritual
affairs those who are diligent in spiritual affairs, not greedy, wise,
acting according to the law, never acting against their (duty).
ntijn dhrmikn snigdh ucn bhaktn aktarn |
kulin lasampannn ktajn sacivn kuru ||23||
Appoint as you ministers those who know the right politics, who
are observant of the law,
affectionate, pure, faithful, brave, of good family, rich in moral
virtues, grateful.
akudrs tygina rn snigdhn sambhogina sthirn |
kuru nitya_pramatts ca dhrmikn daanyakn ||24||
Appoint as ministers of war just those who are nobleminded,
liberal, brave,
affectionate, wealthy, steady, always attentive, observant of law.
dharmal ucn dakn kryaj strakovidn |
ktavttn samn snigdhn vddhn adhiktn kuru ||25||
Appoint as ministers of finance those whose habitats are in
agreement with the law, who are pure, clever,
able in business, expert in learning, of perfect conduct, impartial,
kind, advanced in age.
pratimsa ca tebhyas tva sarvam yavyaya u |
rutv dharmdhikrd ya krya sarva svaya vada ||26||
Every month hear from them the report of the expenditure and of
the income; and, after having heard it, you must say yourself
whatever must be done as regards the various offices, viz. that of
the supervision of spiritual affairs and the others.
dharmrtha yadi te rjya na krtyartha na kmata |
tata saphalam atyartham anarthrtham ato nyath ||27||
If your kingdom is ruled by you not on account of worldly renown
nor of worldly pleasures but with the purpose of protecting the
law,
then it will be extremely fruitful; otherwise it will be conducive to
misfortune.
parasparmibhte loke smin pryao npa |
yath rjya ca dharma ca bhavet tava tath u ||28||
Generally, O king, in this world one is the prey of the others;
still listen to the method by which you may have two things
(apparently irreconcilable), viz. kingdom and law.
jnavddh kule jt nyyaj ppabhrava |
samet bahavo nitya santu te kryadarina ||29||
You must always collect many ministers inspecting various
businesses, possessing the experience of old men,
born in high families, who know the rules of government and are
afraid of committing sin.
daabandhaprahrdn kuryus te nyyato pi cet |
krunyrdra sad bhtv tvam anugrahavn bhava ||30||
Even if they order according to justice, punishment,
imprisonment, and beating (of culprits),
be yourself always moved to compassion and disposed to
kindness.
hityaiva tvay cittam unnmya sarvadehinm |
kruyt satata rjas tvrappaktm api ||31||
With your compassion, O king, you must always bend to
righteousness the mind of all living beings, even of those who
have commited terrible sins.
tvrappeu hisreu kp kry vieata |
ta eva hi kpptram hattmno mahtmanm ||32||
Special compassion indeed one must feel for those cruel persons
who have committed terrible sins;
in fact these miserable men are the proper object for the
compassion of noble-minded men.
pratyaha pacartram v baddhn kn vimocaya |
en api yathyoga m k cin naiva mocaya ||33||
Every day or every five days set free prisoners who are becoming
weak [by the imprisonment];
set free all the others also according to the proper course; let
nobody remain in prison.
yev amokaacitta te jyate tev asavara |
tasmd asavart ppam ajasram upacyate ||34||
If the thought does not come to your mind to set somebody free,
this means that you have not yet a perfect control of your feelings
as regards that man.
But from this lack of control perpetual accumulation of sin is
derived.
yvac ca na vimucyeras tvat syu sukhabandhan |
npitasnnapnnnabhaiajyavasannvit ||35||
Up to the time of their discharge let them enjoy a pleasant
imprisonment
and the comfort of barbers, baths, drinks, food, medicines, and
garments.
aptrev iva putreu ptrkaraakkay |
kruyc chsana krya na dven nrthalipsay ||36||
You must punish them from compassion and from a desire to turn
them into worthy persons, as you do as regards unworthy sons;
but you must not be moved by hatred or by desire of material
welfare.
vimya sayag vijya pradun ghtakn api |
ahatvpayitv ca kuru nirviayn narn ||37||
After having pondered (the proper means) and having well known
the case,
you must expel from the country bad people and murderers,
without killing or injuring them.
svatantra paya sarva ca viaya cracaku |
nitypramatta smtimn kuru krya ca dhrmikam ||38||
Uninfluenced [by others] you must explore your state with the
eyes of the spies;
always attentive and thoughtful you must do whatever business is
in accordance with the law.
pradnamnasatkrair guasthn satata bhaja |
udrair anurpais tu en api yathvidhi ||39||
Always honour with generous gifts, respect and homage those
who take their resort to virtue,
and as is proper, others also, but according to their merits.
samnasphtakusuma sampradnamahphala |
rjavka kam_cchya sevyate bhtyaprakibhi ||40||
The king may be compared to a tree whose abundant flowers are
the respect bestowed upon the worthy, whose great gruits are his
liberality,
whose shadow is his forbearance; the subjects will take shelter in
his kingdom like birds in such a tree.
R Hahn 108,1 - 114,20
tygalamayo rj tejasv bhavati priya |
arkarmodako yadvad elmaricakarkaa ||41||
R Tucci 427,14 - 429,25
If a king possessing the virtues of liberality and morality is also
full of majesty,
he pleases his subjects like a sweetmeat of sugar, hardened by
cardamon and pepper.
mtsyanyya ca te naiva nyyd rjya bhaviyati |
na cnyyo na vdharmo dharma caiva bhaviyati ||42||
Following this policy, you will get a kingdom not ruled by the
policy of the fish;
acting in this way there will be neither unrule nor injustice, but law
only.
paralokt tvay rjya nnta npi neyasi |
dharmt prptam ato syrthe ndharma kartum arhasi ||43||
You did not carry with you this kingdom from the other world, nor
will you carry it thither (after death).
It has been obtained through law, and therefore, if you want to
get it (in another life), you must not do anything against the law.
rjyena bhamlyena dukhabhaparaparm |
rjan yath nrjayasi prayatna kriyat tath ||44||
You must endeavour, O king, with all your energy not to gain at
the price of that capital
which is the kingdom those goods of sorrow which are wont to
come one after the other.
rjyena bhamlyena rjyabhaparaparm |
rjan yath nirviasi prayatna kriyat tath ||45||
But rather with all you energy you must endeavour, O king, so
that at the price of that capital
which is your kingdom you may enjoy a long series of royal
goods.
caturdvpm api prpya pthiv cakravartina |
rra mnasa caiva sukhadvayam ida matam ||46||
Even if one obtains as universal emperor supremacy over the
world with its four continents,
one can only experience two kinds of joy, one physical and the
other mental.
dukhapratikriymtra rra vedansukham | Bodily pleasure is a pleasant sensation which merely consists in
sajmaya mnasa tu kevala kalpanktam ||47|| the removal of pain;
the mental one consists in mere ideas, and is produced only by
imagination.
dukhapratikriymtra kalpanmtram eva ca |
lokasya sukhasarvasva vyartham etad ato rthata ||48||
In this world any kind of pleasure is either a mere removal of pain
or a mere imagination;
it is therefore in fact unreal.
dvpadeapurvsapradesanavsasm |
ayynnapnahastyavastr caikaikabhogyat ||49||
The four continents (as in the case of the universal emperor), the
territory, the town, the habitation,
the place of residence, sits, cloths, beds, food, drinking,
elephants, horses, women are enjoyed severally.
yad ca yatra citta syt tad tena sukha kila |
em amanaskrt te vyarthatvam arthata ||50||
Whenever and wherever our mind is fixed [upon something], from
that and then only pleasure is derived.
But all other things have in fact no scope in so far as that moment
we do not pay attention to them.
viayn pacabhi paca cakurdibhir indriyai |
na kalpayati yad ghan nsmt teu tad sukham ||51||
When one, perceiving the five objects of sense-perception with
the five senses, such as the eye, etc., does not work with the
imagination,
then, for this reason, one does not feel any pleasure in them.
jnte viaya ya ya yena yenendriyea ca |
tad na eai ei vyarthny eva yatas tad ||52||
When we know a certain object with a certain sense, then, we do
not know other objects with the other senses,
since at that time the other [objects] are not object [of perception,
not being in relation with the senses].
indriyair upalabdhasya viayasykti mana |
upalabhya vyattasya kalpayan manyate sukham ||53||
The mind perceiving the form of an object which has already
been perceived by the senses and (is therefore) past,
working with the imagination, thinks it to be a pleasure.
ekam artha vijnti yady apy ekam ihendriyam |
tad apy artha vin vyartha vyartho rtho pi ca tad vin ||54||
If, in this world, one sense knows only one object, then, without
its object of perception,
that sense would have no scope and the object also will have no
scope without the sense which perceives it [in so far as both are
reciprocally conditioned].
prattya mtpitarau yathokta putrasambhava |
cakrpe prattyaivam ukto vijnasabhavah ||55||
The birth of a son is conditioned by the mother and the father;
even so it is stated that the production of consciousness is
conditioned by a sense, e.g. the eye and its object, viz. the object
visible.
attngat vyarth viay srdham indriyai |
taddvaynatiriktatvd vyarth ye pi ca smprat ||56||
Objects along with their (correspondent) sensory moments, either
past or future, are of no purpose [as regards the production of
consciousness];
even so the present ones because they cannot be dissociated
from the two aforesaid moments.
altacakra ghti yath cakur viparyayt |
tathendriyi ghanti viayn spratn iva ||57||
The eye wrongly perceives as a wheel a turning firebrand:
even so all senses [wrongly] perceive the various objects as
being present.
indriyndriyrth ca pacabhtamay mat |
pratisva bhtavaiyarthyd e vyarthatvam arthata ||58||
The organs of senses as well as the objects of senses are said to
be composed of the five material elements;
but since each element is in se unreal, even those senses and
those objects are in fact unreal.
nirindhano gnir bhtn vinirbhge prasajyate |
saparke lakabhva eev apy ea niraya ||59||
If we conceive the material elements as being separate the
consequence woult be that fire can burn without any fuel;
if, on the other hand, they are combined together, it is impossible
to speak of their characteristics: the same decision must also be
applied to the other elements.
eva dvidhpi bhtn vyarthatvt sagatir vth |
vyarthatvt sagate caiva rpa vyartham ato rthata ||60||
In this way, since the material elements are in either case (viz.
either separately taken or combined) unreal, their combination is
(also) unreal;
since their combination is unreal, material forms are therefore
unreal.
R Hahn 116,1 - 122,20
vijnavedansajsaskrm ca sarvaa |
pratyekam tmavaiyarthyd vaiyarthya paramrthata ||61||
R Tucci 429,26 - 432,17
[In the same way the other] constituents like consciousness,
sensation, ideas, and forces separately taken are in se
completely unreal:
therefore from the standpoint of the absolute truth there is only
unreality.
sukhbhimno dukhasya pratkre yathrthata |
tath duhkhbhimno pi sukhasya pratightaja ||62||
Just as there is an assumption of pleasure, when in fact there is
removal of pain,
even so the assumption of pain is derived from obstruction of
pleasure.
sukhe sayogataiva naisvbhvyt prahyate |
dukhe viyogat ca payat muktir ity ata ||63||
By [meditation of the principle that] everything is devoid of any
essence one puts an end to the thirst after association with
pleasure
and the thirst after dissociation from pain; for those who see
(such a truth) there is liberation thence.
ka payatti cec citta vyavahrea kathyate |
na hi caitta vin citta vyarthatvn na saheyate ||64||
If you ask who can see that, we reply that from the standpoint of
conventional truth it is the mind which sees that (but not from the
absolute standpoint);
in fact (the function of) mind is not possible without mental
contents nor alont with these, since it will serve no purpose.
vyartham eva jagan matv ythbhtyn nirspada |
nirvti nirupdno nirupdnavahnivat ||65||
When one, perceiving that there is nothing which one can depend
upon, considers this world according to its real nature, viz. as
unreal,
then, having extinguished the sources of attachment, one enters
into Nirva, just as fire which is extinguished when the
conbustible matter comes to an end.
bodhisattvo pi dvaiva sambodhau niyato mata |
kevala tv asya kruyd bodher bhavasatati ||66||
The Bodhisattva also has this vision and therefore he is certain to
attain to the perfect illumination;
but it is only out of compassion that he passes from one
existence to another, before entering the gate of the supreme
illumination.
bodhisattvasya sabhro mahyne tathgatai |
nirdia sa tu samhai pradviai caiva nindyate ||67||
The Tathgatas have expounded in the Great Vehicle the
accumulation (of merit and knowledge) of the Bodhisattvas:
only those who are bewildered by foolishness or hatred can find
fault with it.
guadonabhijo v doasaj gueu v | A man abusing the Great Vehicle is one who does not distinguish
athavpi guadve mahynasya nindaka ||68|| between merits and sins,
or one who takes merits to be defects or one who hates merits.
paropaghtino don parnugrahio gun |
jtvocyate guadve mahynasya nindaka ||69||
An abuser of Mahyna is said to be one who knows that sins
are of harm to others
and merits benefit others and still abuses Mahyna.
yat svrthanirapekatvt parrthaikarasapriyam |
gukara mahyna tad dve tena dahyate ||70||
He who hates the Great Vehicle, which is a mine of merits,
in so far as it rejoices in benefiting others without any
consideration for personal interest, is thereby burnt (by the fire of
hell).
rddho pi durghtena dviyt kruddho athavetara |
rddho pi dagdha ity ukta k cint dveabandhure ||71||
Even a man possessing faith (in the law) may hate the merits (of
the Great Vehicle) on account of some principle badly
understood; even so somebody else being addicted to anger.
But (the scripture) says: Even a man possessing faith may be
burnt (by the fire of hell); How much greater will the danger be
for a man inclined to hatred?
viepi via hanyd yathaivokta cikitsakai |
dukhenpy ahita hanyd ity ukte ki virudhyate ||72||
The doctors say that a poison can be the antidote of another
poison;
even so there is no contradiction when we state that man must
dispel what is harmful to him even at the cost of his own pain.
manaprvagam dharm manareh iti rute |
hita hitaman kurvan dukenpy ahita katham ||73||
Tradition says that mind goes in front of the elements of
existence and mind is the best among them.
If one, being only interested in what is salutary, does what is
salutary, even at the cost of personal pain, how can that prove
unprofitable to him?
dukham apy yatpathya krya kim u sukha hitam |
tmana ca pare ca dharma ea santana ||74||
One must do that which will, in the future, be salutary to oneself
and to others even if it is (at present) painful;
how much more, then, must he do that which is pleasant and
equally salutary to the doer and to others? this is the eternal law.
mtrsukhaparitygt pacc ced vipula sukham |
tyajen mtrsukha dhra sapayan vipula sukham ||75||
If by giving up a bit of pleasure one may get afterwards a large
joy,
a brave man should give up that bit of pleasure, having in his
mind the large joy to be gained in the future.
na myate ca yady etat kaubhaiajyadyina |
tata cikitsakdy ca hat naiva ca yujyate ||76||
If one is unable to stand even that, then doctores, etc.,
prescribing bitter medicaments would be ruined. But this principle
cannot be applied.
apathyam api yad da tat pathya paitai kva cit |
utsarga cpavda ca sarvastreu asyate ||77||
What seems unsalutary is considered sometimes by the experts
to be salutary;
a general rule and the exception are praised in all philosophical
systems.
karuprvak sarve niyand jnanirmal |
ukt yatra mahyne kas tan nindet sacetana ||78||
How could a man in full possession of his mental faculties abuse
the Great Vehicle
where it is stated that all results are preceded by compassion and
purified by wisdom.
atyaudrytigmbhryd viaair akttmabhi |
nindyate dya mahyna moht svaparavairibhi ||79||
Ignorant men, enemies of themselves as well as of others, on
account of their bewilderment
abuse to-day this Great Vehicle, being troubled by its extreme
excellence and its extreme depth.
dnalakamvryadhynaprajkptmakam |
mahynamata tasmin kasmd durbhita vaca ||80||
This Great Vehicle is composed of many virtues such as those of
liberality, morality, patience, energy, meditation, wisdom,
compassion;
how is it therefore possible that there is in it any wrong
utterance?
R Hahn 124,1 - 130,21
parrtho dnalbhy knty vryea ctmana |
dhyna praj ca mokya mahynrthasagraha ||81||
R Tucci 432,18 - Hop 62,2
By liberality and morality one realizes the profit of others; by
patience and energy ones own profit;
meditation and wisdom are conducive to liberation. This is the
summary of the contents of the Great Vehicle.
par[tmahita]mokrth sakepd buddhasanam |
te apramitgarbhs tasmd bauddham ida vaca ||82||
The teaching of Buddha is condensed in precepts which are
salutary to others as well as to oneself and are conducive to
liberation.
They are included in the six perfections; therefore this (Great
Vehicle) is indeed the utterance of the Buddha.
puyajnamayo yatra buddhair bodher mahpatha |
deitas tan mahynam ajnndhair na sahyate ||83||
That Great Vehicle, in which the Buddhas have shown the great
path leading to illumination and consisting in acquisition of moral
merits and wisdom,
is not seen (by common people) only on account of their
ignorance.
kham ivcintyapuyatvd ukto cintyaguo jina |
mahyne yato buddhamhtmya kamyatm idam ||84||
In so far as he is possessed of inconceivable attributes, the
Victorious One is said, in the Great Vehicle,
to be endowed with inconceivable attributes like the ether (whose
attributes transcend mind); therefore you must allow this majesty
of the Buddha.
ryaradvatasypi lamtre py agocara |
yasmt tad buddhamhtmyam acintya ki na myate ||85||
Even as regards moral rules only, he remained a field
inaccessible to the noble radvatputra;
how can you not allow that the majesty of Buddha is
inconceivable.
anutpdo mahyne pare nyt kaya |
kaynutpdyo caikyam arthata kamyat yata ||86||
According to the Great Vehicle unsubstantiality is considered as
absence of birth, but for the other systems void is the destruction
of things;
destruction as well as non-birth can in gact be considered
identical.
nyatbuddhamhtmyam eva yuktynupayatm |
mahynetaroktni na sameyu katha satm ||87||
How could, then, the other teachings of Mahyna be not
acceptable to the wise,
since they have realized according to reason the principle of
unsubstantiality and the majesty of the Buddhas?
tathgatbhisadhyoktny asukha jtum ity ata |
ekaynatriynoktd tm rakya upekay ||88||
It is very difficult to know what the Buddhas have said in their
metaphorical utterances,
and therefore having recourse to impartiality you must protect
yourself (against the different and contradictory wordings of the
law as expounded) in the one Vehicle or in the three Vehicles.
upekay hi npuyam dvet ppa kuta ubham |
mahyne yato dveo ntmakmai kto rhati ||89||
Impartiality is not cause of demerit; but (if you are partial as
regards some principle and therefore) you hate (another), this is a
cause of sin; how can that be propitious?
Therefore those who seek their own welfare must not feel any
hatred against the Great Vehicle.
na bodhisattvapraidhir na carypariman |
ukt rvakayne smd bodhisattva kutas tata ||90||
In the Vehicle of the Auditors there is no mention of the vow of
the Bodhisattva nor of his virtue of devolving upon others the
fruits of his career.
How is it, then, possible that one could become a Bodhisattva by
following the precepts of that school?
adhihnni noktni bodhisattvasya bodhaye |
buddhair anyat prama ca ko sminn arthe jindhika ||91||
The Buddhas did not state in that Vehicle the blessings
necessary in order to obtain the illumination of the Bodhisattva.
Who else superior to the Victorious Ones can be an authority on
this matter?
adhinryasatyrthabodhipakopasahitt |
mrgc chrvakasmnyd bauddha kendhika phalam
||92||
From a path which is similar to that of the Auditors and implies in
addition the blessings,
the sense of the noble truths and the coefficients of illumination,
how can a superior fruit of Buddhahood be derived?
bodhicarypratihrtha na stre bhita vaca |
bhita ca mahyne grhyam asmd vicakaai ||93||
In the stras there is no word designed to enjoin the career
towards illumination,
but this is said in the Great Vehicle, and therefore it should be
accepted by the wise.
yathaiva vaiykarao mtkm api phayet |
buddho vadat tath dharma vineyn yathkamam ||94||
Just as a master of grammar teaches even the alphabet to
disciples,
even so the Buddha teaches the law as it may be accessible to
those to be converted.
ke cid avadad dharma ppebhyo vinivttaye |
ke cit puyasiddhyartha ke cid dvayaniritam ||95||
The Buddha in fact preached to some the law so that they could
be freed from sin,
to others so that they could accomplish meritorious deeds, to
others the law based on a duality.
dvayniritam eke gambhra bhrubhaam |
nyatkarugarbham eke bodhisdhanam ||96||
To some others he preached the law beyond duality, deep,
terrifying those who are afraid (of such principles);
to others again the law consisting in the two tenets of compassion
and unsubstantiality, viz. the two means leading to illumination.
iti sadbhir mahyne kartavya pratighakaya |
prasda cdhika krya sayaksabodhisiddhaye ||97||
Therefore the good ones must destroy any feeling of opposition
against the Great Vehicle
and find their supreme spiritual peace in it if they want to attain to
perfect illumination.
mahynaprasdena taduktcaraena ca |
prpyate nuttar bodhi sarvasaukhyni cntar ||98||
By having faith in the Great Vehicle and by following the precepts
enjoined in it
one attains to the supreme illumination and midway to all
happiness.
dnalakamsatya ghasthasya vieata |
dharma ukta kpgarbha sa stmkriyat dham ||99||
Liberality, morality, patience, truthfulness, are said to be the
religion chiefly for the householders;
the essence of this (religion) is compassion; it must be taken hold
of with great energy.
atha lokasya vaidharmyd rjya dharmea dukaram |
tato dharmayao rtha te pravrajydhigama kama ||100||
If you think that to rule a kingdom according to religion is difficult
since world (and religion) are opposite,
then, if you strive after glory in religion success will be easy.
ratnvaly rjavttopadeo nma caturtha pariccheda || Chapter Four: Royal Policy
R Hahn 132,2 - 138,20
tata pravrajitendau krya ikdara para |
prati[moke sa]vinaye bhurutye rthaniraye ||1||
R Hop 78,3 - 81,4
Having become a monk you should train first with energy [in
ethics],
then take up the discipline of individual emancipation, hear [the
scriptures recited] frequently, and ascertain their meaning.
tato do prahtavy kudravastukasajit |
yatnena saptapacat krtyamnn nibodha tn ||2||
Then, knowing the small faults, forsake the sources to be
forsaken;
With effort you should realise fully the fifty-seven faults.
krodha cittaprakopo sminn upanho nu[bandhakt] |
ppapracchndana mraka prada ppasagit ||3||
Anger is disturbance of mind, enmity discturbs it further,
Concealment is a hiding of faults, resentment a clinging to faulty
ways.
myeti vacan hya cittasatnajihmat | Dishonesty is extreme deception, dissimulation, crookedness of
ry paraguais tpo mtsarya tygabhrut ||4|| mind,
Jealously is to be hurt by the good qualities of others; miserliness
is fear of giving.
ahrkatnapatrpye svaparem alajjane |
asanatikta stambha sarambha kopivibhrama ||5||
To be unembarrassed and unashamed is insensibility to oneself
and others,
Inflatedness leads to disrespect, while evil effort is a pollution
from anger.
mado darpa pramdas tu kualev aprayogit |
mna puna saptavidhas ta vakymi prabhedata ||6||
Arrogance is haughtiness, non-conscientiousness is to neglect
Virtues, pride has seven forms each of which I will explain.
tatrbhimanyamnasya hnd dhna samt samam |
hnd vdhikam tmna samd v mna ucyate ||7||
Boasting that one is lower than then lowly, or equal with the
equal, or greater than
or equal to the lowly is called the pride of selfhood.
yo dhamas tulyam tmna viid abhimanyate |
so timno viiebhyo viia yo bhimanyate ||8||
Boasting that one is equal to those who by some quality are
better than oneself
is the pride of being superior. Thinking that one is higher than the
extremely high,
mntimno yo tyartha samucchraye samucchraya |
piako vtisarabdho gaopari samutthita ||9||
Who fancy themselves to be superior, is pride greater than pride;
Like an abcess in a tumour it is very vicious.
yad updnasajeu skandhev eteu pacasu |
mohd aham iti grha so smimna udhta ||10||
Conceiving an I through ignorance in the five empty [aggregates]
Which are called the appropriation is said to be the pride of
thinking I.
abhimno yad aprpte phale prptbhimnit |
ppakarmakriy lghy mithymna vidur budh ||11||
Thinking one has won fruits not het attained is pride of conceit.
Praising oneself for faulty deeds is known by the wise as wrongful
pride.
niprayojana evham iti y [tv tmanin]dan |
so dhamo mna ity ete saptpy ukt samsata ||12||
Deriding oneself, thinking I am senseless, is called
The pride of lowliness. Such briefly are the seven prides.
kuhan lbhasatkrahetor indriyasavara |
lapan lbhasatkraheto cupuraskriy ||13||
Hypocrisy is to control the senses for the sake of goods and
respect,
Flattery is to speak pleasant phrases for the sake of goods and
respect.
naimittikatva tatprptyai paradravyapraasanam |
naipeikatva lbhrtha samaka parapasanam ||14||
Indirect acquisition is to praise the wealth of others so as to win it,
Artful acquisition is to deride others in order to acquire their
goods.
lbhena lips lbhn prvalabdhapraasanam |
igu prakopitasynyais tat tad yad anuijanam ||15||
Desiring to add profit to profit is to praise previous acquitions,
Reciting faults is to repeat the mistakes made by others.
staimitya viklavbhvo pratisakhynarogaja |
tmopakarae hne nidrsago lasasya v ||16||
Non-collectedness is selfish excitement that is inconsiderate of
others,
Clinging is the attachment of the lazy to their bad possessions.
nntvasaj saj y rgadveatamovt |
amanaskram hus ta yac cittasynavekaam ||17||
Making differences is discrimination obscured through desire,
hatred or confusion,
Not looking into the mind is explained as not applying it to
anything.
pratirpakriysv lasyd y gauravahnat |
guruv abhagavadvttir e durjanasamat ||18||
One who through laziness loses respect and reverence for those
doing practices that are similar
Is a spiritual guide who follows not the ways of the Blessed One;
he is regarded as bad.
gardho lpaparyavasthna kmargasamudbhavam |
parigardho rthakmottha paryu[tth]na mahattaram ||19||
Attachment is a small entanglement arising from desire,
When strong it is a great entanglement arising from desire.
lobha svadravyasagddhirgvyavasita mana |
paradvaryev abhivago viamo lobha ucyate ||20||
Fondness is an attitude of clinging to ones own property,
Unsuitable fondness is attachment to the property of others.
R Hahn 140,1 - 146,20
adharmargo varjysu strv abhivagasdhut |
ppecchat nirguasya guavatprakriyvidhi ||21||
R Hop 81,5 - 84,4
Irreligious lust is the libidinous oraise of women who [in fact] are
to be abandoned.
Hypocrisy is [to pretend] that one possesses good qualities which
one lacks, while desiring sins.
mahecchattipraaya satoarvilaghanam |
icchepsut katha vidyu sadbhtair m guair iti ||22||
Great desire is extreme greed gone beyond the fortune of
knowing satisfaction,
Desire for gain is wanting to be known always as having superior
qualities.
akntir apardhn [du]khn csahiut | Non-endurance is an inability to bear injury and suffering;
ancro ya cryagurukryev andara ||23|| impropriety
Is not to respect the activities of a spiritual guide or teacher.
daurvacasya yad ukta saddharma ndriyate vaca |
vitarko jtisabandho jtiu snehasagit ||24||
Not heeding advice is not respecting counsel from those of
similar practice.
Intention to meet with relatives is loving attachment to ones
kindred.
tath jnapadas ta[d ya]d atyartha tadguoktit |
tathmaravitarko yan na mtyubhayaakit ||25||
Attachment to objects is to relate their qualities in order to acquire
them.
Fancying immortality is to be unaffected by concern over death.
anuvijaptisayukto vitarka katham eva mm |
sataiva guajtena guru kuryu par iti ||26||
Intention endowed with making [ones qualities] understood
Is the thought that due to the appearance of knowledge and
wealth others will take one as a guide.
parnudayatyu[k]to vitarko yat parn prati |
snehavypdasaspard dhithitavicintanam ||27||
Intention endowed with desire is a wish to help others motivated
by desire.
To be affected with harmful intent implies that one wishes to harm
others.
aratir luptadhairyasya samutkahvila mana |
tandr gtrvasdottham lasyam atarasvina ||28||
Dislike is a mind that is unsteady, desiring union is a dirtied mind,
Indifference is a body without effort, a laziness of lassitude.
vijmbhik kleavat kyavaktravijmbhaam |
bhaktasamadam atyd hu kyasya mrcchanam ||29||
Being affected is the influence on body and colour by afflictions,
Not wishing for food is explained as discomfort due to gorging.
cetolnatvam uddia cittasytyarthadnat |
kmacchando vibhvo ya kmn guapacake ||30||
A very weak mind is taught as timidity and fear,
Longing for desires is to desire and seek after the five attributes.
vypdo navahettth parasynarthacetan |
tmamitr[ri]pakeu traiklynarthaakina ||31||
Harmful intent toward others arises from nine causes: having
senseless qualms
About oneself, ones friends and foes in the past, present and
future.
styna yat kyamanasor gurutvd apakarmat |
middha nidrndhyam suddhatya kyacittprantat ||32||
Sluggishness is non-activity due to a heavy mind and body,
Sleep is slumber, excitement is a lack of physical and mental
peace.
kauktya kukte oka pact tpasamudbhava |
vicikits matidvaidha satyaratnatraydiu ||33||
Contrition is repentance for bad deeds which arises afterwards
from grief,
Doubt is to be of two minds about the truths, the Three Jewels
and so forth.
etni bodhisattvena tyjyni yatindhikam |
doair etair vimukto hi gun sevate sukham ||34||
[Householder] Bodhisattvas abandon the above, while those who
keep a [monks] vows strictly abandon more.
Freed from these defects the virtues are easily observed.
sevy bodhisattvena gus tatra samsata |
dnalakamvryadhynaprajkpdaya ||35||
Briefly the virtues observed by Bodhisattvas are
Giving, ethics, patience, effort, concentration, wisdom,
compassion and so forth.
dna svrthaparityga la parahitakriy |
knti krodhavinirmuktir vrya ubhaparigraha ||36||
Giving is to give away completely all ones wealth, ethics is to
help others,
Patience is to forsake anger, effort, to delight in virtues;
dhynam aikgryam aklia praj satyrthanicaya |
kp sarveu sattveu karuaikaras mati ||37||
Concentration is unafflicted one-pointedness, wisdom is
ascertainment of the meaning of the truths,
Compassion is a mind that savours only mercy and love for all
sentient beings.
dnd bhoga sukha lt knty knti ramd dyuti |
dhync chntir mater mukti kp sarvrthasdhan ||38||
From giving there arises wealth, from ethics happiness, from
patience a good appearance, from [effort in] virtue
Brilliance, from concentration peace, from wisdom liberation, from
compassion all aims are achieved.
saptabhi sakalais tv ebhir yugapat pram gatai |
acintyajnaviaya lokanthatvam pyate ||39||
From the simultaneous perfection of all those seven [virtues] is
attained
The sphere of inconceivable wisdom the protectorship of the
world.
yath rvakayne v ukt rvakabhmaya |
mahyne daa tath bodhisattvasya bhmaya ||40||
Just as the eight levels of Hearers are explained in their vehicle,
So are the ten Bodhisattva stages in the Mahyna.
R Hahn 148,1 - 152,18
ts prva pramudit bodhisattvapramodant |
sayojanatrayahnes tathgatakulodbhavt ||41||
R Hop 84,5 - 87,8
The first of these is the Very Joyous since the Bodhisattva is
rejoicing.
He forsakes the three entwinements and is born into the lineage
of the Tathgatas.
jyate sy vipkena dnapramitpara |
lokadhtuatkamp jambdvpamahevara ||42||
Through the maturation of these qualities the perfection of giving
becomes supreme,
He vibrates a hundred worlds and becomes a great lord of the
world.
dvity vimal nma kyavkcittakarmam |
danm api vaimalyt prakty tev avasthite ||43||
The second is called the Stainless because the ten [virtuous]
actions
Of body, speech and mind are stainless and he naturally abides
in them.
jyate sy vipkena lapramitpara |
saptaratnaprabhu rm cakravart jagaddhita ||44||
Through the maturation of these qualities the perfection of ethics
becomes supreme,
He becomes a Universal Monarch helping beings, master of teh
glorious [four continents] and of the seven precious substances.
pabhkar tty tu ntajnaprabhodbhavt |
dhynbhijsamutpdd rgadveaparikayt ||45||
The third stage is called the Shining because the pacifying light of
wisdom arises.
The concentrations and clairvoyances are generated, while
desire and hatred are extinguished completely.
jyate sy vipkena kntivrydhikakriya |
kt mahekhya devn kmarganivartaka ||46||
Through the maturation of these qualities he practices supremely
the deeds of patience
And putting an end to desire completely becomes a great wise
king of the gods.
caturthy arcimat nma sayagjnrcirudbhavt |
bhvand bodhipak sakaln vieata ||47||
The fourth is called the Radiant because the light of true wisdom
arises
In which he cultivates supremely the auxiliaries of enlightenment.
jyate sy vipkena suymlayadevar |
satkyadisaparkasamudghtakara kt ||48||
Through the maturation of these qualities he becomes a king of
the gods in [the heaven] Without Combat,
He is skilled in quelling the arising of the view that the transitory
collection [is a real self].
sudurjay pacam tu sarvamrai sudurjayt | The fifth is called the Extremely Difficult to Overcome since all
ryasatydiskmrthajnakaualasabhavt ||49|| evil ones find it extremely hard to conquer him;
He becomes skilled in knowing the subtle meanings of the noble
truths and so forth.
jyate sy vipkena tuitlayadevar |
sarvatrthakarakleadisthnanivartaka ||50||
the gods abiding in the Joyous Heaven,
He overcomes the sources of afflictions and the views of all
Forders.
ah tv abhimukh nma buddhadharmbhimukhyata |
vipayanambhysn nirodhvptipukal ||51||
The sixth is called the approaching because he is approaching
the qualities of a Buddha;
Through familiarity with calm abiding and special insight he
attains cessation and is thus advanced [in wisdom].
jyate sy vipkena devarja sunirmita |
rvaknm asahrya dhimnikaakara ||52||
the gods [in the heaven] of Liking Emanation.
Hearers cannot surpass him, he pacifies those with the pride of
superiority.
dragam saptam tu sakhydragamnvayt |
padyate nirodha ca yasmd asy kae kae ||53||
The seventh is the Gone Afar because the number [of his
qualities] has increased,
Moment by moment he can enter the equipoise of cessation.
jyate sy vipkena vaavarty amardhipa |
ryasatybhisamayajncryamahnpa ||54||
Through the maturation of these qualities he becomes a master
of the gods [in the heaven] of Control of Others Emanations,
He becomes a great leader of teachers for he knows direct
realisation of the [four] noble truths.
kumrabhmir acal nicalatvt tatham |
... ||55
The eighth is the Immovable, the youthful stage, through non-
conceptuality he is immobable
And the spheres of his body, speech and minds activities are
inconceivable.
Through the maturation of these qualities he becomes a Brahm,
master of a thousand worlds,
Foe Destroyer and Solitary Realisers and so forth cannot surpass
him in establishing the meaning [of the doctrines].
The ninth stage is called Good Intelligence,
Like a regent he has attained correct individual realisation and
therefore has good intelligence.
Through the maturation of these qualities he becomes a Brahm
who is master of a million worlds,
Foe Destroyers and so forth cannot surpass him in responding to
questions in the thoughts of sentient beings.
The tenth is the Cloud of Doctrine because the rain of excellent
doctrine falls,
The Bodhisattva is consecrated with light by the Buddhas.
Through the maturation of these qualities he becomes a master
of the gods of Pure Abode,
He is a supreme great lord, master of the sphere of infinite
wisdom.
R Hahn 152,18 - 158,9

R Hop 87,9 - 90,8
Thus those ten stages are renowned as the ten of Bodhisattvas.
The stage of Buddhahood is different, Being in all ways
inconceivable,
Its boundless extent is merely said to encompass the ten powers;
Each of his powers is immeasurable too like [the limitless
number] of all migrators.
The limitlessness of a Buddhas [qualities] is said to be like
That of space, earth, water, fire and wind in all directions.
If the causes are [reduced] to a mere [measure] and not seen to
be limitless,
One will not believe the limitlessness [of the qualities] of the
Buddhas.
Therefore in the presence of an image or reliquary or something
else
Say these twenty stanzas three times every day:
Going for refuge with all forms of respect to the Buddhas,
excelent Doctrine,
Supreme Community and Bodhisattvas, I bow down to all that is
worthy of honour.
From all sins I will turn away and thoroughly maintain all virtues,
I will admire all the merits of all embodied beings.
With bowed head and clasped hands I petition the perfect
Buddhas
To turn the wheel of doctrine and remain as long as beings
transmigrate.
Through the merit of having done all this and through the merit
that I have done and that I will do
May all sentient beings aspire to the highest enlightenment.
May all sentient beings have all the stainless powers, freedom
from all conditions of non-leisure
Freedom of action and good livelihood.
May all embodied beings have jewels in their hands and may
All the limitless necessities of life remain unconsumed as long as
there is cyclic existence.
May all beings always be [born] as superior humans,
May all embodied beings have wisdom and the support of ethics.
May embodied beings have good complexion, good physique,
great beauty, a pleasant appearance,
Freedom from disease, power and long life.
May all be skilled in the means [to extinguish suffering], and have
liberation from it,
Absorption in the Three Jewels, and the great wealth of Buddhas
doctrine.
May they be adorned with love, compassion, joy, even-
mindedness [devoid of] the afflictions,
Giving, ethics, patience, effort, concentration and wisdom.
May they have the brilliant major and minor marks [of a Buddha]
from having finally completed the two collections [of merit and
wisdom]
And may they cross without interruption the ten inconceivable
stages.
May I also be adorned completely with those and all other good
qualities,
Be freed from all defects and possess superior love for all
sentient beings.
... |
... sarvadehinm ||78||
May I perfect all the virtues for which all embodied beings hope
And may I always relieve the sufferings of all sentient beings.
ye ca ke cid bhayodvign sarvalokeu jantava |
atyantanirbhays te syur mannmaravad api ||79||
May those beings in all worlds who are distressed through fear
Become entirely fearless through merely hearing my name.
kupit prasann svasth darant sparanc ca me |
nmara[vaamtrea sabodhi]niyat jan ||80||
Through seeing or thinking of me or only hearing my name may
beings attain great joy,
Naturalness free from error, definiteness toward complete
enlightenment,
R Hahn 160,1 - 166,18
abhij prpnuyt paca sarvajanmnugmi |
sarvaa sarvasattvn kuryd dhitasukhe sad ||81||
R Hop 90,9 - 78,2
And the five claircoyances throughout their continuum of lives.
May I ever in all ways bring help and happiness to all sentient
beings.
ye ppni cikranti sarvalokeu vartata |
vrayeya[ nirbdha] tn sarvn yugapat sad ||82||
May I always without harm simultaneously stop
All beings in all worlds who wish to commit sins.
pthivtoyavyvagnibhaiajyrayavkavat |
svairevtabhogya sy sarvaprabht sad ||83||
May I always be an object of enjoyment for all sentient beings
according to their wish
And without interference as are the earth, water, fire, wind,
medicine and forests.
prapriya sy sattvn [te matpriyatar ca me |
te ppa ma]yi pacye[n] macchubha teu ckhilam ||84||
May I be as dear to sentient beings as their own life and may they
be very dear to me,
May their sins fructify for me and all my virtues for them.
yvac caiko py amukta syt sattva ka cid iha kva cid |
tvat tadartha tiheya bodhi prpypy anuttarm ||85||
As long as any sentient being anywhere has not been liberated,
May I remain [in the world] for his sake even though I have
attained enlightenment.
yad eva vadata puya yadi tan mrtimad bhavet |
gagy sikatkhyeu na myl lokadhtuu ||86||
If the merit of this prayer had form, it would never fit
Into worlds as numerous as sand grains in the Ganges.
uktam etad bhagavat hetur apy atra dyate |
sattvadhtor ameyasya hit sajeyam d ||87||
The Blessed One said so, and the reasoning is this:
[The limitlessness of the merit of] wishing to help limitless realms
of sentient beings is like [the limitlessness of those beings].
iti dharma samkhyta sakepat tava yo may |
priya sa te stu satata yathtm satata priya ||88||
These practices which I have explained briefly to you
Should always be as dear to you as your body.
priya ca yasya dharma syt tasyaivtm priyo rthata |
priyasya hi hita krya dharmd bhavati tat kte ||89||
He who feels a dearness for the practices has in fact a dearness
for his body;
If dearness [for the body] helps it, the practices will do just that.
bhajtmavad ato dharma pratipatti[ ca] dharmavat |
pratipattim iva praj prajm iva ca paitn ||90||
Therefore, pay heed to the practices as you do yourself, pay
heed to achievement as you do to the practices,
Pay heed to wisdom as you do to achievement, pay heed to a
wise man as you do to wisdom.
ucisnigdha buddhimanta nighyahitavdinam |
aketa ya svadaurtmyt sa svakya vinayet ||91||
He who has qualms that [reliance] on one who has purity, love,
intelligence and helpful
Appropriate speech would be bad for himself, causes his own
interests to be destroyed.
e kalyamitr viddhi sakepalakaam |
satoa karu la praj ca [klea]tan ||92||
The qualifications of spiritual guides should be known in brief by
you;
If you are taught by those who know contentment, have
compassion, ethics
ebhis tavopadiavya jtv krya tvaydart |
anay nayasapatty par siddhim avpsyasi ||93||
And the wisdom which can drive out your afflictions, you should
know [how to rely on] and respect them.
You will attain the supreme achievement by following this
excellent system:
satyasattvapriybh sukhalo dursada |
ntimn niktidve svatantra suvac bhava ||94||
Speak the truth, speak gently to sentient beings, say what is by
nature pleasant,
What is [beneficial], most difficult to find; speak to a plan, not
defaming; speak independently and well.
sudntnuayas tyg tejasv ntamnasa |
adrghastro capalo nisdyo bhava dakia ||95||
Be well-disciplined, contained, generous, brilliantly attentive, of
peaceful mind,
Not exciteable, nor deceitful, not procrastinating, but steadfast.
bhava prenduvat saumyas tejasv aradarkavat |
samudra iva gambhra sthiradharma sumeruvat ||96||
Be certain like the moon [when it is] full and radiant like the sun in
autumn,
Be deep like the ocean and firm like Mount Meru.
sarvadoair vinirmukto guai sarvair alakta |
sarvasattvopajvya ca bhava sarvaja eva ca ||97||
Freed from all defects, adorned with all the virtues, become
the sustenance of all sentient beings and be omniscient.
na kevalam aya dharmo jja evopadiyate |
anyebhyo pi yathyoga sattvebhyo hitakmyay ||98||
These doctrines were not taught merely to help kings,
But with the wish in any way to help other sentient beings.
im parikath rjan pratyaha rjan pratyaha rotum arhasi
|
tmana ca pare ca sayaksabodhisiddhaye ||99||
O King, for you it would be right each day to think of this advice
So that you and others may achieve complete and perfect
enlightenment.
la gauravam uttama gurujane knti tathnryat
mtsarypagama parrthadhanit ktv ni[rkkay] |
... ||100||
For the sake of enlightenment the diligent should always apply
themselves to ethics, patience, non-jealousy and non-
miserliness;
Always respect a superior teacher and help altruistically without
hope [of reward] those bereft of wealth, always remain with
superior people, leaving the non-superior and maintaining
thoroughly the doctrine.
Chapter Five: The Bodhisattva Deeds
R Hahn 166,18

R Hop 93,19-28
Here ends the Precious Garland of Advice for the King by the
great teacher, the Superior, Ngrjuna. It was [first] translated by
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the Indian Abbot Vidykraprabh and the Tibetan translator
monk Pel-tsek (dPal-brtsegs). Consulting three Sanskrit editions,
the Indian abbot kanakavarma and the Tibetan monk Pa-tsap-
nyi-ma-drak (Pa-tshab-i-ma-grags) corrected mistranslations and
other points which did not accord with the particular thought of the
Superior [Ngrjuna] and his son [ryadeva]. It was printed at
the great publishing house below [the Potala in Lhasa].
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