atha khalu = but rather; moreover

yumn = sirs (formal address)

bhagavantam = AccS
bhir =
abhiutya = gerand, raise
a!"ali (gesture of reverence) u#a (hollo$)
utthya = gerand, rise
sanad = ablative, seat
ek%sam k&tv = ut over one's shoulder ()*, +on,e
uttarsa-ga% = uer robe
k&tv (gerund)
daki-a% = right
"numa-.ala% = knee
&thivy% (/ocS) = earth, ground
ratihaya (gerand) = establish, ut
yena = that by $hich
bhagav%s (0omS)
ra-amya (gerand) = make obeisance
Then the venerable Rastrapala, having praised the lord in verse, made the
anjali, and rose from his seat, having put his upper robe over one
shoulder, having put his right knee on the ground, having made obeisance
to the lord, said to the lord.
&ccheyam ((S1t) = re2uest, ask
samyaksa%buddha = erfectly enlightened one
ka%cid (na) = not any
rade3am = to a limited e4tent5doctrinal de6nition7or more broadly 82uestion9
sacen (sac, to accomany) (1t:S) = ;oucher uses favor
me (<enS or =atS) = 6rst erson ronoun
avak3a% = oortunity
kuryt = >
&a? (@@@) = ask
ra3navykara-ya (=atS) = elucidate 2uestions
I wish to ask the lord, the tco, the arhat, the perfectly awakened some
particular questions, would the lord favor me with the opportunity to
resolve questions I have.
evam =
ukte (@@@, /ocS) =
rccha (ASBm)
yad yad evaCk-kasi (AS@res)
The lord said this to the venerable Rastrapala, Rastrapala ask whatever
you are doubtful about. I will gladden your mind by means of resolution of
questions you have asked.
!aving spoken thus, the "enerable Rastrapala said this to the lordD
katamaih (ronoun Bnstr@, suerlative of ka) = $ho or $hich of many
bhagavan (EocS)
samanvgato (ad"5@@@) = rovided, endo$ed, attended (instrD)
vi3eatm (Acc@, abstract suF4 but no meaning change in ;GS, (A:) =
characteristic roerty, secial mark
anurnoti (:S) = obtain
#ord, by means of what dharmas does the bodhisatva mahasatva obtain
the special properties and qualities of all dharmas$
aara = a certainH, suerior
adhIna = resting on, deending on, sub"ect to
"!nat% = kno$ledge
ratilabhate (:S) = obtain
Ge obtains $hat relies on $hat is sueriorD
3ura"!at% = (2uick) kno$ledge
vini3caya = hilosohical dis2uisition
ratibhnat% (Acc@) = resence of mind as manifested in seech
lokatm (Acc@) = light5illumination
sarva"!atrave3a% (AccS) = entrance to all kno$ledge7"!at rendered $ith t in
comD
satvaarika% = cooking5riening of beings
vimitirah-a% (AccS) = abandonment of doubt
kJkarah-a% (AccS) = abandonment of doubt
%nd obtain knowledge quickly, and obtain speeches &pl' of philosophical
disquisition, and obtain illuminations and obtain the entrance to all
knowledge, the ripening of beings, the abandonment of doubt, the
abandonment of desire, and philosophical disquisition of all knowledge.
avatra = enetration, fathom
kau3alya = $elfare, $ellCbeing, skill
yathavditathkrit% = acting as one seaks
bhKta = real
sa%dhy = t$ilight, thinking
vacanam = seech
who obtains skill in penetrating living beings, who does what he says, who
has real thoughts and speech, who obtains skill with regard to living
beings.
buddhnusm&tiratilbha% = obtain the recollection of the ;uddha
ari&cchanatm (the t here indicates 8having the state of9 =
investigation5e4amine
dhra-at% = no clear meaning for the $ord see AL)
kiram (advD>) = 2uickly
who obtains recollection of the (uddha, who obtains the ability to e)amine
all questions, who obtains the ability to bear in mind all dharmas and
quickly obtain all knowledge.
velym (/ocS) = time
im (0omS Mem @ronD) gth7according to sandhi rules, it $ould seem to be lural,
but the im seems to be singular
abhata (:SBmD tmaneada) = seak
Then, at that time, the venerable Rastrapala spoke these versesD
bodhisatvacary = acts of the bodhisatva
suni3cit = $ellCdetermined
tattva = truly real
yo = ya?
asya (<S demonsD @ronD)
sa%bhava? = source
"!gasgarakathvini3caya% = dis2uisition and sermon of5from the ocean of
kno$ledge
bhat% = teaching
mama (<enS NascD :
rd
erson @ronD
"ino = victor
narottam = highest of men
Rathoddhat* verse pattern+ ,-, . ---,-,-+
&/0' 1ay the victor, the highest among men, speak to me of a disquisition,
a discourse on the ocean of knowledge, the well,determined bodhisattva
path, and truly where originates.
23 41425%TI32
uttata (@@@) = uri6ed by 6re
cmikara = cho$rie
vigraha = grasing, sei,ing
uam = similarity
agrasatvavara = enclosing5sace of a being
u-yasa%cay = accumulation of merit
agracaryam = best conduct
amalam = not de6led
vaddya =
tva% (A
nd
erson @ronD, 0S) = you
hi
tr-a = rotection, armor
layana% = clinging, adhering
arya-a = 6nal relief, goal
&67' 8ou are similar to a body puri9ed by 9re, the highest being, the
accumulation of merit, 9nal relief, so vad*dya to me the unde9led highest
path.
O!nalotu (ketu>) = 1 banner of kno$ledge
kaya? = decay, erishing
katha% = in $hat manner, ho$
am&ta =
udgatam (@@@)= arising
vi3udhyate (:S @assD) = urify
yena (BnstrDS) = that by $hich
chindati = cuts oP
"ane(h) (AS1tD) = arise
asya (Nasc :
rd
erson @ronoun, <enS) = of him
sa%3ayam = doubt
&6:' !ow is there the indestructible from which arise dharani, amrta and
awakening$ In what manner is the ocean of knowledge puri9ed so that it
cuts o; doubt about this in men$
sa%saran (resD articile from sa%sarayati)
subahu = ho$ever great it may be
kala = eons
koiya? = (0omAcc@, see D L:) myriad
khedabuddhi = instrument for slitting, fatigue Q intelligence
na ca "tu = never again
"yate (:S @ass)= be born, $hy long 8a9>
vIkya (gerund) = behold
lokam (AccS)
du?khaI.ita% = distress of5by suPering
team (<en@> :
rd
erson @ronD) $hy no elongated 8a9
artha = for the bene6t of
ku3ala% = $holesome
nievate = ractice
&6<' Transmigrating many myriad of eons, the mind of la)ity is never
produced. (eholding the distress and su;ering of world, he practices
wholesomeness for the bene9t of them.
ksetra3uddhi = urity of the 6eld
arivrasa%ada% = retinue Q accomlishment
yur = lifesan (yus)
agryam = foremost
atha = but, moreover
kra-a = ePectiveness, transformation
kath = sermon
niruttar = unsurassed
amal% (Acc@) = unde6led
rak3aya (+aus AS) = illuminate
&6/' Illuminate the purity of the 9eld, the accomplishment of your retinue,
your long life, and the accomplishment of your 9eld your unsurpassed
sermons for the transformation of living beings and the unde9led conduct
of awakening.
mrabha!"ana = break do$n mra
ku.&i3odhan = bad vie$ Q cleanse
t&-a3oa-a = craving Q dry u
vimuktiar3an = release Q reciice
dharmanetrir = eye of the dharma
ramuhyata ($hat is this form>7looks assive, but B don't understand the ending) =
confused
nigada (imerative>, AS) = mention, recite, say
uttam% = sureme
cari% (AccS) = ath
&66' The one who breaks mara, who cleanses bad views, who drys up
cravings, who is at the precipice of release, the eye of the dharma is not
confused, =ewel of (eings, speak of the supreme path.
rKabhogaratibhnasa%ada% (LDAR 0omS) = accomlishment of elo2uence,
en"oyment and body
snigdhavk = gentle seech
arada3 (Acc@)= assemblies (of the four assemblies)
toa-I (+ausative ad"D) = grati6cation, delight (as gerund D (SR on I endings)
meghavat (0euD 0omS) = enveloed in cloud
sugata = $ellCgone
taraya! (resent articile, causD, 0omS) = satisfy
"agat (d) (0omS) = living $orld
de3ayasy (AS @res) = demonstrate, communicates, teaches
&6>' 8ou, who have accomplished, eloquence, enjoyment and body.beauty,
whose gentle speech grati9es the assemblies, satisfying the world like a
cloud, well,gone, you demonstrate the buddha 9eld.
ma!"ughoa = lovely voice, Na!"u3ri
kalaviJka = cuckoo
susvara = melodious
brahmaghoa = voice of brahma, name of a former ;uddha
kumatira-3an = bad kno$ledge> Q destroy
dharmakmaarat = the assembly's desire for the dharma
samgat = bring along
taraya (@res +aus AS) = satisfy
am&tarasena = feeling of am&ta
t% = (:
rd
@erson @ronD, Mem AccS)
rabho (>) = light
&6?'The voice of manju is the voice of a cuckoo, the cry of brahma,
destroyer of bad views, an assembly with the desire of the dharma is
gathered, satisfy them with the feeling of amrta.
chanda = desire
ravargrabodhaye = $ith the a$akening that is the best and e4cellent
vihita = imroer, vihato = dashed a$ay
na yu"yate = not connected, not 6tting
de3ansamaya = time of reaching
ea = (0omS Nasc or Mem) this
nyak (EocS, D R*) = guide, leader
kla = age, time
vararatna (Eoc) = foremost "e$el
3rva-e (+aus) = strainer5making kno$n
&6@' Ahen there is the desire for &loc' the best and highest awakening,
rejecting their desire for the dharma is not appropriate. This the time for
preaching, 3 Buide, this is the time for the teaching, Coremost =ewel.
vidyate (assD) = is found
mune (Eoc) = sage
3aya% = resolve
ra"nase (AS) = kno$
rrthaymi ((S +ausD) = earnest $ish for enlightenment
hehan% = in"ury
sdhu = $ell
uttamacari% = highest conduct
rak3aya (BmD AS) = illuminate
&6D' Eage, my desire for awakening is known, "ictor, you know my resolve.
I do not intend to injure the "ictor, please illuminate the supreme conduct.
!aving so spoken, the lord said this to the venerable Rastrapala+ Aell,
said, Aell said, Rastrapala.
ariraavya% (gerundive) = ask
Aell said, Rastrapala, you understand what is to be asked of the TF3 on
this matter &etaG artham'.
bahu"ana = many eole
hitya = bene6t
sukhya (=atS) = ease, hay
ratianno = behavior, ractice
etarhi = at that moment
angatn% (<en@) = future
sa%arigrahya = full accetance
8ou, Rastrapala, are practicing for the bene9t of all men, for the
happiness of all men, for the bene9t of gods and men and for the
acceptance of the bodhisattvas and mahasattvas now and in the future.
3&-u (AS Bm) = hear
suhu = e4cellent
manasikuru = manasi aears in comD for manas, but B couldn't 6nd the form kuru
bhiye ((S Mut) = seak
Therefore listen well and consider well. I will speakD
consider ca
bhagavata? (<en or Abl S) =
ratya3roIt (Aorist7S> aorist :S) listen
Hlease, lord, and the venerable Rastrapala listened to the lord. The lord
said this to him.
caturbhB (>) = four
samanvgato = rovided
ari3uddhi% = urity
Rastrapala, the bodhisattva mahasattva is provided with four things to
obtain this purity.
yaduta = namely
rgdhy3ayaratiatty (BnstrS) = ractice, (*: Q intent on, (L Q conduct
samacittatay (BnstrS) = same attitude of mind
3Knyatbhvanatay (BnstrS) = meditational cultivation ($ith ta ending) of
emtiness
yathvditathkritay (BnstrS) = acting as one seaks, )):
(y which four things, namely by conduct intent on obtaining, by an even
attitude of mind, by realiIation of emptiness, by acting as one speaks.
ebhI (seems like 0om@ instrD @ronoun, but doesn't corresond to forms in Tdgerton,
lengthening of i because of sandhi>
(y being endowed with these four things, Rastrapala, the bodhisattva
mahasattva obtains this purity.
iyam (0omS Mem =em @ronD) this
This is the rule. Therefore this is said.
3ayena = resolve
sadbhiyuktak = intent, ,ealous
avivartyamnas? (BnstrS> Uhy ?>) = $ith minds that are not to be turned back on
the ath of enlightenment
3hya = guile
khila% = harshness (of mind)
myat = deceit
teu (Nasc /oc@ :
rd
erson @ronD) =
ananta"!ninm = in6nite kno$ledge
&60' Cor with Iealous resolve, with minds not to be turned back, without
guile, without harshness, without deceit are found in those who have
in9nite knowledge.
d&va (gerand)
dukhitn (Acc@) =
anyakn = $ithout any rotector
"ti
vydhi = disease
"aram&tyu = decay and death
marditn (Acc@) = crushed
tra-rtha (tra-a is a caus)= ferrying Q
bhavasgar" = oceans of e4istence
"agat
dharmanva = shi of the dharma
samudnayanti = rocure
te (masc0om@ or fem or neut 0omAcc= or Aer < for tava) =
&>7' Eeeing beings su;ering and unhappy, crushed by decay and death,
diseases and birth, they procure of ship of the dharma, to bring the world
out of the ocean of e)istence.
sarvasatvasamacitta = even mind of all beings
sKrat = gentle
ekautrakavad =
Ikate (@res :S) = vie$s, surveys
mocaymy = release, liberate
&>:' The gentle, who have an even mind, view the world as one son, ,,I will
liberate all thisJone thus resolved the resolution of the supreme men.
3Knyatsu (Mem /oc@) =
satata% = constantly
gati%gata = gone on a route
svanamyasad&3a% = like an illusion or dream
sa%sk&tam = comounded
bla = fool
vimohit = beguiled
&><' 3ne who is constantly going on the path of &various types of'
emptiness never 9nds the self or beings. The compounded is like a dream
or illusion, and regarding this, fools, are beguiled and unintelligent.
vcay
ratiattiy = conduct
sthit? = abiding
dnta = tamed
3nta = calm
sada = al$ays
doavar"ita = hatred Q relin2uished
nirat = delight in
"intma"? = sons of the victor
&>/' %s those intelligent ones speak &e)press' with those words, in that,
indeed, they are established in their conduct. %lways tamed and calm,
having relinquished hatred, the sons of the victor, delight in the path of
awakening.
catvra = crossroads
ime =
3vsaratilbh = obtaining consolation
katama = $hich of many
These four things, which, when acquired, provide consolation for the
bodhisattva. Ahich four$ The obtaining of dharanis &mneumonic
formula', good friends, acceptance of the profound dharma, and pure
moral conduct. These, Rastrapala are the four things for the obtaining of
consolation of the bodhisattva. This is the rule. Therefore this is said.
lbhino = ac2uiring
dhra-Iu (/oc@) =
sad = al$ays
mahya3 = great fame
3reha = best
dhrayanti (+aus :S) = bear in mind
sarvabuddhabhitam = $hat is soken by all the buddhas
ra-3ayanti (+aus) = disaear
na ca "tu = never again
bhKyu = bhKya7still more
yena
vardhate = increase
mati = kno$ledge
asaJgam = $ithout attachment
teu = (Nasc /oc@ :
rd
erson @ronD)
sarvadharmarag? = gone to the farther (shore) of all dharmas
#((n*:(*V*)RWb(:(**)
#((n*:(*V*)RWb()(**)
#((n*:(*V*)RWb(R(**)
#((n*:(*V*)RWb(X(**) ! "#$%
&>6' Those of great fame acquire dharani, whereby they bear in mind the
best dharma which was spoken by all buddhas. They never cause it
&dharma' to disappear, still more, &their' intelligence &with respect to the
dharma' increases. Knobstructed is the knowledge of those who have
gone to the farther shore of all dharmas.
nuvanti (@res :@)= obtain
bodhiCaJgavardhak = limbs Q to make gro$ (vardhak as +aus)
de3ayanti (+aus :@) = demonstrate, communicates, teaches
3reha = best
ynti = y, go>
nyak? = guide, leader
na kvacic = no$here, by no means
amitrasevak (sev = attend on) = racticing5d$elling in5 are they ones $ho tend
to$ard bad friends
dKrato = from afar
vivar"ayanti (:@) = avoid, re"ect
agnivac = agnivat, vat = like
dhantmakn (Acc@) = causing to burn Q self
#((n*:(*V*)RWb(S(**) &'() *+
#((n*:(*V*)RWb(L(**) , -./0
#((n*:(*V*)RWb(W(**) 1()2 3456
#((n*:(*V*)RWbA*(**) 789: ;<=>?
&>>' They obtain a good friend, who strengthens the limbs of awakening.
They show to him &tasya$' the best path by which the guides go. In no
way do they or attend on with bad friends &teachers'. They steer well
clear of those, who like 9re, have the nature of burning.
gambhIra = rofound
dhIra = courageous
3Knyatoasa%hita% = aim at emtiness
ctmasatva"Ivad&i = vie$ of a living soul
bhonti (:@) = bhoti is NBndic o for ava, (DAW
sarva3a? = in every $ay, entirely
teu = likely tem (<en@), 8for them9
acchidra3Ila = Ya$less morality
3ntadntamnas = $ith minds tamed and tran2uil
anuttare (/ocS) = sureme
buddha3Ili = m$ says 3Ili in comD but doesn't it have to be declined at the end of
comound>
mnas (0om@) =
niyo"ayet (1t :S) = incite to5en"oin
#((n*:(*V*)RWbA((**) 6@A $%-B
#((n*:(*V*)RWbAA(**) CDE >?FGH
#((n*:(*V*)RWbA:(**) IJ-KL MN.C
&>?' !aving heard the profound dharma, those with courage, who aim at
emptiness, &of them, there is no view ofLwhatsoever' donMt in any way
have views on self, other, or life principle. They become those who have
Nawless morality with minds tranquil and tamed, would enjoin &these,
t*m' beings to the une)celled morality of the (uddha.
niyojayet takes @
th
case &buddhasOli' in (hagavagita
rtn% = attainment
rItikara- = means5cause of "oy
#hese four, Zastraala, are the cause for "oy and the VVVVVVof samsara of
bodhisattvasD
anuloma = in agreement, in conformity (either $ith the caacity of the listener) or
(going $ith the grain)
sarvasvaarityga? = renouncing all his belongings
anualambha = $hat is $ithout basis
iyam = (Mem 0omS =em @ronD)
ucyate (@ass :S @res)
#((n*:(*V*)RWbAR(*W)-K/OPQRS0TUVWXY?Z[T\]VT
#((n*:(*V*)RWbAX(*:)$^B._LZ[T`^8a_LZ[T
#((n*:(*V*)RWbAS(*()b^c$%_LZ[TV^de_LZ[T
#((n*:(*V*)RWbAL(**)f]VLZ[TghijTklmT
Rastrapala, these four dharmas, cause joy to bodhisattvas, who 9nd
themselves &lit. obtain' in samsara. Ahat are these four$ "iewing the
(uddha is a dharma which causes the bodhisattvas joy. !earing dharmas
that are in conformity is a dharma that causes the bodhisattva joy.
Renouncing all &his' belongs. Tolerance.acceptance of the dharma that is
without basis &d'. Rastrapala, these the four dharmas, cause the
bodhisattvas joy, who obtain.arrive$ in samsara. This is the standard.rule
about this. Regarding this it is said+
te = 0om@
narottama% (AccS) = highest of men
sarva"tiu = birth, (/oc@)
sarva"otiu = light ("oti(a)) ("yoti)
bhsayanta(m is not in te4t but it makes sense to have an AccS) (+aus res
articile>, 0om@) bhs, to shine, referring to the te from the revious line
te"as (BnstrS) = ma"esty, slendor, iercing Yame
samantata? = universal
K"aya%s (articile from K"ayati, 0omS) = $orshiing
tath = thus, in that $ay
narendrar"a =king and lord of men
remagauravasthit = aPection Q heaviness5related to a guru5resect Q
6rm5standing
vargrabodhim = foremost Q highest Q a$akening
eam-a (res articile, 0omS) = trying to reach
satvamokakra-t (AblS) = cause of the liberation of beings
#((n*:(*V*)RWbAW(**) L0 BnA
#((n*:(*V*)RWc*((**) opq$% rsit
#((n*:(*V*)RWc*A(**) Bu?vw xyz{
#((n*:(*V*)RWc*:(**) ]|KL },h
&>@' In &their' births, they see the highest man, the perfectly enlightened
one. They illuminate the entire world with &their' splendor. Thus
worshipping the lord of men established in respect and a;ection. Cor the
sake of the liberation of living beings, trying &who does this refer to, the
satva or the bodhisattvas$' to reach the highest, supreme awakening.
nyakna (Acc@, RL) = guide
nulomikam = in agreement, in conformity
yoni3a? (adv) = fundamentally, thoroughly
rayu"yate = aly oneself (thoroughly)
anualambhadharma = dharma that is $ithout basis
ni?satva = absence of being
#((n*:(*V*)RWc*)(**) ~.8a _Z[
#((n*:(*V*)RWc*R(**) $?wu d.I
#((n*:(*V*)RWc*X(**) 8d e?
#((n*:(*V*)RWc*S(**) -KL @g
&>D' (y his resolution, he listens to the guides, whose dharma is tranquil
and in conformity. The courageous one, having heard it he applies himself
thoroughly. !aving heard the dharma without basis &(oucher has
inconceivable', no doubt arises &in him', that all dharmas are devoid of
being, in that no self is found.
sarvasvaaritygi = renouncing all his belongings
sarvasva = all that he has
aritygit = renunciation
bhaveta (1t Niddle :S) =
nityam = constantly
agraho = not sei,ing
rah&acitta = $ith his mind bristling $ith "oy
ycakam = begger
ugatam = aroached
rra = kingdom, nation
medinI% (AccS) = land, earth
dra = $ife
"Ivita% = life
sa%tya"anti = renounce
i!"an = vacillation
&>0' !e who renounces all belongings never grasps, and he would be
thrilled having seen a begger approaching. "illage, country, land, his son,
wife and lifeJall he &tech. they' gives up.away and of him a heart arises
that never vacillates.
anaeke-a = disregard
bhavitavyam = gerundive
katameu (/oc@) = $hich of many
g&hvsad (AblS) = living at home
ravra"itv (gerand) = leave householder life
lbhasatkrd = obtain Q reverence5honor
kulasa%stavd = family Q intimacy
kya"Ivitd = body Q life5soul
Rastrapala, four things are to be disregarded by the bodhisattva. Ahat
are these four$ Rastrapala, the householderMs life is to be disregarded by
the bodhisattva. Rastrapala, having left the household, the gain and
honor are to be disregarded by the bodhisattva. Rastrapala, intimacy with
the family is to be disregarded by the bodhisattva. Rastrapala, the soul
and body are to be disregarded by the bodhisattva. Rastrapala, these
four things are to be disregarded by the bodhisattva. !erein is the rule.
Therefore it is said.
(h*ve construction of bhavitavyam, see p. :?/ pp Boldman
geham = house
ananta = endless
doa = defect5hatred
gahana = "ungle
rati = delight
gu-ina? (BnstrS from gu-in) =endo$ed $ith good 2ualities
sKrat? = gentle
strIsa%stavu = intimacy $ith $omen
ekki = some
kha.gasad&3? = rhinocerous
3uddh3ay =
nirmal? = ure5virtuous5sotless
&?7' !aving abandoned the household, the jungle of in9nite faults, those
endowed with good qualities, the senses are paci9ed, and gentleness,
constantly disregarding their thoughts$, obtain delight in the wilderness.
harita (@@@) = gladdened
lIyanty (:@) = cast do$n; disirited
alecch = (one) having fe$ $ishes
itaretarair = any sort of; this or that
abhirat (0om@) = leasure
mykuhvar"it? = illusion Q arading one's austerity for gain
var"it? = relin2uished
vIryayuktamanaso (Abl or <enS)= from a mind endo$ed $ith ePort
dne (/ocS) = oPering
dame (/ocS) = selfCdisciline
[vasthit = established5engage in
dhyne = meditation, trance
vIryagu-e =
ramigat? = the ath of erfection5mastery
arthina? (<en or AblS or 0omAcc@) = one $ho sulicates5desires
&?:' Those who are not delighted by pro9t, who&se minds' are not
dispirited by lack of pro9t, those who have few wishes, who are pleased
by anything &this or that', are freed from illusion and deceit. Those with
minds suited for e;ort, who are established in o;ering, meditative trance,
the quality of e;ort and self,discipline, for the sake of living beings, who
are on the path of perfection, seek after the knowledge of perfect
awakening, for the sake of living beings.
anaekya = apekEya indD D $ith regard or reference to (NU)
riyn = dear, kind
bndhavm (Acc@)= relation
yu"yante =
sud&dh (d&h = to make 6rm) = very 6rm or strong, tenacious
va"roamdhy3ay? = intent on5resolute that is like a va"ra
chidyati (@ass @res :S) = cut oP
kha-.a3a3 (not sure about this form) = break, ga, chasm
bhavet (1t :S) =
citte!"an = vacillation of the mind
bhKyo = still more
ihrabhanti = therein Q undertake5e4ert5ut forth
sarva"!nkJki-a? (taking as having a short 8a9) = those $ho have no doubt
about all kno$ledge
&?<' 5isregarding body and soul, and thus, abandoning dear relatives,
those who persistently yoke &themselves' to the path of awakening, who
make &themselves' 9rm, are resolute like a diamond cutter. The bodies
broken into pieces, there would be no wavering of their minds. Those who
have no doubts$ about all knowledge e)ert even more strenuous e;ort.
Ahat is the meaning of kanksa$
ananutakara- = $ithout regret Q cause
anuta = regret
3ilkha-.anat (t as abstract suF4) = breaking, destroying of morality
ara-yavsnutsar"anat = nonCabandonment of the forest life
ryava%3nm = noble lineage7but in this case 8mainstay9 in relation to the
original meaning of rafters, beams, structural suort
anuvartanat = comly
bhu3rutyaratilbho = obtaining of many teachings
#T\# +GA0<T= GTZT
Rastrapala, these four things give the bodhisattva no cause for regret.
Ahich are the four$ Rastrapala, not breaking morality is a dharma that
causes the bodhisattva no regret, non,abandonment of the forest life, and
compliance with the four noble mainstays. Rastrapala, obtaining many
teachings is a thing that causes the bodhisattva no regret. These four,
Rastrapala, are things that cause the bodhisattva no regret. !erein lies
the standard. Therefore it is said.
rakanti = rotect
ma-iratnatulya% = e2ual to a "e$el or gem
aha = indeed, certainly
3Ilasa%yato = restrained by morality
kJkam-am (AccS @res @art) = desire
imam (AccS) =
tatreva should be tatra eva
3Ili (/ocS taken $ith niyu"=
$hat is v doing here> Acts as emhatic articleD
&?/' They protect the pure morality, which is like a precious jewel, but
there is not of them &the thought' I &ahaG' am the one well restrained by
morality. Regarding this, they always enjoin beings through morality,
desiring this highest (uddha morality.
nivasanti = reside
3ubhe = urity
sa%"! (is the $ord f or masc>) = a$areness, consciousness, notion, concet
bhavate (A:S, should it be l>) =
t&-akha = bunch of grass
ku.ya (sama = same as) = a $all (NU)
a3ayati (ass for metri causa>) =
neha (na iha) =
umn (Acc@) = men
tmanIyam (ad") =
use of term 3Knye hereCC
&?6' Cor they live in the forest, which is pure and empty. There is no
conception.notion of self or even of a soul. !e sees all form is seen as a
wall, or a bunch of grass. !ere, there is no man or woman, nor is there
anything that belongs to me.
nirat = take delight in
akuh = not deceitful5hyocrite5false dislay of iety for gain
3hy = deceit Q intensi6er
adhy3ayena = resolute intention
rayu"yati = e4ert
[ramatta? = vigilant
sadbhiyoga% = ersistent alication
sa%rrthayan (@res @art 0omS) = strive after
anubhAva = dignity, authority, might, kno$ledge from e4erience
&?>' Those who delight in the four noble lineages, without fawning
ostentation, without deceit, he e)erts himself, is vigilant with resolute
intention. They persistently apply themselves with regard to the
teachings and virtues, striving after the authority of the knowledge of the
one well,gone.
bhavacrake =
craka (+aus) = setting in motion
"agad (0omS) = $orld
avekya = to be attended to, avek = look at, behold, observe
antha% = unrotected, helless
"ti = rebirth
"armara-a = decay and death
3oka = sorro$
hata = killed
ru"rtam = suPering from illness
samudnayitva (gerundive) = to be ac2uired
ravar% = e4cellent
3ivadharmanva% = the shi of the dharma of siva
sa%trayanti = save
"anat% =
bhavasgaraught =
&??' !aving observed the world in the course of e)istence, those who are
unprotected, those aPicted by illness, those struck by the sorrows of
birth, decay and death, they will save people from the sea of e)istence by
obtaining the e)cellent ship of the blessed dharma.
tr-am = shelter, rotection
3ara-a% = refuge
arya-a% = 6nal relief (enlightenment), ending in
sa%sk&tagatau (/ocS) = conditioned things (+on,e), ath of the
conditioned5comounded
bhramato (resent art) = conduit, course ($ithout [ta'), error, $andering
mayi (/ocS, BnstrS) =
arimocayitavya (gerundive) = to be saved
is this a bhve construction, because the sub"ect is in the Bnstr
ityartham = meaningH
ra-idhir = vo$
mama (<enS, AccS) =
agrabodhau (/ocS) =
;oucher has in the conditioned state for sa%sk&tagatau
&?@' There is no other shelter, refuge, or 9nal relief, for the world which is
wandering on the path of the conditioned of the world. 4very being is to
be saved by me, it is for this purpose that my vow is the highest
awakening.
"neyagatayo (0om@) =
"neya = of noble blood
anugantavy? = to be follo$ed
sugati = hay destiny5good ath
ratilbha? = ac2uire
utda = roduction
samavadhna = meeting
tay (Mem :
rd
erson ron, BnstrS) =
guru3u3rKa- (could be a suF4 an, TD, (A*, didn't see any short a alternative
ending in T)
nirmia = free from $orldliness
sevana = serving
tay = associative instrumental
rnta3ayysanbhirati? = of border country (T, :WA) Q leasure
lbhasatkrnaekyatay = gain and honor Q e4ect Q BnstrS
aekya (Ik) = to look a$ay, to look around, to e4ect, to hoe, to consider, to
regard
ratibhna = elo2uence
samanvgata = endo$ed $ith
utda = aearance
for the sake of
Rastrapala, these are the four noble paths to be followed by the
bodhisattvas. Ahat are these four$ The obtaining of a happy destiny by
which one meets the appearance of a (uddha. !is desire for the teacher
is that by which his service is free from worldliness. !is delight in
accommodation in border country is that by which he hopes for gain and
honor. !is acquisition of eloquence is that by which he is endowed with
acceptance of the profound dharma. These four Rastrapala are the noble
paths to be followed. Therein is the standard. %nd thus it is said.
vanakandareu = forest Q cave
satata% = continually
nivasanti = reside
dhIr = courage
anarthika = one $ho does not care for
nityam = constantly, devoted to
ratibhnavn (0omS from ratibhnavant = ossessing ratibhna = elo2uence
asaJgabuddhI = understanding $ithout obstruction
ku3al = merit
vigataraa!c? = lost, hoeless, free from Q false imagining
&?D' Those who are courageous are constantly dwelling in the forests and
caves. Those who do not aim for gain, are constant. Those always
possessing eloquence have wisdom without attachment, they have merit
from the profound dharma, and conceptual proliferation is gone.
rayukt? = strive, e4ert, aly oneself
rgayanti = attain, ac2uire
bahavo = l for arms or for many, but should it be bhu? or bhava?
[rameyn = immeasurable thing, high number
viul% = e4tensive
"ina"!naheto? =
&?0' &Cor' those who are always devoted to their teachers, how they &the
gurus' speak is always how they &the students' act. They gratify
immeasureable numerous, Herfected 3nes, and perform e)tensive rituals
for the cause of the victorMs knowledge.
manu"eu (/oc@) = man
mKrdhnart? ($hat about [n')= obtaining the summit
samdaenti = causes to assume, take uon oneself, incites to
samdayanti (in T, RXL under samdiyati entry) = take uon oneself
sa%yo"ayanti = unite, bind, fetter
da3asv =
&@7' The highest path is for the famous ones. They have attained the
position &higher than' the gods and men. They always cause beings to
take up the path of awakening and bind them to the ten merits.
tu = contented
sanna = near
cird (AblS) = after a long time
mahyam (=atS, <enS, AccS) =
bhavit (erihrastic future) =
3iv% = bliss
vira"a = disassionate
mociya (Mut (S) = liberate
niyutni (0eu@) = high number
ananta = in6nite
&@:' !aving heard the qualities of the (uddha, they become contented.
3btaining them is not far o; for me. !e obtains the blissful, the highest
and dispassionate awakening. I will liberate uncountable in9nite beings
from su;ering.
ari3odhak = urifying
ratihata = of enmity, hostile
vi"!n = ractical as oosed to abstract kno$ledge, discernment
virahitasya = lacking in, e4cet
kuhanalaana = hyocrisy and seaking
niea-a = rubbing together, grinding, according to T refers to kuhana
arivar"itasya (@@@) = shunned
ara-yavsa? = forest d$eller
vika = recomense
ratik-kat = e4cetion, hoe
rtri%diva% = night and day
skhalitgavea-at = obstructed, imeded, triing, stumbling, incomlete Q
$ithout striving
change italici,ed te4t
Rastrapala, these four things purify the course.conduct to awakening of
the bodhisattva. Ahat are these four$ The course of the bodhisattva that
which is on the part of one not lacks of non-hostile consciousness. They
are forest,dwellers have rejected boasting about their religious
accomplishments for gain. 3n the part of one who &are those who'
abandon everything and who have no e)pectation of karmic reward. 2ight
and day, they desire the dharma, not desiring the stumbling of the dharma
preachers. Rastrapala, these four things purify the bodhisattva course of
a bodhisattva. Then, at that time, the #ord spoke with these verses.
khila = harsh
mala = taint
roacitta% = mind of fury
eati (:S) = desire
doam = fault
a3aha = free from dishonesty
akuha =
niraa!cacitto = unimeded
Isamna? (0omS) = Ips (=esidD of ]^A_ 2DvD) , to $ish to obtainD
Schmithausen's note on raanca, in ;oucher
&@<' !e, who is without harshness, taint or a mind of fury, does not to 9nd
fault for anyone. Those free from dishonesty, not hypocritical, and whose
minds are unimpeded, are seeking to obtain the supreme awakening.
ativiama% = dangerous
3okamKla% = root of sorro$
ku"ana = $icked man
samgamayonim = coming together Q source5origin
dKram = distant
tad =
anaekya = $ithout e4ecting
ravra"itv = should enter the monastic life
girigahane = cave Q obscure5hidden
vicaranti = ass through, $ander about
&@/' The house, which is very poisonous, and which is the source of wicked
men coming together, the root of sorrow, &he' leaving &it' far behind. !e
abandons it without reservation. !aving set forth &from the household',
those who have the desire for liberation, hidden in the mountains, wander
about.
vividha = manifold
ani3rita = not relying5not based on
"!tra = reutation
viharati = d$ell
anaekya
ivtrasa! 1Z ivottrasa! = like Q fear
"itri? (ho$ $as this built from the root>, "i = $in, subdue 0omS>) =
&@6' Eerving in the forest and manifold &places', he does not rely on every
&sort of' reputation and gain. Aithout regard for body or life, he lives
fearless &according to (oucher, but where does the neg come from$' like a
lion, a subduer.
itaretare-a = anything
tua? = contented
3akunisama? = like a bird
sa%caya% = collection, accumulation (of evil karma of $orldliness)
vihya = disregarding, set aside
niketu = (niketa = home)
gaveati = search for, strive
constant attack on hyocrites, out$ard e4ression of inner sunyata
&@>' They are contented with anything, like a bird, who does
without.refuses to hoarding. !e has no home in the entire world, on the
path of awakening he is constantly seeking knowledge.
trasate = terri6ed
bhuvi (/ocS) = standing5d$elling on the earth
vi3vasate = con6dent, free from fear, rely on
m&geva = like a deer
trasto (@@@)= alarmed5terri6ed
unnamate (unnma = arrogance, ride, elation in T (:A, therefore erhas @@@
/ocS) = rises u
&@?' !e lives alone like a rhinoceros and also like a lion in that he is not
afraid. !e is not afraid, like a deer who depends only on the earth and he
is not &made' proud by reverence.
abhivIkya = having observed
rate = falling from, starting forth, cliP
udyamate = rouse oneself
ramokaheto? (Abl<enS)= letting fall, droing, losing, liberation
"agato (Abl<enS, 0omAcc@) =
tr-abhKto = shelter Q real
yadi = if
ku3aleu = good at, good
careyam ((S 1t) = ractice
aramatta? = vigilant
&@@' !aving observed this world, falling from into the chasm.abyss is said
to be the cause for liberation. I am the truth and the shelter for the world,
if I would practice meritorious acts vigilantly.
sumadhuravacana? = gentle seech
smitbhilI = smile Q desire, aPection $ish (NU says mD7ending is strange)
akaluacitta = not muddy, imure Q mind
riyriyeu = leasant and unleasant
sa""ate (A :S) = be attached
[nilo = $ind
v = emhatic article
naravaracarym (/ocS) = choicest of men Q course, ractice
abhIsamna? ( @res @art 0omS) = desire to obtain
&@D' !is speech is gentle and smiling$, his mind is never muddied with
what is either pleasant or unpleasant. !e dwells unattached, like the
wind, desiring to obtain this course of the highest of men.
adhimuktam = ,ealous about, interested in
nimitta% = causelessness (arallel to 3Knyat)
vicarati = consider, stray (from the ath)
3ama = tran2uility
dama = taming, subduing, selfCrestraint
nirata = delight in
vi3labuddhi? = large Q intelligence
&@0' Cocused on emptiness and causelessness, he understands the truth of
all illusions to be the compounded. 5elighting in tranquility and self,
restraint, he has a great intellect and is always content with the Navor of
nectar.
ratiadati = conduct, ractice
yath = because, since, asHtherefore
3aya% = resolve
sahati (usu sahate) = endure, revail
3at% (Acc@) = (**
gu-bhikJkI = seek after
&D7' =ust as he practices on the path of awakening he constantly puri9es
his resolve. Eeeking to obtain dharanis, he endures hundreds of
aPictions and seeks good qualities.
carim (or carI) = course
abhivIkya = having observed
[arthiku = desirous of ($ith instr)
iha = here, in this lace
asakto (often $ith /oc) = indiPerent to, unattached
"anayati (+aus :S) = give rise
doa3atni = hundreds of hatreds
[labuddi? = of little intelligence
`a"iyama, in de "ong festschrift
=e6nitional oint oint about meaning of bodhisakta vD bodhisattva
&D:' !aving observed this course, the bodhisattva who aims for it would
&will' become content. !e &the bodhisattva' who is indi;erent to
achieving realiIation, he &correlative clause' gives rise to hundreds of
faults, will have little intelligence.
agauravat (BnstrS ossessive ad" but according to +on,e, this seems to be the 0om
form of the noun) = lack resect
ak&ta"!at = $ithout gratitude (+on,e)
3hyasevanat = deceit Q service
satkra = honor
adhyavasna% = bent on, inclined to$ard
kuhanalaanatay = hyocrisy Q seaking Q Mem :S
lbhasatkranidana% = gain Q honor Q ePecting, roducing
Rastrapala, there are four &things' that are &potential' traps &danger,
spots' for the bodhisatva. Ahat are these$ Rastrapala, one precipice for
the bodhisatva is lack of respect. %nother precipice for the bodhisatva is
being without gratitude, resorting to deceit. Rastrapala, anther precipice
for the bodhisatva is being bent on gain and honor. Rastrapala, another
precipice for the bodhisatva generating.e;ecting gain and honor by means
of boasting and of false displays of piety. Rastrapala, these four are the
precipices for a bodhisatva.
3h3 = deceitful
asa%yatacri-a (BnstrS) = unbridled, not ket together Q ractice
mK.h? = deluded
&D<' Then, at that time, the lord spoke in verse. Indeed, they are
constantly lacking respect toward &their' teachers and are even deceitful
and without gratitude toward their mothers and fathers. They are
constantly deluded because their practice is disorderly.
adhyavasnaar? = at the end of a comound
kuha3hyrayogarat3 = false iety Q deceit Q e4ertion Q delighting in
vakyati (Mut :S) = seak
kathamcit = in any $ay
&D/' %lways bent on pro9t, they delight in e)erting &themselves' by false
piety and deceit. They will say, there is no one who is the same as me, in
terms of morality and qualities.
arasaram = one another
dvi = odious
chidragavea-anityarayukt? = faulty Q (gavea-a in T, A(() in2uiry, search Q
constantly Q e4ert
k&ikarmava-i"yarat3 = agriculture Q action Q commerce Q delight in
3rava- = hearing or according to TD same as 3raman, but ;oucher and +hinese
trans have 3rama-
sudKrata =
T\ANB0T NT#TZ B0 #GBS /B0T
&D6' They are even spiteful toward one another e)erting themselves
constantly in search of faults. They delight in commerce and the deeds of
agriculture and they are far from sravana$
a3cimakle = later, subse2uent Q time
bhikava (0om@) =
[ntarahayiyanti (+aus, see ;GS ) antardh Q dissaear
madharma% =
bha-.anavigraha = strife Q argumentation5division
Iryava3ena = (Iry = envy, T((S) Q by reason of, because of, for the sake of
&D>' They will cause true dharma to disappear and because of envy there
will be strife and division. 1onks who are unrestrained in the latter time
are very far from morality and qualities.
ryadhand = noble Q treasure
vihya = disregarding, setting aside
ra-Ita% = suerior, sublime
a!casu =
bhramiyanti = $ander (from the ath)
&D?' Car from the path to awakening and the path of nobility, departing
from the superior path to liberation, they stray into the 9ve paths &or the
rokudo'.
bodhiarianthakrak = reali,ation Q obstruction Q doer
a3raddhadhnat = lack of faith Q $ealth (+on,e) or recetacle, lace (T)
kausIdya% = sloth
araK"erymtsaryacitta% = oPering for others Q envy Q niggardly Q mind
meaning of para here is unclear
Rastrapala, there are four things that function as obstacles to realiIation
for bodhisattvas. Ahat are these four$ Rastrapala, one thing that
functions as obstacles to realiIation is the receptacle &$' of a lack of faith.
Rastrapala, sloth is something that functions as an obstacle to realiIation
for the bodhisattva. Rastrapala, the mind is something that functions as
an obstacle to realiIationLRastrapala, these are four things that function
as a obstacles to realiIation for bodhisattvas. Then, at that time, the lord
spoke in these verses.
kusId? = slothful
mK.hacitt = deluded mind
abhimninas (8in9 stem, masc 0omAcc@ or Abl<enS>) = ride, conceit
krodhan (BnstrS) = anger
kami-a3 = one $ho is atient
yukta% = suitable, endo$ed $ith, "oined to, in ossession of
dsyanti (Mut :@) = give
da-.a% = stick, unishment
vra"ato (gen absolute)= roceed, go, $ander,
vihrt =
$hat form is krodhan, could be a nom@ $ith the lengthened for metric reasons
&D@' Those who have no faith are slothful, their minds are always deluded
and they are conceited, and they are always angry$ !aving seen the
patience that is always restrained for a monk, they give him the stick and
he wanders from the monastery.
arasya =
iherya =
"t (@@@, 0om@) = gro$s, has become,
avasthnu = state, time of, residing, abiding in
avatrarekI ($hat is the root of rekI>7not sure of its meaning) = $eakoint,
comrehension, entrance into5attainment of Q behold5vie$
gaveI (Nasc 0omS) = search, seek, in2uire
[syardho =
aardhika = guilty of oPense
[stiha = (ha = aham) asti Q ha
codayiye ((S +aus Mut) = accuse (someone of an oPense)
ask about gav as root
&DD' Those who give rise to jealousy of another because of the reverence
&he receives' do not have a stable &$' mind. 3bserving his faults, looking
for faults, whatever he is guilty of, he says.thinks, I will accuse him
&regarding' that &iha'.
dKre = from afar
itas = from that
gu-advei-as = 2uality Q enmity, hatred
ayanimn? (0om@) = evil Q inclined to, bent on
ysyanty = (ysyati = $ill go, see +on,e ::()
aya% = lace of $oe, hell, miserable end
"valita% = burning
raca-.am = burning, shar, e4cessively violent
&D0' Ahen they are far from my teachings, those who hate the &good'
qualities &of others' inclined toward evil. !aving abandoned the teaching
of the "ictor, they will go to hell, which burns and is e)cessively violent.
sudru-m (from d& = ierce, slit) = very cruel, itiless
yu"yadhva (A@ Bmerative> Mor mDcD loss of %) = you e4ert
tasyath = A@ Bm and simultaneously Mut = heat, burning, suPering
durgatiKaann? = diFcult ath (/oc@) Q reborn (0om@)
&07' !aving heard of their evil conduct, and their practice of the non,
dharma, which is the path of cruelty, he said, 8ou should constantly
adhere to the path of awakening and &therefore$ Ahere does this conj
come from$' not su;er rebirth on the diQcult path.
bahukalakoIbhi (should be visarga here) = many krores of kalas
kadci = ever
utadyate (ass :S) = is roduced
lokahito = bene6cial to the $orld
mahari? =
[dhun (ind) = at this time
ravara? = e4cellent
ka-o = favorable birth
[dya = today
tya"a (Bm AS) =
ramda% = indolence, an into4icating li2uor
Seyer, <rammar7syntactical e4lanations, `ale
&0:' 3ne in many krores of eons, the (uddha, the great rsi appears
bene9tting the world. If you desire liberation, give up indolence now. The
e)cellent moment is obtained. %bandon indolence if you desire liberation.
sevitavy? (gerundive) = to be racticed, follo$ed
mitra = friend
ualambhad&iko = one $ho has a basis in a vie$
ratikeaka? = one $ho re"ects
mialolua? = $orldly things Q desirous of
dRSTi as typically problematic.false
Rastrapala, these four are persons not to be served.followed by the
bodhisattva. Ahich four$ Rastrapala, the evil friend is a person not to be
served by the bodhisattva. Rastrapala, the one who has a view based on
conception.basis is a person not to be served by the bodhisattva.
Rastrapala, the one who rejects the true dharma is a person not to be
served by the bodhisattva. Rastrapala, the one desirous of worldly things
is a person not to be served by the bodhisattva. Rasrapala, these four are
people who are not to be served by the bodhisattva. Then, at that time,
the lord spoke with these verses.
vivara"ayanti = avoid, re"ect
bha"anti = love, attend uon
vardhanti = increase, cut, divide, shear
vardhayanti = to hail, greet $ith good $ishes
3uklaake = $hite5blameless art of the grou
divi ($hat form is this>) = day (diva)
candrama-.alam = disk of the moon
&0<' Those who avoid evil friends and who embrace good friends, always
increase &$' the bodhisattva path, just as the disk of the moon days of the
bright half of the month.
ualambhad&y% (/ocS) = one $ho has a basis in a vie$
nivi = settled do$n, founded, endo$ed $ith
tme =
"Ivaoe = soul Q ersonality
viakumbhavat = oison Q $ater "ug Q vat
var"ayanti = imale, tear (see TD )S()
meaning of varj$
&0/' Those who reject those who abide by conceptual views, who abide by
the notion of the self and the personhood of a soul, who are like a jug of
poison are those who are desirous of buddha knowledge.,,
kianti = cast oP
narottamn% (<en@) = highest of men
virga% = disassion, $ithdra$al
am&tnukKlam = nectar Q a sloe, bank, friendly agreeable
tn (Acc@) =
var"ayen (1t :S) = re"ect, imale, tear
mI.hagha% = dung Q ot
icchate = desire
budhyitum (infD) =
&06' If he should reject those who reject the dharma of the highest men,
which is tranquil, dispassionate, and agreeable to nectar &the dharma', as
though they were a pot of dung, he desires to know the highest
awakening.
adhyoit (adhyavasita> = intent on)
mia = $orldly things
tracIvare = bo$l and robes
kulasa%stave = familiarity $ith the familes
sadbhiyukta? = racticed, interested in
kurvIta (@@@>) =
srdha% = together $ith
agnikhad% = 6re it
&0>' 3ne should not associate &kurvita sardham' with and avoid like a 9re
pit those who are focused on worldly possessions and the bowl and robe
and those strive to be on familiar terms with &wealthy$' families.
yasyesita% (@@@) = desired
dharayitu% = subdue
mra% =
ravartitu% (inf) = set in motion, turn
cakravara% =
satvrtham = real in meaning>
viulu% = re"oicing
kartu% (inf k&) =
var"y3 = e4cluded, shunned
&0?' Cor he who desires to subdue m*ra, and who desires to set in motion
the boon of the wheel, to widely propagate &kartuG' for the sake of living
beings, by him, bad friends are e)cluded.
vivar"ayitv =
ya3o = beautiful, glorious
bha-.ana = strife
Irym = "ealousy
eeta (looks like a middle ending, 1t :S $ith root altered) = should, $ould
&0@' !aving rejected what is dear and what is not dear, pro9t, beauty,
strife, pride and jealousy, he who desires to know the highest awakening,
should always desire the buddha knowledge.
vik = recomense
"!nenbhimanyanat = by means of kno$ledge Q desise
Irymtsaryacitta% = "ealous Q stingy Q mind
anadhimuktI = not resolved
aari3uddha"!nakntisa%bhogaareI = imure Q kno$ledge Q accetance,
endurance Q en"oyment body Q desiring (NU)
Rastrapala, these four are things which are the coming to
fruition.maturation.reward for su;ering for the bodhisattva. Ahat are
these$ 3ne thing that is a reward for su;ering for the bodhisattva is
seeking to do harm by means of knowledge. %nother thing that is a
reward for su;ering of the bodhisattvas is having a mind that is mean and
jealous. %nother thing that is recompense of su;ering for the bodhisattva
is a lack of determination. %nother thing that is a punishment of su;ering
for the bodhisattva is desiring the enjoyment body and acceptance of
impure knowledge. Rastrapala, these four are things which are the
punishment of su;ering for the bodhisattva. Then, at that time, the lord
spoke with these verses.
dharmadhar = one $ho transmits the dharma
bhuvi (/ocS) = standing5d$elling on the earth
K"ita = $orshied
avamanyati = desise
tni =
"!a? = ignorant
vindati = 6nd
&0D' Those who hold onto the doctrine are those who are worshipped in
the worlds. The ignorant one despises themU therefore he e)periences
in9nite su;ering. &reconstruction here based on the Tib'
viame-a = uneven, une2ual, at variance
sat Q eati = true Q desire
bhogn (Acc@) = en"oyment
chandaruci? = desireCtoCdo Q desirous of
"!ni =
mnonnata = head ulifted in ride
namate = ay homage
&00' !e who unevenly seeks enjoyments always desires impure
knowledge, for he is always proud and does not pay homage to the
teachers and the noble ones.
faith
ga-e = retinue
3ikadhuteu = training Q dhuta
amates (Abl<enS) = evil Q intent
triCrCayamukhasya = evil Q mouth, destiny
&:77' !e of whom there is no faith &found,vidyati' in the (uddha the
dharma or the sangha, or toward puri9cation practices or training, he is
headed for evil thoughts and facing &mukhasya' three evil states.
cyuto = fall
manu"eu = man
karmava3d = the inYuence of acts
vimKdha? = foolish
narakev = man
tiryaggatiu = animal ath
vindati = 6nd
&:7:' !e who is foolish, without knowledge, because of his actions among
men, falls into the hells, animal or hungry ghost realms and su;ers.
bhuvi (/ocS) = standing5located on the earth
radIa = lam
du?kakayntakaro = e4tinction Q lo$, vile
naravIra? = bravest of men
ayaatha% = evil ath
ravihya = setting aside, leave behind ($ithout re64)
satata% = constantly
nievya? = ractice
&:7<' 3f the one on the earth who illuminates the world and who is wise,
the bravest of men, there is the destruction and e)tinction of su;ering.
(y him is set aside the evil path and he constantly practices the path of
awakening.
bandhanni = bond
arvamanyanat = other Q conceit5ride
laukikenoyena =
bhvanat = meditational cultivation
rayoga = enter into
nimitta = sign
sa%"! = name
anig&hItacittasya = not Q ket in check Q mind
virahitasya = lacking in
ramdasevanat = carelessness, leasure Q serve, habit of negligence $ith
resect
ratibaddhacittasya = bound to Q mind
Rastrapala, there are four bonds for the bodhisattvas. Ahat are they$
3ne bond is of the bodhisattvas is conceit &with respect to' others$.
%nother bond of the bodhisattvas are the names and signs for entering
into meditative cultivation by worldly means. Rastrapala, another bond of
the bodhisattvas is the careless service of the undisciplined mind, which
lacks knowledge. Rastrapala, another bond of the bodhisattva a bound
mind is familiarity with wealthy families. Rastrapala, these four are bonds
for the bodhisattva. Then, at that time, the lord spoke in these verses.
avamanyati = desise
arasya = another
bhvayate = develo
laukikadhynam = contemlation
badhyati = bound
tebhi (Bnst@) = see TD ((X
d&igatebhi? = false vie$s, ;oucher's translation
a-ki = mud
ga"o = elehant
durbalakya? = $eak Q body
&:7/' !e constantly despises other&s' and always develops contemplation
of the world. !e is bound by these false views, like the weak body of an
elephant in mud.
bandhana = imrisonment, bondage
ramatta = negligent, lascivious
vivar"ita = re"ect
mK.hamati3 = deluded
ebhi (Bnstr@) =
ayuktacarIbhi? = focused on Q ractice
&:76' !e who always has negligent and grasping mind is intent on
connecting &himself' through acquaintance with wealthy families. !e
whose knowledge is confused, who has rejected knowledge is bound by
these improper behaviors.
ata = from this
bhayebhyo (),R @) = fear
"ti"armara-di vimokam = birth Q old age Q death Q
avamanyana =
manyan = vain conceit
satata% = constantly
&:7>' !e who, therefore, desires liberation from birth, old age, death and
so on out of fear of su;ering, disregarding contempt and conceit,
constantly seeks out the path of realiIation.
sahitvam =
a3ea% = $hole, high number
anaeki = disregard
bhavitv = having become
vikalmaa = sotless
dhIr? = courage
&:7?' (eing entirely satis9ed with endless su;ering, having disregarded
all happiness, having entirely abandoned reputation.relatives, both likes
and dislikes, those with spotless courage will become buddhas.
asu = X Q tu
rayu"yata (A@ Bm) =
balendriya"!ne =
samuet = come together
"araa!"aramukta? =
&:7@' 8ou should practice the si) paramitas, the qualities of the bhumi and
knowledge of faculties of men. Curnished with all the qualities, the
(uddha is always liberated from the cage of old age.
yadbhKyas = for the most art
bodhisatva Q ynIyn% (one $ho adheres to, <en@) =
Rastrapala, for the most part, there will be these faults of the people of
the bodhisatva.
anabhiyukt = intent on, ,ealous
3ah? = deceitful
satkartavyn (gerundive, Acc@) = should be, to be ,ealous, to be done
Those who are not Iealous worship the non,Iealous, those who are
deceitful revere the deceitful, those who are ignorant think the ignorant
practice well.
miariy3 = $orld and dear
adhyavasna = inclined to$ard
kulamatsar? = niggardly
dhvJk = cro$, begger
mukhar? = garrulous
"!traguruk? = reutation Q imortant
They have heaps of attachments, monopoliIe families, deceitful, crows,
garrulous, who make false displays of piety and who emphasiIe
reputation.
anyonyavar-abha-atay = one another Q aearance Q seaking Q instruS fem
nidayiyanti (+aus, Mut :@) = obtain
They obtain pro9t by speaking about one anotherMs glory.
lbhaaryeyartha% = ro6t Q striving for Q
revekyanti = intending
satvaarikrtha% = rien
satvnukamrtha% = ity, mercy
They are focused on the village for the sake of striving for pro9t and not
for the sake of ripening others and not out of mercy for others.
a"!nino (0om@ or Abl<enS) = one $ho is ignorant
rati"!syanti = claim, rofess
Those who are ignorant claim that they have the signs of knowledge.
mm ((
st
@er @ron AccS)
are (/ocS>) = other
vi"nIyu? ("nniyu?CCdouble n7is :@ 1t) = kno$
kaly-adharma = virtuous Q dharma
saying , !ow will other&s' know me that IMve heard many teachings of the
beautiful dharma$
yathtrnabhiyukt? =
They will be without respect just as those here who are without Ieal.
bhinnabh"anIbhKt = broken u Q vessel Q real
anyonyaskhalitagavei-a? = desiring of one another that they stumble
They will be like broken vessels, seeking out one anotherMs faults.
naarayog = in vainQ undertaking
kusId = slothful
"!nnavakalanabahul? = kno$ledge Q 6ne, minute Q imagining Q hea
Those whose undertakings are in vain are slothful and foolish, and they
have heapsL$ 2ot sure about this
anyonyabhinnadharmasa%gyanatay = each other Q broken Q dharma Q
concordant
svacchand = acting on one's o$n $him5leasure
d&.havair = 6rm Q hostile
kIr-avyd = cro$ded Q ill $ill
ayuktaaribh"anasa%"!aty = nonC,ealous Q reviling Q erson Q >$hat is this
last form>
aari&cchana3Il? see fn on ari = not disosed to religious in2uiry
(ecause they are in agreement among themselves about the broken
dharma, they act according to whim, they have strong hostility and are
full of ill,willLthey are not disposed to religious inquiry and they do not
desire to listen to the dharma.
ayuktacaryay = undiscilined ractice
daridrakuleKaatti% = oor Q family Q haening
Those of undisciplined practice will acquire being born in a poor family.
samn = something like
lbhamtrakeneha = at the moment
tuim = content
The monks from poor families will only be content in the teaching at the
moment of pro9tD
atyayade3ani = sin Q teach
"!nbhisamaya? = kno$ledge Q understanding
Cor them, there will not even be the confession of sin, how is there then
the understanding of knowledge.
ri!citv = slit oP from, see TD AAS and boucher note
Gaving slit oP from the 2ualities of the ;uddha, because it is the moment of
reutation and ro6t that they $ill say about themself, 8de6nitely asceticsD9
sma = ever, surely
nulomikm = in agreement, conformity
Rastrapala, I donMt speak of tolerance for those who are in conformity with
these men, how could I speak of (uddha knowledge$
tathrK-% =
aau = eight
arianthakarn = one $ho obstructs, enemy
katamn =
Rastrapala, I speak of eight things, which are obstacles to awakening, for
people like this. Ahat are these eight$
ayoaatti? = reborn in an evil state
daridrakuloaatti? = reborn in oor family
ratyanta"anaadoatti? = born among eole on the border
nIcakulaaattir = born to lo$ status family
durvar-atndhatvagatik? = ath of ugliness and blindness
samavadhna% = lay (eole) together
bahumndyat = many illnesses
viamarihre-a = ainful Q reserve, conceal
klakriy? = death
They will be born in an evil state, in a poor family in a family of low status,
born in a border area, born ugly and blind, be put in the company of bad
friends, have many illnesses, and die in the covered in pain.
imn (Acc@) =
Rastrapala, I speak of these eight things which are obstructions to
awakening. This is of what cause$
rati"!asya =
kuhakasya =
3ahasya = deceit
nbhimnina? = conceited
dura"!samanvgatasya = endo$ed $ith stuidity
sa%3ayacchedana% = removing doubt
matsari-a = sel6sh
bahula =
asadgu-aaryeakasya = those $ho search for false 2ualities
akalitryaathasya = genuine
samavadhna% = ut together
kuldhyavasitasya = residing $ith family
amtra"!asya = moderation (in eating)
dharmakmat% = love of dharma
sekasya = $ith regard
dharmaaryei% = seeking the dharma
acchst&%s =
vigarhmi = censure
via%vdak? = break one's $ord, contradict
Rastrapala, I do not speak of the awakening of one who has knowledge of
the word. I do not speak of the purity of conduct of the hypocrite. I do
not speak of the path of awakening of one who is deceitful. I do not speak
of worship of the (uddha of one who values worldly things. I do not speak
of purity of wisdom of one who is conceited. I do not speak of removing
doubt of one who is stupid. I do not speak of the purity of mind of one
who is sel9sh. I do not speak of obtaining dharanis of one who has
heaped up non,conviction. I do not speak of obtaining the good path of
the one who searches for false qualities. I do not speak of the purity of
the body of the one indulging in relations with wealthy families. I do not
speak of encountering the (uddha of one for whom the arya path is VVVVVV.
I do not speak of the purity of speech of those attached to wealthy
families. I do not speak of the purity of the mind of one who is
disrespectful. I do not speak of love of the dharma of one who eats
immoderately. I do not speak of seeking the dharma of one who has
regard for body or soul. Rastrapala, I do not censure the si) heretical
teachers as I censure these deluded persons. Ahy$ They speak and act
incorrectly. They break their word to the world and to the gods. Then, at
that time, the #ord spoke with these verses.
asa%yat = unrestrained
uddhata = uPed u
unnat3 = haughty
mnina (instruS> not sure) = ride
lobha = cuidity
utsad = overcro$ded
abhibhKt? = overcome
saki%can? = something
&<:@' Those who are unrestrained, proud and haughty, who lack respect,
are full of greed and proud. They are overcome by obstructions, suave,
full of worldly attachmentsU they are all far from the highest awakening.
kusIda = slothful
vardhate = increase
ranaa = erished
vianna = ruined, gone $rong
sadgati? =
samavya = attain
&<:D' Eloth increases for one overcome by pro9t, and faith is annihilated
for one overcome by sloth. The correct path is annihilated for those
overcome by low,morality and morality is destroyed because of the ruin of
faith.
ka!cano = $ealth
bhram = burden, load
aaviddha = thro$n a$ay
sasyabhra = grain, fruit
udg&hIt? = take u
&<:0' (orn into poverty, having left the household, they obtained freedom
from poverty and worship$. (y means of this, it is like they threw away
burden of wealth and a picked up a burden of grain.
uaiti =
vastu% = da$n, $ealth, roerty, house
ratibhnasa%ada = insired seech Q achievement
g&h-ti = sei,e
"!tIn =
&<<7' !e goes to the forest for the sake of pro9t, seeking wealth there and
kinsmen and gata$ Eetting aside supernormal powers, knowledge,
inspired eloquence and achievement, he seiIes upon even kinsmen.
ayabhKmi% =
aka-eu = inausicious rebirth
"tyandhadaurbalyam = durvar-a (ugly) daurbala (e4cessively $eak)
athlasthmat% = $eakling
mnava3ena = under the s$ay of ride
mK.h? = deluded
&<<:' Those who are deluded, because they are swayed by their pride, are
born in an evil state, in a path among inopportune rebirths, reborn in a
humble household, which is impoverished, blind and ugly, and have weak
bodies.
v&tticaryarihInabhv? = conduct Q $ithout, lost Q
ramda = negligence
sm&tirana? = loss of mindfulness
ghora = terrible, frightful
raysyanti (from y) = go
mahrata% = great reciice
&<<<' Their VVVVVV are without proper conduct and VVVVVVV, and they have
loss of mindfulness because of pro9t and negligence. They go to the
terrible great precipice, from where there is no liberation even for a
million kalpas.
vairambhavtena = violent $inds Q attacked, assailed, in"ured
akI = bird
kiyanti = cast a$ay, hurl
&<</' If there were awakening out of pro9t, then 5evadatta would obtain
awakening. =ust as birds are hurled by winds, the undisciplined are
destroyed by pro9t.
vihIn? = de6cient
aradrag&ddh = other Q $ife Q desirous
coddhur? = unrestrained
anartha = not desirous
3ma3nadruvat = slitting, timber
&<<6' Those for whom knowledge is not obtained by the mind of
aspiration, are de9cient in merit, desirous of othersM wives, have impure
morality, and are unrestrained in kusala, and &for them' the teaching is
not desired, like a cremation groundsM bier.
anveati = search
d&.h? = 6rm
leena = ollution, lime
kair = ae
&<<>' 5esiring awakening, he seeks the (uddhadharma, but does not
establish &himself' as though liberated. % monkey has gotten stuck by
VVVVV
niatanti = fall into ruin or decay, take lace, occur
nirartha = devoid of desire
ayuktayogin = one $ho has not ractices disciline
&<<?' Cor the sake of my desire for awakening, I abandoned my own dear
life because of one word of the dharma. !aving abandoned the dharma,
those who are undisciplined, who are devoid of desire, destroy the
teaching.
"valita = bla,ing
hut3ana% = consisting of 6re
subhitrthe = beautiful teaching
&<<@' In the past, I fell into a blaIing, 9ery crevasse for the sake of the
beautiful teaching. !aving heard it, I was established in this conduct,
having set aside likes and dislikes.
vicitra = all sorts
gu-dhya% = rich in virtues
s&h = desirous
naikaade =
kuto = ho$, $hence, from $hom>
cndhasya =
athirak3anam =
&<<D' !aving heard about this varied teaching, rich in virtues, for those
who desire the arousal of not even one word, those for whom there is no
desire for dharma, how is there realiIation$,,just like a light on the path
for the blind.