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8/10/2014 Bibliotheca Polyglotta

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ratnāvalī The Ratnāvalī of Nāgārjuna Rā Hahn 2,1oṃ namo ratnatrayāya |

Rā Tucci 307,1

Rā Hahn 2,3 - 8,20sarvadoṣavinirmuktaṃ guṇaiḥ sarvair alaṃkṛtam |praṇamya sarvajñam ahaṃ sarvasattvaikabāndhavam ||1||

Rā Tucci 308,16 - 312,27Having paid homage to the All-knower, the only friend of all livingbeings, who is devoid of every defect, but adorned with every attribute,

dharmam ekāntakalyāṇaṃ rājan dharmodayāya te |vakṣyāmi dharmaḥ siddhiṃ hi yāti saddharmabhājane ||2||

I shall expound for thy spiritual profit, O king, the law which isaltogether 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).

prāg dharmo_’bhyudayo yatra paścān naiḥśreyasodayaḥ |saṃprāpyābhyudayaṃ yasmād eti naiḥśreyasaṃ kramāt ||3||

Whenever there is perfection in the law, the supreme happinessof salvation will also appear later on, because those who have reached the perfect life (which is theconsequence of the practice of the law) will gradually attain tosalvation.

sukham abhyudayas tatra mokṣo naiḥśreyaso mataḥ | Indeed, perfect life is considered to be happiness and salvation to

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asya sādhanasaṃkṣepaḥ śraddhāprajñe samāsataḥ ||4|| be final emancipation from contingent life. The concise enunciation of the method of realizing that issummarized in faith and wisdom.

śrāddhatvād bhajate dharmaṃ prājñatvād vetti tattvataḥ |prajñā pradhānaṃ tv anayoḥ śraddhā pūrvaṃgamāsya tu ||5||

In so far as a man is possessed of faith, he becomes a partakerof the law; in so far as he is possessed of wisdom he apprehendsaccording to truth. Of the two virtues wisdom is the foremost; faith, however, comesfirst.

chandād dveṣād bhayān mohād yo dharmaṃ nātivartate |sa śrāddha iti vijñeyaḥ śreyaso bhājanaṃ param ||6||

He who does not transgress the law on account of worldlycravings, hatred, fear, and mental bewildermentmust be considered as a man possessed of faith; noboby is afitter recipient than he for salvation.

kāyavāṅmānasaṃ karma sarvaṃ samyak parīkṣya yaḥ |parātmahitam ājñāya sadā kuryāt sa paṇḍitaḥ ||7||

One must carefully examine whether actions deriving from one’sown body, words, thoughts, are good or not and, having settled what is good for others and for oneself, this onlyone must always do; then he is indeed a wise man.

ahiṃsā cauryaviratiḥ paradāravivarjanam |mithyāpaiśunyapāruṣyābaddhavādeṣu saṃyamaḥ ||8||

Refraining from killing living beings, from theft and from adultery, control over one’s own words so as to avoid any false orslandering or cruel or futile speech;

lobhavyāpādanāstikyadṛṣṭīnāṃ parivarjanam |ete karmapathāḥ śuklā daśa kṛṣṇā viparyayāt ||9||

Complete abstaining from covetousness, hatred, and wrongviews denying the existence of karman; these ten virtues constitute the tenfold pure conduct. The actionsopposed to these constitute the tenfold impure conduct.

amadyapānaṃ svājīvo ’vihiṃsā dānam ādarāt |pūjyapūjā ca maitrī ca dharma eṣa samāsataḥ ||10||

Not drinking intoxicating liquirs, lawful livelihood, hurting nobody,kindness in giving, reverence towards those deserving reverence, and universalsympathy, this is in short the law.

śarīratāpanād dharmaḥ kevalān nāsti yat tataḥ |na paradrohaviratir na pareṣām anugrahaḥ ||11||

Through penances alone inflicted upon the body one cannot getat the law; by that method one is unable either to stop doing harm to othersor to benefit them.



dānaśīlakṣamāspaṣṭaṃ yaḥ saddharmamahāpatham |anādṛtya vrajet kāyakleśagodaṇḍakotpathaiḥ ||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 arebodily penance,

sa (saṃsārāṭavīṃ ghorām anantajana1 )pādapām |kleśavyālāvalīḍhāṅgaḥ sudīrghaṃ pratipadyate ||13|| 1. rec. from Tibetan

enter indeed a terrific forest, viz. the saṃsāra which has infiniterebirths as its trees, while beasts of prey, namely moral defilements, lick their limbs.

hiṃsayā jāyate ’lpāyur bahvābādho vihiṃsayā |cauryeṇa bhogavyasanī sa(śa[truḥ] paradārikaḥ) ||14||

Those who kill any living being shall have a short life in a newexistence; those who do harm to others shall suffer manyoffences; by stealing one shall be thwarted in worldly enjoyments; anadulterer shall get enemies.

pratyākhyānaṃ mṛṣāvādāt paiśunyān mitrabhedanam |apriyaśravaṇaṃ raukṣyād abaddhād durbhagaṃ vacaḥ ||15||

The fruit of telling falsehood is repulse, of slandering breaking thefriendship, of cruel speech hearing things unpleasant, of futile expressionsunfortunate words.

manorathān hanty abhidhyā vyāpādo bhayadaḥ smṛtaḥ |mithyādṛṣṭeḥ kudṛṣṭitvaṃ madyapānān matibhramaḥ ||16||

Covetousness causes the failing of every desire, hatred is said tobe the source of fears, wrong views produce incapacity of seeing aright, drinking ofintoxicating liquors is the cause of mental confusion.

apradānena dāridryaṃ mithyājīvena vañcanā |stambhena duṣkulīnatvam alpaujaskatvam īrṣyayā ||17||

Avarice is the cause of poverty, bad livelihood of being deceived, pride of low birth, envy of scanty personal strength.

krodhād durvarṇatā maurkhyam apraśnena vipaścitām |phalam etan manuṣyatve sarvebhyaḥ prāk tu durgatiḥ ||18||

Anger of bad colour; stupidity is derived from not asking wisemen (about the law); this fruit is ripened when one is reborn as a man; but first of allthere is the rebirth in bad conditions of existence.

eṣāṃ akuśalākhyānāṃ vipāko yaḥ prakīrtitaḥ |kuśalānāṃ tu sarveṣāṃ viparītaḥ phalodayaḥ ||19||

All those sins are called vices; their consequence has beenexplained above. All virtuous actions bring forth an effect quite contrary to that.

lobho dveṣaś ca mohaś ca tajjaṃ karmeti cāśubham | Covetousness, hatred, bewilderment, and karman derived from



alobhāmohādveṣāś ca tajjaṃ karma ca tac chubham ||20|| that are sinful; absence of covetousness, hatred, bewilderment, and karmanderived from that are sinless.

Rā Hahn 10,1 - 16,20aśubhāt sarvaduḥkhāni sarvā durgatayas tathā |śubhāt sugatayaḥ sarvāḥ sarvajanmasukhāni ca ||21||

Rā Tucci 312,28 - 317,12From sinfulness every pain and every unhappy destiny arederived; from sinlessness every happy destiny and every pleasure in lifeare derived.

nivṛttir aśubhāt kṛtsnāt pravṛttis tu śubhe sadā |manasā karmaṇā vācā dharmo ’yaṃ dvividhaḥ smṛtaḥ ||22||

Refraining from every sinfulness and constant practice ofsinlessness with mind, body, and word: this is styled the twofold law.

narakapretatiryagbhyo dharmād asmād vimucyate |nṛṣu deveṣv avāpnoti sukhaśrīrājyavistarān ||23||

By this law one is saved from being born in the hells and amongghosts and beasts; nay, one gets plentifulness of joys, glory, and kingly power bothamong men and gods.

dhyānāpramāṇārūpyais tu brahmādyaṃ sukham aśnute |ity abhyudayadharmo ’yaṃ phalaṃ cāsya samāsataḥ ||24||

One gets the happiness of the gods, Brahmā, etc., through thefour meditations, the four immeasurable experiences, and the four absorptions in the immaterial spheres; this is in shortthe law of the blissful life and its fruits.

naiḥśreyasaḥ punar dharmaḥ sūkṣmo gambhīradarśanaḥ |bālānāṃ aśru[tima]tām uktas trāsakaro jinaiḥ ||25||

On the other hand, the law of salvation consisting in the subtleand deep vision [of reality] was said by the Victorious ones to be terrific to foolish men whohave not ears [prepared to hear it].

nāsmy ahaṃ na bhaviṣyāmi na me ’sti na bhaviṣyati |iti bālasya santrāsaḥ paṇḍitasya bhayakṣayaḥ ||26||

When the foolish man hears the utterance: “ I am not, I nevershall be, nothing belongs nor ever will belong to me” he is stricken with fear, while the wise man gets over every fear.

ahaṃkāraprasūteyaṃ mamakāropasaṃhitā |prajā prajāhitaikāntavādinābhihitākhilā ||27||

The Buddha, who utters exclusively what is good to creatures, has stated them to be the offspring of the error that there is anego and something belonging to the ego.

asty ahaṃ mama cāstīti mithyaitat paramārthataḥ | From the point of view of the absolute truth it is wrong to say that



yathābhūtaparijñānān na bhavaty ubhayam yataḥ ||28|| there is an ego or that there is something belonging to the ego, because both these assumptions are impossible when one hasfully understood the reality of things.

ahaṃkārodbhavāḥ skandhāḥ so ’haṃkāro ’nṛto ’rthataḥ |bījaṃ yasyānṛtaṃ tasya prarohaḥ satyataḥ kutaḥ ||29||

The groups formina person are originated from the assumption ofa personality, but this personality is, from the standpoint of theabsolute truth, unreal; then, if the seed of something is unreal, how can its sprout bereal?

skandhān asatyān dṛṣṭvaivam ahaṃkāraḥ prahīyate |ahaṃkāraprahāṇāc ca na punaḥ skandhasaṃbhavaḥ ||30||

If one considers the groups as unreal, the assumption of apersonality is abandoned; when the assumption of a personality is abandoned there is nomore room for the groups.

yathādarśam upādāya svamukhapratibimbakam |dṛśyate nāma tac caiva na kiṃ cid api tattvataḥ ||31||

Just as through the medium of a mirrors one sees the reflex ofone’s own face, though it is in fact nothing real,

ahaṃkāras tathā skandhān upādāyopalabhyate |na ca kaś cit sa tattvena svamukhapratibimbavat ||32||

even so one perceives the personality through the medium of thegroups, though, in truth, it is nothing real, but like the reflex of the face.

yathādarśam anādāya svamukhapratibimbakam |na dṛśyate tathā skandhān anādāyāham ity api ||33||

Just as without the medium of a mirror no reflex of the face canbe seen, even so without the medium of the groups, the personality cannotbe perceived.

evaṃvidhārthaśravaṇād dharmacakṣur avāptavān |āryānanandaḥ svayaṃ caiva bhikṣubhyo ’bhīkṣṇam uktavān||34||

The noble Ānanda having heard from the Buddha such tenets, obtained himself the insight into the law and over and overrepeated them to the monks.

skandhagrāho yāvad asti tāvad evāham ity api |ahaṃkāre sati punaḥ karma janma tataḥ punaḥ ||35||

The assumtion of an ego exists as long as there is theassumption of the five groups; when there is the assumption of an ego there is again karman,and from this a new birth.

trivartmaitad anādyantamadhyaṃ saṃsāramaṇḍalam | The whirl of life which has no beginning, no middle, and no end,



alātamaṇḍalaprakhyaṃ bhramaty anyonyahetukam ||36|| like a whirling firebrand, whirls round with its three successions (personality, karman, andbirth), which are the cause of the other.

svaparobhayatas tasya traikālyato ’py aprāptitaḥ |ahaṃkāraḥ kṣayaṃ yāti tataḥ karma ca janma ca ||37||

In so far as the ego cannot be demonstrated as being producedeither 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 thefuture, the ego vanishes; then karman and lastly new birth.

evaṃ hetuphalotpādaṃ paśyaṃs tatkṣayaṃ eva ca |nāstitām astitāṃ caiva naiti lokasya tattvataḥ ||38||

When a man has recognized [that the idea of] the growth ofcause and effect and [that of] their destruction must beunderstood in this way, he cannot maintain either that this world is not or that it is inreality.

sarvaduḥkhakṣayaṃ dharmaṃ śrutvaivam aparīkṣakaḥ |saṃtrasyaty aparijñānād abhayasthānakātaraḥ ||39||

But, if a man lacking discrimination hears this law which puts anend to all sorrows, he, on account of his ignorance, fears a place where there isnothing to be feared, and trembles.

na bhaviṣyati nirvāṇe sarvam etan na te bhayam |ucyamāna ihābhāvas tasya te kiṃ bhayaṃkaraḥ ||40||

When they say that all this will not exist in the nirvāṇa, this tenetdoes not make you afraid; but when we state that here everything is not existent, how is itthat this statement fills you with fear?

Rā Hahn 18,1 - 24,20mokṣe nātmā na ca skandhā mokṣaś ced īdṛśaḥ priyaḥ |ātmaskandhāpanayanaṃ kim ihaiva na te priyam ||41||

Rā Tucci 317,13 - 321,25In the condition of salvation (as you believe it to be) there areneither the groups nor the ego. But if such a kind of salvation is dear to you why do you not likethe elimination of the individual ego and of the groups in this veryexistence [as preached by our doctrine]?

na cābhāvo ’pi nirvāṇaṃ kuta evāsya bhāvatā |bhāvābhāvaparāmarśakṣayo nirvāṇam ucyate ||42||

But nirvāṇa is not even non-existence; how can it be existence? nirvāṇa is called the suppression of any notion of existence andnon-existence.

samāsān nāstitādṛṣṭiḥ phalaṃ nāstīti karmaṇām |apuṇyāpāyikī caiṣā mithyādṛṣṭir iti smṛtā ||43||

To say it in a few words, the nihilistic view consists in denyingthat karman brings forth its effect.



This view is sinful and causes rebirth in the hells. It is called awrong view.

samāsād astitādṛṣtiḥ phalaṃ cāstīti karmaṇām |puṇyā sugatiniṣyandā samyagdṛṣṭir iti smṛtā ||44||

To say it in a few words, the realistic view consists in affirmingthat karman brings forth its effect. It is meritorious and causes rebirth in happy conditions ofexistence. It is called the right view.

jñānān nāstyastitāśānteḥ pāpapuṇyavyatikramaḥ |durgateḥ sugateś cāsmāt sa mokṣah sadbhir ucyate ||45||

But when through the right knowledge one has suppressed anynotion of existence or non-existence, one is beyond sin andvirtue. Therefore the saints say that this is the salvation from good aswell as from bad conditions of existence.

sahetum udayaṃ paśyan nāstitām ativartate |astitām api nopaiti nirodhaṃ saha hetunā ||46||

In so far as one recognizes that any origin has its cause, one getsrid of the nihilistic view, and in so far as one understands that there is a destruction ofthings determined by causes one gets rid of the realistic view.

prāgjātaḥ sahajātaś ca hetur āhetuko ’rthataḥ |prajñapter apratītatvād utpatteś caiva tattvataḥ ||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 theconventional or from absolute point of view.

asmin satīdaṃ bhavati dīrghe hrasvaṃ yathā sati |asyotpādād udetīdaṃ dīpotpādād yathā prabhā ||48||

The notion of relation may be expressed in this way: When thisthing exists this other thing also exists, for example, the idea ofshort in relation to that of long; when this thing is produced this other thing also is produced, forexample, the light when there is a lamp.

hrasve ’sati punar dīrghaṃ na bhavaty asvabhāvataḥ |pradīpasyāpy anutpādāt prabhāyā apy asaṃbhavaḥ ||49||

If there is not the idea of short there cannot be that of long, as aself-existent thing; if there is no lamp it is impossible to have any light.

evaṃ hetuphalotpādaṃ dṛṣtvā nopaiti nāstitam |abhyupetyāsya lokasya yāthābhūtyaṃ prapañcajam ||50||

When one understands that the origin of the notions of cause andeffect 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 inthe display of subjective differentiation.



nirodhaṃ ca prapañcotthaṃ yāthābhūtyād upāgataḥ |nopayāty astitāṃ tasmān mucyate ’dvayaniśritaḥ ||51||

Destruction also is derived from the display of subjectivedifferentiation, and therefore one cannot admit that it is somethingreal in itself. In such a way one does not become a follower of the realisticdoctrine. Therefore, on so far as one has taken standpoint inneither view, one attains salvation.

durād ālokitaṃ rūpam āsannair dṛśyate sphuṭam |marīcir yadi vāri syād āsannaiḥ kiṃ na dṛśyate ||52||

A form seen from afar becomes manifest to the eyes when onegets near to it. If a mirage were really water, how is it that this cannot be seenwhen one gets near?

dūrībhūtair yathābhūto loko ’yaṃ dṛśyate tathā |na dṛśyate tadāsannair animitto marīcivat ||53||

This world does not appear to those who are far away [from thetruth] as it appears to those who are near [to it]— that is like a mirage devoid of specific characteristics.

marīcis toyasadṛśī yathā nāmbho na cārthataḥ |skandhās tathātmasadṛśā nātmāno nāpi te ’rthataḥ ||54||

Just as a mirage looks like water but it is neither water norsomething real, in the same way the groups look like the ego, but in fact they areneither the ego nor something real.

marīciṃ toyam ity etad iti matvā gato ’tra san |yadi nāstīti tat toyaṃ gṛhṇīyān mūḍha eva saḥ ||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, thisman is a fool.

marīcipratimaṃ lokam evam astīti gṛhṇataḥ |nāstīti cāpi moho ’yaṃ sati mohe na mucyate ||56||

So, when a man takes this world, which is similar to a mirage, tobe either existent or non-existentthat man is under the influence of bewilderment. But if there isbewilderment there is no salvation.

nāstiko durgatiṃ yāti sugatiṃ yāti cāstikaḥ |yathābhūtaparijñānān mokṣam advayaniśritaḥ ||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 areattain to salvation, in so far as they have taken their standpoint inneither view.

anicchan nāstitāstitve yathābhūtaparijñayā | Those who, unwilling to conceive existence and non-existence



nāstitāṃ labhate mohāt kasmān na labhate ’stitām ||58|| according to their real nature (as stated by us), state, on account of their ignorance, [that nirvāṇa is] non-existence why they do not state that it is existence?

syād astidūṣaṇād asya nāstitākṣipyate ’rthataḥ |nāstitādūṣanād evaṃ kasmān nākṣipyate ’stitā ||59||

If you object that by the refutation of existence its non-existenceis logically implicit, why then refutation of non-existence would not imply existence?

na pratijñā na caritaṃ na cittaṃ bodhiniśrayāt |nāstikatve ’rthato yeṣāṃ kathaṃ te nāstikāḥ smṛṭāḥ ||60||

[For us] there is no thesis to be demonstrated, no rules ofconduct, and on account of our taking shelter in the supremeillumination, not even mind, our doctrine is really the doctrine of nothingness.How then can we be called nihilists?

Rā Hahn 26,1 - 32,8sasāṃkhyaulūkyanirgranthapudgalaskandhavādinam |pṛccha lokaṃ yadi vadaty astina_stivyatikramam ||61||

Rā Tucci 321,26 - Hop 28,16You may ask the common people along with its philosopherseither the Sāṃkhyas or the Vaiśeṣikas or the Jainasor those who maintain the existence of a personality asrepresented by the five groups whether they preach a doctrinelike ours beyond the dualism of existence and non-existence.

dharmayautakam ity asmān nāstyastitvavyatikramam |viddhi gaṃbhīram ity uktaṃ buddhānāṃ śāsanāmṛtam ||62||

Therefore you must realize that this present of the law goingbeyond any dualism or existence and non-existenceis the ambrosia of the teaching of the Buddhas known as thedeep one.

vibhavaṃ naiti nāyāti na tiṣṭhaty api ca kṣaṇam |traikālyavyativṛttātmā loka evaṃ kuto ’rthataḥ ||63||

How can this world be something real, since it does not vanishinto non-existence nor come to existencenor even possess the duration of an instant, and is, therefore,beyond the threefold temporal relation?

dvayor apy āgatigatī yat sthitiś ca na tattvataḥ |lokanirvāṇayos tasmād viśeṣaḥ ka ivārthataḥ ||64||

From the standpoint of absolute truth, both this world as well asnirvāṇa are equally non-existent, either in the future or in the past or in the present; how can thenany difference between them be real?

sthiter abhāvād udayo nirodhaś ca na tattvataḥ |uditaś ca sthitaś ceti niruddhaś ca kuto ’rthataḥ ||65||

Since there is no duration, there is in truth neither origin nordestruction;



how can therefore [this world] be really born, permanent,destroyed?

katham aksaṇiko bhāvaḥ pariṇāmaḥ sadā yadi |nāsti cet pariṇāmaḥ syād anyathātvaṃ kuto ’rthataḥ ||66||

If there is always change into new forms is not, then, existencemomentary? If, on the other hand, there is no change how could you explainthe modification which we perceive positively in things.

ekadeśe kṣayād vā syāt kṣaṇikaṃ sarvaśo ’pi vā |vaiṣamyānupalabdheś ca dvidhāpy etad ayuktimat ||67||

One thing is momentary because either it disappears partially ortotally. But since no difference appears in the two cases, therefore bothassumptions are equally illogical.

kṣaṇike sarvathābhāvāt kutaḥ kā cit purāṇatā |sthairyād akṣaṇike cāpi kutaḥ kā cit purāṇatā ||68||

If things are mere moments, they are, then, in no way existent;therefore any temporal relation like that of oldness, etc., would beimpossible; if, on the contrary, things are not momentary, on account of theirduration any temporal relation like that of oldness, etc., would beequally impossible.

yathānto ’sti kṣaṇasyaivam ādimadhyaṃ ca kalpyatām |tryātmakatvāt kṣaṇasyaivaṃ na lokasya kṣaṇaṃ sthitiḥ ||69||

If the instant has a final moment, we must assume that it has theother two moments as well, viz. the initial and the middle; but inasmuch as the instant consists of three moments the worldcannot have the duration of the instant.

ādimadhyāvasānāni cintyāni kṣaṇavat punaḥ |ādimadhyāvasānatvaṃ na svataḥ parato ’pi vā ||70||

Again, beginning, middle, and end must be considered to be likethe instant, viz. divided each one into three moments; the condition of being beginning, middle, and end is not existentby itself nor by another.

naiko ’nekapradeśatvān nāpradeśaś ca kaś cana |vinaikam api nāneko nāstitvam api cāstitām ||71||

No [atom] is simple being many-sided; and no [atom] is sideless[in so far as its connection with other atoms would, then, beimpossible]; on the other hand the idea of plurality is inconceivable withoutthat of unity nor that of non-existence without that of existence.

vināśāt pratipakṣād vā syād astitvasya nāstitā |vināśaḥ pratipakṣo vā kathaṃ syād astyasaṃbhavāt ||72||

Non-existence of existence is only possible through destruction orantithesis;



but how can destruction or antithesis be conceivable if existenceis logically impossible?

nirvṛtes tena lokasya nopaity ūnatvam arthataḥ |antavān iti lokaś ca pṛṣṭas tūṣṇīṃ jino ’bhavat ||73||

Therefore attainment of nirvāṇa does not imply in fact anydestruction of worldly existence. That is why even the Buddha, when requested whether this worldhas an end, remained silent.

sarvajña iti sarvajño budhais tenaiva gamyate |yenaitad dharmagāmbhīryaṃ novācābhājane jane ||74||

Therefore, the wise men realize that the All-knower is really theAll-knower, because he did not preach this deep doctrine to those who areunfit [to hear it and cannot, therefore, rightly understand it].

iti naiḥśreyaso dharmo gambhīro niṣparigrahaḥ |anālaya iti proktaḥ saṃbuddhais tattvadarśibhiḥ ||75||

Indeed the perfect Buddhas, who have realized the absolutetruth, stated that this law, conducive to salvation, is deep, beyond the attachment to any particular thesis, stating theexistence of nothing which one can depend upon.

tasmād anālayād dharmād ālayābhiratā janāḥ |astina_styavyatikrāntā bhītā naśyanty amedhasaḥ ||76||

Ignorant men, who like to state the existence of something whichthey can depend upon and did not yet get rid of contradictorytheses like that of existence or non-existence of things, feel but fear of this law which does not state the existence ofanything we can depend upon, and are then ruined.

te naṣṭā nāśayanty anyān abhayasthānabhīravaḥ |tathā kuru yathā rājan (naṣṭair na vipranāśyase) ||77||

And being themselves ruined they want to ruin others, also beingafraid of (this teaching) where there is nothing to be feared. Be careful, O king, unless these wicked ones might ruin youalso.

O King, lest you be ruined I will explain through the scripturesThe mode of the supramundane, the reality that relies not ondualism.

This profundity which liberates and is beyond both sin and virtueHas 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 otherthan these?

Rā Hahn 32,8 - 38,8

Rā Hop 28,17 - 17,3Just the person is not an ultimate but a composite of sixconstituents,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 inthem, without them it is not,It is not mixed with the aggregates like fire and fuel, thereforehow can the self exist?

THe three elements are not earth, they are not in it, it is not inthem, 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 isabsent, so too are the three.

If when three are absent, the one does not exist and if when oneis absent, the three do not exist,Then each itself does not exist; how can they produce acomposite?

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 fuelbut the other three elements exist independently], how could yourthree exist in themselvesWithout the others? It is impossible for the three not to accordwith 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, theother three are there,Then if unmixed, they are not in one place, and if mixed, theycease to be individuals.

The elements do not themselves exist individually, so how couldtheir 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 andtime,Short and long and so forth, name and name-bearer as well.

Earth, water, fire and wind, tall and short, subtle and coarseVirtue and so forth are said by the Subduer to cease in theconsciousness [of reality].

The spheres of earth, water, fire and wind do not appear to thatUndemonstrable consciousness, complete lord of the limitless.

Here tall and short, subtle and coarse, virtue and non-virtueAnd here names and forms all cease to be.

What was not known is known to consciousness as [the reality of]allThat appeared before. Thereby these phenomena later cease tobe in consciousness.

All these phenomena related to beings are seen as fuel for thefire of consciousness,They are consumed through being burned by the light of truediscrimination.



ajñānakalpitaṃ pūrvaṃ paścāt tattvārthanirṇaye |yadā na labhate bhāvam evābhāvas tadā kuha ||98||

The reality is later ascertained of what was formerly imputed byignorance;When a thing is not found, how can there be a non-thing?

rūpasyābhāvamātratvād ākāśaṃ nāmamātrakam |bhūtair vinā kuto rūpaṃ nāmamātrakam apy ataḥ ||99||

Because the phenomena of forms are only names, space too isonly a name;Without the elements how could forms exist? Therefore even‘name-only’ does not exist.

Feelings, discriminations, factors of composition andconsciousnesses are to be consideredLike the elements and the self, thereby the six constituents areselfless.

Chapter One: High Status and Definite Goodness

Rā Hahn 40,2 - 46,20kadalī pāṭitā yadvan niḥśeṣāvayavaiḥ saha |na kiṃ cit puruṣas tadvat pāṭitaḥ saha dhātubhiḥ ||1||

Rā Tucci 240,13 - 243,9As the plantain tree, split down along with all its components, isnaught,even so the individual, when split down along with itsconstituents.

sarvadharmā anātmāna ity ato bhāṣitaṃ jinaiḥ |dhātuṣaṭkaṃ ca taiḥ sarvaṃ nirṇītaṃ tac ca nārthataḥ ||2||

The Victorious ones said therefore that everything is devoid ofself;they have ascertained the real nature of the constituents [formingan individual] and [shown] that they also are devoid of anyreality.

naivam ātmā na cānātmā yāthābhūtyena labhyate |ātmānātmakṛte dṛṣṭī vavārāsmān mahāmuniḥ ||3||

In this way from the standpoint of the absolute truth [the notion] ofa self or of a non-self cannot be conceived.Therefore the Great Ascetic excluded both views, viz. that of theexistence of a self and that of the non-existence of a self.

dṛṣṭaśrutādyaṃ muninā na satyaṃ na mṛṣoditam |pakṣād dhi pratipakṣaḥ syād ubhayaṃ tac ca nārthataḥ ||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 withouttheir contrary).

iti satyānṛtātīto loko ’yaṃ paramārthataḥ |asmād eva ca tattvena nopaity asti ca nāsti ca ||5||

Therefore from the metaphysical standpoint this universetranscends both reality and unreality,and so, in truth, it cannot admit either of existence or of non-existence.

yac caivaṃ sarvathā neti sarvajñas tat kathaṃ vadet |sāntam ity athavānantaṃ dvayaṃ vādvayam eva vā ||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?

asaṃkhyeyā gatā buddhās tatheṣyanty atha sāṃpratāḥ |koṭyagraśaś ca sattvāntas tebhyas traikālyajo mataḥ ||7||

“Many Buddhas have gone, will come, or do appear in this verymoment.The notion of a limit as regards living beings in their innumerableseries is said by them to be born from the threefold temporalrelation.”

vṛddhihetur na lokasya kṣayas traikālyasambhavaḥ |sarvajñena kathaṃ tasya pūrvānto ’vyākṛtaḥ kṛtaḥ ||8||

“There is no cause for the increasing of the world of creatures;their passing away is determined by the threefold temporalrelation.How could then the Buddha, who is the all-knower, leave thisquestion as regards the commencement or the end of the worldunanswered?”

etat tad dharmagāmbhīryaṃ yat tad guhyaṃ pṛthagjane |māyopamatvaṃ lokasya buddhānāṃ śāsanāmṛtam ||9||

In this consists the very depth of our doctrine, viz. that it remainsa secret for the ordinary people.The teaching that the world is to be compared with a magic playrepresents the essence of the doctrine of all Buddhas.

māyāgajasya dṛśyeta yathā janmānta eva ca |na ca kaś cit sa tattvena janmāntaś caiva vidyate ||10||

We can perceive the birth or the end of an elephant created bymagic power,though in reality, it has neither birth nor end;

māyopamasya lokasya tathā janmānta eva ca |dṛśyate paramārthena na ca janmānta 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 hasneither origin nor end.



yathā māyāgajo naiti kutaś cid yāti na kva cit |cittamohanamātratvād bhāvatvena na tiṣṭhati ||12||

As an elephant created by magic power comes from nowhereand goes to nowhere,in so far as, being due to a mere bewilderment, it does not stayanywhere as something existent,

tathā māyopamo loko naiti yāti na kutra cit |cittamohanamātratvād bhāvatvena na tiṣṭhati ||13||

even so, this universe like a magic play comes from nowhere andgoes to nowhere;being due to a mere mental bewilderment, it does not stayanywhere.

traikālyavyativṛttātmā loka evaṃ nu ko ’rthataḥ |yo ’sti nāsty athavāpi syād anyatra vyavahārataḥ ||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 ofthe conventional truth?

catuṣprakāram ity asmāt sānto ’nanto dvayo ’dvayaḥ |buddhena hetor nānyasmād ayam avyākṛtaḥ kṛtaḥ ||15||

Therefore for this very reason, and for no other one, the Buddhaleft 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.

śarīrāśucitā tāvat sthūlā pratyakṣagocarā |satataṃ dṛśyamānāpi yadā citte na tiṣṭhati ||16||

The uncleanness of the body, though it is something material andperceivable,does not abide in the mind, though it is continually under oureyes;

tadātisūkṣmo gambhīraḥ saddharmo ’yaṃ anālayaḥ |apratyakṣaḥ kathaṃ citte sukhenāvatariṣyati ||17||

how, then, could this perfect doctrine, extremely subtle and deepand devoid of any support, easily descend into our mind?

sambudhyāsmān nivṛtto ’bhūd dharmaṃ deśayituṃ muniḥ |durjñānam atigāmbhiryāj jñātvā dharmam imaṃ janaiḥ ||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 beunderstood by common people on account of its depth.

vināśayati durjñāto dharmo ’yam avipaścitam |nāstitādṛṣṭisamale yasmād asmin nimajjati ||19||

If this doctrine is not well understood it causes the ruin or theunintelligent man,since he sinks into the impurity of nihilism.

aparo ’py asya durjñānān mūrkhaḥ paṇḍitamānikaḥ |pratikṣepavinaṣṭātmā yāty avīcim adhomukhaḥ ||20||

Some other fools who think themselves to be wise do notunderstand it properly,



and therefore fall head down into the hell of Avīci, being ruined bytheir criticism against the perfect doctrine.

Rā Hahn 48,1 - 54,20durbhuktena yathānnena vināśam adhigacchati |subhuktenāyur ārogyaṃ balaṃ saukhyāni cāśnute ||21||

Rā Tucci 243,10 - 245,246By food badly digested a man gets his ruin,but by food well digested he enjoys long life, good health,physical strength, and other pleasures;

durjñātena tathānena vināśam adhigacchati |samyagjñātena tu sukhaṃ bodhiṃ cāpnoty anuttarām ||22||

even so those who do not properly understand the doctrine willget their ruin;on the contrary, by its rigth understanding one obtains happinessin this life and the supreme illumination.

tasmād atra pratikṣepaṃ dṛṣṭiṃ tyaktvā ca nāstikīm |saṃyagjñānaparaṃ yatnaṃ kuru sarvārthasiddhaye ||23||

Therefore, giving up any criticism against this doctrine and gettingrid of the nihilistic view,strive after the right knowledge in order to arrive at the completeattainement of your object.

dharmasyāsyāparijñānād ahaṃkāro ’nuvartate |tataḥ śubhāśubhaṃ karma tato janma śubhāśubham ||24||

If one does not thoroughly understand this doctrine egotism isoriginated; from this, karma, both moral and immoral is derived,and from this a new life which will accordingly take place in goodconditions of existence or in bad ones.

tasmād yāvad avijñāto dharmo ’haṃkāraśātanaḥ |dānaśīlakṣamādharme tāvad ādaravān bhava ||25||

Therefore as long as this doctrine, which annihilates egotism, isnot thoroughly understood, so long apply yourself with great care to the [practice of] the law,which consists in liberality, moral conduct, and patience.

dharmapūrvāṇi kāryāṇi dharmamadhyāni pārthiva |sādhayan dharmaniṣṭhāni neha nāmutra sīdati ||26||

Therefore, o king, whoever in the beginning, in the middle and inthe end accomplishes his actions according to the law,never sinks either here or in the other world.

dharmāt kīrtiḥ sukhaṃ caiva neha bhīr na mumūrṣataḥ |paraloke sukhaṃ sphītaṃ tasmād dharmaṃ sadā bhaja ||27||

From the law one gets renown and happiness and has no causeof fear either during life or at the point of death;he will share copious happiness in another existence; betherefore always a partaker of the law.

dharma eva parā nītir dharmāl loko ’nurajyate | The law alone is the supreme policy, because the affection of



rañjitena hi lokena neha nāmutra vañcyate ||28|| men is captivated by the law.When the affection of men is captivated, the king is not deceivedeither here or in the after life.

adharmeṇa tu yā nītis tayā loko ’parajyate |lokāparañjanāc caiva neha nāmutra nandati ||29||

That policy which is against the law displeases subjects;and when subjects are displeased, the king cannot rejoice eitherin this or in another life.

parātisandhānaparā kaṣṭā durgatipaddhatiḥ |anarthavidyā duṣprajñair arthavidyā kathaṃ kṛtā ||30||

How is it possible that some men of mischivous intelligence couldthink 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?

parātisandhānaparo nītimān katham arthataḥ |yena janmasahasrāṇi bahūny ātmaiva vañcyate ||31||

How can a man addicted to deceive others be considered asreally clever when,on the contrary, he deceives only himself for thousands ofrebirths?

ripor apriyam anvicchan dosāṃs tyaktvā guṇān śraya |svahitāvāptir evaṃ te ripoś cāpy apriyaṃ bhavet ||32||

If you want to displease your enemy, give up every sin and takeshelter in virtue;in this way you will obtain your own benefit and at the same timeyour enemy will be be pleased.

dānena priyavadyena hitenaikārthacaryayā |ebhir ācara lokasya dharmasyaiva ca saṅgraham ||33||

Liberality, kindness in speaking, benefiting others, beingsintented to the spiritual profit (of others as well as of oneself),through these virtues behave towards men and religion.

viśvāsaṃ janayaty ekaṃ satyaṃ rājñāṃ yathā dṛḍham |tathaivānṛtam apy eṣām aviśvāsakaraṃ param ||34||

Truth alone begets firm confidence [of subjects] in kings;even so untruth engenders extreme mistrust towards them.

nāvisaṃvādavat satyaṃ [na bhā]vodbhavam arthataḥ |paraikāntahitaṃ satyam ahitatvān mṛṣetarat ||35||

Truth in reality is not that which is devoid of falsehood, nor thatwhich develops in a pure mind;truth is the absolute good done to others; its contrary is falsehoodon account of its being harmful to others.

doṣān pracchādayaty ekas tyāgo rājñāṃ yathojjvalaḥ |tathā kārpaṇyam apy eṣāṃ guṇasarvasvaghātakam ||36||

A single brilliant act of liberality overshadows the faults of thekings;even so miserliness ruins all their virtues.



upaśāntasya gāmbhīryaṃ gāmbhīryād gauravaṃ param |gauravād dīptir ājñā ca tasmād upaśamaṃ 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. Practicetherefore control over thyself.

ahāryabuddhiḥ prājñatvād aparapratyayaḥ sthiraḥ |nātisandhīyate rājā tasmāt prajñāparo 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.

satyatyāgaśamaprajñācaturbhadro narādhipaḥ |dharmaś caturbhadra iva stūyate devamānuṣaiḥ ||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 fourblessings.

nigṛhyavādibhiḥ śuddhaiḥ prajñākāruṇyanirmalaiḥ |sahāsīnasya satataṃ prajñā dharmaś ca vardhate ||40||

When [a king] sits together with his ministers restrained in theirspeeches, spotless,purified by their wisdom and their compassion, wisdom and lawwill then grow in him for ever.

Rā Hahn 56,1 - 62,4durlabhāḥ pathyavaktāraḥ śrotāras tv atidurlabhāḥ |tebhyo ’tidurlabhatamā ye pathyasyāśukāriṇaḥ ||41||

Rā Tucci 246,3 - Hop 40,28Scarce are those who can give wholesome advice, scarcer arethose who listen to them,but far scarcer still are those who immediately practicewholesome counsel.

pathyam apy apriyaṃ tasmāj jñātvā śīghraṃ samācara |pibed auṣadham apy ugram ārogyāyātmavān iva ||42||

Having therefore understood that something is wholesomethough unpalatable, do it at once;even so a clever man in order to recover his health drinks amedicine however acrid.

jīvitārogyarājyānāṃ cintayānityatāṃ sadā |tataḥ saṃvegavān dharmam ekāntena 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 lawas the only refuge.

avaśyaṃ maraṇaṃ paśyan pāpād duḥkhaṃ mṛtasya ca |aihikena sukhenāpi na pāpaṃ kartum arhasi ||44||

Realizing that death is inevitable and that, as soon as one isdead, the consequence of sin is sorrow,you cannot annihilate sin even through the enjoyment of this life.



kasmiṃś cid abhayaṃ dṛṣṭaṃ bhayaṃ dṛṣṭaṃ kva cit kṣaṇe |yady ekasmin samāśvāsaḥ kim ekasmin na te bhayam ||45||

If, in a certain moment, you see no danger and in anothermoment you see a danger,then, if you trust in one, how is it that you do not fear the other?

madyāt paribhavo loke kāryahānir dhanakṣayaḥ |akāryakāraṇam mohān [madyaṃ tyaja tataḥ sadā] ||46||

By being addicted to drinking one is in this world despised byothers, is unable to carry out his business, loses his wealth and,on account of the bewilderment that proceeds from that, hecannot accomplish his duty. Give up therefore drinking.

Gambling causes avarice, unpleasantness, hatred, deception,cheating, Wildness, lying, senselessness and harsh speech, thereforenever gamble.

Lust for a woman mostly comes from thinking that her body isclean, but there is nothing clean in a woman’s body.

The mouth is a vessel filled with foul saliva and filth between theteeth, The nose with fluids, snot and mucus, the eyes with their own filthand 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 potof 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 bodyWhish should cause loss of attachment, how can it be led tofreedome from desire?

Just as pigs yearn greatly for a source of excrement, urine andvomit, So some lustful ones desire a source of excrement, urine and



vomit.

This filthy city of a body, with protruding holes for the elementsIs called by stupid beings an object of pleasure.

Once you have seen for yourself the filth of excrement, urine andso forth, how could you be attracted to a body so composed?

śukraśoṇitasaṃparkabījaṃ viṇmūtravardhitam |amedhyarūpam ājānan rajyase ’tra kayecchayā ||55||

Why should you lust desirously for this while recognising it as afilthy formproduced by a seed whose essence is filth, a mixture of bloodand semen?

amedhyapuñje pracchanne tatkledārdreṇa carmaṇā |yaḥ śayīta sa nārīṇāṃ śayīta jaghanodare ||56||

He who lies on the filthy mass covered by skin moistened withThose fluids, merely lies on top of a woman’s bladder.

If whether beautiful or ugly, whether old or young, All the bodies of women are filthy from what attributes does yourlust arise?

Just as it is not fit do desire filth although it have a good colourAnd shape it its very freshness, so it is with a woman’s body.

How could the nature of this putrid corpse, a rotten mass coveredoutside 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?

Rā Hahn 62,4

Rā Hop 41,1 - 43,26A 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 bodyWhich befouls clean scents, garlands, food and drink?

Just as one’s own or others’ filthiness is reviled, Why not revile against one’s own and others’ filthy bodies?



Since your own body is as filthy as a woman’s, Should not you abandon desire for self and other?

If you yourself wash this body dripping from the nine woundsAnd still do not think it filthy, what use have you for profoundinstruction?

Whoever composes poetry with metaphors which elevate thisbody—O how shameless! O how stupid! How embarrasing before thewise!

Since these sentient beings are obscured by the darkness ofignorance, They quarrel mostly over what they want like dogs for the sake ofsome filth.

There is pleasure when a sore is scratched, but to be withoutsores is more pleasurable still; There are pleasures in worldly desires, but to be without desiresis more pleasurable still.

If you thus analyse, even though you do not become free fromdesire, Because your desire has lessened you will no longer lust forwomen.

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 encountersthem is good.

Thus always observe the practices and not those counter tothem.



If you and the world wish to gain the highest enlightenment,

Its roots are the altruistic aspiration to enlightenment firm likeMeru, the king of mountains, The compassion which reaches to all quarters, the wisdom whichrelies not on duality.

O great King, listen to how you body will be adornedWith the two and thirty signs of a great being.

Through the proper honouring of reliquaries, honourable beings,superiors and the elderlyYou will become a Universal Monarch, your glorious hands andfeet marked with [a design of] wheels.

O King, always maintain firmly what you have vowed aboutpractices, You will then become a Bodhisattva with feet that are very level.

Through gifts and pleasant speech, purposeful and concordentbehaviourYou will have hands with glorious fingers joined by webs [oflight].

Through abundant giving of the best food and drink [your glorioushands and feet will be soft; your hands and feed and shoulderblades[(This line is added in the Tibetan, see Hahn p.67n.79cd.)]] And the nape of your neck will broaden, so your body will be bigand those seven areas broad.

Through never doing harm and freeing the condemned beautifulwill be your body, straight and large, Very tall with long fingers and broad backs of the heels.

Rā Hahn 62,4

Rā Hop 44,1 - 32,3Through promoting the vowed practices your good colour will beglorious,



Your ankles will not be prominent, your body hairs will growupwards.

Through your zeal for knowledge and the arts and so forth, andthrough imparting themYou will have the calves of an antelope, a sharp mind and greatwisdom.

If others seek your wealth and possessions, through thediscipline of immediate givingYou will have broad hands, a pleasant complexion and willbecome a leader of the world.

Through reconciling well friends who have been dividedYour glorious secret organ will retract inside.

Through giving good houses and nice comfortable carpetsYour colour will be very soft like pure stainless gold.

Through giving the highest powers [or kingdoms] and following ateacher properlyYou will be adorned by each and every hair and by a circle of hairbetween the eyebrows.

Through speech that is pleasant and pleasing and by acting uponthe 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, theswelling on your crownwill stand out well and [your body] will be symmetrical like abanyan tree.

Through speaking true and soft words over the years, O lord ofmen, Your tongue will be lond and your voice that of Brahmā.



Through speaking true words always at all timesYou will have cheeks like a lion, be glorious and hard to best.

Through showing great respect, serving others and doing whatshould be done, Your teeth will shine very white and even.

Through using true and non-divisive speech over a long timeYou will have forty glorious teeth set evenly and good.

Through viewing things with love and without desire, hatred ordelusionYour eyes will be bright and blue with eyelashes like a bull.

Thus in brief know well these two and thirty signsOf 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, explainthem.

All Universal Emperors are regarded as having these, But their purity, their lustre and beauty cannot begin to matchthose of a Buddha.

The good major and minor marks of a Universal EmperorAre said to arise from a single act of faith in the King ofSubduers.

But such virtue accumulated with a mind one-pointed for ahundred times ten million aeonsCannot 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 UniversalEmperor.

Chapter Two: An Interwoven Explanation of Definite Goodnessand High Status.



Rā Hahn 62,4

Rā Hop 47,4 - 50,8Great King, hear how from the great scriptures of the MahāyānaThe marks of a Buddha arise from merit inconceivable.

The merits which creates all Solitary Realisers, Learners andNon-LearnersAnd all the merit of the transient world is measureless like theuniverse itself.

Through such merit ten times extended one hair-pore of aBuddha is achieved; All the hair-pores of a Buddha arise in just the same way.

Through multiplying by a hundred the merit which producesAll the hair-pores of a Buddha one auspicious minor mark iswon.

O King, as much merit as is required for one auspicious minormark, So much is required for each up to the eightieth.

Through multiplying by a hundred the collection of merit whichachievesThe eighty auspicious minor marks one major sign of a greatbeing arises.

Through multiplying by a thousand the extensive merit which isthe causeOf achieving the thirty minor signs the hair-treasure like a fullmoon arises.

Through multiplying by a hundred thousand the merit for the hair-treasureA protector’s crown-protrusion is produced, imperceptible [as tosize].



Though such merit is measureless for brevity it is said to have ameasureAnd 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 areimmeasurableAs the world, how then could the causes of the Body of Truth bemeasured.

If the causes of all things are small but they produce extensiveeffects, The thought that the measureless causes of Buddhahood havemeasurable 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 achieveenlightenmentSince reasoning and scripture can restore one’s spirits.

Just as all directions space, earth, water, fire and windAre without limit, so suffering sentient beings are limitless.

The Bodhisattvas through their compassion lead these limitlesssentient beingsOut 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, fortheir 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], forlimitless embodied beings he seeksThe limitless [qualities of] enlightenment and performs virtuousactions without limit.

Though enlightenment is limitless, how could he not attain itWith these four limitless collections wihtout being delayed forlong?

Rā Hahn 62,4

Rā Hop 50,9 - 53,4The limitless collections of merit and wisdomEradicate most quickly the sufferings of mind and body.

The physical sufferings of bad migrations such as hunger andthirst arise from sins; A Bodhisattva does not sin and through his merit does not [sufferphysically] in other lives.

The mental suffering of desire, fear, avarice and so forth ariseFrom obscuration; he knows them to be baseless and so canuproot 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 worldlybeings in all worlds?

It is hard to bear suffering even for a little, what need is there tospeak of doing so for long? What can ever harm a happy man who never suffers for aninstant?

If his body does not suffer, how can he suffer in his mind? Through his great compassion he feels pain for the world and sostays 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, forsakethem completely. Realise that non-desire, non-hatred and non-ignorance arevirtues and so practice them with vigour.

Through desire one is reborn a hungry ghost, through hatred in ahell, through ignoranceMostly as an animal; through stopping these one becomes a godor a human being.

To eliminate all defects and maintain the virtues are the practicesof high status; To wipe out all misconceptions through the consciousness [ofreality] is the practice of definite goodness.

With respect and without stint you should construct images ofBuddha, reliquaries and templesAnd provide abundant riches, food, necessities and so forth.

Please construct from all precious substances images of Buddhawith fine proportions, Well designed and sitting on lotuses adorned with all precioussubstances.

You should sustain with all endeavour the excellent doctrine andthe assemblyof monks, and decorate reliquaries with gold and jewelledfriezes.

Revere the reliquaries with gold and silver flowers, Diamonds, corals, pearls, emeralds, cat’s eye gems andsapphires.

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, theForders, Because through that the ignorant would become enamoured ofthe faulty.

You should make donations of the word of the King of Subduersand of the treatisesHe gave, as well as pages and books along with theirprerequisites, the pens and ink.

As a way to increase wisdom wherever there is a schoolProvide for the livelihood of teachers and bestow estates [for theirprovision].

In order to root out the suffering of sentient beings, the old, youngand infirm, You should establish through your influence barbers and doctorsin your kingdom.

Rā Hahn 62,4

Rā Hop 53,5 - 55,28Please act with good wisdom and provide hostels, amusementcentres, dikes, Ponds, rest-houses, water-vessels, beds, food, grass and wood.

Please establish rest-houses in all temples, towns and citiesAnd provide water-vessels on all arid roadways.

Always care compassionately for the sick, the unprotected, thosestrickenWith suffering, the lowly and the poor and take special care tonourish them.

Until you have given to monks and beggars seasonallyappropriate foodAnd 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 fevermedicines, butter, Honey, salve for the eyes and antidotes to poison, written spellsand prescriptions.

At the sites of the vessels place salves for the body, feet andhead, 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 menalways put food and water, sugar and piles of grain.

Before and after taking food offer appropriate fareTo hungry ghosts, dogs, ants, birds and so forth.

Provide extensive care for the persecuted, the victims [ofdisasters], The stricken and diseased, and for the worldly beings inconquered 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 haveoffered, 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 othersJust as earth, water, fire, wind, medicine and forests [areavailable to all].

Even during hte time needed to take seven steps meritmeasureless as the skyIs produced in Bodhisattvas who are well disposed to givingwealth 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 soforthEighty thousand girls with all adornments.

Rā Hahn 62,4

Rā Hop 56,1 - 58,24Lovingly give to beggars various and glitteringClothes, ornaments, perfumes, garlands and enjoyments.

If you provide [facilities] for those most deprived who lackThe means [to study] the doctrine, there is no greater gift thanthat.

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 passesbeyond the world, Cause good qualities to generate in others in the same way thatyou wish them for yourself.

Please be not satisfied with the doctrines you have heard, butretain the meanings and discriminate. Please always make great effort to offer teachers presents.

Recite not from the wordly Nihilists, stop debating in the interestsof pride, Praise not you own good qualities, but stress those even of yourfoes.

Do not say what hurts, with evil intent talkNot of others, analyse your own mistakes yourself.

You should free yourself completely from the faults the wisedecry in others, And through your power cause others to do the same.

Consider the harm done to you by others as created by yourformer deeds, be not angry, Act in such a way that you do not cause more suffering and yourown 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 ofgods. Do not even be depressed by the disadvantageous poverty ofhungry ghosts.

For your own sake always speak the truth, even should it causeyour 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 uponearth.

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 broadcanopy of fameWill rise in all directions, and your ministers will revere youcompletely.

The causes of death are many, those of staying alive are few, These too can become the causes of death, therefore alwaysperform the practices.

If you carry out the practices, the mental happiness which arisesIn 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.

Rā Hahn 62,4

Rā Hop 58,25 - 47,3Intent on serving your parents, respectful to the principles of yourlineage, Using your resources well, patient generous, with kindly speech,without divisiveness and truthful,

Through performing such discipline for one lifetime you willbecome 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 foodDoes not match a portion of the merit acquired in one instant oflove.

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 protectyou,

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 ofBrahmā.

If you cause sentient beings to generate the aspiration toenlightenment 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 ethicsyou will have good migrations, Through becoming familiar with emptiness you will be unattachedto all phenomena.

Through not wavering you will attain awareness, and intelligencethrough thinking; through respectYou will realise what the docrtines mean, through their retentionyou will become wise.

Through not causing the hearing and the giving of the doctrine tobe obscuredYou 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 thoserespected], through enduring the doctrine you will attainretention.

Through giving the five essentials as well as non-fright to thefrightenedNo evil will there be to harm you, of the mighty you will be thebest.



Through offering many lamps at reliquaries and elsewhereAnd oil for lamps in dark places your divine eye will open.

Through offering bells and instruments for the worship ofreliquariesAnd elsewhere drums and trumpets, your divine ear will open.

Through not relating others’ mistakes and not talking of theirdefective limbs, But protecting their minds, you will gain knowledge of the mindsof others.

Through giving conveyances and shoes, through serving thefeeble and throughProviding teachers with youths you will acquire the skill to createmagical emanations.

Through acting to promote the doctrine, remembering its booksand their meaning, And through stainless giving of the doctrine you will rememberyour continuum of lives.

Through knowing thoroughly, correctly and truly that nophenomena inherently exist, You will attain the sixth clairvoyance that extinguishes allcontaminations well.

Through cultivating the wisdom of reality which is the same [for allphenomena] and is moistened with compassionFor the sake of liberating all sentient beings, You will become aConqueror with all the excellences.

Through various pure aspirations your Buddha Land will bepurified, Through offering gems to the King Of Subduers you will give outinfinite 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

Rā Hahn 92,2 - 98,20adharmam anyāyyam api prāyo rājānujīvibhiḥ |ācaran stūyate tasmāt kṛcchrād vetti kṣamākṣamam ||1||

Rā Tucci 423,4 - 425,6Even if a king follows a path contrary to religion and to reason heis nevetheless praised by his subjects (on account of fear);he, therefore, hardly knows what is appropriate or not.

anyo ’pi tāvad yaḥ kaś cid durvacaḥ kṣamam apriyam |kim u rājā mahābhaumas tvaṃ mayā bhikṣuṇā satā ||2||

It would be very difficult to say to anybody else what isappropriate, when it is unpleasant;how much more will that be to an emperor as you are, since I amspeaking, a simple monk as I am?

tvatkṛtād eva tu snehāj jagatām anukampayā |aham eko vadāmi tvāṃ pathyam apy apriyaṃ bhṛśam ||3||

But on account of your love and because I feel compassion forthe living beings,I alone will say to you what befits you, though it will be extremelyunpleasant.

satyaṃ ślakṣṇārthavat pathyaṃ śiṣyaḥ kāle ’nukampayā |vācya ity āha bhagavāṃs tad evam abhidhīyase ||4||

(The master), out of his compassion, must say at the propermoment to his disciple what befits him, is true, mild, and full ofsignificance.So said the Blessed one. You are now instructed according tothis principle.

akrodhe satyavākye ca śrāvyamāṇo yadi sthitaḥ |śravyaṃ samparigṛhṇīyāt sattoyaṃ snāpyamānavat ||5||

If a man persists in being mild and truthful when he is praised, hewill always accept that which is worth hearing;even so those who want to wash themselves choose waterpossessing good properties.

tasya me vadato vākyaṃ tvam ihāmutra ca kṣamam |jñātvā kuru hitāyedam ātmano jagato ’pi ca ||6||

When I say these words to you knowing that they are profitable inthis life and in other eixstences,put them into practice; they will prove useful to yourself and to theworld.

yācakebhyaḥ purā dānāt prāpyārthāṃś cen na dāsyasi | You have got your wealth since you were liberal in former



akṛtajñatvalobhābhyāṃ nārthān punar avāpsyasi ||7|| existences; but if, being ungrateful and greedy,you are not now also liberal towards those who beg some helpfrom you, you will never get this wealth any more.

iha pathyadanaṃ loke na vahaty abhṛto bhṛtaḥ |yācakas tv abhṛto ’mutra hīnaḥ śataguṇadvahaḥ ||8||

A servant, if he is not paid, does not carry in this world anyprovision on the way,but a poor beggar without being paid carries for the other lifebaggage a hundred times heavier.

udāracittaḥ satataṃ bhavodārakriyārataḥ |udārakarmaṇaḥ sarvam udāraṃ jāyate 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 klībair anālīḍhaṃ narādhipaiḥ |kuru dharmāspadaṃ śrīmat khyātaṃ ratnatrayāspadam ||10||

Make your temple the prosperous and renowned abode of theThree Jewels, unhurt even in thought by mean kings.

sāmantarājaromāñcakaraṃ dharmāspadaṃ na yat |mṛtyasyāpy apraśasyatvād rājaṃs tad akṛtaṃ varam ||11||

It is better not to build that temple which does not causehorripilation to neighbouring kings,since it is not a glory even when one is dead.

atyaudāryād udārāṇāṃ vismayotsāhavardhaṇam |utsāhaghnaṃ ca mandānāṃ sarvasvenāpi kāraya ||12||

With the example of your extreme generosity let the admirationand the endeavours of the generous onesgrow and kill the endeavours of the dull-witted ones, even at theconst of all your possessions.

utsṛjyāmutra gantavyaṃ sarvasvam avaśena te |dharme niyuktaṃ yāty eva purastāt sarvam eva te ||13||

Even against your will you must give up everything and pass intoanother existence.But whatever has been employed for the law will go ahead.

sarvasvaṃ pūrvanṛpater nṛpasya vaśam āgatam |kiṃ pūrvakasya dharmāya sukhāya yaśase ’pi vā ||14||

The property of a previous king has fallen into the hands of theking (his predecessor);of what use can it then be to the religion, happiness and glory ofhis predecessor?

bhuktād arthād iha sukhaṃ dattāt pāratrikaṃ sukham |abhuktādattanaṣṭatvād duḥkham eva kutaḥ sukham ||15||

From the enjoyment of your wealth you get only happiness in thislife, but from the gift of that wealth you will get happiness in afuture existence.Since whatever has not been either given or enjoyed is lost,sorrow only is derived from that wealth; how can that produce



happiness?

vinaśyan sacivair dātum asvātantryān na śakyasi |āyaticchedaniḥsnehair navarājapriyaiṣibhiḥ ||16||

When you are on the very point of death you are unable to giveaway; you are, in fact, then no longer master of your own willon account of your ministers becoming disaffected towards theking whose departure is impending and eager to do what pleasesthe new prince.

sarvasvenāpy ataḥ svasthaḥ śīghraṃ dharmāspadaṃ kuru |mṛtyupratyayamadhyasthaḥ pravātasthapradīpavat ||17||

While, therefore, you enjoy good health, even at the cost of allyour wealth, quickly build a temple. You are in fact amidst thevery conditions from which death comes, like a lamp put where astrong wind blows.

dharmādhikārā ye cānye pūrvarājapravartitāḥ |devadroṇyādayas te ’pi pravartyantāṃ yathā sthitāḥ ||18||

Let all other religious duties, such as processions, etc.,established by former kings, continue as they are.

ahiṃsakaiḥ śubhācārair vratasthair atithipriyaiḥ |sarvakṣamair akalahair bhajyeraṃs taiḥ sadodyataiḥ ||19||

Let them be attended by those who harm nobody, whose conductis pure, who keep their vows,please their guests, are patient towards everybody, lovers ofpeace, and always energetic.

andhavyādhitahīnāṅgadīnānāthavanīpakāḥ |te ’py annapānaṃ sāmyena labherann avighaṭṭitāḥ ||20||

Let blind, sick, crippled, afflicted, helpless, beggarsequally get food and drink without offence.

Rā Hahn 100,1 - 106,20anarthinām api satāṃ dhārmikāṇāṃ anugrahān |apy anyarājyasaṃsthānām anurūpān pravartaya ||21||

Rā Tucci 425,7 - 427,13Bestow the same favours upon the followers of the laweven if they are in no need and if they reside in other kingdoms.

sarvadharmādhikāreṣu dharmādhikṛtam utthitam |alubdhaṃ paṇḍitaṃ dharmyaṃ kuru teṣām abādhakam ||22||

Appoint as officers entrusted with the supervision of spiritualaffairs those who are diligent in spiritual affairs, not greedy, wise,acting according to the law, never acting against their (duty).

nītijñān dhārmikān snigdhāñ śucīn bhaktān akātarān |kulināñ śīlasampannān kṛtajñān sacivān kuru ||23||

Appoint as you ministers those who know the right politics, whoare observant of the law,affectionate, pure, faithful, brave, of good family, rich in moralvirtues, grateful.

akṣudrāṃs tyāginaḥ śūrān snigdhān sambhoginaḥ sthirān |kuru nitya_pramattāṃs ca dhārmikān daṇḍanāyakān ||24||

Appoint as ministers of war just those who are nobleminded,liberal, brave,



affectionate, wealthy, steady, always attentive, observant of law.

dharmaśīlāñ śucīn dakṣān kāryajñāñ śāstrakovidān |kṛtavṛttīn samān snigdhān vṛddhān adhikṛtān kuru ||25||

Appoint as ministers of finance those whose habitats are inagreement with the law, who are pure, clever,able in business, expert in learning, of perfect conduct, impartial,kind, advanced in age.

pratimāsaṃ ca tebhyas tvaṃ sarvam āyavyayaṃ śṛṇu |śrutvā dharmādhikārād yaṃ kāryaṃ sarvaṃ svayaṃ vada ||26||

Every month hear from them the report of the expenditure and ofthe income; and, after having heard it, you must say yourselfwhatever must be done as regards the various offices, viz. that ofthe supervision of spiritual affairs and the others.

dharmārthaṃ yadi te rājyaṃ na kīrtyarthaṃ na kāmataḥ |tataḥ saphalam atyartham anarthārtham ato ’nyathā ||27||

If your kingdom is ruled by you not on account of worldly renownnor of worldly pleasures but with the purpose of protecting thelaw,then it will be extremely fruitful; otherwise it will be conducive tomisfortune.

parasparāmiṣībhūte loke ’smin prāyaśo nṛpa |yathā rājyaṃ ca dharmaś ca bhavet tava tathā śṛṇu ||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.

jñānavṛddhāḥ kule jātā nyāyajñāḥ pāpabhīravaḥ |sametā bahavo nityaṃ santu te kāryadarśinaḥ ||29||

You must always collect many ministers inspecting variousbusinesses, possessing the experience of old men,born in high families, who know the rules of government and areafraid of committing sin.

daṇḍabandhaprahārādīn kuryus te nyāyato ’pi cet |kārunyārdraḥ sadā bhūtvā tvam anugrahavān bhava ||30||

Even if they order according to justice, punishment,imprisonment, and beating (of culprits),be yourself always moved to compassion and disposed tokindness.

hitāyaiva tvayā cittam unnāmyaṃ sarvadehinām |kāruṇyāt satataṃ rājaṃs tīvrapāpakṛtām api ||31||

With your compassion, O king, you must always bend torighteousness the mind of all living beings, even of those whohave commited terrible sins.

tīvrapāpeṣu hiṃsreṣu kṛpā kāryā viśeṣataḥ |ta eva hi kṛpāpātram hatātmāno mahātmanām ||32||

Special compassion indeed one must feel for those cruel personswho have committed terrible sins;



in fact these miserable men are the proper object for thecompassion of noble-minded men.

pratyahaṃ pañcarātram vā baddhān kṣīṇān vimocaya |śeṣān api yathāyogaṃ mā kāṃś cin naiva mocaya ||33||

Every day or every five days set free prisoners who are becomingweak [by the imprisonment];set free all the others also according to the proper course; letnobody remain in prison.

yeṣv amokṣaṇacittaṃ te jāyate teṣv asaṃvaraḥ |tasmād asaṃvarāt pāpam ajasram upacīyate ||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 feelingsas regards that man.But from this lack of control perpetual accumulation of sin isderived.

yāvac ca na vimucyeraṃs tāvat syuḥ sukhabandhanāḥ |nāpitasnānapānānnabhaiṣajyavasanānvitāḥ ||35||

Up to the time of their discharge let them enjoy a pleasantimprisonmentand the comfort of barbers, baths, drinks, food, medicines, andgarments.

apātreṣv iva putreṣu pātrīkaraṇakāṅkṣayā |kāruṇyāc chāsanaṃ kāryaṃ na dveṣān nārthalipsayā ||36||

You must punish them from compassion and from a desire to turnthem into worthy persons, as you do as regards unworthy sons;but you must not be moved by hatred or by desire of materialwelfare.

vimṛśya saṃyag vijñāya praduṣṭān ghātakān api |ahatvāpīḍayitvā ca kuru nirviṣayān narān ||37||

After having pondered (the proper means) and having well knownthe case,you must expel from the country bad people and murderers,without killing or injuring them.

svatantraḥ paśya sarvaṃ ca viṣayaṃ cāracakṣuṣā |nityāpramattaḥ smṛtimān kuru kāryaṃ ca dhārmikam ||38||

Uninfluenced [by others] you must explore your state with theeyes of the spies;always attentive and thoughtful you must do whatever business isin accordance with the law.

pradānamānasatkārair guṇasthān satataṃ bhaja |udārair anurūpais tu śeṣān api yathāvidhi ||39||

Always honour with generous gifts, respect and homage thosewho take their resort to virtue,and as is proper, others also, but according to their merits.



saṃmānasphītakusumaḥ sampradānamahāphalaḥ |rājavṛkṣaḥ kṣamā_cchāyaḥ sevyate bhṛtyaprakṣibhiḥ ||40||

The king may be compared to a tree whose abundant flowers arethe respect bestowed upon the worthy, whose great gruits are hisliberality,whose shadow is his forbearance; the subjects will take shelter inhis kingdom like birds in such a tree.

Rā Hahn 108,1 - 114,20tyāgaśīlamayo rājā tejasvī bhavati priyaḥ |śarkarāmodako yadvad elāmaricakarkaśaḥ ||41||

Rā Tucci 427,14 - 429,25If a king possessing the virtues of liberality and morality is alsofull of majesty,he pleases his subjects like a sweetmeat of sugar, hardened bycardamon and pepper.

mātsyanyāyaś ca te naivaṃ nyāyād rājyaṃ bhaviṣyati |na cānyāyo na vādharmo dharmaś caivaṃ bhaviṣyati ||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 lawonly.

paralokāt tvayā rājyaṃ nānītaṃ nāpi neṣyasi |dharmāt prāptam ato ’syārthe nādharmaṃ kartum arhasi ||43||

You did not carry with you this kingdom from the other world, norwill you carry it thither (after death).It has been obtained through law, and therefore, if you want toget it (in another life), you must not do anything against the law.

rājyena bhāṇḍamūlyena duḥkhabhāṇḍaparaṃparām |rājan yathā nārjayasi prayatnaḥ kriyatāṃ tathā ||44||

You must endeavour, O king, with all your energy not to gain atthe price of that capitalwhich is the kingdom those goods of sorrow which are wont tocome one after the other.

rājyena bhāṇḍamūlyena rājyabhāṇḍaparaṃparām |rājan yathā nirviśasi prayatnaḥ kriyatāṃ tathā ||45||

But rather with all you energy you must endeavour, O king, sothat at the price of that capital which is your kingdom you may enjoy a long series of royalgoods.

caturdvīpām api prāpya pṛthivīṃ cakravartinaḥ |śārīraṃ mānasaṃ caiva sukhadvayam idaṃ matam ||46||

Even if one obtains as universal emperor supremacy over theworld with its four continents,one can only experience two kinds of joy, one physical and theother mental.

duḥkhapratikriyāmātraṃ śārīraṃ vedanāsukham | Bodily pleasure is a pleasant sensation which merely consists in



saṃjñāmayaṃ mānasaṃ tu kevalaṃ kalpanākṛtam ||47|| the removal of pain;the mental one consists in mere ideas, and is produced only byimagination.

duḥkhapratikriyāmātraṃ kalpanāmātram eva ca |lokasya sukhasarvasvaṃ vyartham etad ato ’rthataḥ ||48||

In this world any kind of pleasure is either a mere removal of painor a mere imagination;it is therefore in fact unreal.

dvīpadeśapurāvāsapradeśāsanavāsasām |śayyānnapānahastyaśvastrīṇāṃ caikaikabhogyatā ||49||

The four continents (as in the case of the universal emperor), theterritory, the town, the habitation,the place of residence, sits, cloths, beds, food, drinking,elephants, horses, women are enjoyed severally.

yadā ca yatra cittaṃ syāt tadā tena sukhaṃ kila |śeṣāṇām amanaskārāt teṣāṃ vyarthatvam arthataḥ ||50||

Whenever and wherever our mind is fixed [upon something], fromthat and then only pleasure is derived.But all other things have in fact no scope in so far as that momentwe do not pay attention to them.

viṣayān pañcabhiḥ pañca cakṣurādibhir indriyaiḥ |na kalpayati yad gṛhṇan nāsmāt teṣu tadā sukham ||51||

When one, perceiving the five objects of sense-perception withthe five senses, such as the eye, etc., does not work with theimagination,then, for this reason, one does not feel any pleasure in them.

jānīte viṣayaṃ yaṃ yaṃ yena yenendriyeṇa ca |tadā na śeṣaiḥ śeṣāṇi vyarthāny eva yatas tadā ||52||

When we know a certain object with a certain sense, then, we donot 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 viṣayasyākṛtiṃ manaḥ |upalabhya vyatītasya kalpayan manyate sukham ||53||

The mind perceiving the form of an object which has alreadybeen perceived by the senses and (is therefore) past,working with the imagination, thinks it to be a pleasure.

ekam arthaṃ vijānāti yady apy ekam ihendriyam |tad apy arthaṃ vinā vyarthaṃ vyartho ’rtho ’pi ca tad vinā ||54||

If, in this world, one sense knows only one object, then, withoutits object of perception,that sense would have no scope and the object also will have noscope without the sense which perceives it [in so far as both arereciprocally conditioned].



pratītya mātāpitarau yathoktaḥ putrasambhavaḥ |cakṣūrūpe pratītyaivam ukto vijñānasaṃbhavah ||55||

The birth of a son is conditioned by the mother and the father;even so it is stated that the production of consciousness isconditioned by a sense, e.g. the eye and its object, viz. the objectvisible.

atītānāgatā vyarthā viṣayāḥ sārdham indriyaiḥ |taddvayānatiriktatvād vyarthā ye ’pi ca sāmpratāḥ ||56||

Objects along with their (correspondent) sensory moments, eitherpast or future, are of no purpose [as regards the production ofconsciousness];even so the present ones because they cannot be dissociatedfrom the two aforesaid moments.

alātacakraṃ gṛhṇāti yathā cakṣur viparyayāt |tathendriyāṇi gṛhṇanti viṣayān sāṃpratān iva ||57||

The eye wrongly perceives as a wheel a turning firebrand:even so all senses [wrongly] perceive the various objects asbeing present.

indriyāṇīndriyārthāś ca pañcabhūtamayā matāḥ |pratisvaṃ bhūtavaiyarthyād eṣāṃ vyarthatvam arthataḥ ||58||

The organs of senses as well as the objects of senses are said tobe composed of the five material elements;but since each element is in se unreal, even those senses andthose objects are in fact unreal.

nirindhano ’gnir bhūtānāṃ vinirbhāge prasajyate |saṃparke lakṣaṇābhāvaḥ śeṣeṣv apy eṣa nirṇayaḥ ||59||

If we conceive the material elements as being separate theconsequence woult be that fire can burn without any fuel;if, on the other hand, they are combined together, it is impossibleto speak of their characteristics: the same decision must also beapplied to the other elements.

evaṃ dvidhāpi bhūtānāṃ vyarthatvāt saṅgatir vṛthā |vyarthatvāt saṅgateś caivaṃ rūpaṃ vyartham ato ’rthataḥ ||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 thereforeunreal.

Rā Hahn 116,1 - 122,20vijñānavedanāsaṃjñāsaṃskārāṇām ca sarvaśaḥ |pratyekam ātmavaiyarthyād vaiyarthyaṃ paramārthataḥ ||61||

Rā Tucci 429,26 - 432,17[In the same way the other] constituents like consciousness,sensation, ideas, and forces separately taken are in secompletely unreal:therefore from the standpoint of the absolute truth there is only



unreality.

sukhābhimāno duḥkhasya pratīkāre yathārthataḥ |tathā duhkhābhimāno ’pi sukhasya pratighātajaḥ ||62||

Just as there is an assumption of pleasure, when in fact there isremoval of pain,even so the assumption of pain is derived from obstruction ofpleasure.

sukhe saṃyogatṛṣṇaivaṃ naiḥsvābhāvyāt prahīyate |duḥkhe viyogatṛṣṇā ca paśyatāṃ muktir ity ataḥ ||63||

By [meditation of the principle that] everything is devoid of anyessence one puts an end to the thirst after association withpleasureand the thirst after dissociation from pain; for those who see(such a truth) there is liberation thence.

kaḥ paśyatīti cec cittaṃ vyavahāreṇa kathyate |na hi caittaṃ vinā cittaṃ vyarthatvān na saheṣyate ||64||

If you ask who can see that, we reply that from the standpoint ofconventional truth it is the mind which sees that (but not from theabsolute standpoint);in fact (the function of) mind is not possible without mentalcontents nor alont with these, since it will serve no purpose.

vyartham evaṃ jagan matvā yāthābhūtyān nirāspadaḥ |nirvāti nirupādāno nirupādānavahnivat ||65||

When one, perceiving that there is nothing which one can dependupon, considers this world according to its real nature, viz. asunreal,then, having extinguished the sources of attachment, one entersinto Nirvāṇa, just as fire which is extinguished when theconbustible matter comes to an end.

bodhisattvo ’pi dṛṣṭvaivaṃ sambodhau niyato mataḥ |kevalaṃ tv asya kāruṇyād ā bodher bhavasaṃtatiḥ ||66||

The Bodhisattva also has this vision and therefore he is certain toattain to the perfect illumination;but it is only out of compassion that he passes from oneexistence to another, before entering the gate of the supremeillumination.

bodhisattvasya saṃbhāro mahāyāne tathāgataiḥ |nirdiṣṭaḥ sa tu saṃmūḍhaiḥ pradviṣṭaiś caiva nindyate ||67||

The Tathāgatas have expounded in the Great Vehicle theaccumulation (of merit and knowledge) of the Bodhisattvas: only those who are bewildered by foolishness or hatred can findfault with it.

guṇadoṣānabhijño vā doṣasaṃjñī guṇeṣu vā | A man abusing the Great Vehicle is one who does not distinguish



athavāpi guṇadveṣī mahāyānasya nindakaḥ ||68|| between merits and sins, or one who takes merits to be defects or one who hates merits.

paropaghātino doṣān parānugrahiṇo guṇān |jñātvocyate guṇadveṣī mahāyānasya nindakaḥ ||69||

An abuser of Mahāyāna is said to be one who knows that sinsare of harm to othersand merits benefit others and still abuses Mahāyāna.

yat svārthanirapekṣatvāt parārthaikarasapriyam |guṇākaraṃ mahāyānaṃ tad dveṣī 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 anyconsideration for personal interest, is thereby burnt (by the fire ofhell).

śrāddho ’pi durgṛhītena dviṣyāt kruddho athavetaraḥ |śrāddho ’pi dagdha ity uktaḥ kā cintā dveṣabandhure ||71||

Even a man possessing faith (in the law) may hate the merits (ofthe Great Vehicle) on account of some principle badlyunderstood; even so somebody else being addicted to anger. But (the scripture) says: “Even a man possessing faith may beburnt (by the fire of hell)”; How much greater will the danger befor a man inclined to hatred?

viṣeṇāpi viṣaṃ hanyād yathaivoktaṃ cikitsakaiḥ |duḥkhenāpy ahitaṃ hanyād ity ukte kiṃ virudhyate ||72||

The doctors say that a poison can be the antidote of anotherpoison; even so there is no contradiction when we state that man mustdispel what is harmful to him even at the cost of his own pain.

manaḥpūrvaṃgamā dharmā manaḥśreṣṭhā iti śruteḥ |hitaṃ hitamanāḥ kurvan duḥkenāpy ahitaṃ katham ||73||

Tradition says that mind goes in front of the elements ofexistence and mind is the best among them. If one, being only interested in what is salutary, does what issalutary, even at the cost of personal pain, how can that proveunprofitable to him?

duḥkham apy āyatīpathyaṃ kāryaṃ kim u sukhaṃ hitam |ātmanaś ca pareṣāṃ ca dharma eṣa sanātanaḥ ||74||

One must do that which will, in the future, be salutary to oneselfand to others even if it is (at present) painful; how much more, then, must he do that which is pleasant andequally salutary to the doer and to others? this is the eternal law.

mātrāsukhaparityāgāt paścāc ced vipulaṃ sukham |tyajen mātrāsukhaṃ dhīraḥ saṃpaśyan vipulaṃ sukham ||75||

If by giving up a bit of pleasure one may get afterwards a largejoy, a brave man should give up that bit of pleasure, having in his



mind the large joy to be gained in the future.

na mṛṣyate ca yady etat kaṭubhaiṣajyadāyinaḥ |tataś cikitsakādyāś ca hatā naivaṃ ca yujyate ||76||

If one is unable to stand even that, then doctores, etc., prescribing bitter medicaments would be ruined. But this principlecannot be applied.

apathyam api yad dṛṣṭaṃ tat pathyaṃ paṇḍitaiḥ kva cit |utsargaś cāpavādaś ca sarvaśāstreṣu śasyate ||77||

What seems unsalutary is considered sometimes by the expertsto be salutary; a general rule and the exception are praised in all philosophicalsystems.

karuṇāpūrvakāḥ sarve niṣyandā jñānanirmalāḥ |uktā yatra mahāyāne kas tan nindet sacetanaḥ ||78||

How could a man in full possession of his mental faculties abusethe Great Vehiclewhere it is stated that all results are preceded by compassion andpurified by wisdom.

atyaudāryātigāmbhīryād viṣaṇṇair akṛtātmabhiḥ |nindyate ’dya mahāyānaṃ mohāt svaparavairibhiḥ ||79||

Ignorant men, enemies of themselves as well as of others, onaccount of their bewildermentabuse to-day this Great Vehicle, being troubled by its extremeexcellence and its extreme depth.

dānaśīlakṣamāvīryadhyānaprajñākṛpātmakam |mahāyānamataṃ tasmin kasmād durbhāṣitaṃ vacaḥ ||80||

This Great Vehicle is composed of many virtues such as those ofliberality, morality, patience, energy, meditation, wisdom,compassion; how is it therefore possible that there is in it any wrongutterance?

Rā Hahn 124,1 - 130,21parārtho dānaśīlābhyāṃ kṣāntyā vīryeṇa cātmanaḥ |dhyānaṃ prajñā ca mokṣāya mahāyānārthasaṃgrahaḥ ||81||

Rā Tucci 432,18 - Hop 62,2By liberality and morality one realizes the profit of others; bypatience and energy one’s own profit; meditation and wisdom are conducive to liberation. This is thesummary of the contents of the Great Vehicle.

parā[tmahita]mokṣārthāḥ saṃkṣepād buddhaśāsanam |te ṣaṭpāramitāgarbhās tasmād bauddham idaṃ vacaḥ ||82||

The teaching of Buddha is condensed in precepts which aresalutary to others as well as to oneself and are conducive toliberation. They are included in the six perfections; therefore this (GreatVehicle) is indeed the utterance of the Buddha.



puṇyajñānamayo yatra buddhair bodher mahāpathaḥ |deśitas tan mahāyānam ajñānāndhair na sahyate ||83||

That Great Vehicle, in which the Buddhas have shown the greatpath leading to illumination and consisting in acquisition of moralmerits and wisdom, is not seen (by common people) only on account of theirignorance.

kham ivācintyapuṇyatvād ukto ’cintyaguṇo jinaḥ |mahāyāne yato buddhamāhātmyaṃ kṣamyatām idam ||84||

In so far as he is possessed of inconceivable attributes, theVictorious One is said, in the Great Vehicle, to be endowed with inconceivable attributes like the ether (whoseattributes transcend mind); therefore you must allow this majestyof the Buddha.

āryaśāradvatasyāpi śīlamātre ’py agocaraḥ |yasmāt tad buddhamāhātmyam acintyaṃ kiṃ na mṛṣyate ||85||

Even as regards moral rules only, he remained a fieldinaccessible to the noble Śāradvatīputra; how can you not allow that the majesty of Buddha isinconceivable.

anutpādo mahāyāne pareṣāṃ śūnyātā kṣayaḥ |kṣayānutpādāyoś caikyam arthataḥ kṣamyatāṃ yataḥ ||86||

According to the Great Vehicle unsubstantiality is considered asabsence of birth, but for the other systems void is the destructionof things; destruction as well as non-birth can in gact be consideredidentical.

śūnyatābuddhamāhātmyam evaṃ yuktyānupaśyatām |mahāyānetaroktāni na sameyuḥ kathaṃ satām ||87||

How could, then, the other teachings of Mahāyāna be notacceptable to the wise, since they have realized according to reason the principle ofunsubstantiality and the majesty of the Buddhas?

tathāgatābhisaṃdhyoktāny asukhaṃ jñātum ity ataḥ |ekayānatriyānoktād ātmā rakṣya upekṣayā ||88||

It is very difficult to know what the Buddhas have said in theirmetaphorical utterances, and therefore having recourse to impartiality you must protectyourself (against the different and contradictory wordings of thelaw as expounded) in the one Vehicle or in the three Vehicles.

upekṣayā hi nāpuṇyam dveṣāt pāpaṃ kutaḥ śubham |mahāyāne yato dveṣo nātmakāmaiḥ kṛto ’rhati ||89||

Impartiality is not cause of demerit; but (if you are partial asregards some principle and therefore) you hate (another), this is acause of sin; how can that be propitious?



Therefore those who seek their own welfare must not feel anyhatred against the Great Vehicle.

na bodhisattvapraṇidhir na caryāpariṇāmanā |uktāḥ śrāvakayāne ’smād bodhisattvaḥ kutas tataḥ ||90||

In the Vehicle of the Auditors there is no mention of the vow ofthe Bodhisattva nor of his virtue of devolving upon others thefruits of his career. How is it, then, possible that one could become a Bodhisattva byfollowing the precepts of that school?

adhiṣṭhānāni noktāni bodhisattvasya bodhaye |buddhair anyat pramāṇaṃ ca ko ’sminn arthe jinādhikaḥ ||91||

The Buddhas did not state in that Vehicle the blessingsnecessary in order to obtain the illumination of the Bodhisattva. Who else superior to the Victorious Ones can be an authority onthis matter?

adhiṣṭānāryasatyārthabodhipakṣopasaṃhitāt |mārgāc chrāvakasāmānyād bauddhaṃ kenādhikaṃ phalam||92||

From a path which is similar to that of the Auditors and implies inaddition the blessings, the sense of the noble truths and the coefficients of illumination,how can a superior fruit of Buddhahood be derived?

bodhicaryāpratiṣṭhārthaṃ na sūtre bhāṣitaṃ vacaḥ |bhāṣitaṃ ca mahāyāne grāhyam asmād vicakṣaṇaiḥ ||93||

In the sūtras there is no word designed to enjoin the careertowards illumination, but this is said in the Great Vehicle, and therefore it should beaccepted by the wise.

yathaiva vaiyākaraṇo mātṛkām api pāṭhayet |buddho ’vadat tathā dharmaṃ vineyānāṃ yathākṣamam ||94||

Just as a master of grammar teaches even the alphabet todisciples, even so the Buddha teaches the law as it may be accessible tothose to be converted.

keṣāṃ cid avadad dharmaṃ pāpebhyo vinivṛttaye |keṣāṃ cit puṇyasiddhyarthaṃ keṣāṃ cid dvayaniḥśritam ||95||

The Buddha in fact preached to some the law so that they couldbe freed from sin, to others so that they could accomplish meritorious deeds, toothers the law based on a duality.

dvayāniśritam ekeṣāṃ gambhīraṃ bhīrubhīṣaṇam |śūnyatākaruṇāgarbham ekeṣāṃ bodhisādhanam ||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 compassionand unsubstantiality, viz. the two means leading to illumination.



iti sadbhir mahāyāne kartavyaḥ pratighakṣayaḥ |prasādaś cādhikaḥ kāryaḥ saṃyaksaṃbodhisiddhaye ||97||

Therefore the good ones must destroy any feeling of oppositionagainst the Great Vehicleand find their supreme spiritual peace in it if they want to attain toperfect illumination.

mahāyānaprasādena taduktācaraṇena ca |prāpyate ’nuttarā bodhiḥ sarvasaukhyāni cāntarā ||98||

By having faith in the Great Vehicle and by following the preceptsenjoined in itone attains to the supreme illumination and midway to allhappiness.

dānaśīlakṣamāsatyaṃ gṛhasthasya viśeṣataḥ |dharma uktaḥ kṛpāgarbhaḥ sa sātmīkriyatāṃ dṛḍham ||99||

Liberality, morality, patience, truthfulness, are said to be thereligion chiefly for the householders; the essence of this (religion) is compassion; it must be taken holdof with great energy.

atha lokasya vaidharmyād rājyaṃ dharmeṇa duṣkaram |tato dharmayaśo ’rthaṃ te pravrajyādhigamaḥ kṣamaḥ ||100||

If you think that to rule a kingdom according to religion is difficultsince world (and religion) are opposite, then, if you strive after glory in religion success will be easy.

ratnāvalyāṃ rājavṛttopadeśo nāma caturthaḥ paricchedaḥ || Chapter Four: Royal Policy

Rā Hahn 132,2 - 138,20tataḥ pravrajitenādau kāryaḥ śikṣādaraḥ paraḥ |prati[mokṣe sa]vinaye bāhuśrutye ’rthanirṇaye ||1||

Rā Hop 78,3 - 81,4Having become a monk you should train first with energy [inethics], then take up the discipline of individual emancipation, hear [thescriptures recited] frequently, and ascertain their meaning.

tato doṣāḥ prahātavyāḥ kṣudravastukasaṃjñitāḥ |yatnena saptapañcāśat kīrtyamānān nibodha tān ||2||

Then, knowing the small faults, forsake the sources to beforsaken; With effort you should realise fully the fifty-seven faults.

krodhaś cittaprakopo ’sminn upanāho ’nu[bandhakṛt] |pāpapracchāndanaṃ mrakṣaḥ pradāśaḥ pāpasaṅgitā ||3||

Anger is disturbance of mind, enmity discturbs it further, Concealment is a hiding of faults, resentment a clinging to faultyways.

māyeti vañcanā śāṭhyaṃ cittasaṃtānajihmatā | Dishonesty is extreme deception, dissimulation, crookedness of



īrṣyā paraguṇais tāpo mātsaryaṃ tyāgabhīrutā ||4|| mind, Jealously is to be hurt by the good qualities of others; miserlinessis fear of giving.

ahrīkatānapatrāpye svapareṣām alajjane |asaṃnatikṛtaḥ stambhaḥ saṃrambhaḥ kopivibhramaḥ ||5||

To be unembarrassed and unashamed is insensibility to oneselfand others, Inflatedness leads to disrespect, while evil effort is a pollutionfrom anger.

mado darpaḥ pramādas tu kuśaleṣv aprayogitā |mānaḥ punaḥ saptavidhas taṃ vakṣyāmi prabhedataḥ ||6||

Arrogance is haughtiness, non-conscientiousness is to neglectVirtues, pride has seven forms each of which I will explain.

tatrābhimanyamānasya hīnād dhīnaṃ samāt samam |hīnād vādhikam ātmānaṃ samād vā māna ucyate ||7||

Boasting that one is lower than then lowly, or equal with theequal, or greater thanor equal to the lowly is called the pride of selfhood.

yo ’dhamas tulyam ātmānaṃ viśiṣṭād abhimanyate |so ’timāno viśiṣṭebhyo viśiṣṭaṃ yo ’bhimanyate ||8||

Boasting that one is equal to those who by some quality arebetter than oneselfis the pride of being superior. Thinking that one is higher than theextremely high,

mānātimāno yo ’tyarthaṃ samucchraye samucchrayaḥ |piṭako vātisaṃrabdho gaṇḍopari samutthitaḥ ||9||

Who fancy themselves to be superior, is pride greater than pride; Like an abcess in a tumour it is very vicious.

yad upādānasaṃjñeṣu skandheṣv eteṣu pañcasu |mohād aham iti grāhaḥ so ’smimāna udāhṛtaḥ ||10||

Conceiving an ‘I’ through ignorance in the five empty [aggregates]Which are called the appropriation is said to be the pride ofthinking ‘I’.

abhimāno yad aprāpte phale prāptābhimānitā |pāpakarmakriyā ślāghyā mithyāmānaṃ vidur budhāḥ ||11||

Thinking one has won fruits not het attained is pride of conceit. Praising oneself for faulty deeds is known by the wise as wrongfulpride.

niṣprayojana evāham iti yā [tv ātmanin]danā |so ’dhamo māna ity ete saptāpy uktāḥ samāsataḥ ||12||

Deriding oneself, thinking ‘I am senseless,’ is calledThe pride of lowliness. Such briefly are the seven prides.

kuhanā lābhasatkārahetor indriyasaṃvaraḥ |lapanā lābhasatkārahetoś cāṭupuraskriyā ||13||

Hypocrisy is to control the senses for the sake of goods andrespect, Flattery is to speak pleasant phrases for the sake of goods andrespect.



naimittikatvaṃ tatprāptyai paradravyapraśaṃsanam |naiṣpeṣikatvaṃ lābhārthaṃ samakṣaṃ parapaṃsanam ||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 theirgoods.

lābhena lipsā lābhānāṃ pūrvalabdhapraśaṃsanam |śiṅguḥ prakopitasyānyais tat tad yad anuśiñjanam ||15||

Desiring to add profit to profit is to praise previous acquitions, Reciting faults is to repeat the mistakes made by others.

staimityaṃ viklavībhāvo ’pratisaṃkhyānarogajaḥ |ātmopakaraṇe hīne nidrāsaṅgo ’lasasya vā ||16||

Non-collectedness is selfish excitement that is inconsiderate ofothers, Clinging is the attachment of the lazy to their bad possessions.

nānātvasaṃjñā saṃjñā yā rāgadveṣatamovṛtā |amanaskāram āhus taṃ yac cittasyānavekṣaṇam ||17||

Making differences is discrimination obscured through desire,hatred or confusion, Not looking into the mind is explained as not applying it toanything.

pratirūpakriyāsv ālasyād yā gauravahīnatā |guruṣv abhagavadvṛttir eṣā durjanasaṃmatā ||18||

One who through laziness loses respect and reverence for thosedoing practices that are similarIs a spiritual guide who follows not the ways of the Blessed One;he is regarded as bad.

gardho ’lpaparyavasthānaṃ kāmarāgasamudbhavam |parigardho ’rthakāmotthaṃ paryu[tthā]naṃ mahattaram ||19||

Attachment is a small entanglement arising from desire, When strong it is a great entanglement arising from desire.

lobhaḥ svadravyasaṃgṛddhirāgāvyavasitaṃ manaḥ |paradvaryeṣv abhiṣvaṅgo viṣamo lobha ucyate ||20||

Fondness is an attitude of clinging to one’s own property, Unsuitable fondness is attachment to the property of others.

Rā Hahn 140,1 - 146,20adharmarāgo varjyāsu strīṣv abhiṣvaṅgasādhutā |pāpecchatā nirguṇasya guṇavatprakriyāvidhiḥ ||21||

Rā Hop 81,5 - 84,4Irreligious lust is the libidinous oraise of women who [in fact] areto be abandoned. Hypocrisy is [to pretend] that one possesses good qualities whichone lacks, while desiring sins.

mahecchatātipraṇayaḥ saṃtoṣaśrīvilaṅghanam |icchepsutā kathaṃ vidyuḥ sadbhūtair māṃ guṇair iti ||22||

Great desire is extreme greed gone beyond the fortune ofknowing satisfaction, Desire for gain is wanting to be known always as having superiorqualities.

akṣāntir aparādhānāṃ [duḥ]khānāṃ cāsahiṣṇutā | Non-endurance is an inability to bear injury and suffering;



anācāro ya ācāryagurukāryeṣv anādaraḥ ||23|| improprietyIs not to respect the activities of a spiritual guide or teacher.

daurvacasyaṃ yad uktaṃ saddharmaṃ nādriyate vacaḥ |vitarko jñātisaṃbandho jñātiṣu snehasaṅgitā ||24||

Not heeding advice is not respecting counsel from those ofsimilar practice. Intention to meet with relatives is loving attachment to one’skindred.

tathā jānapadas ta[d ya]d atyarthaṃ tadguṇoktitā |tathāmaravitarko yan na mṛtyubhayaśaṅkitā ||25||

Attachment to objects is to relate their qualities in order to acquirethem. Fancying immortality is to be unaffected by concern over death.

anuvijñaptisaṃyukto vitarkaḥ katham eva mām |sataiva guṇajātena guruṃ kuryuḥ parā iti ||26||

Intention endowed with making [one’s qualities] understoodIs the thought that due to the appearance of knowledge andwealth others will take one as a guide.

parānudayatāyu[k]to vitarko yat parān prati |snehavyāpādasaṃsparśād dhitāhitavicintanam ||27||

Intention endowed with desire is a wish to help others motivatedby desire. To be affected with harmful intent implies that one wishes to harmothers.

aratir luptadhairyasya samutkaṇṭhāvilaṃ manaḥ |tandrī gātrāvasādottham ālasyam atarasvinaḥ ||28||

Dislike is a mind that is unsteady, desiring union is a dirtied mind,Indifference is a body without effort, a laziness of lassitude.

vijṛmbhikā kleśavaśāt kāyavaktravijṛmbhaṇam |bhaktasaṃmadam atyāśād āhuḥ kāyasya mūrcchanam ||29||

Being affected is the influence on body and colour by afflictions, Not wishing for food is explained as discomfort due to gorging.

cetolīnatvam uddiṣṭaṃ cittasyātyarthadīnatā |kāmacchando vibhāvo yaḥ kāmānāṃ guṇapañcake ||30||

A very weak mind is taught as timidity and fear, Longing for desires is to desire and seek after the five attributes.

vyāpādo navahetūtthā parasyānarthacetanā |ātmamitrā[ri]pakṣeṣu traikālyānarthaśaṅkina ||31||

Harmful intent toward others arises from nine causes: havingsenseless qualmsAbout oneself, one’s friends and foes in the past, present andfuture.

styāna yat kāyamanasor gurutvād apakarmatā |middhaṃ nidrāndhyam suddhatyaṃ kāyacittāpraśāntatā ||32||

Sluggishness is non-activity due to a heavy mind and body, Sleep is slumber, excitement is a lack of physical and mentalpeace.



kaukṛtyaṃ kukṛte śokaḥ paścāt tāpasamudbhavaḥ |vicikitsā matidvaidhaṃ satyaratnatrayādiṣu ||33||

Contrition is repentance for bad deeds which arises afterwardsfrom grief, Doubt is to be of two minds about the truths, the Three Jewelsand so forth.

etāni bodhisattvena tyājyāni yatinādhikam |doṣair etair vimukto hi guṇānāṃ sevate sukham ||34||

[Householder] Bodhisattvas abandon the above, while those whokeep a [monk’s] vows strictly abandon more. Freed from these defects the virtues are easily observed.

āsevyā bodhisattvena guṇās tatra samāsataḥ |dānaśīlakṣamāvīryadhyānaprajñākṛpādayaḥ ||35||

Briefly the virtues observed by Bodhisattvas areGiving, ethics, patience, effort, concentration, wisdom,compassion and so forth.

dānaṃ svārthaparityāgaḥ śīlaṃ parahitakriyā |kṣāntiḥ krodhavinirmuktir vīryaṃ śubhaparigrahaḥ ||36||

Giving is to give away completely all one’s wealth, ethics is tohelp others, Patience is to forsake anger, effort, to delight in virtues;

dhyānam aikāgryam akliṣṭaṃ prajñā satyārthaniścayaḥ |kṛpā sarveṣu sattveṣu karuṇaikarasā matiḥ ||37||

Concentration is unafflicted one-pointedness, wisdom isascertainment of the meaning of the truths, Compassion is a mind that savours only mercy and love for allsentient beings.

dānād bhogaḥ sukhaṃ śīlāt kṣāntyāḥ kāntiḥ śramād dyutiḥ |dhyānāc chāntir mater muktiḥ kṛpā sarvārthasādhanī ||38||

From giving there arises wealth, from ethics happiness, frompatience a good appearance, from [effort in] virtueBrilliance, from concentration peace, from wisdom liberation, fromcompassion all aims are achieved.

saptabhiḥ sakalais tv ebhir yugapat pāram āgataiḥ |acintyajñānaviṣayaṃ lokanāthatvam āpyate ||39||

From the simultaneous perfection of all those seven [virtues] isattainedThe sphere of inconceivable wisdom the protectorship of theworld.

yathā śrāvakayāne ’ṣṭāv uktāḥ śrāvakabhūmayaḥ |mahāyāne daśa tathā bodhisattvasya bhūmayaḥ ||40||

Just as the eight levels of Hearers are explained in their vehicle, So are the ten Bodhisattva stages in the Mahāyāna.

Rā Hahn 148,1 - 152,18tāsāṃ pūrvaṃ pramuditā bodhisattvapramodanāt |saṃyojanatrayahānes tathāgatakulodbhavāt ||41||

Rā Hop 84,5 - 87,8The first of these is the Very Joyous since the Bodhisattva isrejoicing.



He forsakes the three entwinements and is born into the lineageof the Tathāgatas.

jāyate ’syā vipākena dānapāramitāparaḥ |lokadhātuśatākampī jambūdvīpamaheśvaraḥ ||42||

Through the maturation of these qualities the perfection of givingbecomes supreme, He vibrates a hundred worlds and becomes a great lord of theworld.

dvitīyā vimalā nāma kāyavākcittakarmaṇām |daśānām api vaimalyāt prakṛtyā teṣv avasthiteḥ ||43||

The second is called the Stainless because the ten [virtuous]actionsOf body, speech and mind are stainless and he naturally abidesin them.

jāyate ’syā vipākena śīlapāramitāparaḥ |saptaratnaprabhuḥ śrīmāṃś cakravartī jagaddhitaḥ ||44||

Through the maturation of these qualities the perfection of ethicsbecomes supreme, He becomes a Universal Monarch helping beings, master of tehglorious [four continents] and of the seven precious substances.

pabhākarī tṛtīyā tu śāntajñānaprabhodbhavāt |dhyānābhijñāsamutpādād rāgadveṣaparikṣayāt ||45||

The third stage is called the Shining because the pacifying light ofwisdom arises. The concentrations and clairvoyances are generated, whiledesire and hatred are extinguished completely.

jāyate ’syā vipākena kṣāntivīryādhikakriyaḥ |kṛtī maheśākhyaḥ devānāṃ kāmarāganivartakaḥ ||46||

Through the maturation of these qualities he practices supremelythe deeds of patienceAnd putting an end to desire completely becomes a great wiseking of the gods.

caturthy arciṣmatī nāma saṃyagjñānārcirudbhavāt |bhāvanād bodhipakṣāṇāṃ sakalānāṃ viśeṣataḥ ||47||

The fourth is called the Radiant because the light of true wisdomarisesIn which he cultivates supremely the auxiliaries of enlightenment.

jāyate ’syā vipākena suyāmālayadevarāṭ |satkāyadṛṣṭisaṃparkasamudghātakaraḥ kṛtī ||48||

Through the maturation of these qualities he becomes a king ofthe gods in [the heaven] Without Combat, He is skilled in quelling the arising of the view that the transitorycollection [is a real self].

sudurjayā pañcamī tu sarvamāraiḥ sudurjayāt | The fifth is called the Extremely Difficult to Overcome since all



āryasatyādisūkṣmārthajñānakauśalasaṃbhavāt ||49|| evil ones find it extremely hard to conquer him; He becomes skilled in knowing the subtle meanings of the nobletruths and so forth.

jāyate ’syā vipākena tuṣitālayadevarāṭ |sarvatīrthakarakleśadṛṣṭisthānanivartakaḥ ||50||

Through the maturation of these qualities he becomes a king ofthe gods abiding in the Joyous Heaven, He overcomes the sources of afflictions and the views of allForders.

ṣaṣṭhī tv abhimukhī nāma buddhadharmābhimukhyataḥ |vipaśyanāśamābhyāsān nirodhāvāptipuṣkalā ||51||

The sixth is called the approaching because he is approachingthe qualities of a Buddha; Through familiarity with calm abiding and special insight heattains cessation and is thus advanced [in wisdom].

jāyate ’syā vipākena devarājaḥ sunirmitaḥ |śrāvakānām asaṃhārya ādhimānikaśaṃkaraḥ ||52||

Through the maturation of these qualities he becomes a king ofthe gods [in the heaven] of Liking Emanation. Hearers cannot surpass him, he pacifies those with the pride ofsuperiority.

dūraṃgamā saptamī tu saṃkhyādūraṃgamānvayāt |āpadyate nirodhaṃ ca yasmād asyāṃ kṣaṇe kṣaṇe ||53||

The seventh is the Gone Afar because the number [of hisqualities] has increased, Moment by moment he can enter the equipoise of cessation.

jāyate ’syā vipākena vaśavarty amarādhipaḥ |āryasatyābhisamayajñānācāryamahānṛpaḥ ||54||

Through the maturation of these qualities he becomes a masterof the gods [in the heaven] of Control of Others’ Emanations, He becomes a great leader of teachers for he knows directrealisation of the [four] noble truths.

kumārabhūmir acalā niścalatvāt tathāṣṭamī |... ||55

The eighth is the Immovable, the youthful stage, through non-conceptuality he is immobableAnd the spheres of his body, speech and mind’s activities areinconceivable.

Through the maturation of these qualities he becomes a Brahmā,master of a thousand worlds, Foe Destroyer and Solitary Realisers and so forth cannot surpasshim in establishing the meaning [of the doctrines].



The ninth stage is called Good Intelligence, Like a regent he has attained correct individual realisation andtherefore has good intelligence.

Through the maturation of these qualities he becomes a Brahmāwho is master of a million worlds, Foe Destroyers and so forth cannot surpass him in responding toquestions in the thoughts of sentient beings.

The tenth is the Cloud of Doctrine because the rain of excellentdoctrine falls, The Bodhisattva is consecrated with light by the Buddhas.

Through the maturation of these qualities he becomes a masterof the gods of Pure Abode, He is a supreme great lord, master of the sphere of infinitewisdom.

Rā Hahn 152,18 - 158,9

Rā Hop 87,9 - 90,8Thus those ten stages are renowned as the ten of Bodhisattvas. The stage of Buddhahood is different, Being in all waysinconceivable,

Its boundless extent is merely said to encompass the ten powers;Each of his powers is immeasurable too like [the limitlessnumber] of all migrators.

The limitlessness of a Buddha’s [qualities] is said to be likeThat of space, earth, water, fire and wind in all directions.

If the causes are [reduced] to a mere [measure] and not seen tobe limitless, One will not believe the limitlessness [of the qualities] of theBuddhas.

Therefore in the presence of an image or reliquary or somethingelseSay 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 isworthy 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 perfectBuddhasTo turn the wheel of doctrine and remain as long as beingstransmigrate.

Through the merit of having done all this and through the meritthat I have done and that I will doMay all sentient beings aspire to the highest enlightenment.

May all sentient beings have all the stainless powers, freedomfrom all conditions of non-leisureFreedom of action and good livelihood.

May all embodied beings have jewels in their hands and mayAll the limitless necessities of life remain unconsumed as long asthere 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 haveliberation from it, Absorption in the Three Jewels, and the great wealth of Buddha’sdoctrine.

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 andwisdom] And may they cross without interruption the ten inconceivablestages.

May I also be adorned completely with those and all other goodqualities, Be freed from all defects and possess superior love for allsentient beings.

... |

... sarvadehinām ||78|| May I perfect all the virtues for which all embodied beings hopeAnd may I always relieve the sufferings of all sentient beings.

ye ca ke cid bhayodvignāḥ sarvalokeṣu jantavaḥ |atyantanirbhayās te syur mannāmaśravaṇād api ||79||

May those beings in all worlds who are distressed through fearBecome entirely fearless through merely hearing my name.

kupitāḥ prasannāḥ svasthā darśanāt sparśanāc ca me |nāmaśra[vaṇamātreṇa saṃbodhi]niyatā janāḥ ||80||

Through seeing or thinking of me or only hearing my name maybeings attain great joy, Naturalness free from error, definiteness toward completeenlightenment,

Rā Hahn 160,1 - 166,18abhijāḥ prāpnuyāt pañca sarvajanmānugāmiīḥ |sarvaśaḥ sarvasattvānāṃ kuryād dhitasukhe sadā ||81||

Rā Hop 90,9 - 78,2And the five claircoyances throughout their continuum of lives.May I ever in all ways bring help and happiness to all sentientbeings.

ye pāpāni cikīrṣanti sarvalokeṣu vartataḥ |vārayeya[ṃ nirābādhaṃ] tān sarvān yugapat sadā ||82||

May I always without harm simultaneously stopAll beings in all worlds who wish to commit sins.

pṛthivītoyavāyvagnibhaiṣajyāraṇyavṛkṣavat |svaireṇāvṛtabhogyaḥ syāṃ sarvaprāṇabhṛtāṃ sadā ||83||

May I always be an object of enjoyment for all sentient beingsaccording to their wishAnd without interference as are the earth, water, fire, wind,medicine and forests.

prāṇapriyaḥ syāṃ sattvānāṃ [te matpriyatarāś ca me |teṣāṃ pāpaṃ ma]yi pacye[n] macchubhaṃ teṣu cākhilam ||84||

May I be as dear to sentient beings as their own life and may theybe very dear to me,



May their sins fructify for me and all my virtues for them.

yāvac caiko ’py amuktaḥ syāt sattvaḥ kaś cid iha kva cid |tāvat tadarthaṃ tiṣṭheyaṃ bodhiṃ prāpyāpy anuttarām ||85||

As long as any sentient being anywhere has not been liberated, May I remain [in the world] for his sake even though I haveattained enlightenment.

yad evaṃ vadataḥ puṇyaṃ yadi tan mūrtimad bhavet |gaṅgāyāḥ sikatākhyeṣu na māyāl lokadhātuṣu ||86||

If the merit of this prayer had form, it would never fitInto worlds as numerous as sand grains in the Ganges.

uktam etad bhagavatā hetur apy atra dṛśyate |sattvadhātor ameyasya hitā saṃjñeyam īdṛśī ||87||

The Blessed One said so, and the reasoning is this: [The limitlessness of the merit of] wishing to help limitless realmsof sentient beings is like [the limitlessness of those beings].

iti dharmaḥ samākhyātaḥ saṃkṣepaāt tava yo mayā |priyaḥ sa te stu satataṃ yathātmā satataṃ priyaḥ ||88||

These practices which I have explained briefly to youShould always be as dear to you as your body.

priyaś ca yasya dharmaḥ syāt tasyaivātmā priyo ’rthataḥ |priyasya hi hitaṃ kāryaṃ dharmād bhavati tat kṛte ||89||

He who feels a dearness for the practices has in fact a dearnessfor his body; If dearness [for the body] helps it, the practices will do just that.

bhajātmavad ato dharmaṃ pratipatti[ṃ ca] dharmavat |pratipattim iva prajñāṃ prajñām iva ca paṇḍitān ||90||

Therefore, pay heed to the practices as you do yourself, payheed to achievement as you do to the practices, Pay heed to wisdom as you do to achievement, pay heed to awise man as you do to wisdom.

śucisnigdhaṃ buddhimantaṃ nigṛhyahitavādinam |śaṅketa yaḥ svadaurātmyāt sa svakāyaṃ vināśayet ||91||

He who has qualms that [reliance] on one who has purity, love,intelligence and helpfulAppropriate speech would be bad for himself, causes his owninterests to be destroyed.

eṣāṃ kalyāṇamitrāṇāṃ viddhi saṃkṣepalakṣaṇam |saṃtoṣaḥ karuṇā śīlaṃ prajñā ca [kleśaśā]tanī ||92||

The qualifications of spiritual guides should be known in brief byyou; If you are taught by those who know contentment, havecompassion, ethics

ebhis tavopadiṣṭavyaṃ jñātvā kāryaṃ tvayādarāt |anayā nayasaṃpattyā parāṃ siddhim avāpsyasi ||93||

And the wisdom which can drive out your afflictions, you shouldknow [how to rely on] and respect them. You will attain the supreme achievement by following thisexcellent system:



satyasattvapriyābhāṣī sukhaśīlo durāsadaḥ |nītimān nikṛtidveṣī svatantraḥ suvacā bhava ||94||

Speak the truth, speak gently to sentient beings, say what is bynature pleasant, What is [beneficial], most difficult to find; speak to a plan, notdefaming; speak independently and well.

sudāntānuśayas tyāgī tejasvī śāntamānasaḥ |adīrghasūtro ’capalo niḥsādyo bhava dakṣiṇaḥ ||95||

Be well-disciplined, contained, generous, brilliantly attentive, ofpeaceful mind, Not exciteable, nor deceitful, not procrastinating, but steadfast.

bhava pūrṇenduvat saumyas tejasvī śaradarkavat |samudra iva gambhīraḥ sthiradharmaḥ sumeruvat ||96||

Be certain like the moon [when it is] full and radiant like the sun inautumn, Be deep like the ocean and firm like Mount Meru.

sarvadoṣair vinirmukto guṇaiḥ sarvair alaṃkṛtaḥ |sarvasattvopajīvyaś ca bhava sarvajña eva ca ||97||

Freed from all defects, adorned with all the virtues, becomethe sustenance of all sentient beings and be omniscient.

na kevalam ayaṃ dharmo jājña evopadiśyate |anyebhyo ’pi yathāyogaṃ sattvebhyo hitakāmyayā ||98||

These doctrines were not taught merely to help kings, But with the wish in any way to help other sentient beings.

imāṃ parikathāṃ rājan pratyahaṃ rājan pratyahaṃ śrotum arhasi|ātmanaś ca pareṣāṃ ca saṃyaksaṃbodhisiddhaye ||99||

O King, for you it would be right each day to think of this adviceSo that you and others may achieve complete and perfectenlightenment.

śīlaṃ gauravam uttamaṃ gurujane kṣāntiṃ tathānīrṣyatāṃmātsaryāpagamaṃ parārthadhanitāṃ kṛtvā ni[rākāṅkṣayā] |... ||100||

For the sake of enlightenment the diligent should always applythemselves to ethics, patience, non-jealousy and non-miserliness; Always respect a superior teacher and help altruistically withouthope [of reward] those bereft of wealth, always remain withsuperior people, leaving the non-superior and maintainingthoroughly the doctrine.

Chapter Five: The Bodhisattva Deeds

Rā Hahn 166,18

Rā Hop 93,19-28Here ends the Precious Garland of Advice for the King by thegreat teacher, the Superior, Nāgārjuna. It was [first] translated by



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the Indian Abbot Vidyākāraprabhā and the Tibetan translatormonk Pel-tsek (dPal-brtsegs). Consulting three Sanskrit editions,the Indian abbot Śīkanakavarma and the Tibetan monk Pa-tsap-nyi-ma-drak (Pa-tshab-ñi-ma-grags) corrected mistranslations andother points which did not accord with the particular thought of theSuperior [Nāgārjuna] and his ‘son’ [Āryadeva]. It was printed atthe great publishing house below [the Potala in Lhasa].

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