atha khalu = but rather; moreover

āyuṣmān = sirs (formal address)

bhagavantam = AccS

ābhir =

abhiṣṭutya = gerand, praise

añjali (gesture of reverence) puTa (hollow)

utthāya = gerand, rise

āsanad = ablative, seat

ekāṃsam kṛtvā = put over one’s shoulder 140, Conze

uttarāsaṇgaṃ = upper robe

kṛtvā (gerund)

dakṣiṇaṃ = right

jānumaṇḍalaṃ = knee

pṛthivyāṃ (LocS) = earth, ground

pratiṣṭhāpaya (gerand) = establish, put

yena = that by which

bhagavāṃs (NomS)

praṇamya (gerand) = make obeisance

Then the venerable Rastrapala, having praised the lord in verse, made the anjali, and rose from his seat, having put his upper robe over one shoulder, having put his right knee on the ground, having made obeisance to the lord, said to the lord.

pṛccheyam (1SOpt) = request, ask

samyaksaṃbuddha = perfectly enlightened one

kaṃcid (na) = not any

pradeśam = to a limited extent/doctrinal definition—or more broadly “question”

sacen (sac, to accompany) (Opt3S) = Boucher uses favor

me (GenS or DatS) = first person pronoun

avakāśaṃ = opportunity

kuryāt = ?

pṛṣṭaḥ (PPP) = ask

praśnavyākaraṇāya (DatS) = elucidate questions

I wish to ask the lord, the tco, the arhat, the perfectly awakened some particular questions, would the lord favor me with the opportunity to resolve questions I have.

evam =

ukte (PPP, LocS) =

prccha (2SImp)

yad yad eva-ākāṇkṣasi (2SPres)

The lord said this to the venerable Rastrapala, “Rastrapala ask whatever you are doubtful about. I will gladden your mind by means of resolution of questions you have asked.”

Having spoken thus, the Venerable Rastrapala said this to the lord.

katamaih (pronoun InstrP, superlative of ka) = who or which of many

bhagavan (VocS)

samanvāgato (adj/PPP) = provided, endowed, attended (instr.)

viśeṣatām (AccP, abstract suffix but no meaning change in BHS, 123) = characteristic property, special mark

anuprāpnoti (3S) = obtain

Lord, by means of what dharmas does the bodhisatva mahasatva obtain the special properties and qualities of all dharmas?

apara = a certain…, superior

adhīna = resting on, depending on, subject to

jñānatāṃ = knowledge

pratilabhate (3S) = obtain

He obtains what relies on what is superior.

āśuprajñatāṃ = (quick) knowledge

viniścaya = philosophical disquisition

pratibhānatāṃ (AccP) = presence of mind as manifested in speech

ālokatām (AccP) = light/illumination

sarvajñatāpraveśaṃ (AccS) = entrance to all knowledge—jñatā rendered with tā in comp.

satvaparipākaṃ = cooking/ripening of beings

vimitiprahāṇaṃ (AccS) = abandonment of doubt

kāṅkṣaprahāṇaṃ (AccS) = abandonment of doubt

And obtain knowledge quickly, and obtain speeches (pl) of philosophical disquisition, and obtain illuminations and obtain the entrance to all knowledge, the ripening of beings, the abandonment of doubt, the abandonment of desire, and philosophical disquisition of all knowledge.

avatāra = penetration, fathom

kauśalya = welfare, well-being, skill

yathavāditathākāritāṃ = acting as one speaks

bhūta = real

saṃdhyā = twilight, thinking

vacanam = speech

who obtains skill in penetrating living beings, who does what he says, who has real thoughts and speech, who obtains skill with regard to living beings.

buddhānusmṛtipratilābhaṃ = obtain the recollection of the Buddha

paripṛcchanatām (the tā here indicates “having the state of” = investigation/examine

dhāraṇatāṃ = no clear meaning for the word see 284

kṣipram (adv.?) = quickly

who obtains recollection of the Buddha, who obtains the ability to examine all questions, who obtains the ability to bear in mind all dharmas and quickly obtain all knowledge.

velāyām (LocS) = time

imā (NomS Fem Pron.) gāthā—according to sandhi rules, it would seem to be plural, but the imā seems to be singular

abhāṣata (3SImp. ātmanepada) = speak

Then, at that time, the venerable Rastrapala spoke these verses.

bodhisatvacaryā = acts of the bodhisatva

suniścitā = well-determined

tattva = truly real

yo = yaḥ

asya (GS demons. Pron.)

saṃbhavaḥ = source

jñāgasāgarakathāviniścayaṃ = disquisition and sermon of/from the ocean of knowledge

bhāṣatāṃ = teaching

mama (GenS Masc. 3rd person Pron.

jino = victor

narottamā = highest of men

Rathoddhatā verse pattern: -˘- / ˘˘˘-˘-˘:

(39) May the victor, the highest among men, speak to me of a disquisition, a discourse on the ocean of knowledge, the well-determined bodhisattva path, and truly where originates.

NO EMENDATION

uttapta (PPP) = purified by fire

cāmikara = chowrie

vigraha = grasping, seizing

upamā = similarity

agrasatvavara = enclosing/space of a being

puṇyasaṃcayā = accumulation of merit

agracaryam = best conduct

amalam = not defiled

vadādya =

tvaṃ (2nd person Pron., NS) = you

hi

trāṇa = protection, armor

layanaṃ = clinging, adhering

parāyaṇa = final relief, goal

(40) You are similar to a body purified by fire, the highest being, the accumulation of merit, final relief, so vadādya to me the undefiled highest path.

Jñānalotu (ketu?) = O banner of knowledge

kṣayaḥ = decay, perishing

kathaṃ = in what manner, how

amṛta =

udgatam (PPP)= arising

viśudhyate (3S Pass.) = purify

yena (Instr.S) = that by which

chindati = cuts off

jane(h) (2SOpt.) = arise

asya (Masc 3rd person Pronoun, GenS) = of him

saṃśayam = doubt

(41) How is there the indestructible from which arise dharani, amrta and awakening? In what manner is the ocean of knowledge purified so that it cuts off doubt about this in men?

saṃsaran (pres. participle from saṃsarayati)

subahu = however great it may be

kalpa = eons

koṭiyaḥ = (NomAccP, see p. 83) myriad

khedabuddhi = instrument for splitting, fatigue + intelligence

na ca jātu = never again

jāyate (3S Pass)= be born, why long “a”?

vīkṣya (gerund) = behold

lokam (AccS)

duḥkhapīḍitaṃ = distress of/by suffering

teṣam (GenP? 3rd person Pron.) why no elongated “a”

artha = for the benefit of

kuśalaṃ = wholesome

niṣevate = practice

(42) Transmigrating many myriad of eons, the mind of laxity is never produced. Beholding the distress and suffering of world, he practices wholesomeness for the benefit of them.

ksetraśuddhi = purity of the field

parivārasaṃpadaṃ = retinue + accomplishment

āyur = lifespan (āyus)

agryam = foremost

atha = but, moreover

kāraṇa = effectiveness, transformation

kathā = sermon

niruttarā = unsurpassed

amalāṃ (AccP) = undefiled

prakāśaya (Caus 2S) = illuminate

(43) Illuminate the purity of the field, the accomplishment of your retinue, your long life, and the accomplishment of your field your unsurpassed sermons for the transformation of living beings and the undefiled conduct of awakening.

mārabhañjana = break down māra

kuḍṛṣṭiśodhanā = bad view + cleanse

tṛṣṇaśoṣaṇa = craving + dry up

vimuktiparśanā = release + precipice

dharmanetrir = eye of the dharma

pramuhyata (what is this form?—looks passive, but I don’t understand the ending) = confused

nigada (imperative?, 2S) = mention, recite, say

uttamāṃ = supreme

cariṃ (AccS) = path

(44) The one who breaks mara, who cleanses bad views, who drys up cravings, who is at the precipice of release, the eye of the dharma is not confused, Jewel of Beings, speak of the supreme path.

rūpabhogapratibhānasaṃpadaṃ (8.25 NomS) = accomplishment of eloquence, enjoyment and body

snigdhavāk = gentle speech

parṣadaś (AccP)= assemblies (of the four assemblies)

toṣaṇī (Causative adj.) = gratification, delight (as gerund p. 175 on ī endings)

meghavat (Neu. NomS) = enveloped in cloud

sugata = well-gone

tarpayañ (present participle, caus., NomS) = satisfy

jagat (d) (NomS) = living world

deśayasy (2S Pres) = demonstrate, communicates, teaches

(45) You, who have accomplished, eloquence, enjoyment and body/beauty, whose gentle speech gratifies the assemblies, satisfying the world like a cloud, well-gone, you demonstrate the buddha field.

mañjughoṣa = lovely voice, Mañjuśri

kalaviṅka = cuckoo

susvara = melodious

brahmaghoṣa = voice of brahma, name of a former Buddha

kumatipraṇāśanā = bad knowledge? + destroy

dharmakāmaparṣat = the assembly’s desire for the dharma

samāgatā = bring along

tarpaya (Pres Caus 2S) = satisfy

amṛtarasena = feeling of amṛta

tāṃ = (3rd Person Pron., Fem AccS)

prabho (?) = light

(46)The voice of manju is the voice of a cuckoo, the cry of brahma, destroyer of bad views, an assembly with the desire of the dharma is gathered, satisfy them with the feeling of amrta.

chanda = desire

pravarāgrabodhaye = with the awakening that is the best and excellent

vihita = improper, vihato = dashed away

na yujyate = not connected, not fitting

deśanāsamaya = time of preaching

eṣa = (NomS Masc or Fem) this

nāyakā (VocS, p. 50) = guide, leader

kāla = age, time

vararatna (Voc) = foremost jewel

śrāvaṇe (Caus) = strainer/making known

(47) When there is the desire for (loc) the best and highest awakening, rejecting their desire for the dharma is not appropriate. This the time for preaching, O Guide, this is the time for the teaching, Foremost Jewel.

vidyate (pass.) = is found

mune (Voc) = sage

āśayaṃ = resolve

prajānase (2S) = know

prārthayāmi (1S Caus.) = earnest wish for enlightenment

heṭhanāṃ = injury

sādhu = well

uttamacariṃ = highest conduct

prakāśaya (Imp. 2S) = illuminate

(48) Sage, my desire for awakening is known, Victor, you know my resolve. I do not intend to injure the Victor, please illuminate the supreme conduct.

Having so spoken, the lord said this to the venerable Rastrapala: Well, said, Well said, Rastrapala.

paripraṣṭavyaṃ (gerundive) = ask

Well said, Rastrapala, you understand what is to be asked of the TCO on this matter (etaṃ artham).

bahujana = many people

hitāya = benefit

sukhāya (DatS) = ease, happy

pratipanno = behavior, practice

etarhi = at that moment

anāgatānāṃ (GenP) = future

saṃparigrahāya = full acceptance

You, Rastrapala, are practicing for the benefit of all men, for the happiness of all men, for the benefit of gods and men and for the acceptance of the bodhisattvas and mahasattvas now and in the future.

śṛṇu (2S Imp) = hear

suṣṭhu = excellent

manasikuru = manasi appears in comp. for manas, but I couldn’t find the form kuru

bhāṣiṣye (1S Fut) = speak

Therefore listen well and consider well. I will speak.

consider ca

bhagavataḥ (Gen or Abl S) =

pratyaśroṣīt (Aorist—S? aorist 3S) listen

“Please, lord,” and the venerable Rastrapala listened to the lord. The lord said this to him.

caturbhI (?) = four

samanvāgato = provided

pariśuddhiṃ = purity

Rastrapala, the bodhisattva mahasattva is provided with four things to obtain this purity.

yaduta = namely

ārāgādhyāśayapratipattyā (InstrS) = practice, 103 + intent on, 18 + conduct

samacittatayā (InstrS) = same attitude of mind

śūnyatābhāvanatayā (InstrS) = meditational cultivation (with ta ending) of emptiness

yathāvāditathākāritayā (InstrS) = acting as one speaks, 443

By which four things, namely by conduct intent on obtaining, by an even attitude of mind, by realization of emptiness, by acting as one speaks.

ebhī (seems like NomP instr. Pronoun, but doesn’t correspond to forms in Edgerton, lengthening of i because of sandhi?

By being endowed with these four things, Rastrapala, the bodhisattva mahasattva obtains this purity.

iyam (NomS Fem Dem Pron.) this

This is the rule. Therefore this is said.

āśayena = resolve

sadābhiyuktakā = intent, zealous

avivartyamānasāḥ (InstrS? Why ḥ?) = with minds that are not to be turned back on the path of enlightenment

śāṭhya = guile

khilaṃ = harshness (of mind)

māyatā = deceit

teṣu (Masc LocP 3rd person Pron.) =

anantajñāninām = infinite knowledge

(49) For with zealous resolve, with minds not to be turned back, without guile, without harshness, without deceit are found in those who have infinite knowledge.

dṛṣṭva (gerand)

dukhitān (AccP) =

anāyakān = without any protector

jāti

vyādhi = disease

jaramṛtyu = decay and death

marditān (AccP) = crushed

tāraṇārtha (tāraṇa is a caus)= ferrying +

bhavasāgarāj = oceans of existence

jagat

dharmanāva = ship of the dharma

samudānayanti = procure

te (mascNomP or fem or neut NomAccD or 2per G for tava) =

(50) Seeing beings suffering and unhappy, crushed by decay and death, diseases and birth, they procure of ship of the dharma, to bring the world out of the ocean of existence.

sarvasatvasamacitta = even mind of all beings

sūratā = gentle

ekaputrakavad =

īkṣate (Pres 3S) = views, surveys

mocayāmy = release, liberate

(51) The gentle, who have an even mind, view the world as one son, --I will liberate all this—one thus resolved the resolution of the supreme men.

śūnyatāsu (Fem LocP) =

satataṃ = constantly

gatiṃgata = gone on a route

svapnamāyasadṛśaṃ = like an illusion or dream

saṃskṛtam = compounded

bāla = fool

vimohitā = beguiled

(52) One who is constantly going on the path of (various types of) emptiness never finds the self or beings. The compounded is like a dream or illusion, and regarding this, fools, are beguiled and unintelligent.

vācayā

pratipattiyā = conduct

sthitāḥ = abiding

dānta = tamed

śānta = calm

sada = always

doṣavarjita = hatred + relinquished

niratā = delight in

jinātmajāḥ = sons of the victor

(53) As those intelligent ones speak (express) with those words, in that, indeed, they are established in their conduct. Always tamed and calm, having relinquished hatred, the sons of the victor, delight in the path of awakening.

catvāra = crossroads

ime =

āśvāsapratilābhā = obtaining consolation

katama = which of many

These four things, which, when acquired, provide consolation for the bodhisattva. Which four? The obtaining of dharanis (mneumonic formula), good friends, acceptance of the profound dharma, and pure moral conduct. These, Rastrapala are the four things for the obtaining of consolation of the bodhisattva. This is the rule. Therefore this is said.

lābhino = acquiring

dhāraṇīṣu (LocP) =

sadā = always

mahāyaśā = great fame

śreṣṭha = best

dhārayanti (Caus 3S) = bear in mind

sarvabuddhabhāṣitam = what is spoken by all the buddhas

praṇāśayanti (Caus) = disappear

na ca jātu = never again

bhūyu = bhūya—still more

yena

vardhate = increase

mati = knowledge

asaṅgam = without attachment

teṣu = (Masc LocP 3rd person Pron.)

sarvadharmapāragāḥ = gone to the farther (shore) of all dharmas

T11n0310_p0459b13(00)║　菩薩大名稱　　由得總持故T11n0310_p0459b14(00)║　受持最妙法　　如來所宣說T11n0310_p0459b15(00)║　恒常無忘失　　增長於智慧T11n0310_p0459b16(00)║　彼等智無礙　　超過一切法(54) Those of great fame acquire dharani, whereby they bear in mind the best dharma which was spoken by all buddhas. They never cause it (dharma) to disappear, still more, (their) intelligence (with respect to the dharma) increases. Unobstructed is the knowledge of those who have gone to the farther shore of all dharmas.

āpnuvanti (Pres 3P)= obtain

bodhi-aṅgavardhakā = limbs + to make grow (vardhakā as Caus)

deśayanti (Caus 3P) = demonstrate, communicates, teaches

śreṣṭha = best

yānti = yā, go?

nāyakāḥ = guide, leader

na kvacic = nowhere, by no means

pāpamitrasevakā (sev = attend on) = practicing/dwelling in/ are they ones who tend toward bad friends

dūrato = from afar

vivarjayanti (3P) = avoid, reject

agnivac = agnivat, vat = like

dāhanātmakān (AccP) = causing to burn + self

T11n0310_p0459b17(00)║　常遇善知識　　增於助道法T11n0310_p0459b18(00)║　常說於菩提　　諸佛所行處

T11n0310_p0459b19(00)║　惡知識如火　　畏燒故遠離T11n0310_p0459b20(00)║　若聞空相法　　勇猛堅其心(55) They obtain a good friend, who strengthens the limbs of awakening. They show to him (tasya?) the best path by which the guides go. In no way do they or attend on with bad friends (teachers). They steer well clear of those, who like fire, have the nature of burning.

gambhīra = profound

dhīra = courageous

śūnyatopasaṃhitaṃ = aim at emptiness

cātmasatvajīvadṛṣṭi = view of a living soul

bhonti (3P) = bhoti is MIndic o for ava, 1.29

sarvaśaḥ = in every way, entirely

teṣu = likely teṣām (GenP), “for them”

acchidraśīla = flawless morality

śāntadāntamānasā = with minds tamed and tranquil

anuttare (LocS) = supreme

buddhaśīli = mw says śīli in comp. but doesn’t it have to be declined at the end of compound?

mānasā (NomP) =

niyojayet (Opt 3S) = incite to/enjoin

T11n0310_p0459b21(00)║　菩薩離我人　　一切諸見等T11n0310_p0459b22(00)║　持戒無缺漏　　其心調寂靜T11n0310_p0459b23(00)║　教化諸眾生　　安住於佛戒(56) Having heard the profound dharma, those with courage, who aim at emptiness, (of them, there is no view of…whatsoever) don’t in any way have views on self, other, or life principle. They become those who have flawless morality with minds tranquil and tamed, would enjoin (these, tām) beings to the unexcelled morality of the Buddha.

niyojayet takes 7th case (buddhasīli) in Bhagavagita

prāptānāṃ = attainment

prītikaraṇā = means/cause of joy

These four, Rastrapala, are the cause for joy and the ______of samsara of bodhisattvas.

anuloma = in agreement, in conformity (either with the capacity of the listener) or (going with the grain)

sarvasvaparityāgaḥ = renouncing all his belongings

anupalambha = what is without basis

iyam = (Fem NomS Dem Pron.)

ucyate (Pass 3S Pres)

T11n0310_p0459b25(09)║諸菩薩眾行圓滿到究竟處。有四功德令心歡喜。何等為四。T11n0310_p0459b26(03)║一者菩薩見佛而生歡喜。二者聞正法而生歡喜。T11n0310_p0459b27(01)║三者捨一切而生歡喜。四者順法忍而生歡喜。T11n0310_p0459b28(00)║是為四法生於歡喜。爾時世尊。重說偈言。Rastrapala, these four dharmas, cause joy to bodhisattvas, who find themselves (lit. obtain) in samsara. What are these four? Viewing the Buddha is a dharma which causes the bodhisattvas joy. Hearing dharmas that are in conformity is a dharma that causes the bodhisattva joy. Renouncing all (his) belongs. Tolerance/acceptance of the dharma that is without basis (順法). Rastrapala, these the four dharmas, cause the bodhisattvas joy, who obtain/arrive? in samsara. This is the standard/rule about this. Regarding this it is said:

te = NomP

narottamaṃ (AccS) = highest of men

sarvajātiṣu = birth, (LocP)

sarvajotiṣu = light (jotiṣ(a)) (jyoti)

bhāsayanta(m is not in text but it makes sense to have an AccS) (Caus pres participle?, NomP) bhās, to shine, referring to the te from the previous line

tejasā (InstrS) = majesty, splendor, piercing flame

samantataḥ = universal

pūjayaṃs (participle from pūjayati, NomS) = worshipping

tathā = thus, in that way

narendrarāja =king and lord of men

premagauravasthitā = affection + heaviness/related to a guru/respect + firm/standing

varāgrabodhim = foremost + highest + awakening

eṣamāṇa (pres participle, NomS) = trying to reach

satvamokṣakāraṇāt (AblS) = cause of the liberation of beings

T11n0310_p0459b29(00)║　菩薩所生處　　常見最勝人T11n0310_p0459c01(00)║　威光遍一切　　照曜於世間T11n0310_p0459c02(00)║　見已心恭敬　　如天奉帝釋T11n0310_p0459c03(00)║　為度眾生故　　求於菩提時(57) In (their) births, they see the highest man, the perfectly enlightened one. They illuminate the entire world with (their) splendor. Thus worshipping the lord of men established in respect and affection. For the sake of the liberation of living beings, trying (who does this refer to, the satva or the bodhisattvas?) to reach the highest, supreme awakening.

nāyakāna (AccP, 58) = guide

ānulomikam = in agreement, in conformity

yoniśaḥ (adv) = fundamentally, thoroughly

prayujyate = apply oneself (thoroughly)

anupalambhadharma = dharma that is without basis

niḥsatva = absence of being

T11n0310_p0459c04(00)║　從佛聞正法　　不怖而歡喜T11n0310_p0459c05(00)║　一心信敬已　　隨順於佛教T11n0310_p0459c06(00)║　聞於隨順法　　得忍心無疑T11n0310_p0459c07(00)║　諸法無眾生　　我想亦復爾(58) By his resolution, he listens to the guides, whose dharma is tranquil and in conformity. The courageous one, having heard it he applies himself thoroughly. Having heard the dharma without basis (Boucher has inconceivable), no doubt arises (in him), that all dharmas are devoid of being, in that no self is found.

sarvasvaparityāgi = renouncing all his belongings

sarvasva = all that he has

parityāgitā = renunciation

bhaveta (Opt Middle 3S) =

nityam = constantly

agraho = not seizing

prahṛṣṭacitta = with his mind bristling with joy

yācakam = begger

upāgatam = approached

rāṣṭra = kingdom, nation

medinīṃ (AccS) = land, earth

dāra = wife

jīvitaṃ = life

saṃtyajanti = renounce

iñjanā = vacillation

(59) He who renounces all belongings never grasps, and he would be thrilled having seen a begger approaching. Village, country, land, his son, wife and life—all he (tech. “they) gives up/away and of him a heart arises that never vacillates.

anapekṣeṇa = disregard

bhavitavyam = gerundive

katameṣu (LocP) = which of many

gṛhāvāsad (AblS) = living at home

pravrajitvā (gerand) = leave householder life

lābhasatkārād = obtain + reverence/honor

kulasaṃstavād = family + intimacy

kāyajīvitād = body + life/soul

Rastrapala, four things are to be disregarded by the bodhisattva. What are these four? Rastrapala, the householder’s life is to be disregarded by

the bodhisattva. Rastrapala, having left the household, the gain and honor are to be disregarded by the bodhisattva. Rastrapala, intimacy with the family is to be disregarded by the bodhisattva. Rastrapala, the soul and body are to be disregarded by the bodhisattva. Rastrapala, these four things are to be disregarded by the bodhisattva. Herein is the rule. Therefore it is said.

Bhāve construction of bhavitavyam- see p. 163 pp Goldman

geham = house

ananta = endless

doṣa = defect/hatred

gahana = jungle

rati = delight

guṇinaḥ (InstrS from guṇin) =endowed with good qualities

sūratāḥ = gentle

strīsaṃstavu = intimacy with women

ekāki = some

khaḍgasadṛśāḥ = rhinocerous

śuddhāśayā =

nirmalāḥ = pure/virtuous/spotless

(60) Having abandoned the household, the jungle of infinite faults, those endowed with good qualities, the senses are pacified, and gentleness, constantly disregarding their thoughts?, obtain delight in the wilderness.

harṣita (PPP) = gladdened

līyanty (3P) = cast down; dispirited

alpecchā = (one) having few wishes

itaretarair = any sort of; this or that

abhiratā (NomP) = pleasure

māyākuhāvarjitāḥ = illusion + parading one’s austerity for gain

varjitāḥ = relinquished

vīryayuktamanaso (Abl or GenS)= from a mind endowed with effort

dāne (LocS) = offering

dame (LocS) = self-discipline

‘vasthitā = established/engage in

dhyāne = meditation, trance

vīryaguṇe =

pāramigatāḥ = the path of perfection/mastery

arthinaḥ (Gen or AblS or NomAccP) = one who supplicates/desires

(61) Those who are not delighted by profit, who(se minds) are not dispirited by lack of profit, those who have few wishes, who are pleased by anything (this or that), are freed from illusion and deceit. Those with minds suited for effort, who are established in offering, meditative trance, the quality of effort and self-discipline, for the sake of living beings, who are on the path of perfection, seek after the knowledge of perfect awakening, for the sake of living beings.

anapekṣya = apekSya ind. p. with regard or reference to (MW)

priyān = dear, kind

bāndhavām (AccP)= relation

yujyante =

sudṛdhā (dṛh = to make firm) = very firm or strong, tenacious

vajropamādhyāśayāḥ = intent on/resolute that is like a vajra

chidyati (Pass Pres 3S) = cut off

khaṇḍaśaś (not sure about this form) = break, gap, chasm

bhavet (Opt 3S) =

citteñjanā = vacillation of the mind

bhūyo = still more

ihārabhanti = therein + undertake/exert/put forth

sarvajñānākāṅkṣiṇaḥ (taking ā as having a short “a”) = those who have no doubt about all knowledge

(62) Disregarding body and soul, and thus, abandoning dear relatives, those who persistently yoke (themselves) to the path of awakening, who make (themselves) firm, are resolute like a diamond cutter. The bodies broken into pieces, there would be no wavering of their minds. Those who have no doubts? about all knowledge exert even more strenuous effort.

What is the meaning of kanksa?

ananutāpakaraṇā = without regret + cause

anutāpa = regret

śilākhaṇḍanatā (tā as abstract suffix) = breaking, destroying of morality

araṇyavāsānutsarjanatā = non-abandonment of the forest life

āryavaṃśānām = noble lineage—but in this case “mainstay” in relation to the original meaning of rafters, beams, structural support

anuvartanatā = comply

bāhuśrutyapratilābho = obtaining of many teachings

TEXT CHANGED HERE

Rastrapala, these four things give the bodhisattva no cause for regret. Which are the four? Rastrapala, not breaking morality is a dharma that causes the bodhisattva no regret, non-abandonment of the forest life, and compliance with the four noble mainstays. Rastrapala, obtaining many teachings is a thing that causes the bodhisattva no regret. These four, Rastrapala, are things that cause the bodhisattva no regret. Herein lies the standard. Therefore it is said.

rakṣanti = protect

maṇiratnatulyaṃ = equal to a jewel or gem

aha = indeed, certainly

śīlasaṃyato = restrained by morality

ākāṅkṣamāṇam (AccS Pres Part) = desire

imam (AccS) =

tatreva should be tatra eva

śīli (LocS taken with niyuj=

what is vā doing here? Acts as emphatic particle.

(63) They protect the pure morality, which is like a precious jewel, but there is not of them (the thought) I (ahaṃ) am the one well restrained by morality. Regarding this, they always enjoin beings through morality, desiring this highest Buddha morality.

nivasanti = reside

śubhe = purity

saṃjñā (is the word f or masc?) = awareness, consciousness, notion, concept

bhavate (A3S, should it be pl?) =

tṛṇakāṣṭha = bunch of grass

kuḍya (sama = same as) = a wall (MW)

paśayati (pass for metri causa?) =

neha (na iha) =

pumān (AccP) = men

ātmanīyam (adj) =

use of term śūnye here--

(64) For they live in the forest, which is pure and empty. There is no conception/notion of self or even of a soul. He sees all form is seen as a wall, or a bunch of grass. Here, there is no man or woman, nor is there anything that belongs to “me”.

niratā = take delight in

akuhā = not deceitful/hypocrite/false display of piety for gain

āśāṭhyā = deceit + ā intensifier

adhyāśayena = resolute intention

prayujyati = exert

‘pramattaḥ = vigilant

sadābhiyogaṃ = persistent application

saṃprārthayan (Pres Part NomS) = strive after

anubhAva = dignity, authority, might, knowledge from experience

(65) Those who delight in the four noble lineages, without fawning ostentation, without deceit, he exerts himself, is vigilant with resolute intention. They persistently apply themselves with regard to the teachings and virtues, striving after the authority of the knowledge of the one well-gone.

bhavacārake =

cāraka (Caus) = setting in motion

jagad (NomS) = world

avekṣya = to be attended to, avekṣ = look at, behold, observe

anāthaṃ = unprotected, helpless

jāti = rebirth

jarāmaraṇa = decay and death

śoka = sorrow

hata = killed

rujārtam = suffering from illness

samudānayitva (gerundive) = to be acquired

pravarāṃ = excellent

śivadharmanāvaṃ = the ship of the dharma of siva

saṃtārayanti = save

janatāṃ =

bhavasāgaraughāt =

(66) Having observed the world in the course of existence, those who are unprotected, those afflicted by illness, those struck by the sorrows of birth, decay and death, they will save people from the sea of existence by obtaining the excellent ship of the blessed dharma.

trāṇam = shelter, protection

śaraṇaṃ = refuge

parāyaṇaṃ = final relief (enlightenment), ending in

saṃskṛtagatau (LocS) = conditioned things (Conze), path of the conditioned/compounded

bhramato (present part) = conduit, course (without ‘ta’), error, wandering

mayi (LocS, InstrS) =

parimocayitavya (gerundive) = to be saved

is this a bhāve construction, because the subject is in the Instr

ityartham = meaning…

praṇidhir = vow

mama (GenS, AccS) =

agrabodhau (LocS) =

Boucher has in the conditioned state for saṃskṛtagatau

(67) There is no other shelter, refuge, or final relief, for the world which is wandering on the path of the conditioned of the world. Every being is to be saved by me, it is for this purpose that my vow is the highest awakening.

ājāneyagatayo (NomP) =

ājāneya = of noble blood

anugantavyāḥ = to be followed

sugati = happy destiny/good path

pratilābhaḥ = acquire

utpāda = production

samavadhāna = meeting

tayā (Fem 3rd person pron, InstrS) =

guruśuśrūṣaṇā (could be a suffix anā, E., 120, didn’t see any short a alternative ending in E)

nirāmiṣa = free from worldliness

sevana = serving

tayā = associative instrumental

prāntaśayyāsanābhiratiḥ = of border country (E, 392) + pleasure

lābhasatkārānapekṣyatayā = gain and honor + expect + InstrS

apekṣya (īkṣ) = to look away, to look around, to expect, to hope, to consider, to regard

pratibhāna = eloquence

samanvāgata = endowed with

utpāda = appearance

for the sake of

Rastrapala, these are the four noble paths to be followed by the bodhisattvas. What are these four? The obtaining of a happy destiny by which one meets the appearance of a Buddha. His desire for the teacher is that by which his service is free from worldliness. His delight in accommodation in border country is that by which he hopes for gain and honor. His acquisition of eloquence is that by which he is endowed with acceptance of the profound dharma. These four Rastrapala are the noble paths to be followed. Therein is the standard. And thus it is said.

vanakandareṣu = forest + cave

satataṃ = continually

nivasanti = reside

dhīrā = courage

anarthika = one who does not care for

nityam = constantly, devoted to

pratibhānavān (NomS from pratibhānavant = possessing pratibhāna = eloquence

asaṅgabuddhī = understanding without obstruction

kuśalā = merit

vigataprapañcāḥ = lost, hopeless, free from + false imagining

(68) Those who are courageous are constantly dwelling in the forests and caves. Those who do not aim for gain, are constant. Those always possessing eloquence have wisdom without attachment, they have merit from the profound dharma, and conceptual proliferation is gone.

prayuktāḥ = strive, exert, apply oneself

ārāgayanti = attain, acquire

bahavo = pl for arms or for many, but should it be bāhuḥ or bāhavaḥ

‘prameyān = immeasurable thing, high number

vipulāṃ = extensive

jinajñānahetoḥ =

(69) (For) those who are always devoted to their teachers, how they (the gurus) speak is always how they (the students) act. They gratify immeasureable numerous, Perfected Ones, and perform extensive rituals for the cause of the victor’s knowledge.

manujeṣu (LocP) = man

mūrdhnaprāptāḥ (what about ‘n’)= obtaining the summit

samādapenti = causes to assume, take upon oneself, incites to

samādayanti (in E, 568 under samādiyati entry) = take upon oneself

saṃyojayanti = unite, bind, fetter

daśasv =

(70) The highest path is for the famous ones. They have attained the position (higher than) the gods and men. They always cause beings to take up the path of awakening and bind them to the ten merits.

tuṣṭā = contented

āsanna = near

cirād (AblS) = after a long time

mahyam (DatS, GenS, AccS) =

bhavitā (periphrastic future) =

śivāṃ = bliss

viraja = dispassionate

mociṣya (Fut 1S) = liberate

niyutāni (NeuP) = high number

ananta = infinite

(71) Having heard the qualities of the Buddha, they become contented. Obtaining them is not far off for me. He obtains the blissful, the highest and dispassionate awakening. I will liberate uncountable infinite beings from suffering.

pariśodhakā = purifying

pratihata = of enmity, hostile

vijñānā = practical as opposed to abstract knowledge, discernment

virahitasya = lacking in, except

kuhanalapana = hypocrisy and speaking

niṣpeṣaṇa = rubbing together, grinding, according to E refers to kuhana

parivarjitasya (PPP) = shunned

araṇyavāsaḥ = forest dweller

vipāka = recompense

pratikāṇkṣatā = exception, hope

rātriṃdivaṃ = night and day

skhalitāgaveṣaṇatā = obstructed, impeded, tripping, stumbling, incomplete + without striving

change italicized text

Rastrapala, these four things purify the course/conduct to awakening of the bodhisattva. What are these four? The course of the bodhisattva that which is on the part of one not lacks of non-hostile consciousness. They are forest-dwellers have rejected boasting about their religious accomplishments for gain. On the part of one who (are those who) abandon everything and who have no expectation of karmic reward. Night and day, they desire the dharma, not desiring the stumbling of the dharma preachers. Rastrapala, these four things purify the bodhisattva course of a bodhisattva. Then, at that time, the Lord spoke with these verses.

khila = harsh

mala = taint

roṣacittaṃ = mind of fury

eṣati (3S) = desire

doṣam = fault

aśaṭha = free from dishonesty

akuha =

niṣprapañcacitto = unimpeded

īpsamānaḥ (NomS) = Ips (Desid. of %{Ap} q.v.) , to wish to obtain.

Schmithausen’s note on prapanca, in Boucher

(72) He, who is without harshness, taint or a mind of fury, does not to find fault for anyone. Those free from dishonesty, not hypocritical, and whose minds are unimpeded, are seeking to obtain the supreme awakening.

ativiṣamaṃ = dangerous

śokamūlaṃ = root of sorrow

kujana = wicked man

samāgamayonim = coming together + source/origin

dūram = distant

tad =

anapekṣya = without expecting

pravrajitvā = should enter the monastic life

girigahane = cave + obscure/hidden

vicaranti = pass through, wander about

(73) The house, which is very poisonous, and which is the source of wicked men coming together, the root of sorrow, (he) leaving (it) far behind. He abandons it without reservation. Having set forth (from the household), those who have the desire for liberation, hidden in the mountains, wander about.

vividha = manifold

aniśrita = not relying/not based on

jñātra = reputation

viharati = dwell

anapekṣya

ivātrasañ OR ivottrasañ = like + fear

jitāriḥ (how was this built from the root?, ji = win, subdue NomS?) =

(74) Serving in the forest and manifold (places), he does not rely on every (sort of) reputation and gain. Without regard for body or life, he lives fearless (according to Boucher, but where does the neg come from?) like a lion, a subduer.

itaretareṇa = anything

tuṣṭaḥ = contented

śakunisamaḥ = like a bird

saṃcayaṃ = collection, accumulation (of evil karma of worldliness)

vihāya = disregarding, set aside

niketu = (niketa = home)

gaveṣati = search for, strive

constant attack on hypocrites, outward expression of inner sunyata

(75) They are contented with anything, like a bird, who does without/refuses to hoarding. He has no home in the entire world, on the path of awakening he is constantly seeking knowledge.

trasate = terrified

bhuvi (LocS) = standing/dwelling on the earth

viśvasate = confident, free from fear, rely on

mṛgeva = like a deer

trasto (PPP)= alarmed/terrified

unnamate (unnāma = arrogance, pride, elation in E 132, therefore perhaps PPP LocS) = rises up

(76) He lives alone like a rhinoceros and also like a lion in that he is not afraid. He is not afraid, like a deer who depends only on the earth and he is not (made) proud by reverence.

abhivīkṣya = having observed

prapāte = falling from, starting forth, cliff

udyamate = rouse oneself

pramokṣahetoḥ (AblGenS)= letting fall, dropping, losing, liberation

jagato (AblGenS, NomAccP) =

trāṇabhūto = shelter + real

yadi = if

kuśaleṣu = good at, good

careyam (1S Opt) = practice

apramattaḥ = vigilant

(77) Having observed this world, falling from into the chasm/abyss is said to be the cause for liberation. I am the truth and the shelter for the world, if I would practice meritorious acts vigilantly.

sumadhuravacanaḥ = gentle speech

smitābhilāṣī = smile + desire, affection wish (MW says m.—ending is strange)

akaluṣacitta = not muddy, impure + mind

priyāpriyeṣu = pleasant and unpleasant

sajjate (A 3S) = be attached

‘nilo = wind

vā = emphatic particle

naravaracaryām (LocS) = choicest of men + course, practice

abhīpsamānaḥ ( Pres Part NomS) = desire to obtain

(78) His speech is gentle and smiling?, his mind is never muddied with what is either pleasant or unpleasant. He dwells unattached, like the wind, desiring to obtain this course of the highest of men.

adhimuktam = zealous about, interested in

ānimittaṃ = causelessness (parallel to śūnyatā)

vicarati = consider, stray (from the path)

śama = tranquility

dama = taming, subduing, self-restraint

nirata = delight in

viśālabuddhiḥ = large + intelligence

(79) Focused on emptiness and causelessness, he understands the truth of all illusions to be the compounded. Delighting in tranquility and self-restraint, he has a great intellect and is always content with the flavor of nectar.

pratipadati = conduct, practice

yathā = because, since, as…therefore

āśayaṃ = resolve

sahati (usu sahate) = endure, prevail

śatāṃ (AccP) = 100

guṇābhikāṅkṣī = seek after

(80) Just as he practices on the path of awakening he constantly purifies his resolve. Seeking to obtain dharanis, he endures hundreds of afflictions and seeks good qualities.

carim (or carī) = course

abhivīkṣya = having observed

‘arthiku = desirous of (with instr)

iha = here, in this place

asakto (often with Loc) = indifferent to, unattached

janayati (Caus 3S) = give rise

doṣaśatāni = hundreds of hatreds

‘lpabuddiḥ = of little intelligence

Kajiyama, in de jong festschrift

Definitional point point about meaning of bodhisakta v. bodhisattva

(81) Having observed this course, the bodhisattva who aims for it would (will) become content. He (the bodhisattva) who is indifferent to

achieving realization, he (correlative clause) gives rise to hundreds of faults, will have little intelligence.

agauravatā (InstrS possessive adj but according to Conze, this seems to be the Nom form of the noun) = lack respect

akṛtajñatā = without gratitude (Conze)

śāṭhyasevanatā = deceit + service

satkāra = honor

adhyavasānaṃ = bent on, inclined toward

kuhanalapanatayā = hypocrisy + speaking + Fem 3S

lābhasatkāraniṣpādanaṃ = gain + honor + effecting, producing

Rastrapala, there are four (things) that are (potential) traps (danger-spots) for the bodhisatva. What are these? Rastrapala, one precipice for the bodhisatva is lack of respect. Another precipice for the bodhisatva is being without gratitude, resorting to deceit. Rastrapala, anther precipice for the bodhisatva is being bent on gain and honor. Rastrapala, another precipice for the bodhisatva generating/effecting gain and honor by means of boasting and of false displays of piety. Rastrapala, these four are the precipices for a bodhisatva.

śāṭhāś = deceitful

asaṃyatacāriṇa (InstrS) = unbridled, not kept together + practice

mūḍhāḥ = deluded

(82) Then, at that time, the lord spoke in verse. Indeed, they are constantly lacking respect toward (their) teachers and are even deceitful and without gratitude toward their mothers and fathers. They are constantly deluded because their practice is disorderly.

adhyavasānaparāḥ = at the end of a compound

kuhaśāṭhyāprayogaratāś = false piety + deceit + exertion + delighting in

vakṣyati (Fut 3S) = speak

kathamcit = in any way

(83) Always bent on profit, they delight in exerting (themselves) by false piety and deceit. They will say, there is no one who is the same as me, in terms of morality and qualities.

parasparam = one another

dviṣṭā = odious

chidragaveṣaṇanityaprayuktāḥ = faulty + (gaveṣaṇa in E, 211) inquiry, search + constantly + exert

kṛṣikarmavaṇijyaratāś = agriculture + action + commerce + delight in

śravaṇā = hearing or according to E. same as śramanā, but Boucher and Chinese trans have śramaṇā

sudūrata =

EXAMINE METER IN THIS LINE

(84) They are even spiteful toward one another exerting themselves constantly in search of faults. They delight in commerce and the deeds of agriculture and they are far from sravana?

paścimakāle = later, subsequent + time

bhikṣava (NomP) =

‘ntarahāpayiṣyanti (Caus, see BHS ) antardhā + dissappear

madharmaṃ =

bhaṇḍanavigraha = strife + argumentation/division

īrṣyavaśena = (īrṣyā = envy, E117) + by reason of, because of, for the sake of

(85) They will cause true dharma to disappear and because of envy there will be strife and division. Monks who are unrestrained in the latter time are very far from morality and qualities.

āryadhanād = noble + treasure

vihāya = disregarding, setting aside

praṇītaṃ = superior, sublime

pañcasu =

bhramiṣyanti = wander (from the path)

(86) Far from the path to awakening and the path of nobility, departing from the superior path to liberation, they stray into the five paths (or the rokudo).

bodhiparipanthakārakā = realization + obstruction + doer

aśraddhadhānatā = lack of faith + wealth (Conze) or receptacle, place (E)

kausīdyaṃ = sloth

parapūjerṣyāmātsaryacittaṃ = offering for others + envy + niggardly + mind

meaning of para here is unclear

Rastrapala, there are four things that function as obstacles to realization for bodhisattvas. What are these four? Rastrapala, one thing that functions as obstacles to realization is the receptacle (?) of a lack of faith. Rastrapala, sloth is something that functions as an obstacle to realization for the bodhisattva. Rastrapala, the mind is something that functions as an obstacle to realization…Rastrapala, these are four things that function as a obstacles to realization for bodhisattvas. Then, at that time, the lord spoke in these verses.

kusīdāḥ = slothful

mūḍhacittā = deluded mind

abhimāninas (“in” stem, masc NomAccP or AblGenS?) = pride, conceit

krodhanā (InstrS) = anger

kṣamiṇaś = one who is patient

yuktaṃ = suitable, endowed with, joined to, in possession of

dāsyanti (Fut 3P) = give

daṇḍaṃ = stick, punishment

vrajato (gen absolute)= proceed, go, wander,

vihārāt =

what form is krodhanā, could be a nomP with the ā lengthened for metric reasons

(87) Those who have no faith are slothful, their minds are always deluded and they are conceited, and they are always angry? Having seen the patience that is always restrained for a monk, they give him the stick and he wanders from the monastery.

parasya =

iherṣya =

jātā (PPP, NomP) = grows, has become,

avasthānu = state, time of, residing, abiding in

avatāraprekṣī (what is the root of prekṣī?—not sure of its meaning) = weakpoint, comprehension, entrance into/attainment of + behold/view

gaveṣī (Masc NomS) = search, seek, inquire

‘syāparādho =

aparādhika = guilty of offense

‘stiha = (ha = aham) asti + ha

codayiṣye (1S Caus Fut) = accuse (someone of an offense)

ask about gav as root

(88) Those who give rise to jealousy of another because of the reverence (he receives) do not have a stable (?) mind. Observing his faults, looking for faults, whatever he is guilty of, he says/thinks, “ I will accuse him (regarding) that (iha).”

dūre = from afar

itas = from that

guṇadveṣiṇas = quality + enmity, hatred

apāyanimnāḥ (NomP) = evil + inclined to, bent on

yāsyanty = (yāsyati = will go, see Conze 331)

apāyaṃ = place of woe, hell, miserable end

jvalitaṃ = burning

pracaṇḍam = burning, sharp, excessively violent

(89) When they are far from my teachings, those who hate the (good) qualities (of others) inclined toward evil. Having abandoned the teaching of the Victor, they will go to hell, which burns and is excessively violent.

sudāruṇām (from dṛ = pierce, split) = very cruel, pitiless

yujyadhva (2P Imperative? For m.c. loss of ṃ) = you exert

tapsyathā = 2P Imp and simultaneously Fut = heat, burning, suffering

durgatiṣūpapannāḥ = difficult path (LocP) + reborn (NomP)

(90) Having heard of their evil conduct, and their practice of the non-dharma, which is the path of cruelty, he said, “You should constantly adhere to the path of awakening and (therefore? Where does this conj come from?) not suffer rebirth on the difficult path.

bahukalpakoṭībhi (should be visarga here) = many krores of kalpas

kadāci = ever

utpadyate (pass 3S) = is produced

lokahito = beneficial to the world

maharṣiḥ =

‘dhunā (ind) = at this time

pravaraḥ = excellent

kṣaṇo = favorable birth

‘dya = today

tyaja (Imp 2S) =

pramādaṃ = indolence, an intoxicating liquor

Speyer, Grammar—syntactical explanations, Kale

(91) One in many krores of eons, the Buddha, the great rsi appears benefitting the world. If you desire liberation, give up indolence now. The excellent moment is obtained. Abandon indolence if you desire liberation.

sevitavyāḥ (gerundive) = to be practiced, followed

mitra = friend

upalambhadṛṣṭiko = one who has a basis in a view

pratikṣepakaḥ = one who rejects

āmiṣalolupaḥ = worldly things + desirous of

dṛṣṭi as typically problematic/false

Rastrapala, these four are persons not to be served/followed by the bodhisattva. Which four? Rastrapala, the evil friend is a person not to be served by the bodhisattva. Rastrapala, the one who has a view based on conception/basis is a person not to be served by the bodhisattva. Rastrapala, the one who rejects the true dharma is a person not to be

served by the bodhisattva. Rastrapala, the one desirous of worldly things is a person not to be served by the bodhisattva. Rasrapala, these four are people who are not to be served by the bodhisattva. Then, at that time, the lord spoke with these verses.

vivarajayanti = avoid, reject

bhajanti = love, attend upon

vardhanti = increase, cut, divide, shear

vardhayanti = to hail, greet with good wishes

śuklapakṣe = white/blameless part of the group

divi (what form is this?) = day (diva)

candramaṇḍalam = disk of the moon

(92) Those who avoid evil friends and who embrace good friends, always increase (?) the bodhisattva path, just as the disk of the moon days of the bright half of the month.

upalambhadṛṣṭyāṃ (LocS) = one who has a basis in a view

niviṣṭā = settled down, founded, endowed with

ātme =

jīvapoṣe = soul + personality

viṣakumbhavat = poison + water jug + vat

varjayanti = impale, tear (see E. 471)

meaning of varj?

(93) Those who reject those who abide by conceptual views, who abide by the notion of the self and the personhood of a soul, who are like a jug of poison are those who are desirous of buddha knowledge.--

kṣipanti = cast off

narottamānāṃ (GenP) = highest of men

virāgaṃ = dispassion, withdrawal

amṛtānukūlam = nectar + a slope, bank, friendly agreeable

tān (AccP) =

varjayen (Opt 3S) = reject, impale, tear

mīḍhaghaṭāṃ = dung + pot

icchate = desire

budhyitum (inf.) =

(94) If he should reject those who reject the dharma of the highest men, which is tranquil, dispassionate, and agreeable to nectar (the dharma), as though they were a pot of dung, he desires to know the highest awakening.

adhyoṣitā (adhyavasita? = intent on)

āmiṣa = worldly things

pātracīvare = bowl and robes

kulasaṃstave = familiarity with the familes

sadābhiyuktaḥ = practiced, interested in

kurvīta (PPP?) =

sārdhaṃ = together with

agnikhadāṃ = fire pit

(95) One should not associate (kurvita sardham) with and avoid like a fire pit those who are focused on worldly possessions and the bowl and robe and those strive to be on familiar terms with (wealthy?) families.

yasyepsitaṃ (PPP) = desired

dharṣayituṃ = subdue

māraṃ =

pravartituṃ (inf) = set in motion, turn

cakravaraṃ =

satvārtham = real in meaning?

vipuluṃ = rejoicing

kartuṃ (inf kṛ) =

varjyāś = excluded, shunned

(96) For he who desires to subdue māra, and who desires to set in motion the boon of the wheel, to widely propagate (kartuṃ) for the sake of living beings, by him, bad friends are excluded.

vivarjayitvā =

yaśo = beautiful, glorious

bhaṇḍana = strife

īrṣyām = jealousy

eṣeta (looks like a middle ending, Opt 3S with root altered) = should, would

(97) Having rejected what is dear and what is not dear, profit, beauty, strife, pride and jealousy, he who desires to know the highest awakening, should always desire the buddha knowledge.

vipākā = recompense

jñānenābhimanyanatā = by means of knowledge + despise

īrṣyāmātsaryacittaṃ = jealous + stingy + mind

anadhimuktī = not resolved

apariśuddhajñānakṣāntisaṃbhogapareṣṭī = impure + knowledge + acceptance, endurance + enjoyment body + desiring (MW)

Rastrapala, these four are things which are the coming to fruition/maturation/reward for suffering for the bodhisattva. What are these? One thing that is a reward for suffering for the bodhisattva is seeking to do harm by means of knowledge. Another thing that is a reward for suffering of the bodhisattvas is having a mind that is mean and jealous. Another thing that is recompense of suffering for the bodhisattva is a lack of determination. Another thing that is a punishment of suffering for the bodhisattva is desiring the enjoyment body and acceptance of impure knowledge. Rastrapala, these four are things which are the punishment of suffering for the bodhisattva. Then, at that time, the lord spoke with these verses.

dharmadharā = one who transmits the dharma

bhuvi (LocS) = standing/dwelling on the earth

pūjita = worshipped

avamanyati = despise

tāni =

ājñaḥ = ignorant

vindati = find

(98) Those who hold onto the doctrine are those who are worshipped in the worlds. The ignorant one despises them; therefore he experiences infinite suffering. (reconstruction here based on the Tib)

viṣameṇa = uneven, unequal, at variance

sat + eṣati = true + desire

bhogān (AccP) = enjoyment

chandaruciḥ = desire-to-do + desirous of

jñāni =

mānonnata = head uplifted in pride

namate = pay homage

(99) He who unevenly seeks enjoyments always desires impure knowledge, for he is always proud and does not pay homage to the teachers and the noble ones.

faith

gaṇe = retinue

śikṣadhuteṣu = training + dhuta

pāpamates (AblGenS) = evil + intent

tri-r-apāyamukhasya = evil + mouth, destiny

(100) He of whom there is no faith (found-vidyati) in the Buddha the dharma or the sangha, or toward purification practices or training, he is headed for evil thoughts and facing (mukhasya) three evil states.

cyuto = fall

manujeṣu = man

karmavaśād = the influence of acts

vimūdhaḥ = foolish

narakeṣv = man

tiryaggatiṣu = animal path

vindati = find

(101) He who is foolish, without knowledge, because of his actions among men, falls into the hells, animal or hungry ghost realms and suffers.

bhuvi (LocS) = standing/located on the earth

pradīpa = lamp

duḥkakṣayāntakaro = extinction + low, vile

naravīraḥ = bravest of men

apāyapathaṃ = evil path

pravihāya = setting aside, leave behind (without prefix)

satataṃ = constantly

niṣevyaḥ = practice

(102) Of the one on the earth who illuminates the world and who is wise, the bravest of men, there is the destruction and extinction of suffering. By him is set aside the evil path and he constantly practices the path of awakening.

bandhanāni = bond

parāvamanyanatā = other + conceit/pride

laukikenopāyena =

bhāvanatā = meditational cultivation

prayoga = enter into

nimitta = sign

saṃjñā = name

anigṛhītacittasya = not + kept in check + mind

virahitasya = lacking in

pramādasevanatā = carelessness, pleasure + serve, habit of negligence with respect

pratibaddhacittasya = bound to + mind

Rastrapala, there are four bonds for the bodhisattvas. What are they? One bond is of the bodhisattvas is conceit (with respect to) others?. Another bond of the bodhisattvas are the names and signs for entering into meditative cultivation by worldly means. Rastrapala, another bond of the bodhisattvas is the careless service of the undisciplined mind, which lacks knowledge. Rastrapala, another bond of the bodhisattva a bound mind is familiarity with wealthy families. Rastrapala, these four are bonds for the bodhisattva. Then, at that time, the lord spoke in these verses.

avamanyati = despise

parasya = another

bhāvayate = develop

laukikadhyānam = contemplation

badhyati = bound

tebhi (InstP) = see E. 116

dṛṣṭigatebhiḥ = false views, Boucher’s translation

paṇki = mud

gajo = elephant

durbalakāyaḥ = weak + body

(103) He constantly despises other(s) and always develops contemplation of the world. He is bound by these false views, like the weak body of an elephant in mud.

bandhana = imprisonment, bondage

pramatta = negligent, lascivious

vivarjita = reject

mūḍhamatiś = deluded

ebhi (InstrP) =

ayuktacarībhiḥ = focused on + practice

(104) He who always has negligent and grasping mind is intent on connecting (himself) through acquaintance with wealthy families. He whose knowledge is confused, who has rejected knowledge is bound by these improper behaviors.

ata = from this

bhayebhyo (4,5 P) = fear

jātijarāmaraṇādi vimokṣam = birth + old age + death +

avamanyana =

manyanā = vain conceit

satataṃ = constantly

(105) He who, therefore, desires liberation from birth, old age, death and so on out of fear of suffering, disregarding contempt and conceit, constantly seeks out the path of realization.

sahitvam =

aśeṣaṃ = whole, high number

anapekṣi = disregard

bhavitvā = having become

vikalmaṣa = spotless

dhīrāḥ = courage

(106) Being entirely satisfied with endless suffering, having disregarded all happiness, having entirely abandoned reputation/relatives, both likes and dislikes, those with spotless courage will become buddhas.

ṣaṭsu = 6 + tu

prayujyata (2P Imp) =

balendriyajñāne =

samupetā = come together

jarapañjaramuktaḥ =

(107) You should practice the six paramitas, the qualities of the bhumi and knowledge of faculties of men. Furnished with all the qualities, the Buddha is always liberated from the cage of old age.

yadbhūyasā = for the most part

bodhisatva + yānīyānāṃ (one who adheres to, GenP) =

Rastrapala, for the most part, there will be these faults of the people of the bodhisatva.

anabhiyuktā = intent on, zealous

śaṭhāḥ = deceitful

satkartavyān (gerundive, AccP) = should be, to be zealous, to be done

Those who are not zealous worship the non-zealous, those who are deceitful revere the deceitful, those who are ignorant think the ignorant practice well.

āmiṣapriyāś = world and dear

adhyavasāna = inclined toward

kulamatsarāḥ = niggardly

dhvāṅkṣā = crow, begger

mukharāḥ = garrulous

jñātragurukāḥ = reputation + important

They have heaps of attachments, monopolize families, deceitful, crows, garrulous, who make false displays of piety and who emphasize reputation.

anyonyavarṇabhāṣaṇatayā = one another + appearance + speaking + instruS fem

niṣpādayiṣyanti (Caus, Fut 3P) = obtain

They obtain profit by speaking about one another’s glory.

lābhaparyeṣṭyarthaṃ = profit + striving for +

prevekṣyanti = intending

satvaparipākārthaṃ = ripen

satvānukampārthaṃ = pity, mercy

They are focused on the village for the sake of striving for profit and not for the sake of ripening others and not out of mercy for others.

ajñānino (NomP or AblGenS) = one who is ignorant

pratijñāsyanti = claim, profess

Those who are ignorant claim that they have the signs of knowledge.

mām (1st Per Pron AccS)

pare (LocS?) = other

vijānīyuḥ (jānniyuḥ--double n—is 3P Opt) = know

kalyāṇadharma = virtuous + dharma

saying , “How will other(s) know me that I’ve heard many teachings of the beautiful dharma?”

yathātrānabhiyuktāḥ =

They will be without respect just as those here who are without zeal.

bhinnabhājanībhūtā = broken up + vessel + real

anyonyaskhalitagaveṣiṇaḥ = desiring of one another that they stumble

They will be like broken vessels, seeking out one another’s faults.

naṣṭaprayogā = in vain+ undertaking

kusīdā = slothful

jñānānavakalpanabahulāḥ = knowledge + fine, minute + imagining + heap

Those whose undertakings are in vain are slothful and foolish, and they have heaps…? Not sure about this

anyonyabhinnadharmasaṃgāyanatayā = each other + broken + dharma + concordant

svacchandā = acting on one’s own whim/pleasure

dṛḍhavairā = firm + hostile

ākīrṇavyāpādā = crowded + ill will

ayuktaparibhāṣājanasaṃjñaptyā = non-zealous + reviling + person + ?what is this last form?

aparipṛcchanaśīlāḥ see fn on āpari = not disposed to religious inquiry

Because they are in agreement among themselves about the broken dharma, they act according to whim, they have strong hostility and are full of ill-will…they are not disposed to religious inquiry and they do not desire to listen to the dharma.

ayuktacaryayā = undisciplined practice

daridrakuleṣūpapattiṃ = poor + family + happening

Those of undisciplined practice will acquire being born in a poor family.

samānā = something like

lābhamātrakeneha = at the moment

tuṣṭim = content

The monks from poor families will only be content in the teaching at the moment of profit.

atyayadeśanāpi = sin + teach

jñānābhisamayaḥ = knowledge + understanding

For them, there will not even be the confession of sin, how is there then the understanding of knowledge.

riñcitvā = split off from, see E. 227 and boucher note

Having split off from the qualities of the Buddha, because it is the moment of reputation and profit that they will say about themself, “definitely ascetics.”

sma = ever, surely

ānulomikām = in agreement, conformity

Rastrapala, I don’t speak of tolerance for those who are in conformity with these men, how could I speak of Buddha knowledge?

tathārūpāṇāṃ =

aṣṭau = eight

paripanthakarān = one who obstructs, enemy

katamān =

Rastrapala, I speak of eight things, which are obstacles to awakening, for people like this. What are these eight?

apāyopapattiḥ = reborn in an evil state

daridrakulopapattiḥ = reborn in poor family

pratyantajanapadopattiḥ = born among people on the border

nīcakulapapattir = born to low status family

durvarṇatāndhatvagatikāḥ = path of ugliness and blindness

samavadhānaṃ = lay (people) together

bahumāndyatā = many illnesses

viṣamāparihāreṇa = painful + reserve, conceal

kālakriyāḥ = death

They will be born in an evil state, in a poor family in a family of low status, born in a border area, born ugly and blind, be put in the company of bad friends, have many illnesses, and die in the covered in pain.

imān (AccP) =

Rastrapala, I speak of these eight things which are obstructions to awakening. This is of what cause?

pratijñasya =

kuhakasya =

śaṭhasya = deceit

nābhimāninaḥ = conceited

duṣprajñāsamanvāgatasya = endowed with stupidity

saṃśayacchedanaṃ = removing doubt

matsariṇa = selfish

bahula =

asadguṇaparyeṣakasya = those who search for false qualities

akalpitāryapathasya = genuine

samavadhānaṃ = put together

kulādhyavasitasya = residing with family

amātrajñasya = moderation (in eating)

dharmakāmatāṃ = love of dharma

sāpekṣasya = with regard

dharmaparyeṣṭiṃ = seeking the dharma

ṣacchāstṛṃs =

vigarhāmi = censure

viṣaṃvādakāḥ = break one’s word, contradict

Rastrapala, I do not speak of the awakening of one who has knowledge of the word. I do not speak of the purity of conduct of the hypocrite. I do not speak of the path of awakening of one who is deceitful. I do not speak of worship of the Buddha of one who values worldly things. I do not speak of purity of wisdom of one who is conceited. I do not speak of removing doubt of one who is stupid. I do not speak of the purity of mind of one who is selfish. I do not speak of obtaining dharanis of one who has heaped up non-conviction. I do not speak of obtaining the good path of the one who searches for false qualities. I do not speak of the purity of the body of the one indulging in relations with wealthy families. I do not speak of encountering the Buddha of one for whom the arya path is ______. I do not speak of the purity of speech of those attached to wealthy families. I do not speak of the purity of the mind of one who is disrespectful. I do not speak of love of the dharma of one who eats immoderately. I do not speak of seeking the dharma of one who has regard for body or soul. Rastrapala, I do not censure the six heretical teachers as I censure these deluded persons. Why? They speak and act incorrectly. They break their word to the world and to the gods. Then, at that time, the Lord spoke with these verses.

asaṃyatā = unrestrained

uddhata = puffed up

unnatāś = haughty

mānina (instruS? not sure) = pride

lobha = cupidity

utsadā = overcrowded

abhibhūtāḥ = overcome

sakiṃcanāḥ = something

(217) Those who are unrestrained, proud and haughty, who lack respect, are full of greed and proud. They are overcome by obstructions, suave, full of worldly attachments; they are all far from the highest awakening.

kusīda = slothful

vardhate = increase

pranaṣṭa = perished

vipanna = ruined, gone wrong

sadgatiḥ =

samavāpya = attain

(218) Sloth increases for one overcome by profit, and faith is annihilated for one overcome by sloth. The correct path is annihilated for those overcome by low-morality and morality is destroyed because of the ruin of faith.

kañcano = wealth

bhāram = burden, load

apaviddha = thrown away

sasyabhāra = grain, fruit

udgṛhītḥ = take up

(219) Born into poverty, having left the household, they obtained freedom from poverty and worship?. By means of this, it is like they threw away burden of wealth and a picked up a burden of grain.

upaiti =

vastuṃ = dawn, wealth, property, house

pratibhānasaṃpada = inspired speech + achievement

gṛhṇāti = seize

jñātīn =

(220) He goes to the forest for the sake of profit, seeking wealth there and kinsmen and gata? Setting aside supernormal powers, knowledge, inspired eloquence and achievement, he seizes upon even kinsmen.

apāyabhūmiṃ =

akṣaṇeṣu = inauspicious rebirth

jātyandhadaurbalyam = durvarṇa (ugly) daurbala (excessively weak)

athālpasthāmatāṃ = weakling

mānavaśena = under the sway of pride

mūḍhāḥ = deluded

(221) Those who are deluded, because they are swayed by their pride, are born in an evil state, in a path among inopportune rebirths, reborn in a humble household, which is impoverished, blind and ugly, and have weak bodies.

vṛtticaryāparihīnabhāvāḥ = conduct + without, lost +

pramāda = negligence

smṛtipranaṣṭāḥ = loss of mindfulness

ghora = terrible, frightful

prayāsyanti (from yā) = go

mahāprapātaṃ = great precipice

(222) Their ______ are without proper conduct and _______, and they have loss of mindfulness because of profit and negligence. They go to the terrible great precipice, from where there is no liberation even for a million kalpas.

vairambhavātena = violent winds + attacked, assailed, injured

pakṣī = bird

kṣipyanti = cast away, hurl

(223) If there were awakening out of profit, then Devadatta would obtain awakening. Just as birds are hurled by winds, the undisciplined are destroyed by profit.

vihīnāḥ = deficient

paradāragṛddhā = other + wife + desirous

coddhurāḥ = unrestrained

anartha = not desirous

śmaśānadāruvat = splitting, timber

(224) Those for whom knowledge is not obtained by the mind of aspiration, are deficient in merit, desirous of others’ wives, have impure morality, and are unrestrained in kusala, and (for them) the teaching is not desired, like a cremation grounds’ bier.

anveṣati = search

dṛḍhāḥ = firm

lepena = pollution, lime

kapir = ape

(225) Desiring awakening, he seeks the Buddhadharma, but does not establish (himself) as though liberated. A monkey has gotten stuck by _____

nipatanti = fall into ruin or decay, take place, occur

nirartha = devoid of desire

ayuktayogin = one who has not practices discipline

(226) For the sake of my desire for awakening, I abandoned my own dear life because of one word of the dharma. Having abandoned the dharma, those who are undisciplined, who are devoid of desire, destroy the teaching.

jvalita = blazing

hutāśanaṃ = consisting of fire

subhāṣitārthe = beautiful teaching

(227) In the past, I fell into a blazing, fiery crevasse for the sake of the beautiful teaching. Having heard it, I was established in this conduct, having set aside likes and dislikes.

vicitra = all sorts

guṇādhyaṃ = rich in virtues

spṛhā = desirous

naikapade =

kuto = how, whence, from whom?

cāndhasya =

pathiprakāśanam =

(228) Having heard about this varied teaching, rich in virtues, for those who desire the arousal of not even one word, those for whom there is no

desire for dharma, how is there realization?--just like a light on the path for the blind.