MAHRATNAKADHARMAPARYAYAKYAPAPARIVARTA THEKYAPASECTION THEDHARMADISCOURSEOFTHEGREATCOLLECTION OFJEWELS EnglishTranslationandRestorationoftheMissingSanskritPortions ByBhikkhuPsdika1 HomagetoalltheBuddhasandHeroesintentonEnlightenment2. ThushaveIheard:AtonetimetheBhagavnstayedonMountVulturePeaknearRjagha togetherwithalargecongregationofmonksnumberingeightthousand,andwithsixteenthousand HeroesintentonEnlightenments(bodhisatvas)whohadcomefromvariousBuddharealmstothe assembly,i.e.(those)whohadtowaitforonlyonemorebirthbefore(realizing)thehighestandperfect enlightenment. ChapterI OnthatoccasiontheLordsaidtotheElderMahKyapa:Thesefourtraitsofcharacter, Kyapa,bringaboutaHerointentonEnlightenmentslossofcriticalwisdom(praj)whichfour?

hfour?He isdisrespectfultotheTeaching(Dharma)andtoonewhopreachesit(I).Hewantstokeep(knowledge of)theTeachingtohimself,unwillingtosharewhatheknows(theteachersfist)(II).Heprovesa hindrancetothosepersonswhoarelongingfortheDharma,heputsthemoff,frustratesthemanddoes notteachbutconceals(theDharmafromthem)(III).Inflatedwithprideheadvertiseshimselfand disparagesothers(IV).Thesefourtraitsofcharacter,Kyapa,bringaboutaHerointenton Enlightenmentslossofcriticalwisdom.Thenthese(verses)wereuttered: Heshowsdisrespectforthepreacherofthedharma,and Inregardtothedoctrinesheisobsessedbyjealousy, Maintainingtheteachersfist,asfarasthedharmaisconcerned. Hecreatesobstaclesforthosewhoseekthetruth, Frustratingtheminmanywaysandputtingthemoff. Thedharma,extolledbytheTriumphantOnes,hedoesnotteach; Heisalwaysgiventoselfadvertisementandlazy (Himself,though)veryquickatdisparagingothers. Thesefourtraits(as)hasbeendeclaredbytheTriumphantOne, LeadtolossofthecriticalwisdomoftheBuddhasspiritualsons. Havinggivenupthesefour,oneshould Cultivatefourothercharacteristics(as)shownbytheTriumphantOne. Chapter2 Thesefourtraitsofcharacter,Kyapa,bringaboutaHerointentonEnlightenmentsfullblown criticalwisdomwhichfour?HeisrespectfultotheTeachingandtoonewhopreachesit.Heteaches othersthedoctrinesindetailaccordingtowhathehaslearntandthoroughlyunderstood(II).Witha mindfreefromcovetousnesshedoesnothankeraftergains,honourandrenown(III).Havingrealized thatfromlearningcriticalwisdomisborn,heapplieshimselftostudying(theDharmawithasenseof 1|P a g e

urgency)like(thatof)aperson,whoseheadandclothesareonfire,insearch(ofwater);andtothe extenthehasbeentaughtthedoctrines,hemastersthem.Notdiscussions,utterances,phrasesareof primary(importancetohim)but,onthecontrary,firmnessinpractice(IV).Thesefourtraitsof character,Kyapa,bringaboutaHerointentonEnlightenmentsfullblowncriticalwisdom.Thenthese (verses)wereuttered: Heisrespectfultoonewhopreachesthedharmaand Withamindfreefromcovetousnesshedoesnot Hankeraftergains,honourandrenown; Heteachesothersthedoctrinesasstudiedbyhim. Havingrealizedthatcriticalwisdomcomesoflearning, Hethereforealwaysdevoteshimselftostudies Justlikeapersonwhoseheadisonfire, (Doingnothingelsebuttryingtoextinguishtheflames). Thus,ashehasbeentaught,hemastersthedoctrines, Andhavingmasteredthedharma,his(sole)concernispractisingit; (When)stronginpractice,hehasbecomeamanofdirectexperience, (Who)setsbutlittlestorebydiscussionsorphrases. Hewhohaswiselycultivatedthesefourcharacteristics, ObtainsthewisdomextolledbytheTriumphantOne. Chapter3 If,Kyapa,aHerointentonEnlightenmentisgiventofourmodesofbehaviour,hewillbeata lossforhis(lofty)aspirationsafterenlightenment(bodhicitta).Whicharethefour?Breakingones promise(andthus)deceivingonespreceptor,teachersand(others)worthyofveneration(I).Causing mentaldisturbancetootherswhousedtobefreefromit(II).Puttingthosefirmlygroundedinthe UniversalVehicle(Mahynateaching)inabadlightbydetractingfromtheirrenownandgood reputation(Ill).Playingtricksonother(s)andtreatingthemwithdishonestyinsteadofhavingthelofty disposition(ofaHerointentonEnlightenment)(IV).If,KyapaaHerointentonEnlightenmentisgiven tofourmodesofbehaviour,hewillbeatalossforhis(lofty)aspirationsafterenlightenment.Thisis whattheTriumphantOnehassaid;thenthese(verses)wereuttered: Hedoesnotheedtheinstructionsofhisspiritualguide,worthyofrespect, Andtoothershecausesmentaldisturbance. Thosewhoarerightontheirwaytoenlightenment, Heputsinabadlightandspeaksillofthem; Onother(s)heplaystrickswithcunningand Deceit,bereftof(aHerointentonEnlightenments)heart. Whenthesefourmodesofbehaviourarefollowed, TheloftyaspirationsforBuddhahoodarethrownintoconfusion. Hewhothereforefollowsthesemodesofbehaviour, Wandersfarawayfromthehighest,perfectenlightenment;Buthewhofollowsthe oppositetothat(behaviour), (Will)realizethehighest,perfectenlightenmentsupreme. Chapter4 If,Kyapa,aHerointentonEnlightenmentisgiventofourmodesofbehaviour,hewillinallhis existencesspontaneouslykeeppresentinhismindhisaspirationsafterenlightenment,(forwhich)he willnotbeatalossinthemeantimeuntilhewillsitonthethroneofenlightenment (bodhimaaniadana).Whicharethefour?Evenforhislifessakehewouldnotknowinglyutterany 2|P a g e

falsehood,notevenwithaviewto(making)jokes.Beingwithouttrickeryandperfidy,heisthroughhis loftyaspirations(forinfinitecompassion)accessibletoallbeings(II).Withreferencetoallthoseontheir wayto(supreme)enlightenment(bodhisattvaHerointentonEnlightenment),heregardsthemas spiritualteachersandspeaksinpraiseoftheminalldirections(Ill).Regardingthosebeingswhomhe bringsto(spiritual)maturity,hecausesthemalltosetthemselvesto(realize)thehighest,perfect enlightenmentsoasnottorestcontentedwithamorelimitedwaytosalvation(prdeikayna)(IV).If, Kyapa,,aHerointentonEnlightenmentisgiventofourmodesofbehaviour,hewillinallhis existencesspontaneouslykeeppresentinhismindhisaspirationsafterenlightenment,(forwhich)he willnotbeatalossinthemeantimeuntilhewillsitonthethroneofenlightenment.Thenthese (verses)wereuttered: Not(even)forthesakeofhislifewouldhetelllies, (Andwhen)hespeaks,hiswordsarealwaysmeaningful. Everfreefromtrickeryandperfidy,with Hisloftyaspirations(forinfinitecompassion) Healwayslooksatbeings(inconcern). Thosewhoare,pure(atheart),ontheirwaytoenlightenment, Heregardsasteachersheadingfor(supreme)awakening. Hespeaksinpraiseoftheminalldirections, Alwaysmindfuloftheirbeingspiritualteachers. Andthebeingswhomhebringstomaturity Hecausestosetthemselvesto(realize)supremeknowledge; Thosewhoabidebythesemodesofbehaviourunwaveringly, Willneverbeatalosswhileaspiringforenlightenment. Chapter5 IfaHerointentonEnlightenmentindulgesinfourhabits,Kyapa,thestockofpositiveforce ariseninorobtainedbyhimwillbeexhausted,(andotherswhoarenotindulginginthosefourhabits) will(oncetheyinclinetowards)them,cometoastandstillintheirwholesomedevelopment.Whichare thefour?Searchingonaccountofexcessivearroganceforformulasrelatingtolokyata(materialists)(so astoshowoffoneslearning)(I).Lookingoutforfamilies(aspossibledonorsorsupporters)becauseof onesstrongdesireforgainsandhonour(II).TakinganaversiontoaHerointentonEnlightenmentand slanderinghim(III).Rejectingthosediscourseswhichwerenotpointedoutandwhichoneisnot acquaintedwith(IV).IfaHerointentonEnlightenmentindulgesininfourhabits,Kyapa,thestockof positiveforceariseninorobtainedbyhimwillbeexhausted,(andotherswhoarenotindulginginthose fourhabits)will(oncetheyinclinetowards)them,cometoastandstillintheirwholesomedevelopment. Thenthese(verses)wereuttered: Inflatedwithpride,hesearchesforlokyata,and Familiesheexploitsforthesakeof(hisown)profit. HedislikesHerointentonEnlightenments,theBuddhas(spiritual)sons, Everywherespeakingillofthem. Discoursesnotpointedoutandnotacquaintedwith Herejects,(although)thesearethewordsoftheTriumphantOne. Ifoneindulgesinthesehabits, Therewillbenoprogressinoneswholesomedevelopment; Therefore,aprudentHerointentonEnlightenment,onceandforall, Hadbettersteerclearofthefourhabits(mentioned); Forindulginginthem,hewillbefarawayfromenlightenment,indeed, Justastheskyisquiteremotefromearth. 3|P a g e

 Chapter6 If,Kyapa,aHerointentonEnlightenmentfollowsfourmodesofbehaviour,thesewill definitelybringabouthisprogressinsteadofhisretrogression.Whichfour?InhisquestfortheHero intentonEnlightenmentpiaka,endowedwiththesixfarreachingattitudes,hesearchesforauthentic notunauthenticteachings(I).Becauseofhishumblenesstowardsallbeingsheresemblesa(docile)dog, andthe(only)gainheiscontentwithisthedharma(II).Havingrenouncedallwrongmeansof livelihood,heissatisfiedinthelineageoftheholyonesanddoesnotinquirewhetherothersareinthe wrongornot,notinterestedin(their)washingtheirdirtyIinen(III).(Whenever)thereareprofound(7) dharmaswhicharebeyondhisken,thenheadmits,havinginvokedthetathgatatobearwitness:The tathgatareallyknows,Idonotknow;theBuddhasenlightenmentisinfinite;thedharmaisproclaimed inaccordancewiththeneedsofthebeingswiththeirmanifoldinclinations(IV).If,Kyapa,aHero intentonEnlightenmentfollowsfourmodesofbehaviour,thesewilldefinitelybringabouthisprogress insteadofhisretrogression.Thenthese(verses)wereuttered: Heisalwaysengagedin(developing)thefarreachingattitudes(pramit) Skillinmeansandin(studying)thecanonoftheHeroesintentonEnlightenment. Becauseofhishumblenessheresemblesadog, Humbly(serving)amongallbeings. The(only)acquisitionheiscontentwithistheholydharma,and Establishedinsaintlylineage,hegainshislivelihoodinpurity; Hedoesnotconcernhimselfwithother(s)transgressions, Nottryingtofindfaultwithanybody. Wheneversomethingisbeyondhisken, Heinvokesthetathgatatobearwitness(saying): Idonotknow,buttheLordknows; Enlightenmentisinfinite(thus)hasspokenthePerfectOne. Havingrealized(that)thesefourmodesofbehaviour Willneverimpairthegnosissupreme, Itwillnotbedifficultforhimwho Conductshimself,asmentioned,withdetermination TowinenlightenmentasextolledbytheTriumphantOne. Chapter7 If,Kyapa,aHerointentonEnlightenmentsminddeviatesinthesefourways,ithastobeset right(theHerointentonEnlightenmenthastogiveupdishonesty);inwhichfour?Beinguncertain, havingdoubtsandsuspicionsregardingalltheBuddhasteachings(I).Beinginfatuatedandshowing pride,whilespeakingillofothers,concealing(theirgoodqualities)outofangerandrancour(II). Becomingjealousandselfishwhenothersarewelloff(III).PuttingHeroesintentonEnlightenmentina badlightbydetractingfromtheirrenownandgoodreputation(IV).If,Kyapa,aHerointenton Enlightenmentsminddeviatesinthesefourways,ithastobesetright,(theHerointenton Enlightenmenthastogiveupdishonesty).Thenthese(verses)wereuttered: Regardingtheteachingshehashismisgivingsandisfilledwithdistrust; Towardsothershebehavesarrogantly,isconceitedandirascible. Whenothersarewelloff,hebecomesjealousandselfish, AndneverdoeshetrustintheTriumphantOne; Inhisbenightednesshealwaysputs 4|P a g e

HeroesintentonEnlightenmentinabadlight,belittlesandslightsthem. Hewhois(really)intentonwinningenlightenment(HerointentonEnlightenment), should Giveupthefourkindsofdishonestyand Everbefriend(all)limitedbeings. Chapter8 Theseare,Kyapa,thefourmarksofhonestyofanuprightHerointentonEnlightenment. Whicharethefour?Incaseofatransgression(onhispart)hedoesnotconceal,butconfesses,revealsit and(thus)isfreefromdepravity.Evenifthroughany(ofhis)wordsoftruththeGovernmentlose(face), financiallossesareincurredorhisverylifeisendangered,hewillspeakoutthetruthwithouthaving recoursetoprevarications(II).(Evenif)othersareviolent,abuse,revile,blame,rebuke,beat,hit,kill, bindorcommitall(sortsof)crimes,hewiselycontemplates(lit.relieson),(assoonasheisaware that)inhismindhe(begins)toreactnegatively,karmaanditsresultsand(thus)willnotbeangrywith others,norwillhebearthemanygrudge(II).Heisfirmlyrootedinhisfaith,andforthesakeofhis mindspurityhehasfaithinallsuchteachingsoftheBuddhawhich(seem)incredible(IV).Theseare, Kyapa,thefourmarksofhonestyofanuprightHerointentonEnlightenment.Thenthese(verses) wereuttered: Incaseofatransgression(onhispart)hedoesnotconceal,but Makesitknown,disclosesit;(thus)gettingridofblemish. Neitherforthesakeofwealthorgovernment,norevenforhislifessake Wouldhetelllies,unawareof(hisdishonesty). (Evenif)abused,blamed,rebukedorbeingkilled,boundorimprisoned, Hewillnotbeangrywithothers,withmalice(towardsnone); (Knowingthat)heisresponsibleforhisactions,hedoesnotbearanygrudge. HeputshistrustintheenlightenmentoftheBlissGoneOnes, Rootedinfaithandintentonpurityofmind. ThesearethemarksofhonestyasproclaimedbytheBlissGoneOne; Hewhoisbentonthehighest,shouldbeendowedwiththem. Chapter9 Inthesefour(cases),Kyapa,oneisrecalcitrant(insteadof)beingonhiswaytoenlightenment; inwhichfour?HetakeshisstandontheTeaching,studiedandgrandiloquentlyextolledbyhim,buthe doesnotpractise(inaccordancewithit)(I).HepractisesinconformitywiththeDharma,conformingto theTeachingonwhichhetakeshisstandandwhichheextols,(but)hedoesnotobeyhispreceptorand teachers(II).(Though)notfaithfultohisvows,heenjoyswhathasbeenofferedwithfaithand(thus) causessuchofferingstogowaste(Ill).WhenhemeetsdistinguishedHeroesintentonEnlightenment whohavepacifiedthemselves,hedoesnotshowrespectandholdshisheadhigh(IV).Inthesefour (cases),Kyapa,oneisrecalcitrant(insteadof)beingonhiswaytoenlightenment.Thenthese(verses) wereuttered: Becauseofhislearningheisgiventoarrogance, (Andthus)doesnotpractiseinaccordancewithinstructions. (Then)hepractisesalltheteachingswithenthusiasm, Buthedoesonnoaccountobeythenobleones. (Though)unfaithfultohisvows,heeverenjoys Deliciousfoodofferedoutoffaith. WhenhemeetsdistinguishedHeroesintentonEnlightenments, Hedoesnotshowrespectforthem. 5|P a g e

Beingrecalcitrant(only)inflatesonespride, (Butwhen)freefrompride,onehonourstheHerointentonEnlightenments. Theseare(thecasesof)beingrecalcitrantasmentionedbytheBlissGoneOne; TheTriumphantOnesspiritualsonsshouldonceforalldiscardrecalcitrance. Chapter10 Inthesefour(cases),Kyapa,aHerointentonEnlightenmentdistinguisheshimself;inwhich four?Hestudieswithdiligenceandthenpractises(inaccordancewiththeDharmaonwhose)meaning herelies,notontheletter(I).Whenexhortationsandinstructions(aregiven),hemaintainsareverential attitude;heiscompliant,andwhateverhedoesiswelldone,(as)hehasperfectedhimselfinobeyinghis teachers(II).Hepartakesoffoodwhichheactuallydeserves,(because)inhisethicalselfdisciplineand meditationhedoesnotfallshortof(anyexpectation)(III).WhenhemeetsdistinguishedHeroesintent onEnlightenmentwhohavepacifiedthemselves,heshowsrespect,reveresthem,leans,inclines towardsthem,modelshimselfonthemandwishestobeendowedwiththeirvirtues(IV).Inthesefour (cases),KyapaaHerointentonEnlightenmentdistinguisheshimself.Thenthese(verses)were uttered: Whathestudieshe(also)putsintopracticewithdiligence; Wellgroundedinpractising,the(highest)meaningoftheDharmaishisheartsconcern. Asadvisedhepayshisrespects,and DesiringtheDharmaheserveshisteacherobediently. Alwaystraininghimselfinethicalselfdiscipline(la)andsamdhi, Virtuousandrestrained,hepartakesofthefoodoffered JoyfullyhebeholdsallthetimetheTriumphantOnes Spiritualsonswhohavedistinguishedthemselves; Towardsthemhis(mind)inclines,isbent,tohim. Desiring(their)virtues,fullofrespectandreverence. Thesefour(cases)thePerfectOnehaspointedout (Inwhich)hisspiritualsonshavewondistinctions. Chapter11 Theseare,Kyapa,thefourmistakeswhichaHerointentonEnlightenment(maycommit); whichfour?AHerointentonEnlightenmentismistakenifheentrustsbeingswhohavenotyet spirituallymatured(withteachingsofgreatsubtlety)(I).AHerointentonEnlightenmentblundersifhe preaches(those)loftyteaching(s)oftheBuddhawhicharefurtherdevelopedamongbeingswhoare unfittoreceivethem(II).ItisanerroronaHerointentonEnlightenmentsparttopreachthe(doctrines of)theIndividualVehicleamongbeingswhohavesettheirmindson(doctrines)furtherdeveloped(III). AHerointentonEnlightenmentiswrongifhedespisesbeingswhoarevirtuous,firmlyestablishedin their(dharma)practiceanddevotedtogoodnessandifheassociateswithimmoralpersonsgivento sinfulactions(IV).Theseare,KyapathefourmistakeswhichaHerointentonEnlightenment(may commit).Thenthese(verses)wereuttered: Neithershouldoneputtrustinthosewhoarestillimmature, Norshouldonepreachtheloftydharmatothoseunfittoreceiveit. HewhoisonhiswaytoBuddhahoodshouldnotatallpreach (Doctrinesof)theIndividualVehicletothose(intenton)moredevelopedteachings; Hemustnotdespisethosewhoaredevotedtogoodness, Endowedwithvirtuesandfirmlygrounded(intheirdharmapractice). Heshouldnotcontactimmoralpersonsand Oughttogiveupsinfulactionsofeverykind. 6|P a g e

Havingrecognizedthesefourmistakes, AHerointentonEnlightenmentshouldmeticulouslyavoidthem; Forifonecommitsthem,hewillnotawaketohighestenlightenment. Therefore,amanofcriticalwisdomshouldridhimselfofthesefaults(dharm). Chapter12 Thereare,Kyapa,thesefourwaysofpracticeofapersonbentonBuddhahood(Herointent onEnlightenment);whichfour?Herefrainswithregardtoalllivingbeingsfromdiscriminating(against anyone)(I).Heinspiresallbeings(toaspireafter)theBuddhaspristinetimelessawareness(II).He preachesthedharmawithoutdiscriminationsagainstanyone(III).He(tries)hislevelbesttoemploy (skillinmeans)amongalllivingbeings(IV).Theseare,Kyapa,thesefourwaysofpracticeofaperson bentonBuddhahood(HerointentonEnlightenment).Thenthese(verses)wereuttered: Inrespectof(all)livingbeingsoneshouldneverdiscriminate(againstanyone) Andshouldinspire(them)here(andnowtoaspireafter)the(highest)Buddhavehicle. MayhepreachthedharmaextolledbytheTriumphantOne Withahearttrustinginallbeings(fittobeledtoBuddhahood); Completelyengrossedandfirmlyestablishedindharmapractice, Lethimemploy,withoutdiscriminating,(hisskillinmeans)amongallbeings. ThesefourwaysofpracticeextolledbytheTriumphantOne Areneverlostsightofbyhisspiritualsons. Chapter13 Thesefour,Kyapa,areaHerointentonEnlightenmentsunbecomingcompany,unbecoming friends,whomhehadbetteravoid;whoarethey?Themonkwhofollowsthervakaynaandpractises forhisownwelfare(I);hewhofollowsthepratyekabuddhayna,beingexclusivelyintroverted(lit.of fewaffairs)andoflimitedscope(II);hewhoisafolloweroflokyata(materialism)andspecializesinall sortsofincantations(III);(such)personunderwhoseinfluence(one)takestoaccumulatingmaterial insteadofspiritualthings(IV).Thesefour,Kyapa,,areaHerointentonEnlightenmentsunbecoming company,unbecomingfriends,whomhehadbetteravoid.Thesefour,Kyapa,areaHerointenton Enlightenmentsunbecomingcompany,unbecomingfriends,whomhehadbetteravoid.Thenthese (verses)wereuttered: Thervakaswhoareabsorbedintheirownwelfareand, Goneforthintohomelessness,applythemselvestointrospectivepractices; Thepratyekabuddhas,too,whosteerclearofthe(subtle)blemishofselfishness, Butare(oflimitedscopeowingto)theirexclusiveintroversion; Thefoolswhostudylokyataandareeverready,astaught,toengageindisputes; (Andsuch)person(s)underwhoseinfluence(one)takesto Accumulatingmaterialthings,nevercaringforthedharma Withthose(kindsofpersons)HerointentonEnlightenments(hadbetter)notassociate, Butwiththefour(kindsof)spiritualfriends: Suchcompanyasthe(abovementioned)unbecomingfriendsonehadbetternot ContactastheTriumphantOne(hassaid),butkeepfarawayfrom. Chapter14 Thesefour,Kyapa,areaHerointentonEnlightenmentstrulyspiritualfriends;whoarethey? AbeggarisaHerointentonEnlightenmentstrulyspiritualfriendforproppingup(thelattersdharma) practice(culminatinginsupreme)enlightenment(I);hewhopreachesthedharmaisaspiritualfriend, 7|P a g e

(for)hehastostrengthentheHerointentonEnlightenmentscriticalwisdom(criticalwisdomthrough hearing)(II);(then)hewhoinspiresaHerointentonEnlightenmenttogoforthintohomelessness,as hehastohelptocultivateallthelattersrootsofpositiveforce(III);(finally)alltheBuddhaBhagavats areaHerointentonEnlightenmentstrulyspiritualfriendssoastomaintainalltheBuddhadharmas (IV).Thesefour,Kyapa,areaHerointentonEnlightenmentstrulyspiritualfriend.Thenthese(verses) wereuttered: Hewho,asrecipient,takescareofdonorssothat (They)arebentonenlightenment,is(their)spiritualfriend; Hewhobestowstheoreticalknowledgeandexpoundsthemeaning(ofthedharma), TheBlissGoneOnehassaid,isaspiritualfriend; Thenthosewhoinspiretogoforthintohomelessness Havebeendeclaredspiritualfriendsbecauseoftheirbeingtheroot(cause)ofpositive force; TheBuddha(s),too,arethefriendsoftheBhagavn(s)spiritualsons Soastopropup(thelatters)practice(culminatingintheir)supremeBuddhahood. Thesefour,extolledbytheTriumphantOne, ArethespiritualfriendsoftheBlissGoneOnes(dharma)sons; (Those)whorelyonthem,alwaysalertandmindful, WillwinenlightenmentastheBlissGoneOnehasshown. Chapter15 Thesefour(persons),Kyapa,arefakeHeroesintentonEnlightenment;whoarethey?(Afake HerointentonEnlightenmentishewho)isdesirousofgainsandhonours,butnotofthedharma(I);of nameandfame,butnotofvirtue(II);ofhisownhappiness,butnotofalleviating(lit.removing)the sufferingof(other)beings(III);ofacrowdingretinue,butnotofseclusion(IV).Thesefour(persons), Kyapa,arefakeHerointentonEnlightenments.Thenthese(verses)wereuttered: Desirousheisofgains,notofthedharma, Offame,notintentonvirtue; Toalleviatethesufferingofbeingsisnothisconcern Whoisalwaysbentonhappinessforhimself. Heisfondofacrowdingretinue,butdreadssolitude, Attachedtoease,nottovirtue. Thesefour(persons)arecalledhypocrites; AHerointentonEnlightenmentshouldshunthem. Chapter16 Thesefour,Kyapa,aretherealvirtuesofaHerointentonEnlightenment;whicharethey?He iszealousfor(theTeaching,forhisrealizationof)voidnessandputsfulltrustin(thelawof)karma,i.e. theripeningofthefruitofonesactions(I).Hehasinsightinto(thegivennessof)nonself(andshows) greatcompassion(forallbeings(II).Hehashismindsetonnirva,thoughlivinginsasrawithits involvements(III).Soastobringbeingstospiritualmaturity,(hemakes)offeringswithoutexpectingany resulting(positiveforceforhimself)(IV).Thesefour,Kyapa,aretherealvirtuesofaHerointenton Enlightenment.Thenthese(verses)wereuttered: Heisalwayszealousfor(theteachingthatall)dharmasareempty Andisconvincedthat(allones)actionshaveconsequences. Throughhisinsightinto(thegivennessof)nonself Heisestablishedinperfectequanimity, 8|P a g e

Evercompassionatetowards(all)beings. Heisalwaysbentonnirva, Thoughlivinginsasrawithitsinvolvements. Hemakesofferingsinordertobringaboutspiritualmaturity, Notexpectinganyrewardsforhis(good)deeds. Chapter17 AHerointentonEnlightenment,Kyapa,acquiresthesefourgreattreasures;whichfour? Attainment(oftheprivilegeofbeingborn)whenaBuddhaisliving(I);(theprivilegeof)listeningto (expositionsof)thesixfarreachingattitudes(II);following(understanding),freefrommental hindrances,himwhopreachesthedharma(III);havingapredilectionforlivinginsolitude(forest dwelling),neverremissin(hispractisingthedharma)(IV).Thesearethesefourgreattreasures.Then these(verses)wereuttered: (He)attains(theprivilegeofbeingborn)wheneverBuddhasarise, Listeningto(expositionsof)thesixfarreachingattitudes. Withatrustinghearthelooks(upto)him Whopreachesthedharma,everreveringhim; Therehisdwellinginwildernessprovesaconstant (Sourceof)joytohim,whoisneverremiss(inhispractice). Thefourprivileges(dharma)astheBlessedOnehasshown, ArethegreattreasuresoftheTriumphantOnesspiritualsons. Chapter18 Thesefourattitudes,Kyapa,(lendthemselvesto)aHerointentonEnlightenments completelyovercomingthewaysofMra;whichfour?Hedoesnotabandonhis(lofty)aspirationsfor (supreme)enlightenment(I).Inrespectofallbeingshismindremainsfreefromirritations(II).He recognizesallwrongviewsassuch(III),(but)neverlooksdownonanyone(IV).Thesefourattitudes, Kyapa,(lendthemselvesto)aHerointentonEnlightenmentscompletelyovercomingthewaysof Mra.Thenthese(verses)wereuttered: They(theHeroesintentonEnlightenment)willneverabandontheiraspirationsfor Buddhahood, Butgiveupforgood(all)aversiontolimitedbeings; Theydonotsubscribetowrongviews,nor, Tobesure,dotheylookdownonanybeings. Thesefourattitudes,saystheOneGonetoBliss, LendthemselvestoovercomingMra; Havingmadethemtheirown,theywillbecome Incomparableguides,agrasas3,TriumphantOnes. Chapter19 Thesefourattitudes,Kyapa,areconducivetoaHerointentonEnlightenmentsgatheringall thatiskarmicallywholesome;whicharethefour?Havingwithoutbeingahypocritea(genuine) predilectionforlivinginsolitude(I);(employing)thefourmeansofappealingwithoutexpectingany requital(II);havingasfarasonesquestfortheholydharmaisconcernedgivenup,withregardtoall beings,(attachmentto)onesbodyandlife(III);neverrestingcontentedwithalltherootsofpositive force(sofar)acquired(IV).Thesefourattitudes,Kyapa,areconducivetoaHerointenton Enlightenmentsgatheringallthatiskarmicallywholesome.Thenthese(verses)wereuttered: Livinginsolitude,he(theHerointentonEnlightenment)isfreefromhypocrisy; 9|P a g e

Heemploys(thosemeans),mentionedbytheTriumphantOne,whichappealtobeings. Havingsetoutinquestoftheholydharma, Hehasgivenup(clingingto)hisbodyandlife, Everseekingtoacquiremoreandmorerootsofpositiveforce. The(se)fourattitudestheBlissGoneOnehasmentioned, Sothatonemaygatherwhatiskarmicallywholesome. Chapter20 Thesefour,Kyapa,makeaHerointentonEnlightenmentsimmeasurablestockofpositive force;whicharethey?Teachingthedharmawithamindfreefromsensualdesire(I);(showing) depravedbeingsgreatcompassion(II);showingallbeingstheattitudeofaspiringtoBuddhahood(III); patientlytakingcareofthespiritless(IV).Thesefour,Kyapa,makeaHerointentonEnlightenments immeasurablestockofpositiveforce.Thenthese(verses)wereuttered: Withapuremind,freefromsensualdesire,aspraised BytheTriumphantOne,(theHerointentonEnlightenment)teachesthedharma; Unlimitedis(his)compassionforthedepraved. For(thesakeof)othersheturnshismindto(Supreme)enlightenment, Andcarehetakes,withpatience,ofthespiritless. Among(otherkindsofmaking)positiveforce(dharma)those Arementionedsoastobeconcentratedupon; Havingmadesuch(positiveforce),onebecomesaTriumphantOne; SuchaHerointentonEnlightenmentshouldeverperform. Chapter.21 Thesefourfundamentals,Kyapa,areconducivetoaHerointentonEnlightenments overcomingthosementaldefilementsfallingintotherangeofspiritualblindness;whicharethefour? Restraintofethicalselfdiscipline(I);comprehending,acceptanceoftheholydharma(II);teaching,(i.e. transferringthedharmalamp(III),even(transferringit)toonesintimateacquaintances(IV).Thesefour fundamentals,Kyapa,areconducivetoaHerointentonEnlightenmentsovercomingthosemental defilementsfallingintotherangeofspiritualblindness.Thenthese(verses)wereuttered: Theincitementtotakeononeselfrestraintofethicalselfdiscipline, Embracingtheholydharmaandtransferringthe(dharma)lamp, Thusteachingevenintimateacquaintances The(sefour)setthesagefreefromtherangeofnescience. Chapter22 Thesefourattitudes,Kyapa,areconducivetoaHerointentonEnlightenments(gaining) unobscuredtimelessawareness.Whichfour?Towit:Restraintofthesenses(I);revealingthedeep meaning(oftheholydharma)(II);contemptforonesowngains(III),andbeingfreefromcovetingthe gainsofothers(IV).Thesefourattitudes,Kyapa,areconducivetoaHerointentonEnlightenments (gaining)unobscuredgnosis.Thenthese(verses)wereuttered: Havinggivenupeightquadruple4evils Whichcreateobstaclesto(hisrealizing)enlightenment, The,sagewillwin,havingcultivatedtwelveothertetrads, (Supreme)awakening,intouchwiththedeathless. Thebeings(benton)thehighestwhosustainthis Wayofthedharma,reciteandpropagate(theTeaching), 10|P a g e

Will(gain)positiveforcebeyondmeasure,saystheTriumphantOne; TheTriumphantOnesdeclaretheir(positiveforce)tobelimitless. Hewhowouldfillmyriadsof(Buddha)lands AsnumerousasthesandsoftheGaga Withjewelsandoffer(them)totheTriumphantOne(s),(willearnalotofpositive force); (But)hewhowouldreciteaverseof(just)fourmetricalunitsfromthis (Ratnaka)hispositiveforcewillbeinconceivable. Chapter23 Itiscertainly(l)notonlythename,Kyapa,thatmakes(one)aHerointentonEnlightenment,a greatbeing;(he)iscalledaHerointentonEnlightenment,aMahsatva(GreatHero),Kyapa,who performstheactionswithreferencetotheDharma,whoisabsolutelyimpartial,whosecourseof conductiskarmicallywholesomeandwhoseverysubsistenceisthedharma.(He)iscalledaHero intentonEnlightenment,Kyapa,whopossessesthirtytwoqualities(dharma);whicharethethirty two?(AHerointentonEnlightenmentmustbeendowed)withthedetermination(towork)forthe welfareandhappinessofallbeingsand(bedetermined)tolet(others)gainomniscience;(heshould) thinktohimself:Whyregardmyselfasbeingforemost?(Heis)not(supposed)todepreciatethe knowledgewhichothershave,buttobefreefromarrogance.Hisfirmnessofpurpose(mustbe) unchangingandhislovingkindnessunfeigned.Hisattitudetowardsfriendandfoe(shouldbe)alike;up totheveryendof(hiscareer),nirva,hisfriendship(foralllivingbeingsmustbe)unlimited. Chapter24 (AHerointentonEnlightenmentmust)nevertelllies;he(shouldbe)allsmilesandgreetfirst (whenmeetingsomebody).Havingshouldered(others)burden(hemust)notbecomedespondent,(but provehismettle).(His)greatcompassionforallbeings(should)beinfinite,and(heshould)notatallfeel wearyinmind.HavingsetoutinsearchofthesublimeDharma,(heshould)nevercontenthimselfwith factsverbally(theoretically)communicatedto(him).Incaseofanytransgressiononhispart(hehasto) layasidehisfaults;incaseofotherstransgressions(heshould)notangrilyaccusethemoftheir offences.Whilewalkingorstanding,sittingorlying(hemust)alwaysaspireafterBuddhahood.(He practises)liberalitywithoutexpectinganyreward,andsuchishisethicalselfdisciplinethat(he)willnot attach(himself)toanyofthemodesofrebecoming.Hispatiencewithallbeingsisirresistible. Chapter25 (Heputsforth)efforttoacquirealltherootsofpositiveforce.(Inhis)absorptions(heis)drawn totherealmofnonmateriality.(Heisendowedwithskillin)expedients,and(one)benefitsby(his) wisdom,appliedthroughthefourmeansofappealing,becauseof(thatskill)inexpedients.(His)loving kindnessisdirectedtothosevirtuousandnonvirtuousalike.Respectfullyhelistenstothedharma,and zealouslyhelivesinsolitude,quiteindifferenttoalltheworldsdiversifications.Inregardto supramundanethings(he)isfreefromholdingviews.(While)hehasnolikingfortheIndividualVehicle, heiscognizantoftheadvantageoftheUniversalConveyance.Gettingridofbadcompany,heassociates withspiritualfriends.Heisadeptinthefourbrahmavihras(i.e.inmeditativelyradiatingloving kindness,compassion,joyandequanimity),andperfectmasteryhehasgotofthefivekindsof supranormalcognition.Itisgnosisinwhichheputsconfidence.Whetherbeingsfollowthe(right)orthe wrongpathofpractice,heisconcernedfor(allof)them.(Whatever)hesaysisstraightforward, (because)herespectsthetruth.Inacquiringalltherootsofpositiveforceheisuntiring(lit. insatiable),whileallhisactions)aremotivatedbyhisaspirationforBuddhahood. 11|P a g e

Chapter26 (Hewho)possessesthesethirtytwoqualities,Kyapa,iscalledaHerointentonEnlightenment,a greathero(mahsatva).Thenthese(verses)wereuttered: Wholeheartedlyheisintentuponthe Welfareandhappinessofallbeings, (Working)for(their)salvationthroughomniscience. (Hethinkstohimself:)WhyshouldIdeliberate WhetherIamforemostornot? Freefromarrogance,(he)doesnotdepreciate(othersknowledge; Beingfirminhisintentions,sincereinhislovingkindness, Hisamitywithlivingbeingsiseverlasting Untilhisfinalgoal,nirva. Hisattitudetowardsfriendandfoeisalike, (Heis)allsmilesandtruthfulinhisspeech; Havingshouldered(others)burden, (He)doesnotbecomedejectedbutismettlesome, Whilehiscompassionforlivingbeing(s)isbeyondbounds. Chapter27 InsearchofthesublimeDharma(heis)untiring, Unquenchableis(histhirstfor)knowledge;(incaseof) Transgressionsonhisparthelaysasidehisfaults(!); (If)anybody(breaksrules,he)doesnotaccusehimangrily. (His)deportinghimselfwithdignityisineveryrespectaccomplished, Andwithoutexpectinganyreward(heis)munificent. (His)ethicalselfdisciplineissuchthatitwillnotcause (Hisrebirth)inanymodeofexistence. Thepatiencehehaswithlivingbeingsisfreefrom(every)malice,and Effort(isputforthbyhim)toacquire(moreandmore)positiveforce. (Inhis)samdhi(heis)immersedintherealmofnonmateriality. (One)benefitsfrom(his)wisdomonaccountof(hisskillin)means, Whichareprofitablethankstothefourmeansofappealing. (Whenradiating)lovingkindness,(he Does)notdistinguishbetweennonvirtuousandvirtuousones. Respectfully(he)listenstothedharmaattherighttime, Andfullofzeal(he)livesinthepeaceofsolitude, Indifferenttoalltheworldsdiversifications. (Whilehe)hasnolikingforindividualconveyances Lethimlongforuniversalvehicles. Ofbadcompanylethimgetrid(sothat)hemay Alwaysassociatewithspiritualfriends. Mayhecultivatethefourbrahmavihras. Chapter28 Lethimalwaysbeamasterofthefivekindsofsupernaturalknowledge, Andmayinsightknowledge,too,alwaysbehispursuit. Mayheneverforsakeanyoneofthetwoneithertheonegivento (Right)practice,northeotherone(notgiventoit) 12|P a g e

Mayheeverbestraightforwardinhisspeech. Thetruthisalwaysheldinesteembyhim; HepractisesthedharmascommendedbytheTriumphantOne, (Whileallhispractice)ismotivatedbyhisaspirationforBuddhahood. Thesethirtytwoqualities,proclaimedbythe BlissGoneOne,hisspiritualsonshavetobedevotedto. Thosewhoareendowedwiththesequalities TheBlissGoneOnehasdeclaredHerointentonEnlightenments. Chapters2951 29) WhatIshallexplain(l)toyou,Kyapa,employingsimiles,mayhelpaHerointenton EnlightenmenttoteachthevirtuesofaMahsatva(GreatHero): Justasthisvastearth,Kyapa,isimmovableandaffordsalllivingbeingsalivelihood,(but)does notexpectanyrequital(onitspart),soaHerointentonEnlightenment,firminmind,willrightfromthe timehehasstartedaspiringafterBuddhahooduntilhewillsitonthethroneofenlightenment,affordall livingbeingsalivelihoodwithoutexpectinganyrequital(fromthem).Thenthese(verses)were uttered: Justastheearthisimmovableandaffordsa Livelihoodtoallbeingswithoutexpectinganyrequital, SoaHerointentonEnlightenment,steadfast,ofloftymindand AslongasheisonhiswaytoBuddhahood,VictorySupreme, Affordsallbeingsalivelihoodmostmeaningful;(but) Firminmind,hedoesnotexpectanyrequital. Hedoesnotdistinguishbetweensonandfoe, Nordoesheeverlosesightof(hisfinalgoal):highestenlightenment. 30) Justastheelementofwater,Kyapa,allowsall(vegetation)togrowgrass,bushes,medicinal plantsandforesttrees,soaHerointentonEnlightenment,pureatheartandhavingradiatedloving kindnesstowardsalllivingbeings,spendshislifeinlettinggroweverythingthatiskarmically wholesome(forthesake)ofallbeings.Thenthese(verses)wereuttered: Justastheelementofwaterallowsthegrowthof Grass,bushes,herbs,grainandforesttrees, SoaHerointentonEnlightenment,pureatheart, Radiateslovingkindnesstowardsbeingswithoutend. Havingspread,onebyone,multifariousteachings, Heprogressesthankstokarmicallywholesome(actions) AndrealizesinduecoursetheenlightenmentpertainingtotheBuddhas, Havingdefeatedmraandhisforces. 31) Justastheelementofheat,Kyapa,ripensallgrain,soaHerointentonEnlightenments criticalwisdombringstomaturityeverythingthatiskarmicallywholesomepertainingtoalllimited beings.Thentheseverses: Justaswarmth(allowsthegrowthof)grassand Herbsandripensallgrain, SothecriticalwisdomoftheBlissGoneOnesspiritualsons Bringstomaturitythegoodnessofbeings.

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32) Justastheairelement,Kyapa,effectsallBuddhalands,soaHerointentonEnlightenments skillinmeanseffectsallBuddhadharmas.Theverses: Justastheair(element,being)like(theBuddhas)thought, EffectsthevariousBuddhalands, SothemeansoftheTriumphantOnesspiritualsons EffectthesupremedharmasproclaimedbytheBlissGoneOne. 33) Justasnoneofthedevas,Kyapa,areabletovanquishandgetthebetterofmra,theEvil onesforces,ofhisfourfold5army,soaHerointentonEnlightenment,pureatheart,cannotbe defeated,overcomebyanyofthemras. 34) Justasthediscofthemoon,Kyapa,waxes,increasesinthebrighthalfofamonth,soaHero intentonEnlightenment,pureatheart,increasesthankstoallbrightdharmas(allthatiskarmically wholesome).Theverses: Justasinthebrighthalfofamonth Thediscofthemoonincreases, Waxesbutdoesnotwane,soa HerointentonEnlightenment,pureatheart,alwaysincreases Owingtohiskarmicallywholesome(actions). 35) Justasthediscofthesun,Kyapa,giveslighttolivingbeings(even)byemittingonlyafewof itsrays,soaHerointentonEnlightenmentgivesthelightofcriticalwisdomtobeings(even)byemitting onlyafewraysofhispristinetimelessawareness.Theverses: Justasthesungiveslighttobeings(even) Byemittingonlyafewofhisrays, SothesonoftheTriumphantOnesgiveslightto Beingsthroughhiscriticalwisdom,hisraysofpristinetimelessawareness. 36) Justasthelion,Kyapa,thekingofbeasts,goeswherever(helikes)withoutfear,not(atall) frightened,sodoesaHerointentonEnlightenmentwhoisgroundedinthedharma,inethicalself discipline,learningandinvirtue.Theverses: Justasthelion,themanedkingofbeasts, Goes,not(atall)frightened,whereverhelikes, SodoesaHerointentonEnlightenmentwhois Firmlygroundedinethicalselfdiscipline,learningandinpristineawareness. 37) Justasanelephant,Kyapa,amighty,welltamedtuskerdoesnottireofcarryinganykindof burden,soaHerointentonEnlightenmentwhohashismindperfectlyundercontrol,doesnottireof carryinganykindofburdenforallbeings.Theverses: Justasastrong,welltamedelephant Carryingaburdendoesnotfeeltired, SoaHerointentonEnlightenmentwhohashismindperfectlyundercontrol, Doesnottireofcarryingtheburdenofothers. 38) Justasthelotus,Kyapa,(though)growninwater,isnotcoveredbyit,soaHerointenton Enlightenmentisnotsulliedbyworldliness,(though)bornin(this)world.Theverses: Justastheredlotus,(though)growninwater, Isneithertouchedbyit,norsoiledbymud, 14|P a g e

SoaHerointentonEnlightenment,(though)borninthisworld, Isneversulliedbyworldliness. 39) Justasatree,Kyapa,growsagain,(though)itsbrancheshavebeencutoff,(solongas)its rootsremainundamaged,soaHerointentonEnlightenment(aslongas)allhisrootsofpositiveforce and(subtle)fetters(thatbindhimtosasrasround)remainunimpaired,isreborninthethreestates ofexistence,(though)hehaseradicatedmentaldefilementsthankstohisskillinmeans.Theverses: Justasatreedeprivedofitsbranches Grows(againaslongas)itsrootsareintactandstrong, Soheis(re)born,(though)cleansedof(taints)through(skillin)means (Aslongas)hisrootsandfettersarenotgivenup. 40) Justastheentirebodyofwater,Kyapa,ofthebigrivers(flowing)fromvariousdirectionsand intermediatepointsofthecompasstakeson,afterhavingjoinedtheGreatOcean,asingletaste,namely thetasteofsalt,soalltherootsofpositiveforceofaHerointentonEnlightenment,gatheredby multifariousmeansandwhollydedicatedto(therealizationofsupreme)enlightenment,takeonasingle taste,namelythetasteof(ultimate)release.Theverses: Justasthewaterofsomanyrivers HavingjoinedtheGreatOcean,takesononesingletaste, (So)thepositiveforcegatheredbymultifariousmeans(and) Dedicatedto(therealizationof)enlightenment(takeson)onesingletaste. 41) Justasthecelestials,Kyapa,belongingtothegroupoftheFourWorldGuardiansandtothe groupoftheThirtytworesideonMountSumeru,soaHerointentonEnlightenmentsomniscienceis basedontherootsofpositiveforcepertainingtohisaspiringafterBuddhahood.Theverses: Justasthecelestialsbelongingtothegroupofthe FourWorldGuardiansandoftheThirtytwostayonMountSumeru, SotheHeroesintentonEnlightenmentrelyonpositiveforce; Havinggainedomniscience,theypreachthedharma. 42) Justaskingsrunallstateaffairs,Kyapa,withtheassistanceoftheircounsellors,soitis throughaHerointentonEnlightenmentscriticalwisdomsupportedby(hisskillin)meansthatall Buddhaactsareachieved.Theverses: Justasministersusuallyrunallstateaffairs, SoitisthroughaHerointentonEnlightenments(skillin)means,supporting Hiscriticalwisdom,thattheBuddhaactsareachievedatalltimes. 43) Justasnoraincanbeexpected,Kyapa,(aslongas)theskyiscloudless,sonorainofthe holydharmacanbeexpectedonthepartofaHerointentonEnlightenmentwhoisnotwellinformed. Theverses: Justasraincanneverbeexpected (Aslongas)therearenocloudsinthesky, SoaHerointentonEnlightenmentspreachingthedharmacanneverbe Lookedforwardto,ifheisnotwellinformed. 44) Justasadownpour,Kyapa,emergingfromacompactmassofstormcloudsshowersuponthe crops,soaHerointentonEnlightenmentsdownpouroftheholydharmaemergingfromthedharma cloudsofgreatcompassionshowersuponlimitedbeings.Theverses: 15|P a g e

Justasastormcloudwithflashesoflightning Showersitsrainuponthecropssatisfyingly, SoaHerointentonEnlightenmentsatisfieslimitedbeingswiththe Downpouremergingfromthecloudsoftheholydharma. 45) Whereverauniversalmonarcharises,Kyapa,therewillalsobefoundhissevenjewels; likewise,Kyapa,thethirtysevenfactorsofenlightenmentarefoundwhereveraHerointenton Enlightenmentarises.Theverses: Wherethereisauniversalmonarch, Therewillalsobehissevenjewels; AHerointentonEnlightenment,too,whereverhemaybe, Willfindathis(disposal)the Sevenfactorsofenlightenment. 46) Whereverjewelsareobtainable,Kyapa,therehundredsandthousandsofkrapaacoinscan beexpected;likewise,Kyapa,whereveraHerointentonEnlightenmentcanbemet,thereonewill alsobeabletomeethundredsandthousandsofrvakasandpratyekabuddhas.Theverses: Wherethereisapricelessgem, Therewillalsobemanykrapaas; Wheneverthereisaspirationforsupremeenlightenment, Therewillbefoundmanyrvakas. 47) Thepleasures,Kyapa,theenjoymentsofthecelestialsbelongingtothegroupoftheThirty twowhoresideatMirakaGrove,are(always)thesame;likewise,Kyapa,aHerointenton Enlightenmentwhoispureatheart(alwaysremainsthesame)workingforthewealoflimitedbeings. Theverses: Justasthepleasuresofthedevasresidingat MirakaGrove(always)remainthesame, SoaHerointentonEnlightenment,pureatheartandalways(thesame), Worksforthewelfareofbeings. 48) Justaspoison,Kyapa,willnotleadtodeath,(if)onerecitesamantraandtakesanantidote,so thepoisonofmentaldefilementscannotleadtoaHerointentonEnlightenments(spiritual)death,(if theantidoteof)pristinetimelessawarenessandskillinmeansistaken.Theverses: Justaspoisoncannotharmanybody, (If)onerecitesamantra,soitcannot (Cometopass)herethataHerointentonEnlightenmentendowedwith Timelessawarenessshouldbeharmedthroughdefilements. 49) Justasthedungheap(s),Kyapa,foundincitiesareuseful(asmanure)forsugarcanefields, ricefieldsandvineyards,soaHerointentonEnlightenmentsmentaldefilementsareusefulasfarashis (attainingto)omniscienceisconcerned.Theverses: Justasintownsdungheaps,(though)verydirty Areuseful(asmanure)forsugarcanefields, SoaHerointentonEnlightenmentsdefilementsareusefulasfaras (Hisrealizationofthehighest)Buddhadharmaisconcerned.

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50) Skillindiscriminatingcomprehensionofthedharma,investigationandknowinghowtograsp the(hidden)meaning(ofteachings)onthepartofaHerointentonEnlightenmentwhoisnotwell informed,Kyapa,canbelikenedtoapersonshandlingabowwithouthishavingbeentrainedin archery. 51) AHerointentonEnlightenmentsinspiringexpositionofthedharmatothosewhosecritical wisdomisnotyetfullydevelopedKyapa,canbelikenedtoapottersmakingagoodfiresoasto (bake)thefreshearthenware. Chapter5271 52) Then,Kyapa,theHerointentonEnlightenmentwhonowwishestoacquire(insight) knowledgeregardingthisDharmadiscourseoftheGreatCollectionofJewels,shouldwiselyapply himselftothedharma.Howdoesonewiselyapplyoneselftoit?(Oneshould)seeallthingsasthey reallyare;andhowdoesonedothis?Whenoneisnotobsessedby(fixedideas)ofaSelf,Kyapa,oflife force,ofasoul,spirit,personality,ofmankind,ofhumanbeings(asentities),it(can)besaidthat(one follows)theMiddleWayseeingthingsastheyreallyare. 53) Moreover,Kyapa,theMiddleWayseeingthingsastheyreallyare,(impliesthis:)Formis neitherpermanentnorimpermanent;feeling,perception,impulsesandconsciousnessareneither permanentnorimpermanent,(butjustempty).Seeingthingsthusastheyreallyareit(can)besaid that(onefollowstheMiddleWay. 54) Seeingthattheearthelementisneitherpermanentnorimpermanent,thattheelementsof water,ofheat,air,spaceandconsciousnessareneitherpermanentnorimpermanentthatiscalled, Kyapa,theMiddleWay,seeingthingsastheyreallyare. 55) Again,Kyapa,theMiddleWay,seeingthingsastheyreallyare,(impliesthis):Theeyeis neitherpermanentnorimpermanent;thesameappliestothe(other)organsofsense,viz.theear,nose, tongue,bodyandmindorgantheyareneitherpermanentnorimpermanent.Seeingthingsthus, Kyapa,astheyreallyarethatiscalledtheMiddleWay. 56) Thisisoneextreme(standpoint,Kyapa,(positing)permanence;thesecondextreme (standpoint)is(positing)impermanence.It(can)besaidthat(onefollows)theMiddleWayseeing thingsastheyreallyare,(whenrealizing)themiddlebetweenthesetwostandpoints,i.e.theformless, theineffable,defying(description),thatwhichisfreefrom(limited)knowledge,whichisnobaseand doesnottakeitsstandonanything. 57) Thisisoneextreme,Kyapa,(thedoctrinethatthereis)aself;thesecondextremeisthe doctrinethatthereisnoself.It(can)besaidthat(onefollows)theMiddleWayseeingthingsasthey reallyare,(whenrealizing)themiddlebetweenthesetwostandpoints,i.e.theformless,theineffable, defying(description),thatwhichisfreefrom(limited)knowledge,whichisnobaseanddoesnottake itsstandonanything. 58) (Affirmation)oftruemind,Kyapa,isoneextreme;thesecondextremeisitsnegation.Itcan besaid.It(can)besaidthat(onefollows)theMiddleWayseeingthingsastheyreallyare,(when realizing)themiddlebetweenthesetwostandpoints,i.e.theformless,theineffable,defying (description),thatwhichisfreefrom(limited)knowledge,whichisnobaseanddoesnottakeitsstand

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onanythingseeingthingsastheyreallyare,whennocognitiveactivity,noconsciousness,noactsofwill (arepositedasentities). 59) Likewise,(tomaintain)thatallexistentialconstituentskarmicallywholesomeorunwholesome, mundaneorsupramundane,sinfulorfreefromsin,undertheswayofevilinfluencesorfreefromthem, conditionedorunconditionedthatalldharmasareimpurethat,Kyapa,isoneextremestandpoint. Tomaintain(thatallthingsare)purethatisthesecondextremestandpoint.Itcanbesaidthat(one follows)theMiddleWayseeingthingsastheyreallyare,(whenrealizing)themiddlebetweenthesetwo standpoints,i.e.theformless,theineffable,defying(description),thatwhichisfreefrom(limited) knowledge,whichisnobaseanddoesnottakeitsstandonanythingseeingthingsastheyreallyare, (when)thesetwostandpointsarenotaccepted,notstatedorspokenabout. 60) Tobe,Kyapa,isoneextreme;nottobeisthesecondextreme.Itcanbesaidthat(one follows)theMiddleWayseeingthingsastheyreallyare,(whenrealizingthemiddlebetweenthesetwo standpoints). 61) WhatIhavemadeknowntoyou,Kyapa,(concerningdependentorigination),isthis Dependentonignorance(arise)predispositions;onaccountofthemarisesconsciousness;byreasonof consciousnessapsychophysicalindividualcomesintoexistence;becauseofitthesixorgansof sense(function);dependentonthemthereiscontact;onaccountofcontactarisesfeeling,dependenton feelingthereisdesire;becauseofdesirethereisgrasping;byreasonofgraspinghappensproducing; owingtoproducing,birthtakesplace;duetobirthcomeaboutdecay,death,grief,lamentation,agony, sorrowandanxiety.Thusarisesthissumtotalofsuffering. 62) Whenignoranceceases,thepredispositionscease.Owingtothecessationofthe predispositions,consciousnessceases.Becauseofthecessationofconsciousnessthesixorgansofsense cease(tofunction).Whentheynolongerfunction,contactceases;duetothecessationofcontact, feelingceaseswiththecessationofbirth,decay,anxietycometoanend.Thusceasesthissumtotalof suffering.Concerningthat(dependentorrelativeorigination),Kyapa,(atthelevelofUltimateTruth) enlightenmentandignorancecannotbesplitintotwotheyareone.Inthesamewaypredispositions andtheunconditioned,consciousnessandthecessationofconsciousness,decayandthecessationof decaycannotbesplitintotwotheyareone.Theinsightknowledgeregardingthis(oneness),Kyapa, thatiswhatisunderstoodby(following)theMiddleWay,byseeingthingsastheyreallyare. 63) Furthermore,Kyapa,seeingthingsastheyreallyaredoesnot(mean)thatthingsarerendered emptybydintofvoidness;theythemselvesareempty.(Seeingthingsastheyare)doesnotrenderthem groundless,aimless,notmadeup,unborn,unproduced,beyondgrasp,freefromevilinfluencesand withoutsubstancerespectivelybydintofgroundlessnessandaimlessness,bydintoftheirnotbeing madeup,born,produced,bydintoftheirbeingbeyondgrasp,freefromevilinfluencesandwithout substance;thethingsthemselvesaregroundless,andwithoutsubstance.Seeingthemthus,Kyapa,as theyreallyarethatiswhatisunderstoodby(following)theMiddleWay,byseeingthingsaccordingto UltimateTruth(bhtapratyavek). 64) Again:Kyapa,voidnessiscertainlynot(tobemisunderstoodasaviewupholding)the destructionoftheexistenceofaperson(substance).Apersonisjustvoidness,andlikewise(the knowledgeof)voidness:absolutenyat.Voidness(appliestothethreetimes),theremotepast,the presentandfuture.Gobyvoidness,Kyapa,notbyaperson.Those,however,who(mis)understand voidnessfancyingit(sbeingatheorytendingtowardsnihilism),Ideclareirremediablylost.Letit 18|P a g e

thereforebesaid:Indeed,onehadbettersubscribetoapersonality(substance)viewthatisashigh asMountSumeruthantothesulliedvoidnessviewofapersoninflatedwithpride(inhisintellectual smartness).Forwhatreason?The(means)ofgettingridof(all)views(suchasthe)personalityview, Kyapa,isvoidness;butwhowillridhimselfof(misunderstanding)voidnessasatheory? 65) Letussupposee.g.,Kyapa,thereisasickperson.Adoctoradministersmedicinetohimwhich (though)havingrid(thepatient)ofallhisailments,remainsinthestomach(andupsetsit).Whatdoyou think,Kyapa?Wouldthepatientgetcuredofhisdisease(afterhavingtaken)themedicinewhich, (thoughhavingrid(thepatient)ofall.hisailments,remainsinthestomach(andupsetsit)? No,OBhagavn.Thatpersonsillnesswouldbeaggravatedbecauseofthemedicinesadverse sideeffects. Inthesameway,Kyapa,saidtheBhagavnvoidnessistheantidoteforalldogmatic views;buthimIdeclareirremediable,who(suffersfromtheadversesideeffectsofmisunderstanding) nyatasaview.Theverses: Justasadoctorgiveshispatient Apurgativetoridhimofdisease Which,however,isnotcured,because (Thepurgative,though)havingprovedeffective, Showssideeffects,(upsettingthestomach) Sovoidnessprovestheantidotesupreme Forthosewhosetgreatstorebydogmas. Buthimwhohasmadenyatintoadogma, TheTriumphantOnehasdeclaredincurable. 66) LetussupposeforexampleKyapa,somebodyisfrightenedofemptyspace;whilebeatinghis chestandsheddingtearshecries:Takeawaythatemptyspace!Whatdoyouthink,Kyapa?Wouldit bepossibletoremoveemptyspace? Impossible,Bhagavn! Inthesameway,Kyapa,saidtheBhagavn,thoseasceticsandBrahmins(who)areterrified ofvoidness,methinks,aregreatlyconfused.Forwhatreason?Theydeviatefromthe(proper understandingof)nyat;sotheyfearit.Theverses: Justasastupidpersonisafraidof Emptyspace,cryingremovethatspace! Onlyfools(can)speaklikethat Whereasemptyspacecannotberemoved, Sothoseasceticsandbrahmins, Terrifiedofvoidnessandconfused, Intheirnaivetydeviatefrom(theproper Understandingof)nyat,(rejectingvoidness) Whichcanbynomeansberejected. 67) Justasapainter,paralysedwithfear,Kyapa,fallsheadlongandgoesoffintoafaintbecauseof thefrighteningfeaturesofayakademondrawnbyhimself,soalltheunenlightenedworldlingsstray throughsasrabecauseofforms,sounds,smells,tastesand(objectsof)touchcreatedbythemselves, notknowingwhatthosethingsreallyare.Theverses: Justasapainter,frightenedofthe Terriblefeaturesofayakademondrawn(byhimself), Fallsheadlongandlosesconsciousness, 19|P a g e

Soallunenlightenedworldlings, Bewilderedbytheirowncreations Forms,sounds,etc.straythrough Thesixrealmsofsamsaricexistence. 68) Justasamagician,Kyapa,conjuresupamagiccreationwhichthendevoursitsverycreator,so abhikuapplyinghimselftospiritualdiscipline,seeswhateverheturnsintoanobjectofhis contemplationasbeingvoid.Everythingappearstohimasbeingfictitious,utterlyemptyand insubstantial.Theverses: Justasamagicianisdevoured Bythemagiccreationwhichhehasconjuredup, Sowhat(ever)ameditatorcontemplates, Appearstohimasbeingutterlyvoidandunreal. 69) Justasdependentontwopiecesofwood,Kyapa,firearises,andasthatsame(fire)thathas comeintoexistenceconsumesthetwopieces,sodependentonthevisionoftruththerearisestheBliss Gonefacultyofcriticalwisdomwhichafteritshavingarisenconsumesthevisionoftruth.The verses: Justasfirethathasarisendueto Rubbingtwopiecesofwood(againsteachotherand Withthehelpof)wind,consumesthosepieces, Sothefacultyofcriticalwisdom,too,consumes Thevisionoftruth(thathasmadecriticalwisdom)arise. 70) (Hereisanother)simile,Kyapa.Whenanoillampislit,darknessisdispelledwhich,(however,) neithercomesfromnorgoesanywhere;(darkness)doesnotmovetoorfromanyofthecardinalpoints. Italsowouldnotoccurtotheoillamp:Itsmethatdispelsalldarkness.Onthecontrary,itisthrough thecausalrelationship,throughdependingontheoillampthatdarknessisdispelled.Asfarastheoil lamp,Kyapa,anddarkness(asseparatethings)areconcernedbothofthemareempty,cannotbe takenholdofandareimmobile.Inthesameway,Kyapa,whenpristinetimelessawarenessarises, ignoranceisdispelledwhich,however,neithercomesfromnorgoesdoesanywhere;(darkness)not movetoorfromanyofthecardinalpoints.Italsowouldnotoccurtopristinetimelessawareness:Its methatdispelsignorance.Onthecontrary,itisthroughdependingonpristinetimelessawarenessthat ignoranceisdispelled.Asfaraspristinetimelessawarenessandignorance(asduality)areconcerned bothareemptycannotbetakenholdofandareimmobile.Inthesameway,Kyapa,whenpristine timelessawarenessarises,ignoranceisdispelledwhich,however,neithercomesfromnorgoesdoes anywhere;(darkness)notmovetoorfromanyofthecardinalpoints.Theverses: Justasalamp(causes)alldarknessto Disappearwhichneithercomesfromnorgoesanywhere, Sotheriseofpristinetimelessawareness(causes)ignoranceto Disappearwhich,however,neithercomesnorgoes. Itdoesnotoccurtothelamp:Idispeldarkness Butdependingonlight,darknessisdispelled. Thesame(appliesto)pristinetimelessawarenessandignorance (Beingcausallyinterrelated,)botharevoidness; Voidandlikeflowersinthesky,theycannotbetakenholdof.

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71) Letusforexamplesuppose,Kyapa,thatforoverathousandyearstherehadneverbeen anyonetolightanoillampinsomebuilding,houseorcottage.Then(allofasudden)somebodywould lightalampinthatplace.Whatdoyouthink,Kyapa?Woulditoccurtodarkness:Ihavebeen prevailinginhereforathousandyears,andIshallnotmoveout? No,Bhagavn,itwouldbeimpossiblefordarkness,assoonasanoillampislit,toresistbeing dispelled;itwillinevitablydisappear. SaidtheBhagavn:Inthesameway,Kyapa,karmaandmentaldefilementsthathavebeen prevailingforanincrediblylongtime,(can)instantly(ekena)bedispelledthrough(having)wisely contemplatedandthroughseeing(things)astheyreallyare.Theoillamp,Kyapa,standsfortheBliss Gonepristinetimelessawareness,darknessforkarmaandmentaldefilements.Theverses: Justasafteralong(time)someonelightsalampinahouse, Andasitwouldnotoccurtodarknessinthatplace: Ihavebeenprevailinginhereforlongandshall, Therefore,notdisappearitwouldbeimpossiblefor Darknessnottobedispelled,oncealampislit;(for) Itisduetothelampthatdarknessdisappears, And(since)both,(darknessandthelamp,)arevoid Withouttherebeinganycomingintomind SoduetoBlissGonepristinetimelessawareness,freefromevilinfluences, Ignoranceandthemassofmentaldefilementsdisappear. Pristinetimelessawarenessanddefilementscanneverforany Lengthoftimebeassociatedwithoneanother;italso Doesnotoccurtopristinetimelessawarenesstherebenoignorance! Throughdependenceongnosisspiritualdarknessisdispelled, (Andtherefore)both,pristinetimelessawarenessandignorance,arevoid;they Cannotbetakenholdof,beinglikeflowersinthesky. Chapter7292 72) Justasseeds,Kyapa,donotsproutinthesky,soitisabsolutelyimpossible(lit.:unreal, nonexistent)thatthecharacteristics(dharma)ofaBuddha,(which)aHerointentonEnlightenment (seekstoachieve),shouldsproutfromnothing.Theverses: Justasseedsneversproutinthesky, Neitherinthepast,norinthepresentorfuture, SothecharacteristicsofaBuddha Willneveranywheresproutfromnothing. 73) Justasall(kindsof)seed,Kyapa,dosproutinsoilfertilizedbymanure,sothecharacteristics ofaBuddha,(which)aHerointentonEnlightenment(seekstoachieve),dosproutataplacefertilized bythemanureofmentaldefilements.Theverses: Justasseedssproutin(soil)thatis Fertilizedandirrigated(well),butnotindeserts, SotheTriumphantOnesdharmas,(afterwhich) Hisspiritualsons(aspire),sproutforth Intheworldwith(all)itsdefilementsandperversity. 74) Justasthelotus,Kyapa,doesnotgrowinthewilderness,inadesert,soitisabsolutely impossiblethatthecharacteristicssothecharacteristicsofaBuddha,(which)aHerointenton Enlightenment(seekstoachieveshouldgrowfromnothing.Theverses: 21|P a g e

Justasthelotusgrowsin Ponds,butneverindeserts, SothecharacteristicsofaBuddha Willneveranywheregrowfromnothing. 75) JustasthelotusKyapa,growsfrommud,whichis(like)manure,sothecharacteristicsofa Buddha,(which)aHerointentonEnlightenment(seekstoachieveshouldgrowfromthemudof mentaldefilements,whichare(like)manure(growing)withregardtolimitedbeingswhopersistin behavingimproperly.Theverses: Justasthelotusgrowsinmarshesbeing Congenialto(itsgrowth),neveratallfromaridland, SotheTriumphantOnesdharmas,(afterwhich) Hisspiritualsons(aspire),sproutforth Intheworldwith(all)itsdefilementsandperversity Growintheworld. 76) JustasifthefourgreatoceansKyapa,(were)overflowingwithghee,soonehastoregarda HerointentonEnlightenmentsachievementofhisrootsofpositiveforce.Theverses: Justasifthefourgreatoceanswereoverflowing Withghee,pureandasheerpleasure, SoaHerointentonEnlightenment,theBlissGoneOnesspiritualson, Shouldbeseenasafullandever(flowing)streamofgoodness. 77) JustassomeonewouldtakeoutofthefourgreatoceansKyapa,adropofwateronthetipof ahundredthpartofahair,soonehastoregardarvakasachievementofhisrootsofpositiveforce (asbeingcomparativelyminimal).Theverses: Justasonewouldtakeoutofthatbodyofwater Adroponthetipofahundredthpartofahair Sooneshouldregardthegoodnessthatarvaka Hasaccomplishedandisendowedwith. 78) TheknowledgeachievedbyarvakaKyapa,canbelikenedtothespaceinsidethegrainofa mustardseedhollowedoutbyaworm.Theverses: Thespaceinsidethegrainofamustardseed, Hollowedoutbyaworm,issmall,indeed; Theknowledgeachievedbyarvaka, Youshouldknow,isequallytinyandsmall. 79) TheknowledgeachievedbyaHerointentonEnlightenmentKyapa,canbelikenedtospacein whichtheuniverseexists.Theverses: Justasspacepermeatingeverywhere, Withoutobstruction,thewholeuniverse, Sooneshouldregardtheknowledge, Foremostinalltheworld,achievedbyaHerointentonEnlightenment. 80) LetusforexamplesupposeKyapa,thatthechiefqueenconsort,(marriedtoaduly)anointed kingofroyallineage,weretosleepwithapaupertowhomafterwardsasonwouldbeborn.Whatdo youthink,Kyapa?Couldthat(son)becalledaprince?Bynomeans,Bhagavn.SaidtheBhagavn: 22|P a g e

SimilarlyKyapa,myrvakas,thoughstemmingfromtherealmoftheabsolute,cannotbecalledfit forbeingconsecratedthetathgatasspiritualsons.Theverses: Justasifanattractivequeenconsort Wouldsleepwithapauperandconsequently Givebirthtoason,neither(recognized) Asprince,noraswouldbeking, Sothervaka,(though)freefromdesire,are Notatallfitforbeingconsecratedmysons; Theystrivefortheirownhappiness, WhereastheBuddhassonsworkforboththeirownandotherssake. 81) Letus(again)supposeKyapa,thata(duly)anointedkingofroyallineageweretosleepwith thelowestfemaleslaveandthatafterwardsasonwouldbeborntohim.Thoughthat(son)beborn fromthelowestfemaleslave,onewould,nevertheless,havetocallhimprince.SimilarlyKyapa,a HerointentonEnlightenmenthascertainlytobecalledthetathgatasspiritualson,eventhoughhe mayjusthavestartedaspiringafter(supremeenlightenment),not(yet)beingable,whilewandering throughsasra,todisciplinelimitedbeings.Theverses: Justasauniversalmonarchmay, Whilesleepingwithafemaleslave,begetason, Whomtheworldwouldcallprince, Thoughaslavehasgivenbirthtohim, SoaHerointentonEnlightenmentiscalledtheTriumphantOnes Spiritualson,amanofpurity, (Though)hemayjusthavebeguntoaspireafter (Buddhahood),wanderingthroughthethreeexistences (Though)wantinginabilitytodiscipline Beingsthroughhisliberalityand(other)skillinmeans. 82) Auniversalmonarch,forinstance,mayhaveathousandsons;(yetif)nonewereendowedwith themarksofacakravartin,hewouldnotrecognizethemashissons.SimilarlyKyapa,althoughthe tathgatahasafollowingofmillions(lit.:koiatasahasra)ofrvakas,noneofthemisaHerointenton Enlightenment,and(therefore)thetathgatadoesnotrecognizethemashisspiritualsons.Theverses: Akingmayhaveathousandsons, Butnotasingleonemaybearthemarks(ofroyalty); Astheywouldbeunabletocarrytheburden(ofsovereignty), Thesovereignofmenwouldnotrecognizethem(ashissons). Similarly,theBuddhahasmanymillions(ofrvakas)asfollowers, ButnoneamongthembeingaHerointentonEnlightenment; SincethereisnoHerointentonEnlightenmentamongthem, TheBlissGoneOnedoesnotrecognizethemashissons. 83) Thechiefqueenconsort,forexample,ofauniversalmonarchmay,afteraweek,haveconceived ason(tobe)endowedwiththemarksofacakravartin.Althoughthe(child)beconceived,withhissense facultiesstillundeveloped,andexistingintherudimentary,embryonicstageofdevelopment,the celestialswillbeallthemoreanxiousabouthimthanabout(other)childrenwho,beinghealthyand strong,arequickly(growingup).Forwhatreason?The(childstillintheuterus)willlivesoastoensure thecontinuanceofthecakravartindynasty.SimilarlyKyapa,thereistheHerointentonEnlightenment whohasjuststartedaspiring(aftersupremeenlightenment),withhisfaculties(oftrust,criticalwisdom, 23|P a g e

effort,samdhiandrecollection)stillundeveloped,andexistingintherudimentary,embryonicstageof mentaldefilements.Nowagainthecelestials,whohavepreviouslyseentheBuddha,areallthemore anxiousabout(theHerointentonEnlightenment)thanaboutarhatswho,intheirmeditation,abidein theeightkindsofrelease.Forwhatreason?Becauseitwillbeuptohimtoensurethecontinuanceof thedynastyoftheBuddhas.Theverses: Justasacakravartinschiefconsorthas Conceivedabeingendowedwithpositiveforceandthemarks, (Aboutwhom)thedevasareallthemoreanxious Thanaboutchildrenofrobusthealth, SoaboutaHerointentonEnlightenment,practisingsinglemindedlyand WanderingthroughsasrainhisquestofBuddhahood, Thedevasandngasareanxious, Notaboutthervakaswho,intheir Samdhi,abideinthethreekindsofrelease. 84) ThechickoftheIndiancuckoo,forinstance,thoughithasnotyetleftitseggandopenedits eyesexcelsallotherbirdsandthatbecauseofitssonorousandalsomelodiousdistinctnote.Similarly aHerointentonEnlightenment,Kyapa,whohasjustsetoutonhiswaytoBuddhahood,excelsall otherrvakasandpratyekabuddhas,althoughhemaynotyethavebrokenthroughtheshellof ignorance,hiseyesbeingcoveredwiththefilmofkarmicdarknessandofthedimnessofmental defilements.(Heexcels)becauseofhisnoteofaccomplishmentindedicatinghisrootsofpositive force(toalllivingbeings). 85) Justasthe(semi)preciousstonelapislazuli,Kyapa,surpasses(invalue)aheap(letiteven be)ofthesizeofMountSumeruofglassmarbles,soaHerointentonEnlightenment,whohasjustset outonhiswaytoBuddhahood,excelsallDisciplesandpratyekabuddhas.Theverses: Justasabrightlyshininglapislazuli Surpasses(invalue)anynumberofglassmarbles, SoaHerointentonEnlightenmentwhohasjustbeguntoaspireafterBuddhahood, Excelssomanyindividualrvakas. 86) (Thereisanother)comparison,Kyapa:Assoonasthechiefqueenconsortofauniversal monarchhasgivenbirthtoason(endowedwiththemarksofacakravartin),everybodywilldo obeisancetohimguildleaders,citizens,peoplefromtheprovincesandvassalprinces.Similarly Kyapa,nosoonerhasaHerointentonEnlightenmentstartedaspiringafter(supremeenlightenment) thantheworld,includingitscelestials,doesobeisancetohim.Theverses: Justastothesupremeruler,totheLordoftheWorld, Asonisborn,whosebodyisadornedwiththemarks, Towhomvassalprincesandcitizenswilldoobeisance, Assoonastheyhaveseenthenewlybornprince So,withatrustingheartandgreatrespect, Theworldwithitsdevaspayshomagetothe HerointentonEnlightenment,assoonashehasarisen, TheroyalscionoftheTriumphantOne,endowedwiththemarks. 87) Allmedicinal(herbs),forexample,growingintheHimalayas,kingofmountains,aredevoidof selfishness,ofgraspinganddiscursivethought.Whenevertheyareadministeredforadisease,theycure it.Similarly,Kyapa,themedicineoftimelessawarenessthataHerointentonEnlightenment,whohas 24|P a g e

justsetoutonhisway(toBuddhahood),administersthatheadministersbeingfreefromfalse discrimination.Hegivesmedicaltreatmentwithamindregardingalllimitedbeingsasequal.The verses: Themedicinal(herbs)growingintheHimalayas, Kingofmountains,arenotselfishanddonotdiscriminate; Wheneveradministered,theycurethedisease; Somenotonlycure,butalsorejuvenate. TheTriumphantOnesspiritualsons,too,administer, Freefromfalsediscrimination,themedicineoftimelessawareness. Theyadministereverything(thatis)forthegoodofbeings Andgivethemmedicaltreatment,regarding(all)asequal. 88) Justas(somepeople)Kyapa,worshipthenewmoon,notso(much)thefullmoon,thosewho puttrustinmehavetopayhomagetoaHerointentonEnlightenment,not(thatmuch)tothe tathgata.Forwhatreason?BecauseitisfromtheHerointentonEnlightenmentsthatthetathgatas originate.Theverses: Everyoneworshipsthenew, Butnotthefullmoon;similarly, Hewhoputstrustin(me),lethim PayhomagetoaHerointentonEnlightenment,the TriumphantOnesspiritualson,nottotheTriumphantOne. 89) JustasthepreamblesKyapa,areprerequisiteforthecomprehensionofalltreatises,soaHero intentonEnlightenmentsbeginningtoaspireafter(supremeenlightenment)isprerequisiteforallthe supremepowerofaBuddha(toperform)miracles. 90) NobodyKyapa,wouldforexampleeverdisregardthediscofthemoonandworshipfirstthe (faintlyluminous)bodyofastar;inthesamewaythewisewouldneverdisregardaHerointenton Enlightenmentwhohaspractisedaccordingtomyinstructionsandpayhomage(first)toarvaka. Theverses: Havingignoredthemoon,nobody Wouldeverworshipthehostofstars; Similarly,onewouldneverdisregardhim WhohaspractisedaccordingtotheTeaching, Myspiritualson,payinghomagetoarvaka. 91) (Evenifthewhole)worldKyapa,includingitscelestials,wouldpolishaglassmarble,that marblewouldneverbecomealapislazuli,a(semi)preciousstone.SimilarlyKyapa,arvakawill nevertakehisseatonthethroneofenlightenmentandattaintheHighest,FullandComplete Enlightenment,evenifhebeendowedwithall(theaccomplishmentof)virtue,learning,dhynaandof thequalitiesofthemanpurified(throughasceticpractices).Theverses: Justastheworldwithitsdevaswould Wipeaglassmarblesoastomakeitshine Itwouldneverbecomealapislazuli; Thatis(becauseof)differenceinkind Soarvakawillnotstandontheterraceofenlightenment, Hewillnotdefeatmra,realizebodhiand BeaOneGonetoBliss,althoughheisendowedwith 25|P a g e

Virtue,learning,samdhiandall Qualities(ofthemanpurifiedthroughasceticpractices). 92) (Ifone)polishesalarge(pieceof)the(semi)preciousstonelapislazuliKyapa,thiswillbea meanstoacquirehundredsandthousandsofkrpaacoins.SimilarlyKyapa,whenthepolishingof aHerointentonEnlightenmentisbeingaccomplished,thiswillbeameansto(cause)hundredsand thousandsofrvakasandpratyekabuddhastoarise.Theverses: (If)a(semi)preciouslapislazuliispolished Itwillbringmanykrpaas, Similarly,thepolishingoftheBuddhas Spiritualsonswillbringmanyrvakas. Chapter93115 93) AgaintheBlissGoneOneaddressedtheElderMahKyapa:Thecountry,Kyapa,inwhichis foundthewormcalledcamelsmoke,blackheadedandlyingonitsback,thatcountryisindistress,is depravedandinperturbation.Ontheotherhand,Kyapa,thecountryinwhichthereisaHerointent onEnlightenmentisfreefromdistress,depravityandperturbation.Therefore,aHerointenton Enlightenmentisneededwhoworksforthesakeoflimitedbeings.Hedulyhastocollectallrootsof positiveforceallofwhichhehastomakeovertoallbeings.Hewhoisinquestofthemedicineof(the highest)knowledgeshouldgoinalldirectionsandgiverealmedicaltreatmenttoalllimitedbeings;itis thetruemedicaltreatmentthatbeingsshouldbegiven. 94) WhatthenKyapa,isthetruemedicaltreatment?Thetreatmentfordesireis(contemplation of)offensiveness,foraversionlovingkindness,andfordelusionitiswiselycontemplatingdependent origination.Theremedyforallwrongviewsis(insightinto)voidness,forallfancying,false discrimination,imaginaryassumption,conceivingideasandkeeping(them)inminditis(insightinto)the groundless(nessofallthings).Inordertogiveupall(attachmentto)therealmofdesire,fine materialityandnonmateriality,(onehasto)applythemedicineofwishless(ness),andthecureforall fallaciesarethefourcorrectviews:Forthefalsenotionsofpermanence,happinessandSelfinrespectof impermanence,sufferingandnonselfthecureis(toseethat)allconditionedthingsareimpermanent, unsatisfactoryandnotSelf;forthefalsenotionofbeautywithregardtooffensivenessthecureis(to realizethatultimatelyrealbeauty)isthepeaceofnirva. 95) Theremedyforthosewho(areselfconsciousandthus)taketheirstandonthebody,on feelings,statesofmindandconditionsofexistenceisthefour(fold)applicationofmindfulness.Engaged incontemplatingonesbody6withregardtothebodyandonesfeelingswithregardtofeelingsone doesnot,indoingso,fall(aprey)tothewrongviewofaSelf.Engagedincontemplatingonesstatesof mindwithregardtostatesofmindandconditionsofexistencewithregardtoconditionsofexistence, onedoesnot,indoingso,fall(aprey)tothewrongviewsofasoulorpersonality.Thecureforgetting ridofallthatiskarmicallyunwholesomearethefourkindsofrightexertionconducivetothe accomplishmentofallthatiskarmicallywholesome.Thetreatmentconducivetoabandoning attachmenttomindandbodyintermsofIandminearethefourbasesofsupranormalpower.The remedyforfaithlessness,indolence,forgetfulness,inattention,carelessnessandobtusenessarethefive faculties(or)powers,andbewilderment,ignoranceregardingtheDharma,arecuredbytheseven factors(bodhyaga)ofenlightenment.Thenobleeightfoldpathisthetreatmentforthestupefied,forall falseteachersandthosegoneastray.ThisKyapa,iscalledthetruemedicaltreatmentwhichaHero intentonEnlightenmentshouldzealouslyapply. 26|P a g e

96) OfallphysiciansKyapa,ortheirassistants(practising)inJambudvipa,Jivaka,kingof physicians,isreckonedtheforemost.(If)allthebeings(inhabiting)thethreethousandgreatthousand worldsystemswerekingsofphysicianslikeJivaka,and(if)theywereasked,Whatisthemedicine(to cure)himwhoisafflicted,isdownwithwrongviews(or)remorse?theywereunabletoreplyand name(themedicinebecauseof)theirnotknowing(it).AHerointentonEnlightenmentthenKyapa, hastodeliberatethus:Imustnotbesatisfiedwithworldlymedicinebutsearchforthesupramundane medicineofsublimeintelligenceanddomybestincollectingalltherootsofpositiveforce.Whenhe haspreparedthemedicineofpristinetimelessawarenesshehastogoinalldirectionsandgivethe truemedicaltreatmenttoallbeings;(for)itisbythis(alone)thatbeingscan(really)becured. 97) Whatthenisthesupramundanemedicinetimelessawareness?Itisthetimelessawarenessof causesandconditions;ofappreciating(thefactthat)existentialconstituentsarewithoutaSelf,without lifeforce,asoul,spiritorpersonality;itisfearlessnessinregardtoexistentialconstituentswhichare unreal(inconceivable)becauseofvoidness,anditiscouragetolookintentlyforthought(i.e.to contemplateonescognitiveactivity). 98) Kyapacognitiveactivityisneitherinside,outsidenorbothforitsinapprehensible.Kyapa, mindisunfathomable,undefinable,insupportable,withoutappearance,inconceivable,andabiding nowhere.CognitiveactivityKyapa,isnotseenbyalltheBuddhas,isnotperceived,isimperceptible, andcannotbecomeperceptible.CognitiveactivityKyapa,islikeamagiciansillusion,beinginitsmany formsimputedasreal,andgraspedatassuch.CognitiveactivityKyapa,islikethestreamofariver,on beenproduceddoesnotrest,butdisintegratesandproceeds.CognitiveactivityKyapa,islikethe wind,travellingfar,elusiveandnotmanifest.CognitiveactivityKyapa,islikethescatteringlightofa lamparisingduetocausesandconditions. 99) Cognitiveactivityislikelightning,defiledbyadventitiousdefilements.Cognitiveactivityinits desireforobjectsofsenseKyapa,resemblesamonkeybecauseofitsheapingupmultifariouskarma; acognitiveactivityresemblesapainter,foritaccumulatesvariegatedkarma;undertheinfluenceof thediversementaldefilementsitisnonabiding,anddueto(thefactthat)no(onethoughtand)a secondthoughtoverlap,itoccurssingly.ItislikeakingKyapa,becauseitrulesoverallexistential constituents.Cognitiveactivityislikeabadfriend,foritgeneratesallkindsofill. 100) CognitiveactivityKyapa,islikeahousebuiltonsandsinceeveryrootofvirtuecomestoruin. MindKyapa,islikemist,althoughimpermanent,itisconceivedaspermanent.MindKyapa,islikea fishhookbecauseoftheallureofhappiness,onesuffersforit.CognitiveactivityKyapa,Itislikea dream,foritregardsthatasSelfwhichisnot.CognitiveactivityKyapa,islikeagreenhayfork althoughnotclean,itisconceivedasaclean.Cognitiveactivityislikeanenemy,becauseitinflictsmuch agony.Itislikeanadversary,becauseitalwaysseeksdelight(infindinganothers)shortcomings. 101) UndertheswayofitsyeasandnaysKyapa,cognitiveactivityalwayshasitsupsanddowns. Cognitiveactivityislikeathief,becauseitstealsalltherootsofgood.CognitiveactivityKyapa,islikea hatcoveringtheeyes,adulteratingexternalsaspleasurable.CognitiveactivityKyapa,islike[finding] pleasurablesoundinabattledrum.Kyapa,cognitiveactivitysinvolvementinpleasureissimilartoa pig'spleasurerollinginfilth.Kyapa,cognitiveactivityspleasureinthetasteoffoodislikeeatingthe leftoversofservants.CognitiveactivityKyapa,islikeahoneybeeenamoredofaharmfuloillamp. 102) Cognitiveactivity,thoughonesearchesforitallround,cannotbefound.Whatcannotbefound cannotbetranscended.Whatisbeyondthethreedimensionsoftime,thatneitherisnorisnot.What 27|P a g e

neitherisnorisnot,thatisunborn.Whatisunborn,hasnosubstance;whatiswithoutsubstance,isnot produced.Wherethereisnoproduction,thereisnoannihilation.Whatisnotannihilated,doesnot disappear.Intheabsenceofdisappearancethereisnocomingandgoing,neithercessationnorre becoming.Wherethereisnocoming,nogoing,neithercessationnorrebecoming,thereareno conditioningswhatever.Wheretheyareabsentthatistheunconditioned,thelineageofthenoble ones. 103) Inthelineageofthenobleonesneithermoralconduct(as)basis(holdsgood)norwhatis withoutbasis.Wherethereisnomoralconduct(as)basisandalsonothingwithoutbasis,thereisno deviationfrommoralconduct.Wherethereisnosuchdeviation,thereareneitherobligationsnorlack ofobligations;wheretheyneitherobtainnorlack,thereisnodynamism,nothingstatic,no manifestation.Wherethesedonot(holdtrue),cognitiveactivityanditsderivatives(cetasika)donot holdtrueeither.Consequentonthisneithermindorgannorconsciousnessholdtrue.Intheirabsence thereisnokarma,nokarmiceffect.Wheretheyareabsent,thereisnopleasure,nopain.Wherethey arenotthatisthelineageoftheholyones.Initnokarmaisaccumulated,neitherbodilynorvocallyor mentally.Moreover,inthatlineagedifferentiations,suchasdeficient,middlingorbesthaveno (meaning).Sincethatlineageislikespace,itisoneness;itiswithoutdistinctions,becauseallexistential constituentsareofoneandthesameflavour. 104) Thatlineageisfreebecauseofitsholyindifferencetowardbodyandmind.Unsulliedbyall thementaldefilementsitiswithouttaintsandinharmonywithnirva.Thatlineageisuntrammeledby selfconsciousnessandegotism,devoidofselfishattachment.Itoriginatesfromtheequalityofreality andillusionandis(thusperfect)equi(librium).Asitisultimatereality,itistheTruth,absolutelyunborn andperennial.Itlastsforever,becauseitisthetruenatureofallthings.Sincethatlineageisthehighest, nirva,itis(supreme)beatitude,(ultimatelyreal)beautywithoutanyblemishwhatever.Itiswithout aSelf,sinceaSelfisnotascertain(ableevenif)onelookshardforit.Thatlineageisuntarnishedon accountofitsabsolutepurity. 105) (Allof)youKyapa,shouldthoroughlylookwithin;donotbusyyourselveswithperipheral things.Forwhatreason?InfutureKyapa,therewillbemonksresemblingdogsrunningafterlumpsof earth(thrownatthem).Howwilltheybearsuchresemblance?Adog,forinstance,scaredawaybya clodwillpursuethatveryclod,nothimwhohasthrownit.SimilarlyKyapa,therewillbesomeascetics andbrahmins,afraidof,scaredbyforms,sounds,smells,tastesand(things)touch(able),whowill (therefore)dwellinthewilderness.(Although)leadingtheirsolitarylivesthereashermitsinstrict seclusion,(itmaysohappenthat),suddenly,seductive,strikingobjectsofsensewillcomeintotherange oftheirperception.Payingattentiontothem,theywillfallapreytoandentanglethemselvesinworldly pleasures. 106) Itwillbebeyondtheirgrasptheywillnotreallyknowhowtobeimmunefrom(theimpactof) forms,sounds,smells,tastesand(things)tangible.Notknowinghowtobeimmunefromthose (seductive)objectsofsense,ignorantof(thefactthatinherentin)theirenjoyment(is)misery,theywill taketheirwaytovillages,towns,marketplaces,districtsortothecapitaland,again,willharmfullybe exposedtotheobjectsofsense.When(those)forestdwellerswillhavedied,theywillberebornina heaven(onaccountof)the(ambivalenceof)theirworldlyleaningsandasceticism.There,too,thefive celestialqualitiesofdesirewilldothemharm;(for)aftertheirdeathascelestials(tata),asbefore,they willnothaveescapedthefourstatesofwoe:hell,rebirthasanimal,inYmasrealmorasasuras.Thus Kyapa,monkswillresembledogsrunningafterlumpsofearth. 28|P a g e

107) HowKyapa,(will)amonknotresembleadogchasingalumpofearth?Hewhowillnot,having beenabused,beaten,reviled,cursedatortried,inreturnabuse,beat,revile,curseorvex.He(willnot resembleadogwho)will(look)within,wiselycontemplatinghisstatesofmind(andmeditatingonthe question:)Whohasbeenabused,beaten,reviled,cursedatortried?Thusamonkwillnotresemblea dogchasingalumpofearth.Theverses: Justasadogbeingscaredawaybyalumpofearth Pursuesthatlump,not(him)whohasthrown(it), Sothere(will)besomeasceticsorthoseborntwice Whowilllive,afraidofsenseobjects,intheforest. Whenthosedwellinginthewilderness Willcomeacrossenticingobjectsofsense, Theywillbenegligent,notknowinghowtobemindful. Ignorantofthemisery,(inherentintheenjoyment)of (Thesenseobjects),andofitsavoidance, Theywillreturntotowndwelling (Where)againforms,(etc.),willdothemharm. Aftertheirdeathsome(willbereborn)men,othersasdevas; Somewillfindthemselvesinthestatesofwoe, Afterhavingenjoyedcelestialpleasuresin(aheaven). ThemtheBlessedOnehaslikenedtodogs(chasing)clods Whointheirbewilderment,existenceafterexistence,will Havetosuffer,thuscaughtupinpainfulexperiencesofmanykinds. TheTriumphantOnehasnotlikenedhimtoadog, Whowillnot,himselfabused,beaten,abuseinreturn; Whowillnot,himselfreviled,revileanybody, Notcursingothersinreturn,cursedat(though)himself, Notvexing(butremaining)gentle,himself(though)tried; Followingvirtuousconductofsuchkind(while) Seekingtopacifyhismind(through)recollecting(it), Meditativelycounteracting(eachdefilement)byitsopposite. 108) (Hereisanother)simile,Kyapa;thereis,forexample,atrainerexpertatbreakinginhorses.At anyplaceonearthwherethereisahorsethatshies,rearsoractsviciously,therehesubjectsitto thoroughtraining.Hebreaksitininsuchawaythatitwillnomorebeunruly.SimilarlyKyapa,amonk whoapplieshimselftospiritualdiscipline,exercisesselfcontrol(throughrecollection)wheneverheis awarethathiscognitiveactivityisfluctuating.Hecontrolshismindinsuchawaythatitwillnomorebe agitated.Theverses: Justasatrainerexpertatbreakinginhorses Subjectstothoroughtraining(any)unrulysteed, Soameditatorexercisesselfcontroland, Awareofhisfluctuatingmind,thuspacifiesit. 109) Justascompressionofthethroat7Kyapa,affectsallsenseorgansandendangersoneslife force,soofallwrongviewsattachmentto(theview)ofaSelfendangersthelifeforceoftheTeaching. Theverses: Justascompressionofthethroatendangers Oneslifeforceandcausesbutsuffering, SoamongthewrongviewsthebeliefinaSelf 29|P a g e

IslikelytodestroythelifeoftheTeaching. 110) JustasapersonKyapa,hastobefreedfromwhateverheisboundto,so(ones)mindhasto befreedfromwhateveritclingsto.Theverses: Justasapersonwhoistightlybound Mustbefreedfromall(fetters), Soayogihastofreehisbewildered Mindfromwhateveritisattachedto. 111) ThesetwokindsofattachmentKyapa,(motivatedbyalongingfor)security(permanence), pertaintosomeonewhohasgoneforthintohomelessness.Whatarethetwo?a)Searchingforformulas relatingtolokyata;b)keepingwithregardtoalmsbowlandrobesmorethan(permissible).Theseare thetwo(kindsofattachment),(motivatedbyalongingfor)security(permanence),pertaintosomeone whohasgoneforthintohomelessness.Theverses: Applyingoneselftoconstantlystudyinglokyata(lore)and Keepinginrespectofbowlandrobesmorethan(permissible) Thesetwokindsofattachment,(motivatedbya Longingfor)security,aHerointentonEnlightenmenthastogiveup. 112) ThesetwostrongfettersKyapa,pertaintosomeonewhohasgoneforthintohomelessness. Whatarethetwo?a)ThefetterofthewrongviewofaSelfandb)thefetterofgains,honoursandfame. ThesetwostrongfettersKyapa,pertaintosomeonewhohasgoneforthintohomelessness.The verses: Thetwostrongfetterspertainingtoanordainedperson Are,(so)theNobleOneshavesaid,thefettersofthe Wrongview(ofaSelf)andofgains,honoursandfame. Anordainedpersonshouldalwaysavoidthem. 113) ThesetwoimpedimentsKyapa,pertaintosomeonewhohasgoneforthintohomelessness. Whatarethetwo?a)Tobetooclosetoandfamiliarwithlayfollowersandb)tobe.atvariancewith thosewhoaretheNobleOnes.ThesetwoimpedimentsKyapa,pertaintosomeonewhohasgone forthintohomelessness.Theverses: Tobetoofamiliarwithhouseholders, Buttobeatloggerheadswiththose Whoareonesteachersthesetwoprove SeriousobstacleswhichaHerointentonEnlightenmenthasto avoid. 114) ThesetwotaintsKyapa,pertaintosomeonewhohasgoneforthintohomelessness.Which two?a)Doingnothingtogetridofmentaldefilements;b)tobeundulyclosewithfamiliesoffriendsand withthosethatgivealmsfood.Thesetwotaintspertaintogoneforthintohomelessness.Theverses: Amonksdoingnothingtogetridofdefilements, His(unduly)frequentingfriendsandsupporters ThesetheTriumphantLordhasdeclaredtaints WhichaHerointentonEnlightenmentmustshun.

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115) Thesetwo(actions)Kyapa,strikeamonkdown(asif)struckbylightning.Whichtwo?a)His rejectingthesublimeDharma;b)hisenjoyinggiftsoffaith(whichhedoesnotdeservebecauseof)his depravity.Thesetwo(actions)strikeamonkdown(asif)struckbylightning.Theverses: RejectingtheHolyTeachingand Partakingof(giftfoodinspiteof)onesdepravity Bythesetwokindsoflightningthe(spiritual)sonsof Thesovereign(Lord)shouldnotbestruckdown. Chapter116140 116) Thereare,Kyapa,thesetwowoundsofonegoneforthintohomelessness.Whichtwo? Occupyingoneselfwiththeweaknessesofothersbuthidingthoseofoneself.Thesearethetwotwo woundsofonegoneforthintohomelessness.Theverses: Hisownweaknesseshecoversup,regardingthoseofothers; Thesetwowounds,likeburningpoison,thescrupuloushavetoavoid. 117) ThereareKyapa,thesetwoafflictionspertainingtoamonk.Whichtwo?Wearingtheyellow robes,thoughbeinglustridden,andacceptingtheserviceandhomagedonebypersonsofvirtueand positiveforce.Thesearethetwoafflictionspertainingtoamonk.Theverses: Wearingtheyellowrobes,thoughofimpuremind, Andthefondnessofbeingworshipped,servedandreveredby Thevirtuousthesetwo(unwholesome)dharmasmustbegivenup. 118) ThereareKyapa,thesetwolastingweaknessespertainingtoamonk.Whichtwo?Conviction (onaccountof)onesexcessiveprideanddissuasionofthosewhohaveembarkedupontheGreat Vehicle.Thesearethetwolastingweaknessespertainingtoamonk.Theverses: Convictionpertainingtotheundulyproudand DissuasionfromtheBuddhaVehiclethesetwo, Theunequalled,TriumphantOnehassaid,areahomelessonesweaknesses. 119) ThereareKyapa,thesetwodiseaseswithoutcurethatamonk(maybeafflictedwith).Which two?Thestateofconstantlytransgressing(vinayarules)andofnotgettingridof(transgressions throughlayingthemaside).Thesearethetwodiseaseswithoutcurethatamonk(maybeafflicted with). 120) ThereareKyapa,thesetwocausesofpoignantregretpertainingtoamonk.Whichtwo?The transgressionofaruleoftraininganddyingwithouthavingrealizedtheHeart(oftheTeaching).These arethetwocausesofpoignantregretpertainingtoamonk.Theverses: Transgressingrulesoftrainingand DyingwithouthavingrealizedtheHighest Theseareforamonkthetwocausesofpoignantregretthusspoke TheTeacherofdevasandmen,theOmniscientOne. 121) Onealwaysspeaksoframaaascetics.HowmanykindsofasceticsthenKyapa,canone distinguish?ThereareKyapa,thesefourkindsofascetics.Whichfour?Thereistheramaawho (only)lookslikeanasceticonaccountofthecolour(ofhisrobes)and(otherouter)marksof appearance.Theascetic(ofthesecondtype)isahypocritewhileguardingproperconduct(only) outwardly.Theascetic(ofthethirdtypeisinterestedjustin)nameandfame,buttheramaa(ofthe

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fourthtype)actuallypractisesinaccordancewith(thedharma).TheseKyapa,arethefourtypesof ascetics. 122) WhothenKyapa,onlylookslikeanasceticonaccountofthecolour(ofhisrobes)and(other outer)marksofappearance?Herethereissomewhobearsthe(following)outermarks(ofanascetic): Hewearstheouterpatchworkrobe,isshavenheadedandcarriesinhishandsanalmsbowl.Inspiteof that,impureinbody,speechandmind,heisnotatallfreefromwrongdoing.Heisunprincipled,caught up(inworldliness),uncurbed,illatease,unguarded,immodest,greedy,lazy,areprobateofwicked conduct.Thisisthesocalledramaawhoonlylookslikeanasceticonaccountofthecolour(ofhis robes)and(otherouter)marksofappearance. 123) Whothen:Kyapa,isthehypocriticalasceticguardingproperconductonlyoutwardly?Here thereissomeramaawhoisamanofgoodconductandmeticulousinhisdharmapractice:He developsmindfulnesswhetherheiswalking,standing,sittingorlying;thefoodtakenbyhimispoorand plainthedrink;heissatisfiedwiththefoursaintlyattitudes,neitherkeepingcompanywith householdersnorwiththosegoneforthintohomelessness.Heisreticent,amanoffewwords.Yeton accountofhishypocrisyand(indirect)boastinghisdeportmentisfeignedinsteadofitsbeingdirected towardsselfrestraint,tranquility,mentalpurityandpeaceofmind.Heholdsthewrongviewthat (existentialconstituents)aregotat(asfacts).However,whenhehearsthatwithrespecttodharmas (these)arenotgotatbecauseoftheirbeingvoid,hismindrecoilsandhetakesoffencewhenmonks discourseuponvoidness.Thisisthesocalledramaawhoisahypocriteguardingproperconductonly outwardly. 124) WhothenKyapa,istheasceticinterestedjustinnameandfame?Herethereissomeramaa whoobservesethicalselfdisciplineafterhavingreflected,Howmightothersknowmetobevirtuous? HestudiestheDoctrineafterhavingconsidered,Howmightothersknowmetobelearned?Hestaysin thejungleafterhavingreflected,Howmightothersknowmetobeaforestdweller?Calculatinglyhe livesinsolitude,contentedandoffewwishesbutjustwithaviewtoshowoff,notforthesakeof aversiontoworldliness,freedomfrompassion,ending(suffering),peaceofmindandsupreme enlightenment;notforthesakeofasceticism,ofalifeofpurity;notforthesakeofnirva.This Kyapa,isthesocalledramaainterestedinnameandfame. 125) WhothenKyapa,istheasceticactuallypractisinginaccordancewiththedharma?Itisthe bhikuwhosetsnostorebyhisbodyorlifewhattosayofgains,honoursandfame?Whenhehears thattheexistentialconstituentsareempty,groundlessanddevoidofaim,heisdelighted;(having) resortedto(ultimate)truth,freefromdesireand(abiding)innirva,helivesalifeofpurity.(Though delightedatultimatetruth,heisnotattachedtoit)whattosayofhistakingdelightinthethree realmsof(desire,finematerialityandnonmateriality)?Hedoesnotevenmaintainvoidness misunderstandingit)asatheory;howmuchlesswouldhe(maintain)theviewsofaSelf,oflifeforce,of asoul,spiritorpersonality.Itistheabsolutethatherelieson.Notbusyinghimselfwithperipheral things,withinheseekstobecomefreeofmentaldefilements.Throughseeingthatallexistential constituentsareabsolutelypureandbytheirverynatureundefiledhereliesonhimself,notonothers. Hedoesnotlookatthetathgatasevenwithregardtotheabsolute;howmuchlessinrespectofhis bodilyappearance.Freefrompassion,hedoesnotadheretothedharma;whattosayofspokenwords? Hedoesnot(vainly)imaginethesaghaofNobleOnes(whohaverealized)ultimatetruth;howmuch lesswouldheimagineanassemblyofagroup(ofmonksconstitutingasaghainthevinayasense)?He doesnotstrivetoabandonanythingkarmically(unwholesome)nortodevelopanythingkarmically (wholesome)ortorealizeanythingwhatever.Hedoesnotstriveinsasra,nordoesherejoicein 32|P a g e

nirva.Neitherdoesheseekreleasenorbondage.Havingperceivedthatallexistentialconstituents naturallyarepartandparcelofnirvaitself,heneitherwandersinsasranorentersnirva.This Kyapa,istheasceticactuallypractisinginaccordancewiththedharma.Inthiswayshouldaramaa exerthimself;heshouldnotbe(anascetic)onlybyname.TheseKyapa,arethefourtypesofascetics. Theverses: Hewho(doeswrong),isimpureinbody,speech Andmind,uncurbed,unguarded,immodestandgreedy, (Though)shavenheaded,wearingtherobes,abowlinhishands, Iscalledanascetic(only)onaccountofhisoutermarksofappearance. Thoughamanofgoodconductandtakingcoarsefood, Though(satisfied)withthefourNobleattitudes Andavoidingtheslightestcontact(withanybody), Thesecond(ascetic)guardingproperconduct,(but)giventohypocrisy, Doesbynomeansdeporthimselfforthesakeof Selfrestraint,peaceofmindandaversiontoworldliness; Regarding(theteachingof)voidnessandgroundlessness,hismindrecoils. Thethirdasceticis(interestedin)nameandfame; (Through)hisethicalselfdiscipline,learning,dhynaandgoodqualitiesresultingfrom Specialausteritiesheintendstoimpressothers(but)does Notaimatpeaceofmindandaversiontoworldliness. Hewhosetsnostorebyhisbodyorlifeand Doesnotlookaboutforgainsandhonours Doesnotdesireanyoftherealmsofexistence, Afterhavingheardabouttheapproachestorelease. Havingrecognizedthatalldharmasareabsolutelyvoid, Heneitherseesextinctionnornonextinction. Freefromdesire,atalltimeshebeholdsthe Absolute,theunconditioned,foreverreleased. 127) LetusforexamplesupposeKyapa,thatapauperwerecalledacapitalist.Whatdoyouthink, Kyapa?Wouldthisbeasuitabledesignationforapauper?Bynomeans,respectedBhagavn!Said theBhagavn:Similarly,Kyapa,thosewhoareasceticsandbrahminsbyname(only),wantingina ramaasorbrahmins(virtue),Icallpaupers.Theverses: Justasifapauperwerecalledacapitalistthatwouldbeamisnomer Soaramaawantinginasceticism(andthus)beingdestitute, Isnotbefittinglyreferredtoasbeingaffluent(inasceticism). 128) Someone,forexample,maybedriftingonagreatbodyofwater,intheocean,andmaydie (there)ofthirst.SimilarlyKyapa,certainasceticsandbrahminswhohavemasteredmanyteachings butdonotovercomethirstinrespectofdesire,aversionanddelusion,aredriftingintheoceanof theTeachingandwilldieofthethirstofmentaldefilements,experiencingthestatesofwoe.The verses: Assomeonedriftingonabodyofwater,intheocean,maydieofthirst, Sostudents(oftheDoctrine),thoughdriftingintheoceanoftheTeaching, Will(die)ofthethirstoftheoryonlyandgotostatesofwoe. 129) Aphysician,forexample,mayshoulderhismedicinebagandtakehisway.Yetwhenafflicted withdisease,hemightbeunabletocureit.SimilarlyKyapa,onehastoregardthediseaseofmental 33|P a g e

defilementspertainingtoalearnedmanwhoisunabletocurehimselfofitthroughhislearningwhichis ofnousetohim.Theverses: Aphysicianhisbagfullofmedicinalherbs Maybewanderingallovertheworld;yetafflicted Withdisease,hemightbeunabletocureit, His(herbs)beingofnousetohim;similarly,amonk, Thoughvirtuousandlearnedbutsuperficial,may Notcurehisdiseaseoriginatingfromthedefilements, Hisexertion,hisstudiousnessbeinginvain. 130) Asickperson,forexample,maytakeamedicinebefittingaking,andyethemaydie(becauseof hishavingtakenit)notaccordingtoprescription.SimilarlyKyapa,onehastoregardthediseaseof mentaldefilementspertainingtoalearnedmanwhodies(aspiritualdeath)becauseofhisnot guardingagainst(thedefilements).Bynotdoingso,(though)inpossessionofmedicinebefittingaking, hewillexperiencethestatesofwoe.Theverses: Havingswallowedmedicinebefittingaking,one Maydiebecauseofnot(havingtakenit)accordingtoprescription. Similarly,thereisthediseaseofdefilementspertainingtoamanoflearning Whodies(aspiritualdeath)becausehehasnoselfcontrol. 131) Apreciousgem,forexample,thathasfallenintofaecesisnotfitforuse.SimilarlyKyapa,one hastoregardalearnedmansfallintothefaecesofgainsandhonours:Devasandhumanslaybutlittle storeon(hislearning).Theverses: Justasajewelfallenintofaecesisabhorred Itdoesnot(look)likebeforeso,Isay,isa Monksfallintothedungofhonours,howeverlearnedhemaybe. Themuchprizedlapislazuli,thatsame(semi)preciousstoneforexample,(when)takenoutof thefoulordure,carefullywashed,cleansedandwiped,willnothavelostitsessentialnatureasa(semi) preciousstone.SimilarlyKyapa,amanoflearningridshimselfofallmentaldefilementswith (comparatively)littleeffortandhasthusnotlostthequalificationofhisjewellikegreatcritical wisdom. 132) Theyellowrobes(wornbyamonk)whohasbrokenhisvowsKyapa,arecomparabletoa diademonacorpses(head).Theverses: (Oneshouldlookat)theyellowrobes(wornby)acorruptperson, Comparabletoagoldendiademorawreathof Flowersputonacorpseshead;havingdoneso, Oneshouldguardagainstdepravity. 133) ConsiderforexampleKyapa,thesonofaguildleaderwho(wears)onhisheadawreathof campakaflowers;who,refreshedafterabath,havingappliedunguentsandafterhavinghishairand nailscut,iswearingwhiteclothesandisscentedwiththecostliestsandalwood(paste).Similarly Kyapa,onehastoregardtheyellowrobeswornbyavirtuousandalsolearned(monk).Theverses: Justasawreathofcampakaflowers, Delightfulandofpleasantsmell, Mayembellishtheheadofaguildleadersson Whoiswellanointedandrefreshedafterabath, 34|P a g e

Sooneshouldregardtheyellowrobeswornbya Manofvirtueandpositiveforce,bytheTriummphantOnes Spiritualson,learnedandwellrestrained. 134) ThevirtuousconductofthesefourpersonsKyapa,isnotatallmeaningful(lit.dula)but artificial.Ofwhichfour?HerethereisamonkKyapa,whoregulateshisconductaccordingtothecode ofmonastictraining;perfectinconductandpersonalassociations,heseesdangerineventheslightest faults.Havingtakenon(monastictraining)andapplyinghimselftotherulesofthattraining,hisbodily, vocalandmentalactionsarepure,andpureishislivelihood.HeholdstheviewofaSelf,however.Thisis thefirstpersonwhosevirtuousconductisnotreallymeaningfulbutartificial.AgainKyapa,having embarkedondisciplineanddeportinghimselfaccordingtovinaya,amonkisamasterofdisciplinebut subscribesto(somekindof)personalityview.Thisisthesecondpersonwhoregulateshisconduct accordingtothecodeofmonastictraining;perfectinconductandpersonalassociations,hesees dangerineventheslightestfaults.Havingtakenon(monastictraining)andapplyinghimselftotherules ofthattraining,hisbodily,vocalandmentalactionsarepure,andpureishislivelihood.Further Kyapa,amonkradiateslovingkindness.Hehascompassiononlivingbeingswhomhetakesasbasic facts.Whenhehearsthatallconditionedthingsareunborn,nevertheless,heisfrightened,terrifiedout ofhiswitsandpanicstricken.Thisisthethirdpersonwhoregulateshisconductaccordingtothecodeof monastictraining;perfectinconductandpersonalassociations,heseesdangerineventheslightest faults.Havingtakenon(monastictraining)andapplyinghimselftotherulesofthattraining,hisbodily, vocalandmentalactionsarepure,andpureishislivelihood.MoreoverKyapa,amonkisendowed withthevirtuesresultingfromthetwelvekindsofspecialausterities7;still,heholdsthewrongviewthat (existentialconstituents)aregotat(asfacts),beingattachedto(mindandbodyintermsof)Iandmine. Thisisthefourthpersonwhoregulateshisconductaccordingtothecodeofmonastictraining;perfect inconductandpersonalassociations,heseesdangerineventheslightestfaults.Havingtakenon (monastictraining)andapplyinghimselftotherulesofthattraining,hisbodily,vocalandmentalactions arepure,andpureishislivelihood.Thesearethefourpersonswhosevirtuousconductisnotatall meaningfulbutartificial. 135) Onealwaysspeaksofvirtuousconduct,Kyapa.WherethereisnoSelfandwhatpertainstoa Self,neitheractionnorinaction,neitherdoingnornondoing;wherethereisnodynamism,nothing static,nomanifestation,nopsychophysicalindividual,noappearance,nocalm,norestlessness;neither graspingnorlettinggo,nothingtolayholdon;wherethereisneitherabeing(perse)northe designationofabeing,neitherspeechnoritsdesignation,neithermindnoritsdesignation,neitherthe worldnornottheworld;wherethereisneithersupportnornosupport,neithercommendingones ownvirtuenorspeakingillofthevirtueofothers,neitherconceitnorfalsediscriminationonaccountof onesvirtue,orimaginationthatKyapa,iscalledvirtuousconductoftheholyoneswhichisfree fromevilinfluences,notinvolved,beyondthethreerealmsofexistenceandbasedonnothingwhatever. 136) ThentheBlissGoneOnespokeatthattimethefollowingverses: Pureisthemanofvirtuousconduct,callsnothinghisown, Freefromconceitandindependent;thereisnothingtoobscure,tobindhim. Passionlessandwithoutblemish,themanof Virtueisatpeace,absolutelypacifiedhismind. (Who)isfreefromevil,fromimaginingandfalse Discrimination,freefromallagitationandpride That,Kyapa,accordingtotheBuddhasTeaching, Isthemanofvirtue;(who)setsnostorebyhis 35|P a g e

Bodyorlifeanddoesnotdesiretobeborninanyoftherealmsofexistence, (Who)hasgonetheright(path)anddeportshimselfinharmonywith(his Understandingof)thetruenature(ofallthings) That,Kyapa,accordingtotheBuddhasTeaching, Isthemanofvirtue;(hewholivesinthis)world Unsulliedanduninvolved,selfdenyingand Unattached,whosemindisilluminated,doesnot Discriminatebetweenhimselfandothers; Whoseconductispurethankstohisinsightknowledgeofcognitiveactivity; Whodoesnot(takehisstandonanythinganywhere)here, Beyondorinthemiddle,everdetachedhitherandthither, Bondfree,dispassionate,unaffectedandfreefromevilinfluences That,Kyapa,accordingtotheBuddhasTeaching,isthemanofvirtue. 137) Hewhosemind,collectedandwellrestrained, Isneitherattachedtomentalnortophysical(phenomena), Whodoesnot(posit)aSelforwhatpertainstoaSelf, Isonthataccountcalled(aman)establishedinvirtue. Becauseofhislearningregardingthecodeof Monasticrulesheisnotconceitedandalsodoes Nottakethat(code)asanendinitselfbutseeks Thepathsoftheholyones,(access)tothesupra(mundane) Thesearethecharacteristicsofamanwhoseconductispure. Forhim,(however),virtueisnotthehighest,and Samdhihedoesnottakeasanendinitself; Inhiscontemplationhestrivesfurthertodevelopwisdom. ThelineageoftheholyNobleOneswhichpassethunderstanding Thatis(ultimately)pureconductextolledbytheBlessedOne. Themindofthe(ultimatelyvirtuousone)isfree Frompersonalityview(s),doesnotconceiveofIandmine. Heisintentuponvoidness,thesphereofthe Buddhas;withoutequalishisvirtuousconduct. Beingestablishedinvirtue,hissamdhiispure. Collectedthroughmeditation,hedevelopscriticalwisdom, Andthroughcriticalwisdompristinetimelessawarenessisgained; Hewhosepristinetimelessawarenessispurehasrealizedperfectionofconduct. 138) Whiletheseverseswerebeingutteredthemindsofeighthundredmonks,withouttheirclinging (anymore),werefreedfromtheevilinfluences.Inthirtytwothousandbeings(arose),inrespectofthe existentialconstituents,theimmaculate,untarnishedvisionofabsolutetruth(eyeofthedharma)in allitspurity.Fivehundredmonkswhohadmasteredsamdhi(but)hadnoaccesstothisprofound expositionoftheTeaching,whodidnot,intheirobtuseness,understanditandwere(therefore) displeased,rosefromtheirseatsandwentaway. 139) ThentheElderMahKyapasaidtotheBhagavnthefollowing:Thesefivehundredmonks, BlissGoneOne,whohavemasteredsamdhihaverisenfromtheirseatsandgoneaway.Theyhaveno

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accesstothisprofoundexpositionoftheTeaching,theydonotunderstanditandare(therefore) displeased. SaidtheBhagavn:ThesemonksKyapa,aresomuchinflatedwithprideandgivento arrogancethat,havingheardmeuttertheseprofoundversesdealingwiththepurityofconduct,free fromevilinfluences,theyhavenoaccessto(myexposition),donotunderstandandaredispleasedwith it.Forwhatreason?DeepKyapa,aretheseversesuttered(byme),deepistheenlightenmentofthe BuddhaBhagavats;thosebeingswhohavenotplantedanyrootsofpositiveforce,whoarecompletely undertheinfluenceofunbecomingfriendsandarequicktotakeoffenceareunabletocomprehend,to understandandappreciateit. 140) WhenthetathgataKyapa,theWorthyOne,theFullyandCompletelyEnlightenedOne,was preaching(theDoctrine)thesefivehundredmonksKyapa,weredisciplesofnonBuddhistreligious leaders.WiththeintentiontofindfaulttheywerelisteningtoanexpositionoftheTeaching(given)by thetathgataKyapa.Whilelistening(toit),however,theirmindsbecameonepointedandfaitharose inthem.Theyexclaimed:Marvellous!Howmelodious,howpleasantarethe(se)words!Thetathgata KyapaistheWorthyOne,theFullyandCompletelyEnlightenedOne!(After)theyhaddiedwhiletheir mindswereundistractedandfaithful,theywerebornintheheavenlyrealmsoftheThirtythree.When theirtimetherehadcometoanendtheywereagainbornmenhere(onearth),andforthisreason(i.e. becausepreviouslytheyhadfaithinthedharma)theyhavebecomemonks(following)myTeaching. (Since)thesefivehundredmonkshad(previously)fallenintowrongviews,theyhavenoaccesstothis profoundexpositionoftheTeaching,donotunderstandit,aredispleasedwithandhavenofaithinit. Throughthisexpositiontheir(minds)havebeenprepared.Theywillnomoregotostatesofwoe.In theirpresentexistence(lit.:withtheseagglomerations)theywilldefinitelyrealizefinalnirva. Chapter141166 141) ThentheBlissGoneOnesaidtotheElderSubhuti:Go,Subhuti,andmakethosemonks understand.Whenthosemonks,Subhutireplied,areopposedtotheverywordsoftheBhagavn, whattosayofmy(attempttomakethemunderstand)? OnthatoccasiontheBlissGoneOnemagicallycreatedtwobhikusonthewaywhichthose monkshadtaken.Thosefivehundredmonksfollowedthewayuntiltheyreachedthetwobhikus createdbymagic. Thenthe(former)asked(thelatter):Whereareyougoing,venerablesirs? Bothofthemanswered:Wearegoingtothewoodswhereweshallstayinordertoexperience theblissoftheabsorptions.Forwhatreason?Wehavenoaccesstothedharmataughtbythe Bhagavn,wedonotunderstanditandaredispleased.Weareafraid,terrifiedandpanicstricken; (therefore),we(haveleftthedharmaassemblyand)shalllivehappilyinthewoods. 142) Thosefivehundredmonkssaidthefollowing:We,too,venerablesirs,havenoaccesstothe dharmataughtbytheBhagavn,wedonotunderstanditandaredispleased.Weareafraid,terrified andpanicstricken;(therefore),we(haveleftthedharmaassemblyand)shalllivehappilyinthewoods. (Therefore),we(too)shallliveinthewoodsinordertoexperiencetheblissoftheabsorptions. Thetwomagicallycreated(monks)replied:(Then),venerablesirs,letusbeunited,letusnot quarrel.(Inrespectof)anasceticsbehavior(dharma)agreementismostimportant.Speakingof(this topic),namelyoffinalnirva,venerablesirs,whichexistentialconstituentisitthatwillenterfinal nirva.IsthereanySelfinthisbodythatentersfinalnirva,anylifeforce,soul,innerman,spirit, personality,mankind,humanbeing,anydoer,actor,experiencer,knower,perceiver,anyonewho activatesoroccasions?Withtheterminationofwhat(doesoneenter)finalnirva? 37|P a g e

143) The(fivehundredbhikus)said:NowhereisthereanySelfinthisbody,anylifeforce,soul,inner man,spirit,personality,mankind,humanbeing,anydoer,actor,experiencer,knower,perceiver, anyonewhoactivatesoroccasionsthatentersfinalnirva. Thetwomagicallycreated(monks)asked:Doesoneenterfinalnirvathroughrealization? The(former)answered:(Oneenters)it,venerablesirs,withtheterminationofdesire,aversion anddelusion. Thephantom(bhikus)asked(again):Doesthedesire,aversionanddelusionwhichyouwantto eradicate(really)exist? Theyareneitherfoundwithin,the(fivehundredmonks)replied,noroutsideorbetweenboth (inandoutside);moreover,theydonotoccur(if)thereisno(vain)imagination. Therefore,venerablesirs,thephantom(monks)said,donotvainlyimagineanddonotfalsely discriminate;notdoingso,venerablesirs,youwillbebeyondattractionandnonattraction.Hewhois beyondattractionandnonattractioniscalledpacified. 144) Virtue(a),venerablesirs,isneitherinvolvedintheroundofrebirthsnordoesitenternirva. Thesameappliestosamdhi(b),criticalwisdom(c),release(d)andthepristineawarenessoftruth pertainingtorelease(e).Bythesedharmas(ae),venerablesirs,nirvaisaptlypointedout.These dharmasarevoid,isolatedandelusive.Thisnotion,venerablesirs,giveup,namely(thenotionof)final nirva.Havenoidea(s)withregardtoideas;donotrecognizeopinion(s)withregardtoopinions.He whodoeswillentanglehimselfinopinions.Enterintothatstate(ofabsorption),venerablesirs,inwhich consciousnessandsensationarestopped.Weassure(you)thatabhikuwhohasattainedthatstageof absorptionhasnohigher(stagenirodhasampatti)toattain. 145) Duringthisinductivedharmadiscussionthemindsofthosefivehundredmonks,without (further)clinging,werefreedfromtheevilinfluences.Withtheirminds(thus)freed,theywenttothe Bhagavn.HavingapproachedtheFortunateOne,theyboweddownathisfeetandthentooktheir seatsatoneside. ThentheElderSubhutiaskedthosemonksthefollowing:Venerablesirs,wheredidyougoand whencehaveyoucome? VenerableSubhuti,theyreplied,theFortunateOnehastaughtthedharmasoasto(make understoodthat)thereisneitherproceedingtonorcomingfromanywhere. (Again)Subhutiasked:Who,venerablesirs,isyourteacher? Hewhoisnotbornandwhowillnotenterfinalnirva(either),wastheirreply. 146) Subhutiinquired(further):Fromwhomhaveyouheardthedharma? (Fromhim)towhomtheagglomerations,thesensesandtheirrespectiveobjectsandthe constituentelementsdonotpertain,(thebhikus)replied. Subhuti:Further,towhatextenthaveyoulistenedtothedharma? Soastobebeyondbondageandrelease. Subhuti:Howhaveyouexertedyourselves? Soasnottoapplyandexertourselvesandnotforthesakeofabandoning(anything). Subhuti:Bywhomhaveyoubeentrained? (Byhim)whohasnotperfectlydevelopedhisbodyandwhosemindisnotmanifested. Subhuti:Towhatextenthaveyoubeenreleasedthroughyourendeavour? Inordertobebeyondtherelinquishingofspiritualblindnessandthearisingofinsight knowledge. 38|P a g e

147) Subhuti:Whosedisciplesareyou? Hewhohasnotattained(anything)andwhohasnotwonsupremeenlightenment(isour teacher). Subhuti:Inhowlongatimewillyouenterfinalnirva? Weshallenterfinalnirvaassoonasthetathgatasphantommenwillenterit. Subhuti:Haveyouachievedyourend? (Wehavenot),becausethereisnoend(tobe)achieved. Subhuti:Haveyoudonewhatwastobedone? (Wehavenot)becauseofthenonexistenceofadoer. Subhuti:Whoarelivingwithyouthelifeofpurity? (Those)whodonotbusythemselves,whodonotwanderinthethreerealmsofexistence. 148) Subhuti:Haveyourmentaldefilementsbeenbroughttoanend? (Theyhave)becauseallexistentialconstituentshavecompletelybeenterminated. Subhuti:HaveyouovercometheEvilOne? (Wehavenot)becauseofthenonexistenceoftheEvilOne(asquasipersonificationof)the agglomerations. Subhuti:Haveyoupaidhomagetothetathgata? (Wehave)not,neitherbodilynormentally. Subhuti:Areyouestablishedinthevenerablestages(ofspiritualprogress)? (Wearenot),becausethereisnothingtobeundertakenandnothingtobereceived. Subhuti:Haveyoubeenrescuedfromtheroundofrebirths? (Wehavenot),becauseneitherannihilationnoreternality(holdgood). Subhuti:Haveyoureachedthevenerablestages? (Wehavereached)thatwhichisbeyondbondageandrelease. Subhuti:Whereareyougoing,venerablesirs? (Wearegoing)wherethetathgatasphantommengo. 149) Thus,whiletheElderSubhutiwasputtingquestionsandwhilethosemonkswereansweringthe mindsofeighthundredmonksandoffivehundrednunsinthatassembly,without(further)clinging, werefreedfromtheevilinfluences.Inthirtytwothousandbeingsintheworldwithitsdevasand humans(arose),inrespectoftheexistentialconstituents,theimmaculate,untarnishedeyeofDharma ofabsolutetruth(Dharma)inallitspurity. 150) Thenthegreathero,theHerointentonEnlightenmentSamantlokasaidtotheBlissGone One:HowmustaHerointentonEnlightenment,Bhagavn,whowishestoacquire(insight)knowledge ofthisDharmadiscourseoftheGreatCollectionofJewelsapplyhimself,howmusthepractiseand study? SaidtheFortunateOne:Once(insight)knowledgeofthisdharmadiscourseisacquired,sonof goodfamily,(andonceits)studyiscommended,itwillprovemosthelpfultomenofhonourwhosemain concernisthepractice(ofthedharma). 151) Considerthisexample,sonofgoodfamily:Someonemaysitinaboatmadeofclaywiththe intentionofcrossingtheRiverGaga.Whatdoyouthink,sonofgoodfamily?Whatwouldthatmans effortbelikesoastomakethatboatcross(theriver)? Hiseffort(must)betremendous,Bhagavn.Forwhatreason?(Hewouldthinkwithgreat anxiety):OhthattheboatmaynotsinkinthemiddleoftheriveraslongasIhavenotyetreachedthe

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othershore!Iamatthemercyofthewavesandthestrongcurrent.Oh,thatthisboatmaynot disintegrateinthemiddleoftheriver! SaidtheBlissGoneOne:Similarly,Samantloka,(but)withmuchgreatereffort,aHerointent onEnlightenmenthasto(practiseinorderto)realizeenlightenment,andwithheroiceffort(he)hasto mastertheBuddhasteachings. 152) AHerointentonEnlightenment(shouldpractise)contemplatingthus:Alas,thisbody,madeup ofthefourprimaryelementsandbornfromthefoetusoriginatingfromtheparents,isimpermanent, changeful,unreliable,subjecttotransformation;itis(continuallyinneed)ofbeingshampooed,bathed andmassaged,subjecttobreakingup,todestructionanddisintegration;(thoughtbuiltupbyporridge andgruel,itistransient,dependentonfood(anddrink).Initsdebilityitresemblesaramshacklehouse (makingmethinkwithgreatanxiety):Iamatthemercyofthewavesandthestrongcurrent(of sasra).Oh,that(I)maynotdieinthemidst(oflife)withouthavingrealizedtheHeart(ofthe Teaching)!Iwillrigagreatdharmashipinordertosavelimitedbeingsafflictedwithfourhundredand fourdiseasesanddrifting(inthefloodsofsasra).WiththatdharmashipIwillsaveallbeingsbeing carriedalongandatthemercyofsasrasocean. 153) Whatkindofdharmashipthen,Samantloka,shouldaHerointentonEnlightenmentrig?Now heshouldrigonethatisequippedwithamindthat(regards)allasequal,ladenwithendlesspositive forceandcomingfromthe(dockyard)ofthefruitionofvirtue.(Hisshipmustbe)embellishedbythe ornamentalaccessoriesofliberality,wellmooredbymeansofthestronganddurablecablesof determinationandmadefastwiththeropesofpatience,gentlenessandrecollection;(shemustbe) equippedwiththesevenfactorsofenlightenment,withunswervingeffortandriggedwiththetimberof karmicallywholesomeactions.(Thedharmashipmustbe)madenavigablewiththemindofthedhynas absorptions,wellfinishedthroughthedistinguishedandexcellentworkmanshipofselfrestraintand peaceofmind.Carryingthefourmeansofappealingandheroicthoughts(ofaspiringafterBuddhahood) andwellprotectedfromenemiesbycriticalwisdomandpristinetimelessawareness,(shemustbe) strengthenedwithgreatcompassioncharacterizedbyabsolutesteadfastness.(Thevesselhastobe) carefullyputtogether,constructedbyskillinmeans,andcleansedwiththefourbrahmavihras. 154) (AHerointentonEnlightenmentsShipoftheDharmashouldbe)commandedbyabody(with regardtowhich)fullawarenesshasbeendevelopedthroughthe(fourfold)applicationofmindfulness. Withtheswiftnessofthebasesofsupernormalpower(sheshould)makewaythroughrightexertion. Throughrigoroustestsbythefaculties(mindfulness,criticalwisdom,etc.)andrisenbytheforceofthe powers(samdhi,conviction,etc.),(shemustbe)freefromthetwistedtimberoffalseviews.Atsea, (shemust)activatethedormantfactorsofenlightenment,lettingthecourseofmra,themalicious enemy,bethrown(overboard)andmaintainthecoursedesigned.(By)gettingridoftheheretic doctrinesofnonBuddhistteachers,(shehastobe)specifiedascalmabidingmeditation(matha)and has(tohave)insight(vipayan)asapplication.(Her)cargo(mustbe)endowmentwiththeTeachingof Reasonanddetachmentfromtheextremestandpoints(ofeternalityandannihilation).(Thisdharma shipshouldbe)announcedinalldirectionsinaloud,continuousandsonorousvoicebeyondalllimits: Come,come(here!This)greatShipoftheDharmaisboundfortheCityofnirva,forthepeace(ofthe absolute),fearlessnessandforthe(supramundane)path.Itleavesbehindthepersonalityview(s)of thisshoresailingfortheFurtherShorewithouttheballastofallopinions. 155) Forthesakeofalllimitedbeings,sonofgoodfamily,aHerointentonEnlightenmentshouldrig suchadharmaship,(taking)vast,countlessnumbersofaeons(overit)withoutfeelingwearyinmind.

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BythisshipofthesublimeDharmaallbeingsmustbesavedthataredriftinginthefourfloods.Sucha vessel,sonofgoodfamily,aHerointentonEnlightenmentshouldrig. Whatthen,Samantloka,(bespeaks)aHerointentonEnlightenmentsspontaneous (manifestationof)higherknowledge?Hisemploying(ofskillinmeans)amongalllivingbeingsis unfeigned.Onaccountofhispureintentions,withgreatzeal,hewishes(allbeingswell).Hisfervent effortsaredirectedtotheacquisitionofallrootsofpositiveforce.Throughwisereflectionheearnestly wishesforthekarmicallywholesome.Fortheaccomplishmentofcriticalwisdomheneverrests contentedwithwhathehasstudied.Hehasgivenup(all)prideinordertogrowincriticalwisdom,and havingsethismindonhomelessness,he(strives)toaccomplishallgoodqualities;(sometimeshe)lives inthejunglesoastohavehismindandbodyleftalone. 156) Byavoidingmaliciouspersons(aHerointentonEnlightenment)keepsaloof.Takingasbasisthe (full)meaningofultimatereality,hisaimistheUnconditioned,andduetothefactthatheaimsat absolutesteadfastness,hisobjectiveispristinetimelessawareness(jna).Byaimingatsuchknowledge heaimsattheabsolute.Withthepurposeof(always)keepinghiswordhisaimistruthfulness.Benton wiselyemploying(skillinmeans),hisintentionis(torealize)voidness.Desiringperfecttranquilityof mind,heisinclinedtosolitude.Thisis,Samantloka,whatisunderstoodbyaHerointenton Enlightenments,agreatbeingsspontaneous(manifestationof)higherknowledge(bhijat). 157) ThentheElderMahKyapasaidtotheBhagavn:Itiswonderful,OBlissGoneOne,(really) wonderful,Bhagavn,howbeneficialthiskingofstras,theGreatCollectionofJewels,istosonsand daughtersofgoodfamilywhohaveembarkedontheUniversalVehicle.Howmuchpositiveforce,Bliss GoneOne,willasonordaughterofgoodfamilymakewhoexplainsfromthisCollectionofJewels,king ofstras,justasingleverse? 158) AfterthesewordstheBlissGoneOneaddressedtheElderMahKyapathus:(Suppose), Kyapa,asonordaughterofgoodfamilyweretoreducetoatomdustasmanyworldsystemsas therearegrainsofsandintheRiverGaga.(Then,to)somany(worldsystemsastherearemotesof thatatomdust,heorshe)weretocauseadistribution(ofjewels),andhavingfilledsomanyworlds,in theirentirety,withseven(kindsof)jewels,(heorshe)weretooffer(all)tothetathgatas,theWorthy, FullyandCompletelyEnlightenedOnes.(Supposeheorshe)were(also)tocausetobebuiltforeachof somanytathgatas,BlissGoneandEnlightenedOnesastherearegrainsofsandintheRiverGaga, equallycountlessmonasteries. 159) (Suppose)forasmanyaeonsastherearegrainsofsandintheRiverGaga(asabove) (someone)weretowait,with(all)thatmakesforhappiness,uponaninfinitecongregationofdisciples belongingtoeachofsomanytathgatasastherearegrainsintheRiverGaga,andservingand attendingonthoseBuddhaBhagavatsthroughout(hisorher)lifebyfriendlybodily,vocalandmental actions,(someone)weretoreverepayhomage,esteemandadoresomanyBuddhaBhagavatsasgrains ofsandintheRiverGagaandhewere,aftertheirhavingenteredfinalnirva,tocausetobebuilt stpasforthemmadeoftheseven(kindsof)jewels.(Butif)asonordaughterofgoodfamilylearnsand bearsinmindjustoneverseofthisGreatCollectionofJewels,from(among)allBuddhawordstheking ofsutras,theformeramountofpositiveforcewillnotequalahundredth,athousandthan infinitesimallysmallpartofthispositiveforce(gainedthankstotheRatnaka)whichdefiesanyclever calculation,accounting,comparisonoranalogy.Hewholistens(tothissutra)andthereafterdoesnot reactagainstitwillmakemuchmorepositiveforcethan(isgainedbefore).(If)awomanlistenstothis teaching,understandsitandhasthe(stra)copied,shewillneverexperiencestatesofwoeandwillno moreberebornaswoman. 41|P a g e

 160) ThespotwherethisDharmadiscourseofthe(Great)CollectionofJewelsisuttered,explained, writtendownor,whencommittedtowriting,existsinbookformhasbecomefortheworldofdevas (andhumans)asanctuary.Thesamehomage,Kyapa,thatonehastopaytoatathgataoneshould alsopaytoapreacherofthedharmafromwhomonehearsandlearnsthisdharmadiscourse(andwith whosehelp)oneunderstandsandcopiesit.Asonordaughterofgoodfamily,Kyapa,whowillrevere, payhomage,esteemandadoreapreacherofthetathgatasTeachingwill,(so)Ipredict,realizethe Highest,FullandCompleteEnlightenmentand,whendying,he(orshewillseethetathgata. 161) Throughseeingthetathgataonewillobtaintenkindsofpurityofbodilyaction.Whichten?a) Onewillbreatheoneslastwithamindfreefromagony;b)oneseyeswillnotroll;c)onewillnotwave oneshandsd)orshakeinoneslegs;e)therewillbenodefecationandf)nodischargeofurine;g)no vapourwillissuefromtheheart;h)onewillneitherclenchonesfist,i)norsnatchatair;j)asoneis sittingonewillforsaketheconditioningsofoneslife.Thesearethetenkindsofpurityofbodilyaction whichonewillobtain. 162) Onewillobtaintenkindsofpurityofvocalaction.Whichten?a)Onesvoicewillsoundwell,b) onesspeechwillbemelodious,c)soft,d)agreeable,e)friendly,f)accommodating,g)pleasing,h) laudable,i)kindlyreceivedbydevasandhumansandj)acceptedbytheBuddha.Thesearethetenkinds ofpurityofvocalactionwhichonewillobtain. 163) Onewillobtaintenkindsofpurityofmentalaction.Whichten?a)Onewillbefreefromanger, b)freefrommalice,c)freefromhypocrisyd)andaggressiveness;e)onewillgrieveatthemiseries(of limitedbeings)andf)bedistressedaboutfeelingsofhostility;g)onewillbefreefromfallaciousnotions, h)heedfuloflettinggoandi)intrepidlytakingholdofpureBuddhalands,j)experiencing,without(a vestigeof)prideorarrogance,inonesmeditationtheconsummationofalltheBuddhasteachings. Thesearethetenkindsofpurityofmentalactionwhichonewillobtain. 164) Theverses: Onewillobtainthesetenkindsofpurityofbodilyaction: Whenbreathingoneslastonewillbefreefrompain; Oneseyeswillnotroll,handsandfeetwillnotjerk. Therewillbenodefecation,nodischargeofurine; Novapourwillissuefromonesheart;onewill Neitherclenchonesfistnorsnatchatair. Asoneissittingonewillquietlypassaway. Onewillobtainthesetenkindsofpurityofvocalaction: Onesvoicewillsoundwell,accomplished,softandmelodious. Onesspeechwillbefriendly,charmingoragreeable. Onesspeechwillnotberejectedbyothersbutwillplease. Itwilldeservepeoplespraise,praisedbythedevas,Ngas,kinnarasorbytheBlessed One; (They)willalsoacceptthemeaningofoneswords. One(willbe)freefromangerandmalice, Collected,freefromhypocrisyandaggressiveness. Onewillgrieveatthefeelingsofhostilityandthemiseries(ofothers). Onewillbefreefromfallaciousnotions, Intrepid(ly)takingupononeselftheacquisitionof 42|P a g e

(Insight)knowledgeandbeingheedfuloflettinggo. Intrepidlyonewillpurifythe(Buddha)lands(withinoneself). Havingforsakenprideandconceit, Onewillobtainthatwhichisrealizedbyallendowed Samdhi,andallitsvariousgiftsthoroughlyachieved. Bearingthesecharacteristicsonewillhave NodifficultiesinattainingBuddhahood. 165) Hewhowishestopayreverencetome,Kyapa,withallthatmakesforhappinessandwho intendstopayhomagebyall(conceivablemeansof)doingso,shouldcomprehend,master,copy,recite andteachthisDharmadiscourseoftheGreatCollectionofJewels.Thus,Kyapa,thehighest(kind of)homagewillbepaidtothetathgatas,theWorthy,FullyandCompletelyEnlightenedOnes. 166) ThesearethewordsoftheBlissGoneOne.DelightedtheElderMahKyapa,theHeroes intentonEnlightenment,thegreatHeroeswhohadcomefromvariousBuddhalands,thebhikusand theworldwithitsdevas,humans,asurasandgandharvaspraisedtheBhagavnsspeech.Finishedisthe NobleKyapaSection,thefortythird(section)fromtheNobleDharmaDiscourseoftheGreat CollectionofJewelswithsectionscontainingonehundredthousand(lines). TibetanColophon:
TheIndianupadhyayaJinamitra,ilendrabodhiandthelotsawaofZhuchen,BhanteYeshessdes,have Translated(thetext),maderevisionsanddecidedonthefinal(versionofthetranslation).

AmericanColophon:
2013ManytermswereupdatedtocurrenttranslatedEnglishusagewithreformattingbyBhikuKarmaTinley Govinda.CriticalnotesontherootSanskritanditsvariantreadingshavebeenremovedfortheeaseofthe practitioner.Someversesnotcompletelyfilledouthavebeentranslated.Thereaderiskindlyrequestedtoseek outthefineoriginalarticlebytheveryVenerablePsdikainLINH-SON PUBLICATION D'ETUDES
BOUDDHOLOGIOUES DU MONASTERE BOUDDHIQUE LINH-SON. 1-9 1977

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Notes 1. TheintroductionbyVen.Psdika:ThepresentworkisbasedonBaronA.vonStaelHolstein'seditionof theKyapaparivarta(CommercialPress,Shanghai,1926).Inhisprefaceandcopiousnotesthelearned editorhasgivenalreadyalltherelevantinformationconcerningtheKyapaSection.Asregards quotationsfromtheParivartainotherBuddhistworks,vonStaelHolsteinhastracedtheminthe iksasamuccaya,MahynastrlakaraandinPrajnkaramati'scommentaryoftheBodhicaryvatara (thesourceofallthesequotationsisgivenasRatnakastra(cf.v.St.Holstein'snotestothepreface,p. XVI)).HereitmaybeaddedthattheParivartahasalsobeenquotedinCandrakirti'sPrasannapad(ct. MadhyamakastraDarbhangaed.,ed.byP.L.Vaidya),. IntheMadhymtaVibhgaTika(by Sthiramati),too,theParivartahasbeenquoted(MadhyntaVibhgaSstra,ed.byR.C.PandeyaMotilal Banarsidass,Delhi,1971),viz:atMadhyntaVibhgastra,p.174corresp.toKyapaparivarta, chapter52MadhyntaVibhgastra,p.180corresp.toKyapaparivartaCh.63.. TheSanskritmla,whichvonSt.Holsteinhasintentionallyleftinitsoriginalcondition(cf.hisnotes tothepreface,p.XIX),israthercorruptduetoscribalerrorsetc.inadditiontoitsbeingdialectal Sanskrit.Theeditorhaseffectedanumberofrestorations,butmanylacunae(sometimeswholechapters aremissing)areyettobefilled.Itwasthepresentwriter'skalyanamitra,Prof.L.M.Joshi,whorequested manytimesthatthemissingSanskritportionsofthisimportantMahayanadiscourseshouldberestored withtheviewtopreparingaDevanagarieditionofthecompleteSanskritversionofthetextalongwitha Hinditranslation. TheattemptedrestorationsbelowaremainlyinclassicalSanskrit,unlesssyllableshavebeen restoredbelongingtoawordindialectalSanskrit,andwiththeexceptionofterminologyindialectal SanskritmadeavailablethroughTibetanSanskritlexicography.Therestorationsaremostlybasedonthe TibetantranslationoftheParivarta,butoccasionallyalsoononeoftheChineseversions,because sometimestheSanskritandTibetanversionsdonotreallytallywitheachother,whereassomeorotherof theChineseversionsdoaccordwiththeSanskritmorethantheTibetan.Hereitmaybementionedthat thisworkisnotmeanttoincludeanycomparativestudyofthevarioustranslationsoftheParivartaand itsmla,asitschiefobjectiveistoattemptfillingthelacunae. Duetothesolecismasfoundinthemla,anEnglishtranslationhasbeenattemptedasameansto clarifythetextindialectalSanskritwiththehelpoftheTibetanandChinesetranslations.Asregardsthe wayoftranslating,theintentionwastofollowthegoldenmeanbetweenratherortoofreearenderingon theonehandandclumsyliteralismontheother. 2. bodhisatvaisintheSanskritanditsequivalentislikewiseintheTibetan.Thetranslatorinerrorassume boddhisattvaenlightenmentbeing. 3. Cf.EdgertonBuddhistHybridSanskritDictionary,p.6epithetoftheBuddha;KhuddakanikyaVol.II (Theragth),p.320(v.536)andp.395(v.1261). 4. Ibid.,l.18:tathapara(n)(sc.dharman)'othersuchdharmas'(madeupoffourparts).The"twelve quadrupledharma.S"tobecultivatedareenumeratedinchp.2,4,6,8,10,12,14,16,17,18,19,20.The versesofchp.22canbelikenedtothetassudanaversesofthePaliSuttanta,numericallysummarizingthe contentsofagroupofsuttasattheendofeachvagga.The"fourfundamentals"ofchp.21arenottobe countedasa"tetradtobecultivated",norarethe"fourattitudes"ofchp.22whichresemblethe fundamentals: chp.21 chp.22 (I)slasavara(I)indriyasavara (II)saddharmaparigraha(II)saddharmaparigraha (III)dharmapradpadna(III)saddharmadna (IV)(IV)paramatimanyan antamasamstutebhya 5. I.e.elephants,chariots,cavalry,infantry. 6. I.e.contemplatingone'sbodywithonepointednessofmind,againandagaindirectingone'sawarenessto it,"hereandnow".Cf.EdgertonBuddhistHybridSanskritDictionary,pp.380,389. 7. Akindofdisease(AfterMonierWilliams)

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8.

[1)livinginasecludedforest;2)beggingforfood;3)takingturnsatbeggingforfood;4)eatingonlyone mealaday;5)eatingonlyasmallamountoffood;6)takingnofood,andnodrinksmadewithfruitor honey,aftermidday;7)wearinggarmentsofcastoffrags;8)havingonlythreegarments;9)dwelling amonggraves;10)stayingunderatree;11)sittingonbareground;and12)neverlyingdown],

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