You are here: BP HOME > TLB > Nāgārjuna: Ratnāvalī > fulltext
Nāgārjuna: Ratnāvalī

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
Nāgārjuna: Ratnāvalī
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1
Click to Expand/Collapse OptionChapter 2
Click to Expand/Collapse OptionChapter 3
Click to Expand/Collapse OptionChapter 4
Click to Expand/Collapse OptionChapter 5
Click to Expand/Collapse OptionColophon
Back to library
kadalī pāṭitā yadvan niḥśeṣāvayavaiḥ saha |
na kiṃ cit puruṣas tadvat pāṭitaḥ saha dhātubhiḥ ||1|| 
如分分拆蕉 無餘盡不有
約六界拆人 盡空亦如是 
|| ji ltar chu śiṅ yan lag dag | | ma lus bcas te bśig byas na | |
ci yaṅ med ltar skyes bu yaṅ | | khams bcas bśig na de daṅ ’dra | | 
As the plantain tree, split down along with all its components, is naught,
even so the individual, when split down along with its constituents. 
commentary 
sarvadharmā anātmāna ity ato bhāṣitaṃ jinaiḥ |
dhātuṣaṭkaṃ ca taiḥ sarvaṃ nirṇītaṃ tac ca nārthataḥ ||2|| 
是故佛正說 一切法無我
但六界名法 決判實無我 
chos rnams thams cad bdag med ces | | de phyir rgyal ba rnams kyis gsuṅs | |
khams drug de kun bdag med par | | khyod la gtan la phab pa yin | | 
The Victorious ones said therefore that everything is devoid of self;
they have ascertained the real nature of the constituents [forming an individual] and [shown] that they also are devoid of any reality. 
commentary 
naivam ātmā na cānātmā yāthābhūtyena labhyate |
ātmānātmakṛte dṛṣṭī vavārāsmān mahāmuniḥ ||3|| 
我無我二義 如實撿不得
是故如來遮 我無我二邊 
de ltar bdag daṅ bdag med par | | yaṅ dag ji bźin dmigs su med | |
bdag daṅ bdag med lta ba dag | | de phyir thub pa chen pos bzlog | | 
In this way from the standpoint of the absolute truth [the notion] of a self or of a non-self cannot be conceived.
Therefore the Great Ascetic excluded both views, viz. that of the existence of a self and that of the non-existence of a self. 
commentary 
dṛṣṭaśrutādyaṃ muninā na satyaṃ na mṛṣoditam |
pakṣād dhi pratipakṣaḥ syād ubhayaṃ tac ca nārthataḥ ||4|| 
見聞覺知言 佛說無實虛
二相待成故 此二如實無 
mthoṅ daṅ thos sogs thub pa yis | | bden min brdzun pa min par gsuṅs | |
phyogs las mi mthun phyogs ’gyur na | | de ni gñi ga don du min | | 
The Ascetic stated that whatever is perceived by the senses, viz. is seen or heard and so forth, is neither true nor false.
In fact, if there is a thesis, an antithesis is derived from it, but both thesis and antithesis do not really exist (as per se existent without their contrary). 
commentary 
iti satyānṛtātīto loko ’yaṃ paramārthataḥ |
asmād eva ca tattvena nopaity asti ca nāsti ca ||5|| 
如實撿世間 過實亦過虛
則世間依實 故墮於有無 
de ltas dam pa’i don du na | | ’jig rten ’di ni bden brdzun ’das | |
de ñid phyir na yaṅ dag tu | | yod ces med ces źal mi bźes | | 
Therefore from the metaphysical standpoint this universe transcends both reality and unreality,
and so, in truth, it cannot admit either of existence or of non-existence. 
commentary 
yac caivaṃ sarvathā neti sarvajñas tat kathaṃ vadet |
sāntam ity athavānantaṃ dvayaṃ vādvayam eva vā ||6|| 
若法遍不如 云何佛得說
有邊及無邊 有二與無二 
gaṅ źig de ltar rnam kun tu | | yod min de ni kun mkhyen gyis | |
mtha’ yod mtha’ med gñi ga daṅ | | gñis ma yin źes ji skad bstan | | 
How could therefore the all-knower affirm that this universe, about which no statement is absolutely possible,
has an end or is without an end, is a duality or a non-duality? 
commentary 
asaṃkhyeyā gatā buddhās tatheṣyanty atha sāṃpratāḥ |
koṭyagraśaś ca sattvāntas tebhyas traikālyajo mataḥ ||7|| 
過去佛無量 現來過算數
過數眾生邊 三世由佛顯 
saṅs rgyas graṅs med gśegs de bźin | | byon gyur pa daṅ da ltar bźugs | |
sems can mtha’ ni dus gsum skyes | | bye ba de dag las ’dod ciṅ | | 
“Many Buddhas have gone, will come, or do appear in this very moment.
The notion of a limit as regards living beings in their innumerable series is said by them to be born from the threefold temporal relation.” 
commentary 
vṛddhihetur na lokasya kṣayas traikālyasambhavaḥ |
sarvajñena kathaṃ tasya pūrvānto ’vyākṛtaḥ kṛtaḥ ||8|| 
世間無長因 此際約世顯
世間過有無 云何佛記邊 
’jig rten ’phel ba’i rgyu med la | | zad pa dus gsum du srid na | |
thams cad mkhyen pas ji ltar de’i | | phyin chad luṅ ma bstan par mdzad | | 
“There is no cause for the increasing of the world of creatures; their passing away is determined by the threefold temporal relation.
How could then the Buddha, who is the all-knower, leave this question as regards the commencement or the end of the world unanswered?” 
commentary 
etat tad dharmagāmbhīryaṃ yat tad guhyaṃ pṛthagjane |
māyopamatvaṃ lokasya buddhānāṃ śāsanāmṛtam ||9|| 
由法如此深 於凡祕不說
說世如幻化 是佛甘露教 
so so’i skye bo la gsaṅ ba | | gaṅ yin de ni zab mo’i chos | |
’jig rten sgyu ma lta bu ñid | | saṅs rgyas bstan pa bdud rtsi yin | | 
In this consists the very depth of our doctrine, viz. that it remains a secret for the ordinary people.
The teaching that the world is to be compared with a magic play represents the essence of the doctrine of all Buddhas. 
commentary 
māyāgajasya dṛśyeta yathā janmānta eva ca |
na ca kaś cit sa tattvena janmāntaś caiva vidyate ||10|| 
譬如幻化像 生滅尚可見
此像及生滅 實義撿非有 
ji ltar sgyu ma’i glaṅ po la | | skye daṅ ’jig pa ñid snaṅ yaṅ | |
de la don gyi yaṅ dag tu | | skye daṅ ’jig pa ñid med ltar | | 
We can perceive the birth or the end of an elephant created by magic power,
though in reality, it has neither birth nor end; 
commentary 
māyopamasya lokasya tathā janmānta eva ca |
dṛśyate paramārthena na ca janmānta eva ca ||11|| 
世間如幻化 生滅可見爾
世間及生滅 約實義皆虛 
de bźin sgyu ’dra’i ’jig rten la | | skye daṅ ’jig pa ñid snaṅ yaṅ | |
dam pa’i don du skye ba daṅ | | ’jig pa ñid ni yod ma yin | | 
even so we can see a beginning and an end in this world,
though, from the standpoint of the metaphysical truth, it has neither origin nor end. 
commentary 
yathā māyāgajo naiti kutaś cid yāti na kva cit |
cittamohanamātratvād bhāvatvena na tiṣṭhati ||12|| 
幻像無從來 去亦無有處
但迷眾生心 由實有不住 
ji ltar sgyu ma’i glaṅ po ni | | gaṅ nas ma ’oṅs gar mi ’gro | |
sems rmoṅs tsam du zad pas na | | yaṅ dag ñid du gnas pa med | | 
As an elephant created by magic power comes from nowhere and goes to nowhere,
in so far as, being due to a mere bewilderment, it does not stay anywhere as something existent, 
commentary 
tathā māyopamo loko naiti yāti na kutra cit |
cittamohanamātratvād bhāvatvena na tiṣṭhati ||13|| 
 
de bźin sgyu ’dra’i ’jig rten ni | | gaṅ nas ma ’oṅs gar mi ’gro | |
sems rmoṅs tsam du zad pas na | | yaṅ dag ñid du gnas pa med | | 
even so, this universe like a magic play comes from nowhere and goes to nowhere;
being due to a mere mental bewilderment, it does not stay anywhere. 
commentary 
traikālyavyativṛttātmā loka evaṃ nu ko ’rthataḥ |
yo ’sti nāsty athavāpi syād anyatra vyavahārataḥ ||14|| 
世體過三世 若爾世何實
誰言說有無 有無實無義 
de ltar dus gsum ’das bdag ñid | | tha sñad gdags pa ma gtogs par | |
gaṅ źig yod dam med ’gyur ba’i | | ’jig rten don du ci źig yod | | 
What is, therefore, in its essence this universe, which, transcending the threefold temporal relation,
cannot be said to be or not to be, except from the standpoint of the conventional truth? 
commentary 
catuṣprakāram ity asmāt sānto ’nanto dvayo ’dvayaḥ |
buddhena hetor nānyasmād ayam avyākṛtaḥ kṛtaḥ ||15|| 
故佛約四句 不記說世間
由有無皆虛 此虛不虛故 
saṅs rgyas kyis ni rgyu ’di las | | mtha’ yod pa daṅ mtha’ med daṅ | |
gñis daṅ gñis min rnam pa bźi | | luṅ bstan ma mdzad gźan las min | | 
Therefore for this very reason, and for no other one, the Buddha left this world undetermined as regards four points,
viz. if it has an end, if it has no end, if it is duality, if it is a unity. 
commentary 
śarīrāśucitā tāvat sthūlā pratyakṣagocarā |
satataṃ dṛśyamānāpi yadā citte na tiṣṭhati ||16|| 
是身不淨相 麤證智境界
恒數數所見 尚不入心住 
re źig lus ’di mi gtsaṅ ñid | | rags śiṅ mṅon gsum spyod yul ba | |
rtag tu snaṅ ba gaṅ gi tshe | | sems la gnas pa ma yin pa | | 
The uncleanness of the body, though it is something material and perceivable,
does not abide in the mind, though it is continually under our eyes; 
commentary 
tadātisūkṣmo gambhīraḥ saddharmo ’yaṃ anālayaḥ |
apratyakṣaḥ kathaṃ citte sukhenāvatariṣyati ||17|| 
況正法微細 甚深無依底
難證於散心 云何可易入 
de tshe dam chos gnas med pa | | phra rab mṅon sum ma yin pa | |
zab mo de go ji lta bur | | sems la bde blag ’char bar ’gyur | | 
how, then, could this perfect doctrine, extremely subtle and deep
and devoid of any support, easily descend into our mind? 
commentary 
sambudhyāsmān nivṛtto ’bhūd dharmaṃ deśayituṃ muniḥ |
durjñānam atigāmbhiryāj jñātvā dharmam imaṃ janaiḥ ||18|| 
故佛初成道 捨說欲涅槃
由見此正法 甚深故難解 
chos ’di zab phyir skye bo yis | | śes par dka’ bar thugs chud de | |
des na thub pa saṅs rgyas nas | | chos bstan pa las log par gyur | | 
This is why the ascetic, after having realized this doctrine, declined, at the first moment, to preach it;
he knew in fact that this very doctrine is very difficult to be understood by common people on account of its depth. 
commentary 
vināśayati durjñāto dharmo ’yam avipaścitam |
nāstitādṛṣṭisamale yasmād asmin nimajjati ||19|| 
若法非正了 即害不聰人
由不如執此 墮邪見穢坑 
chos ’di log par śes gyur na | | mi mkhas rnams ni chud kyaṅ za | |
’di ltar med par lta ba yi | | mi gtsaṅ der ni byiṅ bar ’gyur | | 
If this doctrine is not well understood it causes the ruin or the unintelligent man,
since he sinks into the impurity of nihilism. 
commentary 
aparo ’py asya durjñānān mūrkhaḥ paṇḍitamānikaḥ |
pratikṣepavinaṣṭātmā yāty avīcim adhomukhaḥ ||20|| 
人識法不明 由自高輕法
起謗壞自身 下首墮地獄 
gźan yaṅ de ni log bzuṅ nas | | blun pa mkhas pa’i ṅa rgyal can | |
spoṅ bas ma ruṅs bdag ñid can | | mnar med par ni spyi’u tshugs ’gro | | 
Some other fools who think themselves to be wise do not understand it properly,
and therefore fall head down into the hell of Avīci, being ruined by their criticism against the perfect doctrine. 
commentary 
durbhuktena yathānnena vināśam adhigacchati |
subhuktenāyur ārogyaṃ balaṃ saukhyāni cāśnute ||21|| 
譬如勝飲食 偏用遭危害
若如理量食 得壽力強樂 
ji ltar kha zas bza’ ñes pas | | phuṅ ba dag tu ’gyur ba daṅ | |
bza’ legs tshe daṅ nad med daṅ | | stobs daṅ bde bar ’gyur ba ltar | | 
By food badly digested a man gets his ruin,
but by food well digested he enjoys long life, good health, physical strength, and other pleasures; 
commentary 
durjñātena tathānena vināśam adhigacchati |
samyagjñātena tu sukhaṃ bodhiṃ cāpnoty anuttarām ||22|| 
若偏解正法 遭苦亦如此
若能如理解 感樂及菩提 
de bźin log par bzuṅ ba des | | phuṅ ba dag ni thob ’gyur źiṅ | |
legs par śes pas bde ba daṅ | | byaṅ chub bla na med pa thob | | 
even so those who do not properly understand the doctrine will get their ruin;
on the contrary, by its rigth understanding one obtains happiness in this life and the supreme illumination. 
commentary 
tasmād atra pratikṣepaṃ dṛṣṭiṃ tyaktvā ca nāstikīm |
saṃyagjñānaparaṃ yatnaṃ kuru sarvārthasiddhaye ||23|| 
智人於正法 捨謗及邪執
於正智起用 故成如意事 
de phyir ’di la spoṅ ba daṅ | | med pa’i lta ba spaṅs nas ni | |
don kun bsgrub phyir yaṅ dag pa’i | | śes la nan tan mchog mdzod cig | | 
Therefore, giving up any criticism against this doctrine and getting rid of the nihilistic view,
strive after the right knowledge in order to arrive at the complete attainement of your object. 
commentary 
dharmasyāsyāparijñānād ahaṃkāro ’nuvartate |
tataḥ śubhāśubhaṃ karma tato janma śubhāśubham ||24|| 
由不了此法 人起長我見
因此造三業 次生善惡道 
chos ’di yoṅs su ma śes na | | ṅar ’dzin pa ni rjes su ’jug | |
de las dge daṅ mi dge’i las | | de las skye ba bzaṅ daṅ ṅan | | 
If one does not thoroughly understand this doctrine egotism is originated; from this, karma, both moral and immoral is derived,
and from this a new life which will accordingly take place in good conditions of existence or in bad ones. 
commentary 
tasmād yāvad avijñāto dharmo ’haṃkāraśātanaḥ |
dānaśīlakṣamādharme tāvad ādaravān bhava ||25|| 
乃至未證法 能除滅我見
恒敬起正勤 於戒施忍等 
de phyir ji srid ṅar ’dzin pa | | sel ba’i chos ’di ma śes pa | |
de srid sbyin daṅ tshul khrims daṅ | | bzod pa’i chos la gus par mdzod | | 
Therefore as long as this doctrine, which annihilates egotism, is not thoroughly understood,
so long apply yourself with great care to the [practice of] the law, which consists in liberality, moral conduct, and patience. 
commentary 
dharmapūrvāṇi kāryāṇi dharmamadhyāni pārthiva |
sādhayan dharmaniṣṭhāni neha nāmutra sīdati ||26|| 
作事法為先 及法為中後
謂無虛真理 現來汝不沈 
las rnams sṅon du chos gtoṅ źiṅ | | bar du chos ldan tha mar yaṅ | |
chos ldan bsgrub pa’i sa bdag ni | | ’di daṅ gźan du gnod mi ’gyur | | 
Therefore, o king, whoever in the beginning, in the middle and in the end accomplishes his actions according to the law,
never sinks either here or in the other world. 
commentary 
dharmāt kīrtiḥ sukhaṃ caiva neha bhīr na mumūrṣataḥ |
paraloke sukhaṃ sphītaṃ tasmād dharmaṃ sadā bhaja ||27|| 
因法現好名 樂臨死無怖
來生受富樂 故應恒事法 
chos kyis ’dir grags bde ba daṅ | | ’di daṅ ’chi kar ’jigs pa med | |
’jig rten gźan du bde ba rgyas | | de bas rtag tu chos brten mdzod | | 
From the law one gets renown and happiness and has no cause of fear either during life or at the point of death;
he will share copious happiness in another existence; be therefore always a partaker of the law. 
commentary 
dharma eva parā nītir dharmāl loko ’nurajyate |
rañjitena hi lokena neha nāmutra vañcyate ||28|| 
唯法是正治 因法天下愛
若主感民愛 現來不被誑 
chos ni lugs kyi dam pa ste | | chos kyis ’jig rten mṅon dgar ’gyur | |
’jig rten dga’ bar gyur pas kyaṅ | | ’di daṅ gźan du bslus mi ’gyur | | 
The law alone is the supreme policy, because the affection of men is captivated by the law.
When the affection of men is captivated, the king is not deceived either here or in the after life. 
commentary 
adharmeṇa tu yā nītis tayā loko ’parajyate |
lokāparañjanāc caiva neha nāmutra nandati ||29|| 
若非法治化 主遭臣厭惡
由世間憎惡 現來不歡喜 
chos min pas ni lugs ’dod gaṅ | | de yis ’jig rten mi dgar ’gyur | |
’jig rten mi dga’ ñid kyi phyir | | ’di daṅ gźan du dga’ mi ’gyur | | 
That policy which is against the law displeases subjects;
and when subjects are displeased, the king cannot rejoice either in this or in another life. 
commentary 
parātisandhānaparā kaṣṭā durgatipaddhatiḥ |
anarthavidyā duṣprajñair arthavidyā kathaṃ kṛtā ||30|| 
王法欺誑他 是大難惡道
惡智邪命論 云何說為正 
don med rig pa ṅan ’gro’i lam | | gźan bslu lhur len mi bzad pa | |
śes rab ’chal pa rnams kyis ni | | ji ltar don gyis rig par byas | | 
How is it possible that some men of mischivous intelligence could think a science productive of evil,
intented to deceiving others, harmful, conducive to bad rebirths (viz. politics) to be a science aiming at the public welfare? 
commentary 
parātisandhānaparo nītimān katham arthataḥ |
yena janmasahasrāṇi bahūny ātmaiva vañcyate ||31|| 
若人專誑他 云何說正事
因此於萬生 恒遭他欺誑 
pha rol slu ba lhur len pa | | don du ji ltar lugs ldan yin | |
des ni tshe rabs stoṅ phrag tu | | bdag ñid kho na bslus par ’gyur | | 
How can a man addicted to deceive others be considered as really clever when,
on the contrary, he deceives only himself for thousands of rebirths? 
commentary 
ripor apriyam anvicchan dosāṃs tyaktvā guṇān śraya |
svahitāvāptir evaṃ te ripoś cāpy apriyaṃ bhavet ||32|| 
若欲使怨憂 捨失取其德
己利由此圓 即令怨憂惱 
dgra la gnod pa bya na yaṅ | | skyon rnams btoṅ ste yon tan bsten | |
des ni khyod kyis raṅ phan ’thob | | dgra bo yaṅ ni mi dgar ’gyur | | 
If you want to displease your enemy, give up every sin and take shelter in virtue;
in this way you will obtain your own benefit and at the same time your enemy will be be pleased. 
commentary 
dānena priyavadyena hitenaikārthacaryayā |
ebhir ācara lokasya dharmasyaiva ca saṅgraham ||33|| 
約施及愛語 利行與同利
願汝攝世間 因此弘正法 
sbyin daṅ sñan par smra ba daṅ | | phan daṅ don gcig spyod pa ste | |
de dag rnams kyis ’jig rten daṅ | | chos kyaṅ bsdu ba ñid du mdzod | | 
Liberality, kindness in speaking, benefiting others, beings intented to the spiritual profit (of others as well as of oneself),
through these virtues behave towards men and religion. 
commentary 
viśvāsaṃ janayaty ekaṃ satyaṃ rājñāṃ yathā dṛḍham |
tathaivānṛtam apy eṣām aviśvāsakaraṃ param ||34|| 
王若一實語 如生民堅信
此如尊妄語 不起他安信 
rgyal po dag la ji lta bur | | bden gcig yid ches brtan bskyed pa | |
de las bzlog ste brdzun pa ni | | yid mi ches par byed pa’i mchog | | 
Truth alone begets firm confidence [of subjects] in kings;
even so untruth engenders extreme mistrust towards them. 
commentary 
nāvisaṃvādavat satyaṃ [na bhā]vodbhavam arthataḥ |
paraikāntahitaṃ satyam ahitatvān mṛṣetarat ||35|| 
實意起無違 流靡能利他
是說名實語 翻此為妄言 
slu ba med ldan bden min te | | sems pas bsgyur ba don du min | |
gźan la gcig tu phan pas bden | | mi phan phyir ni cig śos min | | 
Truth in reality is not that which is devoid of falsehood, nor that which develops in a pure mind;
truth is the absolute good done to others; its contrary is falsehood on account of its being harmful to others. 
commentary 
doṣān pracchādayaty ekas tyāgo rājñāṃ yathojjvalaḥ |
tathā kārpaṇyam apy eṣāṃ guṇasarvasvaghātakam ||36|| 
一捨財若明 如能隱王失
如此主吝賄 能害王眾德 
ji ltar rgyal po’i ñes ba dag | | sbyin gsal gcig gis sbed pa ltar | |
de bźin ’duṅs pa’aṅ de dag gi | yon tan bdog pa thams cad ’joms | | 
A single brilliant act of liberality overshadows the faults of the kings;
even so miserliness ruins all their virtues. 
commentary 
upaśāntasya gāmbhīryaṃ gāmbhīryād gauravaṃ param |
gauravād dīptir ājñā ca tasmād upaśamaṃ bhaja ||37|| 
若王靜諸惡 德深人愛重
因此教明王 故應事寂靜 
ñe bar źi ba zab pa’i phyir | | mchog tu gus pa byed par ’gyur | |
gus pas brjid la bka’ yaṅ btsan | | de bas ñe bar źi ba bsten | | 
A man who has control over himself acquires deepness of mind; from deepness of mind he obtains dignity;
from dignity lustre is derived; from lustre authority. Practice therefore control over thyself. 
commentary 
ahāryabuddhiḥ prājñatvād aparapratyayaḥ sthiraḥ |
nātisandhīyate rājā tasmāt prajñāparo bhava ||38|| 
由智王難動 自了不信他
永不遭欺誑 故決應修智 
śes rab ldan pas blo mi ’phrogs | | gźan gyi driṅ mi ’jog ciṅ brtan | |
slu bas mi tshugs rgyal po ste | | de bas śes rab lhur blaṅ mdzod | | 
A king who, on account of his wisdom, is resolute in his ideas, who does not depend on others and is determined,
cannot be deceived; be therefore solely devoted to wisdom. 
commentary 
satyatyāgaśamaprajñācaturbhadro narādhipaḥ |
dharmaś caturbhadra iva stūyate devamānuṣaiḥ ||39|| 
依諦捨靜智 王則具四善
如四德正法 人天所讚歎 
bden gtoṅ źi daṅ śes rab daṅ | | bzaṅ po bźi ldan mi dbaṅ ni | |
chos bzaṅ rnam pa bźi lta bur | | lha mi rnams kyis bstod par ’gyur | | 
A king who is possessed of the four blessings, viz. truth, liberality, self-control, and wisdom,
is praised by gods and men, as the law itself with its four blessings. 
commentary 
nigṛhyavādibhiḥ śuddhaiḥ prajñākāruṇyanirmalaiḥ |
sahāsīnasya satataṃ prajñā dharmaś ca vardhate ||40|| 
能伏說清淨 由智悲無垢
恒共智人集 王法智生長 
phebs par smra źiṅ dag gyur pa | | śes rab sñiṅ rje dri med daṅ | |
lhan cig ’grogs na rtag tu yaṅ | | śes rab daṅ ni chos kyaṅ ’phel | | 
When [a king] sits together with his ministers restrained in their speeches, spotless,
purified by their wisdom and their compassion, wisdom and law will then grow in him for ever. 
commentary 
durlabhāḥ pathyavaktāraḥ śrotāras tv atidurlabhāḥ |
tebhyo ’tidurlabhatamā ye pathyasyāśukāriṇaḥ ||41|| 
善說人難得 聽善言亦難
第三人最勝 能疾行善教 
phan par smra ba dkon pa ste | | ñan par byed pa śin tu dkon | |
de dag bas kyaṅ mi sñan yaṅ | | phan pa’i rjes su byed pa dkon | | 
Scarce are those who can give wholesome advice, scarcer are those who listen to them,
but far scarcer still are those who immediately practice wholesome counsel. 
commentary 
pathyam apy apriyaṃ tasmāj jñātvā śīghraṃ samācara |
pibed auṣadham apy ugram ārogyāyātmavān iva ||42|| 
若善非所愛 已知應疾修
如藥味雖苦 樂差應強服 
de lta bas na mi sñan yaṅ | | phan par mkhyen nas myur du spyad | |
nad gso’i don du bdag byams pa | | mi bzad ṅa ba’i sman yaṅ ’thuṅ | | 
Having therefore understood that something is wholesome though unpalatable, do it at once;
even so a clever man in order to recover his health drinks a medicine however acrid. 
commentary 
jīvitārogyarājyānāṃ cintayānityatāṃ sadā |
tataḥ saṃvegavān dharmam ekāntena prayatsyase ||43|| 
壽無病王位 恒應思無常
次生厭怖想 後專心行法 
srog daṅ nad med rgyal srid dag | | mi rtag ñid ni rtag dgoṅs te | |
de nas yaṅ dag brtson ldan par | | chos la gcig tu nan tan mdzod | | 
Keep always in your mind that things such as life, good health, and kingship are impermanent;
frightened therefore [by impermanence], you will seek for the law as the only refuge. 
commentary 
avaśyaṃ maraṇaṃ paśyan pāpād duḥkhaṃ mṛtasya ca |
aihikena sukhenāpi na pāpaṃ kartum arhasi ||44|| 
見決定應死 死從惡見苦
智人為現樂 故不應作罪 
gdon mi za bar ’chi ’gyur źiṅ | | śi nas sdig pas sdug bsṅal ba | |
gzigs te ’phral du bde na yaṅ | | sdig pa bgyi bar mi rigs so | | 
Realizing that death is inevitable and that, as soon as one is dead, the consequence of sin is sorrow,
you cannot annihilate sin even through the enjoyment of this life. 
commentary 
kasmiṃś cid abhayaṃ dṛṣṭaṃ bhayaṃ dṛṣṭaṃ kva cit kṣaṇe |
yady ekasmin samāśvāsaḥ kim ekasmin na te bhayam ||45|| 
見一念無怖 若見後時畏
若一念心安 云何後不畏 
la lar ’jigs pa med mthoṅ źiṅ | | dus ’gar ’jigs pa mthoṅ gyur pa | |
gal te gcig la yid brtan na | | gcig la khyod ko cis mi ’jigs | | 
If, in a certain moment, you see no danger and in another moment you see a danger,
then, if you trust in one, how is it that you do not fear the other? 
commentary 
madyāt paribhavo loke kāryahānir dhanakṣayaḥ |
akāryakāraṇam mohān [madyaṃ tyaja tataḥ sadā] ||46|| 
由酒遭他輕 損事減身力
由癡行非事 故智人斷酒 
chaṅ gis ’jig rten brñas ’gyur źiṅ | | don yal nor yaṅ zad par ’gyur | |
rmoṅs pas bya ba ma yin byed | | de bas chaṅ ni rtag tu spoṅs | | 
By being addicted to drinking one is in this world despised by others, is unable to carry out his business, loses his wealth and,
on account of the bewilderment that proceeds from that, he cannot accomplish his duty. Give up therefore drinking. 
commentary 
 
圍碁等嬉戲 生貪瞋憂諂
誑妄惡口因 故應恒遠離 
rgyan po chags daṅ mi dga’ daṅ | | źe sdaṅ g-yo sgyu dgod pa’i gnas | |
brdzun daṅ kyal ba tshig rtsub rgyu | | de bas rtag tu spaṅ bar mdzod | | 
Gambling causes avarice, unpleasantness, hatred, deception, cheating,
Wildness, lying, senselessness and harsh speech, therefore never gamble. 
commentary 
 
婬逸過失生 由想女身淨
尋思女身中 實無一毫淨 
bud med chags pa phal cher ni | | bud med gzugs bzaṅ sems las byuṅ | |
bud med lus la don du ni | | gtsaṅ ba cuṅ zad yod ma yin | | 
Lust for a woman mostly comes from thinking that her body is clean,
but there is nothing clean in a woman’s body. 
commentary 
 
女口涎唾器 齒舌垢臭穢
鼻臭由洟流 目淚種類處 
kha ni kha chu rul pa daṅ | | so rkyag mi gtsaṅ snod yin te | |
sna ni rnag snabs sna chu’i snod | | mig ni mig rṅul mchi ma’i snod | | 
The mouth is a vessel filled with foul saliva and filth between the teeth,
The nose with fluids, snot and mucus, the eyes with their own filth and tears. 
commentary 
 
腹屎尿腸器 餘身骨肉聚
癡人迷可厭 故貪著此身 
lto ba’i khoṅ ni bśaṅ gci daṅ | | glo ba mchin sogs snod yin par | |
rmoṅs pas bud med ma mthoṅ ba | | de yi lus la chags par byed | | 
The body is a vessel filled with excrement, urine, lungs and liver;
He whose vision is obscured and does not see a woman thus, lusts for her body. (Just as some fools desire an ornamented pot of filth,
So the ignorant and obscured and the worldly desire women.1 ) 
commentary 
 
根門最臭穢 是厭惡身因
於中若生愛 何緣得離欲 
lus yul śin tu dri ṅa ba | | chags bral rgyu ni gaṅ yin pa | |
de la’aṅ ’jig rten ches chags na | | gaṅ gi ’dod chags bral bar bkri | | 
If the world is greatly attached to the nauseous stinking body
Whish should cause loss of attachment, how can it be led to freedome from desire? 
commentary 
 
譬如屎尿器 豬好在中戲
於身不淨門 多欲戲亦爾 
ji ltar bśaṅ daṅ gci gźi la | | ṅan skyugs phag rab chags pa ltar | |
de bźin bśaṅ daṅ gci gźi la | | ’dod ldan ṅan skyugs pag rnams chags | | 
Just as pigs yearn greatly for a source of excrement, urine and vomit,
So some lustful ones desire a source of excrement, urine and vomit. 
commentary 
 
此門所以生 為棄身土穢
癡人邪愛著 不顧己善利 
lus kyi groṅ khyer mi gtsaṅ ba | | ’byuṅ ba’i bu ga dod pa gaṅ | |
de ni skye bo blun pa yis | | dga’ ba’i don du ñe bar brtags | | 
This filthy city of a body, with protruding holes for the elements
Is called by stupid beings an object of pleasure. 
commentary 
 
汝自見一分 屎尿等不淨
此聚說名身 云何汝生愛 
khyod bdag ñid kyis bśaṅ gci sogs | | so sor mi gtsaṅ mthoṅ nas ni | |
de ’dus lus la ji lta bur | | yid du ’oṅ ba ñid du gyur | | 
Once you have seen for yourself the filth of excrement, urine and so forth,
how could you be attracted to a body so composed? 
commentary 
śukraśoṇitasaṃparkabījaṃ viṇmūtravardhitam |
amedhyarūpam ājānan rajyase ’tra kayecchayā ||55|| 
赤白為生種 廁汁所沷養
如知身不淨 何意苦生愛 
khrag daṅ khu ba ’dres pa yi | | sa bon mi gtsaṅ sñiṅ pos bskyed | |
mi gtsaṅ ṅo bor śes bźin du | | ’di la ’dod can gaṅ źig chags | | 
Why should you lust desirously for this while recognising it as a filthy form
produced by a seed whose essence is filth, a mixture of blood and semen? 
commentary 
amedhyapuñje pracchanne tatkledārdreṇa carmaṇā |
yaḥ śayīta sa nārīṇāṃ śayīta jaghanodare ||56|| 
穢聚可憎惡 臭濕皮纏裹
若能處中臥 則愛著女身 
mi gtsaṅ phuṅ po de’i rlan gyis | | brlan pa’i pags pas g-yogs pa gaṅ | |
ñal ba de ni bud med kyi | | chu so’i khoṅ nas ñal bar zad | | 
He who lies on the filthy mass covered by skin moistened with
Those fluids, merely lies on top of a woman’s bladder. 
commentary 
 
若可愛可憎 衰老及童女
女身皆不淨 汝何處生欲 
gzugs bzaṅ ba daṅ gzugs ṅan nam | | rgan nam yaṅ na gźon yaṅ ruṅ | |
bud med gzugs kun mi gtsaṅ na | | khyod chags khyad par gaṅ la bskyed | | 
If whether beautiful or ugly, whether old or young,
All the bodies of women are filthy from what attributes does your lust arise? 
commentary 
 
設糞聚好色 軟滑相端正
起愛則不應 愛女身亦爾 
gal te mi gtsaṅ kha dog bzaṅ | | śin tu gsar la dbyibs legs kyaṅ | |
de la chags par mi ’os ltar | | bud med gzugs la’aṅ de bźin no | | 
Just as it is not fit do desire filth although it have a good colour
And shape it its very freshness, so it is with a woman’s body. 
commentary 
 
內臭極不淨 外皮所覆藏
是死屍種性 云何見不知 
khoṅ rul phyi rol pags pas g-yogs | | ro myags ’di yi raṅ bźin ni | |
śin tu mi bzad snaṅ bźin du | | ji lta bur na mthoṅ ma gyur | | 
How could the nature of this putrid corpse, a rotten mass covered outside by skin,
Not be seen when it looks so very horrible? 
commentary 
 
皮不淨如衣 不可暫解浣
云何穢聚皮 可權時汰淨 
pags pa ’di yaṅ mi gtsaṅ min | | ral gu bźin du ’dug ce na | |
mi gtsaṅ phuṅ po’i pags pa ltar | | ji lta bur na gtsaṅ mar ’gyur | | 
‘The skin is not foul, it is like a cloak.’
Over a mass of filth how ould it be clean? 
commentary 
 
畫瓶滿糞穢 外飾若汝憎
此身穢種滿 云何汝不厭 
mi gtsaṅ gaṅ ba’i bum pa ni | | phyi rol bkra yaṅ smad pa yin | |
mi gtsaṅ ba yi raṅ bźin lus | | mi gtsaṅ gaṅ ba cis mi smad | | 
A pot though beautiful outside is reviled when filled with filth.
Why is the body, when so filled and foul by nature, not reviled? 
commentary 
 
若汝憎不淨 云何不惡身
香華鬘飲食 本淨而能污 
gal te khyod ni mi gtsaṅ smod | | dri daṅ phreṅ ba bza’ btuṅ ni | |
gtsaṅ ma’aṅ mi gtsaṅ byed pa gaṅ | | lus ’di ci yi phyir mi smad | | 
If against filth you revile, why not against this body
Which befouls clean scents, garlands, food and drink? 
commentary 
 
如汝併憎惡 於自他糞穢
云何汝不厭 自他不淨身 
ji ltar raṅ ṅam gźan dag gi | mi gtsaṅ smad par bya ba gaṅ | |
de bźin raṅ daṅ gźan dag gi | | mi gtsaṅ gzugs ko cis mi smad | | 
Just as one’s own or others’ filthiness is reviled,
Why not revile against one’s own and others’ filthy bodies? 
commentary 
 
如女身不淨 自身穢亦爾
是故離欲人 於內外相稱 
ji ltar bud med gzugs mi gtsaṅ | | khyod kyi raṅ lus de daṅ ’dra | |
de bas phyi daṅ naṅ ñid la | | ’dod chags bral bar rigs min nam | | 
Since your own body is as filthy as a woman’s,
Should not you abandon desire for self and other? 
commentary 
 
九門流不淨 自證自浣濯
若不知不淨 而造愛欲論 
rma dgu dag nas ’dzag pa can | | bdag ñid mṅon sum ’khru byed kyaṅ | |
lus mi gtsaṅ par mi rtogs na | | khyod la bśad pas ci źig phan | | 
If you yourself wash this body dripping from the nine wounds
And still do not think it filthy, what use have you for profound instruction? 
commentary 
 
希有極無知 無慚及輕他
於最不淨身 何方利益汝 
gaṅ dag mi gtsaṅ lus ’di la | | steg chos sñan dṅags byed pa ni | |
ae ma’o gzu lums ae ma’o blun | | ae ma’o skye bos khrel du ruṅ | | 
Whoever composes poetry with metaphors which elevate this body—
O how shameless! O how stupid! How embarrasing before the wise! 
commentary 
 
多眾生因此 無明覆其心
為塵欲結怨 如狗鬥爭糞 
mi śes mun pas bsgribs pa yi | | sems can ’dir ni phal cher yaṅ | |
’dod pa’i don du rtsod ’byuṅ ba | | mi gtsaṅ don du khyi rnams bźin | | 
Since these sentient beings are obscured by the darkness of ignorance,
They quarrel mostly over what they want like dogs for the sake of some filth. 
commentary 
 
如搔癢謂樂 不癢最安樂
如此有欲樂 無欲人最樂 
g-yan pa phrugs na bder ’gyur ba | | de bas g-yen pa med na bde | |
de bźin ’jig rten ’dod ldan bde | | ’dod pa med pa de bas bde | | 
There is pleasure when a sore is scratched, but to be without sores is more pleasurable still;
There are pleasures in worldly desires, but to be without desires is more pleasurable still. 
commentary 
 
若汝思此義 離欲不得成
由思欲輕故 不遭婬逸過 
gal te de ltar brtags na khyod | | ’dod chags bral ba ma grub kyaṅ | |
’on kyaṅ ’dod chags bsrabs pa yis | | bud med chags par mi ’gyur ro | | 
If you thus analyse, even though you do not become free from desire,
Because your desire has lessened you will no longer lust for women. 
commentary 
 
從獵感短壽 怖苦重逼惱
未來決受此 故應堅行悲 
tshe thuṅ ’jigs daṅ sdug bsṅal daṅ | | dmyal ba’i rgyu ni mi bzad pa | |
ri dags liṅs te de lta bas | | rtag tu gsod med brtan por mdzod | | 
To hunt game is an endless cause of a short life,
Suffering and hell, therefore always keep from killing. 
commentary 
 
何人若他見 生彼極驚怖
譬糞穢污身 流出毒惡蛇 
yan lag thams cad mi gtsaṅ bas | | bskus pa’i sprul gdug ’jigs pa ltar | |
gaṅ la brten nas lus can rnams | | skrag par ’gyur ba de re ṅan | | 
Bad like a snake with poisonous fangs, its body stained with filth,
Is he who frightens embodied beings when he encounters them. 
commentary 
 
是人若至彼 眾生得安樂
譬夏月大雲 田夫見欲雨 
char sprin chen po laṅs pa na | | źiṅ pa rnams ni ji lta bar | |
gaṅ la brten nas lus can rnams | | dga’ bar ’gyur ba de re bzaṅ | | 
Just as farmers are gladdened when a great rain-cloud gathers,
So one who gladdens embodies beings when he encounters them is good. 
commentary 
 
故汝捨惡法 決心修善行
為自他俱得 無上菩提果 
de bas chos min spaṅ bya ste | | g-yel ba med par chos la brten | |
bdag ñid daṅ ni ’jig rten ’dis | | bla med byaṅ chub thob ’dod na | | 
Thus always observe the practices and not those counter to them.
If you and the world wish to gain the highest enlightenment, 
commentary 
 
是菩提根本 心堅如山王
因十方際悲 及無二依智 
de yi rtsa ba byaṅ chub sems | | ri dbaṅ rgyal po ltar brtan daṅ | |
phyogs mthas gtugs pa’i sñiṅ rje daṅ | | gñis la mi brten ye śes lags | | 
Its roots are the altruistic aspiration to enlightenment firm like Meru, the king of mountains,
The compassion which reaches to all quarters, the wisdom which relies not on duality. 
commentary 
 
大王汝諦聽 此因我今說
感三十二相 能莊嚴汝身 
rgyal po chen po skyes chen gyi | | mtshan ni sum cu rtsa gñis kyis | |
ji ltar khyod sku brgyan gyur pa | | de lta bu dag gsan par mdzod | | 
O great King, listen to how you body will be adorned
With the two and thirty signs of a great being. 
commentary 
 
支提聖尊人 供養恒親侍
手足寶相輪 當成轉輪王
手足滑柔軟 身大七處高
由施美飲食 於他等豐足
身圓滿端直 指足跟圓長
汝當感長壽 由悲濟死囚1  
mchod rten mchod bya ’phags pa daṅ | | rgan rabs rnams ni legs bkur bas | |
dpal ldan phyag źabs ’khor lo yis | | mtshan pa’i ’khor los sgyur bar ’gyur | | 
Through the proper honouring of reliquaries, honourable beings, superiors and the elderly
You will become a Universal Monarch, your glorious hands and feet marked with [a design of] wheels. 
commentary 
 
大王堅持法 令清淨久住
由此足安平 當得成菩薩 
rgyal po chos la rtag par ni | | yaṅ dag blaṅs pa brtan par mdzod | |
des ni śin tu źabs gnas pa’i | | byaṅ chub sems dpar ’gyur ba lags | | 
O King, always maintain firmly what you have vowed about practices,
You will then become a Bodhisattva with feet that are very level. 
commentary 
 
行布施愛語 利行及同利
由此指網密 手足八十文 
sbyin daṅ sñan pa’i tshig daṅ ni | | phan daṅ don gcig spyod pa yis | |
dpal ldan phyag sor dra ba yis | | ’brel pa’i phyag ris can du ’gyur | | 
Through gifts and pleasant speech, purposeful and concordent behaviour
You will have hands with glorious fingers joined by webs [of light]. 
commentary 
 
[手足滑柔軟 身大七處高
由施美飲食 於他等豐足] 
bza’ ba daṅ ni btuṅ ba’i mchog | | rab tu maṅ po byin pa yis | |
dpal ldan phyag daṅ źabs mñen źiṅ | | sku che bdun yaṅ mtho bar ’gyur | | 
Through abundant giving of the best food and drink [your glorious hands and feet will be soft; your hands and feed and shoulder blades[(This line is added in the Tibetan, see Hahn p.67 n.79cd.)]]
And the nape of your neck will broaden, so your body will be big and those seven areas broad. 
commentary 
 
[身圓滿端直 指足跟圓長
汝當感長壽 由悲濟死囚] 
’tshe med gsad pa thar byas pas | | sku mdzes draṅ źiṅ che ba daṅ | |
tshe riṅ sor mo riṅ ba daṅ | | rtiṅ pa yaṅs pa dag tu ’gyur | | 
Through never doing harm and freeing the condemned beautiful will be your body, straight and large,
Very tall with long fingers and broad backs of the heels. 
commentary 
 
腳趺高可愛 旋毛端向上
由長不棄背 本所受持法 
yaṅ dag blaṅs pa’i chos rnams ni | | spel bas dpal ldan mdog bzaṅ źiṅ | |
źabs kyi loṅ bu mi mṅon daṅ | | ba spu gyen du phyogs mtshan ’gyur | | 
Through promoting the vowed practices your good colour will be glorious,
Your ankles will not be prominent, your body hairs will grow upwards. 
commentary 
 
由恭敬施受 明處及工巧
故得鹿王膞 及聰明大智 
rig daṅ bzo la sogs pa’i gnas | | gus pas len daṅ sbyin pas khyod | |
ae na ya yi byin pa daṅ | | yid rno śes rab chen por ’gyur | | 
Through your zeal for knowledge and the arts and so forth, and through imparting them
You will have the calves of an antelope, a sharp mind and great wisdom. 
commentary 
 
他求自有物 我疾能惠施
由此臂傭大 得為世化主 
raṅ gi nor bdog blaṅs gyur na | | myur du btaṅ ba’i brtul źugs kyis | |
phyag rgya bde daṅ ’jig rten gyi | | rnam par ’dren pa ñid du ’gyur | | 
If others seek your wealth and possessions, through the discipline of immediate giving
You will have broad hands, a pleasant complexion and will become a leader of the world. 
commentary 
 
親愛若別離 菩薩令和集
此感陰藏相 恒服慚羞衣 
gñen bśes phan tshun bye ba dag | | yaṅ dag bsdum par byas pa yis | |
dpal ldan mdoms kyis pa ba ni | | spubs su nub pa’i dam par ’gyur | | 
Through reconciling well friends who have been divided
Your glorious secret organ will retract inside. 
commentary 
 
常施樓殿具 細軟可愛色
故感天色身 潤滑光微妙 
khaṅ bzaṅs gdiṅ ba rgyan dag ni | | bde źiṅ bzaṅ ba rab byin pas | |
gser ni btso ma dri med pa | | śin tu ’jam pa’i mdog ’drar ’gyur | | 
Through giving good houses and nice comfortable carpets
Your colour will be very soft like pure stainless gold. 
commentary 
 
由施無上護 如理順尊長
感一孔一毛 白毫端嚴面 
bla na med pa’i dbaṅ byin źiṅ | | rigs par bla ma’i rjes ’jug pa | |
dpal ldan pa spu ñag re daṅ | | źal ni mdzod spus brgyan par ’gyur | | 
Through giving the highest powers [or kingdoms] and following a teacher properly
You will be adorned by each and every hair and by a circle of hair between the eyebrows. 
commentary 
 
常說善愛語 又能順正教
上身如師子 頸圓喻甘浮 
sñan ciṅ dga’ bar smras pa daṅ | | legs par smras daṅ mthun byas pas | |
khyod ni dpuṅ mgo zlum pa daṅ | | ro stod seṅ ge’i ’dra bar ’gyur | | 
Through speech that is pleasant and pleasing and by acting upon the good speech [of others]
You will have curving shoulders and a lion-like upper body. 
commentary 
 
看病給醫藥 或令他養護
故得腋下滿 千脈別百味 
nad pa rnams la rim gro daṅ | | gsos pas thal goṅ rgyas pa daṅ | |
bdag ñid rnal du gnas pa daṅ | | ro bro ba yi mchog tu ’gyur | | 
If you nurse and cure the sick, Your chest will be broad,
You will live naturally and all tastes will be the best. 
commentary 
 
於自他法事 常能為端首
頂骨鬱尼沙 橫豎頰匿瞿 
chos daṅ mthun pa’i bya ba la | | thog draṅs khyod kyi dbu gtsug tor | |
legs gnas nya gro dha lta bur | | chu źeṅ gab pa dag tu ’gyur | | 
Through initiating activities concordant with the practices, the swelling on your crown
will stand out well and [your body] will be symmetrical like a banyan tree. 
commentary 
 
由長時巧說 實美滑善言
得八相梵音 及舌根脩廣 
tshig ni bden pa ’jam po dag | | yun riṅs dus su brjod pa yis | |
mi yi dbaṅ po ljags yaṅs śiṅ | | tshaṅs pa yi ni dbyaṅs ldan ’gyur | | 
Through speaking true and soft words over the years, O lord of men,
Your tongue will be lond and your voice that of Brahmā. 
commentary 
 
已知事實利 數數為他說
得好如師子 面門方可愛 
rtag tu rgyun mi ’chad pa ru | | bden pa’i tshig ni brjod pa yis | |
’gram pa seṅ ge’i lta bu daṅ | | dpal ldan thub pa dga’ bar ’gyur | | 
Through speaking true words always at all times
You will have cheeks like a lion, be glorious and hard to best. 
commentary 
 
由尊他不輕 隨順行正理
齒白齊必勝 譬若真珠行 
lhag par gus daṅ bkur sti daṅ | | ji ltar rigs par rjes ’jug pas | |
tshems ni śin tu dkar ba daṅ | | mdog ldan mñam pa’i tshems su ’gyur | | 
Through showing great respect, serving others and doing what should be done,
Your teeth will shine very white and even. 
commentary 
 
由數習此言 謂實不兩舌
故具四十齒 平滑堅遒淨 
dbyen daṅ phra ma med pa yi | | tshig ni yun riṅs goms pa yis | |
dpal ldan tshems ni bźi bcu tham | | mñam par thags kyaṅ bzaṅ bar ’gyur | | 
Through using true and non-divisive speech over a long time
You will have forty glorious teeth set evenly and good. 
commentary 
 
由瞻視眾生 滑無貪瞋癡
眼珠青滑了 瞼睫如牛王 
chags daṅ sdaṅ daṅ rmoṅs med ciṅ | | byams pas sems can bltas pa yis | |
spyan ni bkrag can mthon mthiṅ la | | rdzi ma pa yi lta bur ’gyur | | 
Through viewing things with love and without desire, hatred or delusion
Your eyes will be bright and blue with eyelashes like a bull. 
commentary 
 
由如此略說 大人相及因
轉輪王菩薩 美飾汝應知 
de ltar mṅon na rgyur byas pa’i | | sum cu rtsa gñis de dag ni | |
skyes bu seṅ ge chen po yi | | mtshan rnams legs par mkhyen par mdzod | | 
Thus in brief know well these two and thirty signs
Of a great lion of a being together with their causes. 
commentary 
 
隨相有八十 從慈悲流生
大王我不說 為避多文辭 
dpe byad bzaṅ po brgyad cu ni | | byams pa’i rgyu mthun las byuṅ ba | |
gźuṅ ni maṅs su dogs pa yis | | rgyal po khyod la ma bśad do | | 
The eighty minor marks arise from concordant cause of love;
Fearing this text would be too long, I will not, O King, explain them. 
commentary 
 
雖諸轉輪王 同有此相好
淨明及可愛 終不逮如來 
’khor los sgyur ba thams cad la | | ’di dag yod par ’dod mod kyi | |
dag daṅ mdzes daṅ gsal ba ni | | saṅs rgyas rnams kyi char mi phod | | 
All Universal Emperors are regarded as having these,
But their purity, their lustre and beauty cannot begin to match those of a Buddha. 
commentary 
 
從菩薩善心 一念中一分
輪王相好因 尚不能等此 
’khor los sgyur ba’i mtshan daṅ ni | | dpe byad bzaṅ po gaṅ dag gcig | |
thub dbaṅ po la sems daṅ ba’i | | yan lag gcig las ’byuṅ bśad pa’i | | 
The good major and minor marks of a Universal Emperor
Are said to arise from a single act of faith in the King of Subduers. 
commentary 
 
一人萬億劫 修善根生長
於佛一毛相 此因亦不感 
bskal pa bye ba brgya phrag ni | | gcig tu bsags pa’i dge pas kyaṅ | |
saṅs rgyas ba spu ñag gcig kyaṅ | | bskyed par nus pa ma yin no | | 
But such virtue accumulated with a mind one-pointed for a hundred times ten million aeons
Cannot produce even one of the hair-pores of a Buddha. 
commentary 
 
諸佛與輪王 相中一分等
譬如螢與日 於光微有似 
ñi ma rnams kyi ’od byed pa | | me khyer rnams daṅ bag ’dra ltar | |
saṅs rgyas rnams kyi mtshan yaṅ ni | | ’khor los sgyur ba rnams daṅ ’dra | | 
Just as the blilliance of suns is slightly like that of fireflies,
So the signs of a Buddha are slightly like those of a Universal Emperor. 
commentary 
 
寶行王正論雜品第二 
rin po che’i phreṅ ba las spel ma źes bya ba ste le’u gñis pa’o || 
Chapter Two: An Interwoven Explanation of Definite Goodness and High Status. 
commentary 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login