Swayambhu Purana

स्वयम्भू पुराण

Swayambhu Purana

Chapter Ten: The Greatness of the Dharma of Swayambhu

170 verses, complete. Sanskrit, transliteration, English, Nepali, and a purport.

This is the tenth and last chapter of the Swayambhu Purana, and it brings the whole book home. The Buddha finishes his teaching on the hill with a promise to a named nun, and then the assembly that has been sitting there since chapter one gets up and goes. Frame by frame the poem climbs back out: to Upagupta and Aśoka at Pāṭalīputra, who makes the last pilgrimage in the book and sings two hymns at the shrine, one of them quoting Mañjuśrī word for word from chapter three; and at last to Jayaśrī at Bodhimaṇḍa, who has been speaking this entire account to the bodhisattva Jineśvara since the fifth verse of chapter one. The final verses turn from the story to the book itself, to whoever recites it, hears it, copies it or keeps it in the house, and then close with a blessing on rain in season and a crop in the ground.

Every verse is given in five layers: the Sanskrit, a Roman transliteration you can read aloud, a literal English translation, a Nepali translation, and a purport that explains what is happening and why it matters. Use the buttons below to show only the layers you want. For the narrative alone, keep the purport and turn the rest off. Your choice is remembered as you move between chapters.

अथासौ भगवान् भूयो मैत्रेयं तं महामतिम् ।
समालोक्य सभां चापि समामन्त्र्यैवमादिशत् ॥ १०.१ ॥

athāsau bhagavān bhūyo maitreyaṁ taṁ mahāmatim ।
samālokya sabhāṁ cāpi samāmantryaivamādiśat ॥ 10.1 ॥

English

Then that Blessed One again, looking upon Maitreya of great intellect
and upon the assembly, addressed them and instructed thus:

नेपाली

त्यसपछि फेरि ती भगवान्ले महामति मैत्रेय र
सभालाई हेर्दै, सम्बोधन गरी यस्तो उपदेश दिनुभयो:

Purport

The last chapter opens on the Swayambhu hill, with the same assembly that has been sitting there since chapter one. It will take a hundred and seventy verses to bring everyone home.

शृणु मैत्रेय वक्ष्यामि मञ्जुश्रियो जगद्गुरोः ।
सद्धर्मगुणमाहात्म्यं संबोधिज्ञानदायकम् ॥ १०.२ ॥

śṛṇu maitreya vakṣyāmi mañjuśriyo jagadguroḥ ।
saddharmaguṇamāhātmyaṁ saṁbodhijñānadāyakam ॥ 10.2 ॥

English

Listen, Maitreya; I shall tell of the greatness of the Dharma and virtue
of Mañjuśrī, teacher of the world, which gives the knowledge of awakening.

नेपाली

सुन, हे मैत्रेय; म जगद्गुरु मञ्जुश्रीको
सद्धर्मगुणको माहात्म्य भन्नेछु, जसले संबोधिज्ञान दिन्छ।

Purport

He begins with Mañjuśrī, who drained the lake in chapter three and whose ashes are in the caitya on the hill. The book is beginning to gather its threads.

यदियं भिक्षुणी चूडा सुशीला ब्रह्मचारिणी ।
इदं मञ्जुश्रियश्चैत्यं श्रद्धया समुपाश्रिता ॥ १०.३ ॥

yadiyaṁ bhikṣuṇī cūḍā suśīlā brahmacāriṇī ।
idaṁ mañjuśriyaścaityaṁ śraddhayā samupāśritā ॥ 10.3 ॥

English

This nun Cūḍā, of good conduct and a celibate practitioner,
has taken refuge with faith in this caitya of Mañjuśrī.

नेपाली

यी भिक्षुणी चूडा, सुशीला ब्रह्मचारिणी,
यो मञ्जुश्रीको चैत्यमा श्रद्धापूर्वक शरण लिएकी छन्।

Purport

Cūḍā was named once in chapter one, verse 112, as a nun of Mañjuśrī's hermitage who hurried to hear the Buddha. Two hundred chapters of story later the poem comes back to her, and she is the first person the last chapter is about.

शुद्धोत्पलस्रजो नित्यं समभ्यर्च्य यथाविधि ।
स्मृत्वा ध्यात्वा समाराध्य सभक्त्या श्रद्धया सदा ॥ १०.४ ॥

śuddhotpalasrajo nityaṁ samabhyarcya yathāvidhi ।
smṛtvā dhyātvā samārādhya sabhaktyā śraddhayā sadā ॥ 10.4 ॥

English

Worshipping it always with garlands of pure blue lotuses according to the rule,
remembering, meditating and propitiating it with devotion and faith always,

नेपाली

शुद्ध उत्पलका माला चढाएर सधैँ विधिअनुसार पूजा गरी,
भक्ति र श्रद्धाले सधैँ स्मरण, ध्यान र आराधना गर्दै,

Purport

Blue lotuses, which are Mañjuśrī's own emblem. It is the flower he carried into the lecture hall in chapter six and used to swat flies.

आद्यां चले चुले वन्दे स्वाहेति नवमाक्षरम् ।
धारणी परमाविद्यां पठन्ती भजने सदा ॥ १०.५ ॥

ādyāṁ cale cule vande svāheti navamākṣaram ।
dhāraṇī paramāvidyāṁ paṭhantī bhajane sadā ॥ 10.5 ॥

English

reciting always in her worship the nine-syllabled dhāraṇī,
the supreme spell beginning cale cule vande svāhā,

नेपाली

भजनमा सधैँ नौ अक्षरको धारणी,
'चले चुले वन्दे स्वाहा' भन्ने परम विद्या जप्दै,

Purport

The poem records the actual mantra, which it does nowhere else. Oṁ cale cule vande svāhā is the dhāraṇī of Mañjuśrī, still recited at his shrine on the hill, and the nine syllables are counted out.

एतत्पुण्यानुभावेन चूडेयं भिक्षुणी सती ।
पञ्चाभिज्ञावती वर्षैर्द्वादशभिर्भवेद्ध्रुवम् ॥ १०.६ ॥

etatpuṇyānubhāvena cūḍeyaṁ bhikṣuṇī satī ।
pañcābhijñāvatī varṣairdvādaśabhirbhaveddhruvam ॥ 10.6 ॥

English

by the power of this merit this true nun Cūḍā
shall surely gain the five higher knowledges in twelve years.

नेपाली

यस पुण्यको प्रभावले यी सती भिक्षुणी चूडाले,
निश्चय नै बाह्र वर्षमा पञ्चाभिज्ञा प्राप्त गर्नेछिन्।

Purport

A named woman, a named practice, and a stated timetable. It is the most specific prediction in the whole poem, and the only one given to an individual.

ततश्चेयं महाभिज्ञा श्रीसमृद्धिगुणाश्रया ।
सर्वसत्त्वहितं कृत्वा प्रचरेद्बोधिसंवरम् ॥ १०.७ ॥

tataśceyaṁ mahābhijñā śrīsamṛddhiguṇāśrayā ।
sarvasattvahitaṁ kṛtvā pracaredbodhisaṁvaram ॥ 10.7 ॥

English

Then she, of great higher knowledge, a vessel of glory, prosperity and virtue,
doing good to all beings, shall practise the vow of awakening.

नेपाली

त्यसपछि उनी महाभिज्ञ, श्री, समृद्धि र गुणकी आश्रय भई,
सबै प्राणीको हित गर्दै बोधिसंवर आचरण गर्नेछिन्।

Purport

The attainment is described in terms of what she will then do for others, as it is for everyone in this poem.

ततोऽर्हन्ती महाप्राज्ञा परिशुद्धत्रिमण्डला ।
त्रिविधां बोधिमासाद्य संबुद्धपदमाप्स्यति ॥ १०.८ ॥

tato'rhantī mahāprājñā pariśuddhatrimaṇḍalā ।
trividhāṁ bodhimāsādya saṁbuddhapadamāpsyati ॥ 10.8 ॥

English

Then, an Arhatī of great wisdom, her three spheres wholly pure,
attaining the threefold awakening, she shall reach the state of a Perfect Buddha.

नेपाली

त्यसपछि महाप्राज्ञ अर्हती भई, त्रिमण्डल पूर्ण शुद्ध भई,
त्रिविध बोधि प्राप्त गरेर सम्बुद्धपद पाउनेछिन्।

Purport

Arhatī, the feminine form, and Buddhahood at the end of it. The poem gives a woman the same destination it gives everyone, in the same words.

एवमन्येऽपि लोकाश्च चैत्यमञ्जुश्रियो त्रये ।
पठन्तो धारणीमेनां भजन्ति श्रद्धया सदा ॥ १०.९ ॥

evamanye'pi lokāśca caityamañjuśriyo traye ।
paṭhanto dhāraṇīmenāṁ bhajanti śraddhayā sadā ॥ 10.9 ॥

English

So too other people, at this caitya of Mañjuśrī,
reciting this dhāraṇī, worship it with faith always.

नेपाली

त्यसरी नै अन्य मानिसहरू पनि यो मञ्जुश्रीको चैत्यमा,
यो धारणी जप्दै सधैँ श्रद्धापूर्वक भजन गर्छन्।

Purport

What was given to a named nun is immediately offered to anyone, which is the move this poem makes at the end of every story it tells.

तेऽपि सर्वे विकल्माषाः परिशुद्धत्रिमण्डलाः ।
भद्रश्रीसद्गुणाधारा बोधिसत्त्वा जितेन्द्रियाः ॥ १०.१० ॥

te'pi sarve vikalmāṣāḥ pariśuddhatrimaṇḍalāḥ ।
bhadraśrīsadguṇādhārā bodhisattvā jitendriyāḥ ॥ 10.10 ॥

English

They too, all of them free of stain, their three spheres wholly pure,
vessels of glory and virtue, become Bodhisattvas with their senses mastered,

नेपाली

तिनीहरू पनि सबै निष्कलंक, त्रिमण्डल पूर्ण शुद्ध भई,
भद्रश्री र सद्गुणका आधार, जितेन्द्रिय बोधिसत्त्व हुन्छन्,

Purport

The same reward for the anonymous reciter as for Cūḍā herself.

पञ्चाभिज्ञपदप्राप्ताश्चतुर्ब्रह्मविहारिणः ।
सर्वसत्त्वहिताधाराश्चरेयुर्बोधिसम्बरम् ॥ १०.११ ॥

pañcābhijñapadaprāptāścaturbrahmavihāriṇaḥ ।
sarvasattvahitādhārāścareyurbodhisambaram ॥ 10.11 ॥

English

attaining the station of the five higher knowledges, dwelling in the four Brahmavihāras,
bearers of the welfare of all beings, they practise the vow of awakening.

नेपाली

पञ्चाभिज्ञा पद प्राप्त गरी, चार ब्रह्मविहारमा विहार गर्दै,
सबै प्राणीको हितका आधार भई बोधिसंवर आचरण गर्छन्।

Purport

The four brahmavihāras, named in all ten chapters: kindness, compassion, joy in others' good fortune, and evenness of mind.

ततस्ते बोधिसंभारं पूरयित्वा यथाक्रमम् ।
जित्वा मारगणान् सर्वान्निःक्लेशा विमलेन्द्रियाः ॥ १०.१२ ॥

tataste bodhisaṁbhāraṁ pūrayitvā yathākramam ।
jitvā māragaṇān sarvānniḥkleśā vimalendriyāḥ ॥ 10.12 ॥

English

Then, fulfilling the accumulations for awakening in due order,
conquering all the hosts of Māra, free of defilement, their senses made clear,

नेपाली

त्यसपछि क्रमैसँग बोधिसम्भार पूरा गरी,
सबै मारगणलाई जितेर, निःक्लेश, विमल इन्द्रियका भई,

Purport

The gradual road, which the poem has never once offered a shortcut past.

अर्हन्तोऽपि महाभिज्ञाः संबोधिसाधनारताः ।
त्रिविधां बोधिमासाद्य संबुद्धपदमाप्नुयुः ॥ १०.१३ ॥

arhanto'pi mahābhijñāḥ saṁbodhisādhanāratāḥ ।
trividhāṁ bodhimāsādya saṁbuddhapadamāpnuyuḥ ॥ 10.13 ॥

English

as Arhats of great higher knowledge, devoted to the accomplishing of awakening,
attaining the threefold awakening, they reach the state of a Perfect Buddha.

नेपाली

महाभिज्ञ अर्हत भई, संबोधिसाधनामा रत भई,
त्रिविध बोधि प्राप्त गरेर सम्बुद्धपद पाउँछन्।

Purport

The destination named in the same words at the close of all ten chapters.

यूयमपीति मत्वात्र चैत्यमञ्जुश्रियस्तथा ।
पठन्तो धारणीमेनां भजध्वं बोधिमानसाः ॥ १०.१४ ॥

yūyamapīti matvātra caityamañjuśriyastathā ।
paṭhanto dhāraṇīmenāṁ bhajadhvaṁ bodhimānasāḥ ॥ 10.14 ॥

English

Knowing that you too may do this, at the caitya of Mañjuśrī likewise
recite this dhāraṇī and worship, with your minds set on awakening.

नेपाली

तिमीहरूले पनि यो गर्न सक्छौ भनी जानेर, मञ्जुश्रीको चैत्यमा त्यसरी नै
यो धारणी जप्दै, बोधिमा चित्त राखी भजन गर।

Purport

The instruction turns to the assembly directly, which is the last turn the poem makes in every chapter.

एतत्पुण्याभिलिप्ता हि परिशुद्धत्रिमण्डलाः ।
यूयमपि तथा सर्वे भवेत सुगतात्मजाः ॥ १०.१५ ॥

etatpuṇyābhiliptā hi pariśuddhatrimaṇḍalāḥ ।
yūyamapi tathā sarve bhaveta sugatātmajāḥ ॥ 10.15 ॥

English

Smeared with this merit, your three spheres wholly pure,
you too, all of you, shall become sons of the Sugata,

नेपाली

यस पुण्यले लिप्त भई, त्रिमण्डल पूर्ण शुद्ध भई,
तिमीहरू सबै पनि सुगतपुत्र हुनेछौ,

Purport

Smeared with merit, the physical image the poem has used since chapter two.

बोधिसत्त्वा भद्रश्रीसद्गुणाश्रयाः ।
महाभिज्ञा जगन्नाथा भवेत भद्रचारिणः ॥ १०.१६ ॥

bodhisattvā bhadraśrīsadguṇāśrayāḥ ।
mahābhijñā jagannāthā bhaveta bhadracāriṇaḥ ॥ 10.16 ॥

English

Bodhisattvas, vessels of glory and true virtue,
of great higher knowledge, protectors of the world; you shall walk the noble path.

नेपाली

बोधिसत्त्व, भद्रश्री र सद्गुणका आश्रय,
महाभिज्ञ, जगन्नाथ भई तिमीहरू भद्रचारी हुनेछौ।

Purport

Protectors of the world, applied to a lay audience. The poem hands out its largest titles freely at the end.

ततः संबोधिसंभारं पूरयित्वा यथाक्रमम् ।
जित्वा मारगणान् सर्वाश्चतुर्ब्रह्मविहारिणः ॥ १०.१७ ॥

tataḥ saṁbodhisaṁbhāraṁ pūrayitvā yathākramam ।
jitvā māragaṇān sarvāścaturbrahmavihāriṇaḥ ॥ 10.17 ॥

English

Then, fulfilling the accumulations for awakening in due order,
conquering all the hosts of Māra, dwelling in the four Brahmavihāras,

नेपाली

त्यसपछि क्रमैसँग संबोधिसम्भार पूरा गरी,
सबै मारगणलाई जितेर, चार ब्रह्मविहारमा विहार गर्दै,

Purport

The formula repeated for the assembly in the second person.

अर्हन्तस्त्रिविधां बोधिं प्राप्य बुद्धा भविष्यथ ।
इति सत्यं परिज्ञाय यदि संबोधिमिच्छथ ॥ १०.१८ ॥

arhantastrividhāṁ bodhiṁ prāpya buddhā bhaviṣyatha ।
iti satyaṁ parijñāya yadi saṁbodhimicchatha ॥ 10.18 ॥

English

as Arhats, attaining the threefold awakening, you shall become Buddhas.
Knowing this truth, if you desire perfect awakening,

नेपाली

अर्हत भई, त्रिविध बोधि प्राप्त गरेर तिमीहरू बुद्ध हुनेछौ।
यो सत्य जानेर, यदि तिमीहरू सम्बोधि चाहन्छौ भने,

Purport

Conditional as always. If this is what you want, here is what to do.

अस्मिन्मञ्जुश्रियश्चैत्ये भजध्वं सर्वदा मुदा ।
इत्यादिष्टं मुनीन्द्रेण निशम्य ते ससांधिकाः ॥ १०.१९ ॥

asminmañjuśriyaścaitye bhajadhvaṁ sarvadā mudā ।
ityādiṣṭaṁ munīndreṇa niśamya te sasāṁdhikāḥ ॥ 10.19 ॥

English

worship this caitya of Mañjuśrī always in joy.
Thus instructed by the Lord of Sages, hearing him, those with their companions,

नेपाली

यो मञ्जुश्रीको चैत्यको सधैँ हर्षपूर्वक भजन गर।
मुनीन्द्रले यसरी उपदेश दिनुभएपछि, त्यो सुनेर, सांघिकहरूसहित,

Purport

The Buddha's last teaching in the poem ends here, with an instruction to worship a small stupa on a hill.

सर्वलोकास्तथेत्युक्त्वा प्राभ्यनन्दन् प्रबोधिताः ।
ततः सर्वेऽपि ते लोका ब्रह्माशक्रादयोऽमराः ॥ १०.२० ॥

sarvalokāstathetyuktvā prābhyanandan prabodhitāḥ ।
tataḥ sarve'pi te lokā brahmāśakrādayo'marāḥ ॥ 10.20 ॥

English

all the people, saying so be it, rejoiced and were awakened.
Then all those people, Brahmā, Śakra and the other immortals,

नेपाली

सबै मानिसले 'त्यस्तै होस्' भन्दै आनन्दित भई प्रबुद्ध भए।
त्यसपछि ती सबै मानिस, ब्रह्मा, शक्रलगायत अमरहरू,

Purport

And now the assembly that has been sitting on this hill since chapter one begins to break up. The next four verses are the poem emptying its stage.

सर्वे लोकाधिपाश्चापि सार्द्धं परिजनैर्मुदा ।
भगवन्तं मुनीन्द्रं तं ससंघं संप्रसादिताः ॥ १०.२१ ॥

sarve lokādhipāścāpi sārddhaṁ parijanairmudā ।
bhagavantaṁ munīndraṁ taṁ sasaṁghaṁ saṁprasāditāḥ ॥ 10.21 ॥

English

and all the guardians of the worlds too, with their retinues, in joy,
made serene, bowed to that Blessed Lord of Sages with his community,

नेपाली

र सबै लोकाधिपहरू पनि परिजनसहित हर्षपूर्वक,
प्रसन्न भई, संघसहित ती भगवान् मुनीन्द्रलाई प्रणाम गरी,

Purport

The gods who came down in chapter one, verse 119, to hear this sermon are now going home.

नत्वा प्रदक्षिणीकृत्य स्वस्वालयं मुदा ययुः ।
सर्वे मर्त्या नृपाद्याश्च समन्त्रिजनपौरिकाः ॥ १०.२२ ॥

natvā pradakṣiṇīkṛtya svasvālayaṁ mudā yayuḥ ।
sarve martyā nṛpādyāśca samantrijanapaurikāḥ ॥ 10.22 ॥

English

circumambulated him and went joyfully each to his own dwelling.
All the mortals too, the kings and the rest, with ministers, people and citizens,

नेपाली

प्रदक्षिणा गरी हर्षपूर्वक आ-आफ्ना आलयमा गए।
सबै मर्त्यहरू पनि, राजा आदि, मन्त्री, जन र पौरिकसहित,

Purport

Gods first, then people. The order of departure is the reverse of the order of arrival.

ससांधिकं मुनीन्द्रं तं नत्वा स्वस्वालयं ययुः ।
हारीति यक्षिणीशापि सात्मजा बौद्धरक्षणी ॥ १०.२३ ॥

sasāṁdhikaṁ munīndraṁ taṁ natvā svasvālayaṁ yayuḥ ।
hārīti yakṣiṇīśāpi sātmajā bauddharakṣaṇī ॥ 10.23 ॥

English

bowed to that Lord of Sages with his companions and went each to his own home.
And Hāritī the Yakṣiṇī too, with her children, protectress of Buddhists,

नेपाली

सांघिकसहित ती मुनीन्द्रलाई प्रणाम गरी आ-आफ्ना घर गए।
र बौद्धरक्षिका हारीती यक्षिणी पनि आफ्ना सन्तानसहित,

Purport

Hāritī, who arrived with her retinue at chapter one verse 122 and has been sitting there ever since. She is the last individual named in the departure, and she is still worshipped on that hill as Ajimā.

त्रिरत्नभजनं कृत्वा धर्मधातोरुपाश्रयत् ।
ततः स भगवांश्चापि समुत्थाय ससांधिकः ॥ १०.२४ ॥

triratnabhajanaṁ kṛtvā dharmadhātorupāśrayat ।
tataḥ sa bhagavāṁścāpi samutthāya sasāṁdhikaḥ ॥ 10.24 ॥

English

worshipped the Three Jewels and took refuge in the Dharmadhātu.
Then that Blessed One too, rising with his companions,

नेपाली

त्रिरत्नको भजन गरी धर्मधातुको आश्रय लिइन्।
त्यसपछि ती भगवान् पनि सांघिकहरूसहित उठेर,

Purport

The Buddha gets up. He has been seated on this hill since chapter one verse 110.

प्रभासयञ्जगद्भासा जटोद्यानाश्रमे ययौ ।
तत्र स त्रिजगन्नाथो विहारे सहसांधिकैः ॥ १०.२५ ॥

prabhāsayañjagadbhāsā jaṭodyānāśrame yayau ।
tatra sa trijagannātho vihāre sahasāṁdhikaiḥ ॥ 10.25 ॥

English

lighting the world with his radiance, went to the hermitage of Jaṭodyāna.
There that Lord of the three worlds, in a monastery with his companions,

नेपाली

आफ्नो प्रभाले जगत्लाई प्रकाशित पार्दै जटोद्यान आश्रममा जानुभयो।
त्यहाँ ती त्रिजगन्नाथ विहारमा सांघिकहरूसहित,

Purport

He walks out of the valley, and the poem does not follow him. Krakucchanda said in chapter four that he does not stay in one place, and neither does this one.

सद्धर्म्मसमुपादिश्य विजहार जगद्धिते ।
इति ते गुरुणादिष्टं श्रुतं मया तथोच्यते ॥ १०.२६ ॥

saddharmmasamupādiśya vijahāra jagaddhite ।
iti te guruṇādiṣṭaṁ śrutaṁ mayā tathocyate ॥ 10.26 ॥

English

teaching the true Dharma, dwelt for the welfare of the world.
Thus was it taught to you by my teacher, and as I heard it, so it is told.

नेपाली

सद्धर्मको उपदेश दिँदै जगत्को हितका लागि बस्नुभयो।
यसरी मेरा गुरुले उपदेश दिनुभयो, र मैले जसरी सुनेँ, त्यसरी नै भनिएको छ।

Purport

The frame breaks. We have surfaced out of the Buddha's sermon and into Upagupta speaking to Aśoka at Pāṭalīputra, where chapter one left them. From here the poem climbs back out one layer at a time.

श्रुत्वाप्येतन्महाराजा श्रद्धयाभ्यनुमोदय ।
इति शास्त्रार्हतादिष्टं निशम्य स नराधिपः ॥ १०.२७ ॥

śrutvāpyetanmahārājā śraddhayābhyanumodaya ।
iti śāstrārhatādiṣṭaṁ niśamya sa narādhipaḥ ॥ 10.27 ॥

English

Hearing this too, great king, rejoice in it with faith.
Hearing this taught by that Arhat teacher, that lord of men,

नेपाली

यो पनि सुनेर, हे महाराज, श्रद्धापूर्वक अनुमोदन गर।
ती शास्ता अर्हतले दिनुभएको यो उपदेश सुनेर, ती नराधिप,

Purport

Aśoka has now heard the whole account, which is what he asked for in chapter one verse 103.

प्रसादितस्तमर्हन्तं नत्वा प्राहैवमादरात् ।
भदन्तोऽहं समिच्छामि संद्रष्टुं तं स्वयंभुवम् ॥ १०.२८ ॥

prasāditastamarhantaṁ natvā prāhaivamādarāt ।
bhadanto'haṁ samicchāmi saṁdraṣṭuṁ taṁ svayaṁbhuvam ॥ 10.28 ॥

English

made serene, bowed to that Arhat and spoke thus with reverence:
Venerable one, I wish to behold that Self-Arisen One.

नेपाली

प्रसन्न भई ती अर्हतलाई प्रणाम गरी आदरपूर्वक यसो भने:
भदन्त, म त्यो स्वयम्भूको दर्शन गर्न चाहन्छु।

Purport

Hearing about the place produces the wish to go to it. That is what happened to every assembly in this poem, and now it happens to the emperor.

तन्नैपाले प्रगच्छामि तदनुज्ञां प्रदेहि मे ।
इति संप्रार्थितं राज्ञा श्रुत्वा सोऽर्हन्यतिर्मुदा ॥ १०.२९ ॥

tannaipāle pragacchāmi tadanujñāṁ pradehi me ।
iti saṁprārthitaṁ rājñā śrutvā so'rhanyatirmudā ॥ 10.29 ॥

English

So I shall go to Nepāla; grant me your leave for that.
Thus entreated by the king, that Arhat ascetic, hearing him joyfully,

नेपाली

त्यसैले म नेपाल जान्छु; त्यसको अनुमति मलाई दिनुहोस्।
राजाले यसरी प्रार्थना गरेपछि, ती अर्हत यतिले हर्षपूर्वक सुनेर,

Purport

Permission asked before a journey, as it was by Ratnapāṇi, by Gaganagañja and by Śāntaśrī.

नृपतिं तं महासत्त्वं संपश्यन्नेवमादिशत् ।
साधु राजन् समिच्छा ते यद्यस्ति तं स्वयम्भुवम् ॥ १०.३० ॥

nṛpatiṁ taṁ mahāsattvaṁ saṁpaśyannevamādiśat ।
sādhu rājan samicchā te yadyasti taṁ svayambhuvam ॥ 10.30 ॥

English

looking upon that king, that great being, instructed thus:
Very well, O king; if this is your wish, then to behold that Self-Arisen One

नेपाली

ती नृपति महासत्त्वलाई हेर्दै यस्तो उपदेश दिए:
साधु राजन्; यदि तिम्रो यस्तो इच्छा छ भने, त्यो स्वयम्भूको

Purport

Granted at once, and the instruction that follows is the itinerary.

द्रष्टुं गच्छ समाराध्य भज श्रद्धासमन्वितः ।
सर्वतीर्थेषु च स्नात्वा दत्वा दानं यथेप्सितम् ॥ १०.३१ ॥

draṣṭuṁ gaccha samārādhya bhaja śraddhāsamanvitaḥ ।
sarvatīrtheṣu ca snātvā datvā dānaṁ yathepsitam ॥ 10.31 ॥

English

go, and propitiating him, worship him with faith.
Bathing at all the fords and giving gifts as you wish,

नेपाली

दर्शन गर्न जाऊ, र आराधना गरी श्रद्धापूर्वक भजन गर।
सबै तीर्थमा स्नान गरी इच्छाअनुसार दान दिई,

Purport

The fords of chapter five. What follows is the full circuit, given as travel directions to a man who has never been there.

वीतरागान् समाराध्य समभ्यर्च्य भजादरात् ।
धर्मोदयां महादेवीं खगाननां जिनेश्वरीम् ॥ १०.३२ ॥

vītarāgān samārādhya samabhyarcya bhajādarāt ।
dharmodayāṁ mahādevīṁ khagānanāṁ jineśvarīm ॥ 10.32 ॥

English

propitiate the Vītarāgas and worship them with reverence;
and Dharmodayā, the great goddess Khagānanā, sovereign of the Jinas,

नेपाली

वीतरागहरूको आराधना गरी आदरपूर्वक भजन गर;
र धर्मोदया, महादेवी खगानना, जिनेश्वरीको,

Purport

The eight lights of chapter four, and then Guhyeśvarī from chapter three.

श्रद्धया समुपाश्रित्य समभ्यर्च्य भजादरात् ।
पञ्चपुरास्थिताः पञ्च देवताश्च यथाविधि ॥ १०.३३ ॥

śraddhayā samupāśritya samabhyarcya bhajādarāt ।
pañcapurāsthitāḥ pañca devatāśca yathāvidhi ॥ 10.33 ॥

English

take refuge in her with faith, worship her and honour her with reverence;
and the five deities established in the five cities, according to the rule,

नेपाली

श्रद्धापूर्वक शरण लिई, पूजा गरी आदरपूर्वक भजन गर;
र पाँच पुरमा स्थापित पाँच देवताको विधिअनुसार,

Purport

The five puras that Shantikar set into the hill at the end of chapter seven.

समाराध्य समभ्यर्च्य भज भक्त्या समादरात् ।
मञ्जुदेवस्य चैत्यं च समालोक्य यथाविधि ॥ १०.३४ ॥

samārādhya samabhyarcya bhaja bhaktyā samādarāt ।
mañjudevasya caityaṁ ca samālokya yathāvidhi ॥ 10.34 ॥

English

propitiate and worship them, and honour them with devotion and reverence;
and beholding the caitya of Mañjudeva according to the rule,

नेपाली

आराधना र पूजा गरी, भक्ति र आदरपूर्वक भजन गर;
र मञ्जुदेवको चैत्यको विधिअनुसार दर्शन गरी,

Purport

The stupa holding Mañjudeva's ashes, built by his disciples in chapter seven.

समाराध्य समभ्यर्च्य भजैनां धारणीं पठन् ।
आचार्यं च गुहासीनं समाधिध्यानसंस्थितम् ॥ १०.३५ ॥

samārādhya samabhyarcya bhajaināṁ dhāraṇīṁ paṭhan ।
ācāryaṁ ca guhāsīnaṁ samādhidhyānasaṁsthitam ॥ 10.35 ॥

English

propitiate and worship it, and honour it reciting this dhāraṇī;
and the teacher seated in the cave, settled in concentration and meditation,

नेपाली

आराधना र पूजा गरी, यो धारणी जप्दै भजन गर;
र गुफामा बसेका, समाधि र ध्यानमा स्थित आचार्यको,

Purport

The teacher seated in the cave. This is Shantikar, sealed into Śāntipura at the end of chapter nine and still sitting there. Aśoka is being told to go and pay his respects to a living man inside a hill.

ध्यात्वाराध्य समभ्यर्च्य नत्वा भज समादरात् ।
एवमन्यान्महासत्त्वान् धर्म्मधातोरुपासकान् ॥ १०.३६ ॥

dhyātvārādhya samabhyarcya natvā bhaja samādarāt ।
evamanyānmahāsattvān dharmmadhātorupāsakān ॥ 10.36 ॥

English

meditate upon him, propitiate and worship him, bow and honour him with reverence;
and so too the other great beings, the devotees of the Dharmadhātu,

नेपाली

ध्यान गरी, आराधना र पूजा गरी, प्रणाम गरी आदरपूर्वक भजन गर;
र त्यसरी नै धर्मधातुका अन्य महासत्त्व उपासकहरू,

Purport

The living community on the hill, which is the last item on the list and the only one made of people.

सर्वानपि समाराध्य समभ्यर्च्य प्रणामय ।
एतत्पुण्यविशुद्धात्मा भद्रश्री सद्गुणाश्रयः ॥ १०.३७ ॥

sarvānapi samārādhya samabhyarcya praṇāmaya ।
etatpuṇyaviśuddhātmā bhadraśrī sadguṇāśrayaḥ ॥ 10.37 ॥

English

propitiate and worship them all and make salutation to them.
Purified in self by this merit, a vessel of glory and true virtue,

नेपाली

ती सबैको आराधना र पूजा गरी प्रणाम गर।
यस पुण्यले विशुद्ध आत्मा, भद्रश्री र सद्गुणका आश्रय भई,

Purport

The circuit is complete. It has taken six verses and named everything the poem has established across nine chapters.

बोधिसत्त्वो महासत्त्वो जगद्भर्ता भवेरपि ।
ततः संबोधिसंभारं पूरयित्वा यथाक्रमम् ॥ १०.३८ ॥

bodhisattvo mahāsattvo jagadbhartā bhaverapi ।
tataḥ saṁbodhisaṁbhāraṁ pūrayitvā yathākramam ॥ 10.38 ॥

English

you shall become a Bodhisattva, a great being, a protector of the world.
Then, fulfilling the accumulations for awakening in due order,

नेपाली

तिमी बोधिसत्त्व, महासत्त्व, जगद्भर्ता हुनेछौ।
त्यसपछि क्रमैसँग संबोधिसम्भार पूरा गरी,

Purport

The promise made to Aśoka in chapter one, verse 101, repeated here at the end of his story.

अर्हन्संबोधिमासाद्य संबुद्धपदमाप्स्यसि ।
इति सत्यं परिज्ञाय संबोधि यदि वाञ्छसि ॥ १०.३९ ॥

arhansaṁbodhimāsādya saṁbuddhapadamāpsyasi ।
iti satyaṁ parijñāya saṁbodhi yadi vāñchasi ॥ 10.39 ॥

English

as an Arhat, attaining awakening, you shall reach the state of a Perfect Buddha.
Knowing this truth, if you desire perfect awakening,

नेपाली

अर्हत भई, बोधि प्राप्त गरेर सम्बुद्धपद पाउनेछौ।
यो सत्य जानेर, यदि तिमी सम्बोधि चाहन्छौ भने,

Purport

The same words that closed his instruction in chapter one. The poem is finishing what it started.

गत्वा तत्र महोत्साहैर्धर्म्मधातुं विलोक्य तम् ।
यथाविधि समाराध्य भजस्व समुपाश्रितः ॥ १०.४० ॥

gatvā tatra mahotsāhairdharmmadhātuṁ vilokya tam ।
yathāvidhi samārādhya bhajasva samupāśritaḥ ॥ 10.40 ॥

English

go there with great festivity, behold that Dharmadhātu,
and propitiating him according to the rule, worship him, taking refuge.

नेपाली

महोत्साहका साथ त्यहाँ गएर त्यो धर्मधातुको दर्शन गरी,
विधिअनुसार आराधना गरी, शरणमा गई भजन गर।

Purport

The instruction ends with the shrine itself, which is where the poem's first chapter began.

गच्छ ते मङ्गलं भूयात्सिध्यतु ते समीहितम् ।
यथेच्छया समालोक्य समायाहि प्रमोदितः ॥ १०.४१ ॥

gaccha te maṅgalaṁ bhūyātsidhyatu te samīhitam ।
yathecchayā samālokya samāyāhi pramoditaḥ ॥ 10.41 ॥

English

Go; may it be well with you, and may what you seek be accomplished.
Look upon it as you wish, and come back rejoicing.

नेपाली

जाऊ; तिम्रो मङ्गल होस्, र तिम्रो अभीष्ट सिद्ध होस्।
इच्छाअनुसार दर्शन गरी, प्रमुदित भई फर्की आऊ।

Purport

A teacher sending a man on a journey with a blessing and an instruction to enjoy himself. It is the warmest line in the chapter.

इति शास्त्रा समादिष्टं श्रुत्वा स नृपतिर्मुदा ।
तं गुरुं साञ्जलिर्नत्वा प्राप्यानुज्ञामनन्दत ॥ १०.४२ ॥

iti śāstrā samādiṣṭaṁ śrutvā sa nṛpatirmudā ।
taṁ guruṁ sāñjalirnatvā prāpyānujñāmanandata ॥ 10.42 ॥

English

Hearing this taught by the teacher, that king joyfully
bowed to his guru with folded hands, received his leave, and rejoiced.

नेपाली

गुरुले दिनुभएको यो उपदेश सुनेर, ती नृपति हर्षपूर्वक
हात जोडेर गुरुलाई प्रणाम गरी, अनुज्ञा पाएर आनन्दित भए।

Purport

He sets out. The poem has been describing pilgrimages to this valley since chapter two, and this is the last of them.

ततः स नृपतिर्राजा समन्त्रिजनपौरिकाः ।
राजर्द्धि मंगलोत्साहैः संप्रस्थितो मुदाचरत् ॥ १०.४३ ॥

tataḥ sa nṛpatirrājā samantrijanapaurikāḥ ।
rājarddhi maṁgalotsāhaiḥ saṁprasthito mudācarat ॥ 10.43 ॥

English

Then that king, with his ministers, his people and his citizens,
with royal splendour, blessing and festivity, set out and went in joy.

नेपाली

त्यसपछि ती नृपतिराजा मन्त्री, जन र पौरिकहरूसहित,
राजऋद्धि, मङ्गल र उत्साहका साथ प्रस्थान गरी हर्षपूर्वक हिँडे।

Purport

An emperor's progress from Pāṭalīputra to the Himalaya, described in one verse.

तत्र मार्गे स राजेन्द्रः सर्वान् लोकान् प्रसादयन् ।
महोत्साहैश्चरन्नाशु नैपालं समुपाययौ ॥ १०.४४ ॥

tatra mārge sa rājendraḥ sarvān lokān prasādayan ।
mahotsāhaiścarannāśu naipālaṁ samupāyayau ॥ 10.44 ॥

English

There on the road that lord of kings, gladdening all the people,
travelling swiftly with great festivity, came to Nepāla.

नेपाली

त्यहाँ बाटोमा ती राजेन्द्रले सबै मानिसलाई प्रसन्न पार्दै,
महोत्साहका साथ छिटो यात्रा गरी नेपाल आइपुगे।

Purport

Gladdening all the people on the road. Even the journey is described as useful to somebody.

तत्र प्राप्तः समालोक्य दूरात्तं श्रीस्वयम्भुवम् ।
साञ्जलिः प्रणतिं कृत्वा प्रमनाः सहसा चरेत् ॥ १०.४५ ॥

tatra prāptaḥ samālokya dūrāttaṁ śrīsvayambhuvam ।
sāñjaliḥ praṇatiṁ kṛtvā pramanāḥ sahasā caret ॥ 10.45 ॥

English

Arriving there and seeing the glorious Swayambhu from afar,
he made salutation with folded hands and went on at once with a glad heart.

नेपाली

त्यहाँ पुगेर टाढैबाट श्री स्वयम्भूलाई देखेर,
हात जोडेर प्रणाम गरी, प्रसन्न मनले तुरुन्तै अगाडि बढे।

Purport

Bowing at first sight from a distance, the gesture the poem gives every arrival in this valley, from the gods in chapter two to Pracaṇḍadeva in chapter seven.

तत्र सर्वत्र संवीक्ष्य शुभोत्साहप्रवर्त्तितम् ।
विस्मयानन्दितो नृपतिः समुपासरेत् ॥ १०.४६ ॥

tatra sarvatra saṁvīkṣya śubhotsāhapravarttitam ।
vismayānandito nṛpatiḥ samupāsaret ॥ 10.46 ॥

English

Looking about him everywhere at the good cheer that prevailed,
that king, filled with wonder and delight, drew near.

नेपाली

चारैतिर चलिरहेको शुभोत्साह हेर्दै,
ती नृपति विस्मय र आनन्दले भरिएर नजिक गए।

Purport

What he notices first is not the shrine but the mood of the place. After chapter eight, that is not a small detail.

तत्र सर्वेषु तीर्थेषु क्रमेण स नराधिपः ।
स्नात्वार्थिभ्यो यथाकामं ददौ दानं चरन् व्रतम् ॥ १०.४७ ॥

tatra sarveṣu tīrtheṣu krameṇa sa narādhipaḥ ।
snātvārthibhyo yathākāmaṁ dadau dānaṁ caran vratam ॥ 10.47 ॥

English

There at all the fords in order that lord of men
bathed, gave gifts to those who asked as they wished, and kept the vow.

नेपाली

त्यहाँ सबै तीर्थमा क्रमैसँग ती नराधिपले,
स्नान गरी, माग्नेहरूलाई इच्छाअनुसार दान दिई, व्रत आचरण गरे।

Purport

He begins the circuit exactly as instructed, in the order he was given.

ततोऽष्टौ वीतरागान् स नृपतिर्वीक्ष्य हर्षितः ।
यथाविधि समाराध्य भजत्यर्च्य यथाविधि ॥ १०.४८ ॥

tato'ṣṭau vītarāgān sa nṛpatirvīkṣya harṣitaḥ ।
yathāvidhi samārādhya bhajatyarcya yathāvidhi ॥ 10.48 ॥

English

Then, seeing the eight Vītarāgas, that king rejoiced,
and propitiating them according to the rule, worshipped and honoured them.

नेपाली

त्यसपछि आठ वीतराग देखेर ती नृपति हर्षित भए,
र विधिअनुसार आराधना गरी पूजा र भजन गरे।

Purport

The eight self-arisen lights of chapter four.

ततो मुदाचरन् वीक्ष्य धर्म्मधातुं जिनालयम् ।
यथाविधि समाराध्य समभ्यर्च्याभजन् क्रमात् ॥ १०.४९ ॥

tato mudācaran vīkṣya dharmmadhātuṁ jinālayam ।
yathāvidhi samārādhya samabhyarcyābhajan kramāt ॥ 10.49 ॥

English

Then, going on in joy, beholding the Dharmadhātu, the abode of the Jina,
he propitiated it according to the rule and worshipped it in turn.

नेपाली

त्यसपछि हर्षपूर्वक अगाडि बढ्दै, धर्मधातु जिनालयको दर्शन गरी,
विधिअनुसार आराधना गरी क्रमैसँग पूजा र भजन गरे।

Purport

The great stupa, covered by Shantikar in chapter seven. Aśoka never sees the light itself; nobody after chapter seven does.

ततो वायुपुरे वायुदेवतां सगणां मुदा ।
यथाविधि समाराध्य समभ्यर्च्य नतोऽभजत् ॥ १०.५० ॥

tato vāyupure vāyudevatāṁ sagaṇāṁ mudā ।
yathāvidhi samārādhya samabhyarcya nato'bhajat ॥ 10.50 ॥

English

Then in Vāyupura the deity of wind with her host, in joy,
he propitiated according to the rule, worshipped and bowed and honoured.

नेपाली

त्यसपछि वायुपुरमा गणसहित वायुदेवताको हर्षपूर्वक,
विधिअनुसार आराधना गरी, पूजा गरी, प्रणाम गरी भजन गरे।

Purport

The five puras are now walked one per verse, as in chapters eight and nine. This is the third time the poem describes the circuit, and it does not shorten it.

ततश्चाग्निपुरे वह्निदेवतां सगणामपि ।
यथाविधि समाराध्य संपूज्याभजदादरात् ॥ १०.५१ ॥

tataścāgnipure vahnidevatāṁ sagaṇāmapi ।
yathāvidhi samārādhya saṁpūjyābhajadādarāt ॥ 10.51 ॥

English

Then in Agnipura the deity of fire with her host as well,
he propitiated according to the rule, worshipped and honoured with reverence.

नेपाली

त्यसपछि अग्निपुरमा गणसहित वह्निदेवताको पनि,
विधिअनुसार आराधना गरी, पूजा गरी आदरपूर्वक भजन गरे।

Purport

Vahnipura, called Agnipura here. Both names are used in the poem for the same shrine.

ततो नागपुरे नागदेवताःसगणा अपि ।
यथाविधि समाराध्य समभ्यर्च्य मुदाभजत् ॥ १०.५२ ॥

tato nāgapure nāgadevatāḥsagaṇā api ।
yathāvidhi samārādhya samabhyarcya mudābhajat ॥ 10.52 ॥

English

Then in Nāgapura the Nāga deities with their hosts as well,
he propitiated according to the rule, worshipped and honoured in joy.

नेपाली

त्यसपछि नागपुरमा गणसहित नागदेवताहरूको पनि,
विधिअनुसार आराधना गरी, पूजा गरी हर्षपूर्वक भजन गरे।

Purport

Nāgapura, where the painted cloth of the serpent kings was sealed away at the end of chapter eight. It is still in there while he worships.

ततो वसुपुरे देवीं सगणां श्रीवसुन्धराम् ।
यथाविधि समाराध्य भजत्यर्च्य समादरात् ॥ १०.५३ ॥

tato vasupure devīṁ sagaṇāṁ śrīvasundharām ।
yathāvidhi samārādhya bhajatyarcya samādarāt ॥ 10.53 ॥

English

Then in Vasupura the goddess, glorious Vasundharā with her host,
he propitiated according to the rule, worshipped and honoured with reverence.

नेपाली

त्यसपछि वसुपुरमा गणसहित देवी श्री वसुन्धराको,
विधिअनुसार आराधना गरी, पूजा गरी आदरपूर्वक भजन गरे।

Purport

Vasundharā, goddess of the earth and of wealth.

ततः शान्तिपुरे श्रीमत्सम्बरं सगणं तथा ।
यथाविधि समाराध्य समभ्यर्च्य मुदाभजत् ॥ १०.५४ ॥

tataḥ śāntipure śrīmatsambaraṁ sagaṇaṁ tathā ।
yathāvidhi samārādhya samabhyarcya mudābhajat ॥ 10.54 ॥

English

Then in Śāntipura the glorious Saṁvara with his host likewise,
he propitiated according to the rule, worshipped and honoured in joy.

नेपाली

त्यसपछि शान्तिपुरमा गणसहित श्रीमान् सम्बरको त्यसरी नै,
विधिअनुसार आराधना गरी, पूजा गरी हर्षपूर्वक भजन गरे।

Purport

Śāntipura last, as always. And the next verse says who is inside it.

ततः शान्तिकराचार्यं समाधिध्यानसंस्थितम् ।
ध्यात्वाराध्य समभ्यर्च्य प्राभजत्संप्रमोदितः ॥ १०.५५ ॥

tataḥ śāntikarācāryaṁ samādhidhyānasaṁsthitam ।
dhyātvārādhya samabhyarcya prābhajatsaṁpramoditaḥ ॥ 10.55 ॥

English

Then the teacher Shantikar, settled in concentration and meditation,
he meditated upon, propitiated, worshipped and honoured, filled with delight.

नेपाली

त्यसपछि समाधि र ध्यानमा स्थित आचार्य शान्तिकरको,
ध्यान गरी, आराधना गरी, पूजा गरी, अत्यन्त प्रमुदित भई भजन गरे।

Purport

Aśoka worships Shantikar, who is sitting in samādhi under the hill. Chapter nine left him there with the jewelled banner, refusing final peace until an age should come with no teacher in it. This verse confirms that he is still there and that people bring him offerings.

ततो धर्म्मोदयां देवीं खगाननां महेश्वरीम् ।
यथाविधि समाराध्य समभ्यर्च्य मुदाभजत् ॥ १०.५६ ॥

tato dharmmodayāṁ devīṁ khagānanāṁ maheśvarīm ।
yathāvidhi samārādhya samabhyarcya mudābhajat ॥ 10.56 ॥

English

Then Dharmodayā, the goddess Khagānanā, the great sovereign,
he propitiated according to the rule, worshipped and honoured in joy.

नेपाली

त्यसपछि धर्मोदया देवी खगानना महेश्वरीको,
विधिअनुसार आराधना गरी, पूजा गरी हर्षपूर्वक भजन गरे।

Purport

Guhyeśvarī. The circuit is nearly done, and what follows is a hymn.

सम्बुद्धं पुण्डरीकाक्षं सर्वज्ञं करुणास्पदम् ।
समन्तभद्रशास्तारं शाक्यसिंहं नमाम्यहम् ॥ १०.५७ ॥

sambuddhaṁ puṇḍarīkākṣaṁ sarvajñaṁ karuṇāspadam ।
samantabhadraśāstāraṁ śākyasiṁhaṁ namāmyaham ॥ 10.57 ॥

English

The Perfect Buddha, lotus-eyed, the Omniscient, seat of compassion,
the wholly good Teacher, the Lion of the Śākyas: to him I bow.

नेपाली

सम्बुद्ध, पुण्डरीकाक्ष, सर्वज्ञ, करुणाका आश्रय,
समन्तभद्र शास्ता, शाक्यसिंहलाई म नमन गर्छु।

Purport

Aśoka's hymn begins, and it runs for nine verses. Each one ends with the same two words, namāmy aham, to him I bow, and each is built on a single letter of the alphabet. This is the most formally worked passage in the poem.

श्रीघनं श्रीमतिं श्रेष्ठं शीलराशिं शिवकरम् ।
श्रीमन्तं श्रीकरं शान्तं शान्तिमूर्तिं नमाम्यहम् ॥ १०.५८ ॥

śrīghanaṁ śrīmatiṁ śreṣṭhaṁ śīlarāśiṁ śivakaram ।
śrīmantaṁ śrīkaraṁ śāntaṁ śāntimūrtiṁ namāmyaham ॥ 10.58 ॥

English

The Dense Mass of Glory, the glorious, the best, a heap of virtue, maker of blessing,
the glorious, the giver of glory, the peaceful, the very form of peace: to him I bow.

नेपाली

श्रीघन, श्रीमान्, श्रेष्ठ, शीलराशि, शिवकर,
श्रीमन्त, श्रीकर, शान्त, शान्तिमूर्तिलाई म नमन गर्छु।

Purport

Eight words beginning with ś in a single verse. Śrīghana, the Dense Mass of Glory, is the name the very first verse of chapter one used for the Buddha, and here it opens Aśoka's hymn.

नैरात्मवादिनं सिंहं निरवद्यं निराश्रवम् ।
नीतिज्ञं निर्मलात्मानं निष्कलंकं नमाम्यहम् ॥ १०.५९ ॥

nairātmavādinaṁ siṁhaṁ niravadyaṁ nirāśravam ।
nītijñaṁ nirmalātmānaṁ niṣkalaṁkaṁ namāmyaham ॥ 10.59 ॥

English

The lion who teaches no-self, the blameless, the free of outflows,
knower of right conduct, stainless in self, without blemish: to him I bow.

नेपाली

नैरात्म्यवादी सिंह, निरवद्य, निराश्रव,
नीतिज्ञ, निर्मलात्मा, निष्कलंकलाई म नमन गर्छु।

Purport

Now six words beginning with n. Nairātmya, no-self, is the doctrine the alliteration is built around, and the letter is doing the work of the meaning.

निर्द्वन्द्वं निरहंकारं निर्विकल्पं तथागतम् ।
निर्द्धूतनिखिलक्लेशं निष्प्रपंचं नमाम्यहम् ॥ १०.६० ॥

nirdvandvaṁ nirahaṁkāraṁ nirvikalpaṁ tathāgatam ।
nirddhūtanikhilakleśaṁ niṣprapaṁcaṁ namāmyaham ॥ 10.60 ॥

English

Free of duality, free of the sense of I, free of constructing thought, the Thus-Gone,
who has shaken off every defilement, free of all elaboration: to him I bow.

नेपाली

निर्द्वन्द्व, निरहंकार, निर्विकल्प, तथागत,
समस्त क्लेश झारेका, निष्प्रपञ्चलाई म नमन गर्छु।

Purport

Five more n words, all of them negations. The Buddha is being praised entirely by what he is not, which is the oldest way this tradition has of talking about him.

विश्वेश्वरं विशेषोऽहं विश्वरूपं विनायकम् ।
विश्वलक्षणसंपूर्णं वीतरागं नमाम्यहम् ॥ १०.६१ ॥

viśveśvaraṁ viśeṣo'haṁ viśvarūpaṁ vināyakam ।
viśvalakṣaṇasaṁpūrṇaṁ vītarāgaṁ namāmyaham ॥ 10.61 ॥

English

Lord of all, distinguished, whose form is the universe, the Guide,
complete in every mark, free of passion: to him I bow.

नेपाली

विश्वेश्वर, विशेष, विश्वरूप, विनायक,
विश्वलक्षणले सम्पूर्ण, वीतरागलाई म नमन गर्छु।

Purport

The letter changes to v, and six words are built on it. The manuscript is rough in the first line but the pattern is unmistakable.

विधावरेण संपन्नं विश्वेशं विमलप्रभम् ।
विनीतवेगं विमलं वीतमोहं नमाम्यहम् ॥ १०.६२ ॥

vidhāvareṇa saṁpannaṁ viśveśaṁ vimalaprabham ।
vinītavegaṁ vimalaṁ vītamohaṁ namāmyaham ॥ 10.62 ॥

English

endowed with the best of knowledge, lord of all, of stainless radiance,
gentle in his motion, stainless, free of delusion: to him I bow.

नेपाली

उत्तम विद्याले सम्पन्न, विश्वेश, विमलप्रभ,
विनीतवेग, विमल, वीतमोहलाई म नमन गर्छु।

Purport

Six more v words. Vinītavega, gentle in his motion, is an unusual epithet and the loveliest in the hymn.

दुर्दान्तदमकं शान्तं शुद्धं पञ्चजिनालयम् ।
सुगतं सुश्रुतं सौम्यं शुभ्रकीर्तिं नमाम्यहम् ॥ १०.६३ ॥

durdāntadamakaṁ śāntaṁ śuddhaṁ pañcajinālayam ।
sugataṁ suśrutaṁ saumyaṁ śubhrakīrtiṁ namāmyaham ॥ 10.63 ॥

English

Tamer of the untamed, peaceful, pure, the seat of the Five Jinas,
the Well-Gone, well heard, gentle, of shining fame: to him I bow.

नेपाली

दुर्दान्तदमक, शान्त, शुद्ध, पञ्चजिनालय,
सुगत, सुश्रुत, सौम्य, शुभ्रकीर्तिलाई म नमन गर्छु।

Purport

The Five Jinas, named as seated in the shrine back in chapter two verse 26. Aśoka is praising the Buddha and the stupa in the same breath, and the poem does not distinguish them.

योगीश्वरं दशबलं लोकज्ञं लोकपूजितम् ।
लोकाचार्यं लोकमूर्तिं लोकानाथं नमाम्यहम् ॥ १०.६४ ॥

yogīśvaraṁ daśabalaṁ lokajñaṁ lokapūjitam ।
lokācāryaṁ lokamūrtiṁ lokānāthaṁ namāmyaham ॥ 10.64 ॥

English

Lord of yogins, of the ten powers, knower of the world, worshipped by the world,
teacher of the world, the very form of the world, protector of the world: to him I bow.

नेपाली

योगीश्वर, दशबल, लोकज्ञ, लोकपूजित,
लोकाचार्य, लोकमूर्ति, लोकनाथलाई म नमन गर्छु।

Purport

Five compounds beginning with loka, world, hammered out in one line. Sanskrit hymns love this effect and it is almost impossible to carry into English.

कलंकमुक्तिं कामारिं सकलैकं कलाधरम् ।
कान्तमूर्तिं दयापात्रं कनकाभं नमाम्यहम् ॥ १०.६५ ॥

kalaṁkamuktiṁ kāmāriṁ sakalaikaṁ kalādharam ।
kāntamūrtiṁ dayāpātraṁ kanakābhaṁ namāmyaham ॥ 10.65 ॥

English

Free of blemish, enemy of desire, one yet whole, bearer of the arts,
of lovely form, vessel of compassion, gold-hued: to him I bow.

नेपाली

कलंकमुक्त, कामारि, सकलैक, कलाधर,
कान्तमूर्ति, दयापात्र, कनकाभलाई म नमन गर्छु।

Purport

The last verse of the hymn, built on k. Gold-hued is the last word, and after nine verses of abstraction the poem ends on the colour of a statue.

ततो मञ्जुश्रियश्चैत्यं धर्मधातुमुपाश्रयन् ।
यथाविधि समाराध्य समभ्यर्च्य नतोऽभजत् ॥ १०.६६ ॥

tato mañjuśriyaścaityaṁ dharmadhātumupāśrayan ।
yathāvidhi samārādhya samabhyarcya nato'bhajat ॥ 10.66 ॥

English

Then, taking refuge in the caitya of Mañjuśrī and in the Dharmadhātu,
he propitiated them according to the rule, worshipped them and bowed and honoured them.

नेपाली

त्यसपछि मञ्जुश्रीको चैत्य र धर्मधातुको आश्रय लिई,
विधिअनुसार आराधना गरी, पूजा गरी, प्रणाम गरी भजन गरे।

Purport

He returns to the great stupa, which is where the circuit both begins and ends.

ततो मुदा चरन् वीक्ष्य धर्मधातुं जिनालयम् ।
यथाविधि समाराध्य समभ्यर्च्याभजन्मुदा ॥ १०.६७ ॥

tato mudā caran vīkṣya dharmadhātuṁ jinālayam ।
yathāvidhi samārādhya samabhyarcyābhajanmudā ॥ 10.67 ॥

English

Then, going on in joy, beholding the Dharmadhātu, the abode of the Jina,
he propitiated it according to the rule, worshipped and honoured it in joy.

नेपाली

त्यसपछि हर्षपूर्वक अगाडि बढ्दै, धर्मधातु जिनालयको दर्शन गरी,
विधिअनुसार आराधना गरी, पूजा गरी हर्षपूर्वक भजन गरे।

Purport

And then a second hymn follows, to the shrine itself rather than to the Buddha.

भक्त्या परमयास्तौषीज्जिनालयं स्वयंभुवम् ।
ज्योतिरूपाय चैतन्यरूपाय भवते नमः ॥ १०.६८ ॥

bhaktyā paramayāstauṣījjinālayaṁ svayaṁbhuvam ।
jyotirūpāya caitanyarūpāya bhavate namaḥ ॥ 10.68 ॥

English

With the highest devotion he praised Swayambhu, the abode of the Jina:
To you whose form is light and whose nature is consciousness, salutation.

नेपाली

परम भक्तिका साथ उनले जिनालय स्वयम्भूको स्तुति गरे:
ज्योतिस्वरूप र चैतन्यस्वरूप तपाईंलाई नमस्कार।

Purport

And here the poem quotes itself. This is Mañjudeva's hymn from chapter three verse 58, word for word, sung now by an emperor three ages later at a shrine that has since been covered over.

अनादिनिधनाय श्रीदात्रे प्रणवरूपिणे ।
विश्वतोमुखरूपाय भक्तवत्सल ते नमः ॥ १०.६९ ॥

anādinidhanāya śrīdātre praṇavarūpiṇe ।
viśvatomukharūpāya bhaktavatsala te namaḥ ॥ 10.69 ॥

English

Without beginning or end, giver of glory, whose form is the sacred syllable Om,
whose face is turned in every direction, tender to those who love you: salutation.

नेपाली

अनादि-अनन्त, श्रीदाता, प्रणवस्वरूप,
विश्वतोमुखरूप, भक्तवत्सल तपाईंलाई नमस्कार।

Purport

Chapter three verse 58 and 59 combined. The Vedantic and Vedic vocabulary the poem used for this shrine in its third chapter comes back unchanged in its last.

पृथ्व्यादिभूतनिर्मात्रे जगद्वंद्यायते नमः ।
जगत्स्रष्टे जगत्पात्रे जगद्धर्त्रे नमो नमः ॥ १०.७० ॥

pṛthvyādibhūtanirmātre jagadvaṁdyāyate namaḥ ।
jagatsraṣṭe jagatpātre jagaddhartre namo namaḥ ॥ 10.70 ॥

English

Maker of earth and the other elements, worthy of the world's homage, salutation;
maker of the world, protector of the world, upholder of the world, salutation again and again.

नेपाली

पृथ्वीआदि भूतका निर्माता, जगत्वन्द्य तपाईंलाई नमस्कार;
जगत्स्रष्टा, जगत्पाता, जगद्धर्ता, बारम्बार नमस्कार।

Purport

Chapter three verse 60, repeated exactly. Creator, preserver and upholder, the three functions Hindu theology gives to Brahmā, Viṣṇu and Śiva, applied again to a Buddhist stupa.

ध्यानगम्याय ध्येयाय चतुर्वर्गप्रदायिने ।
एवं स्तुत्वा अशोकः स पुनः क्षमापनं व्यधात् ॥ १०.७१ ॥

dhyānagamyāya dhyeyāya caturvargapradāyine ।
evaṁ stutvā aśokaḥ sa punaḥ kṣamāpanaṁ vyadhāt ॥ 10.71 ॥

English

Reached through meditation, the object of meditation, giver of the fourfold aim.
Having praised him thus, that Aśoka then asked his pardon.

नेपाली

ध्यानगम्य, ध्येय, चतुर्वर्गप्रदायी।
यसरी स्तुति गरेर ती अशोकले क्षमायाचना गरे।

Purport

The hymn ends at chapter three verse 63, and then he asks pardon. Mañjuśrī asked the shrine's pardon before draining its lake and Shantikar before covering it. Aśoka has done nothing to it and asks anyway.

एवं स नृपतिः सर्वान् धर्मधातोरुपासकान् ।
महासत्त्वान् समभ्यर्च्य सत्कृत्य समतोषयत् ॥ १०.७२ ॥

evaṁ sa nṛpatiḥ sarvān dharmadhātorupāsakān ।
mahāsattvān samabhyarcya satkṛtya samatoṣayat ॥ 10.72 ॥

English

Thus that king, worshipping all the devotees of the Dharmadhātu,
those great beings, honoured them and satisfied them.

नेपाली

यसरी ती नृपतिले धर्मधातुका सबै उपासक
महासत्त्वहरूको पूजा गरी, सत्कार गरी सन्तुष्ट पारे।

Purport

He feeds and honours the community living on the hill. The last item on his circuit is the people.

एवं स नृपराजः श्री धर्मधातोरुपाश्रितः ।
त्रिरत्नभजनं कृत्वा प्राचरद्बोधिसम्बरम् ॥ १०.७३ ॥

evaṁ sa nṛparājaḥ śrī dharmadhātorupāśritaḥ ।
triratnabhajanaṁ kṛtvā prācaradbodhisambaram ॥ 10.73 ॥

English

Thus that king, glorious, taking refuge in the Dharmadhātu,
worshipped the Three Jewels and practised the vow of awakening.

नेपाली

यसरी ती श्रीमान् नृपराजाले धर्मधातुको आश्रय लिई,
त्रिरत्नको भजन गरी बोधिसंवर आचरण गरे।

Purport

The pilgrimage is complete. He got what chapter one told him he would.

ततः स नन्दितो राजा समन्त्रिजनपौरिकः ।
नत्वा प्रदक्षिणीकृत्य धर्म्मधातुं मुदाचरत् ॥ १०.७४ ॥

tataḥ sa nandito rājā samantrijanapaurikaḥ ।
natvā pradakṣiṇīkṛtya dharmmadhātuṁ mudācarat ॥ 10.74 ॥

English

Then that king, gladdened, with his ministers, people and citizens,
bowed to the Dharmadhātu, circumambulated it, and went on in joy.

नेपाली

त्यसपछि ती आनन्दित राजाले मन्त्री, जन र पौरिकसहित,
धर्मधातुलाई प्रणाम गरी, प्रदक्षिणा गरी हर्षपूर्वक हिँडे।

Purport

He leaves the valley. Nobody in this poem stays who is not required to.

ततश्चरन् स भूमीन्द्रो महोत्साहैः प्रमोदितः ।
सहसा पुरमासाद्य विहारं समुपाचरत् ॥ १०.७५ ॥

tataścaran sa bhūmīndro mahotsāhaiḥ pramoditaḥ ।
sahasā puramāsādya vihāraṁ samupācarat ॥ 10.75 ॥

English

Then that lord of the earth, travelling with great festivity and delight,
reached his city at once and came to the monastery.

नेपाली

त्यसपछि ती भूमीन्द्र महोत्साह र प्रमोदका साथ यात्रा गर्दै,
तुरुन्तै नगर पुगेर विहारमा आए।

Purport

Back to the Kukkuṭārāma at Pāṭalīputra, where chapter one verse 82 first found him.

तत्रोपेत्य तमर्हन्तमुपगुप्तससांधिकम् ।
समीक्ष्य साञ्जलिर्नत्वा सभैकान्तं समाश्रयत् ॥ १०.७६ ॥

tatropetya tamarhantamupaguptasasāṁdhikam ।
samīkṣya sāñjalirnatvā sabhaikāntaṁ samāśrayat ॥ 10.76 ॥

English

Coming there to that Arhat Upagupta with his companions,
he beheld him, bowed with folded hands, and sat to one side of the assembly.

नेपाली

त्यहाँ सांघिकहरूसहित ती अर्हत उपगुप्तकहाँ पुगेर,
उहाँलाई देखेर हात जोडेर प्रणाम गरी सभाको एकातिर बसे।

Purport

To one side, the phrase from the oldest Buddhist scriptures marking the correct, unassuming place for a listener. An emperor back from a journey takes it without being asked.

तं समायातमालोक्य सोऽर्हञ्छास्ता प्रसन्नदृक् ।
स्वागतं कुशलं कच्चिन्नृपतिं पर्यपृच्छत ॥ १०.७७ ॥

taṁ samāyātamālokya so'rhañchāstā prasannadṛk ।
svāgataṁ kuśalaṁ kaccinnṛpatiṁ paryapṛcchata ॥ 10.77 ॥

English

Seeing him come, that Arhat teacher, his gaze serene,
asked the king whether he was welcome and whether all was well.

नेपाली

उनी आएको देखेर, ती अर्हत शास्ता प्रसन्न दृष्टिले,
नृपतिलाई स्वागत र कुशल सोधे।

Purport

He asks if the journey went well before asking anything else. It is a small human courtesy and the poem records it.

तच्छ्रुत्वा स महीपालः शास्तारं तं कृताञ्जलिः ।
प्रणत्वा सुप्रसन्नास्यः संपश्यन्नेवमब्रवीत् ॥ १०.७८ ॥

tacchrutvā sa mahīpālaḥ śāstāraṁ taṁ kṛtāñjaliḥ ।
praṇatvā suprasannāsyaḥ saṁpaśyannevamabravīt ॥ 10.78 ॥

English

Hearing that, that lord of the earth, with folded hands,
bowed to that teacher and, his face bright with joy, looked at him and said:

नेपाली

त्यो सुनेर, ती महीपालले हात जोडेर,
ती शास्तालाई प्रणाम गरी, प्रसन्न मुखले हेर्दै भने:

Purport

The report that follows runs for eleven verses and is a plain list of everywhere he went.

समागतोऽस्म्यहं शास्तर्भवत्कृपानुभावतः ।
कुशलं मे कथं न स्यात्सर्वत्रापि सदापि हि ॥ १०.७९ ॥

samāgato'smyahaṁ śāstarbhavatkṛpānubhāvataḥ ।
kuśalaṁ me kathaṁ na syātsarvatrāpi sadāpi hi ॥ 10.79 ॥

English

I have come back, teacher, by the power of your kindness.
How should it not be well with me, everywhere and always?

नेपाली

हे शास्ता, तपाईंको कृपाको प्रभावले म फर्केर आएँ।
मेरो सर्वत्र र सदा कुशल कसरी नहोस्?

Purport

He credits the teacher for the journey before describing it. The question is rhetorical and happy.

भवत्कृपानुभावेन नेपालेऽहं मुदाचरन् ।
दृष्ट्वा सर्वेषु तीर्थेषु स्नात्वा दानं यथेप्सितम् ॥ १०.८० ॥

bhavatkṛpānubhāvena nepāle'haṁ mudācaran ।
dṛṣṭvā sarveṣu tīrtheṣu snātvā dānaṁ yathepsitam ॥ 10.80 ॥

English

By the power of your kindness I went about Nepāla in joy,
and seeing all the fords, bathed and gave gifts as I wished;

नेपाली

तपाईंको कृपाको प्रभावले म नेपालमा हर्षपूर्वक विचरण गरेँ,
र सबै तीर्थ देखेर स्नान गरी इच्छाअनुसार दान दिएँ;

Purport

He now walks the teacher back through the whole circuit in the order he was given it, which is how a student shows he did as he was told.

तथाष्टौ वीतरागाश्च समालोक्य प्रमादितः ।
यथाविधि समाराध्य समभ्यर्च्याभजं क्रमात् ॥ १०.८१ ॥

tathāṣṭau vītarāgāśca samālokya pramāditaḥ ।
yathāvidhi samārādhya samabhyarcyābhajaṁ kramāt ॥ 10.81 ॥

English

and beholding the eight Vītarāgas, delighted,
I propitiated them according to the rule and worshipped them in turn.

नेपाली

र आठ वीतरागको दर्शन गरी प्रमोदित भई,
विधिअनुसार आराधना गरी क्रमैसँग पूजा गरेँ।

Purport

The same list, now in the first person.

ततः समीक्ष्य तं श्रीमद्धर्म्मधातुं स्वयंभुवम् ।
यथाविधि समाराध्य समभ्यर्च्याभजन्मुदा ॥ १०.८२ ॥

tataḥ samīkṣya taṁ śrīmaddharmmadhātuṁ svayaṁbhuvam ।
yathāvidhi samārādhya samabhyarcyābhajanmudā ॥ 10.82 ॥

English

Then, beholding that glorious Dharmadhātu, Swayambhu,
I propitiated him according to the rule and worshipped him in joy.

नेपाली

त्यसपछि त्यो श्रीमान् धर्मधातु स्वयम्भूको दर्शन गरी,
विधिअनुसार आराधना गरी हर्षपूर्वक भजन गरेँ।

Purport

The great stupa.

ततो वायुपुरे वायुदेवताभ्यर्च्चिता मया ।
ततश्चाग्निपुरे वह्निर्देवतापि मयार्च्चिता ॥ १०.८३ ॥

tato vāyupure vāyudevatābhyarccitā mayā ।
tataścāgnipure vahnirdevatāpi mayārccitā ॥ 10.83 ॥

English

Then in Vāyupura the deity of wind was worshipped by me,
and in Agnipura too the deity of fire was worshipped by me;

नेपाली

त्यसपछि वायुपुरमा वायुदेवताको मैले पूजा गरेँ,
र अग्निपुरमा वह्निदेवताको पनि मैले पूजा गरेँ;

Purport

The five puras reported two to a verse, faster than he walked them.

तथा नागपुरे नागराजांश्चापि मयार्चिताः ।
तथा वसुपुरे देवीं वसुन्धरां समर्च्चिता ॥ १०.८४ ॥

tathā nāgapure nāgarājāṁścāpi mayārcitāḥ ।
tathā vasupure devīṁ vasundharāṁ samarccitā ॥ 10.84 ॥

English

and in Nāgapura the Nāga kings too were worshipped by me,
and so too in Vasupura the goddess Vasundharā was worshipped.

नेपाली

र नागपुरमा नागराजहरूको पनि मैले पूजा गरेँ,
र त्यसरी नै वसुपुरमा देवी वसुन्धराको पूजा गरेँ।

Purport

Three of the five in two lines.

ततः शान्तिपुरे श्रीमत्सम्बरश्च समर्च्चितः ।
ततः शान्तिकराचार्यः समालोक्य मयार्चितः ॥ १०.८५ ॥

tataḥ śāntipure śrīmatsambaraśca samarccitaḥ ।
tataḥ śāntikarācāryaḥ samālokya mayārcitaḥ ॥ 10.85 ॥

English

Then in Śāntipura the glorious Saṁvara too was worshipped,
and then the teacher Shantikar was beheld and worshipped by me.

नेपाली

त्यसपछि शान्तिपुरमा श्रीमान् सम्बरको पनि पूजा गरेँ,
र त्यसपछि आचार्य शान्तिकरको दर्शन गरी मैले पूजा गरेँ।

Purport

Beheld. Aśoka says he saw him, which is a stronger claim than the earlier verse made and the closest the poem comes to saying that Shantikar can be visited.

देवीं खगाननां चापि समाराध्य समर्चिता ।
मञ्जुदेवस्य चैत्यं च यथाविधि समर्चितम् ॥ १०.८६ ॥

devīṁ khagānanāṁ cāpi samārādhya samarcitā ।
mañjudevasya caityaṁ ca yathāvidhi samarcitam ॥ 10.86 ॥

English

And the goddess Khagānanā too was propitiated and worshipped,
and the caitya of Mañjudeva was worshipped according to the rule.

नेपाली

र देवी खगाननाको पनि आराधना गरी पूजा गरेँ,
र मञ्जुदेवको चैत्यको विधिअनुसार पूजा गरेँ।

Purport

The report is complete. Nothing on the list was skipped.

एवं भदन्त तत्रोपच्छन्दोहे पुण्यभूतले ।
यथाविधि समाराध्य सर्वदेवा मयार्चिताः ॥ १०.८७ ॥

evaṁ bhadanta tatropacchandohe puṇyabhūtale ।
yathāvidhi samārādhya sarvadevā mayārcitāḥ ॥ 10.87 ॥

English

Thus, venerable one, there on that holy ground of Upachandoha,
all the deities were propitiated and worshipped by me according to the rule.

नेपाली

यसरी, भदन्त, त्यहाँ उपछन्दोहको पुण्यभूमिमा,
सबै देवताको विधिअनुसार मैले आराधना र पूजा गरेँ।

Purport

Upachandoha, the tantric name given to the valley in chapter three and used in every chapter since.

एतत्पुण्यं मया लब्धं भवत्कृपानुभावतः ।
तदत्र जन्मसाफल्यं जीवितं चापि मेऽधुना ॥ १०.८८ ॥

etatpuṇyaṁ mayā labdhaṁ bhavatkṛpānubhāvataḥ ।
tadatra janmasāphalyaṁ jīvitaṁ cāpi me'dhunā ॥ 10.88 ॥

English

This merit has been gained by me through the power of your kindness;
and so now my birth, and my life too, have borne fruit.

नेपाली

यो पुण्य मैले तपाईंको कृपाको प्रभावले प्राप्त गरेँ;
र त्यसैले अब मेरो जन्म र जीवन पनि सफल भयो।

Purport

My life has borne fruit. Two kings in chapters seven and eight measured their lives by the same phrase and reached opposite verdicts. Aśoka reaches it after a journey.

तथात्र सर्वदा शास्तर् धर्मधातुं जिनालयम् ।
स्मृत्वा नाम समुच्चार्य ध्यात्वा भजेय मा भवम् ॥ १०.८९ ॥

tathātra sarvadā śāstar dharmadhātuṁ jinālayam ।
smṛtvā nāma samuccārya dhyātvā bhajeya mā bhavam ॥ 10.89 ॥

English

And so, teacher, may I always worship that Dharmadhātu, the abode of the Jina,
remembering him, uttering his name, and meditating upon him, all my life.

नेपाली

र त्यसैले, हे शास्ता, म सधैँ त्यो धर्मधातु जिनालयको
स्मरण गरी, नाम उच्चारण गरी, ध्यान गरी जीवनभर भजन गरूँ।

Purport

He asks to be allowed to keep doing it from a thousand miles away, by remembering. That is what the whole book has been offering since chapter two.

इति राज्ञा समाख्यातं श्रुत्वा सोऽर्हन् प्रसादितः ।
नृपतिं तं समालोक्य पुनरेवं समादिशत् ॥ १०.९० ॥

iti rājñā samākhyātaṁ śrutvā so'rhan prasāditaḥ ।
nṛpatiṁ taṁ samālokya punarevaṁ samādiśat ॥ 10.90 ॥

English

Hearing this told by the king, that Arhat, made serene,
looking upon that king, instructed him again thus:

नेपाली

राजाले यसो भनेको सुनेर, ती अर्हत प्रसन्न भई,
ती नृपतिलाई हेर्दै पुनः यस्तो उपदेश दिए:

Purport

The teacher's last speech in the poem begins here.

धन्योऽसि यन्महाराजधर्मधातुं जिनालयम् ।
स्मृत्वा ध्यात्वापि संभक्तुमिच्छसेऽत्र सदा भज ॥ १०.९१ ॥

dhanyo'si yanmahārājadharmadhātuṁ jinālayam ।
smṛtvā dhyātvāpi saṁbhaktumicchase'tra sadā bhaja ॥ 10.91 ॥

English

Blessed are you, great king, in that you wish to worship
the Dharmadhātu, the abode of the Jina, remembering and meditating. Worship him always here.

नेपाली

तिमी धन्य छौ, हे महाराज, कि तिमी धर्मधातु जिनालयको
स्मरण र ध्यान गरी भजन गर्न चाहन्छौ। यहीँ सधैँ भजन गर।

Purport

Here, meaning Pāṭalīputra. The shrine can be worshipped from anywhere, which is the practical point the poem has been building since chapter two.

एतत्पुण्यविशुद्धात्मा भद्रश्रीसद्गुणाश्रयः ।
बोधिसत्त्वो महासत्त्वः सर्वधर्माधिपो भवेः ॥ १०.९२ ॥

etatpuṇyaviśuddhātmā bhadraśrīsadguṇāśrayaḥ ।
bodhisattvo mahāsattvaḥ sarvadharmādhipo bhaveḥ ॥ 10.92 ॥

English

Purified in self by this merit, a vessel of glory and true virtue,
you shall become a Bodhisattva, a great being, lord of all Dharma.

नेपाली

यस पुण्यले विशुद्ध आत्मा, भद्रश्री र सद्गुणका आश्रय भई,
तिमी बोधिसत्त्व, महासत्त्व, सर्वधर्माधिप हुनेछौ।

Purport

The promise made to Aśoka in chapter one, verse 101, completed here.

ततः संबोधिसंभारं पूरयित्वा यथाक्रमम् ।
अर्हन्स्त्रिबोधिमासाद्य ध्रुवं बुद्धपदं लभेः ॥ १०.९३ ॥

tataḥ saṁbodhisaṁbhāraṁ pūrayitvā yathākramam ।
arhanstribodhimāsādya dhruvaṁ buddhapadaṁ labheḥ ॥ 10.93 ॥

English

Then, fulfilling the accumulations for awakening in due order,
as an Arhat, attaining the threefold awakening, you shall surely gain the state of a Buddha.

नेपाली

त्यसपछि क्रमैसँग संबोधिसम्भार पूरा गरी,
अर्हत भई, त्रिविध बोधि प्राप्त गरेर निश्चय नै बुद्धपद पाउनेछौ।

Purport

Aśoka's story ends here, nine chapters after it began.

समुत्पत्तिकथां तस्य धर्मधातोः स्वयंभुवः ।
श्रुत्वापि यन्महत्पुण्यं संबोधिसाधनं लभेत् ॥ १०.९४ ॥

samutpattikathāṁ tasya dharmadhātoḥ svayaṁbhuvaḥ ।
śrutvāpi yanmahatpuṇyaṁ saṁbodhisādhanaṁ labhet ॥ 10.94 ॥

English

Even by hearing the story of the origin of that Dharmadhātu Swayambhu
a man gains great merit, the means to the accomplishing of awakening.

नेपाली

त्यो धर्मधातु स्वयम्भूको उत्पत्तिकथा सुनेर मात्र पनि
मानिसले संबोधिसाधनरूपी महान् पुण्य प्राप्त गर्छ।

Purport

And now the poem turns to talk about itself. The book promised this in chapter one verse 3, and the last seventy verses are about what hearing it does.

इति मत्वा समुत्पत्तिकथां तस्य स्वयंभुवः ।
सत्कृत्य श्रद्धया मर्त्याः श्रोतुमर्हन्ति सर्वथा ॥ १०.९५ ॥

iti matvā samutpattikathāṁ tasya svayaṁbhuvaḥ ।
satkṛtya śraddhayā martyāḥ śrotumarhanti sarvathā ॥ 10.95 ॥

English

Knowing this, mortals should by all means hear the story of the origin
of that Swayambhu with honour and with faith.

नेपाली

यो जानेर, मर्त्यहरूले त्यो स्वयम्भूको उत्पत्तिकथा
सत्कार र श्रद्धापूर्वक हरहालतमा सुन्नुपर्छ।

Purport

Addressed to mortals, which the poem uses when it means its actual readers rather than the assembly on the hill.

समुत्पत्तिकथां तस्य धर्मधातोः स्वयंभुवः ।
शृण्वन्ति ये नरा भक्त्या सत्कृत्य श्रद्धया मुदा ॥ १०.९६ ॥

samutpattikathāṁ tasya dharmadhātoḥ svayaṁbhuvaḥ ।
śṛṇvanti ye narā bhaktyā satkṛtya śraddhayā mudā ॥ 10.96 ॥

English

Those who hear the story of the origin of that Dharmadhātu Swayambhu
with devotion, honour, faith and joy,

नेपाली

जसले त्यो धर्मधातु स्वयम्भूको उत्पत्तिकथा
भक्ति, सत्कार, श्रद्धा र हर्षका साथ सुन्छन्,

Purport

Four conditions, and not one of them is understanding. What is asked for is attention and goodwill.

दुर्गतिं ते न गच्छन्ति कुत्रापि हि कदाचन ।
सदा सद्गतिसंजाता भद्रश्रीसद्गुणाश्रयाः ॥ १०.९७ ॥

durgatiṁ te na gacchanti kutrāpi hi kadācana ।
sadā sadgatisaṁjātā bhadraśrīsadguṇāśrayāḥ ॥ 10.97 ॥

English

they never go to an evil destiny anywhere at any time,
but are always born in fortunate states, vessels of glory and true virtue,

नेपाली

तिनीहरू कहिल्यै, कतै दुर्गतिमा जाँदैनन्,
सधैँ सद्गतिमा जन्मिएर भद्रश्री र सद्गुणका आश्रय हुन्छन्,

Purport

The guarantee that has run through all ten chapters, given here for hearing the book.

सर्वसत्त्वहिताधानबोधिचर्याव्रतारताः ।
महाभिज्ञा जगन्नाथा भवेयुः सुगतात्मजाः ॥ १०.९८ ॥

sarvasattvahitādhānabodhicaryāvratāratāḥ ।
mahābhijñā jagannāthā bhaveyuḥ sugatātmajāḥ ॥ 10.98 ॥

English

devoted to the vow of Bodhi-conduct that holds the welfare of all beings,
of great higher knowledge, protectors of the world, they become sons of the Sugata.

नेपाली

सबै प्राणीको हित धारण गर्ने बोधिचर्याव्रतमा रत,
महाभिज्ञ, जगन्नाथ भई सुगतपुत्र हुन्छन्।

Purport

The reward is described as a capacity for work, as it is everywhere in this poem.

क्रमेण बोधिसम्भारं पूरयित्वा जगद्धिते ।
अर्हन्तस्त्रिविधां बोधिं प्राप्येयुः सौगतं पदम् ॥ १०.९९ ॥

krameṇa bodhisambhāraṁ pūrayitvā jagaddhite ।
arhantastrividhāṁ bodhiṁ prāpyeyuḥ saugataṁ padam ॥ 10.99 ॥

English

Fulfilling the accumulations for awakening in due order for the welfare of the world,
as Arhats, attaining the threefold awakening, they reach the state of the Sugata.

नेपाली

जगत्को हितका लागि क्रमैसँग बोधिसम्भार पूरा गरी,
अर्हत भई, त्रिविध बोधि प्राप्त गरेर सौगत पद पाउँछन्।

Purport

The formula, for the last time in the teacher's mouth.

इति मत्वा महाराज श्रोतव्यं श्रद्धयादरात् ।
स्वयम्भूगुणमाहात्म्यं दुर्ल्लभं बोधिवाञ्छिभिः ॥ १०.१०० ॥

iti matvā mahārāja śrotavyaṁ śraddhayādarāt ।
svayambhūguṇamāhātmyaṁ durllabhaṁ bodhivāñchibhiḥ ॥ 10.100 ॥

English

Knowing this, great king, it should be heard with faith and reverence:
the greatness of Swayambhu's virtue, hard to come by, by those who long for awakening.

नेपाली

यो जानेर, हे महाराज, श्रद्धा र आदरपूर्वक सुन्नुपर्छ:
बोधिका अभिलाषीहरूले दुर्लभ स्वयम्भूगुणमाहात्म्य।

Purport

Hard to come by. The poem says of itself that it is rare, which for a manuscript copied by hand in an eighteenth-century valley was a statement of fact.

शृण्वन्ति ये नरा भक्त्या सत्कृत्य श्रद्धया मुदा ।
स्वयंभूगुणमाहात्म्यसद्धर्मश्रीगुणार्थदम् ॥ १०.१०१ ॥

śṛṇvanti ye narā bhaktyā satkṛtya śraddhayā mudā ।
svayaṁbhūguṇamāhātmyasaddharmaśrīguṇārthadam ॥ 10.101 ॥

English

Those who hear with devotion, honour, faith and joy
the greatness of Swayambhu's virtue, giver of the glory and good of the true Dharma,

नेपाली

जसले भक्ति, सत्कार, श्रद्धा र हर्षका साथ सुन्छन्,
सद्धर्मको श्री र गुणको अर्थ दिने स्वयम्भूगुणमाहात्म्य,

Purport

The condition restated, because the poem is now speaking to whoever is holding it.

तेऽपि न दुर्गतिं यायुः सदासद्गतिसंगताः ।
भद्रश्रीसद्गुणाधारा भवेयुर्बोधिलाभिनः ॥ १०.१०२ ॥

te'pi na durgatiṁ yāyuḥ sadāsadgatisaṁgatāḥ ।
bhadraśrīsadguṇādhārā bhaveyurbodhilābhinaḥ ॥ 10.102 ॥

English

they too shall not go to an evil destiny, but always attain fortunate states,
and vessels of glory and true virtue, they shall be gainers of awakening.

नेपाली

तिनीहरू पनि दुर्गतिमा जाँदैनन्, सधैँ सद्गति पाउँछन्,
र भद्रश्री तथा सद्गुणका आधार भई बोधिलाभी हुन्छन्।

Purport

The same promise for the hearer as for the pilgrim. Nothing in this poem is reserved for those who can travel.

तस्मादेतन्महत्पुण्यं श्रुत्वा ध्यात्वा सदादरात् ।
स्मृत्वा नाम समुच्चार्य संभक्तव्यं स्वयंभुवम् ॥ १०.१०३ ॥

tasmādetanmahatpuṇyaṁ śrutvā dhyātvā sadādarāt ।
smṛtvā nāma samuccārya saṁbhaktavyaṁ svayaṁbhuvam ॥ 10.103 ॥

English

Therefore, having heard and meditated on this great merit always with reverence,
remembering and uttering his name, Swayambhu should be worshipped.

नेपाली

त्यसैले यो महान् पुण्य सधैँ आदरपूर्वक सुनेर र ध्यान गरी,
स्मरण गरी, नाम उच्चारण गरी स्वयम्भूको भजन गर्नुपर्छ।

Purport

Hear, meditate, remember, say the name. Four acts, none of which requires leaving the house.

अहमपि पुरा राजन् धर्म्मधातोः स्वयंभुवः ।
श्रुत्वा सद्गुणसांकथ्यं बभूव संप्रमोदितः ॥ १०.१०४ ॥

ahamapi purā rājan dharmmadhātoḥ svayaṁbhuvaḥ ।
śrutvā sadguṇasāṁkathyaṁ babhūva saṁpramoditaḥ ॥ 10.104 ॥

English

I too formerly, O king, hearing the account of the virtue
of the Dharmadhātu Swayambhu, was filled with delight.

नेपाली

म पनि पहिले, हे राजन्, धर्मधातु स्वयम्भूको
सद्गुणको कथा सुनेर अत्यन्त प्रमोदित भएँ।

Purport

Upagupta now says he made the journey himself, which is the same move the Buddha made in chapters one, two, three and five. Everyone in this poem who recommends the place has been.

ततोऽहं सहसा तत्र नेपाले समुपाचरम् ।
स्नात्वा सर्वेषु तीर्थेषु ददौ दानं यथेप्सितम् ॥ १०.१०५ ॥

tato'haṁ sahasā tatra nepāle samupācaram ।
snātvā sarveṣu tīrtheṣu dadau dānaṁ yathepsitam ॥ 10.105 ॥

English

Then at once I went there to Nepāla,
and bathing at all the fords, gave gifts as I wished.

नेपाली

त्यसपछि म तुरुन्तै त्यहाँ नेपालमा गएँ,
र सबै तीर्थमा स्नान गरी इच्छाअनुसार दान दिएँ।

Purport

The circuit once more, in the first person, for the fourth time in this chapter. The poem never tires of it.

अष्टौ तान् वीतरागांश्च समाराध्य मयार्चिताः ।
देवीं खगाननां चापि समाराध्य समर्चिता ॥ १०.१०६ ॥

aṣṭau tān vītarāgāṁśca samārādhya mayārcitāḥ ।
devīṁ khagānanāṁ cāpi samārādhya samarcitā ॥ 10.106 ॥

English

And propitiating those eight Vītarāgas, I worshipped them,
and the goddess Khagānanā too was propitiated and worshipped.

नेपाली

र ती आठ वीतरागको आराधना गरी मैले पूजा गरेँ,
र देवी खगाननाको पनि आराधना गरी पूजा गरेँ।

Purport

His account is shorter than Aśoka's, two shrines to a verse.

मञ्जुदेवस्य चैत्यं च समाराध्य समर्चितम् ।
पञ्च पुरा स्थिता पञ्च देवताश्च समर्चिताः ॥ १०.१०७ ॥

mañjudevasya caityaṁ ca samārādhya samarcitam ।
pañca purā sthitā pañca devatāśca samarcitāḥ ॥ 10.107 ॥

English

And the caitya of Mañjudeva was propitiated and worshipped,
and the five deities established in the five cities were worshipped.

नेपाली

र मञ्जुदेवको चैत्यको आराधना गरी पूजा गरेँ,
र पाँच पुरमा स्थापित पाँच देवताको पूजा गरेँ।

Purport

The five puras in half a line, which is as brief as this poem ever gets about them.

तथा शान्तिकराचार्यः समालोक्य समर्चितः ।
ततःशरणमाश्रित्य धर्मधातोः स्वयंभुवः ॥ १०.१०८ ॥

tathā śāntikarācāryaḥ samālokya samarcitaḥ ।
tataḥśaraṇamāśritya dharmadhātoḥ svayaṁbhuvaḥ ॥ 10.108 ॥

English

And the teacher Shantikar too was beheld and worshipped;
then, taking refuge in the Dharmadhātu Swayambhu,

नेपाली

र आचार्य शान्तिकरको पनि दर्शन गरी पूजा गरेँ;
त्यसपछि धर्मधातु स्वयम्भूको शरण लिई,

Purport

Upagupta says he saw Shantikar too. Two men separated by generations both report a visit to the same sealed chamber.

सत्कृत्य श्रद्धया नित्यं समाराध्य मुदा भजम् ।
एवं तत्र सदाश्रित्य धर्मधातोरुपासकः ॥ १०.१०९ ॥

satkṛtya śraddhayā nityaṁ samārādhya mudā bhajam ।
evaṁ tatra sadāśritya dharmadhātorupāsakaḥ ॥ 10.109 ॥

English

honouring him with faith and propitiating him daily, I worshipped him in joy.
Thus, taking refuge there always, a devotee of the Dharmadhātu,

नेपाली

श्रद्धाले सत्कार गरी नित्य आराधना गरी हर्षपूर्वक भजन गरेँ।
यसरी त्यहाँ सधैँ आश्रय लिई, धर्मधातुको उपासक भई,

Purport

He stayed and made it a daily practice rather than a single visit.

त्रिरत्नभजनं कृत्वा प्राचरन् बोधिसंबरम् ।
एतत्पुण्यविशुद्धात्मा परिशुद्धत्रिमण्डलः ॥ १०.११० ॥

triratnabhajanaṁ kṛtvā prācaran bodhisaṁbaram ।
etatpuṇyaviśuddhātmā pariśuddhatrimaṇḍalaḥ ॥ 10.110 ॥

English

worshipping the Three Jewels, I practised the vow of awakening.
Purified in self by this merit, my three spheres wholly pure,

नेपाली

त्रिरत्नको भजन गरी मैले बोधिसंवर आचरण गरेँ।
यस पुण्यले विशुद्ध आत्मा, त्रिमण्डल पूर्ण शुद्ध भई,

Purport

He is describing from the inside what he has just promised Aśoka from the outside.

अहं बोधिं समासाद्य जिनात्मजो भवेऽधुना ।
इति विज्ञाय मनुष्या वाञ्छन्ति ये सुनिर्वृतिम् ॥ १०.१११ ॥

ahaṁ bodhiṁ samāsādya jinātmajo bhave'dhunā ।
iti vijñāya manuṣyā vāñchanti ye sunirvṛtim ॥ 10.111 ॥

English

I attained awakening and am now a son of the Jina.
Knowing this, those human beings who long for perfect peace,

नेपाली

मैले बोधि प्राप्त गरेँ र अहिले जिनपुत्र भएको छु।
यो जानेर, जुन मनुष्यहरू सुनिर्वृति चाहन्छन्,

Purport

Upagupta credits his own attainment to this valley, exactly as the Buddha did in chapters two, three and five. It is the last such claim in the poem.

धर्मधातुं समाराध्य भजन्तु ते सदा मुदा ।
स्मृत्वा ध्यात्वा च नामापि समुच्चार्य समादरात् ॥ १०.११२ ॥

dharmadhātuṁ samārādhya bhajantu te sadā mudā ।
smṛtvā dhyātvā ca nāmāpi samuccārya samādarāt ॥ 10.112 ॥

English

let them propitiate the Dharmadhātu and worship him always in joy,
remembering, meditating, and even uttering his name with reverence,

नेपाली

तिनीहरूले धर्मधातुको आराधना गरी सधैँ हर्षपूर्वक भजन गरून्,
स्मरण, ध्यान गरी, नाम मात्र आदरपूर्वक उच्चारण गरी,

Purport

Even uttering his name, the lowest threshold the poem ever sets, offered for the last time.

समालोक्य प्रणत्वापि भजन्तु तं जिनालयम् ।
ये भजन्ति सदा स्मृत्वा ध्यात्वा नत्वा जिनालयम् ॥ १०.११३ ॥

samālokya praṇatvāpi bhajantu taṁ jinālayam ।
ye bhajanti sadā smṛtvā dhyātvā natvā jinālayam ॥ 10.113 ॥

English

and beholding him and bowing, let them worship that abode of the Jina.
Those who worship him always, remembering, meditating and bowing to that abode of the Jina,

नेपाली

र दर्शन गरी, प्रणाम गरी त्यो जिनालयको भजन गरून्।
जसले सधैँ स्मरण, ध्यान र प्रणाम गरी त्यो जिनालयको भजन गर्छन्,

Purport

Four ways in, and a person may use whichever is available to them.

द्रुतं संबोधिमासाद्य संबुद्धपदमाप्नुयुः ।
इति सत्यं समाख्यातं सर्वैरपि मुनीश्वरैः ॥ १०.११४ ॥

drutaṁ saṁbodhimāsādya saṁbuddhapadamāpnuyuḥ ।
iti satyaṁ samākhyātaṁ sarvairapi munīśvaraiḥ ॥ 10.114 ॥

English

swiftly attaining awakening, they reach the state of a Perfect Buddha.
So the truth has been declared by all the Lords of Sages.

नेपाली

छिट्टै संबोधि प्राप्त गरेर सम्बुद्धपद पाउँछन्।
यसरी सबै मुनीश्वरहरूद्वारा सत्य घोषित छ।

Purport

Attributed to all the Buddhas rather than to the speaker, as every claim in this poem is.

श्रुत्वानुमोद्य तं धर्मधातुं स्मृत्वा भजन्त्वलम् ।
सुभाषितमिदं येऽपि श्रुत्वानुमोदिताशयाः ॥ १०.११५ ॥

śrutvānumodya taṁ dharmadhātuṁ smṛtvā bhajantvalam ।
subhāṣitamidaṁ ye'pi śrutvānumoditāśayāḥ ॥ 10.115 ॥

English

Having heard and rejoiced, let them remember and worship that Dharmadhātu fully.
Those too who, hearing these good words, are gladdened in intention,

नेपाली

सुनेर र अनुमोदन गरेर, त्यो धर्मधातुको स्मरण गरी पूर्ण भजन गरून्।
जसले यी सुभाषित सुनेर प्रसन्न आशयका हुन्छन्,

Purport

Subhāṣita, good words, is what the chapter's own title calls this book. The poem has begun to speak about the thing the reader is holding.

धर्मधातुमनुस्मृत्वा ध्यात्वा भजन्ति सर्वदा ।
तेऽपि चैतन्महत्पुण्यपरिशुद्धत्रिमण्डलाः ॥ १०.११६ ॥

dharmadhātumanusmṛtvā dhyātvā bhajanti sarvadā ।
te'pi caitanmahatpuṇyapariśuddhatrimaṇḍalāḥ ॥ 10.116 ॥

English

and remembering and meditating upon the Dharmadhātu, worship him always,
they too, by this great merit, their three spheres wholly pure,

नेपाली

र धर्मधातुको स्मरण र ध्यान गरी सधैँ भजन गर्छन्,
तिनीहरू पनि यस महान् पुण्यले, त्रिमण्डल पूर्ण शुद्ध भई,

Purport

The reward for the reader is the same as the reward for the pilgrim, stated in the same words.

भद्रश्रीसद्गुणाधाराश्चतुर्ब्रह्मविहारिणः ।
बोधिसत्त्वा महासत्त्वा महाभिज्ञाः शुभेन्द्रियाः ॥ १०.११७ ॥

bhadraśrīsadguṇādhārāścaturbrahmavihāriṇaḥ ।
bodhisattvā mahāsattvā mahābhijñāḥ śubhendriyāḥ ॥ 10.117 ॥

English

vessels of glory and true virtue, dwelling in the four Brahmavihāras,
Bodhisattvas, great beings, of great higher knowledge and sound faculties,

नेपाली

भद्रश्री र सद्गुणका आधार, चार ब्रह्मविहारमा विहार गर्दै,
बोधिसत्त्व, महासत्त्व, महाभिज्ञ, शुभ इन्द्रियका भई,

Purport

The four brahmavihāras for the last time in the poem.

द्रुतं संबोधिमासाद्य संबुद्धपदमाप्नुयुः ।
इति मे गुरुणादिष्टं श्रुतं मया तथोच्यते ॥ १०.११८ ॥

drutaṁ saṁbodhimāsādya saṁbuddhapadamāpnuyuḥ ।
iti me guruṇādiṣṭaṁ śrutaṁ mayā tathocyate ॥ 10.118 ॥

English

swiftly attaining awakening, shall reach the state of a Perfect Buddha.
Thus it was taught to me by my teacher, and as I heard it, so it is told.

नेपाली

छिट्टै संबोधि प्राप्त गरेर सम्बुद्धपद पाउनेछन्।
यसरी मेरा गुरुले मलाई उपदेश दिनुभयो, र मैले जसरी सुनेँ, त्यसरी नै भनिएको छ।

Purport

Upagupta names his source one last time. Every narrator in this poem has done this, and it is the chain that holds the whole book together.

त्वमपीदं सदा लोकान् श्रावयित्वानुमोदय ।
एतत्पुण्यानुभावेन सर्वत्र सर्वदापि ते ॥ १०.११९ ॥

tvamapīdaṁ sadā lokān śrāvayitvānumodaya ।
etatpuṇyānubhāvena sarvatra sarvadāpi te ॥ 10.119 ॥

English

You too, having this heard by the people always, gladden them;
for by the power of this merit, everywhere and always for them

नेपाली

तिमी पनि यो सधैँ मानिसहरूलाई सुनाएर आनन्दित पार;
किनकि यस पुण्यको प्रभावले, तिनीहरूका लागि सर्वत्र र सदा

Purport

The instruction to Aśoka is not to read the book but to have it read aloud to others. This is a text meant to be recited in public, and it says so.

निरुत्पातं शुभोत्साहं भवेन्नूनं नराधिप ।
इति तेनार्हतादिष्टं श्रुत्वाशोको नृपो मुदा ॥ १०.१२० ॥

nirutpātaṁ śubhotsāhaṁ bhavennūnaṁ narādhipa ।
iti tenārhatādiṣṭaṁ śrutvāśoko nṛpo mudā ॥ 10.120 ॥

English

there will surely be freedom from calamity and good cheer, O lord of men.
Hearing this taught by that Arhat, King Aśoka joyfully

नेपाली

निश्चय नै निरुत्पात र शुभोत्साह हुनेछ, हे नराधिप।
ती अर्हतले दिनुभएको यो उपदेश सुनेर, राजा अशोकले हर्षपूर्वक

Purport

The reward for having it recited is the same one promised to the valley in chapter one: no calamity, and good cheer.

तथेति प्रतिविज्ञप्य प्राभ्यनन्दत्सपार्षदः ।
ततः सर्वेऽपि ते लोका निशम्यैतत्सुभाषितम् ॥ १०.१२१ ॥

tatheti prativijñapya prābhyanandatsapārṣadaḥ ।
tataḥ sarve'pi te lokā niśamyaitatsubhāṣitam ॥ 10.121 ॥

English

assented, saying so be it, and rejoiced with his retinue.
Then all those people too, hearing these good words,

नेपाली

'त्यस्तै होस्' भनी स्वीकार गरी परिजनसहित आनन्दित भए।
त्यसपछि ती सबै मानिसले पनि यी सुभाषित सुनेर,

Purport

Aśoka's last appearance in the poem. He goes out agreeing, as he came in.

अनुमोद्य महोत्साहैः संचेरिरे शुभे सदा ।
तदैतत्पुण्यभावेन सर्वत्र तत्र सर्वदा ॥ १०.१२२ ॥

anumodya mahotsāhaiḥ saṁcerire śubhe sadā ।
tadaitatpuṇyabhāvena sarvatra tatra sarvadā ॥ 10.122 ॥

English

rejoicing in them, walked always in what is good with great festivity.
Then by the power of that merit, there and everywhere always

नेपाली

तीमा अनुमोदन गरी महोत्साहका साथ सधैँ शुभमा प्रवृत्त भए।
त्यसपछि त्यो पुण्यको प्रभावले, त्यहाँ र सर्वत्र सधैँ

Purport

The effect of the recitation on the audience at Pāṭalīputra, described exactly as the effect of worship at the shrine is described.

निरुत्पातं शुभोत्साहं प्रावर्त्तत निरन्तरम् ।
इत्यादिश्य महाभिज्ञो जयश्रीः स महामतिः ॥ १०.१२३ ॥

nirutpātaṁ śubhotsāhaṁ prāvarttata nirantaram ।
ityādiśya mahābhijño jayaśrīḥ sa mahāmatiḥ ॥ 10.123 ॥

English

freedom from calamity and good cheer prevailed without ceasing.
Having so instructed, that Jayaśrī of great higher knowledge and great intellect,

नेपाली

निरुत्पात र शुभोत्साह निरन्तर चल्यो।
यसरी उपदेश दिएर, ती महाभिज्ञ महामति जयश्रीले,

Purport

And here the last frame opens. Jayaśrī, the arhat of Bodhimaṇḍa whom chapter one verse 4 introduced, has been speaking this entire book to Jineśvara. We have climbed all the way back out.

सर्वान्स्तान् सांधिकान् पश्यन् पुनरेवं समादिशत् ।
यत्रेदं धर्म्मसांकथ्यं प्रावर्त्तयेत्कलावपि ॥ १०.१२४ ॥

sarvānstān sāṁdhikān paśyan punarevaṁ samādiśat ।
yatredaṁ dharmmasāṁkathyaṁ prāvarttayetkalāvapi ॥ 10.124 ॥

English

looking upon all those companions, instructed them again thus:
Wherever this discourse on the Dharma shall be set going, even in the Kali age,

नेपाली

ती सबै सांघिकहरूलाई हेर्दै पुनः यस्तो उपदेश दिए:
जहाँ यो धर्मकथा प्रवर्तित हुनेछ, कलियुगमा समेत,

Purport

Even in the Kali age, which is the age the poem's readers live in. The last teaching of the book is about the book, and about what protects the people who keep it alive.

भाषेत्य शृणुयाद्यश्च श्रावयेद्यः प्रचारयेत् ।
एतेषां तत्र सर्वेषां संबुद्धाः सकलाः सदा ॥ १०.१२५ ॥

bhāṣetya śṛṇuyādyaśca śrāvayedyaḥ pracārayet ।
eteṣāṁ tatra sarveṣāṁ saṁbuddhāḥ sakalāḥ sadā ॥ 10.125 ॥

English

whoever shall speak it, whoever hear it, whoever have it heard or spread it,
for all of these, there, all the Perfect Buddhas always,

नेपाली

जसले यो भन्नेछ, जसले सुन्नेछ, जसले सुनाउनेछ वा फैलाउनेछ,
ती सबैका लागि त्यहाँ सबै सम्बुद्धहरूले सधैँ,

Purport

Four roles named: the speaker, the hearer, the one who arranges a recitation, and the one who spreads it. The next thirty verses list who will look after each of them.

कृपादृष्ट्या समालोक्य प्रकुर्युर्भद्रमाभवम् ।
सर्वाः पारमिता देव्यस्तेषां तत्र सदा शिवम् ॥ १०.१२६ ॥

kṛpādṛṣṭyā samālokya prakuryurbhadramābhavam ।
sarvāḥ pāramitā devyasteṣāṁ tatra sadā śivam ॥ 10.126 ॥

English

looking upon them with a kindly eye, shall bring about good through all their lives.
And all the goddesses of the Perfections shall bring them blessing there always;

नेपाली

कृपादृष्टिले हेर्दै जीवनभर भद्र गर्नेछन्।
र सबै पारमिता देवीहरूले तिनीहरूलाई त्यहाँ सधैँ शिव गर्नेछिन्;

Purport

The six perfections personified as goddesses. The list of protectors begins at the top and will work down to the ghosts.

कृत्वा संबोधिसंभारं पूरयेयुर्यथाक्रमम् ।
सर्वेऽपि बोधिसत्त्वाश्च प्रत्येकसुगता अपि ॥ १०.१२७ ॥

kṛtvā saṁbodhisaṁbhāraṁ pūrayeyuryathākramam ।
sarve'pi bodhisattvāśca pratyekasugatā api ॥ 10.127 ॥

English

and they shall fulfil the accumulations for awakening in due order.
And all the Bodhisattvas too, and the solitary Buddhas,

नेपाली

र तिनीहरूले क्रमैसँग बोधिसम्भार पूरा गर्नेछन्।
र सबै बोधिसत्त्वहरू, र प्रत्येकबुद्धहरू पनि,

Purport

The catalogue of protectors begins its descent.

अर्हन्तो योगिनस्तेषां प्रकुर्युर्मङ्गलं सदा ।
सर्वे लोकाधिपाश्चापि सर्वे चापि महर्षयः ॥ १०.१२८ ॥

arhanto yoginasteṣāṁ prakuryurmaṅgalaṁ sadā ।
sarve lokādhipāścāpi sarve cāpi maharṣayaḥ ॥ 10.128 ॥

English

the Arhats and the yogins, shall bring them blessing always.
And all the guardians of the worlds, and all the great seers,

नेपाली

अर्हत र योगीहरूले तिनीहरूलाई सधैँ मङ्गल गर्नेछन्।
र सबै लोकाधिपहरू, र सबै महर्षिहरू,

Purport

The same ranks the poem has listed in every assembly since chapter one, now assigned as guardians of whoever keeps this text.

तत्र तेषां हि सर्वेषां कुर्युः समीक्ष्य मङ्गलम् ।
सर्वे देवाधिपाश्चापि सर्वदैत्याधिपा अपि ॥ १०.१२९ ॥

tatra teṣāṁ hi sarveṣāṁ kuryuḥ samīkṣya maṅgalam ।
sarve devādhipāścāpi sarvadaityādhipā api ॥ 10.129 ॥

English

seeing them, shall bring blessing to all of them there.
And all the lords of gods too, and all the lords of Daityas as well,

नेपाली

तिनीहरूलाई देखेर, ती सबैलाई मङ्गल गर्नेछन्।
र सबै देवाधिपहरू, र सबै दैत्याधिपहरू पनि,

Purport

Gods and anti-gods together, as they have been in every catalogue in this book.

तथा सर्वेऽपि गन्धर्वाः सर्वयक्षाधिपा अपि ।
गरुडा नागराजाश्च कुम्भाण्डाधीश्वरा अपि ॥ १०.१३० ॥

tathā sarve'pi gandharvāḥ sarvayakṣādhipā api ।
garuḍā nāgarājāśca kumbhāṇḍādhīśvarā api ॥ 10.130 ॥

English

so too all the Gandharvas, and all the lords of Yakṣas,
the Garuḍas and the Nāga kings, and the lords of Kumbhāṇḍas too,

नेपाली

त्यसरी नै सबै गन्धर्वहरू, र सबै यक्षाधिपहरू,
गरुड र नागराजहरू, र कुम्भाण्डाधीश्वरहरू पनि,

Purport

Garuḍas and nāgas in the same line for the last time in the poem, and for the last time nothing happens between them.

समीक्ष्य सर्वदा तेषां रक्षां कुर्युः समन्ततः ।
सर्वाश्च मातृका देव्यः सभैरवगणा अपि ॥ १०.१३१ ॥

samīkṣya sarvadā teṣāṁ rakṣāṁ kuryuḥ samantataḥ ।
sarvāśca mātṛkā devyaḥ sabhairavagaṇā api ॥ 10.131 ॥

English

seeing them, shall guard them always on every side.
And all the Mother goddesses too, with the hosts of Bhairavas,

नेपाली

तिनीहरूलाई देखेर सधैँ चारैतिर रक्षा गर्नेछन्।
र सबै मातृका देवीहरू, भैरवगणसहित पनि,

Purport

The Mātṛkās and the Bhairavas, whose shrines mark the boundaries of every Newar town.

कृत्वा रक्षां सदा तेषां कुर्युर्भद्रं समन्ततः ।
सर्वे ग्रहाश्च ताराश्च सिद्धा विद्याधरा अपि ॥ १०.१३२ ॥

kṛtvā rakṣāṁ sadā teṣāṁ kuryurbhadraṁ samantataḥ ।
sarve grahāśca tārāśca siddhā vidyādharā api ॥ 10.132 ॥

English

making protection for them, shall bring them good on every side.
And all the planets and stars, the Siddhas and Vidyādharas,

नेपाली

तिनीहरूको रक्षा गरी चारैतिर भद्र गर्नेछन्।
र सबै ग्रह र ताराहरू, सिद्ध र विद्याधरहरू,

Purport

The constellations, which came down to worship in chapter two and turned their faces away in chapter eight, are watching over the reader.

साध्याश्चापि सदालोक्य तेषां कुर्युः सुमङ्गलम् ।
भूतप्रेतपिशाचाश्च दुष्टा मारगणा अपि ॥ १०.१३३ ॥

sādhyāścāpi sadālokya teṣāṁ kuryuḥ sumaṅgalam ।
bhūtapretapiśācāśca duṣṭā māragaṇā api ॥ 10.133 ॥

English

and the Sādhyas too, always looking on, shall bring them good blessing.
And the spirits, hungry ghosts and Piśācas, and the wicked hosts of Māra too,

नेपाली

र साध्यहरूले पनि सधैँ हेर्दै सुमङ्गल गर्नेछन्।
र भूत, प्रेत र पिशाचहरू, र दुष्ट मारगणहरू पनि,

Purport

And here the list reaches the bottom, as it did in chapter three. The frightening ranks are named last.

वीक्ष्य तेषां प्रसन्नास्ते रक्षां कुर्युः सदा मुदा ।
स्वयम्भूगुणमाहात्म्य सांकथ्यं योऽलिखेन्मुदा ॥ १०.१३४ ॥

vīkṣya teṣāṁ prasannāste rakṣāṁ kuryuḥ sadā mudā ।
svayambhūguṇamāhātmya sāṁkathyaṁ yo'likhenmudā ॥ 10.134 ॥

English

seeing them, made gracious, shall guard them always in joy.
Whoever joyfully writes out the account of the greatness of Swayambhu's virtue,

नेपाली

तिनीहरूलाई देखेर प्रसन्न भई सधैँ हर्षपूर्वक रक्षा गर्नेछन्।
जसले हर्षपूर्वक स्वयम्भूगुणमाहात्म्यको कथा लेख्छ,

Purport

Even Māra's own forces are turned into guardians. And then the poem turns to the scribe, which is a subject it has not raised in nine chapters.

तेनापि लिखितं सर्वं महायानसुभाषितम् ।
लेखापितं च येनेदं धर्मधातुसुभाषितम् ॥ १०.१३५ ॥

tenāpi likhitaṁ sarvaṁ mahāyānasubhāṣitam ।
lekhāpitaṁ ca yenedaṁ dharmadhātusubhāṣitam ॥ 10.135 ॥

English

by him the whole of the good word of the Great Vehicle has been written.
And whoever has this good word of the Dharmadhātu copied out,

नेपाली

उसले महायानको सम्पूर्ण सुभाषित लेखेको हुन्छ।
र जसले यो धर्मधातुको सुभाषित लेखाउँछ,

Purport

Copying this one book counts as copying the whole Mahayana. It is an extravagant claim and a practical one: it is how a text got itself reproduced in a valley of hand-copied manuscripts.

तेनापि सकलं सूत्रं लेखापितं भवेद्ध्रुवम् ।
लिखितं चापि येचेदं प्रतिष्ठाप्य यथाविधि ॥ १०.१३६ ॥

tenāpi sakalaṁ sūtraṁ lekhāpitaṁ bhaveddhruvam ।
likhitaṁ cāpi yecedaṁ pratiṣṭhāpya yathāvidhi ॥ 10.136 ॥

English

by him too the whole sūtra has surely been caused to be written.
And those who, having written it, consecrate it according to the rule,

नेपाली

उसले पनि निश्चय नै सम्पूर्ण सूत्र लेखाएको हुन्छ।
र जसले लेखेर विधिअनुसार प्रतिष्ठा गरी,

Purport

The manuscript is consecrated like a shrine. In Newar practice a book is an object of worship and is treated as one.

शुद्धस्थाने गृहे स्थाप्य पूजाङ्गैः सर्वदार्चितम् ।
तेनार्हन्तो जिनाः सर्वे प्रत्येकसुगता अपि ॥ १०.१३७ ॥

śuddhasthāne gṛhe sthāpya pūjāṅgaiḥ sarvadārcitam ।
tenārhanto jināḥ sarve pratyekasugatā api ॥ 10.137 ॥

English

and setting it in a clean place in the house, worship it always with the requisites of worship,
by them all the Arhats and Jinas, and the solitary Buddhas too,

नेपाली

र घरको शुद्ध स्थानमा राखेर सधैँ पूजाका सामग्रीले पूजा गर्छन्,
तिनीहरूद्वारा सबै अर्हत र जिनहरू, र प्रत्येकबुद्धहरू पनि,

Purport

A clean place in the house. The instruction is domestic and exact, and it is still followed: Newar families keep their manuscripts on a shelf and offer to them.

ससंघा बोधिसत्त्वाश्च भवन्ति पूजिताः खलु ।
यश्चापीदं स्वयं धृत्वा परेभ्योऽपि समादिशत् ॥ १०.१३८ ॥

sasaṁghā bodhisattvāśca bhavanti pūjitāḥ khalu ।
yaścāpīdaṁ svayaṁ dhṛtvā parebhyo'pi samādiśat ॥ 10.138 ॥

English

and the Bodhisattvas with their communities, are truly worshipped.
And whoever, himself holding this, teaches it to others as well,

नेपाली

र संघसहित बोधिसत्त्वहरू साँच्चै पूजित हुन्छन्।
र जसले आफैँ यो धारण गरी अरूलाई पनि सिकाउँछ,

Purport

Worshipping the book is worshipping everyone in it. The poem is describing what a copy of itself is for.

भावयेत्सततं स्मृत्वा ध्यात्वापि प्रणमेन्मुदा ।
तस्य सर्वमुनीन्द्रो हि प्रत्येकसुगता अपि ॥ १०.१३९ ॥

bhāvayetsatataṁ smṛtvā dhyātvāpi praṇamenmudā ।
tasya sarvamunīndro hi pratyekasugatā api ॥ 10.139 ॥

English

and cultivates it always, remembering, meditating and bowing in joy,
for him all the Lords of Sages, and the solitary Buddhas too,

नेपाली

र सधैँ स्मरण, ध्यान गरी हर्षपूर्वक प्रणाम गर्दै भावना गर्छ,
उसका लागि सबै मुनीन्द्रहरू, र प्रत्येकबुद्धहरू पनि,

Purport

Holding it, teaching it, cultivating it. Three things, and the middle one is the one that keeps a text alive.

अर्हन्तो बोधिसत्त्वाश्च तुष्टा दद्युः समीहितम् ।
यश्चैतदुपदेष्टारं सर्वाश्च श्रावकानपि ॥ १०.१४० ॥

arhanto bodhisattvāśca tuṣṭā dadyuḥ samīhitam ।
yaścaitadupadeṣṭāraṁ sarvāśca śrāvakānapi ॥ 10.140 ॥

English

the Arhats and the Bodhisattvas, well pleased, shall give what he desires.
And whoever honours the one who teaches this, and all the disciples too,

नेपाली

अर्हत र बोधिसत्त्वहरूले सन्तुष्ट भई उसको अभीष्ट दिनेछन्।
र जसले यसको उपदेशक र सबै श्रावकहरूको सत्कार गर्छ,

Purport

The reciter and his audience are to be looked after by whoever can afford to. This is how public recitation was actually funded.

यथाविधि समभ्यर्च्य भाजनैः समतोषयेत् ।
तेन सर्वेऽपि संबुद्धाः प्रत्येकसुगता अपि ॥ १०.१४१ ॥

yathāvidhi samabhyarcya bhājanaiḥ samatoṣayet ।
tena sarve'pi saṁbuddhāḥ pratyekasugatā api ॥ 10.141 ॥

English

worshipping them according to the rule and satisfying them with food,
by him all the Perfect Buddhas, and the solitary Buddhas too,

नेपाली

विधिअनुसार पूजा गरी भोजनले सन्तुष्ट पार्छ,
उसद्वारा सबै सम्बुद्धहरू, र प्रत्येकबुद्धहरू पनि,

Purport

Feeding people. It is the plainest act in the whole chapter and it is given the largest result.

अर्हन्तो भिक्षवः सर्वे योगिनो ब्रह्मचारिणः ।
बोधिसत्त्वाश्च सर्वेऽपि व्रतिनो यतयोऽपि च ॥ १०.१४२ ॥

arhanto bhikṣavaḥ sarve yogino brahmacāriṇaḥ ।
bodhisattvāśca sarve'pi vratino yatayo'pi ca ॥ 10.142 ॥

English

all the Arhats and monks, the yogins and celibate practitioners,
and all the Bodhisattvas too, the keepers of vows and the renunciates,

नेपाली

सबै अर्हत र भिक्षुहरू, योगी र ब्रह्मचारीहरू,
र सबै बोधिसत्त्वहरू, व्रती र यतिहरू पनि,

Purport

The list of who is fed when one reciter is fed. This poem keeps insisting that small acts have large reach.

अर्चिता भोजितास्तुष्टा भवेयुरनुमोदिताः ।
किमेवं बहुनोक्तेन सर्वे बुद्धा मुनीश्वराः ॥ १०.१४३ ॥

arcitā bhojitāstuṣṭā bhaveyuranumoditāḥ ।
kimevaṁ bahunoktena sarve buddhā munīśvarāḥ ॥ 10.143 ॥

English

are worshipped and fed and satisfied, and are made glad.
But why speak at such length? All the Buddhas and Lords of Sages,

नेपाली

पूजित, भोजित र सन्तुष्ट भई अनुमोदित हुन्छन्।
तर किन यति धेरै भन्ने? सबै बुद्ध र मुनीश्वरहरू,

Purport

Why speak at such length. After more than seventeen hundred verses the poem asks itself this, and then gives three more verses anyway.

सर्वास्ताराश्च देव्योऽपि सर्वसंघा जिनात्मजाः ।
नित्यं तेषां कृपादृष्ट्या समालोक्यानुमोदिताः ॥ १०.१४४ ॥

sarvāstārāśca devyo'pi sarvasaṁghā jinātmajāḥ ।
nityaṁ teṣāṁ kṛpādṛṣṭyā samālokyānumoditāḥ ॥ 10.144 ॥

English

all the Tārās and the goddesses, and all the communities, sons of the Jina,
always looking upon them with a kindly eye and made glad,

नेपाली

सबै तारा र देवीहरू, र सबै संघ, जिनपुत्रहरू,
सधैँ तिनीहरूलाई कृपादृष्टिले हेर्दै अनुमोदित भई,

Purport

Tārā, the saviour goddess who had her own ford in chapter five, is named among the protectors.

रक्षां विधाय सर्वत्र वरं दद्युः समीहितम् ।
तुष्टाः स्युः पूजया सर्वे देवा देव्यश्च निश्चितम् ॥ १०.१४५ ॥

rakṣāṁ vidhāya sarvatra varaṁ dadyuḥ samīhitam ।
tuṣṭāḥ syuḥ pūjayā sarve devā devyaśca niścitam ॥ 10.145 ॥

English

making protection everywhere, shall give them what they desire;
and all the gods and goddesses shall surely be pleased with their worship.

नेपाली

सबैतिर रक्षा गरी तिनीहरूलाई अभीष्ट दिनेछन्;
र सबै देव र देवीहरू निश्चय नै तिनीहरूको पूजाले सन्तुष्ट हुनेछन्।

Purport

This is the verse the manuscript had lost. Its opening line had no daṇḍa and its second had a stray bracket, so the extractor could not pair them.

सर्वे लोकाधिपाश्चापि सर्वे देवा सुराधिपाः ।
रक्षां कृत्वा वरं दद्युस्तेषां सद्धर्मसाधने ॥ १०.१४६ ॥

sarve lokādhipāścāpi sarve devā surādhipāḥ ।
rakṣāṁ kṛtvā varaṁ dadyusteṣāṁ saddharmasādhane ॥ 10.146 ॥

English

And all the guardians of the worlds, and all the gods and lords of gods,
making protection, shall grant them boons in the practice of the true Dharma.

नेपाली

र सबै लोकाधिपहरू, र सबै देव तथा सुराधिपहरूले,
रक्षा गरी तिनीहरूलाई सद्धर्मसाधनामा वर दिनेछन्।

Purport

The boon granted is help with the practice, not relief from it.

राजानोऽपि सदा तेषां रक्षां कृत्वानुमोदिताः ।
यथाभिवाञ्छितं दत्वा पालयेयुः सदादरात् ॥ १०.१४७ ॥

rājāno'pi sadā teṣāṁ rakṣāṁ kṛtvānumoditāḥ ।
yathābhivāñchitaṁ datvā pālayeyuḥ sadādarāt ॥ 10.147 ॥

English

Kings too, made glad, shall always give them protection,
and giving them what they wish, shall look after them with reverence.

नेपाली

राजाहरूले पनि अनुमोदित भई सधैँ तिनीहरूको रक्षा गर्नेछन्,
र अभिवाञ्छित दिएर आदरपूर्वक पालन गर्नेछन्।

Purport

The protection now comes from human beings, and the list works down through society in the same order chapter eight used for its collapse.

मन्त्रिणोऽपि सदा तेषां सामात्यसचिवानुगाः ।
सभृत्यसैन्यभट्टाश्च भवेयुर्हितकारिणः ॥ १०.१४८ ॥

mantriṇo'pi sadā teṣāṁ sāmātyasacivānugāḥ ।
sabhṛtyasainyabhaṭṭāśca bhaveyurhitakāriṇaḥ ॥ 10.148 ॥

English

Ministers too, with their counsellors, officials and attendants,
with their servants, soldiers and retainers, shall always work for their good.

नेपाली

मन्त्रीहरू पनि अमात्य, सचिव र अनुचरसहित,
भृत्य, सैन्य र भट्टसहित सधैँ तिनीहरूको हित गर्नेछन्।

Purport

The whole apparatus of the state, listed as well-wishers of a person who keeps this book.

सर्वे वैश्याश्च सर्वार्थभर्त्तारः स्युः सुहृत्प्रियाः ।
श्रेष्ठिमहाजनाः सर्वे भवेयुर्हितकारिणः ॥ १०.१४९ ॥

sarve vaiśyāśca sarvārthabharttāraḥ syuḥ suhṛtpriyāḥ ।
śreṣṭhimahājanāḥ sarve bhaveyurhitakāriṇaḥ ॥ 10.149 ॥

English

And all the Vaiśyas, upholders of every enterprise, shall be dear friends to them,
and all the guild masters and men of substance shall work for their good.

नेपाली

र सबै वैश्य, सर्वार्थका धारक, तिनीहरूका प्रिय सुहृद् हुनेछन्,
र सबै श्रेष्ठी र महाजनहरूले तिनीहरूको हित गर्नेछन्।

Purport

The merchants and guild masters of the valley, whose goodwill a scribe or a reciter would actually have needed.

द्विषोऽपि दासतां यायुर्दृष्टाश्च स्युर्हिताशयाः ।
एवमन्येऽपि लोकाश्च सर्वे स्युर्मैत्रमानसाः ॥ १०.१५० ॥

dviṣo'pi dāsatāṁ yāyurdṛṣṭāśca syurhitāśayāḥ ।
evamanye'pi lokāśca sarve syurmaitramānasāḥ ॥ 10.150 ॥

English

Even enemies shall come to serve them, and being pleased, wish them well;
and so too all other people shall be of friendly mind towards them.

नेपाली

शत्रुहरू पनि दास भई आउनेछन्, र प्रसन्न भई हितैषी हुनेछन्;
र त्यसरी नै अन्य सबै मानिस तिनीहरूप्रति मैत्रीचित्त हुनेछन्।

Purport

Even enemies. The poem said the same in chapter three, and the mechanism was the same: merit changes how others see a person.

पशवः पक्षिणश्चापि सर्वकीटाश्च जन्तवः ।
नैव तेषां विरुद्धा स्युः भवेयुर्हितशंसिनः ॥ १०.१५१ ॥

paśavaḥ pakṣiṇaścāpi sarvakīṭāśca jantavaḥ ।
naiva teṣāṁ viruddhā syuḥ bhaveyurhitaśaṁsinaḥ ॥ 10.151 ॥

English

Beasts and birds too, and all insects and living creatures,
shall never be hostile to them, but shall wish them well.

नेपाली

पशु र पक्षीहरू पनि, र सबै कीट र जन्तुहरू,
तिनीहरूप्रति कहिल्यै विरुद्ध हुनेछैनन्, हितैषी हुनेछन्।

Purport

The list ends with insects. Chapter one said that even the animals on the Swayambhu hill lived in mutual affection, and the poem closes its catalogue of protectors the same way it opened its description of the place.

एवं सर्वत्र लोकेषु तेषां सद्धर्मसाधिनाम् ।
निरुत्पातं शुभोत्साहं सौमाङ्गल्यं सदा भवेत् ॥ १०.१५२ ॥

evaṁ sarvatra lokeṣu teṣāṁ saddharmasādhinām ।
nirutpātaṁ śubhotsāhaṁ saumāṅgalyaṁ sadā bhavet ॥ 10.152 ॥

English

Thus for them everywhere among all peoples, for those who practise the true Dharma,
there shall always be freedom from calamity, good cheer and blessing.

नेपाली

यसरी सबै लोकमा सर्वत्र, सद्धर्मसाधकहरूका लागि,
सधैँ निरुत्पात, शुभोत्साह र सौमङ्गल्य हुनेछ।

Purport

The three promises made to the valley in chapter one, given here to anyone anywhere who keeps this text.

एवं भद्रतरं पुण्यं स्वयम्भूभवनोद्भवम् ।
नत्वा तं त्रिजगन्नाथं भजध्वं सर्वदा मुदा ॥ १०.१५३ ॥

evaṁ bhadrataraṁ puṇyaṁ svayambhūbhavanodbhavam ।
natvā taṁ trijagannāthaṁ bhajadhvaṁ sarvadā mudā ॥ 10.153 ॥

English

This merit, so excellent, arising from the dwelling of Swayambhu:
knowing it, bow to that Lord of the three worlds and worship him always in joy.

नेपाली

स्वयम्भूको भवनबाट उत्पन्न यो अत्युत्तम पुण्य:
यो जानेर त्यो त्रिजगन्नाथलाई प्रणाम गरी सधैँ हर्षपूर्वक भजन गर।

Purport

The last instruction of the book, and it is the same one chapter one gave in its thirty-first verse.

ये तस्य शरणे स्थित्वा स्मृत्वा ध्यात्वा समाहिताः ।
नामापि च समुच्चार्य भजन्ति श्रद्धया सदा ॥ १०.१५४ ॥

ye tasya śaraṇe sthitvā smṛtvā dhyātvā samāhitāḥ ।
nāmāpi ca samuccārya bhajanti śraddhayā sadā ॥ 10.154 ॥

English

Those who, standing in his refuge, remember and meditate with settled minds,
and even uttering his name, worship him with faith always,

नेपाली

जो उहाँको शरणमा बसेर समाहित चित्तले स्मरण र ध्यान गर्छन्,
र नाम मात्र उच्चारण गरी पनि सधैँ श्रद्धाले भजन गर्छन्,

Purport

Even uttering his name, for the last time. The poem has made this offer in nine of its ten chapters.

तेषां त्रीण्यपि रत्नानि सुप्रसन्नानि सर्वदा ।
कृपादृष्ट्या समालोक्य कृत्वा देयुः सदा शुभम् ॥ १०.१५५ ॥

teṣāṁ trīṇyapi ratnāni suprasannāni sarvadā ।
kṛpādṛṣṭyā samālokya kṛtvā deyuḥ sadā śubham ॥ 10.155 ॥

English

for them all three of the Jewels are always wholly gracious,
and looking on them with a kindly eye, shall give them what is good always.

नेपाली

तिनीहरूका लागि तीनै रत्न सधैँ सुप्रसन्न हुन्छन्,
र कृपादृष्टिले हेर्दै सधैँ शुभ दिनेछन्।

Purport

The Three Jewels, which chapter two identified with this shrine, looking at whoever says its name.

इति शास्त्रा समादिष्टं जयश्रिया निशम्य ते ।
जिनेश्वरप्रमुखाः संघाः सर्वे ननन्दुः प्रबोधिताः ॥ १०.१५६ ॥

iti śāstrā samādiṣṭaṁ jayaśriyā niśamya te ।
jineśvarapramukhāḥ saṁghāḥ sarve nananduḥ prabodhitāḥ ॥ 10.156 ॥

English

Thus taught by the teacher, hearing Jayaśrī, they
with Jineśvara at their head, all the communities, rejoiced and were awakened.

नेपाली

शास्ताले यसरी दिनुभएको उपदेश जयश्रीबाट सुनेर,
जिनेश्वरलगायत सबै संघहरू आनन्दित भई प्रबुद्ध भए।

Purport

Jineśvara. He is the bodhisattva who walked into the monastery at Bodhimaṇḍa in chapter one verse 5 and asked what vow he should take up. Everything in this book has been the answer to that one question, and he is still sitting there.

सर्वावती सभा सापि श्रुत्वैतत्संप्रसादिताः ।
तथेति प्रतिविज्ञप्य प्राभ्यनन्दन् प्रबोधिताः ॥ १०.१५७ ॥

sarvāvatī sabhā sāpi śrutvaitatsaṁprasāditāḥ ।
tatheti prativijñapya prābhyanandan prabodhitāḥ ॥ 10.157 ॥

English

And that whole assembly too, hearing this, was made serene,
and saying so be it, they rejoiced and were awakened.

नेपाली

र त्यो सम्पूर्ण सभा पनि यो सुनेर प्रसन्न भई,
'त्यस्तै होस्' भन्दै आनन्दित भई प्रबुद्ध भए।

Purport

The outermost assembly, the one the book opened with, accepts the teaching.

ततस्ते सकला लोकाः समुत्थाय प्रसादिताः ।
जयश्रियं ससंघं तं नत्वा स्वस्वाश्रमं ययुः ॥ १०.१५८ ॥

tataste sakalā lokāḥ samutthāya prasāditāḥ ।
jayaśriyaṁ sasaṁghaṁ taṁ natvā svasvāśramaṁ yayuḥ ॥ 10.158 ॥

English

Then all those people rose, made serene,
bowed to Jayaśrī with his community, and went each to his own hermitage.

नेपाली

त्यसपछि ती सबै मानिस उठेर, प्रसन्न भई,
संघसहित जयश्रीलाई प्रणाम गरी आ-आफ्ना आश्रममा गए।

Purport

The audience of chapter one gets up and goes home. Every frame is now closed except the last thing they do.

तत्र नित्यमुपेत्यत्यर्द्ध्या ससंघः सजिनात्मजा ।
स्नात्वा सर्वेषु तीर्थेषु धृत्वा व्रतं यथाविधि ॥ १०.१५९ ॥

tatra nityamupetyatyarddhyā sasaṁghaḥ sajinātmajā ।
snātvā sarveṣu tīrtheṣu dhṛtvā vrataṁ yathāvidhi ॥ 10.159 ॥

English

Coming there daily with prosperity, with his community and the sons of the Jina,
bathing at all the fords and keeping the vow according to the rule,

नेपाली

त्यहाँ नित्य ऋद्धिसहित आएर, संघ र जिनपुत्रहरूसहित,
सबै तीर्थमा स्नान गरी विधिअनुसार व्रत धारण गरी,

Purport

They do not simply disperse. They begin making the circuit themselves, which is what the book was written to produce.

ततोऽष्टौ वीतरागांश्च देवीं चापि खगाननाम् ।
पञ्च ता देवताश्चापि यथाविधि समर्च्चयन् ॥ १०.१६० ॥

tato'ṣṭau vītarāgāṁśca devīṁ cāpi khagānanām ।
pañca tā devatāścāpi yathāvidhi samarccayan ॥ 10.160 ॥

English

then the eight Vītarāgas, and the goddess Khagānanā,
and the five deities too, they worshipped according to the rule.

नेपाली

त्यसपछि आठ वीतराग, र देवी खगानना,
र ती पाँच देवताको पनि विधिअनुसार पूजा गरे।

Purport

The circuit for the last time in the poem, walked now by the people who have just heard about it.

तथा शान्तिकराचार्यं चैत्यं मञ्जुश्रियोऽपि च ।
धर्मधातुं समाराध्य ध्यात्वाभ्यर्च्य सदाभजत् ॥ १०.१६१ ॥

tathā śāntikarācāryaṁ caityaṁ mañjuśriyo'pi ca ।
dharmadhātuṁ samārādhya dhyātvābhyarcya sadābhajat ॥ 10.161 ॥

English

And so too the teacher Shantikar, and the caitya of Mañjuśrī,
and propitiating the Dharmadhātu, they meditated, worshipped and honoured him always.

नेपाली

र त्यसरी नै आचार्य शान्तिकर, र मञ्जुश्रीको चैत्य,
र धर्मधातुको आराधना गरी, ध्यान गरी, पूजा गरी सधैँ भजन गरे।

Purport

The last mention of Shantikar in the book, still sitting under Śāntipura, still receiving worship.

तदैतत्पुण्यभावेन विषये तत्र सर्वदा ।
निरुत्पातं शुभोत्साहं प्रावर्त्तत समंततः ॥ १०.१६२ ॥

tadaitatpuṇyabhāvena viṣaye tatra sarvadā ।
nirutpātaṁ śubhotsāhaṁ prāvarttata samaṁtataḥ ॥ 10.162 ॥

English

Then by the power of that merit, in that country always
freedom from calamity and good cheer prevailed on every side.

नेपाली

त्यसपछि त्यो पुण्यको प्रभावले, त्यो देशमा सधैँ
निरुत्पात र शुभोत्साह चारैतिर चल्यो।

Purport

The promise held, which is all the poem has ever asked for on behalf of this valley.

ततश्चासौ महाभिज्ञो जयश्रीः सुगतात्मजः ।
सर्वान्स्तान् सांधिकान् पश्यन् पुनरेवं समादिशत् ॥ १०.१६३ ॥

tataścāsau mahābhijño jayaśrīḥ sugatātmajaḥ ।
sarvānstān sāṁdhikān paśyan punarevaṁ samādiśat ॥ 10.163 ॥

English

Then that Jayaśrī of great higher knowledge, son of the Sugata,
looking upon all those companions, instructed them again thus:

नेपाली

त्यसपछि ती महाभिज्ञ सुगतपुत्र जयश्रीले,
ती सबै सांघिकहरूलाई हेर्दै पुनः यस्तो उपदेश दिए:

Purport

He has one more thing to say, and it is a blessing rather than a teaching. The last seven verses of the book are a prayer.

यत्रेदं धर्मसांकथ्यं प्रचारितं स्वयंभुवः ।
तत्रैतत्पुण्यभावेन भवतु सर्वदा शुभम् ॥ १०.१६४ ॥

yatredaṁ dharmasāṁkathyaṁ pracāritaṁ svayaṁbhuvaḥ ।
tatraitatpuṇyabhāvena bhavatu sarvadā śubham ॥ 10.164 ॥

English

Wherever this discourse on the Dharma of Swayambhu has been spread,
there, by the power of this merit, may there be good always.

नेपाली

जहाँ स्वयम्भूको यो धर्मकथा प्रचारित भएको छ,
त्यहाँ, यस पुण्यको प्रभावले, सधैँ शुभ होस्।

Purport

Wherever it has been spread, which by now includes wherever this book is being read. The blessing is addressed over the reader's shoulder.

संबुद्धास्तत्र सर्वेऽपि प्रत्येकसुगता अपि ।
अर्हन्तो बोधिसत्त्वाश्च कुर्वन्तु मङ्गलं सदा ॥ १०.१६५ ॥

saṁbuddhāstatra sarve'pi pratyekasugatā api ।
arhanto bodhisattvāśca kurvantu maṅgalaṁ sadā ॥ 10.165 ॥

English

May all the Perfect Buddhas there, and the solitary Buddhas too,
the Arhats and the Bodhisattvas, bring blessing always.

नेपाली

त्यहाँ सबै सम्बुद्धहरू, र प्रत्येकबुद्धहरू पनि,
अर्हत र बोधिसत्त्वहरूले सधैँ मङ्गल गरून्।

Purport

The benediction begins at the top, as every catalogue in this poem does.

सर्वे लोकाधिपाश्चापि सर्वे चापि महर्षयः ।
समालोक्य सदा तत्र प्रकुर्वन्तु सुमङ्गलम् ॥ १०.१६६ ॥

sarve lokādhipāścāpi sarve cāpi maharṣayaḥ ।
samālokya sadā tatra prakurvantu sumaṅgalam ॥ 10.166 ॥

English

May all the guardians of the worlds too, and all the great seers,
looking there always, bring about good blessing.

नेपाली

सबै लोकाधिपहरूले पनि, र सबै महर्षिहरूले,
त्यहाँ सधैँ हेर्दै सुमङ्गल गरून्।

Purport

Looking, which in this poem is what protection consists of. Chapter eight showed what happens when they stop.

काले वर्षन्तु मेघाश्च भूयाच्छस्यवती मही ।
निरुत्पातं सुभिक्षं च भवन्तु तत्र सर्वदा ॥ १०.१६७ ॥

kāle varṣantu meghāśca bhūyācchasyavatī mahī ।
nirutpātaṁ subhikṣaṁ ca bhavantu tatra sarvadā ॥ 10.167 ॥

English

May the clouds rain in season, may the earth bear its crops,
may there be freedom from calamity and plenty there always.

नेपाली

मेघहरू समयमा वर्षून्, पृथ्वी शस्यवती होस्,
त्यहाँ सधैँ निरुत्पात र सुभिक्ष होस्।

Purport

Rain in season and a crop in the ground. After more than seventeen hundred verses about lights on lotuses and serpent kings and men sealed under hills, this is what the poem finally asks for.

राजा भवतु धार्म्मिष्ठो मन्त्रिणो नीतिचारिणः ।
सर्वे लोकाः सुवृत्तिस्था भवन्तु धर्मसाधिनः ॥ १०.१६८ ॥

rājā bhavatu dhārmmiṣṭho mantriṇo nīticāriṇaḥ ।
sarve lokāḥ suvṛttisthā bhavantu dharmasādhinaḥ ॥ 10.168 ॥

English

May the king be most righteous, and the ministers walk in sound policy;
may all the people be of good livelihood and practise the Dharma.

नेपाली

राजा परम धार्मिक होऊन्, मन्त्रीहरू नीतिचारी होऊन्;
सबै मानिस सुवृत्तिस्थ भई धर्मसाधक होऊन्।

Purport

A good king, honest ministers, and people with a living. Chapter eight spent two hundred verses showing what the absence of these three does to a country.

सर्वे सत्त्वाः समाचाराः संबोधिविहिताशयाः ।
त्रिरत्नभजनं कृत्वा संचरन्तां सदा शुभे ॥ १०.१६९ ॥

sarve sattvāḥ samācārāḥ saṁbodhivihitāśayāḥ ।
triratnabhajanaṁ kṛtvā saṁcarantāṁ sadā śubhe ॥ 10.169 ॥

English

May all beings be of good conduct, their intentions set on awakening;
worshipping the Three Jewels, may they walk always in what is good.

नेपाली

सबै प्राणी समाचारी होऊन्, संबोधिमा आशय राखून्;
त्रिरत्नको भजन गरी सधैँ शुभमा प्रवृत्त होऊन्।

Purport

All beings, which is where every instruction in this book has ended. The last wish of the poem is not for its readers but for everyone.

इति जयश्रियादिष्टं श्रुत्वा सर्वेऽपि सांधिकाः ।
एवमस्त्विति प्राभाष्य प्राभ्यनन्दन्प्रसादिताः ॥ १०.१७० ॥

iti jayaśriyādiṣṭaṁ śrutvā sarve'pi sāṁdhikāḥ ।
evamastviti prābhāṣya prābhyanandanprasāditāḥ ॥ 10.170 ॥

English

Hearing this taught by Jayaśrī, all his companions,
saying may it be so, rejoiced and were made serene.

नेपाली

जयश्रीले दिनुभएको यो उपदेश सुनेर, सबै सांघिकहरूले,
'यस्तै होस्' भन्दै आनन्दित भई प्रसन्न भए।

Purport

The book ends where it began: in a monastery at Bodhimaṇḍa, with Jayaśrī on a teaching seat and an assembly in front of him saying yes. Between that first bow in chapter one and this last one lie seven Buddhas, a lake drained with a sword, a light covered with a stone, a monk who lost his eyes for a lie, a king who ate his people's sin, a teacher still sitting under a hill waiting to be needed, and a valley that came out of the water and was given a name.

इति श्री धर्म्मधातुस्वयम्भूत्पत्तिधर्म्ममाहात्म्यसुभाषितसूत्रं दशमोऽध्यायः समाप्तः ॥

iti śrī dharmmadhātusvayambhūtpattidharmmamāhātmyasubhāṣitasūtraṁ daśamo'dhyāyaḥ samāptaḥ ॥

Thus ends the tenth chapter of the Sūtra of Good Words on the greatness of the Dharma of the origin of the glorious Dharmadhātu Swayambhu.

यसरी श्री धर्मधातु स्वयम्भूको उत्पत्तिको धर्ममाहात्म्य सुभाषित सूत्रको दशौँ अध्याय समाप्त भयो।