Swayambhu Purana

स्वयम्भू पुराण

Swayambhu Purana

Chapter Six: The Naming of Dharmadhātu Vāgīśvara

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

This is the sixth chapter of the Swayambhu Purana, and the one with the best story in it. Maitreya asks why Swayambhu is also called Vāgīśvara, lord of speech, and the answer is an account of Dharmaśrīmitra, a learned monk of the Vikramaśīla monastery who could not explain the secret meaning of twelve syllables to his own students. He sets out for Mañjuśrī’s mountain in the far north, stops for the night in the Kathmandu Valley with a farmer ploughing his field with a tiger and a lion, and finds what he is looking for by sitting in the dark outside a bedroom door. What he does with it afterwards, in front of a full lecture hall, is the real subject of the chapter.

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 च महासत्त्वो मैत्रेयः सुगतात्मजः ।
मुनीन्द्रं श्रीघनं नत्वा साञ्जलिरेवमब्रवीत् ॥ ६.१ ॥

athāsau ca mahāsattvo maitreyaḥ sugatātmajaḥ ।
munīndraṁ śrīghanaṁ natvā sāñjalirevamabravīt ॥ 6.1 ॥

English

Then that great being Maitreya, son of the Sugata,
bowing to the Lord of Sages Śrīghana, spoke thus with folded hands:

नेपाली

त्यसपछि ती महासत्त्व सुगतपुत्र मैत्रेयले,
मुनीन्द्र श्रीघनलाई प्रणाम गरी हात जोडेर यसो भने:

Purport

The sixth chapter opens with Maitreya rising again, and with the name Śrīghana, which is what the very first verse of chapter one called the Buddha. Six chapters on, the poem is still using its own vocabulary consistently.

यदस्य भगवन् धर्म्मधातु वागीश्वराभिधम् ।
प्रसिद्ध हेतुना केन तत्समादेष्टुमर्हति ॥ ६.२ ॥

yadasya bhagavan dharmmadhātu vāgīśvarābhidham ।
prasiddha hetunā kena tatsamādeṣṭumarhati ॥ 6.2 ॥

English

Blessed One, by what cause did this Dharmadhātu
become renowned under the name Vāgīśvara? May you teach us that.

नेपाली

भगवन्, कुन कारणले यो धर्मधातु
वागीश्वर नामले प्रसिद्ध भयो? कृपया त्यो बताइदिनुहोस्।

Purport

Vāgīśvara means 'lord of speech', and it is one of the commonest names for Swayambhu in Newar Buddhism. The question asked here is simply how the shrine got that name, and the answer turns out to be a story about a monk who could not explain a text.

इति संप्रार्थिते तेन मैत्रेयेण स सर्ववित् ।
भगवान्स्तं महासत्त्वं संपश्यन्निदमादिशत् ॥ ६.३ ॥

iti saṁprārthite tena maitreyeṇa sa sarvavit ।
bhagavānstaṁ mahāsattvaṁ saṁpaśyannidamādiśat ॥ 6.3 ॥

English

Thus entreated by Maitreya, that Omniscient One,
the Blessed Lord, looking upon that great being, instructed thus:

नेपाली

मैत्रेयले यसरी प्रार्थना गरेपछि, ती सर्वज्ञ
भगवान्ले त्यो महासत्त्वलाई हेर्दै यस्तो उपदेश दिनुभयो:

Purport

Request, gaze, answer, for the sixth chapter running.

येनास्य हेतुना धर्म्मधातु वागीश्वराभिधम् ।
प्रसिद्धिं तत्प्रवक्षामि शृणु मैत्रेय सादरम् ॥ ६.४ ॥

yenāsya hetunā dharmmadhātu vāgīśvarābhidham ।
prasiddhiṁ tatpravakṣāmi śṛṇu maitreya sādaram ॥ 6.4 ॥

English

By what cause this became renowned under the name Dharmadhātu Vāgīśvara,
that I shall tell. Listen with reverence, Maitreya.

नेपाली

कुन कारणले यो धर्मधातु वागीश्वर नामले प्रसिद्ध भयो,
त्यो म भन्नेछु। हे मैत्रेय, आदरपूर्वक सुन।

Purport

The Buddha repeats the question back before answering it, which is how a teacher in these texts signals that a question was well asked.

तद्यथायुर्यदा नृणां त्रिंशद्वर्ष सहस्रिके ।
शोभावत्यां महापूर्यामुदपादि तदा जिनः ॥ ६.५ ॥

tadyathāyuryadā nṛṇāṁ triṁśadvarṣa sahasrike ।
śobhāvatyāṁ mahāpūryāmudapādi tadā jinaḥ ॥ 6.5 ॥

English

Thus: when the lifespan of human beings was thirty thousand years,
there arose in the great city of Śobhāvatī a Jina,

नेपाली

यसरी: जब मानिसहरूको आयु तीस हजार वर्ष थियो,
शोभावती महानगरमा एक जिन प्रकट हुनुभयो,

Purport

The count continues downward: eighty thousand, seventy, sixty, forty, and now thirty. Śobhāvatī, 'the splendid', is the city named for this Buddha in the old scriptures.

संबुद्धोऽर्हञ्जगच्छास्ता धर्म्मराजो मुनीश्वरः ।
कनक मुनीरित्याख्यास्तथागतो विनायकः ॥ ६.६ ॥

saṁbuddho'rhañjagacchāstā dharmmarājo munīśvaraḥ ।
kanaka munīrityākhyāstathāgato vināyakaḥ ॥ 6.6 ॥

English

a Perfect Buddha, Arhat, Teacher of the world, Dharma-king and Lord of Sages,
called Kanakamuni, a Tathāgata and a Guide.

नेपाली

सम्बुद्ध, अर्हत्, जगत्का शास्ता, धर्मराज र मुनीश्वर,
कनकमुनि नामका तथागत र विनायक।

Purport

Kanakamuni is the fifth of the seven Buddhas of the past, following Krakucchanda. He is one of only two of the seven for whom archaeological evidence survives: Aśoka set up a pillar at Nigali Sagar, in the Nepali Tarai, recording that he enlarged Kanakamuni's stupa.

तदाहं कुलपुत्रो स सुधर्म्माख्य आत्मवित् ।
बोधिसत्त्वो महासत्त्वो धर्म्मश्री सद्गुणार्थभृत् ॥ ६.७ ॥

tadāhaṁ kulaputro sa sudharmmākhya ātmavit ।
bodhisattvo mahāsattvo dharmmaśrī sadguṇārthabhṛt ॥ 6.7 ॥

English

At that time I was a son of good family named Sudharma, knower of the self,
a Bodhisattva and great being, bearing the glory and virtue of the Dharma.

नेपाली

त्यस बेला म सुधर्म नामका आत्मज्ञ कुलपुत्र थिएँ,
बोधिसत्त्व महासत्त्व, धर्मश्री र सद्गुणका धारक।

Purport

The fifth of the Buddha's past selves: Satyadharma, Kṣemaṁkara, Parvata, Jyotipāla, and now Sudharma. Each name has been well suited to its chapter, and 'good Dharma' fits one about the right understanding of a text.

स कनकमुनेः शास्तुः शासने समुपाश्रितः ।
त्रिरत्नभजनं कृत्वा प्राचरं बोधिसंवरम् ॥ ६.८ ॥

sa kanakamuneḥ śāstuḥ śāsane samupāśritaḥ ।
triratnabhajanaṁ kṛtvā prācaraṁ bodhisaṁvaram ॥ 6.8 ॥

English

Taking refuge in the teaching of that Teacher Kanakamuni,
and worshipping the Three Jewels, I practised the vow of awakening.

नेपाली

ती शास्ता कनकमुनिको शासनमा शरण लिएर,
र त्रिरत्नको भजन गरी मैले बोधिसंवर आचरण गरेँ।

Purport

Refuge, worship, then the vow. The sequence has been the same in every chapter of this poem.

यदा च भगवाञ्छास्ता शोभावत्या उपाश्रमे ।
विहारे शोभितारामे विजहार स सांघिकः ॥ ६.९ ॥

yadā ca bhagavāñchāstā śobhāvatyā upāśrame ।
vihāre śobhitārāme vijahāra sa sāṁghikaḥ ॥ 6.9 ॥

English

And when that Blessed Teacher, in a hermitage near Śobhāvatī,
dwelt with his companions in a monastery in a lovely garden,

नेपाली

र जब ती भगवान् शास्ता शोभावतीको छेउको आश्रममा,
रमणीय आराममा रहेको विहारमा सांघिकहरूसहित बस्नुभयो,

Purport

The scene is set for the usual assembly, and the poet will run his catalogue once more before the real story begins.

तदा तत्र सभालोके ब्रह्मेन्द्र प्रमुखाः सुराः ।
सर्वलोकाधिपाश्चापि धर्म्मं श्रोतुमुदागताः ॥ ६.१० ॥

tadā tatra sabhāloke brahmendra pramukhāḥ surāḥ ।
sarvalokādhipāścāpi dharmmaṁ śrotumudāgatāḥ ॥ 6.10 ॥

English

then there in that assembly the gods with Brahmā and Indra foremost,
and all the guardians of the worlds too, came to hear the Dharma.

नेपाली

त्यस बेला त्यो सभामा ब्रह्मा र इन्द्रलगायत देवताहरू,
र सबै लोकाधिपतिहरू पनि धर्म सुन्न आए।

Purport

The catalogue opens at the top of the cosmos, as it always does.

सर्वे ग्रहाश्च ताराश्च सर्वा विद्याधरा अपि ।
सिद्धाः साध्याश्च रुद्राश्च मुनयोऽपि महर्षयः ॥ ६.११ ॥

sarve grahāśca tārāśca sarvā vidyādharā api ।
siddhāḥ sādhyāśca rudrāśca munayo'pi maharṣayaḥ ॥ 6.11 ॥

English

All the planets and stars, and all the Vidyādharas too,
Siddhas, Sādhyas and Rudras, and the sages and great seers,

नेपाली

सबै ग्रह र ताराहरू, र सबै विद्याधरहरू पनि,
सिद्ध, साध्य र रुद्रहरू, र मुनि तथा महर्षिहरू,

Purport

The same ranks in the same order as in the five earlier chapters.

गन्धर्वाः किन्नरा यक्षा गुह्यका राक्षसा अपि ।
कुम्भाण्डा गरुडा नागा दैत्याश्चापि समागताः ॥ ६.१२ ॥

gandharvāḥ kinnarā yakṣā guhyakā rākṣasā api ।
kumbhāṇḍā garuḍā nāgā daityāścāpi samāgatāḥ ॥ 6.12 ॥

English

Gandharvas, Kinnaras, Yakṣas, Guhyakas and Rākṣasas too,
Kumbhāṇḍas, Garuḍas, Nāgas and Daityas came as well.

नेपाली

गन्धर्व, किन्नर, यक्ष, गुह्यक र राक्षसहरू पनि,
कुम्भाण्ड, गरुड, नाग र दैत्यहरू पनि आए।

Purport

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

यतयो योगिनश्चापि तीर्थिकाश्च तपस्विनः ।
पाखण्डाश्च परिव्राजका निर्ग्रन्था ब्रह्मचारिणः ॥ ६.१३ ॥

yatayo yoginaścāpi tīrthikāśca tapasvinaḥ ।
pākhaṇḍāśca parivrājakā nirgranthā brahmacāriṇaḥ ॥ 6.13 ॥

English

Renunciates and yogins, tīrthikas and ascetics,
heretics and wandering mendicants, Nirgranthas and celibate practitioners,

नेपाली

यति र योगीहरू, तीर्थिक र तपस्वीहरू,
पाखण्ड र परिव्राजकहरू, निर्ग्रन्थ र ब्रह्मचारीहरू,

Purport

Pākhaṇḍa is the sharpest word in the poem's vocabulary for a rival religious group, and it is usually an insult. The poet seats them in the hall with everyone else anyway.

श्रमणाः श्रावकाश्चापि व्रतिनश्चाप्युपासकाः ।
तत्सद्धर्म्मामृतं पातुं सादरं समुपागताः ॥ ६.१४ ॥

śramaṇāḥ śrāvakāścāpi vratinaścāpyupāsakāḥ ।
tatsaddharmmāmṛtaṁ pātuṁ sādaraṁ samupāgatāḥ ॥ 6.14 ॥

English

ascetics and disciples, keepers of vows and lay devotees,
came with reverence to drink the nectar of that true Dharma.

नेपाली

श्रमण र श्रावकहरू, व्रती र उपासकहरू,
त्यो सद्धर्मरूपी अमृत पिउन आदरपूर्वक आए।

Purport

The nectar image, present in every assembly scene in all six chapters.

ब्राह्मणा क्षत्रिया श्चापि वैश्याश्च मन्त्रिणोजनाः ।
गृहाधिपाश्च श्रेष्ठाश्च भृत्याः सैन्याधिपा अपि ॥ ६.१५ ॥

brāhmaṇā kṣatriyā ścāpi vaiśyāśca mantriṇojanāḥ ।
gṛhādhipāśca śreṣṭhāśca bhṛtyāḥ sainyādhipā api ॥ 6.15 ॥

English

Brahmins and Kṣatriyas too, and Vaiśyas, ministers and officials,
householders and eminent men, servants and commanders of armies,

नेपाली

ब्राह्मण र क्षत्रियहरू पनि, वैश्य, मन्त्री र अधिकारीहरू,
गृहस्थ र श्रेष्ठीहरू, भृत्य र सेनापतिहरू,

Purport

The social order arrives in its usual sequence, from the learned down through the officials to the servants.

शिल्पिनो वणिजश्चापि सार्थवाहा महाजनाः ।
पौरा जानपदा ग्राम्याः कार्पटिकाश्च शैलिकाः ॥ ६.१६ ॥

śilpino vaṇijaścāpi sārthavāhā mahājanāḥ ।
paurā jānapadā grāmyāḥ kārpaṭikāśca śailikāḥ ॥ 6.16 ॥

English

craftsmen and merchants, caravan leaders and men of substance,
townspeople, country people and villagers, wandering beggars and hill dwellers,

नेपाली

शिल्पी र व्यापारीहरू, सार्थवाह र महाजनहरू,
पुरवासी, जनपदवासी र गाउँले, कार्पटिक र शैलिकहरू,

Purport

The list ends with the poorest, the beggars in patched cloth and the people of the hills, exactly as it did in chapter four.

तथान्य वासिनश्चापि सर्वलोकाः प्रसादिताः ।
तत्सद्धर्म्मामृतं पातुं सादरं समुपागताः ॥ ६.१७ ॥

tathānya vāsinaścāpi sarvalokāḥ prasāditāḥ ।
tatsaddharmmāmṛtaṁ pātuṁ sādaraṁ samupāgatāḥ ॥ 6.17 ॥

English

and those living elsewhere too, all the people, made serene,
came with reverence to drink the nectar of that true Dharma.

नेपाली

र अन्यत्र बस्नेहरू पनि, सबै मानिसहरू प्रसन्न भई,
त्यो सद्धर्मरूपी अमृत पिउन आदरपूर्वक आए।

Purport

The catalogue closes as it opened, with the image of drinking.

तान्सर्वान्समुपायातान् दृष्ट्वा स भगवान्मुदा ।
सभा मध्यासनासीनस्तस्थौ ध्यात्वा प्रभासयन् ॥ ६.१८ ॥

tānsarvānsamupāyātān dṛṣṭvā sa bhagavānmudā ।
sabhā madhyāsanāsīnastasthau dhyātvā prabhāsayan ॥ 6.18 ॥

English

Seeing them all come, that Blessed One in delight
took his seat in the midst of the assembly and remained absorbed, shining.

नेपाली

ती सबै आएको देखेर, ती भगवान् प्रसन्न भई
सभाको बीचमा आसनमा विराजमान भई ध्यानमा लीन भई प्रकाशित रहनुभयो।

Purport

Seated, absorbed and shining. The poet uses the same three words each time he puts a Buddha on a teaching seat.

तं मुनीन्द्रं प्रभाकान्तं दृष्ट्वा सर्वेऽपि सांधिकाः ।
श्रमणाः श्रावकाः सर्वे भिक्षवो ब्रह्मचारिणः ॥ ६.१९ ॥

taṁ munīndraṁ prabhākāntaṁ dṛṣṭvā sarve'pi sāṁdhikāḥ ।
śramaṇāḥ śrāvakāḥ sarve bhikṣavo brahmacāriṇaḥ ॥ 6.19 ॥

English

Seeing that Lord of Sages lovely with radiance, all his companions,
the ascetics and disciples, the monks and celibate practitioners,

नेपाली

प्रभाले मनोहर ती मुनीन्द्रलाई देखेर, उहाँका सबै सांघिकहरू,
श्रमण र श्रावकहरू, भिक्षु र ब्रह्मचारीहरू,

Purport

The monastic community arrives after the crowd. The poem is unhurried about getting to its story.

भिक्षुण्यो ब्रह्मचारिण्यो उपासिकाश्च चैलिकाः ।
चैलका व्रतिनश्चापि धर्मकामा उपासकाः ॥ ६.२० ॥

bhikṣuṇyo brahmacāriṇyo upāsikāśca cailikāḥ ।
cailakā vratinaścāpi dharmakāmā upāsakāḥ ॥ 6.20 ॥

English

nuns and celibate women, laywomen and cailikas,
cailakas and keepers of vows, and lay devotees who love the Dharma,

नेपाली

भिक्षुणी र ब्रह्मचारिणीहरू, उपासिका र चैलिकाहरू,
चैलक र व्रतीहरू, र धर्मप्रेमी उपासकहरू,

Purport

Women in four separate categories in one verse. The poem has been consistent about this since its first assembly.

सर्वेऽपि ते समागत्य प्रणत्वा तं मुनीश्वरम् ।
परिवृत्य परिस्कृत्य धर्म्म श्रोतुमुपाश्रयन् ॥ ६.२१ ॥

sarve'pi te samāgatya praṇatvā taṁ munīśvaram ।
parivṛtya pariskṛtya dharmma śrotumupāśrayan ॥ 6.21 ॥

English

all of them came and bowed to that Lord of Sages,
and circling him and attending him, drew near to hear the Dharma.

नेपाली

ती सबै आएर ती मुनीश्वरलाई प्रणाम गरे,
र वरिपरि घुमेर, सेवा गरी, धर्म सुन्न नजिक गए।

Purport

Circumambulation performed around a living teacher, as in every chapter.

ततो ब्रह्मदयो देवाः सर्वे लोकाधिपा अपि ।
तं मुनीन्द्रं समभ्यर्च्य प्रणत्वा च यथाक्रमम् ॥ ६.२२ ॥

tato brahmadayo devāḥ sarve lokādhipā api ।
taṁ munīndraṁ samabhyarcya praṇatvā ca yathākramam ॥ 6.22 ॥

English

Then the gods with Brahmā foremost, and all the guardians of the worlds,
worshipping that Lord of Sages and bowing in due order,

नेपाली

त्यसपछि ब्रह्मालगायत देवताहरू, र सबै लोकाधिपतिहरूले,
ती मुनीन्द्रको पूजा गरी क्रमैसँग प्रणाम गरेर,

Purport

The gods follow the monastics. Rank in this poem is never about who arrives first.

परिवृत्य पुरस्कृत्य तत्सभायां समन्ततः ।
संपश्यन्तं मुनीन्द्रं तमुपतस्थुः समाहिताः ॥ ६.२३ ॥

parivṛtya puraskṛtya tatsabhāyāṁ samantataḥ ।
saṁpaśyantaṁ munīndraṁ tamupatasthuḥ samāhitāḥ ॥ 6.23 ॥

English

circling him and keeping him before them, on every side in that assembly,
gazing upon that Lord of Sages, they attended him with settled minds.

नेपाली

वरिपरि घुमेर, अगाडि राखी, त्यो सभामा चारैतिर,
ती मुनीन्द्रलाई हेर्दै समाहित चित्तले उपस्थित भए।

Purport

The concentric arrangement of listeners, described the same way every time.

ततस्ते मानवाः सर्वे ऋषि विप्रनृपादयः ।
तं मुनीन्द्रं समभ्यर्च्य संप्रणत्वा यथाक्रमम् ॥ ६.२४ ॥

tataste mānavāḥ sarve ṛṣi vipranṛpādayaḥ ।
taṁ munīndraṁ samabhyarcya saṁpraṇatvā yathākramam ॥ 6.24 ॥

English

Then all those human beings, the seers, brahmins, kings and the rest,
worshipping that Lord of Sages and bowing in due order,

नेपाली

त्यसपछि ती सबै मानिसहरू, ऋषि, विप्र, नृपलगायत,
ती मुनीन्द्रको पूजा गरी क्रमैसँग प्रणाम गरेर,

Purport

Human beings last, after gods and monks. The poet is working through a fixed order.

तत्सभां समुपाश्रित्य परिवृत्य समन्ततः ।
पुरस्कृत्य समुद्वीक्ष्य संतस्थिरे समाहिताः ॥ ६.२५ ॥

tatsabhāṁ samupāśritya parivṛtya samantataḥ ।
puraskṛtya samudvīkṣya saṁtasthire samāhitāḥ ॥ 6.25 ॥

English

drawing near in that assembly and circling him on every side,
keeping him before them and looking up, they sat with settled minds.

नेपाली

त्यो सभामा नजिक गएर चारैतिर परिक्रमा गरी,
अगाडि राखी, माथि हेर्दै, समाहित चित्तले बसे।

Purport

The hall is full and quiet. In this poem the moment before a teaching begins is always described carefully.

ततस्तान् समुपासीनान् दृष्ट्वा स भगवान्मुदा ।
आर्यसत्यं समारभ्य सद्धर्म्म समुपादिशत् ॥ ६.२६ ॥

tatastān samupāsīnān dṛṣṭvā sa bhagavānmudā ।
āryasatyaṁ samārabhya saddharmma samupādiśat ॥ 6.26 ॥

English

Then, seeing them all seated around him, that Blessed One in delight
took up the noble truths and taught the true Dharma.

नेपाली

त्यसपछि वरिपरि बसेका ती सबैलाई देखेर, ती भगवान्ले प्रसन्न भई
आर्यसत्यलाई लिएर सद्धर्मको उपदेश दिनुभयो।

Purport

The four noble truths, as in chapter four. The poem gives its sermons a content only in the chapters about foundations.

क्रमेण बोधिचर्यागमार्याष्टांङ्ग च सत्पथम् ।
आदिश्य बोधिमार्गे तान् सर्वाल्लोकान् योजयेत् ॥ ६.२७ ॥

krameṇa bodhicaryāgamāryāṣṭāṁṅga ca satpatham ।
ādiśya bodhimārge tān sarvāllokān yojayet ॥ 6.27 ॥

English

and in due order teaching the practice of awakening and the noble eightfold path,
he joined all those people to the path of awakening.

नेपाली

र क्रमैसँग बोधिचर्या र आर्य अष्टांगिक सन्मार्गको उपदेश दिई,
ती सबै मानिसलाई बोधिमार्गमा जोड्नुभयो।

Purport

The eightfold path is named explicitly here, the only time in the poem so far. Right view, intention, speech, action, livelihood, effort, mindfulness and concentration.

तत्सद्धर्म्मामृतं पीत्वा सर्वे लोकाः प्रबोधिताः ।
सद्धर्म्म साधना युक्ता बभूवु र्बोधिमानसाः ॥ ६.२८ ॥

tatsaddharmmāmṛtaṁ pītvā sarve lokāḥ prabodhitāḥ ।
saddharmma sādhanā yuktā babhūvu rbodhimānasāḥ ॥ 6.28 ॥

English

Drinking that nectar of the true Dharma, all the people were awakened,
and devoted to the practice of the true Dharma, their minds turned to awakening.

नेपाली

त्यो सद्धर्मरूपी अमृत पिएर सबै मानिस प्रबुद्ध भए,
र सद्धर्मसाधनामा लागेर तिनका चित्त बोधितर्फ लागे।

Purport

The frame is complete. The poem now leaves this assembly entirely and does not return to it until the last few verses.

तदा विक्रमशीलाख्ये विहारे भिक्षुरात्मवित् ।
ससंघा व्यहरद्धर्म्मश्रीमित्राख्यः सुधीर्यतिः ॥ ६.२९ ॥

tadā vikramaśīlākhye vihāre bhikṣurātmavit ।
sasaṁghā vyaharaddharmmaśrīmitrākhyaḥ sudhīryatiḥ ॥ 6.29 ॥

English

At that time, in the monastery called Vikramaśīla, there dwelt a monk,
a knower of the self, with his community: a wise ascetic named Dharmaśrīmitra.

नेपाली

त्यस बेला विक्रमशील नामको विहारमा एक भिक्षु,
आत्मज्ञ, आफ्नो संघसहित बस्थे: धर्मश्रीमित्र नामका सुधी यति।

Purport

Vikramaśīla was one of the great monastic universities of eastern India, founded in Bihar around 800 CE and destroyed around 1200. Naming it places this story in real institutional history rather than in a mythic age, and it makes the chapter the most recent-feeling in the book.

स तत्र सर्वलोकानां हितार्थेन समाश्रितः ।
स संघा नामसंगीतिं व्याख्यातुमभ्यवाञ्छत ॥ ६.३० ॥

sa tatra sarvalokānāṁ hitārthena samāśritaḥ ।
sa saṁghā nāmasaṁgītiṁ vyākhyātumabhyavāñchata ॥ 6.30 ॥

English

Dwelling there for the welfare of all the worlds,
he wished to expound the Nāmasaṁgīti to his community.

नेपाली

सबै लोकको हितका लागि त्यहाँ बस्दै,
उनले आफ्नो संघलाई नामसंगीतिको व्याख्या गर्न चाहे।

Purport

The Mañjuśrīnāmasaṁgīti, the Chanting of the Names of Mañjuśrī, is among the most important tantric texts in Nepal and Tibet. It is recited daily in the valley, and everything that happens in this chapter follows from one man trying to teach it.

ततः स सन्मतिः सर्वान् संघा नाम प्रसादरम् ।
सभामध्यासनासीनस्तस्थौ ध्यानसमाहितः ॥ ६.३१ ॥

tataḥ sa sanmatiḥ sarvān saṁghā nāma prasādaram ।
sabhāmadhyāsanāsīnastasthau dhyānasamāhitaḥ ॥ 6.31 ॥

English

Then that right-minded one, having graciously summoned all his community,
took his seat in the midst of the assembly, absorbed in meditation.

नेपाली

त्यसपछि ती सन्मतिले आफ्नो सम्पूर्ण संघलाई सादर बोलाएर,
ध्यानमा समाहित भई सभाको बीचमा आसनमा विराजमान भए।

Purport

A teaching scene set up exactly like the Buddha's a few verses earlier, with a human scholar in the seat. The parallel is deliberate and the chapter will make something of it.

तं सभासन आसीनं दृष्ट्वा सर्वेऽपि सांघिकाः ।
तत्सद्धर्म्मामृतं पातुमिच्छतः समुपागताः ॥ ६.३२ ॥

taṁ sabhāsana āsīnaṁ dṛṣṭvā sarve'pi sāṁghikāḥ ।
tatsaddharmmāmṛtaṁ pātumicchataḥ samupāgatāḥ ॥ 6.32 ॥

English

Seeing him seated on the assembly seat, all his companions,
wishing to drink the nectar of that true Dharma, came near.

नेपाली

सभासनमा विराजमान उनलाई देखेर, सबै सांघिकहरू,
त्यो सद्धर्मरूपी अमृत पिउन चाहँदै नजिक आए।

Purport

The same words used for the Buddha's audience are used for his. The poet is quietly setting up a man who is about to be exposed.

तत्र ये यतिं नत्वा परिवृत्य समन्ततः ।
पुरस्कृत्य समीक्षन्त उपतस्थुः समाहिताः ॥ ६.३३ ॥

tatra ye yatiṁ natvā parivṛtya samantataḥ ।
puraskṛtya samīkṣanta upatasthuḥ samāhitāḥ ॥ 6.33 ॥

English

There those who bowed to that ascetic, circling him on every side,
and keeping him before them, looked up and attended with settled minds.

नेपाली

त्यहाँ ती यतिलाई प्रणाम गर्नेहरू चारैतिर परिक्रमा गरी,
अगाडि राखी, हेर्दै समाहित चित्तले उपस्थित भए।

Purport

Every gesture of reverence given to a Buddha is given here to a scholar. Nothing in the scene is wrong, and that is what makes what follows uncomfortable.

तत्रान्येऽपि समायाता लोकद्विजनृपादयः ।
वैश्याश्च मन्त्रिणोऽमात्याः भृत्या सैन्याधिपा अपि ॥ ६.३४ ॥

tatrānye'pi samāyātā lokadvijanṛpādayaḥ ।
vaiśyāśca mantriṇo'mātyāḥ bhṛtyā sainyādhipā api ॥ 6.34 ॥

English

Others too came there: people, twice-born, kings and the rest,
Vaiśyas, ministers and counsellors, servants and commanders of armies,

नेपाली

त्यहाँ अरूहरू पनि आए: जन, द्विज, नृपलगायत,
वैश्य, मन्त्री र अमात्यहरू, भृत्य र सेनापतिहरू,

Purport

A large public audience, which matters. What he is about to fail at, he fails at in front of the city.

शिल्पिनो वणिजश्चापि सार्थवाहा महाजनाः ।
पौरा जानपदाग्राम्यास्तथान्यदेशवासिनः ॥ ६.३५ ॥

śilpino vaṇijaścāpi sārthavāhā mahājanāḥ ।
paurā jānapadāgrāmyāstathānyadeśavāsinaḥ ॥ 6.35 ॥

English

craftsmen and merchants, caravan leaders and men of substance,
townspeople, country people and villagers, and those living in other lands.

नेपाली

शिल्पी र व्यापारीहरू, सार्थवाह र महाजनहरू,
पुरवासी, जनपदवासी र गाउँले, र अन्य देशमा बस्नेहरू।

Purport

The same catalogue as the Buddha's audience, in the same order. The poet is making the two occasions as alike as he can.

सर्वे ते समुपागत्य प्रणत्वा तं यतिं मुदा ।
परिवृत्य पुरस्कृत्य सपश्यन्तमुपाश्रयन् ॥ ६.३६ ॥

sarve te samupāgatya praṇatvā taṁ yatiṁ mudā ।
parivṛtya puraskṛtya sapaśyantamupāśrayan ॥ 6.36 ॥

English

All of them came and bowed joyfully to that ascetic,
and circling him and keeping him before them, drew near, gazing upon him.

नेपाली

ती सबै आएर ती यतिलाई हर्षपूर्वक प्रणाम गरे,
र वरिपरि घुमेर, अगाडि राखी, हेर्दै नजिक गए।

Purport

The last of the preparations.

ततः स यतिरालोक्य सर्वान्स्तान्समुपाश्रितान् ।
मञ्जुश्रीनाम संगीतिं समाख्यातं यथाक्रमात् ॥ ६.३७ ॥

tataḥ sa yatirālokya sarvānstānsamupāśritān ।
mañjuśrīnāma saṁgītiṁ samākhyātaṁ yathākramāt ॥ 6.37 ॥

English

Then that ascetic, looking upon all who had drawn near,
expounded the Chanting of the Names of Mañjuśrī in due order.

नेपाली

त्यसपछि ती यतिले नजिक आएका ती सबैलाई हेर्दै,
मञ्जुश्रीनामसंगीतिको क्रमैसँग व्याख्या गरे।

Purport

And he does it well. The chapter is not about incompetence; he is a genuine scholar, and the text he is teaching is the hardest one there is.

तत्समादिष्टमाकर्ण्यं सर्वे लोकाः सभाश्रिताः ।
संबुद्ध गुणमहात्म्यं मत्वानन्दप्रबोधिताः ॥ ६.३८ ॥

tatsamādiṣṭamākarṇyaṁ sarve lokāḥ sabhāśritāḥ ।
saṁbuddha guṇamahātmyaṁ matvānandaprabodhitāḥ ॥ 6.38 ॥

English

Hearing what was taught, all the people gathered in the assembly,
understanding the greatness of the Perfect Buddha's qualities, rejoiced and were awakened.

नेपाली

त्यो उपदेश सुनेर सभामा उपस्थित सबै मानिसले,
सम्बुद्धका गुणको महात्म्य बुझेर आनन्दित भई प्रबुद्ध भए।

Purport

The exposition succeeds. The audience gets exactly what it came for, and goes home.

ततः सर्वेऽपि लोकास्ते ब्राह्मण भूमिपादयः ।
नत्वा तं यतिमामन्त्र्य स्वस्वालयं मुदाययुः ॥ ६.३९ ॥

tataḥ sarve'pi lokāste brāhmaṇa bhūmipādayaḥ ।
natvā taṁ yatimāmantrya svasvālayaṁ mudāyayuḥ ॥ 6.39 ॥

English

Then all those people, the brahmins, rulers and the rest,
bowed to that ascetic, took their leave, and went joyfully to their homes.

नेपाली

त्यसपछि ती सबै मानिस, ब्राह्मण, भूपतिलगायत,
ती यतिलाई प्रणाम गरी, बिदा मागी, हर्षपूर्वक आ-आफ्ना घर गए।

Purport

The public leaves satisfied. What comes next happens among the specialists, which is where hard questions always come from.

ततस्ते श्रावका विज्ञा यतयो ब्रह्मचारिणः ।
द्वादशाक्षर गुह्यार्थं सम्यक्श्रोतुं समीच्छिरे ॥ ६.४० ॥

tataste śrāvakā vijñā yatayo brahmacāriṇaḥ ।
dvādaśākṣara guhyārthaṁ samyakśrotuṁ samīcchire ॥ 6.40 ॥

English

Then those learned disciples, renunciates and celibate practitioners,
wished to hear rightly the secret meaning of the twelve syllables.

नेपाली

त्यसपछि ती विज्ञ श्रावक, यति र ब्रह्मचारीहरूले,
द्वादश अक्षरको गुह्य अर्थ राम्ररी सुन्न चाहे।

Purport

The twelve syllables are a core of the Nāmasaṁgīti, and their inner meaning belongs to the initiatory transmission rather than to the public text. His students have noticed the gap and want it filled.

ततस्ते योगिनः सर्वे कृताञ्जलि पुटा मुदा ।
शास्तारं तं यतिं नत्वा समामन्त्र्यैवमब्रुवन् ॥ ६.४१ ॥

tataste yoginaḥ sarve kṛtāñjali puṭā mudā ।
śāstāraṁ taṁ yatiṁ natvā samāmantryaivamabruvan ॥ 6.41 ॥

English

Then all those yogins, joyfully with palms joined,
bowed to that teacher, the ascetic, addressed him and said:

नेपाली

त्यसपछि ती सबै योगीहरूले हर्षपूर्वक हात जोडेर,
ती गुरु यतिलाई प्रणाम गरी सम्बोधन गर्दै भने:

Purport

They ask properly and respectfully. Nothing in this scene is anyone's fault.

भदन्त द्वादशानां यदक्षराणां विशेषतः ।
विशुद्धिं श्रोतुमिच्छामस्तत्समादेष्टुमर्हति ॥ ६.४२ ॥

bhadanta dvādaśānāṁ yadakṣarāṇāṁ viśeṣataḥ ।
viśuddhiṁ śrotumicchāmastatsamādeṣṭumarhati ॥ 6.42 ॥

English

Venerable one, of the twelve syllables in particular
we wish to hear the purification. May you teach us that.

नेपाली

भदन्त, द्वादश अक्षरको विशेष रूपमा
विशुद्धि सुन्न हामी चाहन्छौँ। कृपया त्यो बताइदिनुहोस्।

Purport

Viśuddhi, the purification, is the technical term for the inner correspondence each syllable carries in tantric exegesis. It is precisely the part of the teaching that cannot be got from a book.

इति तै र्प्रार्थितं धर्म्मश्री मित्रः ससुधीरपि ।
द्वादशाक्षर गुह्यार्थं विशुद्धिं न समादिशत् ॥ ६.४३ ॥

iti tai rprārthitaṁ dharmmaśrī mitraḥ sasudhīrapi ।
dvādaśākṣara guhyārthaṁ viśuddhiṁ na samādiśat ॥ 6.43 ॥

English

Though thus entreated by them, Dharmaśrīmitra, wise as he was,
did not teach the purification of the secret meaning of the twelve syllables.

नेपाली

तिनीहरूले यसरी प्रार्थना गरे पनि, बुद्धिमान भए पनि धर्मश्रीमित्रले,
द्वादश अक्षरको गुह्य अर्थको विशुद्धि बताउन सकेनन्।

Purport

Two words carry the whole chapter: wise as he was. He is not a fraud and not lazy. He simply does not know, and the poem says so without contempt.

तं विशुद्धा नभिज्ञाता विषण्णात्मा स उत्थितः ।
ध्यानागारं समासीनो ध्यात्वैवं समचिन्तयन् ॥ ६.४४ ॥

taṁ viśuddhā nabhijñātā viṣaṇṇātmā sa utthitaḥ ।
dhyānāgāraṁ samāsīno dhyātvaivaṁ samacintayan ॥ 6.44 ॥

English

Not knowing that purification, dejected in himself, he rose,
and sitting in the meditation hall, absorbed, reflected thus:

नेपाली

त्यो विशुद्धि नजानेर, विषण्ण आत्मा भई उनी उठे,
र ध्यानागारमा बसेर, समाहित भई यस्तो विचार गरे:

Purport

He goes off alone. What he does with his failure is the most sympathetic thing in the chapter.

नैतदक्षरं गुह्यार्थं विशुद्धिर्ज्ञायते मया ।
तत्कथमुपदेक्ष्यामि हाहा कुत्र भ्रमेयहि ॥ ६.४५ ॥

naitadakṣaraṁ guhyārthaṁ viśuddhirjñāyate mayā ।
tatkathamupadekṣyāmi hāhā kutra bhrameyahi ॥ 6.45 ॥

English

I do not know the purification of the secret meaning of these syllables.
How then shall I teach it? Alas, where shall I wander?

नेपाली

यी अक्षरको गुह्य अर्थको विशुद्धि मलाई थाहा छैन।
त्यसो भए म कसरी उपदेश दिऊँ? हाय, म कहाँ भौँतारिऊँ?

Purport

A scholar admitting to himself, alone in a room, that he does not know. It is stated plainly and it is the turning point of the story.

इति चिन्ता विषण्णात्मा लज्जा संमोहिताशयः ।
स्मृत्वा रत्नत्रयं ध्यात्वा तस्थौ धैर्यसमाहितः ॥ ६.४६ ॥

iti cintā viṣaṇṇātmā lajjā saṁmohitāśayaḥ ।
smṛtvā ratnatrayaṁ dhyātvā tasthau dhairyasamāhitaḥ ॥ 6.46 ॥

English

Dejected in himself by this thought, his mind confounded by shame,
he remembered the Three Jewels, meditated, and remained steady and composed.

नेपाली

यस विचारले विषण्ण आत्मा भई, लज्जाले मोहित चित्त भई,
उनले त्रिरत्नको स्मरण गरी, ध्यान गरी, धैर्यपूर्वक समाहित भए।

Purport

Shame appears here for the first time, and it will be the undoing of him later. Here it drives him to practice; later it will drive him to a lie.

तत्क्षणे स त्रिरत्नानां स्मृति पुण्यानुभावतः ।
एवं मतिं महावीर्य महोत्साहिनीमाप्तवान् ॥ ६.४७ ॥

tatkṣaṇe sa triratnānāṁ smṛti puṇyānubhāvataḥ ।
evaṁ matiṁ mahāvīrya mahotsāhinīmāptavān ॥ 6.47 ॥

English

In that moment, by the power of the merit of remembering the Three Jewels,
he gained a resolve of great vigour and great eagerness.

नेपाली

त्यही क्षणमा, त्रिरत्नको स्मरणको पुण्यको प्रभावले,
उनले महावीर्य र महोत्साहयुक्त मति प्राप्त गरे।

Purport

The remedy for not knowing is not study but resolve. Having found the resolve, he immediately looks for someone who does know.

ततस्तन्मति शौण्डौऽसौः पुन ध्यात्वा समाहितः ।
मनसा सर्व लोकेषु विचारयन् व्यलोकयन् ॥ ६.४८ ॥

tatastanmati śauṇḍau'sauḥ puna dhyātvā samāhitaḥ ।
manasā sarva lokeṣu vicārayan vyalokayan ॥ 6.48 ॥

English

Then that master of resolve, meditating again with a settled mind,
searched with his mind and looked through all the worlds.

नेपाली

त्यसपछि ती मतिशौण्डले पुनः समाहित चित्तले ध्यान गरी,
मनले सबै लोकमा खोज्दै हेरे।

Purport

Exactly what Mañjuśrī did in chapter three, when he entered the meditation called Beholding the World. The poem is about to reverse that scene.

तदापश्यन्महाचीने उत्तरस्यां नगोत्तमे ।
मञ्जुश्रीयं महाभिज्ञं सर्व विद्याधिपेश्वरम् ॥ ६.४९ ॥

tadāpaśyanmahācīne uttarasyāṁ nagottame ।
mañjuśrīyaṁ mahābhijñaṁ sarva vidyādhipeśvaram ॥ 6.49 ॥

English

Then he saw in Mahācīna, on the finest of mountains in the north,
Mañjuśrī of great knowledge, sovereign lord of every branch of learning,

नेपाली

त्यस बेला उनले महाचीनमा, उत्तरतर्फको उत्तम पर्वतमा,
महाज्ञानी मञ्जुश्री, सर्वविद्याधिपेश्वरलाई देखे,

Purport

In chapter three Mañjuśrī looked south from this mountain and saw a light in a lake. Here a monk in India looks north and sees him. The poem has made a pair of the two scenes.

बोधिसत्त्वं महासत्त्वं सर्व धर्म्माधिपप्रभुम् ।
सर्व गुह्य विशुद्धार्थ विज्ञानज्ञानदायकम् ॥ ६.५० ॥

bodhisattvaṁ mahāsattvaṁ sarva dharmmādhipaprabhum ।
sarva guhya viśuddhārtha vijñānajñānadāyakam ॥ 6.50 ॥

English

a Bodhisattva and great being, master and lord of all the Dharma,
giver of the knowledge and understanding of the pure meaning of every secret.

नेपाली

बोधिसत्त्व महासत्त्व, सबै धर्मका अधिपति प्रभु,
सबै गुह्यको विशुद्ध अर्थको विज्ञान र ज्ञान दिने।

Purport

Mañjuśrī is the bodhisattva of wisdom, so he is exactly the right person to ask. The chapter's problem has a correct solution and the monk has found it.

तं पश्यन्मनसा धर्म्मश्री मित्रः समुत्सुकः ।
सहसोत्थाय तान्संघान् सभामन्त्र्यैवमव्रवीत् ॥ ६.५१ ॥

taṁ paśyanmanasā dharmmaśrī mitraḥ samutsukaḥ ।
sahasotthāya tānsaṁghān sabhāmantryaivamavravīt ॥ 6.51 ॥

English

Seeing him in his mind, Dharmaśrīmitra, filled with eagerness,
rose at once, addressed his community and said:

नेपाली

मनमा उहाँलाई देखेर, धर्मश्रीमित्र उत्सुक भई,
तुरुन्तै उठेर आफ्नो संघलाई सम्बोधन गर्दै भने:

Purport

He does not hide the trip or invent an excuse. He tells his students where he is going and why.

भो भदन्तो गमिष्यामि महाचीने नगोत्तमे ।
मञ्जुश्रीयं महासत्त्वं द्रष्टुमिच्छामि सांप्रतम् ॥ ६.५२ ॥

bho bhadanto gamiṣyāmi mahācīne nagottame ।
mañjuśrīyaṁ mahāsattvaṁ draṣṭumicchāmi sāṁpratam ॥ 6.52 ॥

English

Venerable ones, I shall go to Mahācīna, to the finest of mountains;
I wish now to see the great being Mañjuśrī.

नेपाली

हे भदन्तहरू, म महाचीनको उत्तम पर्वतमा जानेछु;
म अहिले महासत्त्व मञ्जुश्रीलाई देख्न चाहन्छु।

Purport

The mountain is Wu Tai Shan, the five-peaked mountain in Shanxi, identified across Asia as Mañjuśrī's dwelling. Verse 60 will name it by that description. Pilgrims really did make this journey.

एतस्या नामसंगीत्या गुह्य विशुद्धि विस्तरम् ।
पृष्टा सम्यक्विज्ञाय आगमिष्याम्यहं द्रुतम् ॥ ६.५३ ॥

etasyā nāmasaṁgītyā guhya viśuddhi vistaram ।
pṛṣṭā samyakvijñāya āgamiṣyāmyahaṁ drutam ॥ 6.53 ॥

English

Having asked and rightly understood the full purification of the secret
of this Chanting of the Names, I shall return swiftly.

नेपाली

यो नामसंगीतिको गुह्य विशुद्धिको विस्तार
सोधेर राम्ररी बुझेपछि म छिट्टै फर्कनेछु।

Purport

He promises to come back and finish the course. Whatever else he is, he is conscientious.

यावन्नाहमिहायात स्तावत्सर्वे समाहिताः ।
त्रिरत्न भजनं कृत्वा तिष्ठत मा विषीदत ॥ ६.५४ ॥

yāvannāhamihāyāta stāvatsarve samāhitāḥ ।
triratna bhajanaṁ kṛtvā tiṣṭhata mā viṣīdata ॥ 6.54 ॥

English

Until I return here, let all of you with settled minds
worship the Three Jewels and remain. Do not be downcast.

नेपाली

म नफर्किन्जेल तिमीहरू सबै समाहित चित्तले
त्रिरत्नको भजन गरी बस। निराश नहोऊ।

Purport

The last thing he says to his students before leaving is to tell them not to be sad. He is a good teacher who has hit the edge of what he knows.

इत्युक्त्वा स महाभिज्ञस्ततः संप्रस्थितो द्रुतम् ।
सञ्चरन्नत्र नेपालविषये समुपाययौ ॥ ६.५५ ॥

ityuktvā sa mahābhijñastataḥ saṁprasthito drutam ।
sañcarannatra nepālaviṣaye samupāyayau ॥ 6.55 ॥

English

Having said this, that one of great knowledge set out swiftly from there,
and travelling, arrived here in the country of Nepāla.

नेपाली

यसो भनेर, ती महाज्ञानी त्यहाँबाट छिटो हिँडे,
र यात्रा गर्दै यहाँ नेपाल देशमा आइपुगे।

Purport

The road from Bihar to China ran through the Kathmandu Valley, and the poem uses that fact. He is not coming to Nepal; he is passing through it.

तमायातं यतिं नत्वा मञ्जुदेवः स सर्ववित् ।
स्वान्तिके समुपाद्रष्टुमैच्छदृद्धिं प्रदर्शयन् ॥ ६.५६ ॥

tamāyātaṁ yatiṁ natvā mañjudevaḥ sa sarvavit ।
svāntike samupādraṣṭumaicchadṛddhiṁ pradarśayan ॥ 6.56 ॥

English

Bowing to that ascetic who had come, Mañjudeva the all-knowing
wished to be seen by him nearby, and displayed his power.

नेपाली

आएका ती यतिलाई नमन गरी, सर्वज्ञ मञ्जुदेवले
आफ्नो नजिक उनलाई देख्न चाहेर ऋद्धि प्रकट गरे।

Purport

Mañjuśrī, still living in the valley as Mañjudeva since chapter three, sees the traveller coming and decides to be found. Everything that follows is arranged by him.

ततः स मञ्जुदेवोऽपि भूत्वा कृषिकरः स्वयम् ।
शार्दूल मृगराजाभ्यां हलेनाकर्षयन्महीम् ॥ ६.५७ ॥

tataḥ sa mañjudevo'pi bhūtvā kṛṣikaraḥ svayam ।
śārdūla mṛgarājābhyāṁ halenākarṣayanmahīm ॥ 6.57 ॥

English

Then Mañjudeva, himself becoming a ploughman,
ploughed the earth with a tiger and a lion yoked to the plough.

नेपाली

त्यसपछि मञ्जुदेव स्वयं कृषक बनेर,
बाघ र सिंहलाई हलोमा जोतेर पृथ्वी जोत्न थाले।

Purport

One of the great images in Nepali literature. The bodhisattva of wisdom takes the form of a farmer and ploughs a field with a tiger and a lion in the yoke. It is absurd, and it is meant to be: a man looking for the highest teaching is about to walk past it because it is dressed as a peasant.

तं दृष्ट्वा दूरतो धर्म्मश्रीमित्रो अतिविस्मितः ।
किमेतत्महदाश्चर्यमितिद्रष्टुमुपाचरत् ॥ ६.५८ ॥

taṁ dṛṣṭvā dūrato dharmmaśrīmitro ativismitaḥ ।
kimetatmahadāścaryamitidraṣṭumupācarat ॥ 6.58 ॥

English

Seeing him from afar, Dharmaśrīmitra was greatly astonished,
and thinking, what is this great marvel, approached to look.

नेपाली

टाढैबाट उनलाई देखेर धर्मश्रीमित्र अत्यन्त विस्मित भए,
र 'यो कस्तो महान् आश्चर्य' भन्दै हेर्न नजिक गए।

Purport

He notices the wonder but not the man. That is the whole trouble with him, laid out in a single verse.

ततः समुपाश्रित्य दृष्ट्वा तन्महदद्भुतम् ।
कृषिकरं तमामन्त्र्यपप्रच्छैव व्यवलोकयन् ॥ ६.५९ ॥

tataḥ samupāśritya dṛṣṭvā tanmahadadbhutam ।
kṛṣikaraṁ tamāmantryapapracchaiva vyavalokayan ॥ 6.59 ॥

English

Then, drawing near and seeing that great marvel,
he addressed the ploughman and asked him, looking on:

नेपाली

त्यसपछि नजिक गएर त्यो महान् अद्भुत देखेर,
उनले कृषकलाई सम्बोधन गरी हेर्दै सोधे:

Purport

He has the man's full attention and asks him for directions.

भो साधो इतो देशान्महाचीन नगोत्तमः ।
पञ्चशीर्षः कियद्दूरे तदुपदेष्टुमर्हति ॥ ६.६० ॥

bho sādho ito deśānmahācīna nagottamaḥ ।
pañcaśīrṣaḥ kiyaddūre tadupadeṣṭumarhati ॥ 6.60 ॥

English

Good sir, from this country, how far is Mahācīna,
the finest of mountains, the five-peaked? May you tell me that.

नेपाली

हे साधु, यो देशबाट महाचीनको उत्तम पर्वत,
पञ्चशीर्ष, कति टाढा छ? कृपया त्यो बताइदिनुहोस्।

Purport

Pañcaśīrṣa, the five-peaked, is Wu Tai Shan. He asks a man ploughing with a tiger how to get to the mountain where Mañjuśrī lives, and the man he is asking is Mañjuśrī.

इति संप्रार्थितं तेन श्रुत्वा स हलवाहकः ।
सुचिरं तं यतिं पश्यन्सादरमेवमव्रवीत् ॥ ६.६१ ॥

iti saṁprārthitaṁ tena śrutvā sa halavāhakaḥ ।
suciraṁ taṁ yatiṁ paśyansādaramevamavravīt ॥ 6.61 ॥

English

Hearing him thus entreat, that driver of the plough,
looking long at that ascetic, said this with respect:

नेपाली

उनको यस्तो प्रार्थना सुनेर, ती हलवाहकले,
ती यतिलाई धेरै बेर हेर्दै आदरपूर्वक यसो भने:

Purport

He looks at him for a long time before answering. The detail is the poem's way of showing that the ploughman already knows everything.

यत्त्वं कुत इहायासि किमर्थमुत्तरापथे ।
महाचीनस्य दूरतो गन्तुं त्वं परिपृच्छ से ॥ ६.६२ ॥

yattvaṁ kuta ihāyāsi kimarthamuttarāpathe ।
mahācīnasya dūrato gantuṁ tvaṁ paripṛccha se ॥ 6.62 ॥

English

Where have you come from, and for what purpose on the northern road?
You ask about going all the way to Mahācīna.

नेपाली

तिमी कहाँबाट आयौ, र उत्तरापथमा किन हिँडेका छौ?
तिमी महाचीनसम्म जाने बाटो सोध्दैछौ।

Purport

The uttarāpatha, the northern road, is the great trade route of ancient India. The ploughman is politely pointing out that this is a very long way to walk.

अद्य प्रवर्तते सायं तद्विहारे ममाश्रमे ।
उषित्वा प्रात रुत्थाय गच्छ मद्देशितात्पथः ॥ ६.६३ ॥

adya pravartate sāyaṁ tadvihāre mamāśrame ।
uṣitvā prāta rutthāya gaccha maddeśitātpathaḥ ॥ 6.63 ॥

English

Evening is coming on today, so in that dwelling, my own hermitage,
stay the night, and rising at dawn, go by the road I shall show you.

नेपाली

आज साँझ पर्दैछ, त्यसैले त्यो विहार, मेरै आश्रममा
रात बिताऊ, र बिहान उठेर मैले देखाएको बाटो जाऊ।

Purport

An ordinary invitation from a farmer to a traveller at dusk. Nothing in it announces itself, and it is the most consequential invitation in the chapter.

इति तेनोदितं धर्मश्री मित्रो निशम्य सः ।
तथेत्यनुमतं धृत्वा तूष्णीं भूत्वा व्यतिष्ठतः ॥ ६.६४ ॥

iti tenoditaṁ dharmaśrī mitro niśamya saḥ ।
tathetyanumataṁ dhṛtvā tūṣṇīṁ bhūtvā vyatiṣṭhataḥ ॥ 6.64 ॥

English

Hearing what he said, Dharmaśrīmitra
assented, saying so be it, and stood silent.

नेपाली

उनले भनेको सुनेर धर्मश्रीमित्रले
'त्यस्तै होस्' भनी स्वीकार गरी मौन भई उभिए।

Purport

He accepts. He is tired, and he does not think much of it.

ततः संबोधितं भिक्षु मत्वा स हलवाहकः ।
तौ शार्दूल मृगेन्द्रो द्वौतत्रैवान्तव्यर्धापयेत् ॥ ६.६५ ॥

tataḥ saṁbodhitaṁ bhikṣu matvā sa halavāhakaḥ ।
tau śārdūla mṛgendro dvautatraivāntavyardhāpayet ॥ 6.65 ॥

English

Then, knowing the monk to be awakened, that driver of the plough
released the tiger and the lion there and let them go.

नेपाली

त्यसपछि ती भिक्षुलाई प्रबुद्ध जानेर, ती हलवाहकले
त्यहीँ बाघ र सिंहलाई फुकाई छाडिदिए।

Purport

The beasts are unyoked and simply walk away. The poem drops the marvel as casually as it raised it.

हलं तु सर्वलोकानां संप्रवोधन हेतुना ।
तत्रैवोच्च स्थल क्षेत्रे यूप वदवरोपयत् ॥ ६.६६ ॥

halaṁ tu sarvalokānāṁ saṁpravodhana hetunā ।
tatraivocca sthala kṣetre yūpa vadavaropayat ॥ 6.66 ॥

English

And the plough, for the sake of the awakening of all the peoples,
he set up on that high ground like a sacrificial post.

नेपाली

र हलो, सबै मानिसको प्रबोधनका लागि,
त्यही अग्लो थलोमा यूपझैँ गाडिदिए।

Purport

A yūpa is the post to which the victim is tied at a Vedic sacrifice, and it stands long after the rite is over. He plants the plough as a marker, which is exactly what the next verse says it became.

अद्यापि तत्महीस्थानं मञ्जुश्रीभूः प्रसिध्यते ।
सावाचेति प्रसिद्धा च यत्रावरोपितं हलम् ॥ ६.६७ ॥

adyāpi tatmahīsthānaṁ mañjuśrībhūḥ prasidhyate ।
sāvāceti prasiddhā ca yatrāvaropitaṁ halam ॥ 6.67 ॥

English

To this day that place on the earth is renowned as Mañjuśrī's ground,
and where the plough was set down is renowned as Sāvāca.

नेपाली

आजसम्म त्यो भूमिस्थान मञ्जुश्रीभू भनी प्रसिद्ध छ,
र जहाँ हलो गाडियो त्यो सावाच भनी प्रसिद्ध छ।

Purport

Two place names given for a modern reader to find. Mañjuśrī's ground is the hill above Swayambhu that still carries his name, and Sāvāca appears to be a local Newar name for the spot where the plough stood.

ततस्तं यतिमाहुय सायं स हलवाहकः ।
तत्र प्रविश्य धर्मश्रीमित्र संप्रति विस्मितः ॥ ६.६८ ॥

tatastaṁ yatimāhuya sāyaṁ sa halavāhakaḥ ।
tatra praviśya dharmaśrīmitra saṁprati vismitaḥ ॥ 6.68 ॥

English

Then in the evening that driver of the plough called that ascetic,
and Dharmaśrīmitra, entering there, was filled with wonder.

नेपाली

त्यसपछि साँझमा ती हलवाहकले ती यतिलाई बोलाए,
र त्यहाँ प्रवेश गरेर धर्मश्रीमित्र विस्मित भए।

Purport

The farmer's house turns out to be grander than a farmer's house. He notices, and still does not put it together.

ततो मूलफल स्कन्ध पत्रादि भोगमादरात् ।
दत्वा तस्मै स्वयं भुक्त्वा तस्थौ स हलवाहकः ॥ ६.६९ ॥

tato mūlaphala skandha patrādi bhogamādarāt ।
datvā tasmai svayaṁ bhuktvā tasthau sa halavāhakaḥ ॥ 6.69 ॥

English

Then, offering him roots and fruits, shoots and leaves with respect,
and eating himself, that driver of the plough remained.

नेपाली

त्यसपछि उनलाई मूल, फल, डाँठ र पातहरू आदरपूर्वक दिई,
र आफैँ पनि खाएर ती हलवाहक बसे।

Purport

Forest food, which is what a poor household would have. And he eats with his guest rather than serving him, which is the mark of a host treating someone as an equal.

ततः स विविधां धर्म्मश्रीमित्रोरजनी कथाम् ।
भाषित्वा तं महाभिज्ञं कृषिकरं व्यनोदयन् ॥ ६.७० ॥

tataḥ sa vividhāṁ dharmmaśrīmitrorajanī kathām ।
bhāṣitvā taṁ mahābhijñaṁ kṛṣikaraṁ vyanodayan ॥ 6.70 ॥

English

Then Dharmaśrīmitra, speaking of many things through the night,
entertained that ploughman of great knowledge with conversation.

नेपाली

त्यसपछि धर्मश्रीमित्रले रातभर नाना कुरा गर्दै,
ती महाज्ञानी कृषकलाई कुराकानीले मनोरञ्जन गराए।

Purport

The scholar spends the evening entertaining the farmer with talk. The poet's word choice is gentle but the irony is unmistakable.

ततः स मञ्जुदेवस्तं यति छात्रालये निशि ।
प्रेषयित्वा स्वयं गर्भागारे शय्यां समाश्रयत् ॥ ६.७१ ॥

tataḥ sa mañjudevastaṁ yati chātrālaye niśi ।
preṣayitvā svayaṁ garbhāgāre śayyāṁ samāśrayat ॥ 6.71 ॥

English

Then Mañjudeva sent that ascetic for the night to the students' hall,
and himself went to rest in the inner chamber.

नेपाली

त्यसपछि मञ्जुदेवले ती यतिलाई रातिको लागि छात्रालयमा पठाई,
स्वयं गर्भागारमा शय्या ग्रहण गरे।

Purport

He is put up in the students' quarters, which is a small slight and entirely appropriate for an unknown traveller. The poem is still arranging things.

तत्र प्रविश्य धर्म्मश्री मित्र संप्रति विस्मितः ।
सुप्त्वाक्षणं समुत्थाय मनसैवं व्यचिन्तयत् ॥ ६.७२ ॥

tatra praviśya dharmmaśrī mitra saṁprati vismitaḥ ।
suptvākṣaṇaṁ samutthāya manasaivaṁ vyacintayat ॥ 6.72 ॥

English

Entering there, Dharmaśrīmitra, still filled with wonder,
slept a moment, then rose and thought thus in his mind:

नेपाली

त्यहाँ प्रवेश गरेर, अझै विस्मित धर्मश्रीमित्रले,
क्षणभर सुतेर उठी मनमा यस्तो विचार गरे:

Purport

He cannot sleep. Something about the house is wrong and he has started to work at it.

नाद्यात्र शयनीयं यदयंपुमान्महर्द्धिकः ।
भार्याया सहसाकथ्यं किंकिं कुर्याद्विनोदयम् ॥ ६.७३ ॥

nādyātra śayanīyaṁ yadayaṁpumānmaharddhikaḥ ।
bhāryāyā sahasākathyaṁ kiṁkiṁ kuryādvinodayam ॥ 6.73 ॥

English

I should not sleep here tonight, for this man is of great power.
What will he suddenly say to his wife, and what will he do?

नेपाली

आज यहाँ मैले सुत्नु हुँदैन, किनकि यी पुरुष महर्द्धिक छन्।
उनले भार्यालाई अचानक के भन्लान्, र के गर्लान्?

Purport

He has worked out that the man has power and decides to eavesdrop. It is not a noble impulse and the poem does not pretend otherwise, but it is what gets him what he came for.

इति ध्यात्वा सधर्म्मश्रीमित्र यतिरुत्थितः ।
संवर निभृतं तस्य द्वारमूलमुपाश्रयेत् ॥ ६.७४ ॥

iti dhyātvā sadharmmaśrīmitra yatirutthitaḥ ।
saṁvara nibhṛtaṁ tasya dvāramūlamupāśrayet ॥ 6.74 ॥

English

Thinking thus, that ascetic Dharmaśrīmitra rose,
and quietly, keeping his vow, took up a place at the foot of the door.

नेपाली

यस्तो विचार गरी ती यति धर्मश्रीमित्र उठे,
र चुपचाप, संवर पालन गर्दै, ढोकाको छेउमा बसे।

Purport

He sits down at the door in the dark. What he hears there is the teaching he has crossed India for.

तत्क्षणे मञ्जुदेवं तं केशिनी सुप्रिया सती ।
शयासनसमासीना भर्तारमेवमब्रवीत् ॥ ६.७५ ॥

tatkṣaṇe mañjudevaṁ taṁ keśinī supriyā satī ।
śayāsanasamāsīnā bhartāramevamabravīt ॥ 6.75 ॥

English

In that moment Keśinī, the good and beloved wife, seated on the couch,
said this to her husband Mañjudeva:

नेपाली

त्यही क्षणमा शय्यासनमा बसेकी प्रिय सती केशिनीले,
आफ्ना पति मञ्जुदेवलाई यसो भनिन्:

Purport

Keśinī was named in chapter three as Mañjuśrī's elder consort, who travelled south with him and took the name Varadā. She is about to ask the question that unlocks the whole chapter.

स्वामिन्कोऽयं यति र्धीमान्किमर्थमस्मदाश्रमे ।
इह कुतः समायात स्तत्समादेष्टुमर्हति ॥ ६.७६ ॥

svāminko'yaṁ yati rdhīmānkimarthamasmadāśrame ।
iha kutaḥ samāyāta statsamādeṣṭumarhati ॥ 6.76 ॥

English

My lord, who is this wise ascetic, and why is he in our hermitage?
Whence has he come here? May you tell me that.

नेपाली

स्वामी, यी बुद्धिमान यति को हुन्, र हाम्रो आश्रममा किन छन्?
यहाँ कहाँबाट आए? कृपया त्यो बताइदिनुहोस्।

Purport

An ordinary domestic question, asked out of ordinary curiosity, and it does more for Dharmaśrīmitra than all his scholarship.

इति संप्रार्थितं देव्या मञ्जुदेवो निशम्य सः ।
केशिनीं तां प्रियां भार्यां सम्पश्यन्नेवमव्रवीत् ॥ ६.७७ ॥

iti saṁprārthitaṁ devyā mañjudevo niśamya saḥ ।
keśinīṁ tāṁ priyāṁ bhāryāṁ sampaśyannevamavravīt ॥ 6.77 ॥

English

Hearing the goddess thus entreat him, Mañjudeva,
looking upon Keśinī his beloved wife, said this:

नेपाली

देवीले यसरी सोधेको सुनेर मञ्जुदेवले,
आफ्नी प्रिय भार्या केशिनीलाई हेर्दै यसो भने:

Purport

He answers his wife fully, at home, in private. That is the only setting in which this teaching gets given in the whole chapter.

साधु शृणु प्रिये देवी यदर्थ यमिमिहागतः ।
तदर्थ हि महद्धेतुं वक्ष्यामि ते विचारयत् ॥ ६.७८ ॥

sādhu śṛṇu priye devī yadartha yamimihāgataḥ ।
tadartha hi mahaddhetuṁ vakṣyāmi te vicārayat ॥ 6.78 ॥

English

Listen well, beloved goddess, to why he has come here;
I shall tell you the great reason for it. Consider it.

नेपाली

राम्ररी सुन, प्रिय देवी, उनी किन यहाँ आएका छन्;
म तिमीलाई त्यसको महान् कारण भन्नेछु। विचार गर।

Purport

'Listen well' is the formula that opens every teaching in this poem, used by Buddhas to assemblies of thousands. Here a husband uses it to his wife on the edge of a bed.

अयं भिक्षु महाभिज्ञो बोधिसत्त्वो महामतिः ।
विख्यातो यो महाधर्म्मश्रीमित्रोभिधो यति ॥ ६.७९ ॥

ayaṁ bhikṣu mahābhijño bodhisattvo mahāmatiḥ ।
vikhyāto yo mahādharmmaśrīmitrobhidho yati ॥ 6.79 ॥

English

This monk is of great knowledge, a Bodhisattva of great intellect,
the renowned ascetic called the great Dharmaśrīmitra.

नेपाली

यी भिक्षु महाज्ञानी, महामति बोधिसत्त्व हुन्,
महाधर्मश्रीमित्र नामले प्रसिद्ध यति।

Purport

Mañjuśrī's own estimate of the man is high. Nothing in this chapter mocks Dharmaśrīmitra's learning.

विक्रमशील आख्याते विहारे स निवासकः ।
नामसंगीति व्याख्यानं शिक्षेभ्यो विस्तरं व्यधात् ॥ ६.८० ॥

vikramaśīla ākhyāte vihāre sa nivāsakaḥ ।
nāmasaṁgīti vyākhyānaṁ śikṣebhyo vistaraṁ vyadhāt ॥ 6.80 ॥

English

Dwelling in the monastery called Vikramaśīla,
he expounded the Nāmasaṁgīti at length to his students.

नेपाली

विक्रमशील नामको विहारमा बस्दै,
उनले आफ्ना शिष्यहरूलाई नामसंगीतिको विस्तृत व्याख्या गरे।

Purport

Mañjuśrī knows the whole story already, including the name of the monastery. He has been watching.

द्वादशाक्षर गुह्यार्थ विशुद्धि ज्ञान विस्तरम् ।
नाम सम्यगुपाख्यातुं शक्नोति न सुधीरपि ॥ ६.८१ ॥

dvādaśākṣara guhyārtha viśuddhi jñāna vistaram ।
nāma samyagupākhyātuṁ śaknoti na sudhīrapi ॥ 6.81 ॥

English

But the full knowledge of the purification of the secret meaning of the twelve syllables
even a wise man cannot rightly expound.

नेपाली

तर द्वादश अक्षरको गुह्य अर्थको विशुद्धि ज्ञानको विस्तार
बुद्धिमान भए पनि राम्ररी व्याख्या गर्न सक्दैन।

Purport

Said without any blame at all. Even a wise man cannot do this, because it is not the kind of thing that can be worked out. It has to be received.

तदायं च विषण्णात्माः ध्यानागारे समाश्रितः ।
ध्यात्वा लोकेषु सर्वत्र विलोक्यैवं व्यचिन्तयन् ॥ ६.८२ ॥

tadāyaṁ ca viṣaṇṇātmāḥ dhyānāgāre samāśritaḥ ।
dhyātvā lokeṣu sarvatra vilokyaivaṁ vyacintayan ॥ 6.82 ॥

English

So he, dejected in himself, took refuge in the meditation hall,
and meditating, looking everywhere through the worlds, reflected thus:

नेपाली

त्यसैले उनी विषण्ण आत्मा भई ध्यानागारमा गए,
र ध्यान गरी सबै लोकमा हेर्दै यस्तो विचार गरे:

Purport

Mañjuśrī retells the scene from verses 44 to 48 exactly, which tells the listener at the door that he has been seen the whole time.

मञ्जुश्री रेव जानीयात्सर्व गुह्य विशुद्धिवित् ।
द्वादशाक्षर गुह्यार्थ विशुद्धिं समुपादिशत् ॥ ६.८३ ॥

mañjuśrī reva jānīyātsarva guhya viśuddhivit ।
dvādaśākṣara guhyārtha viśuddhiṁ samupādiśat ॥ 6.83 ॥

English

Only Mañjuśrī would know it, who knows the purification of every secret,
and he has taught the purification of the secret meaning of the twelve syllables.

नेपाली

मञ्जुश्रीले मात्र जान्दछन्, जो सबै गुह्यको विशुद्धि जान्दछन्,
र उनले द्वादश अक्षरको गुह्य अर्थको विशुद्धि उपदेश गरेका छन्।

Purport

He refers to himself in the third person while describing what the man at his door is thinking about him. The poem is enjoying this.

इति ध्यात्वा समुत्थाय सर्वान् शिष्यान्स सांघिकान् ।
बोधयित्वा महोत्साहः वीर्येण प्रचारक्ततः ॥ ६.८४ ॥

iti dhyātvā samutthāya sarvān śiṣyānsa sāṁghikān ।
bodhayitvā mahotsāhaḥ vīryeṇa pracāraktataḥ ॥ 6.84 ॥

English

Thinking thus, he rose, and rousing all his pupils and companions,
with great eagerness and vigour he set out.

नेपाली

यस्तो विचार गरी उनी उठे, र आफ्ना सबै शिष्य र सांघिकलाई
बोधित गरी, महोत्साह र वीर्यका साथ हिँडे।

Purport

The narration is complete and accurate. Mañjuśrī is not guessing.

उत्तरस्यां महाचीने पञ्चशीर्षेस्मदाश्रमे ।
गन्तुमनेन मार्ग्गेण चरन्नीह समागतः ॥ ६.८५ ॥

uttarasyāṁ mahācīne pañcaśīrṣesmadāśrame ।
gantumanena mārggeṇa carannīha samāgataḥ ॥ 6.85 ॥

English

To go to Mahācīna in the north, to the five-peaked mountain, to my hermitage,
he came travelling here by this road.

नेपाली

उत्तरतर्फ महाचीनको पञ्चशीर्षमा, मेरो आश्रममा जान,
उनी यही बाटो हिँड्दै यहाँ आए।

Purport

'To my hermitage.' He says it aloud, in his own house, with the traveller sitting outside the door. This is the moment the chapter has been building to.

तमिह समयायातं दृष्ट्वा समृद्धिभावतः ।
बोधयित्वैवमाहुयोः नयामि स्वाश्रमेऽधुना ॥ ६.८६ ॥

tamiha samayāyātaṁ dṛṣṭvā samṛddhibhāvataḥ ।
bodhayitvaivamāhuyoḥ nayāmi svāśrame'dhunā ॥ 6.86 ॥

English

Seeing him arrived here, and knowing this by my power,
I called him thus and am bringing him now to my own hermitage.

नेपाली

उनी यहाँ आइपुगेको देखेर, आफ्नो ऋद्धिले यो जानेर,
मैले उनलाई यसरी बोलाएर अहिले आफ्नै आश्रममा ल्याएको छु।

Purport

The whole encounter was arranged. The tiger and the lion, the invitation, the students' hall, the door left thin enough to hear through.

इति भर्त्रा समादिष्टं श्रुत्वा सा केशिनी प्रिया ।
स्वामिनं तं समालोक्य पप्रच्छैवं समादरात् ॥ ६.८७ ॥

iti bhartrā samādiṣṭaṁ śrutvā sā keśinī priyā ।
svāminaṁ taṁ samālokya papracchaivaṁ samādarāt ॥ 6.87 ॥

English

Hearing what her husband had told her, that beloved Keśinī,
looking upon her lord, asked him thus with reverence:

नेपाली

आफ्ना पतिले भनेको सुनेर ती प्रिय केशिनीले,
आफ्ना स्वामीलाई हेर्दै आदरपूर्वक यसो सोधिन्:

Purport

She is not satisfied with the story. She wants the thing the story is about, and she asks for it.

स्वामिनहं न जानामि शृणोमि न कदाचन ।
कथमेतद्विशुद्ध्यर्थं समुपादिश मेऽधुना ॥ ६.८८ ॥

svāminahaṁ na jānāmi śṛṇomi na kadācana ।
kathametadviśuddhyarthaṁ samupādiśa me'dhunā ॥ 6.88 ॥

English

My lord, I do not know it, nor have I ever heard it.
How is this purification to be understood? Teach it to me now.

नेपाली

स्वामी, मलाई यो थाहा छैन, र मैले कहिल्यै सुनेकी छैन।
यो विशुद्धि कसरी बुझ्ने? अहिले मलाई सिकाइदिनुहोस्।

Purport

She says plainly that she does not know and asks to be taught. It is exactly what Dharmaśrīmitra's students did, and exactly what he could not bring himself to do at the door.

इति संप्रार्थितं देव्या मञ्जुदेवो निशम्य सः ।
केशिनीं तां प्रियां भार्या सम्पश्यन्नेवमव्रवीत् ॥ ६.८९ ॥

iti saṁprārthitaṁ devyā mañjudevo niśamya saḥ ।
keśinīṁ tāṁ priyāṁ bhāryā sampaśyannevamavravīt ॥ 6.89 ॥

English

Hearing the goddess thus entreat him, Mañjudeva,
looking upon Keśinī his beloved wife, said this:

नेपाली

देवीले यसरी प्रार्थना गरेको सुनेर मञ्जुदेवले,
आफ्नी प्रिय भार्या केशिनीलाई हेर्दै यसो भने:

Purport

The formula of a teaching being requested and granted, used here between husband and wife.

साधु देवी तव प्रीत्या साम्प्रतमुपदिश्यते ।
एतदर्थ महागुह्यं गोपनीयं प्रयत्नतः ॥ ६.९० ॥

sādhu devī tava prītyā sāmpratamupadiśyate ।
etadartha mahāguhyaṁ gopanīyaṁ prayatnataḥ ॥ 6.90 ॥

English

Very well, goddess. Out of love for you it shall now be taught;
but this matter is a great secret, to be guarded with care.

नेपाली

साधु देवी। तिम्रो प्रीतिले अब यो बताइन्छ;
तर यो कुरा महागुह्य हो, यत्नपूर्वक गोप्य राख्नुपर्छ।

Purport

He gives it because he loves her, and he tells her to keep it secret. Both halves of that sentence are about to be overheard by a stranger in the dark.

इत्युक्त्वा मञ्जुदेवोऽसौ तस्यै देव्यै यथाविधिः ।
द्वादशाक्षर गुह्यार्थं विशुद्धि समुपादिशत् ॥ ६.९१ ॥

ityuktvā mañjudevo'sau tasyai devyai yathāvidhiḥ ।
dvādaśākṣara guhyārthaṁ viśuddhi samupādiśat ॥ 6.91 ॥

English

Having said this, Mañjudeva, according to the rule,
taught that goddess the purification of the secret meaning of the twelve syllables.

नेपाली

यसो भनेर मञ्जुदेवले विधिअनुसार
त्यो देवीलाई द्वादश अक्षरको गुह्य अर्थको विशुद्धि उपदेश गरे।

Purport

The teaching that Vikramaśīla could not supply is given in a bedroom to a woman who asked for it because she was curious. The poem does not comment, and does not need to.

एतत्सर्व समाख्यातं विस्तरं स महामतिः ।
धर्मश्रीमित्र आकर्ण्य प्रात्यनन्द प्रबोधितः ॥ ६.९२ ॥

etatsarva samākhyātaṁ vistaraṁ sa mahāmatiḥ ।
dharmaśrīmitra ākarṇya prātyananda prabodhitaḥ ॥ 6.92 ॥

English

All this taught at length, that one of great intellect,
Dharmaśrīmitra, hearing it, rejoiced and was awakened.

नेपाली

यसरी विस्तारपूर्वक भनिएको सबै कुरा सुनेर, ती महामति
धर्मश्रीमित्र आनन्दित भई प्रबुद्ध भए।

Purport

He gets what he came for, sitting on the floor outside somebody's bedroom door, having travelled half a continent and not yet arrived.

तत समुदितो धर्म्मश्री मित्र उत्थिते मुदा ।
मञ्जुश्रीरयमेवेति निश्चयं समुपाययौ ॥ ६.९३ ॥

tata samudito dharmmaśrī mitra utthite mudā ।
mañjuśrīrayameveti niścayaṁ samupāyayau ॥ 6.93 ॥

English

Then Dharmaśrīmitra, rising in joy,
came to the certainty that this man was Mañjuśrī himself.

नेपाली

त्यसपछि धर्मश्रीमित्र हर्षित भई उठेर,
यी नै मञ्जुश्री हुन् भन्ने निश्चयमा पुगे।

Purport

Certainty, not suspicion. He now knows exactly who the ploughman is, and everything that goes wrong later happens after this verse rather than before it.

ततः ससुप्रसन्नात्मा द्वारमूले कृताञ्जलिः ।
अष्टांग प्रणतिं कृत्वा तस्थौ तद्गत मानसः ॥ ६.९४ ॥

tataḥ sasuprasannātmā dvāramūle kṛtāñjaliḥ ।
aṣṭāṁga praṇatiṁ kṛtvā tasthau tadgata mānasaḥ ॥ 6.94 ॥

English

Then, with heart made serene, at the foot of the door with folded hands,
he made the eight-limbed prostration and remained with his mind fixed on him.

नेपाली

त्यसपछि प्रसन्न हृदयले, ढोकाको छेउमा हात जोडेर,
अष्टांग प्रणाम गरी उनी उहाँमै चित्त लगाई बसे।

Purport

Alone in the dark, with nobody watching, he prostrates fully. Remember this verse. In a hundred lines he will be asked to do the same thing in daylight.

ततः प्रातः समुत्थाय केशिनी मोक्षदायनी ।
द्वारकपाटमुद्घाट्य वहिर्गन्तुमुपाक्रमत् ॥ ६.९५ ॥

tataḥ prātaḥ samutthāya keśinī mokṣadāyanī ।
dvārakapāṭamudghāṭya vahirgantumupākramat ॥ 6.95 ॥

English

Then at dawn Keśinī, the giver of liberation, rose,
opened the leaf of the door, and made to go outside.

नेपाली

त्यसपछि बिहान मोक्षदायिनी केशिनी उठिन्,
ढोकाको कपाट खोलिन्, र बाहिर जान लागिन्।

Purport

An ordinary morning in a household. Somebody opens a door.

तत्र तं यतिमालोक्य द्वारमूले व्यवस्थितम् ।
भीता सा केशिनी देवी द्रुतमुपाचरत्प्रभोः ॥ ६.९६ ॥

tatra taṁ yatimālokya dvāramūle vyavasthitam ।
bhītā sā keśinī devī drutamupācaratprabhoḥ ॥ 6.96 ॥

English

Seeing that ascetic there, stationed at the foot of the door,
that goddess Keśinī was frightened and ran swiftly to her lord.

नेपाली

त्यहाँ ढोकाको छेउमा रहेका ती यतिलाई देखेर,
ती देवी केशिनी डराएर हतारिँदै आफ्ना स्वामीकहाँ गइन्।

Purport

She opens her own door at dawn and finds a strange monk lying across the threshold. Her fright is the most natural reaction in the chapter.

तां प्रत्यागतां दृष्ट्वा मञ्जुदेवः स सर्ववित् ।
विभिन्नास्यां समालोक्य पप्रच्छैवमधीरवत् ॥ ६.९७ ॥

tāṁ pratyāgatāṁ dṛṣṭvā mañjudevaḥ sa sarvavit ।
vibhinnāsyāṁ samālokya papracchaivamadhīravat ॥ 6.97 ॥

English

Seeing her come back, Mañjudeva the all-knowing,
looking at her altered face, asked her thus, as though disturbed:

नेपाली

उनी फर्केर आएकी देखेर, सर्वज्ञ मञ्जुदेवले,
उनको बदलिएको अनुहार हेर्दै मानौँ अधीर भई सोधे:

Purport

'As though disturbed.' The poet lets us see that the omniscient husband is acting. He knows perfectly well what is at the door.

देवी किं द्वारमुद्घाट्य सत्त्वरं त्वमुपागताः ।
दृष्ट्वा किं तत्र भीतासि तत्सत्यं वद मे पुरः ॥ ६.९८ ॥

devī kiṁ dvāramudghāṭya sattvaraṁ tvamupāgatāḥ ।
dṛṣṭvā kiṁ tatra bhītāsi tatsatyaṁ vada me puraḥ ॥ 6.98 ॥

English

Goddess, why have you opened the door and come back in such haste?
What did you see there that frightened you? Tell me the truth.

नेपाली

देवी, ढोका खोलेर किन यति हतारिँदै फर्कियौ?
त्यहाँ के देखेर डरायौ? मलाई साँचो भन।

Purport

'Tell me the truth.' The phrase is planted here deliberately, and it will come back to ruin somebody a hundred verses later.

इति पृष्टे जगच्छास्ता भर्त्रा सा केशिनी विरात् ।
स्वामिनं तं समालोक्य शनैरेवंन्यवेदयेत् ॥ ६.९९ ॥

iti pṛṣṭe jagacchāstā bhartrā sā keśinī virāt ।
svāminaṁ taṁ samālokya śanairevaṁnyavedayet ॥ 6.99 ॥

English

Thus asked by her husband, the teacher of the world, Keśinī
looked upon her lord and softly made this known:

नेपाली

आफ्ना पति, जगत्का शास्ताले यसरी सोधेपछि, केशिनीले
आफ्ना स्वामीलाई हेर्दै विस्तारै यसो निवेदन गरिन्:

Purport

She tells him at once, plainly, without dressing it up. It is a small contrast and it will matter.

स्वामिन्यति नमस्कृत्वा द्वारमूले निपातितः ।
जीवितो वा मृतो वासौ मया न ज्ञायते खलु ॥ ६.१०० ॥

svāminyati namaskṛtvā dvāramūle nipātitaḥ ।
jīvito vā mṛto vāsau mayā na jñāyate khalu ॥ 6.100 ॥

English

My lord, an ascetic has bowed and fallen at the foot of the door;
whether he is alive or dead I truly do not know.

नेपाली

स्वामी, एक यति प्रणाम गरी ढोकाको छेउमा ढलेका छन्;
उनी जीवित छन् कि मृत, मलाई साँच्चै थाहा छैन।

Purport

He has been prostrate on the ground all night and has not moved. She cannot tell whether he is breathing.

इत्युक्तं भार्यया श्रुत्वा मञ्जुदेवः स उत्थितः ।
उपेत्य द्वारमूले तं संददर्श निपातितम् ॥ ६.१०१ ॥

ityuktaṁ bhāryayā śrutvā mañjudevaḥ sa utthitaḥ ।
upetya dvāramūle taṁ saṁdadarśa nipātitam ॥ 6.101 ॥

English

Hearing what his wife said, Mañjudeva rose,
and going to the foot of the door, saw him lying there.

नेपाली

आफ्नी भार्याले भनेको सुनेर मञ्जुदेव उठे,
र ढोकाको छेउमा गएर उनलाई ढलेको देखे।

Purport

The poem keeps its omniscient bodhisattva doing entirely ordinary things: getting up, walking to a door, looking down.

दृष्ट्वा स मञ्जुदेवस्तं यतिं ध्यात्वा जितेन्द्रियम् ।
हस्तं धृत्वा समुत्थाय संपश्यन्नेवमब्रवीत् ॥ ६.१०२ ॥

dṛṣṭvā sa mañjudevastaṁ yatiṁ dhyātvā jitendriyam ।
hastaṁ dhṛtvā samutthāya saṁpaśyannevamabravīt ॥ 6.102 ॥

English

Seeing him, Mañjudeva, knowing that ascetic to have mastered his senses,
took him by the hand, raised him up, and looking at him said:

नेपाली

उनलाई देखेर मञ्जुदेवले, ती यतिलाई जितेन्द्रिय जानेर,
हात समाई उठाएर, हेर्दै भने:

Purport

He takes him by the hand and lifts him up. He will do this again in verse 170, in a much worse moment.

यते किमर्थमत्रैवं द्वारं ध्यात्वावतिष्ठसि ।
तन्मम पुरतः सत्यं वद ते समाहितम् ॥ ६.१०३ ॥

yate kimarthamatraivaṁ dvāraṁ dhyātvāvatiṣṭhasi ।
tanmama purataḥ satyaṁ vada te samāhitam ॥ 6.103 ॥

English

Ascetic, why do you stand here at the door in this way, meditating?
Tell me the truth before me, with a settled mind.

नेपाली

हे यति, तिमी यहाँ ढोकामा किन यसरी ध्यान गर्दै बसेका छौ?
समाहित चित्तले मेरो अगाडि साँचो भन।

Purport

'Tell me the truth' a second time, now addressed to the man who will later lie. The poet is laying his groundwork very deliberately.

इत्युक्त्वा मञ्जुदेवेन धर्मश्रीमित्र उन्मनाः ।
मञ्जुश्रियन्तमष्टांगैनत्वैवं प्रार्थयन्मुदा ॥ ६.१०४ ॥

ityuktvā mañjudevena dharmaśrīmitra unmanāḥ ।
mañjuśriyantamaṣṭāṁgainatvaivaṁ prārthayanmudā ॥ 6.104 ॥

English

Thus addressed by Mañjudeva, Dharmaśrīmitra, moved,
bowed to that Mañjuśrī with the eight limbs and prayed joyfully:

नेपाली

मञ्जुदेवले यसरी भनेपछि, धर्मश्रीमित्र भावविह्वल भई,
ती मञ्जुश्रीलाई अष्टांग प्रणाम गरी हर्षपूर्वक प्रार्थना गरे:

Purport

He tells the truth immediately. At this point in the story he is entirely honest, and he prostrates in front of the man's wife without hesitating.

भगवन्नाथ सर्वज्ञ सर्वविद्याधिप प्रभो ।
भवत्पादाम्बुजे भक्त्या शरणे समुपाश्रये ॥ ६.१०५ ॥

bhagavannātha sarvajña sarvavidyādhipa prabho ।
bhavatpādāmbuje bhaktyā śaraṇe samupāśraye ॥ 6.105 ॥

English

Blessed Lord, Protector, Omniscient, master and lord of every branch of learning,
with devotion I take refuge at your lotus feet.

नेपाली

भगवन्, नाथ, सर्वज्ञ, सर्वविद्याधिप प्रभो,
भक्तिपूर्वक म तपाईंका चरणकमलमा शरण लिन्छु।

Purport

He takes refuge in a ploughman he met in a field the day before. This is the high point of his conduct in the chapter.

भवानेव जगच्छास्ता मञ्जुश्रीर्भगवानपि ।
ज्ञायते दृश्यते ह्यत्र ज्ञानरत्ननिधि र्मया ॥ ६.१०६ ॥

bhavāneva jagacchāstā mañjuśrīrbhagavānapi ।
jñāyate dṛśyate hyatra jñānaratnanidhi rmayā ॥ 6.106 ॥

English

You yourself are the teacher of the world, and the Blessed Mañjuśrī;
this I know, and here I see the treasury of the jewel of knowledge.

नेपाली

तपाईं नै जगत्का शास्ता, भगवान् मञ्जुश्री हुनुहुन्छ;
यो मैले जानेँ, र यहाँ ज्ञानरत्नको निधि देखेँ।

Purport

He says it out loud. There is no ambiguity after this verse about what he knows and when he knew it, which is what makes his later denial a lie rather than a mistake.

तद्भवान् हि विजानीते यदर्थेहमिहा व्रज ।
तत्मेभिवांच्छितं शास्ताः संपूरयितुमर्हति ॥ ६.१०७ ॥

tadbhavān hi vijānīte yadarthehamihā vraja ।
tatmebhivāṁcchitaṁ śāstāḥ saṁpūrayitumarhati ॥ 6.107 ॥

English

You know for what purpose I have come here;
may the Teacher be pleased to fulfil what I desire.

नेपाली

म कुन प्रयोजनले यहाँ आएको छु त्यो तपाईं जान्नुहुन्छ;
शास्ताले मेरो अभिलाषा पूरा गरिदिनुभएको होस्।

Purport

He does not restate his request, because the man he is asking already narrated it aloud the night before.

इति संप्रार्थितं तेन मञ्जुदेवो निशम्य स ।
विज्ञाय तं महाभिज्ञं संपश्यन्नेवमव्रवीत् ॥ ६.१०८ ॥

iti saṁprārthitaṁ tena mañjudevo niśamya sa ।
vijñāya taṁ mahābhijñaṁ saṁpaśyannevamavravīt ॥ 6.108 ॥

English

Thus entreated by him, Mañjudeva, hearing him
and recognising that one of great knowledge, looked at him and said:

नेपाली

उनले यसरी प्रार्थना गरेपछि, मञ्जुदेवले त्यो सुनेर,
ती महाज्ञानीलाई चिनेर, हेर्दै भने:

Purport

He agrees in principle, and then raises the one obstacle that actually matters.

कथं विना अभिषेकं ते मन्त्रार्थमुपदेश्यते ।
तावदत्रभिषेक त्वं गृह्वाणेदं यदीच्छसि ॥ ६.१०९ ॥

kathaṁ vinā abhiṣekaṁ te mantrārthamupadeśyate ।
tāvadatrabhiṣeka tvaṁ gṛhvāṇedaṁ yadīcchasi ॥ 6.109 ॥

English

How can the meaning of the mantra be taught to you without initiation?
So first receive initiation here, if you wish for it.

नेपाली

अभिषेक बिना तिमीलाई मन्त्रको अर्थ कसरी उपदेश गर्न सकिन्छ?
त्यसैले पहिले यहाँ अभिषेक ग्रहण गर, यदि तिमी चाहन्छौ भने।

Purport

The technical point on which this whole chapter turns. Tantric material is not transmitted by explanation but by initiation, and a scholar without abhiṣeka cannot be given it however learned he is. That, and not any failing of his, is why Vikramaśīla could not answer his students.

इत्युक्तं मञ्जुदेवेन निशम्य स यतिः सुधीः ।
मञ्जुदेवं नमोस्तस्य साञ्जलिरेवमव्रवीत् ॥ ६.११० ॥

ityuktaṁ mañjudevena niśamya sa yatiḥ sudhīḥ ।
mañjudevaṁ namostasya sāñjalirevamavravīt ॥ 6.110 ॥

English

Hearing what Mañjudeva said, that wise ascetic
bowed to Mañjudeva and said this to him with folded hands:

नेपाली

मञ्जुदेवले भनेको सुनेर, ती सुधी यतिले
मञ्जुदेवलाई प्रणाम गरी हात जोडेर यसो भने:

Purport

He accepts the condition and then confesses to the practical problem with it.

सर्वज्ञ भगवाञ्छास्ता निर्धनोऽहमकिंचनः ।
किं दास्ये भवते शास्त्रे दक्षिणां गुरु भक्तिमान् ॥ ६.१११ ॥

sarvajña bhagavāñchāstā nirdhano'hamakiṁcanaḥ ।
kiṁ dāsye bhavate śāstre dakṣiṇāṁ guru bhaktimān ॥ 6.111 ॥

English

Omniscient Blessed Teacher, I am without wealth and have nothing.
What shall I give you as the teacher's fee, devoted though I am?

नेपाली

सर्वज्ञ भगवान् शास्ता, म निर्धन र अकिञ्चन छु।
भक्तिमान भए पनि म तपाईंलाई गुरुदक्षिणा के दिऊँ?

Purport

A monk owns a robe and a bowl. Initiation traditionally requires a fee, and he has nothing to pay it with. The problem is real and he states it without embarrassment.

इति तेनोदितं श्रुत्वा मञ्जुदेवः ससन्मतिः ।
संपश्यंस्तं यतिं धर्मश्रीमित्रमेवमब्रवीत् ॥ ६.११२ ॥

iti tenoditaṁ śrutvā mañjudevaḥ sasanmatiḥ ।
saṁpaśyaṁstaṁ yatiṁ dharmaśrīmitramevamabravīt ॥ 6.112 ॥

English

Hearing what he said, Mañjudeva, right-minded,
looking upon that ascetic Dharmaśrīmitra, said this:

नेपाली

उनले भनेको सुनेर, सन्मति मञ्जुदेवले,
ती यति धर्मश्रीमित्रलाई हेर्दै यसो भने:

Purport

The answer he gives is the warmest sentence in the chapter.

यतः किं धनसंपत्या श्रद्धा ते यदि विद्यते ।
तुष्यन्ति गुरवो भक्तिमात्रेणात्र धनेनतु ॥ ६.११३ ॥

yataḥ kiṁ dhanasaṁpatyā śraddhā te yadi vidyate ।
tuṣyanti guravo bhaktimātreṇātra dhanenatu ॥ 6.113 ॥

English

What is wealth to me, if you have faith?
Teachers are satisfied by devotion alone, and by wealth here.

नेपाली

तिमीमा श्रद्धा छ भने धनसम्पत्तिले के काम?
गुरुहरू यहाँ भक्तिमात्रले नै सन्तुष्ट हुन्छन्।

Purport

Devotion is the fee. For a tradition in which initiation could be an expensive transaction, this is a pointed thing to have Mañjuśrī say.

इत्युक्त्वा मञ्जुदेवेन धर्मश्रीमित्र उन्मनाः ।
अष्टांगेस्तं गुरुं नत्वा प्रार्थयदेवमादरात् ॥ ६.११४ ॥

ityuktvā mañjudevena dharmaśrīmitra unmanāḥ ।
aṣṭāṁgestaṁ guruṁ natvā prārthayadevamādarāt ॥ 6.114 ॥

English

Thus addressed by Mañjudeva, Dharmaśrīmitra, moved,
bowed to that teacher with the eight limbs and prayed with reverence:

नेपाली

मञ्जुदेवले यसरी भनेपछि, धर्मश्रीमित्र भावविह्वल भई,
ती गुरुलाई अष्टांग प्रणाम गरी आदरपूर्वक प्रार्थना गरे:

Purport

The full prostration for the second time in twelve verses, still without an audience.

भगवन्यदि भक्त्यैव तुष्यतेऽत्र भवान्मम ।
भवतां सुश्रूषामेष करोमि भक्तिमानहम् ॥ ६.११५ ॥

bhagavanyadi bhaktyaiva tuṣyate'tra bhavānmama ।
bhavatāṁ suśrūṣāmeṣa karomi bhaktimānaham ॥ 6.115 ॥

English

Blessed One, if you here are satisfied with my devotion alone,
then I, being devoted, shall render you this service.

नेपाली

भगवन्, यदि तपाईं मेरो भक्तिमात्रले सन्तुष्ट हुनुहुन्छ भने,
म भक्तिमान भई तपाईंको यो सेवा गर्नेछु।

Purport

He offers the only thing he has, which is himself. In verse 124 he will make that offer formal.

इति मे कृपया शास्त अभिषेक यथाविधिः ।
दत्वा द्वादश मन्त्रार्थं विशुद्धि दातुमर्हसि ॥ ६.११६ ॥

iti me kṛpayā śāsta abhiṣeka yathāvidhiḥ ।
datvā dvādaśa mantrārthaṁ viśuddhi dātumarhasi ॥ 6.116 ॥

English

So of your kindness, Teacher, giving me initiation according to the rule,
be pleased to grant me the purification of the meaning of the twelve mantras.

नेपाली

त्यसैले हे शास्ता, कृपया मलाई विधिअनुसार अभिषेक दिई,
द्वादश मन्त्रको अर्थको विशुद्धि प्रदान गर्नुहोस्।

Purport

The request is now correctly framed: initiation first, then the meaning. He has learned the procedure.

इति संप्रार्थितं तेन मञ्जुदेवः स सर्ववित् ।
भक्तिमन्त तमालोक्य पुनरेवमभाषत ॥ ६.११७ ॥

iti saṁprārthitaṁ tena mañjudevaḥ sa sarvavit ।
bhaktimanta tamālokya punarevamabhāṣata ॥ 6.117 ॥

English

Thus entreated by him, Mañjudeva the all-knowing,
seeing him full of devotion, spoke again thus:

नेपाली

उनले यसरी प्रार्थना गरेपछि, सर्वज्ञ मञ्जुदेवले,
उनलाई भक्तिले भरिएको देखेर पुनः यसो भने:

Purport

What he looks for before agreeing is devotion, not qualification.

दास्यामि ते महाभाग भक्ति श्रद्धास्ति ते यदि ।
अभिषेक प्रसन्नात्मा समादत्स्व समाहितः ॥ ६.११८ ॥

dāsyāmi te mahābhāga bhakti śraddhāsti te yadi ।
abhiṣeka prasannātmā samādatsva samāhitaḥ ॥ 6.118 ॥

English

I shall give it to you, greatly fortunate one, if you have devotion and faith.
With serene heart and settled mind, receive the initiation.

नेपाली

म तिमीलाई दिनेछु, हे महाभाग, यदि तिमीमा भक्ति र श्रद्धा छ भने।
प्रसन्न हृदय र समाहित चित्तले अभिषेक ग्रहण गर।

Purport

Granted. The rite follows immediately, described in the next three verses with unusual technical care.

ततःस मञ्जुदेवः श्री वज्राचार्य यथाविधि ।
संस्थाप्य मण्डलं धर्मधातुवागीश्वराभिधम् ॥ ६.११९ ॥

tataḥsa mañjudevaḥ śrī vajrācārya yathāvidhi ।
saṁsthāpya maṇḍalaṁ dharmadhātuvāgīśvarābhidham ॥ 6.119 ॥

English

Then that glorious Mañjudeva, the vajra teacher, according to the rule,
established the maṇḍala called Dharmadhātu Vāgīśvara,

नेपाली

त्यसपछि ती श्री मञ्जुदेव वज्राचार्यले विधिअनुसार,
धर्मधातु वागीश्वर नामको मण्डल स्थापना गरे,

Purport

And here at last is the name. The Dharmadhātu Vāgīśvara maṇḍala is a real and central maṇḍala of Newar Buddhism, used in initiations in the valley to this day. Everything in this chapter has been leading to the moment it is first drawn.

तन्मण्डलं समाराध्य समभ्यर्च्य यथाविधिम् ।
अभिषेकं प्रसन्नाय तस्मै ददौ स वज्रधृक् ॥ ६.१२० ॥

tanmaṇḍalaṁ samārādhya samabhyarcya yathāvidhim ।
abhiṣekaṁ prasannāya tasmai dadau sa vajradhṛk ॥ 6.120 ॥

English

and having propitiated and worshipped that maṇḍala according to the rule,
that bearer of the vajra gave the initiation to him whose heart was serene.

नेपाली

र त्यो मण्डलको विधिअनुसार आराधना र पूजा गरी,
ती वज्रधरले प्रसन्न हृदय भएका उनलाई अभिषेक दिए।

Purport

The maṇḍala is worshipped before the candidate is brought to it. The sequence is exactly that of a Newar vajrācārya's initiation ritual.

ततस्तान्मण्डले देवान् संदर्शयं यथाक्रमात् ।
पूजयित्वा यथाशक्ति शरणे समयोजयेत् ॥ ६.१२१ ॥

tatastānmaṇḍale devān saṁdarśayaṁ yathākramāt ।
pūjayitvā yathāśakti śaraṇe samayojayet ॥ 6.121 ॥

English

Then, showing him the deities in that maṇḍala in due order,
and worshipping according to his means, he joined him to the refuge.

नेपाली

त्यसपछि त्यो मण्डलका देवताहरू क्रमैसँग देखाएर,
र शक्तिअनुसार पूजा गरी, उनलाई शरणमा जोडे।

Purport

The candidate is shown the deities one by one. 'According to his means' returns even here, in the middle of a tantric initiation.

ततस्तस्मै प्रसन्नाय मञ्जुदेवो यथाविधि ।
द्वादशाक्षर गुह्यार्थ विशुद्धिसमुपादिशत् ॥ ६.१२२ ॥

tatastasmai prasannāya mañjudevo yathāvidhi ।
dvādaśākṣara guhyārtha viśuddhisamupādiśat ॥ 6.122 ॥

English

Then to him whose heart was serene, Mañjudeva, according to the rule,
taught the purification of the secret meaning of the twelve syllables.

नेपाली

त्यसपछि प्रसन्न हृदय भएका उनलाई मञ्जुदेवले विधिअनुसार,
द्वादश अक्षरको गुह्य अर्थको विशुद्धि उपदेश गरे।

Purport

The journey is complete. He crossed the Himalaya for this sentence and received it in a farmhouse from a man he had taken for a peasant.

ततो लब्धाभिषेकोऽसौ धर्मश्रीमित्र उन्मनाः ।
द्वादशभूमि गुह्यार्थ विशुद्धिज्ञानमाप्तवान् ॥ ६.१२३ ॥

tato labdhābhiṣeko'sau dharmaśrīmitra unmanāḥ ।
dvādaśabhūmi guhyārtha viśuddhijñānamāptavān ॥ 6.123 ॥

English

Then Dharmaśrīmitra, having received initiation, elated in mind,
obtained the knowledge of the purification of the secret meaning of the twelve stages.

नेपाली

त्यसपछि अभिषेक प्राप्त गरेर धर्मश्रीमित्र उन्मन भई,
द्वादश भूमिको गुह्य अर्थको विशुद्धिज्ञान प्राप्त गरे।

Purport

The twelve syllables are here glossed as twelve bhūmis, stages of the path. That is the sort of correspondence the purification consists of, and the poem gives us just enough of it to see the shape.

तस्मै शास्त्रे सभार्याय स्वमात्मानं स दक्षिणाम् ।
संकल्प्य श्रद्धया भक्त्या नत्वैवं प्रार्थयन्मुदा ॥ ६.१२४ ॥

tasmai śāstre sabhāryāya svamātmānaṁ sa dakṣiṇām ।
saṁkalpya śraddhayā bhaktyā natvaivaṁ prārthayanmudā ॥ 6.124 ॥

English

To that teacher and his wife he offered himself as the fee,
and resolving so with faith and devotion, bowed and prayed with joy:

नेपाली

ती गुरु र उनकी भार्यालाई उनले आफैँलाई दक्षिणाका रूपमा अर्पण गरे,
र श्रद्धा र भक्तिले यस्तो संकल्प गरी प्रणाम गरी हर्षपूर्वक प्रार्थना गरे:

Purport

He was told no fee was needed and gives one anyway, the only thing he owns. And he gives it to the wife as well as the husband, which is right: she asked the question that produced the teaching.

भगवन्नाथ सर्वज्ञ भवत्कृपा प्रसादतः ।
संप्राप्तपूर्ण संकल्पो भवामि श्रीगुणार्थभृत् ॥ ६.१२५ ॥

bhagavannātha sarvajña bhavatkṛpā prasādataḥ ।
saṁprāptapūrṇa saṁkalpo bhavāmi śrīguṇārthabhṛt ॥ 6.125 ॥

English

Blessed Lord, Protector, Omniscient One, by the grace of your kindness
my resolve is wholly fulfilled, and I bear the glory and virtue of the Dharma.

नेपाली

भगवन्, नाथ, सर्वज्ञ, तपाईंको कृपाको प्रसादले
मेरो संकल्प पूर्ण भयो, र म धर्मको श्री र गुणको धारक भएँ।

Purport

He has what he came for and says so. From here the chapter could have ended happily, and it has seventy verses left.

तत्सदाहं भवत्पादशरणे समुपाश्रितः ।
यथात्र भवादिष्टं तथैव संचरे भवे ॥ ६.१२६ ॥

tatsadāhaṁ bhavatpādaśaraṇe samupāśritaḥ ।
yathātra bhavādiṣṭaṁ tathaiva saṁcare bhave ॥ 6.126 ॥

English

So I shall always take refuge at your feet,
and live in this world just as you have instructed me here.

नेपाली

त्यसैले म सधैँ तपाईंका चरणको शरणमा रहनेछु,
र तपाईंले यहाँ जे उपदेश दिनुभयो त्यसै अनुसार संसारमा आचरण गर्नेछु।

Purport

A promise, made freely, which he will break within fifty verses.

तन्मेऽनुज्ञादि दत्वात्र संबोधिज्ञानसाधनम् ।
सर्वसत्त्व हितार्थेन चरेयं बोधिसंवरम् ॥ ६.१२७ ॥

tanme'nujñādi datvātra saṁbodhijñānasādhanam ।
sarvasattva hitārthena careyaṁ bodhisaṁvaram ॥ 6.127 ॥

English

So grant me your leave and the means to accomplish the knowledge of awakening,
that I may practise the vow of awakening for the welfare of all beings.

नेपाली

त्यसैले मलाई अनुज्ञा र संबोधिज्ञानको साधन दिनुहोस्,
जसबाट म सबै प्राणीको हितका लागि बोधिसंवर आचरण गरूँ।

Purport

He asks for permission to leave, which is how every journey in this poem begins and ends.

इति संप्रार्थ्य धर्मश्री मित्र स समुपाश्रितः ।
श्रद्धाभक्ति प्रसन्नात्मा गुरुसेवा परोऽभवत् ॥ ६.१२८ ॥

iti saṁprārthya dharmaśrī mitra sa samupāśritaḥ ।
śraddhābhakti prasannātmā gurusevā paro'bhavat ॥ 6.128 ॥

English

Having so prayed, Dharmaśrīmitra took refuge,
and with heart made serene by faith and devotion, gave himself to serving his teacher.

नेपाली

यसरी प्रार्थना गरेर धर्मश्रीमित्रले शरण लिए,
र श्रद्धा र भक्तिले प्रसन्न हृदय भई गुरुसेवामा समर्पित भए।

Purport

He stays on and serves. The poem does not say for how long, and the omission makes the later failure sting more.

ततः स मञ्जुदेवस्तं महासत्त्वं विचक्षणम् ।
मत्वा संबोधि चर्यायां नियोक्तुं संव्यनोदयन् ॥ ६.१२९ ॥

tataḥ sa mañjudevastaṁ mahāsattvaṁ vicakṣaṇam ।
matvā saṁbodhi caryāyāṁ niyoktuṁ saṁvyanodayan ॥ 6.129 ॥

English

Then Mañjudeva, judging that great being to be discerning,
encouraged him and set him to the practice of awakening.

नेपाली

त्यसपछि मञ्जुदेवले ती महासत्त्वलाई विचक्षण ठानेर,
उनलाई प्रोत्साहित गरी संबोधिचर्यामा नियुक्त गरे।

Purport

Mañjuśrī's assessment of him is still high. Nobody in this chapter thinks Dharmaśrīmitra is a bad man.

साधु साधु महाभागः संचरत्वं जगद्धिते ।
संबोधि साधनं बोधिचर्या व्रत सदा भव ॥ ६.१३० ॥

sādhu sādhu mahābhāgaḥ saṁcaratvaṁ jagaddhite ।
saṁbodhi sādhanaṁ bodhicaryā vrata sadā bhava ॥ 6.130 ॥

English

Well done, well done, greatly fortunate one. Move for the welfare of the world;
be always the practice of Bodhi-conduct, the accomplishing of perfect awakening.

नेपाली

साधु साधु, हे महाभाग। जगत्को हितमा लाग;
सधैँ संबोधिको साधन र बोधिचर्याव्रत बन।

Purport

'Well done' twice, which is the warmest formula this poem has. He is being sent off with full approval.

एतत्पुण्याभि लिप्तात्मा परिशुद्ध त्रिमण्डलाः ।
बोधिसत्त्वा महाभिज्ञा भवेः श्री सद्गुणाश्रयाः ॥ ६.१३१ ॥

etatpuṇyābhi liptātmā pariśuddha trimaṇḍalāḥ ।
bodhisattvā mahābhijñā bhaveḥ śrī sadguṇāśrayāḥ ॥ 6.131 ॥

English

Smeared with that merit, your three spheres wholly pure,
you shall be a Bodhisattva of great knowledge, a vessel of glory and virtue.

नेपाली

त्यो पुण्यले लिप्त भई, त्रिमण्डल पूर्ण शुद्ध भई,
तिमी महाज्ञानी बोधिसत्त्व, श्री र सद्गुणका आश्रय हुनेछौ।

Purport

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

ततस्त्वं बोधिसंभारं पूरयित्वा यथाक्रमम् ।
निःक्लेशो बोधिप्राप्तस्त्वं सम्बुद्धपदमाप्नुयाः ॥ ६.१३२ ॥

tatastvaṁ bodhisaṁbhāraṁ pūrayitvā yathākramam ।
niḥkleśo bodhiprāptastvaṁ sambuddhapadamāpnuyāḥ ॥ 6.132 ॥

English

Then, fulfilling the accumulations for awakening in due order,
free of defilement and having attained awakening, you shall reach the state of a Perfect Buddha.

नेपाली

त्यसपछि क्रमैसँग बोधिसम्भार पूरा गरी,
निःक्लेश भई, बोधि प्राप्त गरेर तिमी सम्बुद्धपद पाउनेछौ।

Purport

The destination named in the same words in every chapter.

इति मे शासनं धृत्वा स्मृत्वा ध्यात्वा समाहितः ।
त्रिरत्नं समुपाश्रित्य संचरस्व जगद्धिते ॥ ६.१३३ ॥

iti me śāsanaṁ dhṛtvā smṛtvā dhyātvā samāhitaḥ ।
triratnaṁ samupāśritya saṁcarasva jagaddhite ॥ 6.133 ॥

English

Holding this my instruction, remembering and meditating with a settled mind,
take refuge in the Three Jewels and move for the welfare of the world.

नेपाली

मेरो यो अनुशासन धारण गरी, समाहित चित्तले स्मरण र ध्यान गरी,
त्रिरत्नको शरणमा गएर जगत्को हितमा लाग।

Purport

Hold the instruction. He will hold it until the moment a crowd is watching.

यदि जगद्धितं कर्तुं संबोधिं प्राप्नुमिच्छसि ।
सद्धर्मं समुपादिश्य सर्वान् लोकान् प्रवोधय ॥ ६.१३४ ॥

yadi jagaddhitaṁ kartuṁ saṁbodhiṁ prāpnumicchasi ।
saddharmaṁ samupādiśya sarvān lokān pravodhaya ॥ 6.134 ॥

English

If you wish to do good to the world and to attain perfect awakening,
then teach the true Dharma and awaken all the peoples.

नेपाली

यदि तिमी जगत्को हित गर्न र संबोधि प्राप्त गर्न चाहन्छौ भने,
सद्धर्मको उपदेश देऊ र सबै मानिसलाई प्रबोधित गर।

Purport

He is sent back to the job he left. The point of the initiation was never his own advancement.

ततस्तान् बोधितान् सर्वान् क्रमेण बोधिसाधनम् ।
बोधिमार्गे प्रतिष्ठाप्य चारयस्व जगद्धिते ॥ ६.१३५ ॥

tatastān bodhitān sarvān krameṇa bodhisādhanam ।
bodhimārge pratiṣṭhāpya cārayasva jagaddhite ॥ 6.135 ॥

English

Then, establishing all those you have awakened on the path of awakening in due order,
set them walking in it for the welfare of the world.

नेपाली

त्यसपछि प्रबोधित गरेका ती सबैलाई क्रमैसँग बोधिमार्गमा
स्थापित गरी जगत्को हितका लागि हिँडाऊ।

Purport

The instruction given to Aśoka in chapter one and to King Dharmākara in chapter four, given here to a professor.

ततस्तेषां समालोक्य चित्तं संबोधि निश्चितम् ।
त्रियानं समुपादिश्य परमार्थे नियोजये ॥ ६.१३६ ॥

tatasteṣāṁ samālokya cittaṁ saṁbodhi niścitam ।
triyānaṁ samupādiśya paramārthe niyojaye ॥ 6.136 ॥

English

Then, seeing their minds settled upon awakening,
teach the three vehicles and join them to the highest aim.

नेपाली

त्यसपछि तिनका चित्त संबोधिमा निश्चित भएको देखेर,
त्रियानको उपदेश दिई परमार्थमा जोड।

Purport

The three vehicles are those of the disciple, the solitary buddha and the bodhisattva. Teaching all three means meeting each student where they are.

एवं कृत्वा महद्धर्ममाशु सम्बोधिसाधनम् ।
भद्रश्री सद्गुणापन्नां समाप्नुया जगच्छुभे ॥ ६.१३७ ॥

evaṁ kṛtvā mahaddharmamāśu sambodhisādhanam ।
bhadraśrī sadguṇāpannāṁ samāpnuyā jagacchubhe ॥ 6.137 ॥

English

Doing this, you shall swiftly accomplish the great Dharma that brings perfect awakening,
and attain glory and true virtue for the good of the world.

नेपाली

यसो गरेर तिमी छिट्टै सम्बोधिसाधक महाधर्म सिद्ध गर्नेछौ,
र जगत्को कल्याणका लागि भद्रश्री र सद्गुण प्राप्त गर्नेछौ।

Purport

The reward is for the world's good, not his. The poem has framed it this way in every chapter.

तेनाशुः परिशुद्धात्मा सम्बुद्धपदमाप्तवान् ।
जगद्धर्म्ममयं कृत्वा जिनालयं समाप्नुयाः ॥ ६.१३८ ॥

tenāśuḥ pariśuddhātmā sambuddhapadamāptavān ।
jagaddharmmamayaṁ kṛtvā jinālayaṁ samāpnuyāḥ ॥ 6.138 ॥

English

Thereby, swiftly made wholly pure, you shall attain the state of a Perfect Buddha,
and making the world full of Dharma, reach the abode of the Jina.

नेपाली

त्यसैले छिट्टै परिशुद्ध आत्मा भई तिमी सम्बुद्धपद प्राप्त गर्नेछौ,
र जगत्लाई धर्ममय बनाई जिनालय पुग्नेछौ।

Purport

The last of the blessings. Now come the practical arrangements.

इति भद्रव्रतं धृत्वा गत्वा त्वं स्वाश्रमे पुनः ।
व्याख्याय नाम संगीतिं सद्धर्म्मं संप्रचारये ॥ ६.१३९ ॥

iti bhadravrataṁ dhṛtvā gatvā tvaṁ svāśrame punaḥ ।
vyākhyāya nāma saṁgītiṁ saddharmmaṁ saṁpracāraye ॥ 6.139 ॥

English

Holding this noble vow, go back again to your own hermitage,
and expounding the Chanting of the Names, spread the true Dharma.

नेपाली

यो भद्रव्रत धारण गरी फेरि आफ्नै आश्रममा जाऊ,
र नामसंगीतिको व्याख्या गरी सद्धर्मको प्रचार गर।

Purport

Go back and finish the lecture. It is the simplest instruction in the chapter and it is all he is asked to do.

अहमपि महासत्त्व श्रोतुं त्वद्धर्म्मदेशनाम् ।
सांघिकांश्चापि तान्द्रष्टुमायास्यामि तवाश्रमे ॥ ६.१४० ॥

ahamapi mahāsattva śrotuṁ tvaddharmmadeśanām ।
sāṁghikāṁścāpi tāndraṣṭumāyāsyāmi tavāśrame ॥ 6.140 ॥

English

I too, great being, shall come to your hermitage
to hear your teaching of the Dharma and to see your companions.

नेपाली

म पनि, हे महासत्त्व, तिम्रो आश्रममा आउनेछु,
तिम्रो धर्मदेशना सुन्न र तिम्रा सांघिकहरूलाई हेर्न।

Purport

Mañjuśrī announces in advance that he will attend. Dharmaśrīmitra is told, plainly, that his teacher will be in the room.

इति शास्ता समादिष्टं निशम्य स महामतिः ।
धर्मश्री मित्र आलोक्य तं गुरुमेवमव्रवीत् ॥ ६.१४१ ॥

iti śāstā samādiṣṭaṁ niśamya sa mahāmatiḥ ।
dharmaśrī mitra ālokya taṁ gurumevamavravīt ॥ 6.141 ॥

English

Hearing what the teacher had taught, that one of great intellect,
Dharmaśrīmitra, looking at his guru, said this:

नेपाली

गुरुले दिनुभएको उपदेश सुनेर, ती महामति
धर्मश्रीमित्रले गुरुलाई हेर्दै यसो भने:

Purport

And he asks a sensible, practical question, which will turn out to be the hinge of everything.

महर्द्धिको भगवाञ्छास्त विज्ञास्य ते कथं मया ।
इति चिह्नं समाधाय तत्रागन्तुं समर्हति ॥ ६.१४२ ॥

maharddhiko bhagavāñchāsta vijñāsya te kathaṁ mayā ।
iti cihnaṁ samādhāya tatrāgantuṁ samarhati ॥ 6.142 ॥

English

Blessed Teacher, you are of great power; how shall you be known to me?
Be pleased to fix upon some sign, and so to come there.

नेपाली

भगवन् शास्ता, तपाईं महर्द्धिक हुनुहुन्छ; म तपाईंलाई कसरी चिन्नेछु?
कृपया कुनै चिह्न निश्चित गरेर त्यहाँ आउनुहोस्।

Purport

He asks for a sign because he knows Mañjuśrī can appear in any form. He is, in other words, fully warned. There is no version of the coming scene in which he can plead ignorance.

इति तेनोदितं श्रुत्वा मञ्जुदेवः स सन्मति ।
धर्मश्री मित्रमालोक्य पुनरेवमभाषत ॥ ६.१४३ ॥

iti tenoditaṁ śrutvā mañjudevaḥ sa sanmati ।
dharmaśrī mitramālokya punarevamabhāṣata ॥ 6.143 ॥

English

Hearing what he said, Mañjudeva, right-minded,
looking upon Dharmaśrīmitra, spoke again thus:

नेपाली

उनले भनेको सुनेर सन्मति मञ्जुदेवले,
धर्मश्रीमित्रलाई हेर्दै पुनः यसो भने:

Purport

The sign is agreed in the next verse, and it is a small blue flower.

वत्साहमुत्पलं धृत्वा समायास्यामि ते सभाम् ।
तेन चिह्नेन मां यात संजानीष्व समागतम् ॥ ६.१४४ ॥

vatsāhamutpalaṁ dhṛtvā samāyāsyāmi te sabhām ।
tena cihnena māṁ yāta saṁjānīṣva samāgatam ॥ 6.144 ॥

English

My child, I shall come to your assembly holding a blue lotus;
by that sign know me when I have come.

नेपाली

हे वत्स, म निलकमल लिएर तिम्रो सभामा आउनेछु;
त्यो चिह्नले म आएको चिन।

Purport

The utpala, the blue water lily, is Mañjuśrī's own emblem and is held in his left hand in every image of him. The sign he chooses is the one thing a learned man could not possibly miss.

इति सत्यं समाधाय धृत्वानुशासनं मम ।
सद्धर्म्म समुपादेष्टुं प्रवाहि तेस्तु मंगलम् ॥ ६.१४५ ॥

iti satyaṁ samādhāya dhṛtvānuśāsanaṁ mama ।
saddharmma samupādeṣṭuṁ pravāhi testu maṁgalam ॥ 6.145 ॥

English

Holding this promise firmly and keeping my instruction,
go forth to teach the true Dharma. May it be well with you.

नेपाली

यो सत्य दृढ रूपमा धारण गरी र मेरो अनुशासन पालन गरी,
सद्धर्मको उपदेश दिन जाऊ। तिम्रो मंगल होस्।

Purport

Satya, the word here for the promise, also means truth. The blessing he leaves with is about keeping his word.

इति शास्ता समादिष्टं श्रुत्वा स यतिरुत्सुकः ।
शास्तारं तं समालोक्य प्रणत्वैवमभाषत ॥ ६.१४६ ॥

iti śāstā samādiṣṭaṁ śrutvā sa yatirutsukaḥ ।
śāstāraṁ taṁ samālokya praṇatvaivamabhāṣata ॥ 6.146 ॥

English

Hearing what the teacher had taught, that ascetic, eager,
looked upon that teacher, bowed, and said:

नेपाली

गुरुले दिनुभएको उपदेश सुनेर, ती यति उत्सुक भई,
ती शास्तालाई हेर्दै प्रणाम गरी भने:

Purport

His parting words are the most touching thing he says, and they read differently once the chapter is over.

प्रसीदतु भगवाञ्छास्ता क्षन्तुमर्हति चागसम् ।
भवत्प्रसादतः सर्वे सिध्यते मे समीहितम् ॥ ६.१४७ ॥

prasīdatu bhagavāñchāstā kṣantumarhati cāgasam ।
bhavatprasādataḥ sarve sidhyate me samīhitam ॥ 6.147 ॥

English

May the Blessed Teacher be gracious, and forgive my offence;
by your grace all that I sought is accomplished.

नेपाली

भगवान् शास्ता प्रसन्न हुनुहोस्, र मेरो अपराध क्षमा गर्नुहोस्;
तपाईंको प्रसादले मेरो सबै अभिलाषा सिद्ध भयो।

Purport

He asks forgiveness for the offence of having eavesdropped at the door. The word he uses, āgas, is the same one he will need again in verse 176 for something far worse.

तदनुशासनं धृत्वा भवतां तत्र जगद्धिते ।
व्याख्यातुं नामसंगीति संचरे साम्प्रतं गुरोः ॥ ६.१४८ ॥

tadanuśāsanaṁ dhṛtvā bhavatāṁ tatra jagaddhite ।
vyākhyātuṁ nāmasaṁgīti saṁcare sāmprataṁ guroḥ ॥ 6.148 ॥

English

Holding your instruction, for the welfare of the world there,
I now go forth, my teacher, to expound the Chanting of the Names.

नेपाली

तपाईंको अनुशासन धारण गरी, त्यहाँ जगत्को हितका लागि,
हे गुरु, म अब नामसंगीतिको व्याख्या गर्न जान्छु।

Purport

He leaves with the instruction, the initiation, the knowledge and the sign. He has been given everything.

इति संप्रार्थ्य धर्म्मश्री मित्र सः संप्रासादितः ।
शास्तुस्तस्य पदाम्भोजं नत्वा संप्रस्थितो ततः ॥ ६.१४९ ॥

iti saṁprārthya dharmmaśrī mitra saḥ saṁprāsāditaḥ ।
śāstustasya padāmbhojaṁ natvā saṁprasthito tataḥ ॥ 6.149 ॥

English

Having so prayed and been graciously dismissed, Dharmaśrīmitra
bowed at the lotus feet of his teacher and set out from there.

नेपाली

यसरी प्रार्थना गरी अनुग्रहपूर्वक बिदा पाएर धर्मश्रीमित्रले
आफ्ना गुरुका चरणकमलमा प्रणाम गरी त्यहाँबाट प्रस्थान गरे।

Purport

One last prostration at the feet, freely given, with nobody watching but the household.

मात्रोराचार्ययोश्चापि मोक्षदा वरदाख्ययोः ।
पादाम्वुजेषु संनत्वा संप्रस्थितः प्रमोदितः ॥ ६.१५० ॥

mātrorācāryayoścāpi mokṣadā varadākhyayoḥ ।
pādāmvujeṣu saṁnatvā saṁprasthitaḥ pramoditaḥ ॥ 6.150 ॥

English

And bowing also at the lotus feet of the two mothers, the teacher's consorts,
Mokṣadā and Varadā, he set out rejoicing.

नेपाली

र गुरुकी दुई माता, मोक्षदा र वरदाका
चरणकमलमा पनि प्रणाम गरी हर्षित भई हिँडे।

Purport

He bows to the two women as well, and the poem calls them mothers. Chapter three named them: Keśinī who became Varadā and Upakeśinī who became Mokṣadā. One of them asked the question that got him his answer.

ततः स सन्मति धर्म्मश्रीमित्रः सहसाव्रजन् ।
आशु स्वाश्रममासाद्य विहारं समुपाविशत् ॥ ६.१५१ ॥

tataḥ sa sanmati dharmmaśrīmitraḥ sahasāvrajan ।
āśu svāśramamāsādya vihāraṁ samupāviśat ॥ 6.151 ॥

English

Then that right-minded Dharmaśrīmitra, travelling swiftly,
soon reached his own hermitage and entered the monastery.

नेपाली

त्यसपछि ती सन्मति धर्मश्रीमित्र छिटो यात्रा गर्दै,
चाँडै आफ्नो आश्रम पुगेर विहारमा प्रवेश गरे।

Purport

Home to Vikramaśīla, with the answer in hand.

तत्र तं यतिमायातं दृष्ट्वा सर्वेऽपि सांघिकाः ।
प्रणत्वा कुशलं पृष्टवा प्रवेशयन्निजालये ॥ ६.१५२ ॥

tatra taṁ yatimāyātaṁ dṛṣṭvā sarve'pi sāṁghikāḥ ।
praṇatvā kuśalaṁ pṛṣṭavā praveśayannijālaye ॥ 6.152 ॥

English

Seeing that ascetic arrived, all his companions there
bowed, asked after his welfare, and brought him into his own dwelling.

नेपाली

आएका ती यतिलाई देखेर त्यहाँका सबै सांघिकहरूले
प्रणाम गरी कुशल सोधेर उनलाई आफ्नै आवासमा लगे।

Purport

A homecoming, described warmly. His community is glad to have him back.

ततः परेद्युरामन्त्रय सर्वान्संघान्स सन्मतिः ।
व्याख्यातुं नामसंगीति सभासनं समाश्रयत् ॥ ६.१५३ ॥

tataḥ paredyurāmantraya sarvānsaṁghānsa sanmatiḥ ।
vyākhyātuṁ nāmasaṁgīti sabhāsanaṁ samāśrayat ॥ 6.153 ॥

English

Then on the following day, summoning all his community, that right-minded one
took the assembly seat to expound the Chanting of the Names.

नेपाली

त्यसपछि भोलिपल्ट सबै संघलाई बोलाएर, ती सन्मतिले
नामसंगीतिको व्याख्या गर्न सभासन ग्रहण गरे।

Purport

The next day. He wastes no time, and the scene is set exactly as it was in verse 31.

तं सभासनमासीनं दृष्ट्वा सर्वेऽपि सांधिकाः ।
द्विज भूपादयश्चापि सर्वे लोकाः समागताः ॥ ६.१५४ ॥

taṁ sabhāsanamāsīnaṁ dṛṣṭvā sarve'pi sāṁdhikāḥ ।
dvija bhūpādayaścāpi sarve lokāḥ samāgatāḥ ॥ 6.154 ॥

English

Seeing him seated on the assembly seat, all his companions,
and the twice-born, the rulers and the rest, all the people came.

नेपाली

सभासनमा विराजमान उनलाई देखेर सबै सांघिकहरू,
र द्विज, भूपतिलगायत सबै मानिसहरू आए।

Purport

A full house again, including the kings and the brahmins. The size of the audience is about to become the whole problem.

तत्र सर्वेऽपि ते लोकाः प्रणत्वा तं यति क्रमात् ।
परिवृत्य पुरस्कृत्य समन्तत उपाश्रयत् ॥ ६.१५५ ॥

tatra sarve'pi te lokāḥ praṇatvā taṁ yati kramāt ।
parivṛtya puraskṛtya samantata upāśrayat ॥ 6.155 ॥

English

There all those people bowed to that ascetic in due order,
and circling him and keeping him before them, drew near on every side.

नेपाली

त्यहाँ ती सबै मानिसले क्रमैसँग ती यतिलाई प्रणाम गरे,
र वरिपरि घुमेर, अगाडि राखी, चारैतिरबाट नजिक गए।

Purport

Every honour the poem knows how to describe is being paid to him, in public, on a raised seat.

तान् सर्वान्समुपासीनान् दृष्ट्वा स यतिरात्मवित् ।
व्याख्याय नामसंगीतिं स विशुद्धि समादिशत् ॥ ६.१५६ ॥

tān sarvānsamupāsīnān dṛṣṭvā sa yatirātmavit ।
vyākhyāya nāmasaṁgītiṁ sa viśuddhi samādiśat ॥ 6.156 ॥

English

Seeing them all seated around him, that ascetic, knower of the self,
expounded the Chanting of the Names and taught the purification.

नेपाली

वरिपरि बसेका ती सबैलाई देखेर, ती आत्मज्ञ यतिले
नामसंगीतिको व्याख्या गरी विशुद्धि उपदेश गरे।

Purport

He does it. The thing he could not do in verse 43 he now does completely, and his students get what they asked for.

तदा तत्र मनस्तस्य जिज्ञासितुं स मञ्जुवाक् ।
धृत्वोत्पलं विनिन्द्यांगः कुचीवरमुपाचरत् ॥ ६.१५७ ॥

tadā tatra manastasya jijñāsituṁ sa mañjuvāk ।
dhṛtvotpalaṁ vinindyāṁgaḥ kucīvaramupācarat ॥ 6.157 ॥

English

Then, to test his mind, Mañjuvāc,
holding a blue lotus, in a contemptible body and ragged robes, came there.

नेपाली

त्यस बेला उनको मन जाँच्न मञ्जुवाक्,
निलकमल लिएर, निन्दनीय शरीर र फाटेका वस्त्रमा त्यहाँ आए।

Purport

He keeps his promise and comes, carrying the agreed sign, in the shabbiest body he can manage. The word for his clothes means rags. The test is not whether Dharmaśrīmitra will recognise him; the sign makes that certain. The test is what he will do about it.

तत्र स मक्षिकान् काये उत्पलेन निवारयन् ।
समागत्य सभैकान्ते पश्यल्लोकानुपाश्रयेत् ॥ ६.१५८ ॥

tatra sa makṣikān kāye utpalena nivārayan ।
samāgatya sabhaikānte paśyallokānupāśrayet ॥ 6.158 ॥

English

There, waving the flies off his body with the blue lotus,
he came and sat at the edge of the assembly, watching the people.

नेपाली

त्यहाँ निलकमलले शरीरका झिँगा उडाउँदै,
उनी आएर सभाको एक छेउमा बसी मानिसहरूलाई हेर्न थाले।

Purport

The most quietly devastating image in the poem. The emblem of the bodhisattva of wisdom, held in every painting of him in Asia, is being used by its owner to swat flies, at the back of a lecture hall, so that one man in the room will have to decide something.

समाश्रितं स धर्म्मश्रीमित्रो दृष्ट्वात्मना गुरुम् ।
उत्पलेन परिज्ञाय मनसैवं व्यचिन्तयत् ॥ ६.१५९ ॥

samāśritaṁ sa dharmmaśrīmitro dṛṣṭvātmanā gurum ।
utpalena parijñāya manasaivaṁ vyacintayat ॥ 6.159 ॥

English

Seeing his own teacher having come, Dharmaśrīmitra
recognised him by the blue lotus and thought thus in his mind:

नेपाली

आफ्ना गुरु आएको देखेर धर्मश्रीमित्रले
निलकमलबाट चिनेर मनमा यस्तो विचार गरे:

Purport

He recognises him at once. The poem is careful to say so, and everything that follows is done knowingly.

अहो नूनमयं शास्ता मनो जिज्ञासितुं मम ।
कुचरो दुर्भगाकारो धृत्वोत्पलमिहागतः ॥ ६.१६० ॥

aho nūnamayaṁ śāstā mano jijñāsituṁ mama ।
kucaro durbhagākāro dhṛtvotpalamihāgataḥ ॥ 6.160 ॥

English

Ah, surely this is the Teacher, come here holding a blue lotus
in a wretched form and lowly guise, to test my mind.

नेपाली

अहो, निश्चय नै यी शास्ता हुन्, निलकमल लिएर
दुर्भग रूप र हीन वेशमा मेरो मन जाँच्न आएका।

Purport

He even works out that it is a test. He understands the situation completely, which is what makes what he does next indefensible.

तत्कथमहमुत्थाय प्रत्युद्गम्य न मेय हि ।
अथ पश्यन्नमस्कारं नकुर्याः गुरवे कथम् ॥ ६.१६१ ॥

tatkathamahamutthāya pratyudgamya na meya hi ।
atha paśyannamaskāraṁ nakuryāḥ gurave katham ॥ 6.161 ॥

English

How then shall I not rise and go forward to meet him?
And seeing him, how shall I not make salutation to my guru?

नेपाली

त्यसो भए म कसरी नउठी, अगाडि नगई रहूँ?
र देखेर पनि गुरुलाई कसरी नमस्कार नगरूँ?

Purport

He knows the right thing to do and states it to himself as a question with an obvious answer. Then he finds a reason not to do it.

यद्यत्राहं समुत्थाय न मेयमेनमादरात् ।
दृष्ट्वा लोका इमे मां धिक्कुर्युः सर्वे विचारतः ॥ ६.१६२ ॥

yadyatrāhaṁ samutthāya na meyamenamādarāt ।
dṛṣṭvā lokā ime māṁ dhikkuryuḥ sarve vicārataḥ ॥ 6.162 ॥

English

If I rise here and do not bow to him with reverence,
these people, seeing it, will all reproach me when they consider.

नेपाली

यदि म यहाँ उठेर आदरपूर्वक प्रणाम गरिनँ भने,
यी मानिसहरूले देखेर विचार गर्दा सबैले मलाई धिक्कार्नेछन्।

Purport

The manuscript is difficult here, and the sense runs on into the next verse. He is caught between two fears, and both of them are about what the room will think of him.

एते न ज्ञायते यं हि मञ्जुश्री ऋद्धिमानपि ।
ईदृगेवास्य शास्ता यं मिति मे स्याद्विहास्यताम् ॥ ६.१६३ ॥

ete na jñāyate yaṁ hi mañjuśrī ṛddhimānapi ।
īdṛgevāsya śāstā yaṁ miti me syādvihāsyatām ॥ 6.163 ॥

English

These people do not know that this is Mañjuśrī of great power;
that such a one should be his teacher would make me a laughing-stock.

नेपाली

यी मानिसहरूलाई थाहा छैन कि यी ऋद्धिमान मञ्जुश्री हुन्;
यस्ता व्यक्ति मेरा गुरु हुन् भन्ने कुराले म हाँसोको पात्र बन्नेछु।

Purport

Here is the whole of it. He will not bow because the room will see whom he is bowing to, and a man in rags swatting flies is not a teacher a professor of Vikramaśīla can be seen to have. It is not disbelief. It is embarrassment.

इति ध्यात्वा स धर्म्मश्रीमित्रो लज्जाभिमोहितः ।
मनसैवं नमस्कृत्वा शास्तारन्तममानयेत् ॥ ६.१६४ ॥

iti dhyātvā sa dharmmaśrīmitro lajjābhimohitaḥ ।
manasaivaṁ namaskṛtvā śāstārantamamānayet ॥ 6.164 ॥

English

Thinking thus, Dharmaśrīmitra, confounded by shame,
made his salutation to that Teacher only in his mind.

नेपाली

यस्तो विचार गरी, लज्जाले मोहित धर्मश्रीमित्रले,
ती शास्तालाई मनमा मात्र नमस्कार गरे।

Purport

He bows inwardly. In verse 94 he bowed with all eight limbs on the floor of a dark corridor where nobody could see. Now, in daylight, he bows in his head. That is the exact measure of the distance he has fallen.

ततः स विमुखी भूय पश्यन्नप्य विभावितः ।
अज्ञात वान्निवापश्यन् पदमात्रमुपादिशत् ॥ ६.१६५ ॥

tataḥ sa vimukhī bhūya paśyannapya vibhāvitaḥ ।
ajñāta vānnivāpaśyan padamātramupādiśat ॥ 6.165 ॥

English

Then, turning his face away, though seeing he did not acknowledge him,
and behaving as one who had not known him, he taught only the words.

नेपाली

त्यसपछि मुख फर्काएर, देख्दा देख्दै पनि नचिनेझैँ गरी,
र नजानेजस्तो व्यवहार गरी, उनले पदमात्रको उपदेश दिए।

Purport

The last phrase is the judgement. Having denied his teacher, he can teach nothing but the words; the meaning he was given has gone out of it. The manuscript here is rough, but that sense is clear.

ततः सर्वेऽपि ते लोकाः श्रुत्वा तत्सद्धर्म्मदेशनाम् ।
उत्थाय तं यतिं नत्वा स्वस्वालयमुपाचरन् ॥ ६.१६६ ॥

tataḥ sarve'pi te lokāḥ śrutvā tatsaddharmmadeśanām ।
utthāya taṁ yatiṁ natvā svasvālayamupācaran ॥ 6.166 ॥

English

Then all those people, having heard that teaching of the true Dharma,
rose, bowed to that ascetic, and went to their own homes.

नेपाली

त्यसपछि ती सबै मानिसले त्यो सद्धर्मदेशना सुनेर,
उठेर ती यतिलाई प्रणाम गरी आ-आफ्ना घर गए।

Purport

The audience notices nothing. It never does.

तत लोके गते धर्म्मश्री मित्रः स समुत्थितः ।
शास्तारं तं समालोक्य वन्दितुं समुपाचरत् ॥ ६.१६७ ॥

tata loke gate dharmmaśrī mitraḥ sa samutthitaḥ ।
śāstāraṁ taṁ samālokya vandituṁ samupācarat ॥ 6.167 ॥

English

When the people had gone, Dharmaśrīmitra rose,
and looking upon that Teacher, went to salute him.

नेपाली

मानिसहरू गएपछि धर्मश्रीमित्र उठे,
र ती शास्तालाई हेर्दै वन्दना गर्न गए।

Purport

Now that the hall is empty he is willing. That is the sentence the rest of the chapter is a judgement on.

तं दृष्ट्वा मञ्जुदेवोऽसौ वन्दितुं समुपागतम् ।
अपश्यन् विमुखी भूय ततः संप्रस्थितोऽचरत् ॥ ६.१६८ ॥

taṁ dṛṣṭvā mañjudevo'sau vandituṁ samupāgatam ।
apaśyan vimukhī bhūya tataḥ saṁprasthito'carat ॥ 6.168 ॥

English

Seeing him coming to salute him, Mañjudeva
did not look at him, turned away, and departed.

नेपाली

वन्दना गर्न आएका उनलाई देखेर मञ्जुदेवले,
नहेरी, मुख फर्काएर, त्यहाँबाट प्रस्थान गरे।

Purport

He does to Dharmaśrīmitra exactly what Dharmaśrīmitra did to him, in the same words the poet used three verses ago: turned his face away and did not look. The reply is silent and it is complete.

तं दृष्ट्वा विमुखी भूत धर्म्मश्री मित्र आत्मनः ।
अपराध महत्पापमनुस्मृत्वापतद्भुवि ॥ ६.१६९ ॥

taṁ dṛṣṭvā vimukhī bhūta dharmmaśrī mitra ātmanaḥ ।
aparādha mahatpāpamanusmṛtvāpatadbhuvi ॥ 6.169 ॥

English

Seeing him turn away, Dharmaśrīmitra,
remembering his own great offence and sin, fell to the ground.

नेपाली

उहाँले मुख फर्काएको देखेर धर्मश्रीमित्र,
आफ्नो महान् अपराध र पाप सम्झेर भुइँमा ढले।

Purport

He collapses. He has understood, and understanding is the punishment.

निपतन्तं तमालोक्य मञ्जुश्रीः स कृपानिधिः ।
सहसा पाणिना धृत्वा समुत्थाय तथाचरत् ॥ ६.१७० ॥

nipatantaṁ tamālokya mañjuśrīḥ sa kṛpānidhiḥ ।
sahasā pāṇinā dhṛtvā samutthāya tathācarat ॥ 6.170 ॥

English

Seeing him fallen, Mañjuśrī, that treasury of compassion,
at once took him by the hand, raised him up, and went on.

नेपाली

उनी ढलेको देखेर करुणानिधि मञ्जुश्रीले,
तुरुन्तै हातले समाई उठाएर अगाडि बढे।

Purport

He picks him up off the floor, exactly as he did at the doorway in verse 102, and keeps walking. The compassion is real and it does not cancel the consequence.

तत्र स उत्थितो धर्म्मश्री मित्रस्तं महामतिम् ।
प्रचरन्तं समालोक्य नत्वाहैवं मृषा पुनः ॥ ६.१७१ ॥

tatra sa utthito dharmmaśrī mitrastaṁ mahāmatim ।
pracarantaṁ samālokya natvāhaivaṁ mṛṣā punaḥ ॥ 6.171 ॥

English

Risen there, Dharmaśrīmitra, seeing that one of great intellect
walking away, bowed to him and then spoke this falsehood:

नेपाली

त्यहाँ उठेर धर्मश्रीमित्रले, ती महामतिलाई
जाँदै गरेको देखेर, प्रणाम गरी यो झूट बोले:

Purport

The poet names it before it is spoken. What comes next is a lie, and the text does not let the reader mistake it for anything else.

भगवन्न मया दृष्टो भवानत्र समागतः ।
पश्चादुत्पलचिह्नेन ज्ञायतेऽत्र समाश्रितः ॥ ६.१७२ ॥

bhagavanna mayā dṛṣṭo bhavānatra samāgataḥ ।
paścādutpalacihnena jñāyate'tra samāśritaḥ ॥ 6.172 ॥

English

Blessed One, I did not see that you had come here;
only afterwards, by the sign of the blue lotus, did I know you were present.

नेपाली

भगवन्, तपाईं यहाँ आउनुभएको मैले देखिनँ;
पछि मात्र निलकमलको चिह्नले तपाईं उपस्थित हुनुहुन्थ्यो भन्ने थाहा पाएँ।

Purport

He blames the sign. He recognised him in verse 159, reasoned about it for five verses, and now says he did not see. It is a small, human, entirely recognisable lie, and it is worse than the original offence.

इत्युक्त्वा स मृषावादं साञ्जलिस्तस्य सङ्गुरोः ।
मञ्जुदेवस्य पादाब्जे प्रणनाम रुदन् पुनः ॥ ६.१७३ ॥

ityuktvā sa mṛṣāvādaṁ sāñjalistasya saṅguroḥ ।
mañjudevasya pādābje praṇanāma rudan punaḥ ॥ 6.173 ॥

English

Having spoken this falsehood, with folded hands at the lotus feet
of his true guru Mañjudeva, he bowed again, weeping.

नेपाली

यो मृषावाद बोलेर, आफ्ना सद्गुरु मञ्जुदेवका
चरणकमलमा हात जोडेर, रुँदै फेरि प्रणाम गरे।

Purport

He is crying while he lies. Both things are true of him at once, which is why this chapter is better than a morality tale.

तत्र तस्य मृषा वक्तुं उभेऽपि नयने मुखात् ।
शास्तुः पादाब्जयो रग्रे निपेततुः महीतले ॥ ६.१७४ ॥

tatra tasya mṛṣā vaktuṁ ubhe'pi nayane mukhāt ।
śāstuḥ pādābjayo ragre nipetatuḥ mahītale ॥ 6.174 ॥

English

There, for speaking falsely, both his eyes fell from his face
and dropped to the ground before his teacher's lotus feet.

नेपाली

त्यहाँ झूट बोलेकाले उनका दुवै आँखा मुखबाट झरे,
र गुरुका चरणकमलको अगाडि भुइँमा खसे।

Purport

The most shocking line in the Swayambhu Purana. Not for the failure to bow, and not for the shame, but for the lie, he loses his eyes. The man who would not be seen looking at his teacher stops being able to see at all.

तत्पतित स धर्म्मश्रीमित्रो विहतमानसः ।
चिराद्रुदं समुत्थाय शास्तारमेवमब्रवीत् ॥ ६.१७५ ॥

tatpatita sa dharmmaśrīmitro vihatamānasaḥ ।
cirādrudaṁ samutthāya śāstāramevamabravīt ॥ 6.175 ॥

English

Fallen there, Dharmaśrīmitra, his mind broken,
weeping for a long time, rose and said this to his teacher:

नेपाली

त्यहाँ ढलेका धर्मश्रीमित्र, विह्वल मन भई,
धेरै बेर रोएर उठे र गुरुलाई यसो भने:

Purport

He gets up blind and speaks. Whatever else he has lost, he has stopped pretending.

भगवन् यत्मयाज्ञानादपराधं कृतं गुरौ ।
भवति तद्भवाञ्छास्ता क्षन्तुंमर्हति दुर्मतेः ॥ ६.१७६ ॥

bhagavan yatmayājñānādaparādhaṁ kṛtaṁ gurau ।
bhavati tadbhavāñchāstā kṣantuṁmarhati durmateḥ ॥ 6.176 ॥

English

Blessed One, the offence I have committed against my guru through ignorance,
may the Teacher be pleased to forgive in one so foolish.

नेपाली

भगवन्, अज्ञानले मैले गुरुप्रति गरेको अपराध,
यस दुर्मतिलाई शास्ताले क्षमा गरिदिनुभएको होस्।

Purport

He calls himself foolish rather than wicked, and he is right. Nothing he did came from malice.

इति संप्रार्थितं तेन मञ्जुश्रीः स कृपानिधिः ।
विचक्षुष्कं तमालोक्य कृपादृशैवमब्रवीत् ॥ ६.१७७ ॥

iti saṁprārthitaṁ tena mañjuśrīḥ sa kṛpānidhiḥ ।
vicakṣuṣkaṁ tamālokya kṛpādṛśaivamabravīt ॥ 6.177 ॥

English

Thus entreated by him, Mañjuśrī, that treasury of compassion,
looking upon him now without eyes, said this with a compassionate gaze:

नेपाली

उनले यसरी प्रार्थना गरेपछि, करुणानिधि मञ्जुश्रीले,
अब आँखाविहीन भएका उनलाई कृपादृष्टिले हेर्दै यसो भने:

Purport

He looks at him with compassion. The poem insists on this even at the moment of judgement, and the two verses that follow are both true at once.

यदभिलज्जया कर्म्म ज्ञात्वापि दुष्कृतं त्वया ।
तस्येदं फलमासाद्य भोक्त अन्यंमेव भुज्यते ॥ ६.१७८ ॥

yadabhilajjayā karmma jñātvāpi duṣkṛtaṁ tvayā ।
tasyedaṁ phalamāsādya bhokta anyaṁmeva bhujyate ॥ 6.178 ॥

English

The wrong deed you did out of shame, knowing it to be wrong,
its fruit has come, and it is eaten by none but the doer.

नेपाली

लज्जाले तिमीले जानीजानी गरेको दुष्कर्म,
त्यसको फल आइपुग्यो, र त्यो कर्ता आफैँले भोग्नुपर्छ।

Purport

Knowing it to be wrong. That is the whole of the judgement, and it is about the knowing rather than the act. Nobody can eat this fruit for him, not even a bodhisattva who has just picked him up off the floor.

तथापि ज्ञान दृष्ट्वा त्वं सम्पश्य दृष्टिमान् यथा ।
ज्ञानं हि तेऽस्ति यत्तेन ज्ञानश्री मित्र उच्यसे ॥ ६.१७९ ॥

tathāpi jñāna dṛṣṭvā tvaṁ sampaśya dṛṣṭimān yathā ।
jñānaṁ hi te'sti yattena jñānaśrī mitra ucyase ॥ 6.179 ॥

English

Yet even so, see now with the sight of knowledge, as one who has eyes;
for knowledge you have, and by that you shall be called Jñānaśrīmitra.

नेपाली

तैपनि अब ज्ञानदृष्टिले हेर, आँखा भएकोझैँ;
किनकि तिमीसँग ज्ञान छ, र त्यसैले तिमी ज्ञानश्रीमित्र कहलाइनेछौ।

Purport

And here is the mercy, which is not a reversal. The eyes do not come back. Instead he is given sight of another kind and a new name: Dharmaśrīmitra, friend of the glory of Dharma, becomes Jñānaśrīmitra, friend of the glory of knowledge. The punishment stands and the man is not abandoned.

इत्युक्त्यैव स मञ्जुश्रीः क्षणादन्तर्हित स्ततः ।
आकाशात्पक्षिवद्गत्वा स्वाश्रमे समुपाययौ ॥ ६.१८० ॥

ityuktyaiva sa mañjuśrīḥ kṣaṇādantarhita stataḥ ।
ākāśātpakṣivadgatvā svāśrame samupāyayau ॥ 6.180 ॥

English

Having said only this, Mañjuśrī vanished in an instant,
and going through the sky like a bird, arrived at his own hermitage.

नेपाली

यति मात्र भनेर मञ्जुश्री क्षणभरमै अन्तर्धान भए,
र आकाशबाट पक्षीझैँ गएर आफ्नो आश्रममा आइपुगे।

Purport

He leaves without another word. The flight home across the Himalaya takes half a line, and the man who walked for months to find him is left standing in an empty hall.

अत्रैतत्सर्ववृत्तान्तं भार्ययोः पुरतोर्मुदा ।
समाख्याय स मञ्जुश्री स्तस्थौ लोकहितार्थभृत् ॥ ६.१८१ ॥

atraitatsarvavṛttāntaṁ bhāryayoḥ puratormudā ।
samākhyāya sa mañjuśrī stasthau lokahitārthabhṛt ॥ 6.181 ॥

English

There, joyfully relating this whole account before his two wives,
Mañjuśrī remained, a bearer of the world's welfare.

नेपाली

त्यहाँ आफ्ना दुई भार्याको अगाडि यो सम्पूर्ण वृत्तान्त हर्षपूर्वक सुनाएर,
मञ्जुश्री जगत्को हित धारण गर्दै रहे।

Purport

He goes home and tells his wives what happened. It is an oddly domestic close to a terrible scene, and Keśinī, who asked the first question, gets to hear how it ended.

ततः प्रभृतिस ज्ञानश्रीमित्रो ज्ञानचक्षुषा ।
पश्यन् सद्धर्म्ममाख्याय प्राचरच्च जगद्धिते ॥ ६.१८२ ॥

tataḥ prabhṛtisa jñānaśrīmitro jñānacakṣuṣā ।
paśyan saddharmmamākhyāya prācaracca jagaddhite ॥ 6.182 ॥

English

From that time on, Jñānaśrīmitra, seeing with the eye of knowledge,
taught the true Dharma and moved for the welfare of the world.

नेपाली

त्यस बेलादेखि ज्ञानश्रीमित्रले ज्ञानचक्षुले देख्दै,
सद्धर्मको उपदेश दिँदै जगत्को हितमा लागे।

Purport

He goes back to work, blind, and teaches for the rest of his life. The story does not end in disgrace, and that is deliberate.

तदा मैत्रेय तेनास्य धर्मधातोः स्वयंभुवः ।
अभूत्प्रसिद्धितं धर्मधातुं वागीश्वराभिधम् ॥ ६.१८३ ॥

tadā maitreya tenāsya dharmadhātoḥ svayaṁbhuvaḥ ।
abhūtprasiddhitaṁ dharmadhātuṁ vāgīśvarābhidham ॥ 6.183 ॥

English

Then, Maitreya, by that event this Dharmadhātu, the Self-Arisen,
became renowned under the name Dharmadhātu Vāgīśvara.

नेपाली

त्यसपछि, हे मैत्रेय, त्यही घटनाले यो धर्मधातु स्वयम्भू
धर्मधातु वागीश्वर नामले प्रसिद्ध भयो।

Purport

The answer to the question asked in verse 2, delivered a hundred and eighty verses later. The shrine carries the name of the maṇḍala that was drawn to initiate a man who did not know the meaning of a text, and Vāgīśvara, lord of speech, is a fitting name for a shrine whose story turns on what one man said and did not say.

इति मत्वात्र ये धर्मधातु वागीश्वर नराः ।
श्रद्धया विधिनाभ्यर्च्य भजन्ति शरणाश्रिताः ॥ ६.१८४ ॥

iti matvātra ye dharmadhātu vāgīśvara narāḥ ।
śraddhayā vidhinābhyarcya bhajanti śaraṇāśritāḥ ॥ 6.184 ॥

English

Knowing this, those people who here, with faith and according to the rule,
worship the Dharmadhātu Vāgīśvara and take refuge in him,

नेपाली

यो जानेर, जुन मानिसहरूले यहाँ श्रद्धा र विधिअनुसार
धर्मधातु वागीश्वरको पूजा गरी शरण लिन्छन्,

Purport

The chapter turns outward, as every chapter of this poem does after its story is told.

अभिषेकं च संप्राप्य बोधिचित्ता समाहिताः ।
सद्धर्म्म धारणी विद्यामन्त्राणि धारयन्ति ये ॥ ६.१८५ ॥

abhiṣekaṁ ca saṁprāpya bodhicittā samāhitāḥ ।
saddharmma dhāraṇī vidyāmantrāṇi dhārayanti ye ॥ 6.185 ॥

English

and having received initiation, with minds set on awakening and settled,
hold the dhāraṇīs, spells and mantras of the true Dharma,

नेपाली

र अभिषेक प्राप्त गरी, बोधिचित्त र समाहित चित्तले,
सद्धर्मका धारणी, विद्या र मन्त्र धारण गर्छन्,

Purport

Initiation is named as a requirement, which is the point the whole story has established. The mantras are not to be had any other way.

ते सर्वे विमलात्मानः परिशुद्ध त्रिमण्डलाः ।
बोधिसत्त्वा महासत्त्वाश्चतुर्ब्रह्म विहारिणः ॥ ६.१८६ ॥

te sarve vimalātmānaḥ pariśuddha trimaṇḍalāḥ ।
bodhisattvā mahāsattvāścaturbrahma vihāriṇaḥ ॥ 6.186 ॥

English

all of them, stainless in self, their three spheres wholly pure,
become Bodhisattvas and great beings, dwelling in the four Brahmavihāras,

नेपाली

ती सबै निर्मल आत्मा भई, त्रिमण्डल पूर्ण शुद्ध भई,
बोधिसत्त्व र महासत्त्व, चार ब्रह्मविहारमा विहार गर्दै,

Purport

The four brahmavihāras again: kindness, compassion, joy in others' good fortune, and evenness of mind.

भद्रश्री सद्गुणाधाराः सर्व विद्या विचक्षणाः ।
ऋद्धि सिद्धि महाभिज्ञा भवेयुर्भद्रचारिणः ॥ ६.१८७ ॥

bhadraśrī sadguṇādhārāḥ sarva vidyā vicakṣaṇāḥ ।
ṛddhi siddhi mahābhijñā bhaveyurbhadracāriṇaḥ ॥ 6.187 ॥

English

vessels of glory and true virtue, skilled in every branch of learning,
possessed of power, accomplishment and great knowledge, they become walkers of the noble path.

नेपाली

भद्रश्री र सद्गुणका आधार, सर्वविद्यामा विचक्षण,
ऋद्धि, सिद्धि र महाभिज्ञाले युक्त भई भद्रचारी हुन्छन्।

Purport

Learning is named among the fruits, which after this particular story reads as a quiet reassurance rather than a boast.

आशुः सम्बोधि संभारं पूरयित्वा यथाक्रमम् ।
अर्हन्तस्त्रिविधां बोधिं प्राप्य यायुर्जिनालयम् ॥ ६.१८८ ॥

āśuḥ sambodhi saṁbhāraṁ pūrayitvā yathākramam ।
arhantastrividhāṁ bodhiṁ prāpya yāyurjinālayam ॥ 6.188 ॥

English

Swiftly fulfilling the accumulations for awakening in due order,
as Arhats, attaining the threefold awakening, they go to the abode of the Jina.

नेपाली

क्रमैसँग छिट्टै सम्बोधिसम्भार पूरा गरी,
अर्हत भई, त्रिविध बोधि प्राप्त गरेर जिनालय पुग्छन्।

Purport

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

इति मत्वाभिवाछन्ति प्राप्तुं ये सौगतं पदम् ।
तेऽत्र बौद्धालये धर्म्मधातु वागीश्वरे सदा ॥ ६.१८९ ॥

iti matvābhivāchanti prāptuṁ ye saugataṁ padam ।
te'tra bauddhālaye dharmmadhātu vāgīśvare sadā ॥ 6.189 ॥

English

Knowing this, those who long to attain the state of the Sugata,
let them here, in this Buddhist abode, in the Dharmadhātu Vāgīśvara, always

नेपाली

यो जानेर, जसले सौगत पद प्राप्त गर्न चाहन्छन्,
तिनीहरूले यहाँ यो बौद्धालय, धर्मधातु वागीश्वरमा सधैँ

Purport

The instruction, conditional as always. If this is what you want, here is where to go.

श्रद्धया भजनं कृत्वा प्राप्याभिषेकमादरात् ।
सद्धर्म्मधारणी विद्यामन्त्र साधारतत्पराः ॥ ६.१९० ॥

śraddhayā bhajanaṁ kṛtvā prāpyābhiṣekamādarāt ।
saddharmmadhāraṇī vidyāmantra sādhāratatparāḥ ॥ 6.190 ॥

English

worship with faith, and receiving initiation with reverence,
be devoted to the practice of the dhāraṇīs, spells and mantras of the true Dharma,

नेपाली

श्रद्धापूर्वक भजन गरी, आदरपूर्वक अभिषेक प्राप्त गरी,
सद्धर्मका धारणी, विद्या र मन्त्रको साधनामा तत्पर भई,

Purport

Worship, then initiation, then practice. The order is the one Dharmaśrīmitra learned the hard way.

यथाविधि समभ्यर्च्य संबोधि निहिताश्रयाः ।
बोधिचर्या व्रतं धृत्वा संचरते जगद्धिते ॥ ६.१९१ ॥

yathāvidhi samabhyarcya saṁbodhi nihitāśrayāḥ ।
bodhicaryā vrataṁ dhṛtvā saṁcarate jagaddhite ॥ 6.191 ॥

English

and worshipping according to the rule, with their refuge set in awakening,
holding the vow of Bodhi-conduct, move for the welfare of the world.

नेपाली

र विधिअनुसार पूजा गरी, संबोधिमा आश्रय राखी,
बोधिचर्याव्रत धारण गरी जगत्को हितमा लाग।

Purport

The vow and the world's welfare, which is where every instruction in this poem ends.

आशु ते विमलात्मानः परिशुद्ध त्रिमण्डलाः ।
बोधिसत्त्व महासत्त्वश्चतुर्ब्रह्म विहारिणः ॥ ६.१९२ ॥

āśu te vimalātmānaḥ pariśuddha trimaṇḍalāḥ ।
bodhisattva mahāsattvaścaturbrahma vihāriṇaḥ ॥ 6.192 ॥

English

Swiftly, stainless in self, their three spheres wholly pure,
Bodhisattvas and great beings, dwelling in the four Brahmavihāras,

नेपाली

छिट्टै निर्मल आत्मा भई, त्रिमण्डल पूर्ण शुद्ध भई,
बोधिसत्त्व महासत्त्व, चार ब्रह्मविहारमा विहार गर्दै,

Purport

The refrain, repeated almost word for word from verse 186 as the chapter draws to its close.

भद्रश्री सद्गुणाधाराः सर्वविद्या विचक्षणाः ।
ऋद्धिसिद्धि महाभिज्ञा भवेयु भद्रचारिणः ॥ ६.१९३ ॥

bhadraśrī sadguṇādhārāḥ sarvavidyā vicakṣaṇāḥ ।
ṛddhisiddhi mahābhijñā bhaveyu bhadracāriṇaḥ ॥ 6.193 ॥

English

vessels of glory and true virtue, skilled in every branch of learning,
possessed of power, accomplishment and great knowledge, they become walkers of the noble path.

नेपाली

भद्रश्री र सद्गुणका आधार, सर्वविद्यामा विचक्षण,
ऋद्धि, सिद्धि र महाभिज्ञाले युक्त भई भद्रचारी हुन्छन्।

Purport

The doubling of verses 187 and 193 is the poet binding the ending together, the same device used across chapters two and five.

ततः संबोधिसंभारं पूरयित्वा द्रुतं क्रमात् ।
अर्हन्तस्त्रिविधां बोधिं प्राप्य यास्यथ निवृतिम् ॥ ६.१९४ ॥

tataḥ saṁbodhisaṁbhāraṁ pūrayitvā drutaṁ kramāt ।
arhantastrividhāṁ bodhiṁ prāpya yāsyatha nivṛtim ॥ 6.194 ॥

English

Then, swiftly fulfilling the accumulations for awakening in due order,
as Arhats, attaining the threefold awakening, you shall go to final peace.

नेपाली

त्यसपछि क्रमैसँग छिट्टै सम्बोधिसम्भार पूरा गरी,
अर्हत भई, त्रिविध बोधि प्राप्त गरेर तिमीहरू निर्वृति पुग्नेछौ।

Purport

Addressed directly to the listener in the last full verse of the teaching.

इत्यादिष्टं मुनीन्द्रेण निशम्य ते सभाश्रिताः ।
सर्वे तथेति विज्ञाय प्राभ्यनन्दन् प्रबोधिताः ॥ ६.१९५ ॥

ityādiṣṭaṁ munīndreṇa niśamya te sabhāśritāḥ ।
sarve tatheti vijñāya prābhyanandan prabodhitāḥ ॥ 6.195 ॥

English

Hearing this instruction of the Lord of Sages, those gathered in the assembly,
all understanding and saying so be it, rejoiced and were awakened.

नेपाली

मुनीन्द्रको यो उपदेश सुनेर सभामा उपस्थित ती सबैले,
बुझेर 'त्यस्तै होस्' भन्दै आनन्दित भई प्रबुद्ध भए।

Purport

The chapter closes as the other five did, with an assembly gladdened. Between the first verse and this one a learned man has crossed the Himalaya to find what he lacked, been given it freely by a farmer with a tiger in the yoke, and lost his eyes for one sentence spoken out of embarrassment in an empty room.

इतिश्री स्वयंभू धर्म्मधातु वागीश्वराभिधान प्रसिद्ध प्रवर्तनो नाम षष्ठोऽध्यायः ।

itiśrī svayaṁbhū dharmmadhātu vāgīśvarābhidhāna prasiddha pravartano nāma ṣaṣṭho'dhyāyaḥ ।

Thus ends the sixth chapter of the account of the origin of Swayambhu, called how the Dharmadhātu came to be renowned under the name Vāgīśvara.

यसरी स्वयम्भूको उत्पत्तिकथाभित्रको, धर्मधातु वागीश्वर नामले प्रसिद्ध हुनुको प्रवर्तन नामक छैटौँ अध्याय समाप्त भयो।