История "пути Бодхисатты" в Тхераваде

Автор Ассаджи, 20:35 15 февраля 2007

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Цитата: Ассаджи от 09:45 30 октября 2010
The Genesis of the Bodhisattva Ideal


Спасибо, интересно будет ознакомиться!


Интересно есть ли что-то в каноне,что являлось бы аналогом парами? или может быть зачатком?


Цитата: syugyosya от 16:35 03 февраля 2013
Интересно есть ли что-то в каноне,что являлось бы аналогом парами? или может быть зачатком?

В словах Будды ничего подобного нет.


О происхождении и эволюции представлений о "совершенствах" пишет Бхиккху Бодхи:

    In the earliest phase, as presented by the four main collections of the Sutta Pitaka, the Buddha's teaching focused on the attainment of nibbana by the practice of the Noble Eightfold Path. In these collections the Buddha teaches his doctrine as a direct path to deliverance, and perhaps no feature of the presentation is so striking as the urgency he enjoins on his desciples in bringing their spiritual work to completion by reaching the final goal...
    The oldest suttas, however, already mention three types of individuals who attain the consummate state: a sammasambuddha or perfectly enlightened Buddha, who realizes the goal without the adi of a teacher and teaches the Dhamma to others, founding a "dispensation"; a paccekabuddha or solitary enlightened one, who achieves realization unaided but does not teach; and a disciple arahat, who realizes the goal through the instruction of a supreme Buddha and then teaches others according to his inclinations and capacity. With the passage of time, quite possible due to a decline in practice and an increasing rarity of higher attainments, these three types came to be viewed as three alternative ideals towards which a disciple could aspire in the hope of some distant future attainment. All were identical in their realization of nibbana, but each was seen to stand for a distinct yāna, a "vehicle" or spiritual career, leading to its actualization.
    For Theravāda... the emphasis was always placed on the ideal prescribed in the Nikayas, the attainment of arahatship by following the instructions of the historical Buddha; the other ideals remained in the background, acknowledged but not especially attended to. Other early schools... while upholding the primacy of the dicsiple's course and the arahat ideal, also gave considerations to the other ideals as possible goals for individuals to pursue them...
    Within all the early schools, thinkers and poets alike attempted to fill in the background history to the three enlightened persons, composing stories of their past lives in which they prepared the foundations for their future achievements... The culmination of these innovations was the appearance, in about the first centure B.C., of the Mahāyāna, the self-styled "Greate Vehicle", which proclaimed that of the three vehickes to enlightment the boddhisattva-vehicle was alone ultimate; the other two were only expedients devised by the Buddha to lead his less competent disciples to perfect Buddhahood, from the highest perspective, the only valid spiritual ideal.
    Through its conservative bent and relative insultation from the other schools, the Theravāda managed to resist the metamorphic changes taking place elsewhere in the Buddhist world, preserving the teachings as compiled at the early councils without radical alterations of their doctrinal framework. Nevertheless, in this school as well from a period even preceding the rise of Mahāyāna, the figure of the boddhisattva began to make inroads into both its literature and spiritual atmosphere. Two elements in the early periods seem to have provided the germs for this development. One was the fact that the Buddha had used the word "bodhisattva" to refer to himself in the period preceding his enlightment... The second was the recognition of the multiplicity of Buddhas, which showed the Sakyan Gotama to be not a unique figure in the cosmic genealogy...
    These two features in conjunction implied the existence of "germinal Buddhas" or bodhisattvas toling to perfect themselves through countless lives in order to reach the summit of supreme enlightment. The trials and triumphs of the being who became our own Buddha were recorded in the Jātaka tales, which relate the boddhisattva's conduct in his previous births...
    But though the existence of a bodhisattva career was thus acknowledged by the Therāvada, the dominant attitude prevailed amoung the exponents of the school that this path was preserved only for the very rare and exceptional individuals. Since it was not recommended in the oldest authorized records of the Buddha's teaching, those who professed to follow the Buddha were advised to comply with the instructions contained in these documents and aim at the attainment of nibbana by the practice of the Noble Eightfold Path. Thus... the practice of pāramīs was treated only in broad and general terms. As time passed, however, perhaps partly through the influence of the Mahāyāna, the boddhisattva ideal must have come to acquire an increasing appeal for the minds of buddhist populace, and the need became felt for a work that would explain, in a practical style, the factors and phases of the pāramitā path without deviating from the conservative doctrinal perspective of the Theravāda. Works expounding the boddhisattva career abounded in the Mahāyāna schools, since it was their main concern, but a comparable work was lacking in Theravāda circles. To meet this need, apparently, Ācariya Dhammapāla composed his "Treatise on the pāramīs", which is found in at least two places in the Pāḷi exegetical literature, in a complete version in the Cariyāpiṭaka Aṭṭhakathā, and in an abridged version in the ṭīkā or subcommentary to the Brahmajāla Sutta...
    The treatise draws upon various sources for its material, both Theravāda and Mahāyāna, and thus represents a perhaps unique instance of a classical style Theravāda work consciously borrowing from its nothern cousin; in matters of philosophical doctrine, however, the work never deviates from the Theravāda perspective.

All Embracing Net of Views. The Brahmajala Sutta and its Commentaries by Bhikkhu Bodhi


Цитата: Zom от 15:06 03 февраля 2009
а признать что ниббана - это полное прекращение
восприятия и ума она так и не смогла - хотя Па Аук Саядо об этом в своих лекциях совершенно чётко
и однозначно говорит. Вообщем все эти люди, видимо, выбирают у Па Аук Саядо то, что приемлемо для
их мировозрения, а то, что не соответствует их взглядам - они отбрасывают. Такие ученики..

Понимаю, что тред давнишний, но я как то тоже не готов такое признать... на основании написанного в http://www.accesstoinsight.org/tipitaka/mn/mn.022.than.html
"Speaking in this way, teaching in this way, I have been erroneously, vainly, falsely, unfactually misrepresented by some brahmans and contemplatives [who say], 'Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.' But as I am not that, as I do not say that, so I have been erroneously, vainly, falsely, unfactually misrepresented by those venerable brahmans and contemplatives [who say], 'Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.' [13]


Сейчас в Мьянме есть традиция "вейкза-до" (от палийского vijja-dhara). Как и бодхисаттвы в ранней Махаяне, они избегают достижения плодов Пути, чтобы не достичь Ниббаны в ближайших жизнях.
Вместо этого они стремятся оставаться в сансаре ради блага верующих до прихода Будды Меттеи, когда они собираются либо достичь Ниббаны, либо принять обет самим стать Совершенными Буддами.

Их путь "вейкза-лам" очень похож по методологии и целям на тантрическую буддийскую традицию "махасиддхов" средневековой Бенгалии. Тибетский историк Таранатха (1575-1634) пишет, что буддийская тантра была в то время внесена в государство Паган.

Цитировать... в своем трансформированном облике героического буддистского мага вейкза-до демонстрирует поразительное сходство с внушающими благоговейный ужас махасиддхами (санскр. mahasiddha) – «великими совершенными» средневековой буддистской тантры из Бенгалии. Некоторые из восьмидесяти четырех махасиддхов этой традиции описываются как достигшие бессмертия с помощью алхимии и медитации, а также как выступающие в роли защитников учение Будды до прихода Майтрейи (санскр. Maitreya) (59). Общим эпитетом для махасидхов в тантрической литературе является «видья-дхара» (санскр. vidya-dhara) (60). Тибетский историк Таранатха (Taranatha, 1575-1634 г.г.) утверждал, что махасиддхи в древние времена принесли буддистскую тантру в Бирму (61), что возможно подтверждают махаянские и тантрические образы, найденные в расположенном в предместьях Пагана храмовом комплексе двенадцатого столетия Миннату (Minnanthu) (*) (62). А в пятнадцатом столетии монастырям в Верхней Бирме были пожертвованы эпиграфические надписи, содержащие тантрические тексты наряду с каноническими текстами тхеравады (63).





Вышел сборник статей:

The Bodhisattva Ideal
Essays on the Emergence of Mahayana



Резюме лекции Скиллинга «Ensuring the continuity of the Three Jewels, or, Why become a bodhisatva?»:

Ensuring the continuity of the Three Jewels, or, Why become a bodhisatva?
Small phrases may be packed with big meaning – they can point to cognitive shifts that gave authority to new messages. Buddhist followers were enjoined to 'see the Preacher as the Teacher', that is, to look at the dharma-bhāṇaka as the Buddha (Skilling 2009). This opened new avenues of discourse, ritual, and praxis, and gave authority to the vaidalya texts that became 'mahāyāna sūtras'.
Frequent among the modules that structure the architecture of mahāyāna sūtras is a phrase that invokes the non-interruption of the lineage or continuity of the Buddhas (buddha-vaṃśa), the lineage or continuity of the Three Jewels (triratna-vaṃśa: or, separately, buddha-vaṃśa, dharma-vaṃśa, saṃgha-vaṃśa). A bodhisatva should strive to ensure that this lineage is not interrupted. One of many strings in the exuberant verbal festoons that characterize the literature, this small phrase is rarely explained or elaborated; it seems to have been be taken for granted, transparent. The term is important to the self-identity of the bodhisatva: to preserve the lineage is the work of bodhisatvas, not that of śrāvakas or pratyekabuddhas – a point that is made in several vaidalya sūtras.
Can this small phrase help us to understand big issues? Can it help answer the question, why was the bodhisatva path increasingly regarded as necessary? Can it help explain the historical reorientation from the śrāvaka goals to that of buddhahood, or the rise of bodhicitta rituals as foundational to new avenues of Buddhist practice? The paper examines some of the strategies of authority through which new generations of preachers, both within and without the old saṃghas, deployed new teleologies, new ideological premises, to attract and inspire new textual and ritual communities. This was one of the many steps in the zigzag from vaidalya to mahāyāna.



Цитата: Ассаджи от 08:52 22 июля 2013
Сейчас в Мьянме есть традиция "вейкза-до" (от палийского vijja-dhara). Как и бодхисаттвы в ранней Махаяне, они избегают достижения плодов Пути, чтобы не достичь Ниббаны в ближайших жизнях.
Вместо этого они стремятся оставаться в сансаре ради блага верующих до прихода Будды Меттеи, когда они собираются либо достичь Ниббаны, либо принять обет самим стать Совершенными Буддами.

Аналогичная традиция есть и в Таиланде:

"Laura: As a Buddhist Reusi, is your goal to reach enlightenment?
Tevijjo Yogi: Yes, though we willingly postpone our enlightenment in order to continue existing
in this world for the benefit of others. It's similar to the Bodhisattva vows in Mahayana Buddhism
but it differs in that our vow is to remain until the birth of the next Buddha. We vow to be
his/her disciple."


На русском об этой традиции:

Риши - люди в тигровых одеждах


Лекция Джен Наттье:


Краткое изложение:

The existence of the 10 bhumis imply that the Mahayanist conception of progress is gradual

4 stages of sainthood in the Hinayana are the 1st set of "stages of development"

The idea of Bodhisattvas was first introduced in the Jataka tales.

The original developers of the bodhisattva doctrine probably derived the basic structure of the bodhisattva paths from the Jatakas.

However, the ideas of 6 paramitas are not known in the Jatakas. The Jatakas also lack a structure or sequential progression of path.

Lokaksema - sutra of the 6 paramitas:
seems to be the earliest collection of Jatakas according to the 6 paramitas.
is the structure of the 6 paramitas a product of China?
the stories are Indian, but the table of contents might be chinese?

8000 prajnaparamita:
talks about bhumis, but in terms of sravakabhumi, pratyekabhumi, bodhisattvabhumi.
no mention of 10 stages

The earliest usage of the stratification of bhumis are twofold:
avarvitika bodhisattvas - irreversible
non-avivartika bodhisattvas - reversible to sravaka stage

Han period text - Buddhavamtasaka - translated by Lokaksema, earliest Chinese text to talk about 10 Bhumis.
taisho 280, 282, 283 can be reconstructed to be Lokaksema's translation of the Buddhavamtasaka.

From this proto-avatamsaka (Buddhavamtasaka) sutra:
Bodhisattva Dharmamati learned about the 10 stages from Buddhas from the 10 directions during samadhi.

Dasabhumikasutra - the composer knew of the smaller buddhavamtasaka, and developed the idea of the 10 stages further. It does this by associating the 6 paramitas to the bhumis. This is the first time the paramitas are associated with the bhumis.

Q&A section
Nattier feels the Dasabhumika is quite incoherent, while the Buddhavamtasaka has clear instructions on how to practice, etc. The Dasabhumika assigns evocative names to the ten stages, rather than clear, descriptive labels (as per the Buddhavamtasaka).

In the later traditions, the ten bhumis start from the darsanamarga, whereas in the Buddhavamtasaka, the bhumis start before darsanamarga.

The mapping of the darsanamarga onto the ten bhumis is the result of a separate movement (than the one mentioned here).

In the Dasabhumika, the paramitas are linked to the ten stages, but not in a very clear or effective manner. The later commentators would refine this structure.

Why is the account of a vision accepted and preserved in a text like the Buddhavamtasaka? There are a lot of evidences in early Mahayana sutras that Mahayanists treasured visions.
In India, the idea that there are other universes and world systems like ours, appeared first in Buddhist literature, rather than Hindu literature (which one would expect). In fact, such an idea appeared exclusively in Mahayana literature. Such an idea (that there are other world systems to explore and learn from) is very important to the Mahayanist, because:
1. Since the next Buddha is Maitreya, and the estimated time between Sakyamuni's Parinirvana and the arrival of Maitreya is about 5.5 billions years, how far back in the queue are you, as an aspirant?
2. In the early Mahayana sutras, the point where a Bodhisattva becomes irreversible is when a living Buddha grants a vyakarana. Since Sakyamuni has passed into Nirvana, where are you going to get a prediction? In early Mahayana sutras, some of these predictions appear to have been granted in said visions.

1. visions were accepted as legitimate.
2. Buddhas from the ten directions were accepted as real.
3. The authors of these early Mahayana sutras/vision-accounts were most likely considered authoritative and/or highly accomplished by their peers, hence they were recorded down.

When the earliest prajnaparamita sutras were composed, the idea of other Buddhas in other world systems were already prevalent. In the Asta, that Buddha is Akshobhya.

Early non-Mahayana commentators resisted the idea that there are Buddhas and world systems in the ten directions. For eg., the Mahavibhasa rejected this idea, asking that if it were so, then there would be heavens of world systems in our nadir, that would be below our hells.



Цитата: Фрол Василич от 11:25 07 декабря 2013
Махадэва выдвигал превосходство бодхисаттв над архатами

Откуда такие сведения?

Тогда о "бодхисаттвах" не шла речь:

Сергей О.

Цитата: Фрол Василич от 12:28 07 декабря 2013
Цитата: Ассаджи от 11:47 07 декабря 2013
Цитата: Фрол Василич от 11:25 07 декабря 2013
Махадэва выдвигал превосходство бодхисаттв над архатами

Откуда такие сведения?

Тогда о "бодхисаттвах" не шла речь:

Одновременно они, «снижая» статус архата, возвышали статус будд и бодхисаттв до уровня «надмировых» существ. Традиционалисты-стхавиравадины характеризуют Махадэву как злодея, погубившего собственных родителей наряду с несколькими «святыми», но не следует забывать, что эти сведения исходили от его непримиримых противников.

Вы по-моему смешиваете разные вещи. В статье на Кругосвете сначала написано про Махадэву и написаны его тезисы - они про архатов. Потом на Кругосвете автор статьи соотносит с действиями Махадэвы протест "протест части буддийских монахов против ригоризма ранней общины:". Но это не Махадэва.
В английской версии статьи про Махадэву на Вики вообще пишут, что к созданию Чайтики имеет отношение совсем другой персонаж (Махадэва тоже) и было это на лет сто позже первого раскола.


On saints and wizards: Ideals of human perfection and power in contemporary Burmese Buddhism
Patrick Pranke

Hence the advantages of becoming a weikza-do : having made himself immune to death he is guaranteed to encounter Metteyya in this very life, and having equipped himself with magical powers so that he might defend the Buddha's religion, he is well positioned to earn the merit necessary to be liberated by Metteyya's salvific teachings.

But the weikza-do is not compelled to attain nibbāna at that time as an arahant disciple of Metteyya. Instead, like Gotama, he may choose to strive for full buddhahood himself, in which case he would extend his sojourn in saṃsāra for a myriad of lifetimes more. Or, he may choose to remain as he is, a Buddhist wizard, combating evil and doing good ... indefinitely.


The Tibetan historian Tāranātha (1575–1634) claimed that mahāsiddhas had transmitted Buddhist tantra to Burma in ancient times, the possibility of which is suggested by Mahāyāna and tantric imagery found at Minnanthu, a twelfth-century temple complex located on the outskirts of Pagan. And as late as the fifteenth century, inscriptions record that tantric texts, along with Theravāda scriptures, were donated to monasteries in Upper Burma. Modern critics of weikza-lam practice have used this historical information to link the weikza-lam to a sect of allegedly heretical monks at ancient Pagan known as the Ari, who are reviled in Burmese chronicles for their moral corruption and addiction to magic and spirit worship.

Another possible source of influence can be traced to the reign of the Konbaung king, Bodaw-hpaya (r. 1782–1819) who, in the early nineteenth century imported from north India numerous treatises on Hindu calendrics, numerology, medicine and alchemy. These were translated from Sanskrit and Bengali into Burmese

Appealing to the Mahāparinibbāna Sutta, they [weikza-lam] note that the Buddha himself could have lived for an entire eon had he been asked to do so. To the criticism that the desire for extraordinary long life betrays an attachment to existence and a fear of death – mental defects that a true Buddhist saint transcends – they respond that it is out of compassion that the Buddhist wizard prolongs his life, sticking around in crummy saṃsāra for the sake of others.



"Лерси" ("луэси", санскр. "риши") показывают трюк с сидением в подогреваемом котле с маслом:


Профессор Джессада Дендуангборипант разоблачает этот фокус:


и другие подобные фокусы:



Bodhicitta in Theravāda Buddhism with Special Reference to the Abhayagiri Fraternity in Ancient Sri Lanka

Rev. Rangama Chandawimala Thero



Цитата: Фрол Василич от 06:23 29 сентября 2015
Цитата: Ассаджи от 08:04 09 ноября 2008
По-видимому, представление о "пути Бодхисаттвы" возникло из взаимодействия индийского буддизма и традиций "маха-сиддхов", в том числе традиции Натх.

Идея пути бодхисаттв была уже у дхармагуптаков, у которых была Бодхисаттва-питака.

В Винае Дхармагуптаки такая питака не упоминается, нет её и в коллекции текстов Дхармагуптаки в Британской библиотеке:


О наличии Бодхисаттва-питаки у Дхармагуптаков пишет монах пятого века нашей эры, Буддхаяшас, объясняя этот факт тем, что дхармагуптаки позаимствовали Трипитаку Махаяны.

ЦитироватьДа и у махасангхиков была идея пути бодхисаттв. У тех-же дхармагуптаков, была Дхарани-питака, махасангхики включали в свой Канон специальное собрание мантрических формул.

Автор шестого века, Авалокитаврата, пишет о том, что махасангхики используют "Большую Агама питаку", в которую входят Пряджняпарамита и Дашабхумика сутры.

Аналогично автор шестого века, Бхававивека, пишет, что Чайтики используют Бодхисаттва-питаку.


Бодхисаттва-питаку упоминает, как Вайпулью, в пятом веке Hui-Yuan.


ЦитироватьВозможно натхов тогда и в помине не было, так как в одном месте пишут что традиция натхов формировалась с 7 по 12 вв. н.э., в другом около 10-13 вв. н.э.

Ввел понятие Бодхисаттва-питаки (как другого названия для Вайтульи/Вайпульи) в четвертом веке Асанга в Абхидхарма-самуччае, который, видимо, и является автором этого названия. А Асанга, как известно, называл своим учителем Майтрея-натха.

Я не могу доказать связь Майтрея-натха с последующей традицией натхов текстовыми источниками, но между идеалами "бодхисаттвы" и "натха" есть очевидная параллель.

ЦитироватьХатха-йога-прадипика - написанный на санскрите текст о хатха-йоге, предположительно датируется 15 веком и автором считается Свами Сватмарама, последователь Горакшанатха, основателя Натха-сампрадайи. Гхеранда-самхита - 17 век, сам текст по сути является натховским, на это указывает упоминание в шлоке 3.66 о Адинатхе — первом натхе в Натха-сампрадайе. Шива-самхита, тоже входит в корпус текстов натхов и датируется 17 веком.

Да, хатха-йога - именно натховская разработка. С классической йогой она имеет мало общего.

Что уж говорить о современной физкультурной "хатха-йоге", на формирование которой на самом деле повлияли западные физкультурные разработки:


Хороший обзор разнообразных употреблений слова "йога" дает Девид Гордон Уайт

Yoga, Brief History of an idea
David Gordon White


Традиции, использовавшие это слово, зачастую не имели между собой ничего общего, кроме языка носителей традиции. То, что в наше время всевозможные практики смешиваются в солянки разной рецептуры, еще не означает, что эти практики как-либо связаны между собой. Между ними были сотни лет и тысячи километров.


Присвоение себе титула "бодхисаттвы" некоторыми королями Мьянмы, видимо, имеет истоки в махаянском прошлом этой страны:

The religion prevailing among the Myanmar before and during the early reign of Anawratha was some form of Mahayana Buddhism, which had probably found its way into the region from the Pala kingdom in Bengal. This is apparent from bronze statues depicting Bodhisattas and especially the "Lokanatha," a Bodhisatta believed, in Bengal, to reign in the period between the demise of the Buddha Gotama and the advent of the Buddha Metteyya. Anawratha continued to cast terracotta votive tablets with the image of Lokanatha even after he embraced the Theravada doctrine.



Доктор Годакумбура пишет:

"The position that can be gathered from Mahayana works like the Bodhicaryavatara is that Natha (Lord or Protector) and Lokanatha were at first applied to any Buddha or Bodhisattva or used in referring to them, but later, became distinctive of Avalokitesvara or Lokesvara Bodhisattva."

(стр. 129)


Цитата: Ассаджи от 22:18 28 июня 2016
Доктор Годакумбура пишет:

"The position that can be gathered from Mahayana works like the Bodhicaryavatara is that Natha (Lord or Protector) and Lokanatha were at first applied to any Buddha or Bodhisattva or used in referring to them, but later, became distinctive of Avalokitesvara or Lokesvara Bodhisattva."

(стр. 129)

yugāntakālānalavan mahānti pāpāni yan nirdahati kṣaṇena |
yasyānuśaṃsān amitān uvāca maitreyanāthaḥ sudhanāya dhīmān ||14||

Like the time of fire at the end of a world cycle, it instantly consumes the greatest evils;
its immeasurable benefits were taught to [the disciple] Sudhana by the wise Lord Maitreya.

iti sattrapatau jinasya putre kaluṣaṃ sve hṛdaye karoti yaś ca |
kaluṣodayasaṃkhyayā sa kalpān narakeṣv āvasatīti nātha āha ||34||

Such is the Master of the Banquet, the Son of the Conqueror; whosoever sins in his heart against him,
saith the Lord, shall abide in hell as many ages as the moments of his sins.


apuṇyavān asmi mahādaridraḥ pūjārtham anyan mama nāsti kiṃcit |
ato mamārthāya parārthacittā gṛhṇantu nāthā idam ātmaśaktyā ||7||

I am exceeding poor, and without righteousness; there is naught else for me to offer.
So may their care for others' weal be for my weal, and let the Lords take this in their native grace.


mañjughoṣaprabhṛtayaḥ pūjayanti yathā jinān |
tathā tathāgatān nāthān saputrān pūjayāmy aham ||22||

As Mañjughoṣa and the others worship the Conquerors,
thus I worship the Lord Buddhas and their sons;


anityajīvitāsaṅgād idaṃ bhayam ajānatā |
pramattena mayā nāthā bahu pāpam8 upārjitam ||43||

Clinging to brief life, I have been blind to this terror, heedless;
O my Masters, grievous guilt have I gathered.


adyaiva śaraṇaṃ yāmi jagannāthān mahābalān |
jagadrakṣārtham udyuktān sarvatrāsaharān jinān ||48||

Now, now I come for refuge to the mighty Lords of the world,
the Conquerors eager for the world's protection, who allay all fear;


taṃ cāvalokitaṃ nāthaṃ kṛpāvyākulacāriṇam |
viraumy ārtaravaṃ bhītaḥ sa māṃ rakṣatu pāpinam ||51||

and to the Lord Avalokita, who is entirely occupied with the practice of compassion,
I, who am terrified, cry aloud a cry of suffering, "May he protect me, a sinner!"


tatsarvaṃ deśayāmy eṣa nāthānām agrataḥ sthitaḥ |
kṛtāñjalir duḥkhabhītaḥ praṇipatya punaḥ punaḥ ||65||

I confess it all as I stand before the Masters with clasped hands,
affrighted with grief, and making obesance again and again.

atyayam atyayatvena pratigṛhṇantu nāyakāḥ |
na bhadrakam idaṃ nāthā na karttavyaṃ punar mayā ||66||

May my Lords take my transgression as it is;
never more, O Masters, will I do this unholy work.


anāthānām ahaṃ nāthaḥ sārthavāhaś ca yāyinām |
pārepsūnāṃ ca naubhūtaḥ setuḥ saṃkrama eva ca ||17||

I would be a protector of the unprotected, a guide of wayfarers,
a ship, a dyke, and a bridge for them who seek the further Shore;


vinipātagatānāthavratasthān saṃvibhajya ca |
bhuñjīta madhyamāṃ mātrāṃ tricīvarabahis tyajet ||85||

He will give of his alms to the fallen, the masterless, and the religious, and eat himself but a moderate portion;
he will surrender everything but his three robes.


nāthanirvāṇaśayyāvac chayītepsitayā diśā |
saṃprajānaṃl laghūtthānaḥ prāgavaśyaṃ niyogataḥ ||96||

One ought to lie on a couch like the Lord in Nirvāṇa,
facing the proper direction, thoughtful, and quick to arise according to command.


ārādhanāyādya tathāgatānāṃ sarvātmanā dāsyam upaimi loke |
kurvantu58 me mūrdhni padaṃ janaughā vighnantu vā tuṣyatu lokanāthaḥ ||125||

To win the grace of the Blessed Ones to-day I make myself utterly the slave of the world.
Let the crowds of living beings set their feet upon my head or smite me, and the Lord of the World be glad!


ātmīkṛtaṃ sarvam idaṃ jagat taiḥ kṛpātmabhir naiva hi saṃśayo 'sti |
dṛśyanta ete nanu59 sattvarūpās ta eva nāthāḥ kim anādaro 'tra ||126||

Beyond all doubt these Merciful Ones have made the whole universe their own;
truly it is our Lords who show themselves in the form of creatures, and dare we despise them?


adhyatiṣṭhad atho nāthaḥ svanāmāpy avalokitaḥ |
parṣacchāradyabhayam apy apanetuṃ janasya hi ||118||

Thus the Lord Avalokita has given his own name
to protect a man from even the fear of being timid in the Assembly.


sidhyantu bodhisattvānāṃ jagadarthaṃ manorathāḥ |
yac cintayanti te nāthās tat sattvānāṃ samṛdhyatu ||49||

May that which has been desired by the Bodhisattvas for the sake of the world succeed.
Whatever those Lords think, may it be accomplished by beings.


yadā ca draṣṭukāmaḥ syāṃ praṣṭukāmaś ca kiṃcana |
tam eva nāthaṃ paśyeyaṃ mañjunātham avighnataḥ ||53||

As long as I desire to see and to question him in any way whatever,
may I behold without hindrance the Lord Mañjunātha.