Pure Circle of Three Bodily Domains

ndah nihan varahakna mami rumuhun ri saṅ sevaka dharma, katəkan kita ruməṅə̄kəna kavivekankaviven saṅ hyaṅ dharma, mvaṅ kabyavasthānikaṅkabyaṁvasṭanikaṁkabyavas·tanika saṅ hyaṅ ajñāna, hana trikāya maṇḍalatrakayamandalatrikaya man·dala pariśuddha, ṅaranyaṅa, inujarakən saṅ paṇḍita ri saṅ sevaka dharma, nyāpan tahan kvekikvakikvakiṅ ulah śabda lavan ambək, yan kvayekvayekvaṁ hana malinamalina:maṁline ri hr̥dayantapr̥ḍayantaprədayan·ta, ya teka prihpraḥprəh-pəgəṅən, rakṣa pahayu juga ya, apan hetuniṅhentaniṁhentuniṁ manəmvakənmanimvakən sukhaduhkha halahayu.

yan pinahala ulahta, śabdanta, ambəktaAmbhəktaAmbhakta, niyata kapaṅguhnikaṅkapaguḥnikaṁ hala denta yan maṅkanakana, yan pinahayu ulahta, śabdantasabdatasabḍanta, ambəkta, avas kapaṅguhnikaṅ hayuntahayuta yan maṅkana, ya ta mataṅyan hana paribhāṣa kumvaṅ madyus-dyusḍyas·ḍyas·maḍyas· vvay tinəmunya kasvabhāvaniṅkasvambhavaniṁ janma, hala tuməmu halanya, hayu tuməmu hayunya, maṅkana lvirniṅlvarniṁ janma.

ndya dr̥ṣṭānta, iriki dadyanya, hala deniṅ halanya, hayu deniṅ hayunya, nihan upadyanta, hana ya maṇik anargha ṅaranya, tan kinavruhankinavraḥhan· mulyanya, tan paprameya* ritan paprameyanitala prameyaniṁ rahayu, kaliṅanya ikaṅ maṇik anargha, lavan maṇik sarveṣṭaṣavesṭaṭāṣavesṭaṣavesṭa ṭā, yogya karikāpusənta ri gaṅsa, tambaga lavan timah, aparan ta yogyanika, niyatār mijil śrīnika lavan dhanuhnika, maṅka pva yogyayvagyagyapa paṅapusanta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭaṣavesṭaṣarves·ṭā.

nihan liṅniraliṁnya ri saṅ hyaṅ śāstra ləpas ca vuṁkunuṅbuṁkuniṁ ceva, adhika udika tattetaheṁ tatur tathya tuṅgəṅtutur tatanagəṁ, etad evatapad eva nigadyatenigaḍyateniṁgadyate, apanhapa sinaṅguh rambut ləpas ṅaranya, vulu pasagi ṅaranya, hana vuṁkunuṁ ṅaranya, hana uḍika, hana tater, hana sorasa ṅaranya, ika ta kabaih yogya karika paṅapusan ta irikaṅ maṇik anarghanarga, paṅikətanta irikaṅ maṇik sarveṣṭaṣavesṭaṣarvesṭa, taham pih yāpusən ta ri gaṅsa tambaga lavan timah, aparan ta yogyanika, paṅapusan ta irikaṅ maṇik anargha, paṅikətan ta irikaṅ maṇik sarveṣṭa, nahan liṅnyalvirnya ri saṅ hyaṅ śāstra, ləpas ca vuṁkunuṅ cevacova, adhikaAḍi IkaṁAdik·kaAḍikara, uḍikaUḍi Ika:Uḍi Ikadika, tatertatai tatur tathya tuṅgəṅ nu yogyanikayogunika.

hana ya mas kanaka santaṅvasantaṅvaṁsan·tasavtaṅoṁ* ṅaranya, mas kanaka jātirūpa, sakati mulyanya, vrəttyavrətvruḥnya inapisan pituṅ apitu, matəmahan ta ya satahil i vatuvasta bratnyabranyabratnyanya, ndya ya teka tuṅgəṅ, tan limbaktan libaktan limbhakganaləm·bak ləgələgəṁtan L̥viḥ, an inapi muvah, apan samaṅkana juga, pinakādiniṅpinaḥkaḍaḍiniṁpinakaḍiniṁpinakadiniṁ mas kabaih, ndah ya teka yogya rahayu paṅapusanta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭaṣavesṭa.

ya ta kāpusan deni gaṅsanaṁsagaṅśa tambaga lavan timah, tar mijil śrīnika lavan dhanuhnika, aparanparan tar yuktinikauk·tinika, salah nija, salah karma, salah svabhavasvara, bavasora, bavasobava ṅaranika, iva maṅkana ta saṅ hyaṅ dharma viśeṣa, sira maṇik anargha, ṅuniveh avakta, yeka maṇik sarveṣṭa ṅaranya.

ndah ta yāṅkən gaṅsa tambaga lavan timah, ika tan yogya rakətakənara:kən·takənakətaka irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.

nihan ya, ulah mahala, śabda tar yukti, ambəkAmbhəkAmbhak magələh ri kapva kaṅṭā janma, ṅuniveh ri saṅ paṇḍita, kaliṅanya tan yogya kari ulah mahala, śabda tar yukti, ambək magələh, rasākən i saṅ hyaṅ dharma, lavan rakṣa riArakṣari sari śarīranta, ṅuniveh ri saṅ paṇḍita, taham pihtaham asiḥ tar yukti ika, punaruktanikaṅpunaḥruktaḥnikaṁpunaḥrutaḥnikaṁpunaḥruktaḥnikaṁ kavvaṅanta, hilaṅ masihniṅ manakmavak maṅrabi, manakmanik makadaṅ mvaṅ renantarenakta, ya tan vnaṅ rumakṣa ikaṅ ulah mahala śabda tar yukti ambək magələh ri kapvakapadan· kaṅ janma, ṅuniveh ri saṅ sādhu, ndyanadyinya yogya paṅrakṣanta, ri śarīranta, yekayekvaṁyekeṁ santaṅva liṅ saṅ paṇḍita, kanaka santaṅva ṅaranya, ulah rahayu, śabda rahayu, ambək rahayu, ya rakṣākənarakṣakənarasakənharakṣakən i saṅ hyaṅ dharma.

nihan mataṅyan trikāya maṇḍala pariśuddha ṅaranya, liṅ saṅ paṇḍita, tri ṅaraniṅ təlu, śuddha ta ya trikāyatrakayatrikaya maṇḍaləm, ityuktamItyatəmItikyatəmItityatəm·, nahannihan trikāyatrakayatrikaya liṅ saṅ paṇḍita.

nihanniha təmbəynya* sih saṅ paṇḍita ri saṅ sevaka dharma, pariśuddha ta ri ambəkAmbhəka rahayu, usənUsin hayva kasəlapan ambək magələh, nirmalaṁ hr̥dayamradayəmhradayəm citam, ndah pahaliṅlaṅ kaṅtaṁ manah pvāmbəkpvambhikpva ma:bəkmət·tə tiṅət maṅaṅən-aṅən, prihən bhikṣā-lakṣanambhəkṣalakṣanəm*.

nihan lakṣaṇanta vikulakṣananiku, hayva tr̥ṣṇa ri hulun juga, byakta taṅ rambut pinəgatan, ya tatan pəgati, tan kavighātakavigataḥkivigataki malaṅ kva hana, ya tika pariśuddha timpalakənatimpalakənkantimpalakənatumpalakəna kunaṅkuna rətakəna, ya ta mas r̥kr̥tritri masəkar vañva ṅaranya, maṅkana ta kita masevaka diri saṅ paṇḍita, hayva ta kita gumavayakəna guru-talpakatalapakanyatalapakan·, jagat-upadrava, katakutakathakutan· ri sira, bhaktyānukulbak·tyanuṁkul ta kita ri saṅ guru, gavayakəna kasupraṇatakasuprana, diri saṅ guru, təka ri saṅ paṇḍita, dataṅ ta ri kasādhyanya.

maṅkana ta kita hulun ri saṅ paṇḍita, ṅuniveh ri saṅ prabhu, tar gavayakəna prabhu drohakadvahak·dvahakadohaka, dəṇḍana vinigrahadəndana vinigrahadəndana vigraha, katakutatatuta ri sira, marapvan tanta kita na kajvalkajvala pati biṣama, bhaktyabaktyabyaktya ta kita ri saṅ prabhu, mataṅyan təka ri kasādhyanyakasadyanyakadaḍyanyakasanḍyanya, maṅkanamakana ta kita rāma, kalaṅ, gusti, patih ri banva, kunaṅ dharma tulājñānaniṅ kadi kita, hayva ta kita timpaṅ svara ri byavahāra, tan paṅivakən təṅənpaṅivakə təṅənpaṅivakən təṅə ri guṇadosa, tar yukti purihniṅ vvaṅ atuha, ujar saṅ hyaṅ āgama, hayva tutakənanta, ya ta mataṅyan tar katəkan trikāyamaṇḍalam cittamtr̥kaya mandaləm citəm·trikaya man·ḍaL̥m cət:əm·, nihan saṅ hyaṅ trikāya maṇḍala pariśuddha ṅaranya, kayatnakəna saṅ sevaka dharma, ya təmbəynya sih saṅ paṇḍita, ri saṅ sevaka dharma.

Ten Virtues (daśa-śīla)

ika hana ta kapiṇḍvakapindvakapidvakapidvanya sihAsiḥ saṅ paṇḍita ri saṅ sevaka dharma, ya daśa-śīla ṅaranya, ndya ya nihan, śrotrasvaṭāsotraThe list of ten organs is based on , and contain a different list, i.e., svaṭā, təvək, cakṣuḥ, jihvā, ghrāna, vāk, pāṇi, pada, pāyū, upastha. This implies to the different order on their explanations. Despite the order, both mss. generaly share the same readings in the explanation of each ter- m, so I record every variant in the apparatus., cakṣuh, ghrāṇa, jihvā, vāk, tvak, pāṇi, pāyūpasthapayu:pasṭapayu, pas·trapayu, pastra, pāda, iniAll manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention. rəṅə̄kəna saṅ sevaka dharma. iniAll manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention. rəṅə̄kəna saṅ sevaka dharma.

śrotrasvaṭāsotra ṅaraniṅ taliṅa, apa viṣayaniṅ taliṅa, pinakadvāraniṅpinakaḍvaraniṁpinadvaraniṁpinakadvaraniṁ maṅrəṅə̄ ikaṅ śabda hala hayu, maṅrəṅə̄ṅəṅaR̥ṅə kita śabda manis arumhuma:sa:rum·, enak manahta, maṅrəṅə̄ṅa pva kita śabda mahala, sākṣātsəsəsakṣak tan kahiḍəptakana hdap·tan ahidəpən· doṣanika, tan piniṇḍvakənpaniḍakənpaniḍvakən, kāryakaryaka:rta hayu ri saṅ guru, ya ta kayatnakənakayatna saṅ sevaka dharma, tuli maṅrəṅə̄ aji saṅsa viku.

cakṣuh ṅaraniṅ mata, apa visayaniṅ mata, anon ta ya hala hayu, aveh sukhaduhkha, yar apayar napaya yan apa ikaI aveh sukhasukasuka duka, pinakapanonta ri ulah rahayu, laṅsar kita denya, yan apa ika avehpaveḥ duhkha, mulata mas ri paḍanya janma len saka rika, lumakulumakva ta kita mareṅ sabhānsabaAn·, anonAnvananna mara kita vvaṅvvavoṁ cheda, vuḍug, tugəl, təlihəntilihən·, buḍayabudayabuhaya, tikəl, kəjəṅ, kəkəṅkəkəḥ, salvirniṅ bhīma-rūpabiparupabimarupa haneṅhane rat, ṅuniveh buta tulīniṅ panvan paṅrəṅə̄, hayva pedaseda kunaṅ yan kitakita ya anvan vvaṅ cheda-kṣaraceḍakṣaracekṣara, hayva ta kita maṅkana, caṇḍaparihāracəndapariharacənḍaparihura ṅaranya, apan tar kinavruhan ikaṅ nijakarmanajakamaḥn:ikiṁniṅ karma, ṅuniveh vvaṅ duhkha denika, ya ta kayatnakəna saṅ sevaka dharma.

ghrāṇa ṅaraniṅ iruṅ, apa viṣayaniṅ iruṅ, pinakapaṅambuṅ ta gandha surabhi, asurabhi, asādhāraṇaAsadarana*, surabhiAsurabisurabi ṅaranya vaṅi, asurabhi ṅaranya abva lavan hapək, asādhāraṇa ṅaranya haṅit, mataṅyan tritras pabhedaniṅ gandha, aṅambuṅ pvasve kita gandha vaṅi, enak manahta, aṅambuṅ pvapveso kita abvaAboAmbvabo hapək, tar enak manahta, ya mətumta krodhanta, ya saṅkansakantha mətumta śabda tar yuktisabda thar yuktisabḍa tan· yuk·ti Ambhək· magəL̥ḥkti, tan karasa ikaṅ trikāyatrakayatrikaya paramārtha, ya ta mataṅyan prihən kayatnakəna ikaṅ viṣayaniṅ iruṅ, de saṅ sevaka dharma.

jihvā ṅaraniṅ lidah, apa viṣayaniṅ lidah, pinakapaṅrasanikaṅpinaḥkapagosranikaṁpinakapagvasrinikaṁpinaka paṁgostini ṣaḍrasasadrasasadasa ṅaranya, lavaṇa, kaṭukakaḍukakaduka, tiktatrattakakrək·katritta, amla, kaṣāya, madhura, ya sinaṅguh ṣaḍrasasadrasasadasa ṅaranya, lavaṇa hasin, kaṭukakaḍukakaduka lada*, tiktatr̥ttakakrək·katrətta pahit, amla hasəm, kaṣāya vuduk, madhura manis, nahannihan sinaṅguh ṣaḍrasa ṅaranya, kabhukti kunaṅ ika denta jənəkajənək ri sakitasaṁkita denya, hayva ta kita maṅkana, təka kasādhyantəkan·təka kasadain·takasan deniṅ viṣayanya, ya ta ketukeketunta tumiṅgalakənatumigala:knatumigalaknatumaṅga kārya hayu ri saṅ guru, tan karasa ikaṅ trikāya maṇḍala pariśuddha yaryayan maṅkana.

vāk ṅaraniṅ śabda, apa viṣayaniṅ śabdaApa visayaniṁ sabdahapa visayani sabda, tar tutakəna sakojarta, vak pāruṣya, capalacampala astaAs·ti*, rika durbala masukərmasukət, tar paṅinakənpaṅənakən·paṅinakə ri loka para, kunaṅ ujarantahujartana, śabda manis arum vulat manohara, salvirniṅ maṅdadyakən kaviratyanya, mvaṅ karəṅə̄ deniṅ lokapara, maṅkana ta kita rumakṣa śabda.

tvak ṅaraniṅ kulit, apaApan viṣayaniṅ kulit, ṅarasa ṅahiḍəpṅahdapṅahḍəpniṁ panas tis, ikaṅ maṅkana, kaliṅanya, ya prahpriḥpra pəgəṅən juga ikaṅ viṣaya mijilmijilyaṁ sakaṣuka ri kulit.

pāṇi ṅaraniṅ taṅan, apaApan viṣayaniṅ taṅan, masāṅguliniṅ taṅan, matalaṅkupmatalakup yanya paṅucap lavan saṅ guru, mvaṅ tan pasalaṅgapanpasaga panaṅan· tuṅgaltutugaltuṅgalan· lavan saṅ guru, ṅuniveh tan panuduh asta mukhapanuduḥ Asta mukapanuduḥhan ṣamukapanuduḥha samuka saṅ guru, tan pacumbanapacubakaḥcumukaḥrubakaḥ yan gamələn taḍahənya gamlən tadaḥhənyan· gaməlan tadaḥ saṅ guru, athava tanAtavan taAtava paṅalap drabya hyaṅ saṅ guru, ṅuniveh riṅ rat kabaih, kaliṅanya, hayva paracidrapalar cidra yar hana kahyunyakahyanya, hanāsipattrahanasipatrahana sipasṭahana sipat ri aji saṅ viku, nihan deyanta rumakṣa taṅantaṅanta.

pāyu ṅaraniṅ lət, apa viṣayaniṅ lət, utərUtarUtirUta saṅgāṅisiṅ maṅhətut deyanta rumakṣa lətsilit, tan pahətut ri harəpən saṅ guru janaguru, janaguru juga, tan paharəpapahaR̥pan· vvaṅ yan aṅisiṅṅisiṁ, tar kinvankan·tun·takon de saṅ guru, mvaṅ saṅ paramābhyāgata kabaih, nihan deyanta rumakṣa silit.

upasthapasṭapaṣtra ṅaraniṅ pəlat, apaApan· viṣayaniṅ pəlat, ānanda aṅəyəh, nihanAṅəyəḥhanAṅəyəḥ kaliṅanya, tan paharəpakənapahaR̥panpaṁhaR̥pakna vvaṅvaṁ maṅəyəh, ṅuniveh parasaṁ sujanma kabeh, lanaṅ vadvan, hulun hadyan, kaniṣṭha, madhyamottamamvatamamadyamotama, apanAvan·hapan· agəṅAhiṁ Ikaṁ AgəṁAṁhiṁ Ika Agəṁ marurucanyamaṅrucanyamarucan, mətumtəpamətu papaniṅ dadipapanikaṁpapa rikaṁ vvaṅ, apa pinakapāpanya, anonanvanahadnonama mara kita vvaṅ dinval, doṣanya ta, strīsaṅgrahanya, mitradrohaminṭadvahamiṭadohamitradvaha, gurudroha, muṅpaṅ rabi laraṅan, aglis āvak sikiAvuk· ṣikil·Avuk ṣiki tan ahayutar na hayu yan maṅkanamakana, kayatnakəna saṅ sevaka dharma.

pāda ṅaraniṅraniṁ suku, apa visayaniṅ suku, lumaku asiṅhasiṁhasiyasi saparanta, yar maṅalvar maṅiḍul, maṅulvan maṅetan, atava anrap taAnap·traApas·tra sila, kunaṅ deyanta maṅrakṣa suku, tan paḍəḍəlan, tan paṅraṅkakanparikakanparakakanparaṁkakan· tan pamagah-magahanpamaga-magahan·pamaṁgamaṁgahan·pamaṁgaAn·, tan pamire-mire, tan paluṇḍupakilundapakilunḍupakilun·, tan padvaṅdaṅ*tan padodaṁ ri harəpən saṅ guru, ri paramābhyāgata kabaih, nihan ta rumakṣa suku, kayatnakəna saṅ sevaka dharma.

Five Instructions (pañca-śikṣā)

nihan tahana kapintiganya sih saṅ paṇḍita, ri saṅ sevaka dharma, nihan pañca-śikṣā ṅaranya, ndya yandyanədya ya nihan,

akrodho guruśuśruṣāgurususragurusrusa, śaucamsucyamm āhāralāghavam, apramādaś ca pañca vaiteApramaḍasvateḥApramadasvatehapramaḍasvate, niyamāḥniyamaḥniyama parikīrtitāḥsarikəta:taḥparikititaḥparikitataḥ. The same stanza is found in VS.4 and Vr̥h.61.

akrodhoAnakroda:dvaAkrodvahakroḍa: ṅaranya, tar dadi ika saṅ sevaka dharma, mentonakənmentona:kəna:men·tvan·kən·metonakən· krodhanya i harəpən saṅ guru, ṅuniveh i para sujanmapara sup·jakma kabaihkabeḥhan·kebehan·, guruśuśruṣāgurususragurusrusa ṅaranya, bakty anukulbakty anuṁkulanbakotyanuṁkulan ta kita ri saṅ guru, tar madvah ri suku saṅ matuhaguru, maṅkanatuhu makanamakana yar hana pakvan saṅ guru, pariśuddha ta kunaṅkuna, kayatnakənakatnaknatayatnakna taṅ trikāya paramārtha, ya ulahUvaḥ rahayurayu, śabda rahayu, ambək rahayu, advah aparəkpaR̥khapaR̥k· kayatnakna ikaṅ trikāya maṇḍala pariśuddhaparisudaparisada, mvaṅ daśa-śīla, pañca-śikṣā, nahannihan kaśuśrūṣāniṅkasusraniṁkasrususaniṁkasrasuniṁ maṅgurusaṁ guru ṅaranya, śaucasucyeasucya masəhanmasiḥhanmasihan taṅan yankarmananiṁajña kamnaṁniṁ magaməlangamələnmagamələn taḍahən saṅ guru, ṅuniveh drabya hyaṅ saṅ paṇḍita, āhāralāghavaAragavəm·Aralagavəm·haralagavə, śīghrasagraḥsigra ta kitānaḍahkitanadaḥkita nənḍaḥ nḍaḥvidanaḥ, agəṅhagəṁpahagəṁ kəpəltəpəl kāmakārakama rikumarakhumarak śīghrānaḍah, hayva ta kita maṅkanamakana, ya kukṣitan kasiya kuksi pura ṅaranya, umapa pva deniṅ manaḍah kaliṅanya, ya ta prāṇa sadhāraṇa juga upajīvaniṅ umaṅən-aṅənUmaṅina:ṅən saṅ hyaṅ hayu, nihan pañca-śikṣā ṅaranya, kayatnakəna saṅ sevaka dharma.

Vr̥h.61: akrodha ṅaranya tan bvat sərəṅən, guruśuśrūṣā ṅaranya bhakty aguru, śauca ṅaranya nitya majapa maradina śarīra, āhāralāghava ṅaranya tan abvat iṅ pinaṅan, apramāda ṅaranya tan paləhpaləha, pəṅpəṅən ikaṅ hurip sādhana niṅ magavaya yogasamādhi, hayva hinələmhələm, gavayakəna tekaṅ sādhana, sādhana ṅaranya ikaṅ yogamārga, makalarapan daśa-śīla, ikaṅ daśa-śīla umaṅunakən ikaṅ yoga. VS.04: akrodha ṅaraniṅ tan kataman srəṅən. guruśuśrūṣā ṅaraniṅ lot umulahakən siddhaniṅ svakāryaniṅ guru, gurubhakti kaliṅanya riṅ maṅkana, makanimitta hyuniran ruməṅvakən sarinahasyaniṅ varahvarah saṅ guru. śauca ṅaraniṅ nityaśah mācamana sūryasevana ṅarcana ri bhaṭāra. āhāralāghava ṅaraniṅ tan baraṅbaraṅ iṅ pinaṅan, apramāda ṅaraniṅ tan paləhpaləh, an aṅabhyāsa ri saṅ hyaṅ kabhujaṅgan. ika ta kalima niyamabrata ṅa, liṅ bhaṭāra śiva. Cf. SMG 8.2.

Instructions of the Dharma

nihan kapiṅpatnyakapipatnya sih saṅsa paṇḍita, ri saṅ sevaka dharma, ini dharma-śikṣā ṅaranya, ndya ya, nihan ślokanyasilokanya,

ālekhyamAlekyəm·Alekyam·halekyama: hasitamcitəmmasitən· gītamgətəmgitəm, jr̥mbhanamjraḥbanəmjrəmbhanəmhajrəmbhanəm· kadaranəm, śuddham ca phalarahasyamsudəm ca: palarahasəm·sudəm· palarahasəm·sudəm palarahasəm·, na karotukarroteḥroteḥ gurumukhe.

kaliṅanyaṅaranya, kaliṅanya, ālekhyam ṅaranya, hayvānurat-nurat ləmah, hayvānurat salə, ṅuniveh śarīranta, yan pasevaka ri saṅ guru, apanapannyaApan hanapina vvaṅ sulakṣaṇanulakṣana, agələmAkəL̥m·hagləm· tumulis-tulistamuləs taləs·tumulis·tulis· tumus·tumaləs pupūnya, yantanya paṅucap lavan saṅ guru, hasitamAsithəmAsitəmhasitəm· tan paguyvan-guyvanpaguyvan-gayvanpaguyu-guyuna, ri harəpənsanḍi saṅ guru, ṅuniveh abañolAbañvalahabañval·, gītamgətəm tan paṅiduṅpataṅiduṁ, denya tan pamikvanvakənpaməkən kavijakṣaṇaan*, yar tan kinvankinvaakon· de saṅ guru, jr̥mbhanamjraḥbhanəm·jrəbanəm·jrambhanəm· tan paṅucap lapālapapa varəg ri harəpən saṅ guru, kaṇṭhāravamkadaranəmkaḍaranəm·, tan paṅhvabpaṅvamkapaṅvambhapaṅomka, akadanəmAkadaranəm·hakadaranəm· tan paṅulet ri harəpən saṅ guru, sudəm phalarahasyam tan paṅucap aṅkarapaṅucapa:karpaṅucap aṁkarpaṅucapa:kar ri harəpən saṅ guru, ṅuniveh mikvanvakən namaniṅ mañal, hila-hila maṅkana, na karotuna ka2teḥkvateḥkaroteḥ gurumukhe ṅaranya, nihan kaliṅanyatan· linanya, tar magavayakəna saṅ sevaka dharma.

Cf. SMG 9.2.

nihan ta dharmaśikṣā ṅaranya,

śalākāñjanamsellajanəmselakajanəm·selakacanəm· suravile, paṇadantagharsādhyastapanadartaga:svaḍyuspanadan·tagar sodyapaṁnadantaga, svaḍyu cevacava, maprayāsamagamamaprayasamagama:maprayasamaṁgamamaprayaṣamagama, ceva masva ceva mibuḥcavamaso sevavibucava maso ceva, vibu, kramaviduḥ ceva nervayude, uddatayudena kaləm suparigrahastekṛmavidu cavanevayurde, Edatayudena kaL̥m syurigrhas·taḥkramavidu cava nevayude, Udatayudena tamL̥m· suparigrahastaḥ.

kaliṅanya, śalākāñjanamselajanəm· tan pacələkanpacləka ri harəpən saṅ guru, ri harəpən astriAsti laraṅan, suravile tan pakrala-kralapakrale-kralepakrolapakrela-krela yar paṅucap ṅuniveh yan pasila, tan lepanalepana, tanyan pavədakan, yanyarya baturanbaturrana saṅ guru, ṅuniveh mijil valaharnyavalahanya panti, asvāgata kunaṅkunəkunəṁ, dantagharsādartagaden·taga, tan pasusur yan paṅucap lavan saṅ guru, adhyastaAḍyastaAdyus·tahadyusta tan pahyasniṅpahyaṁ sni memen, agəṇḍiṅAgdəḥAgədiṁhagədiṁ kecakakeñcaka, hārahataḥha2hataḥArva:hataḥharohataḥ tan pavaja savilahsalivaḥ*, prayāsamāgamaprəyasamagama, tan padələan lavan astriAstrastri laraṅan, ṅuniveh astriAstra saṅ guru, mava ivak samamasaḥmasa dagiṅ, tan paṅabhyāsa paṅan inum, ri harəpən saṅ guru, ya ika sinaṅguhsinaguḥsinəguḥ dharmaśikṣā ṅaranya, kayatnakəna saṅ sevaka dharma.

SMG 10.2.

Footsole of the Teacher

nihannihan· ta kapiṅlimanyakapilimanya sih saṅ paṇḍita, ri saṅ sevaka dharma, ndya ya, nihan.

gurutalamgarugaləṁ:m·gurutayəmgurutalpaka pravakṣyāmipravaksyamipravakasyami, mahāyānammahayanəmmahanəm· hyatistantihyistatihyatasṭati, durbhage hinarsabekṣaḥdur, bagehinasaḥ bekṣyaḥ, sakābhyāsabyapa praṇamyāsītpranamyaseth·R̥namyaset·panamyaśet.

ini guru-talapakantalapaka ṅaranyatalapaka pravakṣyāmi, umucapan saṅ hyaṅ hayu, mahāyānammahayanəm· hyatisṭantihyatinṭan·tihyatinṭanti, atīta yaAtita yaAtisayahatisaya saṅ mahādhikamahaḍikamaheditamahadika, svagataAsvagatasvegata maheśvara, hulunhana hulun· hadyan kaniṣṭha madhyamvattama, laki vadvan, ya vataṅakənvataṁkənvatakanvata:tan sādhyanyasaḍyanyaṣanḍyanyaṣaḍyanya saṅ hyaṅ hayu, vinarah ya ri guru-talapakantalapaka rumuhun, apa dumehnya maṅkana, guru tanta magave durbhagaḍurbagan·durbagan·, yan apa ikā, ya tinutakən ikaṅ guru-talapakantalapaka rumuhunrumuhyana, sakābhyāsa praṇamyāsītpranamyaseth·pranamyaset·pranamyaṣetha, tlas pva kitapveki tumutakənamiUmutapakənmiumuptakən ikaṅ guru talapakantalapakartalapaka ri kita, praṇamya yātah səmbahənyataḥ sinəmbaḥḥən·knaya ta, səmbhaḥhən·kənaya ta, səmbahan· kna, səmbahənsəsəmbahəna ṅaranya, pituhun, kaliṅanyamituhun·, kaliṅanyapituhunta liṅanya.

Cf. SMG 11.2. anāma hīnavākyamhitavakyimhitavakyam ahi, siṁharūpañ ca grahastesiharupañ ca grahastesiharupañ ca grahatesiṁharapañagrahate, gurusaṁghāsanam pritamgurusaṁgasanəm pr̥kəm·gurusagasanəm·garasaṁgasanəm· pratəm·, gr̥hate namaniṁ mategrahate namanimagrahate namanəmate.

anāmaApanama tan kapaṅguh namaniṅ guru, hīnavākyamhinavakyəmhinavaṁkyam·hinavakyam· tan paṅucap saṅ hyaṅ hayu, tan upatanupitaupəta saṅ matuha, siṁharupañ ca grahastesiharupañ ca grahastesiharupañ ca grahasaharupañca: graha, katvantān pintonakənpamitvana:kin·pinikvenakən· krodha ri saṅ guru, tan daditar ḍaḍita nḍitan ḍadi maṅkana, saṅ guru saṁghāsanam pr̥tatəmsaṁ guru saṁgasanəm pr̥tatəm·saṁ gurugasanəm·pratatəm·saṁ guru saṁgasanəm· pratatəm·laṁguruśaṁgasanəm· praptatəm· śumīghraasumigrahasumigaḥhasumigaha yan kapapag saṅ guru ri havan, ane kapaṅguhtapaṅguḥhahapatuha ri svadeśasvarḍesasurdesaśudesa kunaṅ, səmbahənsəm·baḥhən·nasəmbahəna ta saṅ guru, mvaṅ tan agəlistana:gləstan· glasatan· gləs mavuvusmvavus·movus· ri saṅ guru, ṅuniveh tan paruhunan lakualaku saṅ guru, tan pavuruganvurugan· yan padyuspaḍyas·, tan panapaktan:apaktan· napak· maya saṅ guru, tan paṅhəbanpaṅəban saṅ guru, tan paṅinumpaṅinumanapaṅinuman· tvak saṅ guru, tan paṅambvanpaṅambhyan·paṅam·byan·paṅambyan· taḍahən saṅ guru, tan paṅaṅgvapaṅagvapaṅaṁgve agəm-agəman saṅ guru, yan tanyar taya tan kinvan, len saṅka rika, tan pabaryanbaryan·barya-baryan astri saṅ guru, anak saṅ guru, rāma tuha saṅ guru, pesipvasipesṭi saṅ guru, kapvanakan saṅ guru, tagon-tagonantagvan· saṅ guru, tadinan saṅ guru, nahannihan· sinaṅguh guru-talapakantalapaka ṅaranya, kayatnakəna saṅ sevaka dharma.

Cf. SMG 12.2.

Misfortune of the World (jagat-upadrava)

nihan ta kapiṅgənəpnyakapignəpnyakapiṁnəm·nya sih saṅ paṇḍita ri saṅ sevaka dharma, ndya ya nihan saṅ hyaṅ jagat-upadrava ṅaranya, ndya ya, nihannədyi ya nihan, hala tuməmu halanya, hayu tuməmu hayunya, vilut tuməmu vilutnya, bənər tumemu bənərnya, sukha tuməmu sukhanya, duhkha tuməmu duhkhanyaduka tumamu dukanyaduka tuməmu dukanya, umapa karika sukha-duhkhanikaṅ rat kabaihbaiḥkakabeḥbeh, ya tayan akvayan· kva kita tan hana vaneh, saṅ hyaṅ trikāya maṇḍalamandala pariśuddha, kaliṅanya, apan saṅka ri ulah śabda lavan ambək sukha riyasaṁkaniya, sukha-duhkha təka riyariyatika riya, vruh pva kita saṅkaniṅ śīla mahala, saṅkanikaṅsakariya upadrava, mataṅyan śīla rahayu, ya ta gavayakənaginavaya:knagavayakna tagavəyakna ta, yatanyatan tasyan tan kopadravakvepadrava, nahannihan ta jagat-upadrava ṅaranya, kayatnakəna saṅ sevaka dharma.

Four Powers (cadu-śakti)

nihan tahanahana ya kapiṅpitunya sih saṅ paṇḍita, ri saṅ sevaka dharma, saṅ hyaṅ caduśakti saṅ paṇḍita ṅaranya, apa karikarikṣa mataṅyan cadu-śakticadusakticadasak·ti ṅaranya, pat śakti ṅaranya, bisanya, ya ta pinakasañjata saṅ paṇḍita, ndya ya nihan, cakra jalakunajalakunaṁ, cakra jalapakṣa, cakra sambharaṇasambhirana, cakra taraṅgabāhutaraṁgabahutaraṁgabahu, cakra si tarupaḥ, cakra si Atala pakṣa, cakra si sakuR̥b.

Cf. SMG 14.1.

nihan lvirnya, an upadravaAnupa Upadravahanu paṅupadrava saṅ paṇḍita, irikaṅ saṅ mānadhana, umigəlUməgəlmigəl saṅ mānadhana ri patalatala, jalakunajalakunaṁ paṅupadrava saṅ paṇḍita ridi vəkasniṅ patala, di saṅ mānadhana, i svar pat ripatniṁ saṅ mānadhana, ri patalapala, umigəlUməgəlhuməgəl ta ya ri tasik, sumələm ri pusəran maṅsāgara, ya jalapakṣa paṅupadravapaṅupava saṅ paṇḍita, irikaṅIrəkəṁ samudra, patnikaṅ saṅ mānadhana, saka ri samudrasagara, umigəlUmləgilUməgəl ta ya ri lvar kidul kulvan vetan, ya cakra sambharaṇasambhirana:sabirana paṅupadrava saṅ paṇḍita, irikaṅ lvar kidul kulonkiḍulvan· vetan, ya patniṅ saṅ mānadhana, saṅka ri lvar kidul kulon vetanya cakra...vetan, umigəlUmagal ta ya ri vəkasniṅvəkasnavasiṁṅa i ruhur, ya cakra taraṅgabahu paṅupaḍrava saṅ paṇḍita, ri vəkasniṅ i ruhur, syuh gəsəṅgəsiṁ kapravasa ika vəkasniṅ i ruhur, dedeniṁ sañjata saṅ paṇḍita, i svar i luhur, makuliliṅan.

nihan lvirnikalvarnya,nikaṁlvirnyanikaṁ saṅ hyaṅ caduśakti pinakasañjatapinaḥkasañjatapinakañjata saṅsa paṇḍita, pəpək pənuh ikaṅIkaṁ bhuvana, di deśāntara de saṅjata, kaliṅanya, yatna molah, yatna mañabdasabdañabda, yatna māmbəkmambhaka:n·Ambhək·, ya ta mataṅyanyatanya tar kopadrava, ya ta sinaṅguh saṅ hyaṅ cadu-śakti, ya vəkasnikavkasnikaṁ saṅ paṇḍita, yatnakənayatna-yatna saṅ sevaka dharma.

Three Pacifying Bodily Domains

ndah nihan arthyaArtyaAn·tyatahantyanta yuktiniṅ vuvusakənaṅvuvus·knavuvus·kənavuvus·, knaṅ vvaṅ kadi kita, vvaṅ tuməkakən ikaṅ saṅ mahyunmahyaṁn· vruh hyaṅnika goravanika, saṅ hyaṅ dharmaviśeṣa, mvaṅ mūla patiniṅ janma samaṅketeja samaketer jan·ma samaṁketejan· liṁ samaṁka, mataṅyan umaṅguhakənUmaguḥhakənUmiguhakən saṅ hyaṅ ratnopadeśaratnapaḍesarat·nopadesaratna: padesa, saka ri hyaṅ matuha, hana saṅ hyaṅ trikāyotrikayopaśānta ṅaranya, ya prihən kayatnakəna təmən, apan sira mūla hala lavanhalavan hayu, sukha-duhkhanikaṅ janma samaṅke, anvan ta kitaṅ vvaṅ pinatentinapen· sinəmpal, rinampas dinval rāmanya, renanya, sinuvar kadaṅnya, kahava-havakahavaha rāmanya ri thāni, apa dumehnyadumeḥ ya maṅkana, tar prayatna ri kagaveyanikari kagaveyanikari kagaveya Ikari kagavayni:ka saṅ hyaṅ trikāya paśānta, kaliṅanyaṅa, tar karaṇanya, maṅguhkaranyaṁguḥkarananyaṁguḥ ikaṅ pāpa saṅsārapapa: sasarapapa saṁrapapa saṅgara magəṅ ika ta, maṅkana kapva pukulun, kopadrava denikakvapadrava ḍeni:kakvapadravanikadrava denikaṁ, saṅ hyaṅ trikāya paśāntatr̥kayva pasantatrikayva pasan·tasaṁ hyaṁ ri kapva kaṅ janma mataṅyan tar pahiṅan gəṅniṅ upadravapahiṅani:ṁ papa:, paṅupaḍravapahiṅaniṁṅ upadrava riṅ rat, nyāpan tahan kva liṅanta.

nihan ta kami mavarahakəna ri kitamavarahakəna ri titamavarahan, hana jñānañana paśānta, karma paśānta, śabda paśānta, jñānañana pasanta, ṅaranya, ambək rahayu, tan kira-kira riṅ rat mvaṅ tan padadyakəna duhkhaniṅ len, ṅuniveh tan padadyakəna harohara ri bhuvana, ya ta sinaṅguh jñānañana paśānta, ṅaranya, karma paśānta ṅaranya, ulah yogya, ulah rahayu, ulah yukti, tan paḍaṇḍakarapaḍaḍakarapadadakarapadaḍakara tan padadyakəna pahalaniṅ ratpala:niṁ rath·halani ratati hala, ri rat·, ya sinaṅguhsinaguḥ karma paśānta ṅaranya, śabda paśānta ṅaranya, śabda rahayu enak karəṅə̄ deniṅ rat, tan padadyakəna pati-duhkhaniṅpati ḍukaniṁpatni dukaniṁpativukaniṁ len, ṅuniveh ry avaknyaniṁ vaknya, ya śabda paśānta ṅaranya, tritra ṅaraniṅ təlu, ulah paśāntaUpasantaUlaḥ pasan·tahulaḥ pasanta maṅdadyakənmadadyakna enak ambəknikaṅ rat, yan kagəgə denira, tan kopadrava ikaṅ janmajama vvaṅ yan maṅkanamakana.

ri sədəṅnya kagəgətagəgə halanira, halanira ṅaranya, ikaṅ tri-malatramala, tri-malatramala, ṅaranya, tri-duṣṭa, nihan lvirnyandya lvirnya nihan, ñāna duṣṭa, karma duṣṭa, śabda duṣṭa, ñāna duṣṭa ṅaranya, ambək kumira-kirakənkumira-mirakən· ri paḍanya janma, ṅahanakənṅaranya ṅahanakənaṅahanakna laraniṅ lenlan, madadyakən haroharaniṅha2hara riha:roharani bhuvana, ya ta sinaṅguh ñāna duṣṭa ṅaranya, karma duṣṭa ṅaranya, ulah tar yogya, ulah mahala, ulah tar yukti, maṅdadyakənmaṁdadyaknamadadyakna haroharaniṅ bhuvana, ṅuniveh maṅdadyakənmaṁdadyaknamaṁdadyakənamadadyakən duhkha pati ri paḍanya janma, ndah lvirnya, amaliṅ, anumpu, aṅracun, aṅabhicāriAṅencariAṁṅabicariAbṅəcuri, mahabət, anurāgaAnaragaMs. has a huge omission gap until the section daśa-mala., mraṅ vvaṅmvaṁ tan paḍvasa, savetniṅ harəpnya drabya sukha, ya sinaṅguh karma duṣṭa, śabda dusta ṅaranyasabda dusṭa ṅaranya, śabda tan enak karəṅə̄, maṅdadyakən durbala, ri paḍanya janma, lvirnya, amisuh atimburu*, anaṅguh naraka, īrṣya ri paḍanya janma, anaṅguh nəluh tar nəluh, anaṅguh maliṅ tar maliṅ, anaṅguh musuh tar musuh, anaṅguh duṣṭa di saṅ sādhu, vākcapalavak·campalavakapa vākpārusyaparusyiparuna, ya sinaṅguh śabda duṣṭa ṅaranya, ya sinaṅguh trimala ṅaranya, ñana duṣṭa pva pinakāmbəkniṅ vvaṅ, karma duṣṭa pva pinakolahniṅ vvaṅ, śabda duṣṭa pva pinakaśabdaniṅ vvaṅ, byakta katəmpuhaniṅ jagat upadrava.

mapa saṅ upadravapaṅupadrava ṅaranya, lvirnya, kady aṅganiṅ vuta tuli, vuḍug, vikət, kəkəṅ, vuṅkukṅavukuk·, səkəl, vuta salayasak·ya*, salvir vikāraniṅsalvirni vikara riṅ avak rūpanya, ṅuniveh taṅ kərəṅan*, sakvehniṅ bhīmarūpa, ya pāpa ṅaranya, mana pāpa ginavayakənya taṅ ñāna duṣṭa, karma duṣṭa, śabda duṣṭa, kady aṅganiṅ maliṅ, ahabətṅahabət·, ṅaracun, anəluh, ika ginavayakənyavəvəya:kənyaginavəyakən·, mati pva kita təmahan tətək tətək:utəktək· ulər, vəḍit, lintah, lakaylantey·lan·tay·latay·, hiris pvah, lakay əlur, salvirniṅ janmaj·ma kinaririsan, ya sinaṅguh pāpa ṅaranya, tipniṅtəpniṁtapna kavah ṅaranya, ya salaha, ilagana təməntəmən· təmən·təmən-təmən:a teka saṅ paṇḍita, aparan yasaparan yahaparan ya gavayakəna.

Omña maṅkana saṅ hyaṅ trikāyopaśāntatrakayvapasantatrikayvapasantakrətayopaśanta atah ika abhyāsantasabyasantaAbyasantahabyasanta, mvaṅ lagi-lagintalagə-lagəta, apan maṅke hələm-hələmniṅ hələm, saṅ hyaṅ trikāyopaśānta atah ika gəgənta, ya ta pinakaparahu, pinakabahitrapinaḥkabaheṭāpinakabaheṭāpanaka bahetra, pinakabanava, makaparahu ñāna paśānta, makabanavabava karma paśānta, makabahitrabaheṭābahetra śabda paśāntapasantapasta, sira ta saṅ sādhu jāti ṅaraniraṅaranya, sira saṅ yogīśvarayvagi:svarajvagisvarayogisvera ṅaraniraṅaranya, sira saṅ paṇḍita, saṅ viku ṅaranira, mapa ruktinika, livat ta yavilavan·kuyaviralaga, kuha pinakapariṇāmapinaḥkaparinamapinaka parinaka, parinamapinakaparinaku, parinama de saṅ paṇḍita.

SMG 32.1.

Ten Defilements (daśa-kleśa)

ndah nihan yuktinyayaktinya,

vigataḥpinakaḥ kleśapāpe ’sminklesapesmin·klesa papesmin·, vigataḥvigakaḥ sarvaduhkhinaḥmaraduknaḥmaladukənaḥ, kurvanti kuśalam mahatkusalamahat·kusala hata.

kaliṅanya, vənaṅa ta śumuddhakənsumiḍakənsumidakən· taṅ daśa-kleśa, yar dataṅ ri kita, nyaṅ doṣa, mohamvahmvaha, drəmbadəm·badəmbhadamba, lobha, mātsaryamatṣayyaməta, makṣaryamətta, matsayya, abhimānaAmbhimanaAbimanahabimana, mūrkhamurkamarraka, kuhaka, *sambhinnapralāpasambhinapralapa:sibinapralapasibinapralapa, peśuna.

Cf. SMG 5.2.

kaliṅanyaka,kaliṅanya ṅaranya, doṣathvasadvasadosa ṅaranya, puji-puji sukha, puji-puji vihikan, puji-puji vīryaviryaparya, ya sinaṅguh doṣa ṅaranya, moha ṅaranya, tan pagavaya sihsiha ri paḍanya janma, drəmba ṅaranyada:mba ṅaranya, jənək iṅjinəkə:ṁjənəkaṁ paṅan inum bvatabvat turu, tan akiṅkinakiṁkiṁ hitāvasānaniṅhitavasaniṁhitavasa janma, ya drəmbadəmbhadambha ṅaranya, lobha ṅaranya, kvehkvaḥ ulah tar sopacara, ya lobha ṅaranyaAfter the word lobha, and contain the description of məta. Ms. contains the reading: məta ṅaranya, AvəR̥ deniṁ su§kanya, AvərR̥ deniṁ prajñanya, AvəR̥ deniṁ gunanya, AvəR̥ deniṁ paṅavraḥnya, ya makṣarya ṅaranya; ms. : havəR̥ ḍeniṁ sukanya, AvəR̥ ḍeniṁ prajña:na, AvəR̥ deniṁ paṅavruḥnya, havəR̥ deniṁ gunanya, ya mta ṅaranya. The existence of this description makes this concept consist of 11 elements, not 10 as expected. The reason why I rejected this element as correct reading is because of məta appears as an element in daśa-mala below § SiGu 10., mātsaryamatṣaryyamakṣarya ṅaranya, *timburu manon rahayuahayu, abhimānaAmbhimanaAbimanahabimana ṅaranya, bari ya tamtambariyuḥ tamtam·bari ya taṁtam·bariḥyu tama-tama:, mūrkha ṅaranya, tar tolihkoliḥ ri viśeṣaniṅ janma, kuhaka ṅaranya, aṅaku-aku riṅ guṇaniṁṅ agunaniṁ guna, sambhinnapralāpasambhinapralapasam·bimanapralapasambinapralapa ṅaranya, aṅayam-ayam dr̥byaniṅ adr̥bya, mvaṅ sukhaniṅ asukha, peśunapesunapisuna ṅaranya, bvat maṅjərumbvak· majyum·, ya ta sinaṅguh daśa-kleśa ṅaranya, babadanña dosa hilaṅakəna, ikaṅ kleśa maṅkana.

Cf. SMG 5.3.

Ten Stains

vigataḥvagataḥ sarvaduhkhinaḥmaraḍuknaḥmalaraḍukənaḥmara, vənaṅa kari kitavnaṁṅata ri kititaṅa kara kita sami bataṅ mārakarmamaragkarmamarakarma, yar dataṅ ri kita, mārakarmamaragkarmamarakarmamarikarma, ṅaranya, supta, bhaya, tandrītarḍratandri, kledakleḍrakelada, lajjālajña:lajña, rāga strīragastraragas·triragti, paradārapaladara, bhakṣa-bhojanabaksyabvajñabakṣyagvajanabaksyabhvejana, kuṭilakutralakutrilaviveka, matta.

kaliṅanya, supta ṅaranya, bvat turu, katuron tumakonakəna kaṅ hayu, mvaṅ viśeṣaniṅ janmanyajanya, katuron ta gumavayakənamaṁgavayakna enak ambək, mvaṅ mujarakna hayu ri paḍanya janma, bhaya ṅaranya, vədivda-vdavḍə vḍə tumakonakən hitāvasānaniṅhintavasaniṁtartavasaniṁhitavasaniṁ janma, vədivdavḍə sevaka ri tuhanya, vədivdavḍə ri ujar rahayu, tandrītarḍratan·dritanri ṅaranya, luhya tumakonakəna puṅguṅnya, luhya gumavaymagavey·magaveya enak ambək, mvaṅ mujaraknaṅujarakəna hayu, ya tandrītarḍratan·dritanri ṅaranya, kledakleḍrakelaḍa ṅaranya, jrih gumavayakna enak ambək, jrih tumakonakənalumakvanakən hitāvasānaniṅhintavasaniṁ janma, lajjālajña:lajña ṅaranya, eraṅ-eraṅ tumakonakənakumakvanakna kapuṅguṅnyapuṁguṁnya, eraṅ sevaka ri tuhanya, eraṅ sevaka deniṅ sukhanya, rāgastrī ṅaranya, viṣaya harəp maṅrabi, mvaṅ harəp sukha, paradāra ṅaranya, ṅalap estri laraṅan, bhakṣabhojana* ṅaranya, dr̥pta maṅanuṅgalakən kinabelan, kuṭila viveka ṅaranya, hələm gumavayakəna inak ambək mvaṅ mujarakəna hayu ri paḍanya janma, matta ṅaranya, avərə deniṅ sukhanya, avərə deniṅ prajñānya, avərə deniṅ paṅavruhnya, averə deniṅ guṇanya, ya matta ṅaranya, babadan hilaṅakəna ikaṅ ambək yan maṅkana denta.

Slo 84j.2: nihan ambək daśa-mala ṅa, tan yogya ulahakna, lvirnya, tandrī, kleda, ləja, kuhaka, metraya, məgata, rāga strī, kuṭila, bhakṣabhuvana, [kimburu]. tandrī ṅa vvaṅ suṅkanān, ləson baləbəh səmpənəh adoh iṅ rahayu, aṅhiṅ hala juga kaharəpnya. kleda ṅa ambək aṅələmələm, meraṅan mariṅ harəp, tan katəkan pinakṣanya. ləja ṅa ambək tamah, agə̄ṅ tṛṣṇā, agə̄ṅ lulut asih, mariṅ hala. kuṭila ṅa parachidra, pesta peda riṅ kavəlas asih, pramāda pracale, nor ana vvaṅ den keriṅi. kuhaka ṅa ambək krodha, agə̄ṅ runtik, capalaśabda, baṅgaporaka. metraya ṅa bisāgave ujar mahala, sikaradumikara, vivikiviveka, sapa kadi sira, botārṣā rabiniṅ arabi, tan hana ulahnya rahayu, yan mətu śabdanyārūm amanis aṅhiṅ hala ri daləm, tan papilih buddhi cavuh, kāla ri hatinya, purikan. rāgastrī ṅa bahud lañji vavadonən, rambaṅ panon, bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ. kimburu ṅa aṅhiṅ gavene akiryakirya drəveniṅ vvaṅ sādhu, tan papilih, nor kadaṅ sānak mitra, yata memet drəveniṅ saṅ viku. maṅkana kramaniṅ daśa-mala, tan rahayu. Cf. also SMG 6.3.

Ten Perfections (daśa-pāramita)

kurvanti kr̥tāyāmkata yakata yantata yan dharma, gavayakəna sakagavayan saṅ hyaṅ dharma, lvirnya ta nihan, dāna, śīla, kṣāntiyantikyanti, vīrya, dhyānabyana, prajñā, karuṇā, muditā, metrīmetrimes·tri, upekṣā.

KAS 10§17: ikaṅ metrī karuṇā muditā upekṣā, ya tikā sinaṅguh caturpāramitā ṅaranya. papupulni caturpāramitā mvaṅ ṣaṭpāramitā, lvirnya: dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, metrī, karuṇā, muditā, upekṣā. ya tikā sinaṅguh daśa-pāramitā ṅaranya, ya tikā matattva pañca-devī. Cf. SMG 27.1.

kaliṅanya, dāna ṅaranya, mere enak ambək di paḍanyapadanyapanya janma, śīla ṅaranya, vihikankan· is incoherent, jump from 30r to 35r. aṅalap kasor, kṣāntisantisanḍi ṅaranya, vihikan anupakṣamahacupakṣama, vīrya ṅaranya, utsāhaUkṣahaUkṣayahukṣaha ri kagavayaniṅkagaravayavi hayu, tambəhanakambhəhan hayunya muvah, dhyānabyanadyana ṅaranya, umiṅətakən antaraniṅArtaraniṁan·taranahantara:na paramārtha, prajñā ṅaranya, utsāhaUkṣahaUtṣaha ri kahilaṅaniṅ daśa-kleśaḍasakalesadasaklesamasaklesa ri śarīranya, karuṇā ṅaranya, larāmbəknyāmaṅguhakənlarambhaknyamaguḥhakən·larambhək·nya, maṁguḥlaramətanyamaṁguḥ duhkhaniṅḍukaniṁduka Ikaṁ len, muditā ṅaranya, tar kepvan masukha riṅniṁ len, metrīmetrametri ṅaranya, vruh gumavayakəna *nimittaniṁmimitiniṁmimitaniṁ dadi inakdadi, niṁ Inakdadana Inak ambhəknikaṅ len, upekṣā ṅaranya, tar grah irigr̥h irivrəh iri hala hayu.

Cf. SMG 27.2.

Ten Grounds (daśa-bhūmi)

kurvanti kuśalam mahatkusulamahat·kusalaḥ mahat·, gavayakəna taṅgavayakna kaṁgavayak·ta kuśala viśeṣa, kuśala viśeṣa ṅaranya, asih bhakti prayatna, gorava duga-dugadugaga, śānta karuṇa ika, anumoda, anumānaAnumana AnumvaḍaAnumoda, Anumanahanumoda, hanumana, ālambanaAlibaAL̥banaha2bana atvaṅAtiAṁAtyaṁhatyəṁ, ya ta sinaṅguh daśa-bhūmi ṅaranya, abhyāsa lagi-lagilagi-lagaṁ saṅ paṇḍita, ikaṅ ambək maṅkanamakana.

SMG 28.2.

Origins of Sorrow

ndah nihan kayatnakəna saṅ sevakasa seva dharma, marapvan tar kəna riṅknaniṁkina ri upadrava, jagat gatigantisaṅsāra, hana saṅ hyaṅ trikāyopaśāntapasantatrikayvapasan·tatrikayopasanta, śabda paśānta, ulah paśāntapasantapasana, ambək paśānta, ya rakṣa pahayu juga, marapvan tar kəna saṅka ri duhkha, kaliṅanya, duhkha saṅka ri bhutabutavuta, duhkha saṅka ri devata, duhkha saṅka ri śarīra.

kaliṅanya, yan kita kəna ku naku upadrava, ku na pañca-mahabuta, pati disantok oray, dipanah gəlap, disaṅgutdisagut buhaya, katiṅgaṅkatigaṁ paṅpuṅ, dirontok mauṅ, pati dipraṅ, dihadaṅ, dipuukdipuAk·, pati labuh ti na luhur kai, ditumpu, pati dikəndat, sakvehniṅ bajra, pati di papraṅanpraṁṅan·, ya duka saṅka ri buta ṅaranya, yayan· duka saṅka ri devatadeva ma ṅaranya, tajam səkət, nirisan, riət hulu, sakit mata, jaroṅən, sumbilaṅənsubilaṁṅən·, buyan, mədumtu, panas tiris, lara hati, ya duka saṅka ri devatadeva ṅaranya, ya duka sarirasaṁka riṁ sarira ṅaranyama, pecak, beṅo, sombeṅsvam·beṁsobeṁ, buntuṅbuntaṁ, buta tuli, beaṅ, rumpuṅrumpu, tugəl, ya duka sarira ṅaranya, yayan duka kunaṅku na tribvana ma ṅaranya, hulun, pahuma, pañadap, pañavah, pavataṅanmavataṁṅan·paṁvataṁṅan·, dipisuku, dipitaṅan, mo visesabisabasa di huripnya, di bənaṅnya, di gunanya, ya duka kunaṅku na tribvana ṅaranya, ya duka kunaṅ bvanaloka ma ṅaranyama, ṅa,, kahuruan dayəhdayiḥ, buruṅ tahun, eleh dayəh, eleh ku sasalad, laru salah masa, sarba satva ñarak, sarba pala tan pavvahsarba pala tan pavvaḥ, sarvo satva ñarak·sarba pala tan pavvaḥ, sarba satva ñarak·, ya duka saṅka ri bvanaloka ṅaranya.

Cf. SMG 15.2–4.

mana duka ku ulahta, ku sabdantasabdanyasabḍanya, ku ambəktaAmbəknyaAmbhəknyaAmbakta, ṅahanakən ulah dusta, sabda dusta, ambək dusta, mapa ta kaliṅaniṅ sabda dusta, ñumpah-madahkənñumpaḥ, ṅajakṅajapṅajat ṅapus, mariṅkavutmarikavut·, ṅaduduh, nəluh, ṅupat gurunaru, capalacapəlakcampala sabda, gasoṅ tan pakarana, yaya sinaṁguḥ sabda dusta ṅaranya, ulah dusta ṅaranya, nampar, mərəp, ṅadədəl, nəvək, notok, mokol, sakvehniṅ ləkas taṅan, ya ulah dusta ṅaranya, ambək dusta ṅaranya, ṅaracun, mijahətan, hiri payogya, di padanya janma, ya ambək dusta ṅaranya, ya saṅkaniṅ duka ku ulahta, ku sabdata, ku ambəkta.

kita yan avədiyan:avdayan· vəduyan vdi ri upadrava, ulahakən śabda paśānta ṅaranya, ulah paśāntaṅa, Ulaḥ pasantaṅaranya, Ulaḥ pasanta, ambək paśānta, ya taya kayatnakəna saṅ sevaka dharma, marapvan tan vinigraha, śabda paśānta ṅaranya, śabda menak, śabda rahayu, śabda manohara, śabda madavāmaḍavamandavamadava, śabda manis arum, ya śabda paśānta ṅaranyasabda manisa:rum·, ya sabda pasanta, ṅasabḍa manis arum·, vulat ma2hara, mere Enak ambhək:aṁ rat·, ya sabḍa pasan·ta ṅaranyasabḍa manis arum·, ya sabḍa pasan·ta ṅaranya, ulah paśānta ṅaranya, ulah menak, ulah rahayu,rahayu, Ulaḥ yukti, hayva palar cidracin·da, hayva praṅsraṁ, ulah rahayuhala hayu:, taṅantaṁṅan· taṁṅan masaṅgulimasaṁguliṁ, matalaṅkup, yan paṅucap lavan vvaṅṣaṁ vvaṁ atuha, ya ulah paśānta ṅaranya, ambək paśāntapasantapasta ṅaranya, hayva daṇḍakaraḍaḍakaradadakara, hiri payogyahira yogya, ri paḍanya janma, hayva jahətjahat· ambək, ṅahanakən ambəkAmbhak·Ambhək· menak, ambəkAmbhakAmbhək· heraṅ, ambekAmbakAmbhək·Ambhək· rahayu, ya ambəkAmbhakAmbhək paśānta ṅaranya, yanyayana karasakurasa ikaṅ paśānta, kahanakən sakāyakahanakən sakayakayatnakənnikaṁkahanakən:ikaṁ-kāyikadharma, yan tan karasa ikaṅIririkaṁ paśānta, ambəkAmbhak·Ambhək· duṣṭa ṅaranya yanṅanya maṅkana.

Cf. SMG 20.4–6.

iti śikṣā guru ṅaranira. nihan sikṣa saṁ pandita, sikṣa guru, ṅa, ya ta mataṅyan kayatnakna saṁ sevaka ḍarmma, ø //,//, Iti siksa guru, ṅa, Itiḥ sikṣa saṁ pandita, nihan ṣikṣa guru ṅaranya, yan mataṁṅyan kayatnakna saṁ sevaka darma, tman·///ø///

I will first teach the servant of the dharma as follows. You will succeed in listening to the discerning of the holy dharma and the firm state of the holy gnosis. There is what is called the pure circle of three bodily domains,trikāya maṇḍala pariśuddha: On the concept of the pure circle of three bodily domains, see Chapter 10, §Dharma and Three Bodily Domains. uttered by the teacher to the servant of the dharma. Look, I would say they are the action, speech, and mind. If there is filth in your heart,The emendation of pr̥dayanta into hr̥dayanta is easily justifiable on palaeographic grounds (the similarity of aksara pa and ha). it is they that should be given full attention and restrained. Guard them very well, for they are the causes of finding joy and sorrow, good and bad.

If your action, your speech and your mind are unrighteous, in that case you surely obtain the wrong. If your action, your speech, and your heart are righteous, in that case it is clear that you obtain the virtue. That is why there is a proverb “Thus as one repeatedly baths, the water is touched by the inherent nature of the human: bad meets its bad, good meets its good”.The water metaphor also occurs in SKK 16. Likewise is human nature.

What are the illustrations with regard to the consequence of this, namely: bad from its bad, good from its good? As follows is your analogy:I consider the word upadyanta to be derived from Skt. upādhi ‘what is put in the place of another thing, substitute; anything that has the mere appearance, disguise, peculiarity, attribute; limitation, qualification, condition, postulate’ (OJED, s.v. upadi). In this text, it seems that this word is an equivalent of lvir, so I interpret it as ‘analogy, allusion’. there is what is called the priceless jewel, its value can not be known, being incomparabletan paprameya is denazalitation of maprameya, which is not recorded in OJED, but it seems to have the same meaning as aprameya ‘immeasurable, countless, unfathomable, incomparable, indescribable, without equal’ (OJED, s.v.). in terms of beauty. The meaning is: the priceless jewel and the most coveted jewel. Is it fitting to be bound to bell-metal, copper, and tin by you? What is the appropriateness of such a condition? It is evident that if its splendor and its shine come out, then your binding for the priceless jewel and your tieing for the most coveted gem in such a manner are appropriate.

These are the words of the holy treatise: ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ. This is proclaimed (etad eva nigadyate).ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ, tad eva nigaḍyate: this “hybrid Sanskrit” passage is really obscure and could not be traced to its source. It is clear that this passage is not entirely in Sanskrit but a mixture of Sanskrit and Old Javanese. The word ləpas means 'release'; vuṅkunuṅ only appears in pavuṅkunuṅ, recorded among the list of vatək i jro. The reading of msC is buṅ kuniṅ ‘yellow bamboo’ which is more understandable in meaning, although it is difficult to reconcile with the present context. The word adhika means ‘superior, eminent, excellent’, but udika is obscure; tatte (tattve?) and tathya probably convey the meaning of ‘true, truth’, and are probably attributes of tatur ‘gold’. The word tuṅgəṅ means ‘steadfast, firm, unmoved, unshaken’. The general meaning of this excerpt that I can guess based on the OJ exegesis is the statement that hair is unsuitable as the binding of a jewel. Because what is considered loose hair is square hair (? vulu pasagi); there is the uḍika, the tater, and the lice. sorasa: this word is not recorded in OJED, but probably it refers to Skt. saurasa ‘a partic. insect infesting the hair’ (MW, s.v.). Are all of them appropriate to be bound to the priceless jewel and chained to the most coveted jewel? No, it is not like that; they should be bound to the bell-metal, copper, and tin. Why is that appropriate? The binding to the priceless jewel, the chaining to the most coveted jewel, these are the words of the holy treatise: ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ nu yogyanika.

There is what is called the glowing gold,santaṅva: this word is not recorded in OJED, but it is found in Old Sundanese SMG 21.3 santaṅva. My interpretation ‘glowing’ is based on the interchangeability of v and p of the Skt. word santāpa ‘burning heat, glow, fire’ (OJED, s.v.). beautiful gold; its value is one kati. The course of actionvrəttya is my conjectural emendation of vrət in msA msB and vr(uḥ)nya in msC. I render it as an irrealis of vr̥tti ‘mode of being, nature, kind, activity, function; complex formation, compound, style of composition, mode of life, conduct; mode of being, nature.’ (OJED, s.v. vr̥tti). will be as follows: it is mixed seven times seven times,inapisan pituṅ apitu: the word inapisan is not recorded in the OJED. It is probably an -in- form of the second base of apisan 'to be one, to be united, joined' (OJED, s.v. pisan). However, I did not find the passive inapisan in the OJ corpus accessible to me. I do not exclude the possibility of emending it to linapisan ‘to be layered’. The following combination, pituṅ apitu, is also not found in the corpus. My translation ‘seven times seven [times]’ is tentative. transforming into the weight of one tahil of stone. How can it be strong, not undulating, unwavering, when it is set ablaze again? For only in this way is the best quality of all the gold, and then your binding of priceless jewels and your tying of the most coveted jewel are appropriate and good.

It i.e. gold is bound with bell-metal, copper, and tin, its splendor and its shine are not coming out. What are the reasons why they are not appropriate? Wrong innate disposition, wrong karma, wrong nature. Just so is the holy supreme dharma:The meaning of san hyaṅ dharma viśeṣa is unclear; it probably refers to the personified holy soul since it is mentioned with avakta ‘your body’. it is a priceless gem. And also your body: it is the most coveted gem.

Here is the analogy of bell-metal, copper, and tin: they are not appropriate to be bound to the priceless jewel, and be tied by you to the most coveted jewel.

They are as follows: bad actions, improper speech, and impure minds towards all humans — especially toward scholars. The meaning is: bad actions, improper speech, and a dirty mind are really not appropriate; the holy dharma shall be reflected upon; furthermore, protect it in your body, One would expect the irrealis or imperative form in this context, so the reading could be emended to rakṣaa. and even more so with respect to holy men.saṅ paṇḍita: besides the term paṇḍita, which I consistently translate as ‘scholar’, we find several synonyms to denote the teacher, one of which is vvaṅ sādhu ‘holy man; saint’, as we see in this paragraph. Another word that is also used as a synonym for paṇḍita is vvaṅ atuha. No, it is not proper to have improper speech, etc.: repeatedly your birth arises; one stops to desire having a child, having a wife, building a family, having relatives and a mother in law. He is unable to protect himself from bad actions, improper speech, a bad mind towards all humans, and especially towards ascetics. How would your protection of your body be appropriate? That is ‘the glowing’ (santaṅva) according to the scholar. It means the glowing gold: the good action, the good speech, the good heart. Those should be protected by means of the holy dharma.

As follows is the reason why it is called the pure circle of three bodily domains, according to the scholar: tri means three. The circle of three bodily domains is pure.From a stylistic point of view characteristic of tutur genre, the explanation of the gloss trikāya maṇḍala pariśuddha in this sentence is rather unusual. Normally, each Sanskrit term is described individually. Could it be that all manuscripts are corrupt in this passage? The description of the Old Sundanese version in SMG 20.1 for the same terminology is more elaborate than that of the SiGu. So it is said. Thus are the three bodily domains, according to the scholar.

As follows is the beginningThe word təmbəy seems to be a typical OJ word in the manuscript tradition in West Java, occurring instead of the more common tambay or tambe. OS texts also have təmbəy. MdS only has its derived form mitəmbəyan ‘to start’. of the affection of a scholar toward the servant of the dharma. It is pure in good thought. Do it quickly! Do not be tucked in with dirty thoughts. The heart and mind are pure. Then, purify the mind and the set of your emotions! You should be aware when thinking; you should practice the activity of begging for alms (bhikṣā-lakṣanam)The compound bhikṣā-lakṣanam is unattested in OJ and my translation ‘the activity of begging for alms’, which is based on the understanding of lakṣaṇa in its Old Javanese sense of ‘action, doing, practice’ etc. (see OJED s.v.), is tentative. Alternatively, it may be rendered as ‘the one of mendicant (bhiksu) character’. with full attention.

Here are your characteristics, O holy man. Do not just be attached to servants. It is evident when the hair has been cut. Cut it so that there is no obstruction or hindrance. That is the purity (pariśuddha): you should cut it before and you should control it. It is what is called †r̥kr̥t† gold, and making flower offerings with water.All manuscripts have vañva, unattested in OJED. I consider it to be a variant of bañu. However, the irrealis form seems unnecessary. Or should it be read vaño? Or vañva is related to vanua/vano ‘inhabited land’, Mal. benua, and the clause needs to be read as mas səkar vañva ‘the gold as the flowers of country’. In this manner you serve the scholar. Do not commit the sin of violating the guru’s bed (guru-talpaka), On the term guru-talpaka, see chapter 10, §Footsoles of the teacher. which is a misfortune for the world; rather, you should fear him. You should be devoted and submit to the teacher, you should carry out acts of extreme respect toward the teacher, including scholars. In this manner you come to the realization of that goal.

In this manner you are the servant of the scholar, and even more so of the king. Do not be unfaithful toward the king. You will be fined and hated. You should be afraid of him, so that you will not be sold and die horribly. You should be loyal to the king: that is why you come to the realization of that goal (i.e., avoiding being sold and dying). YouThe expression kita ‘you’ in this sentence implies that the audience of the text involved rāma, kalaṅ, etc. Alternatively, if the word kasādhyanya indicates the fruit to be enjoyed rather than the realization of the goal of loyalty to the king, one could translate as follows: ‘You [will become] in this manner: an elder (rāma), a kalaṅ, a gusti, a vizir (patih) in the village (banva)’. elder (rāma), kalaṅ, gusti, vizir (patih) in the village (banva), should behave in this manner. Furthermore, concerning the quality (dharma) of a balanced mind in people like you, you should not have an unbalanced voicetimpaṅ svara: the word timpaṅ means ‘crippled, limp’ (OJED, s.v.). In this context of legal preceding, I interpret timpaṅ svara as ‘unbalanced voice’. in the legal proceeding, do not lean left and right with respect to good and bad qualities. It is not appropriate as the behavior of an experienced man, says the holy scriptures. That wrong behavior should not be followed by you, that is the reason why if you follow it the three domains of body and mind (trikāya maṇḍalam cittam) are not achieved. Then the servants of the dharma should devote their full attention to what is called ‘the sacred circle of the three pure bodily domains’. It is the beginning of the affection of the scholar toward the servants of the dharma.

There is a second type of affection of the scholar toward the servant of the dharma, which is called the ten rules (daśa-śīla). About the concept of daśa-śīla as a term for the ten organs, see chapter 11. They are the following: ears, eyes, nose, tongue, mouth, skin, hands, genitals, anus, legs. ThisIn the SiGu, the word ini, not recorded in OJED, is often used instead of nihan. This is clearly an Old Sundanese influence, since this word is very frequent in Old Sundanese texts. is what the servant of the dharma should hear.

Śrotra means ears. What is the sphere of the ears? They serve as a gate to hear the bad and good words. When you hear sweet and fragrant words, your heart becomes comfortable. When you hear a bad word, its fault is evidently unthinkable. Please do not repeat it. A good action for the teacher, that is what the servants of the dharma who are deafIt seems that we should render tuli as tuluy ‘immediate continuation’ (see OJED s.v. tuli II: ‘see tuluy’) in this phrase. If it is the intended word, then the translation of tuli maṅrəṅə̄ aji saṅ viku would be ‘who should continually hear the scriptures of hermits’. in hearing the scriptures of the hermit should endeavor to carry out.

Cakṣuh means eyes. What is the sphere of activity of the eyes? To see good and bad, which causes joy and sorrow. How could they (i.e., the eyes) cause joy? They serve as your instrument to see the good deeds. You are without hindranceMy interpretation of laṅsar as ‘unobstructed, without hindrance’ is based on the meaning in MdS (Hardjadibrata 2003: s.v. langsar), which seems to fit the context. In OJ the meaning is unclear; it may be related to luṅsur ‘come down, slip down’. by means of that. How could that bring sorrow? From them (the eyes, saka rika), you should see the goldAll manuscripts contain the same reading, but the phrase mulata mas is problematic. The sentence mulata mas ri paḍanya janma len saka rika is problematic for several reasons. First, the phrase mulata mas is difficult to understand in this context. Second, while the sequence len saka rika occurs very often, meaning ‘other than that’, in this context, I am inclined to consider len as an attribute to janma, so janma len would mean ‘other people.’ Indeed, this phrase is rarely found in OJ, but it is attested in BY 15.16 yan movaha kita janma len kakanta. Cf. also vvaṅ len, a more common combination than janma len, occurring in Slo 30j amaṅan ulihnya gumavayakən sakāryaniṅ vvaṅ len. of the other fellow human beings. You walk to a public place, you see people with disabilities, leprosy, invalidities, goiter, a stomach affected by starvation (? buḍaya),The word buḍaya is not attested in OJED. My tentative translation is based on a guess from budayut in MdS ‘having a distended stomach’. defolded,OJED glosses tikəl as ‘broken (of something straight), broken in two, with a sharp bend or break (in a straight line), esp. of the line of the brows (when cross or angry)’. It is not clear which part of the body it refers to, but it seems to be the hand or the foot. stiff and rigid limbs,OJED records the word kəkəṅ without giving the meaning. However, we find its equivalent kəṅkəṅ in OS SMG, referring as a kind of hand disease. I interpret it as ‘rigid’, synonymous with stiff, by comparing it with the MdS word jengkeng adj. ‘(unc.) stiff (like a corpse)’; ngajengkeng ‘stretched (stiff)’; jejengkengan ‘keep on stretching (of so. tormented by pain or grief)’ (Hardjadibrata 2003: s.v. jengkeng); also with MdJ kêngkêng ‘sturdy; stiff, rigid’. all kinds of frightening appearanceI chose bhīma-rūpa ‘frightening appearance’ on the basis of the shared reading of msA and msB. Even though it is not attested in the OJ corpus at my disposal, this compound is attested in Skt. sources, attributed to gods, goddess, humans, and animals. However, one would expect to have virūpa in this context, which is often mentioned along with the list of deforemd or otherwise sick people. Cf. AgP 51.29-52.12: virūpa krūra malina, akuru, atəhər agalak, puṇḍuṅ, maliṅ, kuḍisən; asiṅ vvaṅ melik iriya deniṅ hamə̄ niṅ avaknya. that exist in humans, let alone those who are blind and deaf of the eyes and ears. Furthermore, do not hurt somebody who has disable bodies.The combination cheda-kṣara is not recorded in OJED. I render it as a tatpurusa compound formed from cheda, in the OJ sense of ‘injured, hurt, with a defect’ (OJED, s.v.), and Sanskrit kṣara (unattested in OJED), meaning ‘the body’ (MW, s.v.). You should not be like that. It is called avoiding strong emotion (caṇḍa-parihāra),I translate caṇḍa-parihāra as ‘avoiding strong emotion’: cf. caṇḍa, Skt. ‘fierce, violent, cruel , impetuous, hot, ardent with passion, passionate, angry’; parihāra, ‘shunning, avoiding, excluding, abandoning’ (MW, s.vv.). for the innate nature and karmanija-karma seems to be a dvandva compound meaning ‘innate nature and karma’. See the parallel salah nija salah karma in SiGu1.6. are not seen. Also, people hurt because of it, that is what the servant of the dharma should pay attention to.

Grhāṇa means nose. What is the sphere of activity of the nose? It serves as an instrument to smell fragrant scents (surabhi), bad smell (asurabhi), and extraordinary smell (asādhāraṇa).asādhāraṇa is not attested in OJED. It is from Skt. ‘extraordinary’ (MW, s.v.). In this context it means ‘strong smell, extraordinary smell’. Surabhi means fragrant, asurabhi means stinky and musty odor, asadhāraṇa means singed smell (haṅit).Instead of emending haṅit to OJ asaṅit ‘with the smell of burning (singeing), burnt’, I keep the reading haṅit, and render it as a West Javanese spelling variant; Cf. MdS hangit ‘id’. Therefore, the kinds of smells are three. When you smell the fragrance, your heart is happy; when you smell a stinky and musty odor, your heart is not happy, thenI am inclined to consider ya in ya mətu krodhanta as an emphatic or deictic particle (OJED, s.v. ya 1). your anger appears; that is the cause for the inappropriate speech to arise. The three bodily domains of ultimate truth (trikāya paramārtha)For the term trikāya paramārtha vis à vis trikāya maṇḍala pariśuddha, see chapter 11. are not experienced. That is the reason why the sphere of the nose must be properly paid attention to and seriously cared after by the servants of the dharma.

Jihvā means tongue. What is the sphere of activity of the tongue? It serves as an instrument of tastingMy emendation paṅrasanikaṅ ‘the instrument to taste’ is based on the common expression in the context of saḍrasa. Cf. OJ exegesis on Vr̥h 34, in which we find paṅrasa with ṣaḍrasa: pinakapaṅrasa pakənanya yan pamukti ṣaḍrasa. Alternatively, we could probably emend to pamukti which has the same meaning. the six flavors, namely: salty (lavaṇa), spicy (kaṭuka), bitter (tikta), sour (amla), savory (kaṣāya),In Sanskrit, kaṣāya means ‘astringent’, but the OJ exegesis gives vuduk as its equivalent. According to Zoetmulder, vuduk is ‘fat; also: sweet flavour’ (OJED, s.v. wuduk), I take it as savory to differentiate with sweet. Cf. Mal. gurih ‘id.’; note also the term nasi uduk, a kind of dish with rice as a basic, cooked in coconut milk and multitude of spices resulting in a very fragrant and flavorful rice. sweet (madhura). These are called the six flavors (ṣaḍrasa). Lavaṇa means salty, kaṭuka is spicy, I take the meaning of lada as ‘spicy’ from OS and MdS. In OJ it means ‘pepper’, as in Proto Malayo-Polynesian. tikta bitter, amla sour, kaṣāya savory, madhura sweet. Those are called the six flavors (ṣaḍrasa). Furthermore, they are all enjoyed by you; you will be oblivious of everything but becoming sick because of them. You shall not do so. Its object (i.e. the tongue) becomes a goal to be realized. That is a sign that you will abandon good works toward the teacher. If so, then the pure circle of three bodily domains is not experienced.

Vāk means words. One would expect tutuk instead of śabda, but śabda as a definition of vāk in the context of ten organs is attested in AS 5 ka, ikaṅ kāya, vāk, manah. kāya ṅa śarīra, solahniṅ taṅan suku, ya kāya ṅaranya. vāk ṅaranya: śabda. salvirniṅ vuvus ya śabda ṅaranya. What is the sphere of activity of the words? Not every word should be followed by you: harsh words equal aggressive behavior.capala asta ‘restless hands’ seems to be out of context. In inscriptions, for example Waharu I, vāk capala and capala hasta ‘(Skt) with restless hands, rash in coming to blows, aggressive’ are listed among the sukha-duhkha ‘the vicissitudes of life’: rah katəmu riṅ havan, vākcapala, hastacapala. Should it be emended to vāk capala? Cf. Vr̥h 18.2: panasbaran, lobha, capala hasta, capala pāda, vākcapala... lakṣaṇaniṅ citta si rajah. In the situation of powerlessness and in trouble, you do not make other human beings feel at ease. However, what you should speak are words that are sweet, gentle, with an agreeable facial gesture. All kinds of things that make them indifferent to the world, and which are heard in succession by human beings,It seems that loka para is an equivalent of loka parəmpara 'uninterrupted, in succession’ (or parampara; see OJED, s.v. parampara), attested in AgP 352.21: hana ujar yogya rəṅə̄n deniṅ loka parəmpara; Cf RY 3.3, which mentions parampara after the verb karəṅə̄: praśasta karəṅə̄ parampara ujar narendrāpagəh. Alternatively, loka para could be considered as an equivalent of paraloka ‘other people’. that is how you guard your words.

Tvak means skin. What is the sphere of activity of the skin? To feel and experience heat and cold. The point of this is the effort to restrain the passions In this context, I render the meaning of viṣaya as ‘passion’ (OJED, s.v. viṣaya 4.). that emerge from the skin.

Pāṇi means hand. What is the sphere of activity of the hand? To join the fingers of the hand,The phrase masaṅguliniṅ taṅan literally means ‘to make the fingers of hand as one’ or, in other words, ‘to join the fingers of hand’; masaṅguli is from aṅguli ‘(Skt) finger’, but the derivative form saṅguli and verbal form maṅguli are not recorded in OJED. to join the hands when talking to the teacher. Also not to join the hands together with the teacher, and especially not to point the hand toward the face of the teacher; when the food of the teacher should be grasped, it should not be touched with the mouth.In OJED, acumbana usually means ‘making love, having sexual intercourse, united in love’, but in this context, the Sanskrit meaning ‘to kiss, to touch with the mouth’ (MW, s.v. cumb) seems more suitable. Or, do not take the teacher’s divine-property (drabya hyaṅ), let alone of any kind of people. This means do not be disloyalmsC has paracidra ‘disloyal’, while msA and msB have palarcidra. The latter two manuscripts seem to be influenced by the Old Sundanese. Cf. SMG 2.2 hantə ṅənah palar cidəra ku paṅəsi huma sakalih. if he has a request. There are “sword leaves”The usage of the word āsipattra ‘sword leaves’ in OJ is usually used in depictions of hell. Here it seems to be an allusion to the misfortune provoked by the teacher. Compare the similar expression jagat upadrava, one of the ‘terrifying weapon’ possessed by the teacher. in the sacred texts of the hermit. Such is what you should do to guard your hands.

Pāyu means anus. What is the sphere of activity of the anus? It is circular (utər) and joint (saṅga). Defecating and farting as appropriate are the ways in which you guard the anus. You should not fart in front of the teacher of men, you should not be in front of people when you defecate. These behaviors are not ordered by the teacher, and by all the religious wanderers (paramābhyāgata).The compound paramābhyāgata is not attested in OJED; it literally means ‘most respected guest’, which I interpret as a reference to a ‘religious wanderer’. Such are the ways in which you should guard your anus.

Upastha means sexual organ. What is the sphere of activity of the sexual organ? To feel sexual pleasure and to urinate. The meaning is as follows: to urinate, it should not be done in front of the people, especially those of high birth: male, female, servant, noble man, low, medium, and high. Since its maruruca (?) is great, the sins of becoming a human being comes out. What is considered as its sins? You see a man that is sold. His sins are his way of seizing women: misbehaving toward friends, misbehaving toward the teachers, taking by force forbidden women. The body vehemently becomes dirty if it is as such. That must be paid attention to by the servants of the dharma.

Pāda means the feet. What is the sphere of activity of the feet? To walk wherever is your destination, whether you go to the north, south, west, east, or to sit in a sila position. Then the way to guard the foot is: not kicking, not assuming an impolite posture,tan paraṅkakan ‘not assuming an impolite posture’; see OJED aṅraṅkak ‘to assume a bold attitude (ready for fighting)’ (OJED, s.v. raṅkak), listing one occurrence from RY 8.61: vvil kapvāṅraṅkak caṅciṅañ caṅka-caṅkag. Cf. BS 105.14–106.3 oṁ sila sila mānuṣa, sila gaṇa maheśvara, amire bhaṭāra brahmā, aṅraṅkak bhaṭāra rudra, akilusū mahādeva, aṅruṅkuk saṅ hyaṅ śaṅkara, sila pas bhaṭāra viṣṇu, atimpuh bhaṭāra śambhu, muruduṅ bhaṭāra śiva, aṅadəg i gunuṅ nāga. Can it mean ‘to crawl' as merangkak in Malay? not assuming an unstable posture, The derivative form pamagah-magahan is not recorded in OJED. Its base, agah-agah, is plausibly a variant spelling from the base haga-haga ‘thoughtless, wild, uncontrollable’ (OJED, s.v.). not to lean sideways, not to lie stretched out, not sit by danglingpadvaṅdaṅ is not recorded in OJED, but the meaning from MdS dongdang, sidongdang ‘sit with both legs dangling to one side’ seems to be appropriate in the present context. the leg in front of the teacher, or of all religious wanderers. This is the way to guard the foot, which should be made the object of full attention by the servant of the dharma.

As follows is the third affection of the scholar to the servant of the dharma. Here are the five instructions, as they are called, namely:

Non-anger, obedience to the teacher, purity, moderation in food, and non-inattentiveness are the five known as particular commandments.

Non-anger (akrodho) means: it doesn't happen that a servant of the dharma shows his anger in front of the teacher, let alone to all good men. Obedience to the teacher (guruśuśruṣā) means that you are devoted and obedient to the teacher, never far from the feet of the elders. It should be that way if there is an order from the teacher. Furthermore, you should be completely pure: the highest reality of three bodily domains should be made the object of your attention, that is good act, good speech, good thought. The pure circle of three bodily domains, together with the ten rules and the five instructions should be made the object of your efforts whether you are far or near. Thus is called the obedience to the master. Purity (śauca) is to clean your handThe verbal form masəhan is not recorded in OJED (s.v. vasəh); it is probably derived from the second base vasəhan, and the meaning is equivalent with masəhi ‘to wash, cleanse, purify’. when you hold the food of the teacher, let alone the properties of the scholar. Moderation in food (āhāralāghava) means you are swift while eating; however, if the balls of rice are big, and your eating quickly is uncontrolled,I take the meaning of kāmakāra to be ‘uncontrolled’, in the light of its meaning in Skt. ‘the act of following one's own inclinations, spontaneous deed, voluntary action, acting of one’s own free will, free will’ (MW, s.v.). This combination is not attested in the OJ corpus available to me. It is noteworthy that msC has humarak, being probably a mistake for humaraka ‘to eat’ (OJED, s.v. haraka); however, the -um- form is not recorded in OJED. Another possibility is to interpret humarak in the light of the Sundanese usage, where harak means ‘pugnacious, aggressive; (dial.) greedy, covetous, acquisitive’ (Hardjadibrata 2003: s.v. harak). If msC contains a correct reading, then the translation would be ‘greedy when you eat quickly’. don’t act like that! That is called the belly palace (kukṣi-pura). The sequence kukṣi-pura is not attested in OJED; however, each word is known in OJ. How could that be the way of eating? It is only the vital breath with control (prāṇa sadhāraṇa) the daily means of subsistence of one who thinks about the Holy Good. These are what are called the five instructions, which should be made the object of attention by the servant of the dharma.

As follows is the fourth affection of the scholar to the servant of the dharma. This is what is called the instruction of the dharma, here it is—the śloka about it is as follow:

Writing, laughing, singing, yawning, and pure from the secret of fruit (?), one shall not do in front of the teacher.

The meaning is as follows; ālekhyamālekhyam: from Skt. ālekhya ‘writing, drawing’ (MW, s.v.), unattested in OJ. The attested Skt. word in OJ is ālekhana ‘id.’. means: do not write on the soil, do not write on the board, let alone on your body, when you serve the teacher, because there are those who are considered men with good characteristics, but constantly writing their thighs when talking with the teacher; hasitam:hasitam: from Skt. hasita ‘laughing, jesting, smiling’ (MW, s.v.). not to laugh in the front of the teacher, let alone to make a joke; gītam: not to sing—the manner of not claiming expertise,All manuscripts share the reading vijakṣaṇa instead of the more common OJ spelling vicakṣaṇa ‘(Skt) sagacious, clever, wise, versed in, familiar with, expert in’. The spelling vijaksana is found in OS texts. if it is not ordered by the teacher; jr̥mbhanam:The Sanskrit meaning of jr̥mbhanam ‘yawning; stretching the limbs, slackness’ (MW, s.v.) does not fit perfectly with the OJ explanation. not to express hunger and satiety in the front of the teacher; kaṇṭhāravam:My conjecture kaṇṭhāravam is based on the similar aksaras of ṭa and va with da and na respectively. The meaning in Skt. is ‘roaring from the throat’ (MW, s.v. kaṇṭhīrava). The only way to make this passage make sense is to emend to paṅhvab ‘to yawn’ where the witnesses have different readings (paṅvamka msA, paṅvambha msB, paṅomka msC). not to yawn; †akadanəm† do not stretch a body and emit soundsThe word paṅulet is a denazalitation of maṅulet means ‘to stretch (after sleep)’, cf. OS kumuliat, MdS nguliat. in front of the teacher; śuddham phalarahasyam: not to talk in a selfish manner in the front of the teacher, let alone to pronounce the name “penis”; it is forbidden to do so. What is called na karotu gurumukhe, its meaning is as follows: the servant of the dharma should not do that.

As follows is called the instruction of the dharma (dharma-śikṣā).

śalākāñjanam suravile paṇadantagharsādhyasta ceva, maprayāsamagama ceva masva ceva mibuḥ, kramaviduḥ ceva nervayude uddatayudena kaləm suparigrahaste.

The meaning is, śalākāñjanam: not to use eye-paint in front of the teacher, or in front of forbidden women. Suravile: not to open the mouthMy emendation pakrala-krala is based on the word karāla, attested in OJED, from Skt. karāla ‘opening wide, having a gaping mouth and projecting teeth; formidable, dreadful’; karāladaṅṣṭra ‘having terrific teeth’. wide when one talks, let alone when one sits in sila position, not to use unguent, not to use powder, if one is in a place for the service to the teacher, let alone where his water stream springs forth, or in the pavilion for welcoming guests. The sentence yan baturan saṅ guru, ṅuniveh mijil valaharnya panti, asvāgata kunaṅ is really hard to understand and my translation “if [one is in] a place for the service to the teacher, let alone [where] his water stream springs forth, or [in] the pavilion for welcoming [guests]” is tentative. Dantagharsā: not to chew a quid (susur) when you speak to the teacher. Adhyasta:I consider Skt. adhyasta meaning ‘placed over, disguised, supposed’ which seems to correspond to the OJ explanation. without the ornaments of the performers, of those who play musical instruments, and of the kecaka dancers. The word kecaka (variant: kicaka) may denote a type of dance, or dancer. See Acri (2014: 23, fn. 40) for the interpretation of this word. Hārahataḥ: not taking a pointed lance measuring one vilah.The word savilah as a unit is attested in KM: hana po dene tan ahiḍep vinalərakən, riṅ rabī, anak, lavan kahula, təmbuṅən ta riṅ priṅ, savilah, yen ikaṅ kayuha, avake gitikən, yen gigire, sukune, manih tan ahiḍep, talenana hayo hasiṅsət. Cf. MdS sawilah ‘id’, Mal. bilah. Prayāsamāgama: not to stare at each other with a forbidden woman, let alone the wife of the teacher, not to carry civet-cats (luvak) along with prey, not to occupy oneself constantly with eating and drinking in front of the teacher. That is called the instruction of the dharma (dharma-śikṣā); it should be made the object of the attention of the servant of the dharma.

As follows is the fifth affection of the scholar toward the servant of the dharma. How is it? As follows:

gurutalam pravakṣyāmi mahāyānam hyatistanti, durbage hinarsabekṣaḥ sakābhyāsa praṇamyāsīt

This is the foot soles of the teacher,On the concept of guru-talapakan, see chapter 10, §Foot soles of the teacher. pravakṣyāmi: I will explain the sacred virtuousness. ahāyānam hyatisṭānti those eminent ones were in the past—Buddhist, Śivaist, servant, noble man, inferior, middle, and superior, men or women. Their aim was to collect the sacred virtuousness as a book (?, vataṅ).My interpretation of vataṅ as ‘book’ is based on the occurrence of saṅ hyaṅ hayu in this clause. As I mentioned in Chapter 4, another designation of saṅ hyaṅ hayu as a title is saṅ hyaṅ vataṅ agəṅ, which most plausible means ‘the holy great book’. The word vataṅ literally means ‘1. a tree-trunk (fallen, felled), bar, piece of wood; 2. pole; a kind of lance or pike, prob. of wood or bamboo with an iron tip’ (OJED, s.v.). In the first place, they were taught about the foot soless of the teacher. What is the reason? Thus: the teacher does not create misfortune. How so? The foot soles of the teacher was followed by them in the first place. Sakābhyāsa praṇamyāsīt: if you have followed the foot soles of the teacher within you, it is indeed praṇamya, i.e. the one who should be venerated properly (səmbahən). Səmbahən means: someone that should be obeyed. The meaning is:

anāma hīnavākyam ahi siṁharūpañ ca grahaste, gurusaṁghāsanam pritam gr̥hate namaniṁmate.

Anāma: the name of the teacher is not obtained (i.e., not to be mentioned). Hīnavākyam: not speaking about the holy virtue,tan paṅucap saṅ hyaṅ hayu: the intended meaning of the author here may be that one should not speak about the holy virtue to the elder, but rather receive instructions about it from him. not slanderingThe reading upata in msC is noteworthy. In MdS, we also find the word upat, ngupat ‘to backbite, to slander’. The prohibition of backbiting the teacher also occurs in SMG 4.5. the elder teacher. Siṁharupāñ ca grahaste: you are seen to show anger toward the teacher. It does not happen like that. Saṅ guru saṁghāsanam pritam: you have to be quick: if the teacher is met on the way, or if the meeting happens in his own territory, the teacher should be revered. Also, not to speak impetuously to the teacher, let alone to precede the teacher's steps, not being in a hurry (?, avurugan) when you take a bath, not to step in the shadow of the teacher, not seeking the refugeI choose to normalize paṅəban into paṅhəban. However, this form is not recorded under the entry hə̄b in OJED. from the teacher, not drinking the tvak of the teacher, not smelling the food of the teacher. Do not use the utensilsMy understanding of agəm-agəman is in the light of SMG 12.2, which translates this word into OS as papakaraṅan ‘utensils’. Cf. the quasi synonym gagaman ‘arm, weapon’. of the teacher, unless it is asked. One should not be careless with the wife of the teacher, children of the guru, father and the senior of the teacher, possession (pesi) I interpret pesi as possession, based on one of the meanings of esi ‘possessing’ (OJED, s.v. isi). In OS context, e.g. SKK 12.6 əsi imahna (litt. content of the house) refers to a ‘wife’. of the teacher, nephew of the teacher, or the teacher’s beloved ones, and the teacher’s abandoned wife.In OJED, the word tadinan is only attested in BK 39.16 vuriniṅ kurən tadinan iṅ mahas maṅə̄ “After the husband’s departure she was abandoned to wander musing”. However, it is also attested in SS 46a tan parabi valu-valuniṅ guru, valu-valuniṅ anaknira riṅ dharma, tadinan kunaṅ. As such is what is called the foot soles of the teacher; that should become the object of the attention of the servant of the dharma.

This is the sixth affection of the teacher to the servant of the dharma. How is it? As follows: what is called the holy Misfortune of the World. How is it? As follows: bad meets its bad, good meets its good, crooked meets its crooked, straight meets its straight, joy meets its joy. What is indeed the condition of happiness and sorrow of all beings? It is you, not anyone else, the pure circle of three bodily domains. The meaning is: because from the action, speech, and heart is the joy, and the joy and sorrow. You know the cause of the bad conduct which is the cause of misfortune: that is why the good conduct is to be performed, so that it is not affected by the misfortune. This is what is called the world of misfortune. It should be made the object of the attention of the servant of the dharma.

There is the seventh affection of the scholar to the servant of the dharma. It is called the holy four powers (caduśakti) of the scholar.See chapter 11, §Four Powers of the Teacher, on the explanation of this concept in Sunda and Java. What is the reason why it is called caduśakti? The four powers mean its powers. They are used as weapons by the scholar. What are they? As follows: the formula (cakra)In the present context, the word cakra, which means ‘wheel’, seems to refer to a supernatural weapon. I interpret this word as ‘formula’. The Idea of this is that the cakra possessed by the teacher englobe the whole world. The same Idea seems to occur in Brahmāṇḍapurāna 124.17, where the expression cakra-paricakra seems to mean ‘to wander about’ (OJED, s.v.): kepvan ta bhaṭṭārī mahīsiki, cakra-paricakra kumuliliṅ ri paryantanikaṅ lokāloka, janaloka, tapoloka, satyaloka, brahmaloka. of jalakuna,The word jalakuna is not attested elsewhere, except in SMG, which is a direct transmission of SiGu. In the explanation of this term below, it refers to the power of the teacher at the edge of the bottom world, before moving up to the ocean (cakra jalapakṣa). I wonder whether the meaning of the hybrid Sanskrit-Old Javanese compound jalakuna is ‘the ancient water (ocean)’, from jala ‘water’, and kuna ‘formerly, in olden times, before’ (OJED, svv.). the formula of jalapakṣa,From the explanation, we learn that jalapakṣa, only attested in SiGu and SMG, is the power of the scholar that causes misfortune to the spiritual practitioner in the ocean. I interpret jalapakṣa as ‘having water (ocean) as wings’. the formula of arrangement (or: multitude?, sambharaṇa),All manuscripts read sambhirana, which is incomprehensible in a sense. The text has presumably been corrupt since the earlier transmission. The closest word which seems suitable in the present context is Skt. sambharaṇa ‘putting together, composition, arrangement’, but glosses in OJED sambarana, ‘modest, simple, not overdone, unassuming’. Another possibility is to understand it as an error of Skt. samīraṇa ‘wind’, which seems more appropriate for the corresponding weapon (cakra) the formula of the arm like stars (taraṅgabāhu).The fourth power of the scholar is taraṅgabahu, which literally means ‘having arms like stars’?. Based on the explanation in the following paragraph, we can see that the order of four powers are ascending according to the place where the power is effective, from the bottom world (under the ocean) up to the edge of the upper world. The term used for each should be understood within this conceptual framework.

As follows are the kinds of misfortune brought by the scholar upon those who undertake spiritual practice. If the one who undertakes spiritual practice dances at the bottom, the jalakuna is the means of the scholar to cause misfortune at the edge of the bottom-world to the one who undertakes spiritual practice at the bottom. At the bottom, four are thosei svar pat ri saṅ mānadhana, ri patalapala: the phrase is dubious. Does pat go along with ri saṅ manādhana or with svar? I prefer the first option, since we have an evident parallel in the following sentence: patnikaṅ saṅ manādhana and patniṅ saṅ mānadhana. The number four seems to imply the four directions (lvar kidul kulvan vetan) occupied by saṅ manādhana, not only in the middle world, but also in the bottom and upper world. who undertake spiritual practice in the bottom-world; they dance in the sea, diving in the whirlpool of the ocean. Jalapakṣa is the means of the scholar to cause misfortune to the ocean. Four among those who undertake spiritual practice from the ocean, they dance in the north, south, west, and east. The cakra sambharaṇa is the means to cause misfortune of the scholar to the north, south, east, and west. Those who undertake spiritual practice dance at the edge of the upper part: the formula taraṅgabahu is the means of the scholar to cause misfortune to the edge of the upper part. The edge of the upper part is vanished, burnt, conquered by the weapon of the learned master—below, above,Here we have luhur along with ruhur. Zoetmulder notes that luhur occurs along with ruhur in later texts such as Koravāśrama, Tantu Paṅgəlaran, and Pārthayajña, but in kiduṅs, we find luhur exclusively (OJED, s.v. luhur). and all around horizontally.

As follows are the kinds of the four powers that serve as a weapon of the scholar. The world and the whole universe are filled by weapons. The meaning is: be diligent in action, be diligent in speaking, be diligent in breathing, in order not to be affected by misfortune. It is what is called the holy four powers, that is the instruction of the scholar, that should be made the object of the attention of the servant of the dharma.

Here, as follows would be the true meaning of what I will tell to a man like you, a man who causes the realization of the one who wishes to know his gods and their high value, the holy supreme dharma, and the beginning and the end of the current human life. That is the reason why one obtains the holy doctrine of the jewel (ratnopadeśa) originating from the reverend elders. There are what are called the three pacified bodily acts. You should be striving for them and should really pay attention to them,My emendation is based on the occurrence of sukha-duhkhanikaṅ janma samaṅke in the same paragraph, a phrase that is an equivalent of mūla patiniṅ janma samaṅke. for those are the origin of the bad and good, joy and sorrow of the current human life. You see people who are killed, beheaded; their father and mother are plundered and sold, their relatives are enslaved, their fathers are dragged into fields. What is the reason for this? The lack of diligence in practicing the holy three pacified bodily acts. The meaning is: without practicing it, they obtained sin and great misery. If you would speak like this: “Just in the same way, o Sir, they are affected by misfortune from that, the holy pacified bodily acts indeed … the life/humans, that is why there is limitless pain, and misfortune in the world”. Likewise indeed, sir, you are affected by misfortune from it. When the holy pacified bodily acts are possessed by the humans, that is the reason why they are not affected (pahiṅan) by the great misfortune in his world. Those words are probably what I would say to you.

I would say to you as follows: there is what is called pacified thought, pacified act, pacified speech. The pacified thought means a good mind, not plotting against people and not causing the sorrow of other people, let alone not causing chaos in the world. That is what is called pacified thought. The pacified act means the proper deeds, good deeds, correct deeds, not chastising and not causing harm to people. That is what is called the pacified act. The pacified speech means good words that are pleasant to hear by the people, not causing the extreme sorrow of other people, especially with one’s words. That is called pacified speech. Tri means the three: the pacified act is to make people’s mind at ease. If it is held fast by him, those who are born as humans will not be affected by misfortune, if it is so.

When one holds fast to his badness, his badness is called the three defects (tri-mala).It should be noted that the concept of tri-mala in this text is different from the tri-mala that we find in the Buddhist text Jinārthiprakr̥ti. In the latter, the elements of tri-mala are wealth (artha), passion (kāma), and speech (śabda) (Cf. Schoterman and Teeuw 1985). Three defects means three evils. As follows are their appearances: evil mind, evil act, evil speech. The evil mind means a mind plotting against fellow human beings, causing the suffering of others, and msA reflects an eye-skip of the akṣara l, so it reads ṅahanakən lan maṅdadyakən instead of ṅahanakən laraniṅ len. creating disturbance for the world. That is called the evil mind. The evil act means improper acts, bad acts, and incorrect acts, causing disturbance for the world, let alone causing the sorrow and death of his fellow human beings. Here are their kinds: stealing, plundering, poisoning, using black magic, striking, using mantras for invincibility, Zoetmulder defines anurāga as ‘(Skt. attachment, affection, love, passion) benevolent, kindly disposed, endearing, attractive’. In the negative context as we expected, I render it as a practice of black magic using a formula for ‘invincibility’, following the modern sense of kanuragan as ‘invincibility’ (applied to the context of psycho-physical practices of Javanese martial arts). striking innocent peoples, because of his wish to obtain wealth and pleasure. Those are regarded as evil acts. The evil speech means the words that are not pleasant to be heard, causing confusion to his fellow human beings, such as abusing, being envious,I retain the reading atimburu in msA and msC instead of normalizing it to akimburu and considering the first as a West Javanese variant of spelling. Cf. OS ;& MdS timburu. speaking evil, envy for his fellow human beings, calling black magicians those who do not use black magic, accusing of stealing those who do not steal, calling enemies those who are not enemies, calling evil the holy man, as well as using uncontrolled speech and harsh speech. Those are regarded as evil speech. Those are regarded as the three defects. When the evil mind serves as the men’s mind, evil act serves as the men’s act, and evil speech serves as the men's speech, the misfortune of the world clearly strikes.

How is the one who has misfortune called? His appearances are, for instance, blind, deaf, leper, with a scar (vikət), stiff handed, hunchback, out of breath (?, səkəl),In OJED, səkəl means ‘(deep) sadness, sorrow, heartache’. It is often related to the heart. In this passage, it clearly refers to a kind of physical disease. I interpret it as ‘out of breath, asthma’. Cf. MdS seueul ‘have a pain or tight feeling in the stomach’. suffering from monocular blindness;The compound vuta salaya is not recorded in OJED; however, its meaning is quite clear, i.e., blind in one eye’, from vuta ‘blind’, and salaya ‘different one from the other, not forming a pair, at one side, at the other side, opposite, adversary, pendant, match’ (OJED, s.v. salaya). all types of body diseases are his appearances, let alone stiff body (?, kərəṅan),kərəṅan: cf. MdS kereng ‘stiff (eg. of a lock, spring of a watch); gruff, grumpy, surly, aloof, standoffish, inflexible, rigid; pakereng-kereng treat one another gruffly, each stick (keep) rigidly on each other’s point; pakerengan s.m.’. all kinds of deformed bodies—those are the miserable conditions (pāpa). The reason why those miserable conditions affect him is that evil thoughts, evil acts, evil speech are performed by him, like stealing, striking, poisoning, using black magic. Those are performed by him. When you die, you will become a centipede (?, tətək), a caterpillar, a small snake (vəḍit), a leech, a worm (?, lakay), a leatherleaf slug,My translation of ‘leatherleaf slug’ is based on the meaning of limus sakərət in OS & MdS. It is interesting to note that the Sundanese word limus sakeureut ‘a slice of mango’ is the exact equivalent of OJ hiris pvah ‘sliced mango’. This denomination is based on the appearance of the animal like a slice of mango. However, Zoetmulder glosses hiris pvah (OJED, s.v.) as a kind of small worm like a leech, and he did not interpret the word literally. a worm əlur; all kinds of horrible creatures,This list of disgusting animals, which are often used as a consequence of reincarnation for those with bad karma, is very common in OJ texts. Cf. TK 63.2; TJñ 20; Kuñj 63; DhP 248.1–2. those are regarded as the punishment, that is the right order of the cauldron. Those would be the post-mortem transformations.I interpret the OJ salah as ‘transformation’, as suggested in OJED (s.v. salah) ‘changing into something different’. They should be really avoided by the scholar. Then, what should be performed by him?

Om! The holy three pacified bodily acts indeed are that which you should be continuously performing and repeatedly practicing. For now and in the future’s future, the holy three pacified bodily acts indeed are what should be held fast by you. They serve as a boat, they serve as an ark, and they serve as a ship. The pacified thought serves as the boat, the pacified act serves as the ship, the pacified speech serves as the ark. He is what is called the real holy man, he is what is called the lord among yogins, he is the scholar, and the hermit. What is the explanation for it? What caused the transformation in the cycle of rebirth is passed over by the scholar.

As follow is the explanation:

This condition of defilement and sin having disappeared, and those who are afflicted having disappeared, They do great meritorious conduct.

The meaning is: it should be able to purify ten defilements (daśa-kleśa),It is rather surprising that the term daśa-kleśa and its individual items are hardly found in Old Javanese sources, except in the Saṅ Hyaṅ Kamahāyānikan Śaiva, while this concept is remarkably well documented in OS sources. Cf. KavPaṅ 105; KaKat 379; KaPañ 325 & 525; PR 43r. However some of the ten elements constituting the daśa-kleśa appear in Vr̥h 34 ya ta mataṅyan tumuvuh ikaṅ rāga, moha, drəmbha, lobha, mātsarya, prihati, lapa, vələkaṅ, panasbhāran, maṅkana svabhāvanikaṅ janma kabeh. if they arrive to you, that is vice (doṣa), ignorance (moha), greed (drəmba), cupidity (lobha), jealousy (mātsarya), arrogance (abhimāna), stupidity (mūrkha), cheat (kuhaka), idle talk (sambhinna-pralāpa),The term sambhinna-pralāpa is not attested in the OJ corpus at my disposal. This term, together with pésuna (calumny), occurs as one of the two elements of daśa-kuśala in the Sanskrit Buddhist text Dharmasaṁgraha. calumny (peśuna).This chapter contains the concept of daśa-mala. See chapter 10, §Ten Stains and Defilements for a detailed analysis.

The meaning is: the vice (doṣa) means deeming oneself superior in happiness, deeming oneself superior in knowledge, deeming oneself superior in power. That is considered the vice. Ignorance (moha) means not having affection toward fellow human beings. Addicted to eating, drinking, and continuously sleeping, not exerting to obtain the blessed ending of human beings, that is called greed (drəmba). Cupidity (lobha) means a lot of actions are not in accordance with etiquettes. Jealousy (mātsarya) means being jealous to see the well-being of others. Arrogance (abhimāna) means one focuses oneself in making light of something. Stupidity (mūrkha) means to ignore the excellent qualities of humans. Cheat (kuhaka) means to claim the qualities. Idle talk (sambhinnapralāpa) means continuously thinking about the wealth of the rich and the happiness of the happy. Calumny (peśuna) means to deceive continuously. Those are what are called ten defilements (daśa-kleśa). Such defilements should be cleaned and destroyed.

Vigataḥ sarvaduhkhinaḥ (those who are afflicted having disappeared). Would you have the same probability of misfortune (mārakarma), if it comes to you? Misfortune means sleep (supta), fear (bhaya), laziness (tandrī), irresolution (kleda), shame (lajjā),The scribes of West Javanese manuscripts tend to use spelling variants for words that I normalize into lajjā, namely lajñā and laña. This tendency occurs especially on the consonant /d/, /j/, /ñ/, and the cluster /jñ/. To illustrate, the word ajñana can be spelled adñana, ajñana, or añana. lust for women (rāgastrī), adultery (paradāra), eating of food (bhakṣabhojana),The word bhakṣabhojana ‘eating the food’ is not attested in OJED. A parallel passage in the Ślokāntara contains bhakṣabhuvana, which is explained in the commentary as bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ bhakṣabhuvana “bhakṣabhuvana means one who torments his fellow-beings. He cheats good men. He indulges in excesses of eating and drinking. He is proud in speech…” (cf. Sharada Rani 1957: 119) dishonest consideration (kuṭilaviveka), madness (məta).

The meaning is: sleep (supta) is continuously sleeping, falling asleep when asking about the goodness, and of his excellent qualities as a human, falling asleep when causing enjoyment, also when speaking of goodness to fellow human beings. Fear (bhaya) means being afraid to ask about the blessed ending of human beings, being afraid to render service to his teachers, being afraid to speak of goodness. Laziness (tandrī) means being lazy to ask about his ignorance, being lazy to cause enjoyment, and to speak of goodness. It is called laziness. Irresolution (kleda) means being hesitant to cause enjoyment and being hesitant to ask about the blessed ending of human beings. Shame (lajjā) means embarrassed to ask about his own ignorance, embarrassed to render service to his teacher, embarrassed to render service out of his happiness. Lust of women (rāgastrī) means being keen on desiring to have a wife and desiring happiness. Adultery (paradāra) means to steal a forbidden woman. Eating the food (bhakṣabhojāna) means being mad to have for oneself what one’s fond of (i.e. food). Dishonest consideration (kuṭilaviveka) means to postpone to cause the enjoyment and to talk the goodness to the fellow human beings. Madness (məta) means to be intoxicated by his happiness, intoxicated by his wisdom, intoxicated by his knowledge, intoxicated by his qualities. That is called madness. If the mind is like that, it should be cleanedIn OJED, babadan means ‘a clearing’ (OJED, s.v. babad), but I consider it as a passive irrealis from babad. and neutralized by you.

They perform ... the dharma. Do all the works regarding the holy dharma. Their kinds are as follows: donation (dāna), morality (śīla), forbearance (kṣānti), strength (vīrya), meditation (dhyāna), wisdom (prajñā), compassion (karuṇā), sympathy (mudita), friendship (metrī), endurance (upekṣā).Although not explicitly stated, the concept referred to in this chapter refers to the ten perfections (daśa-pāramita), which is strongly Buddhist in flavour. This concept is found in Kamahāyānikan Advayasādhana (KAS 10.17) and Jinārthiprakr̥ti (JP 3). In KAS, the daśa-pāramita is divided into two parts, namely catur-pāramita and ṣaṭ-pāramita. See chapter 10, §Borrowing Buddhist Doctrines.

The meaning is: donation means to give enjoyment to fellow human beings. Morality (śīla) means understanding how to take a humble attitude. Calmness (kṣānti) means understanding to be forbearing. Strength (vīrya) means to exert oneself to the good deeds; its goodness should be increased further. Meditation (dhyāna) means to consider attentively the sense of the highest truth. Wisdom (prajñā) means to exert oneself to annihilate the ten defilements in himself. Compassion (karuṇā) means his heart is in pain when finding the sorrow of other people. Sympathy (muditā) means not being perplexed to make other people happy. Friendship (metrī) means knowing how to cause the enjoyment of other people.The literal translation is “friendship means knowing how to cause the ground for the coming into effect of the enjoyment of other people”. Endurance (upekṣā) means not painful toward the good and bad.

Kurvanti kuśalamahat (They do great meritorious conduct). The excellent meritorious conduct shall be done. The excellent meritorious conduct means love (asih), devotion (bhakti), persevering effort (prayatna), respectability (gorava), honesty (duga-duga), calmness (śānta), compassion (karuṇa), consideration (anumāna), sympathy (anumoda), respectful mutual dependence (ālambana atvaṅ). Those are called ten grounds (daśabhūmi). The scholar constantly practices such attitudes.

As follows is what should be made an object of attention by the servant of the law, in order to not be affected by the misfortune of the world and a painful rebirth. There are the pacified: pacified speech, pacified act, pacified mind. Guard the goodness only, in order to not be affected by the causes of sorrow, that is to say: the sorrow from the elements, the sorrow from the gods, the sorrow from oneself.

The meaning is: if you are affected by the misfortune, by five gross elements, died from being bitten by the snake, being struck by lightning, bitten by the crocodile, crushed by branches, devoured by the tiger, death on the battle, intercepted, beaten up, died of falling from the trees, plundered, died by being strangled with the cord, all kind of weapon which cause the death in the battle, they are the sorrow from the elements. What it is called the sorrow from the gods are: diarrhea (tajam) and dysentery (səkət), cold shivers, headache, sore eyes, jaroṅ-like disease,In MdS, jarong designates ‘n. (common name for various) types of shrub, Barleria cristata L., etc. (used for living hedges)’, but in OJ it means ‘a kind of boat (prau)’ (OJED, s.v. jaroṅ). The meaning from MdS is more suitable in this context. However, I cannot interpret what kind of disease that is referred to by the term jaroṅən. sumbilaṅ-like disease, In MdS, the word sumbilang refers to the eeltail catfish whose tails are elongated in an eel-like fashion. Cf. Mal. ikan sembilang. Danadibrata (2006, s.v. sumbilangeun) denotes sumbilangeun as ‘nyeri cecelekitan di jero parindikan’ (a sudden pain sensation [like those of a prick with a needle in the abdomen]). mad (? epilepsy), abdominal distension, fever, liver disease. Those are what is called the sorrow from the gods. The sorrow from oneself are: monocular blindness, cleft lip, crippled, blind and deaf, rash (beaṅ), The word beaṅ is not found in MdS. Cf. OJ vyaṅ ‘reddish’, also Mal. biang keringat ‘ruam (bintik-bintik merah pada kulit) (red warts on the skin)’. cut (off ears?, rumpuṅ), cut off. Those are called the sorrow of the body. As for what is called the sorrow of the three worlds : servants, dry rice-field peasants, tappers, wet rice-field peasants, vataṅan workers (pavataṅan ?),I wonder whether the word pavataṅan is derived from vataṅan ‘a certain part of the kraton (palace)’, i.e, the person who works in the palace? are used as feet, are used as hands, do not have anything special in their life, in their creations, in their qualities. That is called the sorrow of the three worlds. As for what is called the sorrow of the natural world wide are: settlements are on fire, crop failure, settlements are worsted, they are defeated by the epidemic, flying white ants appear in the wrong season, every kind of animal scattered dies (ñarak),In OS, this word ñarak is only attested in SMG in the same context as we have here. The word ñarak is also not recorded MdS. However, añarak means ‘to drink’ in OJ, which does not fit the context. My interpretation is based on the relation of the base word sarak with Mal. serak ‘scattered in disorder’. all the fruit trees not to bear fruits. Those are called the sorrow of the world.

The cause of being sorrow is by your act, by your speech, by your mind; doing evil acts, evil speech, evil mind. What is the meaning of the evil speeches? Condemning furiously, lamenting, deceiving, being angry all the time, disapproving, bewitching, backbiting, challenging, rude speech, scolding without reason, they are called the evil speeches. What are called evil acts: slapping, punching, pushing, stabbing, clasping, all kinds of hand actions, they are called the evil acts. What are called evil minds: poisoning, offending, being envious of what is right for fellow humans, they are called evil minds. The origin of sorrow is by your acts, by your speeches, by your minds.

If you are afraid of misfortune, do what is called the pacified speech, pacified act, pacified mind, that should be made an object of attention by you, the servant of the law, so that you are not disfavoured. The pacified speeches means a pleasant speech, good speech, heart-stealing speech, sweet speech, sweet and fragrant speech. Those are called the pacified speeches. The pacified acts means pleasant acts, good acts. Do not be deceitful, do not compete in the good-bad actions. Hands with all fingers, they are closing together when speaking to the elders. Those are called pacified acts. What is called the pacified minds: do not give punishment, being envious of what is right for fellow humans, do not have a deceitful mind, while setting to work a pleasant mind, a clear mind, a good mind instead. Those are called the pacified mind. The pacified is experienced, when the dharma is performed with great effort. When the pacified is not experienced, then the evil minds takes over. Thus was the lesson of the scholar called the doctrine of the teacher (śikṣā guru). That is the reason why the servant of the dharma should dedicate himself to it.

Thus is the Instruction of the Teacher.