Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on Udbhaṭasiddhisvāmin’s "Praise of Exaltation" serves as a polemical and exegetical defense of the Buddha's supremacy over both worldly deities and non-Buddhist philosophical systems. The text employs a method of comparative analysis, contrasting the limitations and faults of figures such as Maheśvara, Viṣṇu, and Brahmā with the perfected qualities of the Buddha. By weaving together mythological narratives, references to the Jātaka tales, and critiques of Vedic authorities like Kaṇāda and the Vaiśeṣikas, the author argues that the Buddha's primordial wisdom (jñāna) and compassion transcend the cyclical nature of worldly existence and the rigid hierarchies of the caste system. The reader is committed to a framework where Buddhist realization is presented as the only definitive means of eliminating habitual tendencies (vāsanā) and overcoming the delusions of the self. The work functions to validate the transition from traditional Indian philosophical schools to the Buddhist path by demonstrating the inherent contradictions and moral failings of the former.
Provenance
About this text
A commentary explaining the Praise of the Exalted One according to its meaning and in the proper manner, the Viśeṣastavanāmaṭīkā belongs to the classical Tibetan tradition. The work is attributed to the Indian author Prajñāvarman. It was translated into Tibetan by Jarāndana and zhu chen gyi lo tsa ba dge slong rin chen bzang po, and is preserved in the Tengyur, volume ཀ, where it comprises 76 pages within the Eulogy collection. Under the Tibetan title khyad par du 'phags pa'i bstod pa'i rgya cher bshad pa, the work enacts a defense of the Buddha's supremacy. It employs narratives involving deities such as Īśvara and Umā on Mount Ti-se to contrast the qualities of the Buddha with those of worldly gods. A scholar or serious reader consults this text today to examine how the author utilizes these encounters and offerings to establish the Buddha's excellence over other divine figures, as evidenced by the descriptions of the Great God's retinue and the offerings of flowers and fruits presented by Umā.
Sanskrit title
Viśeṣastavanāmaṭīkā
Indian author
Prajñāvarman
Tibetan translators
Jarāndana, zhu chen gyi lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “Extensive Commentary on [Udbhaṭasiddhisvāmin’s] “Praise of Exaltation”” (Toh 1110), machine draft, 2026.https://naxiai.com/tibetan/works/toh1110
Summary & commentary
Significance
The work is significant for its intersection of Buddhist theology and Indian mythology, illustrating how Buddhist scholars integrated and then subverted Brahmanical narratives to establish spiritual hierarchy. For the modern reader, it provides insight into the historical intellectual competition between Buddhism and other darsanas in India.
Structure
Passages
Section
Description
1-12
Introduction and Initial Refutations
Homages and the beginning of a critique regarding the abandonment of non-Buddhist teachers and the faults of deities like Maheśvara.
19-63
Comparative Analysis of Qualities
Contrasts the miraculous powers and ethical standing of the Buddha against the deceit and limitations of other gods and Brahmins.
72-104
Philosophical and Ethical Discourse
Discussion on the nature of the self, the ethics of violence in worldly dharma, and the Buddha's role as a protector of all sentient beings.
Themes
Supremacy of the Buddha over Worldly Deities (2-12, 54, 72)
Critique of Non-Buddhist Philosophical Schools (4, 27, 36, 98)
Primordial Wisdom and Elimination of Habitual Tendencies (10)
Compassion and the Protection of Sentient Beings (89, 97, 101)
Conventional vs. Ultimate Designation of Self (81)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaExtensive Commentary on [Udbhaṭasiddhisvāmin’s] “Praise of Exaltation”·
In the language of India: Viśeṣastava-nāma-ṭīkā. In the language of Tibet: Khyad par du ’phags pa’i bstod pa’i rgya cher bshad pa. Homage to the Blessed One, Mañjuśrī Kumārabhūta.
To the Buddha, who possesses supreme excellence and is worshipped by the gods, I pay homage. I shall explain the Praise of the Exalted One (Viśeṣastava) according to its meaning and in the proper manner.
There was a brahmin named Bhaṭṭa Gopāda, who was learned in the four Vedas and was honored as a leader among brahmins. Having gained faith in the teaching of the Blessed One, he composed this praise concerning the Buddha, the Blessed One. This is what was heard:
In the eastern region, there were two brothers born into a brahmin family that delighted in the six duties of a brahmin. Due to the excellence of their past conduct, they were born as Bhaṭṭa Gopāda and Śaṃkarapati. They had mastered all the treatises, and at that time, the two of them thought to themselves: "In our home, we worship Maheśvara, yet the scriptures of the Buddha, the Blessed One, appear to be most excellent. Therefore, we must investigate whether Maheśvara is truly exalted, or if the Buddha, the Blessed One, is the one who is truly exalted." Thus, the two of them heard...
"I have heard that the Great Lord Īśvara dwells in person on Mount Ti-se together with Umā and the Bull. Go there and act exactly as the Great Lord instructs us." Having formed this resolve, they went there quickly. With great effort and the assistance of the gods, they reached the level ground of Mount Ti-se and saw the Great God’s Bull, resembling a fragment of a white cloud, grazing at the edge of a cliff. Seeing this, they were filled with joy. Immediately thereafter, they saw the goddess Umā gathering fruit in a dense grove of fruit-bearing trees. With devotion, they prostrated to her. Hearing the report that their lord dwells in a place of flowering forest, they were overjoyed and went to a spot on the ground beautifully adorned with scattered flowers. There they saw the Great God seated upon a throne of great splendor, surrounded by a retinue of a thousand followers. Immediately upon seeing him, the Lord of the Host took them by the hand, led them before him, and they prostrated with devotion. He asked them, "Where have you come from?" and they related to him in detail everything that had occurred. Then, when the time for the monks' meal drew near, five hundred arhats who dwell at Lake Anavatapta, wearing robes the color of the lham-bu chu-gshel insect and with wings like the outspread feathers of a red bird, descended from the sky.
Then the Great God, together with his retinue, respectfully took up incense, ointments, and various articles of worship. Having approached them, he dressed each of them as they sat upon their respective seats in costly garments. Once they were seated comfortably, he fully satisfied them with various foods, snacks, and delicacies. Umā also made offerings of flowers and fruits. Having listened to a discourse on the Dharma from them, they departed. Then he said to the two of them: "I know the purpose for which you have come here; I shall tell you.
He whose disciples we daily honor with joy, who possesses sublime qualities, who dispels the faults of the world, and whose supreme name of great qualities is renowned—when one honors him with a mind of intense joy, one feels as if one has attained nirvāṇa. That Buddha, the peerless teacher of the three worlds, is honored by the wise. Therefore, you should honor that very Teacher and his sublime scriptures."
Then, having realized this, they returned to their own land. Knowing that the Dharma of the Tathāgata’s scriptures is faultless, they cast aside the words of the Vedas like grass and went forth into the religious life. They then composed two praises: the Exalted Praise of the Buddha, the Blessed One and the Exalted Praise of the Gods.
Now, wishing to explain the meaning of the components of the first verse, he says: "I have abandoned other teachers..."
This is the meaning of the passage beginning with those words. If others should wonder, "Why is it that you, having realized the suchness of the entirety of the treatises, have abandoned the teachers such as Kapila, Kaṇāda, and Akṣapāda, as well as the teachings they composed, and instead enter into the Buddha, the Blessed One, and his teaching?"—it is to address such a doubt that the following verse was spoken:
"I have abandoned other teachers,
And take refuge in you, the Blessed One.
Why is that? Because you
Are free of faults and endowed with qualities."
In this context, "I" refers to the one who offers the praise. "Teacher" (śāstṛ) refers to one who instructs and disciplines; this is intended to refer to Kapila and the others. "Abandoned" means to have completely forsaken and cast aside. "Blessed One" (bhagavān) is a term of address. One who has abandoned the afflictions (kleśa) such as desire, along with their latencies, is explained by the term "Conqueror" (bhagavat); one who possesses that is the "Blessed One." "In you" refers to the Buddha, the Blessed One. If one asks what kind of person you are, the word "refuge" (śaraṇa) is used, which means a support (āśraya). Furthermore, it is that by relying upon which misdeeds are brought to an end. "Take refuge" (śaraṇaṃ gacchāmi) means to go to and enter into [that support].
Having correctly confessed to the Blessed One the many types of misdeeds they had accumulated, such as lack of trust and so forth, they became free from their sins and were reborn in the higher realms; this should be applied here as an example.
If one asks, "What is the reason for abandoning other teachers and taking refuge in that Teacher?" it is said: "For what reason?" and so forth. The meaning is: "Because you are free from faults and possess excellent qualities." Furthermore, one who is free from faults is one who lacks defects such as habitual tendencies. These "faults" are so called because they corrupt the body, speech, and mind; the meaning is the afflictions (kleśa). "Qualities" refers to the powers (bala), the fearlessnesses (vaiśāradya), and so on. One who possesses these incomparable qualities is "one who possesses qualities," and the meaning is: "That is you."
If the Buddha, the Blessed One himself, is indeed free from faults and possesses the most sublime qualities, why did some abandon the Blessed One and rely on others such as Kapila? To that end, it is said:
"Because the world delights in faults,
And is attached to grasping at qualities,
They see faults as if they were qualities,
And thus take refuge in others."
The word "also" (yang) is a particle used for deliberation. "The world" means ordinary, common beings (pṛthagjana).
The noble ones do not delight in faults. Furthermore, the etymological definition of "the world" (loka) is that which is attached to sense objects. "Delighting in faults" means to take pleasure in and be partial toward things that are to be censured. Alternatively, although this world does not delight in faults, it is engaged in perceiving whatever is a fault as being a quality itself. For example, a person whose eyes are afflicted by a bile disease sees the actual whiteness of the moon's rays as yellow; they think, "I see and perceive the color yellow." Likewise, through association with non-virtuous friends and the fault of listening to what is not the sublime Dharma, the mind becomes deluded, such that one comes to grasp even faults as being qualities themselves.
Regarding the phrase "because of attachment to grasping at qualities": "grasping at qualities" refers to taking up qualities, which means the realization of qualities. To be inferior in grasping at qualities means to be deluded and confused. In this context, the phrase "delighting in faults" demonstrates that the mental continuum has been made stained by the fault of perversion. The phrase "seeing faults as if they were qualities" demonstrates that beings, being devoid of intelligence and deluded by conceptual construction, engage in such grasping. If one asks how those previously explained points can be ascertained, the text states "to others" and so forth.
This means that they have gone for refuge to others, such as Maheśvara, Viṣṇu, and Brahmā. What is being shown here is this: because worldly beings lack good qualities and have accumulated many faults, they go for refuge to others; this verse demonstrates that they are certain to desire another teacher.
If one asks, "In what way are others possessed of faults and devoid of good qualities?" the text mentions Viṣṇu and so forth. Viṣṇu and Maheśvara are the "Lord Viṣṇu"; those who are such as these are "Viṣṇu, Maheśvara, and the rest." Regarding them, those people who have faith—meaning those who delight in them and are deeply devoted to them—proclaim whatever qualities they possess and loudly extol whatever distinctions they have. In your teaching, these are called "faults." The meaning is that in your teaching, the Blessed Buddha, these are faults, defects, misfortunes, and points of reproach.
Furthermore, if one asks, "Since these are faults in your teaching, what qualities do they proclaim?" the text begins with "Maheśvara" and so forth, and shows that they are the teachers. "Maheśvara, the enraged" refers to one whose mental continuum is pervaded by anger. "The triple city" refers to the three cities gathered into one, which is called the "destruction of the triple city"; it was burned by the Fierce One (Rudra).
The term "fierce" (drag) indicates the proclamation of qualities. In this regard, the proclamation and demonstration of the qualities of Mahādeva in the world is as follows: there arose a triple city of the asuras that moved through the sky, and from there the asuras descended to inflict harm upon human beings. Then, in order to protect the humans, Mahādeva took up his bow and with a single arrow incinerated the triple-layered city of the asuras. As it is said:
"The triple city of the asuras here moves through the sky;
With men, women, old and young,
Having taken up the great bow, with a blazing arrow,
It was incinerated in an instant, like something to be burned by fire."
This is what occurs. In your teaching, however, what is called "taking life" is a great fault, for it causes one to fall into hell. As it is said in the sūtra:
"Those who, having seen you, do not turn away
From the act of taking life—
Know, alas, that they will go
To hell this very day."
If the incineration of the asura city by him is a fault, then what is the incineration performed by your qualities? To address this, the text says "your" and so forth. If one asks what the weapon is, it is "with the great arrow of wisdom" (ye shes mda' chen). Since wisdom itself is the great arrow, it is the "great arrow of wisdom," and it is by that. As for "the fire of wrath" (khro ba'i me), since wrath itself is like fire, it is the "fire of wrath."
This means that the Blessed One has definitively incinerated and pacified it. Question: Is it not the case that the great arrow of loving-kindness (maitrī) pacifies the fire of anger? As the Blessed One said: "Monks, cultivate loving-kindness. By relying upon, cultivating, and frequently practicing loving-kindness, one will engage in the abandonment of hatred." If that is so, why is it said here that it is "wisdom" (jñāna) that does so? Answer: While that is true, loving-kindness merely suppresses the tip of the fire, whereas wisdom uproots it from the very foundation; therefore, it is wisdom that is mentioned here.
Regarding the phrase "by Mahādeva" and so forth: "incinerated poorly" means not properly incinerated, that is, not incinerated so as to uproot it. This is what is being shown: because that very desire was poorly incinerated, Mahādeva was drawn back and brought under control. Furthermore, it is said that at one time, Mahādeva, having become deeply disillusioned by his actions such as burning the three cities, stayed in the thickets of a mountain valley in the Snowy Mountains (Himavat) to abide in ascetic discipline (vrata). When the god of desire (Kāmadeva) attempted to distract him, Mahādeva said, "Do not harm me!" Yet, when the god of desire continued to cause him harm, Mahādeva, his mind tormented by a blazing fire of anger, incinerated the god of desire with the fire emitted from his third eye in such a way that not even ashes remained. Furthermore, the god of desire repeatedly turned back Mahādeva with the seductive charms of his lower body.
"By the fire of your wisdom" means by the fire of your primordial wisdom (jñāna). "With the roots" means without remainder to be attained; it means together with the habitual tendencies (vāsanā). "Having burned and extracted" means having completely eliminated them in such a way that they will never arise again.
Regarding the passage beginning with "To Mahādeva and Tilottamā," this is what was heard: There were two asura brothers named Sunda and Upasunda. They propitiated Brahmā, and when they became invincible to the three worlds, they said, "Let our bodies be distinct, but let our minds not be so, but remain without distinction." Brahmā then granted them this boon. Thereupon, the two of them set out to conquer the three realms. The gods considered a means to kill them, and Brahmā said, "A means must be devised for them to kill one another." The gods then gave a portion of light the size of a sesame seed from their own bodies, and from that, they produced a divine maiden named Tilottamā. She was then made to circumambulate Brahmā. As he gazed at her form with a distracted mind, he became ashamed and manifested four faces. Likewise, Mahādeva also manifested four faces under the power of desire. Therefore, it says: "To Mahādeva and Tilottamā."
It is said: "Through intense passion, four faces emerged." The one called Mahādeva is the one who possesses the trident weapon. "To Tilottamā" refers to a daughter of the gods. "By the arising of passion" means having entered into the state of having conceived a passionate intention. "Four faces emerged" means that he became one who possesses four faces.
Furthermore, regarding the Blessed One: "By the seductive charms of the daughters of Māra, not even a single hair on your body was moved." The "daughters of Māra" are those associated with Māra, namely the daughters known as Tṛṣṇā and Rati, together with their retinues. Their "seductive charms" are characterized by laughing and speaking, sidelong glances, and dancing; it is by these that [they attempt to move him]. "Your" refers to yours, O Protector. "A single hair" means that even a single hair on the limb of your body was not moved or altered. This demonstrates that even while the Blessed One was on the Vajrāsana, even during his stage as an ordinary being, they were unable to generate desire in him.
Regarding the phrase "Half of Mahādeva," and so forth: "Half" refers to the wife, meaning the half of his body that is the wife. Because he holds and carries the goddess Umā, even the bird called the ruddy sheldrake (cakravāka) is unable to overcome or conquer him, because she is his body that is distinct from his own. Furthermore, when this Mahādeva experienced the bliss of desire together with Umā for a thousand years, [he was unable to remain in one body].
When he reached the stage of emitting semen, he thought: "For a time I have enjoyed the pleasure of desire with only one part of my body; now, with a joyful mind, I shall enter the other half of my body and experience a sublime bliss." Thinking thus, he then became half-female, known as Īśvarī.
Furthermore, regarding the phrase "You who bring about bliss," it means "do not be deluded by the very desire that causes confusion," which is to say, "do not become confused and attached."
Regarding the phrase "The wheel and the spear," and so forth: that which possesses a wheel is "the wheel-bearer" (Cakrin), meaning Viṣṇu, who wields the weapon of the wheel. The "spear-bearer" is Maheśvara, who wields the trident. "The power of Māra" refers to the thirty-six million hosts of Māra. "Victorious" means to overwhelm; it means that he cannot be brought under control by them.
The verse, "Without the wheel or the spear, you are victorious through the weapon of loving-kindness," teaches this: to be victorious over the power of Māra, you have triumphed and act as a conqueror through the weapon of loving-kindness, even without the wheel and spear of Viṣṇu and Maheśvara.
Regarding the phrase "By the old man," and so forth: "The old man struck Viṣṇu with an arrow" is heard in this way:
While the hosts of Viṣṇu’s kinsmen were drinking liquor in a certain place, the sage Durvāsas approached that location. Aniruddha thought, "I shall provoke this sage," and assuming the form of a woman, he went before him. Acting with feigned respect, he pressed a basin against her belly, covered it, and bound it, then asked, "What is in this womb of mine? What will emerge from this?"
The sage, looking with the power of concentration, became intensely enraged and cursed them all, saying, "From within your belly, an iron pestle shall emerge that will destroy the entire lineage of Viṣṇu without exception!"
Then, when the iron pestle emerged, all the descendants of Viṣṇu arrived and ground that iron pestle against water and stones. They threw it into a reed pond filled with mud and sand, and it became a thicket of reeds. Furthermore, when a piece the size of an arrowhead remained from that iron pestle, they thought, "What can this possibly do?" and threw it into the river. After it was thrown, a fish swallowed it, and it entered the belly of a net. A fisherman caught it and sold it to an old hunter. When the hunter butchered the fish, the iron arrowhead emerged, and he fixed it onto an arrow.
At a later time, when the descendants of Viṣṇu were drinking liquor by the bank of that pond and had become intoxicated, they were terrified by the fear of the curse.
Due to the confusion caused by their curses, a great conflict arose, and as they struck one another with reed staves, all of Viṣṇu’s family members were destroyed, with the exception of Viṣṇu himself. Then Viṣṇu thought, "My sixteen thousand wives reside in the city of Dvārakā; if they are harmed by these curses or if they are abducted by others, it would be a tragedy." Thinking thus, he dispatched Arjuna. Arjuna set out, saying, "I shall take them and bring them back to Viṣṇu."
When the mountain-dwellers heard this news, they took up various weapons and arrived to fight Arjuna. They exhausted all of Arjuna’s weapons and plundered everything. When Viṣṇu heard of this, unable to dispel his mental anguish, he went to a forest retreat with a grieving heart to alleviate his sorrow. There, in a very dense thicket, he sat with his entire body cast down in mourning. As he was moving his big toe while stretching out his leg, an old hunter entered the forest to hunt game. While he was watching for prey and focusing his mind, he thought the moving big toe was the twitching ear of a deer and shot an arrow, thereby depriving him of his life. "The old man" refers to the old hunter. "Viṣṇu" refers to the son of Kaśyapa.
"By an arrow" means by a hunter's arrow. "Struck" means wounded. Regarding the phrase "The Great God’s throat turned blue": the "Great God" is Maheśvara. Because he was afflicted by poison, his throat turned blue. This occurred as follows: when the gods set out to churn the ocean, many things emerged from the sea, such as the Kaustubha jewel and the horse Uccaiḥśravas. Eventually, a poison emerged, and by its power, Viṣṇu, who was standing nearby, his skin turned black. When the Great God took it and attempted to swallow it without fear, it became stuck in his throat; it neither rose upward nor went downward. His throat then appeared like the throat of a peacock. The gods said, "This is exceedingly beautiful; from now on, it is fitting to leave it right there in the throat." Thus it is said. Regarding the phrase "to these two gods": it refers to Viṣṇu and the Great God. Regarding "there is harm": because they remain in a state of being harmed, it is said "there is harm," meaning they possess harm inflicted by others or are subject to killing. Regarding "O Protector": this is an address to the Blessed One, meaning "Lord." Because he is free from inflicting harm, it is said "free from inflicting harm." Question: Although the Blessed One has no killing inflicted by others, he does have harm inflicted by others.
If it is asked, "Was his foot wounded by a piece of stone at Vulture Peak?" it is replied here: That was merely the opening of a wound; it is not called an "affliction." For an affliction is explained as a harm that persists over a long duration, whereas this was but a momentary occurrence. The Blessed One remained in that state for only that single instant; it was not like the way the neck of the Great God [Śiva] became blue.
Regarding the passage beginning, "Viṣṇu, having transformed himself into a dwarf," the following is heard: An asura named Bali arose, and as he was subjugating the three realms without exception through his own prowess, Viṣṇu thought: "I am not able to engage in battle with him, for he possesses the most perfect human exertion." Thinking, "Therefore, I must certainly deceive him through a stratagem," he emanated himself in the form of a short brahmin and acted as a beggar.
He went to King Bali while the king was observing the vow of performing a horse sacrifice, and as the king was intent on saying, "Who? Who? What is desired? To whom shall I give what?" Viṣṇu approached him and said, "I am performing a fire sacrifice for my father and mother; for their sake, I beg for a piece of ground the size of three strides." The king replied, "How could your need be fulfilled by such a small amount? Otherwise, I have elephants, horses, chariots, and—"
"Ask for things such as gold and the like, and I shall grant them to you without refusal and with distinction," he said; yet, [the dwarf] did not desire them. Then he said, "If you desire it so, then take at least three paces." Viṣṇu then extended one foot as far as the three worlds with two paces, but finding no place for a third pace, he became dejected by having failed in his vow. Because he had accepted a deceptive stratagem that caused his own being to be destroyed, he was seized by Bali and bound beneath the earth. "Dwarf" (vāmana) means one of short form; "form" (rūpa) means the body. "Having transformed" means having manifested through emanation. By whom? By Viṣṇu. If one asks, "Was it by force?" it is said, "By a stratagem," meaning by a deceptive means. "Bali" is the king of the asuras. "Deceived" means having been caused to fall from his sovereignty.
You do not deceive others; if one wonders why you do not deceive others because you do not know deceit, it is therefore said: "Though you know deceit." Because the Blessed One is omniscient, he knows all things, both those that are defiled and those that are not defiled. Thus, "Though you know deceit" means that because he knows deceit, he is one who knows it. Because the Blessed One is omniscient, he knows all things, both those that are defiled and those that are not defiled.
Whatever is afflicted is not practiced; here, the Sūtra of the Lord Holding a Sword should be cited as an example. Regarding the phrase "O Protector, your miraculous powers," your miraculous powers are the "Protector's miracles," such as the "swift-as-thought" and so forth. Their "manifestation" is their playful display. If one asks what kind, it is "wondrous," meaning that which has become marvelous and produces wonder.
Regarding the phrase "Viṣṇu, who crossed the three worlds," this refers to crossing the three worlds in three steps. "The cripple" refers to one without legs; because he moves by crawling, he is a "cripple," and because he engages in a manner similar to that, it is "like a cripple." "Seeing" means realizing. This is what is being shown: whoever sees your wondrous miraculous manifestation sees even Viṣṇu’s crossing of the three worlds—reaching the celestial realms and the subterranean regions—as if he were a crawling cripple. Why is that? Because worldly people consider only Jambudvīpa to be the "three worlds": the two worlds separated by the four oceans are the human world, and the subterranean foundation is the world of the nāgas. Since the snowy mountains and other peaks where the gods dwell, as well as the stars and so forth, are the world of the gods, then this mere crossing performed by Viṣṇu is what is called "crossing the three worlds."
The Buddha, the Blessed One, by the mere generation of the thought [of awakening], traveled with a miraculous power as swift as the mind from the world system of Prabhāvatī, which lies beyond immeasurable millions of trichiliocosms, and arrived here. This should be used as an illustration. Regarding the phrase "the youth practicing the holy life": "youth," "Kārtika," "one who dwells in a cave," and "one who rides a peacock" are synonyms. "Practicing the holy life" (brahmacarya) means turning away from sexual intercourse; it is the practice of "purity" (brahma) because of being free from the desire of the realm of sensuality. "Together" means at the same time and in the same manner. With whom? With the one called Ṣaḍvatī; that is, with his wife named Ṣaḍvatī. "Practiced" means the act of practicing or guarding. This is what was heard: there was a supreme divine maiden named Ṣaḍvatī, who was exceedingly beautiful, skilled in conduct, and who dwelt having overwhelmed others with her physical charms and feminine qualities. The youth took her as his wife. Then, certain sages said to him: "If you seek to be victorious over the three worlds and have the intention to proclaim a distinguished fame, at this time you should practice the ascetic vow called 'the edge of a sword'." One should understand that this is the nature of that vow.
When he had reached the prime of youth and was capable of experiencing the pleasures of desire, he sported with a wife who was the foremost of all, possessing an exceedingly beautiful form. Although he experienced the pleasures of touching her limbs and so forth, he maintained the feeling that he was not engaging in sexual union. He said, "If one practices this ascetic discipline for a long time, it will bear fruit," and from that point on, the youth undertook this ascetic discipline.
Regarding the phrase "your sexual intercourse" and so forth: "sexual intercourse" is a term for the union of two. Furthermore, because it has become sexual, it is "sexual intercourse," which is the enjoyment of the thorough union. Therefore, your making it into ash—what was not ash—means you have made it into ash itself and brought it to ruin. Moreover, the Blessed One taught this in the Sūtra on the Seven Modes of Sexual Union: "Brahmin, here some person claims to lead a holy life (brahmacarya). Although he does not engage in the union of two with a woman, he fixes his mind on the form that is the object of the eye and gazes at the woman. By doing so, he experiences it, conceptualizes it, and becomes attached to it; having become attached, he remains there. This, Brahmin, is a holy life practitioner who possesses the dharma of sexual intercourse, not one who is free from it. He leads an impure holy life; it is ruined, perforated, variegated, and stained. It is subject to birth, aging, sickness, death, sorrow, and lamentation."
They will not be completely liberated from suffering, mental distress, and deprivation, and I do not say that they are freed from sufferings. Furthermore, when one focuses the mind on the forms that are the objects of the eye regarding the domain of women, and even looks at them, and then engages in playing with them and practicing making playful chatter, that is an impure holy life, just as before. Furthermore, when one also engages in practicing playful chatter with women, and takes for oneself and practices the anointing, massaging, and bathing by women, that is also the same. Furthermore, likewise, up until the point of not having them at all, when one takes them for oneself and practices listening to and enjoying the sounds of women’s ornaments, songs, dances, and so forth, even when separated by a wall or a curtain, that is also the same. Furthermore, from practicing up to the sounds, when one looks at others endowed with the five qualities of desire and practices, plays, and experiences the enjoyment of delight, that is also the same. Furthermore, up until the point of experiencing enjoyment, when one recollects the laughter, play, and delightful enjoyment previously experienced, and takes that for oneself, that is also the same. Furthermore, up until the point of recollection, when one thinks: "I shall dedicate this practice of discipline, ascetic observances, austerities, or the holy life to a rebirth in the abodes of the gods and so forth," [that is also the same].
“Celibacy is also like that,” and so forth, up to: “As long as a brahmin has not abandoned and has not fully understood this application of the seven dharmas of sexual union, I do not say that he will transcend the world including the gods,” and so on, as it is taught extensively. Regarding the phrase “Brahmā and so forth,” it is said that Brahmā and the others speak as follows: “Just as I am the one who brings forth the entire world of sentient beings and the world of the vessel, I am the one who causes my Brahmā to enter.” The word “it is said” (grag) indicates that this is merely a traditional report. “You who see suchness” (de nyid gzigs) refers to one whose nature is to see suchness; it means that by that Omniscient One. If one asks what was taught by him, it says: “The world and that which is born from karma were taught.” This means that you have taught and spoken of the worlds and those who are said to bring them forth—Brahmā and the rest—as being born from karma. Furthermore, it is taught in the sūtras: “Sentient beings are born from karma, they experience the portion of karma, and they are followed by karma. Whatever virtuous or non-virtuous actions they perform, they will become the heirs of those very actions.” Regarding the phrase “Indra [and] the Unhesitating One,” and so forth: “Indra” refers to the one who wields the vajra weapon; it means Indra. “The Unhesitating One” (Basholma ma) is the daughter of a ṛṣi.
It is because of seeing that. "By desire" means by the desire of the gods of the desire realm. "Deluded" means having become confused. "It is said" indicates that this is a worldly legend. It is heard as follows: There was a sage named Gautama who had a wife named Aśokavatī. Because she possessed the full radiance of youth, Śakra became enamored of her, and she likewise became enamored of him; thus, they became intimate with one another. On one occasion, the sage was invited as a guest to another hermitage and went outside for the sake of flowers, sacrificial wood, and kuśa grass. Śakra also arrived there and was sporting freely and comfortably with Aśokavatī. Gautama entered the hermitage without realizing what was happening, and Aśokavatī, out of fear and agitation, swallowed Śakra. Then Gautama, taking Aśokavatī with him, went to another hermitage where he had been invited as a guest. That sage, through the power of yoga, knew exactly what had occurred and prepared three seats. Gautama thought, "Why is he preparing three seats?" and upon investigation, he saw that Śakra was inside Aśokavatī. He became ashamed, and after partaking of the meal, he went to his own abode. He told Aśokavatī, "Vomit up Śakra!" and she did so. Then he cast a curse upon Śakra, saying, "May you be marked with a thousand female organs!"
Then, after some time, the gods came there and gratified Gautama, granting him the boon: "May this female organ of yours become a thousand-eyed face." From that point on, it became a thousand-eyed face. Regarding the phrase "O Hero" and so forth: because he possesses a distinction of diligence, he is a "hero"; thus, the Blessed One is addressed as "O Hero." Regarding "for the sake of non-delusion through desire": this is for the purpose of completely conquering desire. Regarding "abandoned the queens": he abandoned and completely renounced a retinue of sixty thousand queens, such as Yaśodharā, Mṛgajā, Gopā, and others. Regarding "by the hand of Rāhu" and so forth: because he was seized by the very hand of Rāhu, it is "by Rāhu’s hand." The moon is marked by a rabbit. What kind of moon? It is "powerless," meaning devoid of power and capacity, lacking independence, and having fallen under the control of another. "Swallowed" means seized. This is also heard as follows: when the gods churned the ocean of milk, at a certain point the nectar (amṛta) emerged. When the asura Rāhu snatched it and began to consume it, Viṣṇu thought, "If he drinks this nectar, he will become invincible even to all the gods," and so he cut off his head with a discus. When he dropped it, the gods took it back. The nectar then pervaded the region of Rāhu’s throat.
Although the lower part of its body has died, it remains alive and wanders about in order to cause harm to gods and humans. From that point onward, it is that which eclipses the sun and the moon, which illuminate the three worlds. Regarding the phrase "having attained mastery" and so forth: it means that there is no sentient being or bhūta whatsoever that can act without your permission or cause you harm, for you are independent of others. Regarding the phrase "lord of men" and so forth: "Nandana" and "Vāsasā" refer to Nandana-Vāsas; any king such as these, having departed from the forest—that is, from the forest of asceticism—returns home again, his mind moistened by the desire of sensual passion. For example, King Daśaratha went to wage war against the asuras of the Heaven of the Thirty-Three. When many wounds from the weapons of the asuras pierced his body, he went to the city of Ayodhyā, where he was healed by the service of his wife, named Kaikeyī. She then granted him a boon. Later, at another time, when his father was about to consecrate Nandana to the sovereignty, Kaikeyī, her mind agitated by jealousy toward the kingdom, said: "The Lord promised me a boon; I now request it. Send Nandana to the forest for twelve years, and I pray that my son Bharata be consecrated to the sovereignty." And so forth.
When Rāma went to the Daṇḍaka forest, he abducted Sītā and committed the killing of Śambuka and other such acts. He then entered the celestial palace known as Puṣpaka and, having been petitioned and offered worship by Bharata and others, went to the city of Ayodhyā and enjoyed himself in pleasures.
Seeing other kings such as Vasavasu afflicted and tormented by suffering, and thinking, "I too might come to such a state," he renounced his kingdom and went to the forest. Later, because he was separated from her, he engaged in conduct unbecoming of one dwelling on this great earth, and all the people departed. They then petitioned him with devotion to invite him back to the royal palace, and it is heard that with a mind delighting in desire, he returned to the city once more.
"O Sugata" is an address. Although the term "seclusion" (viveka) is known to refer to physical seclusion, here it is intended as the specific absorption (samādhi) that produces both of those. That itself is the nectar (amṛta) which brings immortality; because you were satiated by that, you went to the forest and did not return home again.
Regarding the phrase "sacrifice" (yajña) and so forth: "sacrifice" refers to the act of offering and giving, such as the cow sacrifice and others. "Slaughtering livestock" refers to the killing of animals such as cattle, horses, and so on.
If one asks who says this, it is said: "The sages say so." This means that it was explained in that way by the ancient sages such as Kaṇāda and others; so it is heard. "By you, the sinless" means one who is without sin is "sinless," and this is an address to you, the sinless one. "Even to an ant" refers to a living being with an extremely small body. "To cause harm" means to kill. "Not permitted" means that it was not so spoken and was not taught as something to be done. Furthermore, in the Dharmarāja-sūtra, it is extensively stated: "I have certainly seen the end for those who do not turn away from taking life, which you have not seen—namely, the hells or other [lower realms]. Why is that? Because they abide having correctly adopted the dharmas that lead to hell."
Regarding the phrase "others for their own sake" and so forth: other [teachers] such as Kaṇāda and others [act] "for their own sake," meaning for the benefit of themselves. By what means? It says "by means of sacrifice," meaning by the method of knowing sacrifice. "Of the life of another" means that having killed the life of another sentient being, they make it the substance of the sacrifice and perform the sacrifice. Thus, by teaching a sacrificial ritual involving the infliction of injury upon sentient beings, they demonstrate the destruction of their own welfare, or the means of attaining the higher realms and so forth, such as self-slaughter. As it is said: "Seven thousand in the water..."
"Fire is eleven thousand; for the Lord of Men who has cut off food, there is no such number." Thus did Bhairava speak to Yudhiṣṭhira. Furthermore, "O Protector, for the sake of others" means for the benefit of others. "You alone" means without a companion. "With your own life" means with your very own livelihood. "You performed the homa" means you made the substances of the homa into an offering and burned them for the sake of others. In this context, examples such as the Jātaka of the Tigress should be cited. Regarding "the sage’s curse-fire": "sage" refers to the sages of the past. "Curse-fire" means the curse itself is like fire. In what way? "Terrible" means fearsome. "Many beings" refers to immeasurable sentient beings. "Burned" means reduced to ashes. As the Blessed One said: "Upāli, what do you think? By whom was this Mataka forest made empty and purified?" "O Gautama, by the terrible curse of the mental desires of the sages," as it is taught extensively in the sūtra. "You" refers to the Blessed One. "With the fire of wisdom" means burned and reduced to ashes by the fire of insight (prajñā). "Beings" refers to sentient beings. "Source of birth" means the cause for the increase of the entity of the self, namely karma and the afflictions (kleśa).
Regarding the phrase "the sages" and so forth: "accomplished in curses" means possessing the power to cast a curse. "Austerity" refers to ascetic discipline. "Accomplished" means perfected. "Inferred" means understood. Furthermore, it is in this way that when they become capable of casting a curse, one can know that their ascetic discipline has been accomplished. When they are no longer able to inflict harm or cast curses upon others, they will no longer be renowned. "O Protector" is an address to the Buddha, the Blessed One. "Accomplished in compassion" means the perfection of compassion; it means having reached the culmination of acting for the benefit of others. Moreover, "compassion" is explained as the engagement in activities for the sake of others through the influence of affection. "Accomplished in that" means performing the activity of accomplishing the welfare of others. "Accomplished in austerity" means the completion of ascetic discipline. Regarding the phrase "the name of the great god who desires," and so forth, it is heard as follows: In a certain pine forest, many sages lived together with their sons, daughters, and wives, tormented by extremely difficult austerities. Seeing their unbearable austerities, the goddess Umā became weary of them and, having gone into the presence of the Great God, spoke these words in a secluded and relaxed manner: "These sages are striving in the practice of great austerity."
"Since they desire liberation, it is right for you to ensure that they definitely attain it." Mahādeva replied, "The bliss of liberation is attained by sentient beings who are free from desire and hatred; since these are not so, how can I cause them to attain liberation?" Umā said, "Do not speak thus! Since they are certainly free from hatred, please listen to my request in every way: satisfy their bodies with the nectar of the bliss of nirvāṇa."
Then, Mahādeva, having ascertained Umā’s intention and perceiving that the desire of the ṛṣi’s daughters had arisen, thought, "I shall awaken them for a moment." On the second day, having adorned his head with a garland of flowers, he made his body firm and solid. Abiding in the fullness of youth, adorned with an extremely graceful appearance, he transformed his own physical state into that of a youth. Covering his own private parts, he rose up and, while emitting [fluid], he departed. The wives and young daughters of the ṛṣis emerged from their leaf huts; delighting in touching and grasping his body, they entered the deodar forest. Seeing him, they were captivated by his mind; beholding his exceedingly beautiful form, they were overwhelmed by desire, and fluid flowed from both their thighs, causing them to faint deeply.
Then, as soon as the sages who had emerged from their leaf huts saw him, their minds became turbid through the force of their anger, and they uttered this curse upon him: "May your unsubdued organ, which has been aroused by desire, fall! May it fall!" Immediately thereafter, the sign of Śakra, which resembled the trunk of an elephant, fell to the ground. After a while, through the power of their meditative concentration, they understood exactly what had happened when the goddess said, "This is Mahādeva; he has come here in order to awaken us." Having taken that essential sign, they made offerings to it with many kinds of excellent offerings. From that time onward, the practice of making offerings to the sign arose in this world.
Mahādeva is Śaṃkara. Because he possesses this nature of desire, he is "the Desirous One" (Kāma). Furthermore, because he engaged in sexual desire together with the daughters of the sages, he is "Desire" (Kāma). Alternatively, "desire" refers to sensual passion; one who possesses that is "the Passionate One" (Kāmuka). The "sign" is the male organ. "Of the sages" refers to those dwelling in the pine forest. By what means? By a curse—that is, by harsh words motivated by anger, saying, "May your sign fall! May it fall!" "Fell" means it came down to the earth. Furthermore, O Blessed Buddha, you have caused desire itself to fall.
Desire for the realm of sensory pleasure is abandoned along with its habitual tendencies. What kind of desire? It is stated to be "the root of ruin for the self." This means that the root of the ruin and harm of both this life and other future lives is desire itself. Regarding this, the Blessed One said in the sūtras: "Through the cause of desire, the basis of desire, and the power of desire, mother and son converse together, and the son also behaves together with the mother." Furthermore, the master Āryaśūra said: "The world is bound by desire, and through it, one encounters killing, arrogance, exhaustion, fear, and various sufferings. By the very pursuit of desired objects, rulers fall [from their status], the Dharma is utterly destroyed, and one goes elsewhere to the hells."
Regarding the phrase "born on an island and so forth," "born on an island" refers to the sage Vyāsa. The word "and so forth" includes the sage Valmīka, the author of the Rāmāyaṇa, and others who compose poetry. "For the most part" means for the majority; it indicates that by inferring from their own experience and investigating, they claim that [desire] exists to some small extent there. "Whatever others have said" refers to the explanations of opponents; they speak of these things, and worldly people take pleasure in them. This is what is being shown.
Regarding the statement, "Those such as the island-born [Manu] and others spoke to the Bharatas and so forth; for the most part, they merely repeat what others have said," and so on:
Regarding the phrase "the uncommon Dharma" and so forth: "uncommon" means that which has not been spoken by others. "Dharma" refers to the specific excellence of the scriptures that clearly elucidates the four truths of the noble ones. "Having realized it for oneself" means having realized it by oneself without depending on the instructions of others. This is as extensively taught in the Sūtra on Turning the Wheel of Dharma: "Monks, regarding dharmas not heard before, the thought, knowledge, and realization arose: 'This is the truth of suffering,'" and so forth. "Taught" means teaching it to others, as in the statement: "This Dharma discourse should be taught to other wandering mendicants and carakas," and so forth.
Regarding the phrase "of the non-Buddhists" and so forth: "of the non-Buddhists" means belonging to the heretics. If one asks what those are, they are the words of the Vedas and other words of the non-Buddhists. "In seclusion" means in a place devoid of people. "Only" is a restrictive term. How so? It means that they are the ones who speak and teach them. Alternatively, the Brahmins say: "The Vedas must never be allowed to be read by anyone who is not a Brahmin." And:
The Jaina ascetics’ treatise on the stars is not to be given to those who are not Jaina ascetics; and treatises such as the Vaiṣṇava Pañcarātra and others are not to be spoken to others, but should be spoken in secluded places to those sentient beings who have a fixed commitment. Regarding the phrase "by you" and so forth: because this is like the lion’s roar, it is called the "lion’s roar." This shows that by proclaiming the lion’s roar, you demonstrate to all ascetics, brahmins, Carakas, and wandering mendicants that you are free from stinginess and free from partiality. Regarding the phrase "the Sāṃkhya" and so forth: the suchness of the Sāṃkhya is explained as follows: "When this person’s nature, which consists of the forms of sattva, rajas, and tamas, enters into this [state], the yogi who has become secluded and perceives the twenty-five suchnesses will then be liberated," so they say. Regarding "Bhāradvāja": he is called Bhāradvāja because he is the son of the sage Bharadvāja. "Even though he saw that suchness" means he saw the suchness explained by the Sāṃkhyas. This is also heard as follows: that Bhāradvāja, exerting himself in the practice of fierce asceticism and knowing suchness through Sāṃkhya knowledge, dwelt in the forest. The gods dwelling in the forest saw him, and...
Thinking, "If he continues in such ascetic practices, he may become capable of creating obstacles for us; therefore, we must cause him to fall away from his asceticism," they dispatched a goddess named Vasanta. When she began to dance and sing near his hermitage, the sage heard her. Upon emerging from his leaf hut and seeing the goddess, his mind was instantly stirred by desire, and being tormented and afflicted, he took her hand, entered the leaf hut, and for a very long time experienced the pleasures of desire with her. Thus, the meaning is that Bharadvāja was one who was completely attached to and infatuated with the goddess named Vasanta. "O Lord" is an address; it means one who has become the sovereign (Īśvara) over all phenomena. The meaning is: "If even those disciples of yours are without attachment to women, what need is there to mention you?" Furthermore, how could one who knows the nature of the things of saṃsāra ever become attached to the five sensory qualities, which are perishable and unreliable? Regarding the phrase "by the Ulūkyas" and so forth: "Ulūkyas" refers to those who composed the Vaiśeṣika treatises, such as Kaṇāda. "To the distinguished" means to those endowed with qualities, such as brahmins, and not to others. As it is said:
It is said: "A non-Brahmin is equal to [an ordinary person]; a common Brahmin is twice [that]; one who recites [the Vedas] is a hundred-thousandfold; but one who has gone to the far shore of the Vedas is infinite." Thus, it is argued that a donor should give to a Brahmin who has reached the far shore of the Vedas, desiring the fruit of a distinguished recipient, but not to others who are not Brahmins, nor even to one who has not mastered the Vedas in their entirety.
Regarding the passage beginning with "O Protector, you," it is said: "O Protector, you who have become a refuge, you should give even to a dog."
Question: Since this dog is not a distinguished field of merit, why did you say that one should give to it?
Answer: Therefore, it is said, "Out of compassion." Great beings should engage in giving out of compassion; they do not do so out of attachment to the increase of a [specific] result. As the Elder Ratnākaraśānti said:
"When one sees a lowly or destitute person who possesses a hopeful mind,
If, out of a desire for results, one seeks another recipient endowed with qualities
Without compassion, that person of ruined intent is equal to the beggars themselves.
Therefore, you, out of compassion, have entered into the desire to give to beggars."
Thus, your engagement in giving is performed with devotion, solely out of great compassion for those who beg. Regarding the passage beginning with "Of the body," etc.:
Physical austerity is the meaning of the "torment of the afflictions." The "knots" produced by that are the fetters; the meaning is that they are the afflictions. To "destroy" them means to dismantle and completely abandon them. If one asks, "Who is it that desires to destroy the knots even from the body?" the text says, "the naked one," which means a naked ascetic who is without clothing. Furthermore, their philosophical tenet is as follows: actions performed in previous lives are exhausted through austerity; here, one should not accumulate any new virtuous or non-virtuous actions. Thus, through the exhaustion of the karma existing in the continuum of the body, birth is exhausted; through the exhaustion of birth, suffering is exhausted; and through that exhaustion, one attains nirvāṇa. Regarding the phrase "You," and so forth: because it is the mind, it is called "of the mind," or because this belongs to the mind, it is "mental austerity." This shows that you desire to destroy the knots, exhaust karma, and exhaust the afflictions through mental austerity alone, and not through the body. As the master Aśvaghoṣa said: "I consider the self to be the afflictions and the foolish person; likewise, I am attached to the various objects of the senses. Seeing both of these as possessing faults, I have realized the pure path of the amṛta." Therefore, this is the correct reasoning.
Because it is the locus of all defilements, the mind itself is that which inflicts all harm. Therefore, one must thoroughly purify it so that it never again becomes a basis for the afflictions. For without a basis, afflictions do not arise; without afflictions, actions do not occur; and without those, one does not take birth. The absence of that is liberation—thus the Blessed One has excellently taught. Physical asceticism is pointless, for it depends upon the king of the mind, and it is from that [mind] that one must turn away from what is improper. Regarding the phrase "the logicians [say] that entities..." and so forth: "logicians" refers to the non-Buddhists. "Entities" refers to those such as the self, primordial nature, time, and direction, which they assert and accept as existing and abiding even though they are non-existent. "Without dependence" means without investigation or analysis. Furthermore, they say: "One should not perform analysis with unrighteous conceptualization; if one becomes like a blind or mute person, then whatever is explained should be analyzed." Alternatively, a "logician" is one who is intensely devoted to treatises of evil conceptualization. Having accepted a source text characterized by erroneous names and manifold extremes, they attempt to establish non-existent entities as if they were real entities. For example, they claim that the cause of milk is dung.
Because it arises from that cause, it is like milk. Furthermore, that which arises from the cause of a cow is the cause of milk; for instance, milk and cow dung arise from that same cause, and therefore cow dung is also a cause of milk. Where something does not become a cause of milk, it does not arise from that cause, just as, for example, stones and the like do not. Here, although the ignorant may find it impossible to accept that cow dung itself is the cause of milk, they nevertheless delight in asserting it. However, those endowed with insight will understand that [the cow] is characterized by many things such as skin, hair, and urine.
Furthermore, they assert that the self exists, because its activity is perceived, just like fire. Whatever has its activity perceived is existent; for example, fire is perceived to have activities such as cooking. Where fire is absent, its activity is not perceived, just as, for example, the horns of a rabbit. They claim that the activities of the self are being an agent, an enjoyer, a goer, a teacher, and so forth. However, those endowed with insight maintain that because the body—which serves as the basis—is not established, the self lacks a cause. One should apply the reasoning that there are many faults in this position.
Regarding the phrase "O Lord of Speech" and so forth: "O Lord of Speech" is an address. "Lord of Speech" means the Sovereign of Speech.
Regarding the phrase "there is not even the slightest thing that is not well-spoken," the meaning is that there is nothing whatsoever that is well-spoken yet lacks logical consistency, having been spoken without investigation or analysis. Furthermore, everything the Blessed One said—from "the suffering of birth, the suffering of aging," and so forth, up to "in brief, the five appropriated aggregates are suffering"—is exactly of that nature. Moreover, one should apply this extensively to such statements as: "Taking up discipline is happiness; giving brings joy; and hatred is the antidote to love." All of these are unerring and are exclusively true.
Regarding the passage beginning with "the parrot," the parrot is the son of Vyāsa. If one asks through which path [he went], it says "having pierced the sun," meaning he pierced and passed through the solar maṇḍala. Regarding this, worldly people say that liberation goes through the center of the solar maṇḍala. As for the term "liberation," Buddhists assert that liberation is the absence of aggregates. Since the aggregates are suffering, their absence is liberation. Thus, because all five aggregates are endowed with the three types of suffering, they abide in suffering against one's will; there is nothing in them that is pleasant or desirable. For example, a heap of impurities—even a great heap of impurities—is still impure and is something that people find disagreeable.
Likewise, even in the center, or to a slight degree, or even down to the most subtle atom, it is of a discordant nature; it is explained that gods and humans must reject it in every respect. For it is said: "It is praised by the gods and humans as being pure." Thus, since even the aggregates of the Peak of Existence are associated with formations in every moment, they are undesirable and are held by the Noble Ones to be suffering. If that is so, what need is there to mention those as far down as the hells? Therefore, the non-existence of these aggregates that have become suffering is the supreme bliss, and that is explained as "the rain."
Among the outsiders, some explain that liberation is when, through the power of primordial wisdom (jñāna), karma and afflictions (kleśa) are exhausted, such that the person's body, sense faculties, and so forth no longer experience suffering, and one is free from all remaining obstacles. Others explain that liberation is a particular state achieved by perfecting all the pleasures of the enjoyments of desire and by constant cultivation of a particular excellence of consciousness.
If one asks, "What then is liberation asserted to be here?" it is the attainment of that liberation which is subsequently and definitively known, by employing the term "realization" (pratyaya) for that which was not previously realized. This is applied to the phrase: "The parrot pierced the sun and attained it." Furthermore, it is heard as follows:
For example, it is said that the sage Vālmīki’s son, named Śuka, beheld beings suffering from a hundred miseries and was moved by great renunciation. Desiring to go to the city of nirvāṇa, which is utterly fearless, he attained miraculous power through the instructions of King Janaka. Having ascended into the sky, he pierced the center of the solar maṇḍala by the force of his miraculous power and entered the city of liberation.
Furthermore, you are one who has attained nirvāṇa and has truly found liberation, yet it is said: "He has not gone anywhere." This means that the Blessed One does not go anywhere at all. As it is said: "Like the extinguishing of a lamp, his mind is completely liberated." Thus, wherever that yogi practices, his five aggregates enter nirvāṇa and will not arise again.
Regarding this, the master Aśvaghoṣa said:
"Just as when a lamp is extinguished,
It does not go below, nor does it go above,
And it does not go to any direction or intermediate direction;
It simply dies because the oil is exhausted.
Likewise, when the Sage has passed into nirvāṇa,
He does not go to the earth, nor does he go to space,
Nor to any direction or intermediate direction;
With afflictions exhausted, he is simply at peace."
Regarding the passage beginning, "Liberation produces a transformation of others," it refers to the one called King Janaka, who, while abiding in great asceticism, [attained this state].
Training in the path of yoga:
It is said that once the Master himself attained the state [of a buddha], when the time had come and he was separated from the body, he passed into nirvāṇa. Furthermore, his disciple Śuka, in his very own body, pierced the center of the solar maṇḍala and departed for liberation by another path. Regarding the phrase "By which path you yourself..." and so forth: the meaning is that the Buddha, the Blessed One, by whichever path of liberation you have gone, your disciples such as Śāriputra and others have also gone by that very same path and thus attained liberation. Regarding the phrase "Viṣṇu [took] women..." and so forth: Viṣṇu is Nārāyaṇa. "Sixty thousand women" refers to that number of women. "Fully possessed" means having been served and made into attendants. "Became" means they occurred. The story here is told in the context of the verse: "The old man struck Viṣṇu with an arrow." Regarding the term "Teacher" (śāstṛ): it means one who teaches and disciplines; the meaning is one who acts as a perfect instructor. Regarding the meaning of "transcended the world" (lokottara): because he has become the most excellent among the worlds, he is "transcended the world," meaning he has become the foremost in the world. This is just as the Blessed One said: "Among those sentient beings—whether footless, many-footed, with form, or formless—the Tathāgata is the supreme." Regarding "without mine" (amama): that which has become free from the aspect of "mine" is "without mine."
This demonstrates the state of being free from afflictions by means of abandoning the view of the transitory collection. "Without possessions" refers to the absence of any attachment to wives and the like, or to wealth and enjoyments; this demonstrates the very abandonment of the objects of affliction. Furthermore, because there is no grasping toward the objects of affliction, it is so described. Regarding the passage beginning with "To Kāśisundarī," it is thus heard: not long after the Bharata war had passed, Vyāsa, his mental continuum dejected by the loss of his kinsmen and the suffering of poverty, wandered about and went to Vārāṇasī. In the street, he saw a leading courtesan named Kāśisundarī near a doorway, surrounded by a great crowd of people. With a mind intent on the spectacle, he went toward her and asked, "Whose house is this?" Having asked this, his mind was captivated by hearing of her qualities, such as her physical form, and he remained there. Then, a servant said to Kāśisundarī, "A certain sage is standing at the door." Fearing a curse, she first performed services such as offering water for the hands and feet, then went out herself to meet him, led him inside, and had him sit on a seat in a secluded place, while she herself washed his feet. Vyāsa laughed and said:
Having perceived her as a sign and knowing she was vulnerable, he said with great joy, "Why are you smiling without cause?" She replied, "I have heard that you are skilled in all the arts, yet you do not know how to massage the hands and feet." He said, "If you are skilled in this, then stretch out your hand and I shall show you." He then gave her his hand. Then, she caused him to experience a sensation such as he had never felt before, even though he had previously touched many distinguished lovers. She also became completely infatuated, thinking, "I shall take great delight with him for a very long time," and the desire of sensual passion arose. If one asks what she was attached to, it was to Kāśisundarī, the chief of the courtesans. "Transformed" means that by experiencing desire for a very long time, she became transformed. "Even while you were in the palace" means even when you had not gone forth. "Of the ruinous" means that which is not noble and is contemptible. "The lord of objects" refers to the five objects of the eyes and so forth; the meaning is "by means of the five qualities of desire." "Did not become deluded" means she did not become transformed. Regarding the phrase "disturbed by the torment of desire" and so forth: because she was tormented and oppressed by desire, she is "tormented by desire," which means she was afflicted by the passion of sensual desire.
"Distraction" (g-yen-spyo-ba) means being devoid of stability and, through the very nature of a wavering mind, becoming shameless. Regarding the phrase "struck by the woman's foot": this refers to the woman's feet; the meaning is that she was struck and beaten by her two feet. If one asks who that was, it was Vyāsa. Furthermore, it was like this: while the sage Vyāsa was dwelling together with Kāśisundarī, experiencing the pleasure of relaxed desire, at one time in the city of Vārāṇasī, King Brahmadatta was confronted by the fear of an external enemy. Because of this, he issued a command that even the youths must dig a trench ten cubits deep in a single day, let alone others. Then, Kāśisundarī was also commanded, and although she sought out laborers with great wages, she could not find any and fell into deep thought. Vyāsa said, "Why are you unhappy? Give me a spade and a basket; I shall dig the trench." Having said this, he went and began to dig, but before the trench was finished, the sun was approaching its setting. Then, thinking that the time of evening had arrived, Vyāsa did not return but remained right there. When he realized through the signs of the water-clock and so forth that the day had ended and the time of night had come, the king, the ministers, and the citizens of the city became distracted and prepared to depart.
After some time, another brahmin, whose mind was distracted by digging a moat, saw Vyāsa. After a long while, he recognized him. Having heard of this from him, he went to the king, the ministers, and the people of the city. Prostrating at his feet, he begged for forgiveness. Vyāsa, however, continued to dig without looking up. Fearing a curse, and realizing that this was the portion of Kāśisundarī that was being dug up, he sent a message: "O Sage, please release this extraordinary man who has been made to dig the moat for your portion." Although she sent a servant girl three times, he was unwilling to rise. Then she herself came riding on a mount, dismounted, and struck him on the head with her foot, which was adorned with anklets, saying: "Since I have become weary, why do you not rise even though I have sent a message three times?" Vyāsa became joyful and said: "Because you show such great compassion, you have truly taken me under your care." Having said this, he rose. Furthermore, regarding the phrase "even while you remained a householder," it means that even though he was surrounded by sixty thousand queens, he never again became agitated. This demonstrates the impossibility of it occurring, as he did not even have a mind moved by his queens, let alone in such a situation. Regarding "Karṇa, Duḥśāsana, and so forth..." [the text continues].
Regarding the passage beginning with "Thus it is said," it is heard as follows: There was a king named Kuntibhoja, who had a daughter named Kuntī, endowed with perfect beauty, youth, and other such qualities. Once, the sage Durvāsas entered his house and asked for milk-rice. She prepared it quickly and, taking a vessel filled with milk-rice in her hands, served the food to him with great devotion, even though she experienced intense pain in her hands. At the end of the meal, seeing that her two lotus-like hands had not been burned, he was completely pleased and said, "Choose a boon from me! If I am satisfied, grant me such a boon that whatever man I desire shall come under my power." He gave her a vidyā-mantra and said, "If you recite this mantra five times, it will grant you the accomplishments you desire," and then he departed.
She then sat in her dwelling and wondered, "Is the meaning of this mantra true, or is it not?" To test it, she recited it and prayed for the sun to appear. At that very instant, the sun, together with his chariot and armor, appeared before her. Seeing him, Kuntī tried to turn him away, saying, "Do not come near me!" The sun replied, "I will not turn back without having fulfilled the purpose for which I was prayed to. Otherwise, I shall cast a curse to utterly destroy your entire lineage." She said:
"How is it that you bring disgrace upon your own family?" he asked. Then, having granted him the boon of remaining a youth, he enjoyed the pleasures of desire with him, and the days passed. Immediately thereafter, Karṇa was born, clad in armor and adorned with earrings on both ears.
After some time, a female companion filled his mouth with honey and ghee, wrapped his body in very soft cloth, and placed him inside a chest. Taking him, she went to the banks of the Gaṅgā at night and said: "This beautiful son of the Sun, may the ocean protect this chest! May the assembled hosts of gods and Brahmā himself always guard him!" Having said this, she cast him into the Gaṅgā.
Not far from the Gaṅgā, Dhṛtarāṣṭra was tending his horses in a chariot called Aśvapañcaka. Seeing the chest being carried away by the waters of the Gaṅgā, he commanded his attendants to retrieve it. Upon seeing it brought back, he thought, "I shall make this my son," and he raised him.
At that time, on the great mountain Mahendra, there lived one named Nandaka-Paraśurāma, who was skilled in the application of weapons and practiced austerities. He had made this vow: "I shall not teach the application of weapons to those who are not brahmins." Karṇa, assuming the guise of a brahmin, went to him and learned the application of weapons from that brahmin. He taught him everything, and having learned the application of weapons well, he went to the presence of Durjaya.
In that regard, he was offered as a support for himself, and he in turn gave the land of Aṅga, becoming the King of Aṅga. Applying this extensively in the same way, at one point Śakra thought, "Now the time for battle is near; Karṇa and Sṛñjaya will come to conflict." Thinking thus, Śakra assumed the guise of a brahmin and went into the presence of Karṇa. Karṇa asked him three times, "For what purpose have you come?" and although he invited him as a guest, the brahmin did not wish to speak clearly. Eventually, when asked seven times, "What do you desire?", he replied, "I desire your armor." Karṇa said, "Why did you not speak before? Without hesitation, I shall give it to you." Having said this, he took a razor-sharp vajra and stripped the armor from his body, giving it to him. Śakra, being completely satisfied, said:
"There is no giver like Karṇa,
Who, to please a petitioner,
Does not even consider his own life.
There is no one as merciless as I."
Although these stories are very numerous, they are not recounted here in detail. Regarding the account of Duryodhana, it is heard as follows: Citrāṅgada, Citravīrya, Bhīṣma, and Droṇa—these four were brothers born from the Gaṅgā. Citrāṅgada was killed in battle by the Gandharva king named Citrāṅgada, due to a conflict over the name. Citravīrya died after being afflicted by a great wasting disease.
When Bhīṣma had entered the holy life, Sukanyā said to Bhīṣma, "Since our lineage is about to be extinguished, make an effort to produce a son." He replied, "Although we are siblings, I have been a celibate since my youth and do not experience the pleasures of desire," and thus he refused. Then all of his kinsmen gathered and petitioned Vyāsa. From the union of Vyāsa with Ambikā, Ambālikā, and Ambāḷikā, three sons were born in succession: Dhṛtarāṣṭra, Pāṇḍu, and Vidura. Dhṛtarāṣṭra was born blind. Pāṇḍu conquered the entire great earth and gave it to Dhṛtarāṣṭra. Vyāsa granted a boon to Dhṛtarāṣṭra, saying, "From your excellent Gandharvī wife, one hundred sons shall be born. From among them, an elder brother named Durjaya shall arise."
After some time, the Gandharvī became pregnant, and after three years, a mass of flesh resembling an iron hammer was born. Vyāsa said, "Cut this into a hundred pieces of flesh and set them apart. Sprinkle them repeatedly with cool water." Then, after some time, one hundred sons with fully developed faculties emerged from it. Vidura said to Dhṛtarāṣṭra, "This Durjaya possesses the characteristics of evil; know that because of him, the entire lineage of the Kauravas will be destroyed. Therefore, he must be killed by all means."
"Regarding the case of killing one son to grant life to many living beings, I do not see any fault whatsoever. For it is said in the treatises on Dharma: 'One should not commit a great sin if it results in a small fruit; a wise person should always perform a small sin if it results in great benefit.'" Having said this, he was unable to kill his son out of affection. Pāṇḍu went to the forest for ascetic practice. Dhṛtarāṣṭra was one who possessed the words of Dharma, while Dhṛtarāṣṭra became powerless and Yudhiṣṭhira became king. Then, from Karṇa until the battle between Karṇa and Yudhiṣṭhira, the account should be applied extensively. At that time, upon the prayer of Arjuna, Viṣṇu became the charioteer and led him into the field of battle. While staying there, Arjuna looked upon the entire host of his army and said:
"Seeing them, the son of Kuntī perceives that all are stationed as kinsmen. Overwhelmed by supreme compassion and overcome by despondency, he spoke these words:
'Viṣṇu, seeing my kinsmen, I stand here desiring to fight; yet my body has become despondent and my mouth is completely parched. My body trembles and my hair stands on end. The bow falls from my hand and my skin is completely scorched. My mind is so agitated that I am unable to remain steady. For the sake of which kingdom, wealth, and pleasures I once desired, I now stand to fight, having abandoned those very lives and riches.'"
Thus, he spoke these and other words, and did not engage in combat. When Viṣṇu saw that he was devoid of enthusiasm, in order to incite him to kill the Kālayavana, he said:
“Kumbhakarṇa, Bhīṣma, Jayadratha, Karṇa, and likewise other heroes of the world have been slain by me. Do not be distressed in your mind; go and kill him. In battle, you will certainly be victorious over the enemy. Furthermore, know that he by whom all these are conquered is indestructible. That which is indestructible and inexhaustible cannot be killed by anyone. This body is finite, but the embodied being is said to be eternal. Since it is indestructible and immeasurable, fight, O Bhārata! Just as a person casts off old clothes and takes up others that are new, so too, having abandoned this old body, one takes up another new body.”
Having spoken these and other such words, Arjuna followed his instructions and, having engaged in battle, killed immeasurable hundreds of thousands of living beings. Regarding the phrase “for the sake of sentient beings” and so forth: “sentient beings” means “living beings.” Regarding “desiring to benefit them,” it means desiring to perform what is truly beneficial. If one asks what he did after desiring this, it is said: “You even gave up your life.” In this context, the Jātaka tales of Padmaka and others should be cited as examples. Regarding the phrase “Viṣṇu, having employed a stratagem,” and so forth:
"Deceit" (māyā) is the form of guile. If one asks what was done after employing that deceit, it is stated: "With three steps," and so forth. This is what is being shown: having transformed the maṇḍala of the earth into the form of a dwarf, he seized the earth from Bali with three steps; and that earth was cast away and discarded by you many times, like a blade of grass. If one asks in what manner you did so, it is said: "Desiring liberation." One who definitely desires to attain liberation itself is "one desiring liberation." In this context, sūtras such as the Mahādarśanarati should be cited as examples. The account of the deceit employed by Viṣṇu has already been explained previously in the passage: "Viṣṇu, having transformed into the form of a dwarf..."
Regarding the passage beginning with "With the arrow that slays the life of the one who delights," it is heard as follows: The sage Jamadagni had a wife named Reṇukā, and their son was Arjuna, who was exceedingly brave. At that time, there was a king named Arjuna (Sṛñjaya) who went to a cattle pen. He approached a sage named Manu, who delighted in combat. At the sound of a hailstorm, the cows belonging to Jamadagni became terrified. When King Arjuna asked about this, Manu replied: "This cow is frightened by the striking of the bowstring of Jamadagni’s son, who is practicing archery."
Born from the lineage of Angiras, he was the subduer of Nandana. When his virtues were praised, he became enraged and, out of pride, went to the hermitage with the intent to fight Nandana at all costs. There he stole the calves and cast a dead snake upon the body of Nandana, who was dwelling in meditative concentration. Since Rājīmatī was of a virtuous nature, when she went to gather flowers, the trees would bow down of their own accord. When she saw the king, she became infatuated with him; from that time on, the trees no longer bowed. Jāmadagnya, through the power of his concentration, perceived this and, being angry with his wife, commanded Nandana, "Cut off your mother's head!" As soon as he was thus commanded, the head was severed. Then the father was pleased and said, "Ask for a supreme boon, my son." He then requested the boon that his mother be restored to life, and she was revived. From that point on, out of that very cause, he became enraged and vowed, "I shall leave not a single kṣatriya remaining in the world!" Thereafter, taking up an axe, he set out and engaged in battle with King Arjuna. When the king, who possessed a thousand arms, was encountered, Jāmadagnya cut them all off with his axe until they lay upon the ground. Then, beginning with the head, he set about destroying the kṣatriyas from their very roots and eliminated the kṣatriyas from the world.
In that way, because the kṣatriyas of the world have been rendered non-existent, it is said: "Having made the world devoid of kṣatriyas." If one asks by what means this was done, it says: "by the arrow that takes life." To exhaust and eliminate living beings is "taking life"; since it is the arrow that performs this, it is the "arrow that takes life," and it is by that.
"Whatever fame was obtained" means that renown was acquired and found. "The one who brings joy" refers to the joy-bringer, Paraśurāma. "His" refers to the deeds of that joy-bringer. "In your teaching" refers to the teaching of the Buddha, the Blessed One. "Not fame" means it has become ill-repute. Furthermore, if even the killing of a single ant in your teaching is a point to be censured, what need is there to mention the killing of kṣatriyas?
Regarding the passage beginning with "Śrutāyudha, Pāṇḍu, and so forth": Śrutāyudha refers to Duryodhana and others. Pāṇḍu refers to Dhṛtarāṣṭra and the rest, who were steadfast on the battlefield. "For the sake of which they waged war" means for the sake of the glory of sovereignty that they fought and contended. Moreover, because they engaged in battle for the sake of gathering the glory of sovereignty, the living beings comprised within the eighteen divisions of the army fell under the power of death. "That glory" refers to the excellence of sovereignty upon the earth; it is that which was abandoned and completely cast aside. If one asks how it was abandoned:
Regarding the phrase, "Like a poisonous creeper," it is said: just as some people, out of fear, abandon a tree that is coiled around by venomous snakes, in the same way, the Blessed One—wounded by the poison of the snakes of misconduct and having transformed even a moment of joy into suffering—completely renounced the splendor of sovereignty and departed without attachment.
Regarding the phrase, "When your teaching was found," and so forth: "Your teaching" means the scriptural collection of the Dharma-Vinaya of you, the Protector. "Found" means understood through investigation. "In the pine forest" refers to a grove of pine trees; there dwells the Great God, Śaṅkara. "Yoga" is a specific type of concentration (dhyāna); because he has mastery over it, he is called a "Lord of Yoga" (yogeśvara), meaning sages who have attained various concentrations. The "conduct of the Lord of Yoga" refers to the physical transformations of the body. "Whatever" is the teaching; "that" is the explanation. "Ignorance" is total delusion; since its conduct is a manner of transformation, it is called "the conduct of ignorance."
This is what is being shown: when one hears of the conduct performed by the Great God toward the sages who are Lords of Yoga dwelling in the pine forest, one understands that, in comparison to the scriptural collection of your teaching, it is a deluded state of blindness caused by extreme ignorance.
Whatever is said regarding this has already been written in the section concerning the name of the great god Kāma, and thus is not written here again. Regarding the phrase "Indra, the adulterer Acala," and so forth: "Indra" refers to Śakra. "Acala" refers to the wife of the sage Gautama. "The brahmins still proclaim it" means that the brahmins continue to revile him. Why? Because he is called an "adulterer," which means he engaged in improper conduct. This is because in the context of the Vedas calling upon Śakra, he is recited as "the adulterer Acala." Regarding the phrase "your," and so forth: furthermore, your fame for qualities proclaims and clarifies Śakra himself. What is it that he proclaims? It is "attaining the supreme fruit." Here, the term "supreme fruit" is intended to be the fruit of stream-entry (srotāpanna), for it is designated as such in comparison to all worldly fruits. Moreover, it is attained through the uncontaminated path and is itself non-transmigratory. This should be illustrated here by the Sūtra Requested by Śakra, in accordance with the explanations in the Abhidharma such as "the fruit or the certainty preceded by [the path]," and so forth. Regarding the phrase "Viṣṇu by Kṛṣṇa," and so forth: in this world, two [beings] appeared who were asuras named Kṛṣṇa and Saṃvara, both possessing great power to overcome others. Due to the influence of mutual pride, they became discordant.
This is also for the sake of conquering the three worlds. As for diligence, Viṣṇu, unable to endure his diligence, applied himself to the means of killing him. At another time, Viṣṇu took up his discus and went before Kṛṣṇa, engaging in combat with him. Then, struck by his staff, his body was wounded; Viṣṇu trembled and was cowed, and as he began to flee, finding no other place, he entered beneath the bed of the Asura Kṛtānta.
He [Kṛṣṇa] also came quickly and said, "Where have you gone? Come back!" At that, Kṛtānta woke up. Having woken, he saw him coming and heard a piteous cry from beneath the bed, "Save me!" He thought, "This one has certainly come to kill me, and my attendant, out of fear, has entered beneath this bed." Thinking thus, he said, "Who could endure such a great insult from another?" and taking up a weapon, he stood up. When the two of them fought, both were killed. Viṣṇu is the son of Nārāyaṇa. Kṛṣṇa is an asura; because he was terrified and afraid, he was "frightened by Kṛṣṇa." "Becoming bewildered" means his mind became agitated. "Entered beneath the bed of Kṛtānta" means he entered beneath the bed of the asura Kṛtānta out of fear. "O Lord" is an address; it means "Īśvara."
Regarding the term "fearless" (abhaya): that which is the absence of fear and dread is "fearlessness." In response to the question of what he is fearless of, it is stated "in all respects" (sarvatra); thus it is said that the Tathāgata has transcended all fears.
As for the passage beginning with "The Lord of Creatures himself," it is heard that during this intermediate eon, there was a Lord of Creatures named Śīghra. At one point, a daughter named Suśīlā was born, who, by virtue of her physical form and other qualities, outshone all other celestial maidens (apsaras). Because of this, even the Lord of Creatures Śīghra, who brings forth the entire world, was struck with wonder and thought, "I am unable to produce or bring forth such a being."
The narrative continues until he took her and went to the Brahmā world (brahmaloka). Eventually, Brahmā, Maheśvara, and Dharma also gathered in one place with her. He said, "Look at this, who outshines even my daughter Śrī," and remained right there. Then, desire arose in Brahmā; unable to restrain his mind, he engaged in misconduct with her. Likewise, Maheśvara, Dharma, and the Lord of Creatures Śīghra also engaged in misconduct with her. Immediately thereafter, four sons named Varṇa and so forth were born simultaneously. Then Brahmā said, "They are all my sons."
Initiation
When Maheśvara and the others had spoken thus, because of that cause, a clamor arose from the Brahmā world throughout the world. Having heard that report, Śakra and the other gods arrived to pacify the dispute, saying: "In the world, for the most part, a son becomes like his father. Therefore, by form, whoever resembles whom, that is said to be his." Thereafter, they each took their own sons according to their respective forms. The Lord of Beings is called "Swift." "By himself" means by his own self. "Daughter" means his own daughter. "Coupling" means engaging in desire; it is the experience of the pleasure of desire together with her. "Hearing" means hearing the report in that manner. "O Sage" is an address. "Even the disciples" means even the hearers (śrāvaka); this should be understood from the word "even," implying that it goes without saying for the Buddha, the Blessed One. Regarding "the holy life (brahmacarya) is faultless": the holy life means the restraint of the senses and the restraint of discipline. "Faultless" means that the holy life in which there are no stains of turbidity is faultless. Regarding "the brahmins," and so forth: "giving and taking" refers to the act of giving and receiving; because these two exist in equilibrium, it is said "while giving and taking." If one asks what that is, it says "proclaiming transmigration."
How so? It says, "virtue and non-virtue." Virtue is merit, which is well-conducted behavior. Non-virtue is what is not merit, which is misconduct. The "transference" of those virtues and non-virtues is their shifting. Who says this? It says, "the brahmins," which means the sages. Furthermore, it is like this: just as it is appropriate to give gold, wealth, food, drink, and so forth to others, and to take them from others, so too are merit and non-virtue. Moreover, the brahmins hold this established tenet: "The taking of non-virtue, such as the killing of a brahmin, from others by one's own will results in transference; merit is also like that."
Regarding the phrase "If that were so," and so forth: if that were the case, then what has been done would go to waste. It would follow that after performing well-conducted or misconducted behavior, the ripening would go to waste before it had even ripened, because the ripening would be given to others. Furthermore, it would follow that one would encounter the results of well-conducted or misconducted behavior that one did not perform, because one would be experiencing these pleasant and unpleasant fruits produced by others. Therefore, those [views] are not logical. For if what was done by one were to be experienced by another, why would a son not be satiated merely by the father eating his food?
If one’s own realization were to arise in another, how could it be that by hearing a treatise just once, one would not come to retain and understand all treatises? If there were a transference, why would it be a transference of the realization itself? Others do not perform virtue for the sake of teaching; they do not follow the example of what others have done.
What one has attained oneself is not lost, and the fruit of what one has not done is not established. What has not been done is never done, and one will not find happiness in anything other than what one has done. There is no going to that prosperity; therefore, strive in virtuous actions. Thus it is said.
Regarding the passage beginning, "The definition of the self according to the Sāṃkhyas," the "definition of the self" refers to the definition of the person (puruṣa). "Endowed with cognition" means possessing realization; it is the thorough conceptualization of the essence of cognition, realizing the person's own nature as being endowed with cognition. Furthermore, in the first eon, a sage named Kapila appeared, who composed the Sāṃkhya treatises. His disciples are also called Sāṃkhyas; because they are the "sons" of Kapila, the disciples are called "sons" (putra). What is thoroughly conceptualized by those Sāṃkhyas is their formal assertion; this shows that it is merely a conceptualization, as it is devoid of reasoning. Regarding the passage beginning with "By you," if it were asserted in that way, that self would be impermanent and unstable.
"O Protector, you have taught that [the self] would follow as being momentary. Furthermore, it is illogical for those [proponents] to assert that the person is endowed with consciousness and is permanent. Why is this? First, the eye faculty cognizes form; at that time, when the person is to cognize sound and so forth, if the cognition were material and permanent, it would always cognize the object of form. Consequently, regarding sound and so forth, it would be like one who is deaf or mute, yet such a thing is not seen in the world. Alternatively, if other faculties were to cognize form, then at other times it would cognize other things such as sound; thus, it would clearly be endowed with cognition, and the faults of transformation and so forth would follow.
Regarding this, it is said:
'How can a person be called permanent
While possessing all objects?
If it depends on other causes,
How then can it be permanent?
Whatever is slightly perceived,
None of it is of a stable nature.
If the self were impermanent like a pot,
Then it would be like a rabbit's horn.
Whatever is capable of purposeful action
Exists in the ultimate sense;
That which is non-existent is momentary,
Contradicting both sequential and non-sequential [action].'
Such is the reasoning. 'Kaṇāda' refers to the Great Sage. 'Cognition' refers to that which has the nature of realization; it is the quality of the self for the sake of others. Therefore, the self is something else."
It is not as the Sāṃkhyas have imputed the self (puruṣa) to be the very form of consciousness. "Pervasive" means that it pervades everything. "To be fully described" means that it is explained as being distinct from consciousness and as being pervasive. Furthermore, the great sage known as Kaṇāda, the author of the Vaiśeṣika treatises, thinks as follows: "If the self were of the nature of cognition, it would follow that it is impermanent; however, the self must be accepted as being eternal. Therefore, the self does not have the form of consciousness; rather, consciousness is of the nature of the cognizing self. Through that [consciousness], having engaged with objects, the self is established by means of the reflection of the object. Since that [self] is also pervasive and eternal, there is no fault whatsoever in this," so they say. Regarding the phrase "If yours," and so forth: the meaning is that if that were so, then because it lacks consciousness, it would follow that it is like a piece of wood. This is because if the self did not know anything at all, then even grass, wood, and the like do not know anything; if that were the case, there would be no distinction whatsoever between grass, wood, and so forth, and this self. Here it is said: "If the self were one who does not know, then wood, grass, and so forth..." [is not what is accepted]. "Since they are equal in being non-cognizant, how is it that the other is insentient? If the reality of the self is eternal, how is its eternity [established]? [Regarding] the agent and the experiencer..." [and so on].
"How could it be logical for it to be permanent? Since such faults as these would follow in this source text, the wise do not accept this position as logical." Thus it is said. Regarding the phrase "like the size of the body of a naked one" and so forth: "naked one" refers to the Ājīvikas. "Like the size of the body" means that since the body is the measure of form, it is "like the size of the body," and is endowed with that. Furthermore, in the case of the minute, it is extremely minute, and in the case of the large, it is large. That which is called "life-force" (jīva) pervades the entire body, and that body remains like its casket. Therefore, if this [body] shrinks, that [life-force] shrinks, and if this expands, that expands. Furthermore, "shrinking" means becoming contracted, and "expanding" means becoming extended. That which possesses these is called "life-force," "sustenance," or "self." "Life-force," "being," "nourishment," "person," or "individual" are synonyms. "Speaks" means that the teacher of the Ājīvikas speaks in that way. Moreover, the twenty-five teachers of the Ājīvikas, such as Vardhamāna and Gośālīputra, teach and speak in this manner. Regarding the phrase "by you" and so forth: "by you" means that you have stated that life-force and sustenance are perishable and impermanent. Why is that? It is stated: "because of being partial" (ekadeśatvāt). That which has a single part is "partial."
This is the meaning of "possessing parts." That which lacks directional parts is not suitable to be a substantial entity; whatever possesses directional parts is impermanent. Thus, since the body and the life-force are asserted to be of a single direction, they too are impermanent like that which possesses parts; the body, being of one direction with that [self], is impermanent. It is illogical and contradicts valid cognition for something to be permanent and yet possess parts. Here is the summary verse:
"If one part is permanent,
How can the whole be permanent?
If it were permanent, it would not be a single part.
Since the two types of substantial connection do not exist,
This system is not logical."
Regarding the passage beginning with "The brahmins [assert] the cause of all beings," the term "brahmin" refers to those learned in the treatises of the Mīmāṃsakas and others, such as Jaimini. They assert that the cause is the puruṣa (person/self). If one asks what the cause of is, it says "the cause of all beings," meaning of the entire world. Furthermore, the established tenet is that the puruṣa existing in the continuum of Devadatta is the cause of Devadatta alone, and not of Yajñadatta or others. The term "cause" means a producing cause. If one asks what kind of cause, it says "the permanent puruṣa." The terms puruṣa and ātman (self) are not different in meaning. "Permanent" means unchanging. Although things such as seeds are also causes, [the puruṣa is the only permanent cause].
That is not permanent; therefore, it is distinguished by that specific quality. "Imputed" means asserted with insistence. Regarding the phrase "by you" and so forth: if it were permanent, it would not be a cause; if it were a cause, it would not be permanent. "Permanent" and "cause" are terms that are mutually exclusive. In this context, it is appropriate to state: whatever has become a cause is impermanent, just as, for example, a seed and so forth. Therefore, one should understand that the person asserted to be the cause of those things is impermanent. Furthermore, a cause that is called "permanent" does not exist, just as, for example, space and so forth. If a permanent thing were itself a cause, its permanence would contradict valid cognition. There is nothing whatsoever that is both permanent, unchanging, and a cause; the meaning is that you yourself have stated that nothing exists at all.
Here it is said:
If it is permanent, how can it be a cause?
If it does not perish, how can it be a cause?
"Permanent" and "cause"—
These two are not logically one.
That which is asserted to be permanent as a cause
Is not permanent in that way.
Because its activity exists,
It will not be found in any way.
If it were to perform an action,
And if it were not to perform it,
In that case, it would necessarily follow
That it is impermanent.
Regarding the phrase "of the great-souled one, the Poisonous One" and so forth:
Thus it was heard: There were two asura brothers named Vāyu-prāpta and Sālavat. Vāyu-prāpta assumed the form of a ram, while Sālavat took the guise of a human and invited the ṛṣis as guests. Having slaughtered Vāyu-prāpta, he served them with great honor and provided them with food. When they had eaten, Sālavat went outside and called out, "Son Vāyu-prāpta, where are you? Come here!" Immediately after he called, the stomachs of whomever had eaten burst open and the meat came out. By this act, only a small remnant of the ṛṣi and brahmin lineages remained, and the gods' sacrificial offerings were also exhausted.
Then the gods gathered and went to the abode of the great ṛṣi Agastya, requesting him to slay those two asuras. When the two asuras invited him as a guest and he had eaten his meal there, Sālavat called out, "Where has my son Vāyu-prāpta gone?" The ṛṣi then let out a belch and said, "I have already digested him." Enraged by this, he then devoured Sālavat right before his eyes.
Later, tormented by a powerful thirst, he drank from whatever lakes, ponds, and so forth existed, yet he was not satisfied. Then he went and drank the ocean. At that time, there was a king named Viṣāṇin who had two wives; one of them had a son named Kambala.
The other, having obtained a boon from Mahādeva, came to have sixty thousand sons. Eventually, the king began to perform a horse sacrifice called Aśvamedha. Having taken his vows, he prepared the sacrificial horse by tethering it to a sacrificial post and arranging the ritual implements, such as the rim of the fire-pit. To guard those horses, he had all sixty thousand sons don armor and take up various weapons in their hands.
Meanwhile, Viṣṇu thought, "If this entire ocean dries up, by what means shall I fill it? If I steal the horse from the place of King Kali’s sacrifice, my purpose will be accomplished through this cause." Having thought this, he went there, took the horse, and entered the subterranean realm.
When the sons of Kali heard the news, they dug into the ocean and entered the subterranean realm. There they saw Viṣṇu, who had assumed the appearance and attire of the sage Kapila, sitting upon a lion throne with all the horses beside him. Thinking, "He has stolen these," they were overcome by an unbearable force of rage. Out of sheer contempt for Viṣṇu, they began to seize the horses. Knowing they were being treated with contempt, Viṣṇu looked at them with eyes burning with wrath, and they were all reduced to ashes. Having died, they were reborn in hell. When Kali heard what had happened, he dispatched a messenger to retrieve the horse.
He went and pleased Viṣṇu with offerings such as praises, and having taken the horse, returned to his own city. The king then completed the sacrificial rites without any obstacles. When that king passed away, he was reborn in the realm of the gods. Subsequently, Sagara became king, and his son, named Jyotiṣpāla, was consecrated to the sovereignty. He thought, "I have heard that my uncles were reborn in hell for this reason. I must perform a deed for their sake, or at least my father Sagara did nothing [to prevent it]; I shall fulfill that purpose." Thinking thus, in order to bring down the Gaṅgā, he practiced austerities for thirty thousand divine years, yet he was unable to bring down the Gaṅgā. When he had passed away, his son Līlādhara practiced austerities for thirty thousand divine years to bring down the Gaṅgā, but he too was unsuccessful. When he also went to another world, his son Bhagiratha pleased Brahmā with great austerities. Brahmā granted him a boon, saying, "I shall act in such a way that the Gaṅgā is brought down to the human world." Brahmā then said to the Gaṅgā, "Flow down to the land of men." She lamented intensely, saying, "If I go there and become common, to be resorted to even by those of low caste and the like, how shall I endure such a state? It is not right to transgress the command of my grandfather. Nevertheless, I shall go with great force and enter into the subterranean realm."
"What, will you flow underground without purifying the human world?" he rebuked her. Thus, Mahādeva placed her within the mass of his matted locks. There she remained, circling for a thousand divine years, yet even as she flowed, she could not find the end of those locks. Then, Bhagīratha, through the excellence of his great austerities, pleased Mahādeva. He squeezed the locks, and a single drop fell upon Mount Kailāśa; in a single instant, it became a great lake. Even today, it is said to have become seven streams: the Sītā, the Sindhu, the Pakṣu, the Gaṅgā—the ornament of the world—the Tāptī, the Nirvindhya, and the Nalini as the seventh. At that time, the Gaṅgā, thinking, "I shall cross over to the great southern ocean," became arrogant and pierced the snowy mountain. She flowed down easily from its cleft. At that time, there was a sage named Jaṇḍu, a practitioner of fierce austerities, who dwelt in the cleft of the snowy mountain, diligently engaged in yogic meditation. Seeing her flowing slowly and seductively while making a splashing sound, he became extremely enraged. He went to her and said: "Why does this woman, without any modesty, move seductively here near my dwelling? This is wicked conduct and a great sin!" Having said this, he seized her and drank her. Then Bhagīratha pleased that sage through his austerities, and the sage vomited her out.
Then, having emerged from that, he went unimpeded in the four directions and filled the subterranean realm. He completely washed away the remaining traces of the state associated with the sons of the Poisonous One (Viṣaṇḍa), and it is said that through this, they passed away from hell and were reborn in the higher realms. Thus, it should be understood that sixty thousand sons of the Poisonous One were incinerated.
Regarding the term "Great Being" (mahātman): because he possesses a great nature, he is called a "Great Being," meaning he is endowed with qualities such as immense wealth and so forth. If one asks who he was, he is the one called the Poisonous One; he is the king named Sāgara, who is called the Poisonous One. If one asks who [incinerated them], it is said to be the sixty thousand sons. This refers to his sixty thousand sons. By what means? It is said to be by Kapila; the meaning is that it was Viṣṇu, who dwells in the form of Kapila. How? It is said to be "by a mere glance," which indicates that it was done with his two eyes tormented by wrath. What was done? It is said to be "incinerated," meaning they were reduced to ashes. Regarding the phrase "to him as well," it refers to the sixty thousand sons of Sāgara. Alternatively, "to him" refers to that which deprives one of life.
As for the phrase "you acted with compassion": it means that he gave rise to the thought of needing to act for their sake. Furthermore, the Tathāgata never abandons the continuum of great compassion itself. As it is said: "Abiding in a mind of compassion, he always dwells in peace within his very eyes."
"Even for a single moment, it is impossible to be separated from you; because you are so exceedingly beautiful, your mind has long been completely captivated. Yet, you are renowned as one who is free from desire—thus some who offer praise have said." Regarding the statement, "By the knowledge of Kapila," and so forth: the sage Kapila taught that liberation arises entirely from the pradhāna (the primal nature). This is what was heard: in the first eon, when the lifespan of beings was immeasurable, a brahmin named Kapila appeared and dwelt in a hermitage. Through the excellence of his asceticism, he attained liberation alone and composed treatises in order to properly show the path to others. He taught two fundamental categories of reality: the pradhāna and the puruṣa (the person). In that context, the pradhāna consists of the three qualities (guṇas): sattva (purity), rajas (passion), and tamas (darkness). It is the agent, the subject of transformation, and is insentient. The puruṣa, however, is conscious, the experiencer, eternal, and uniform. If one asks how the pradhāna is explained as the agent: the state in which the qualities of sattva, rajas, and tamas are in equilibrium, existing as both parts and the whole, is the pradhāna. Furthermore, when any one of those three exerts itself even slightly while remaining unmanifest, that is called the "Great One" (mahat). From that, the somewhat coarser "I-principle" (ahaṃkāra) arises.
From the complete transformation of those [subtle elements], [the gross elements] arise. From the I-principle (ahaṃkāra), the eleven faculties (indriya) are further transformed: the five cognitive faculties (buddhīndriya) known as the eye, ear, nose, tongue, and body; the five active faculties (karmendriya) known as the hand, foot, speech, anus, and genitals; and the mind (manas). From the five subtle elements (tanmātra), the five great elements (mahābhūta) are completely transformed: from the subtle element of sound comes space; from sound mixed with touch comes wind; from the former two mixed with form comes fire; from the former three mixed with taste comes water; and from the former four mixed with smell comes earth. In this way, there are twenty-four principles (tattva). The Person (puruṣa) is the twenty-fifth. When one does not know the distinction, thinking, "This is a quality (guṇa)" and "This is the Person," then the Person and the qualities become conjoined. For example, it is like a lustful man and a leprous woman sitting together with joy in a house pervaded by the darkness of night. When one knows the qualities to be distinct [from the Person] as the agent and the transformer, then this Person never again becomes intimate with them. For example, it is like a man with sight who, during the day, does not touch a leprous woman. Seeing the qualities and the Person as distinct is the cause for attaining liberation; such is the tenet of the Sāṃkhya. What is Kapila like? If one asks what he said:
The phrase "by one who knows suchness" is mentioned; here, the term "suchness" is explained as the twenty-five [principles]. Because one knows these, one is "one who knows suchness," which means a wise person. Regarding the passage beginning with "Your birth of beings," "actions and afflictions" refers to kleśa (afflictions) and karman (actions). That which arises and is born from those is so designated, because birth proceeds from afflictions. Regarding this, the Elder Aśvaghoṣa said:
"When afflictions are exhausted, the bonds of existence cease;
When karma is exhausted, suffering does not exist.
Since whatever object arises from existence,
When that is absent, it will not arise again."
If one asks, "What is it that arises from afflictions and karma?" the text says "of beings." Because they are subject to death, they are called "beings," which refers to the world of sentient beings. You have taught and proclaimed that their birth arises from afflictions and karma. Here it is said:
"Without afflictions, beings are not asserted to be born anywhere;
Without any karma whatsoever, pleasure and pain will not arise.
Arhats do not have afflictions,
And without those, karma also does not exist.
Therefore, there is no birth for them here,
Just like a sprout without a seed."
Regarding the passage beginning with "By the liberation of Kapila and others":
Regarding Kapila and others: they assert that whatever constitutes the self also abides in liberation and is the cause of existence. Furthermore, the person (puruṣa) is eternal, and whatever previously constituted the conditioned body and sense faculties will also act later. As it is said:
"The person, having become eternal,
Possessing a body and sense faculties,
Will later become just like that;
There is no doubt it is produced from conditions."
Regarding the phrase "You," and so forth: "having passed into peace" means having attained the expanse (dhātu) in which no aggregates remain. "Like extinguished embers" means like a lamp that has gone out. "Incalculable" means not falling into any numerical count. Regarding "some non-Buddhists" and so forth: a "ford" (tīrtha) is the path to liberation and the higher realms; the treatises that teach this are called "fords," and those who compose them are "ford-makers" (tīrthakara). They possess the going to liberation, which is nirvāṇa. "Going" means having gone; that which possesses this is "possessing the going," meaning "attained by going." "Speech" indicates discourse. "Speaking" means expressing; this was explained previously in the context of the statement: "It is said that the parrot, having pierced the sun, explained that liberation exists." "Where there is going, that is saṃsāra" means that whatever place there is a going to, that is saṃsāra.
It is becoming. Furthermore, for what reason? Because there is no realization of nirvāṇa by means of going. As the Blessed One also said in a sūtra: "I do not say that the place where there is no birth, no death, and no arising is to be reached by going."
Regarding the phrase "taught after having realized it in your heart": it means that the Blessed One, having known and realized it, taught and explained it.
Regarding the phrase "the Jains, the pleasure groves, and so forth": "Jains" refers to the naked ascetics (Nirgranthas). Because they are everywhere joyful, it is a "pleasure grove" (ārāma); whatever is a park or the like is called a "pleasure grove and so forth," such as bathing ponds and the like. "Building" means constructing with effort. "Cause of sin" means the cause of misdeeds. For what reason? Because they accept, conceptualize, and speak of sin as being without a cause. Furthermore, they say:
"One should build a pleasure grove and refrain from taking life. If a living being dies there, the one who commits the sin is the one who is affected. Because that sentient being dies, it becomes a great sin. Therefore, those who initiate meritorious deeds should not act in that way," and so forth—they speak at great length.
Regarding the phrase "O Omniscient One" and so forth: "Omniscient One" is a form of address.
"That very thing" refers to the construction of monasteries and the like. "Cause of merit" means the accumulation of merit. If one were to engage in an action that should not be performed, it would follow that a great many faults would arise from it.
"When a living being is killed,
You too would incur sin.
If you were to be without movement,
There would be no killing of living beings.
If there were [sin], how could one who possesses it
Become liberated?
How could one who is liberated be possessed of it?
Are you liberated from the accumulation of sin,
Or is liberation explained as the abandonment of sin?"
"It is not well-spoken to say
That sin exists without being preceded by the mind.
If, after pleasing an ācārya with delicious food,
He dies from indigestion,
The accumulation of sin would occur.
One does not see anyone performing actions
In a secluded place without attachment," and so forth.
Furthermore, the Blessed One said:
"Whoever plants a grove or a forest,
Or builds a bridge for people,
A reservoir, a house, or a spring,
Or provides a place of rest—
And likewise:
'Śakra, one who gives land for the sake of a temple
Generates the merit of Brahmā
And rejoices in the higher realms for an eon,'
and so forth, as taught in the sūtras.
Regarding the passage, 'From the body to another body,' and so forth: 'From the body' means from being tormented by the afflictions of old age and the like."
Regarding the phrase "into other bodies," this means migrating to and entering other bodies. If one asks what it is, it is the "life-force" (jīva), which is to say the meaning of "self" (ātman) or "person" (puruṣa). If one asks what that life-force is like, it is described as "subtle," meaning it is extremely fine and beyond the reach of the sensory faculties. Regarding this, Viṣṇu has said:
"Just as a person, having cast off old clothes,
Takes up other new ones,
So too, having abandoned the old body,
One takes up other new bodies.
This is not cut by weapons,
This is not burned by fire,
It is not rotted by water,
And it is not dried up by wind."
Such are the statements made. The word "it is said" (kila) indicates that this is merely worldly talk; in the ultimate sense, there is no self. If a self existed, it would have to be either permanent or impermanent. If it were permanent, then when enjoying happiness, it would always experience it, and it would not follow that it could experience faults such as suffering and so forth. Therefore, the self does not exist in any way whatsoever.
Regarding the phrase "becoming other bodies," here the term "body" refers to the five aggregates (pañcaskandha) themselves as the entity of the self. You have stated that there is no self called "life-force" that is other than or distinct from that body; this is what the Buddha, the Blessed One, has taught. Furthermore, it is said that all phenomena are without life-force, without a nourisher, and without a person (pudgala).
It is taught up to the point of saying, "It is nothing more than a mere collection of formations." Having established the pride of a self, the Blessed One has in some instances spoken of the self as the very entity of the five aggregates, merely through conventional designation. Regarding the passage beginning, "If one is killed in battle while enraged," the term "enraged" means having become angry. It is widely said that a person killed in battle—that is, on the field of combat—will go to a happy realm. To this effect, it is said: "Adorned with various ornaments, divine maidens will come and embrace the one killed in battle, and carry them away to the celestial abodes." The phrase "O Protector" is an address. "At that time" refers to the mind of that very state; it is taught and declared that dying with such a mind leads only to the lower realms. Furthermore, it is said: "The wise explain that one who dies in anger due to misfortune will go to the lower realms in the next world. For a time, one will not be renowned here, and in the world beyond, one will not find happiness." Regarding the passage beginning, "If one speaks of the sons of Pāṇḍu," it is heard as follows: King Pāṇḍu set out to hunt. At that time, a sage named Durdānta had taken the form of a deer and was enjoying the pleasure of desire with a doe. Pāṇḍu did not recognize him and struck him with an arrow.
Immediately thereafter, that sage remained in his own form and, out of anger, cast a curse, saying: "Since you have caused me to go to another world without having experienced the joy of pleasure while I was engaged in it, may you likewise die!" The sage’s wife also spoke words of a curse: "When you are dead and your funeral pyre is built, may your wife also climb upon it!"
Pāṇḍu had two wives named Mādrī and Kuntī. Out of fear of the curse, the king was unable to engage in sexual union with them. At that time, Kuntī thought: "I have obtained a vidyā-mantra from the sage Durvāsas, and although he has already fulfilled one of my desires, he can still grant my wish four more times. If the king permits it, I shall then perform the act of procreating a son." The king also thought: "By what means might I have a son?"
Then, having gone to a secluded place, she spoke of the matter to the king. Upon hearing it, the king was delighted and gave his permission. She entered her chamber, recited the vidyā-mantra, and said: "O deity named Dharma, come to unite with me!" After a while, Dharma arrived, and from their union a son named Yudhiṣṭhira was born. Likewise, having summoned Vāyu, from their union Vṛkodara was born.
In the same way, Arjuna was born from the union with Śakra, whom she had summoned. At one point, Madri, her mind tormented by grief because she had no son, said, "I shall die," and while lamenting, she made a request to Kuntī with humble words: "Give me that vidyāmantra once; if so, a son will also be born to me." Having asked Pāṇḍu, he gave her that vidyāmantra. She, too, having recited the vidyāmantra, summoned the two Aśvinī gods, the physicians of the gods. From union with those two, the twins Sātvata and Kuraṇḍa were born at the same time.
After some time, Pāṇḍu, having conquered the great earth, gave the kingdom to Dhṛtarāṣṭra and, taking himself, his two wives, and his sons, went to the Śataśṛṅga mountain. While he was dwelling there, devoted to the holy life (brahmacarya), after practicing the holy life for a long time, he saw the beautiful form of Madri and desire arose. Thinking, "It would be better for me to die than not to enjoy pleasure with her," he began to consort with her, and at that very moment, he passed away.
Then, seeing that all the great sages who were at that hermitage were in distress, they took the corpse of the protectorless man, Madri, Kuntī, and the five sons, and went to Dhṛtarāṣṭra. They constructed a funeral pyre appropriate for him, placed him upon it with great honor, and...
Dhṛtarāṣṭra made offerings to Pāṇḍu. Although he was not asked, he entrusted his two sons to Kuntī and cast himself into the funeral pyre.
Then, after some time, Yudhiṣṭhira and the others, along with Bhīmasena and the rest, gathered together at the training grounds for archery. While they were learning the science of weaponry, such as the kṛpāṇa and kṛntana blades, they became embroiled in a feud with Karṇa. The five sons of Pāṇḍu were then confined in a lacquer house, but they escaped in the night and killed the rākṣasa Hidimba. His sister, Bhīmasena, took him as her husband, and from her was born a son named Ghaṭotkaca.
They then traveled to the city of Ekacakrā. On the way, they met Vyāsa, who comforted them and granted them the boon of obtaining a kingdom and a wife. Upon arriving in that city, they stayed for four years in the house of a brahmin. To benefit him, they killed the rākṣasa named Cakraka and went to the city of Pañcāla. During the occasion when the kings were choosing a husband, they obtained the wife named Draupadī. The five brothers took her collectively and lived there for one year. Then they went to the place called Indraprastha and obtained the kingdom.
Having ruled the kingdom for twenty-nine years, they killed the king named Jarāsaṃdha and others. After performing a sacrificial offering, Yudhiṣṭhira, Bhīmasena, and the others defeated their opponents through gambling and trickery, losing everything from the kingdom down to their own selves.
Furthermore, after dwelling in the forest for twelve years, he returned and stayed in the city of Virāṭa for one year. Bhīmasena killed Kīcaka. Then, up until the time they engaged in battle at Kurukṣetra, the eleven divisions of the army and the seven sons of Pāṇḍu all died on the battlefield. Yudhiṣṭhira became king, and after ruling the kingdom for thirty-six years, when Viṣṇu had gone to the celestial realm, Dhṛtarāṣṭra, all the sons of Pāṇḍu, and the one known as the god Dharma who had been born as a dog—all of them passed away. Here, I shall write the account of how the god known as Dharma was born as a dog. A sage named Alaṃkāra was dwelling in a hermitage, sustained by the wealth of asceticism. At one time, not far from there, there was a great city from which thieves stole property and entered the dense thickets of that hermitage to take up residence. Many of the king’s men arrived and asked the sage, "Have you seen any thieves?" He replied, "I have seen none." Then the king’s men searched the dense thickets of the forest, found the thieves, and having seized them, they brought them back, saying, "This sage is the one who hid them." They seized him and presented him to the king, and they also related exactly what had happened.
The king, enraged, thinking, "This man is guilty of a crime," ordered him to be impaled on a stake and handed him over to the executioners. They carried the sage to the place of execution and gathered wood such as khadira and other types, but they all fled and vanished. Then, when they returned carrying sphūrjaka wood, he did not flee. The executioners then erected a stake and impaled the sage upon it. After a while, leaves grew from that wood, and they pierced through the sage's body from below and grew upward. When the king arrived there and thought, "This sage is innocent," he removed him from the stake.
Then, out of anger, the sage went to Dharma and said, "While you are present, I have suffered for a long time through unrighteousness; you have acted most improperly. Examine this thoroughly! What improper thing have I done?" Dharma replied, "This is certainly your own fault. Because in other lifetimes you pierced the lower body of a bee with a splinter of wood, pulled it out through the tip of its beak, and flung it upward, this is the fruit that has resulted from that."
The sage became enraged and thought, "Since I have been cast into my own fault, I shall cast a curse upon Dharma." He said, "Since you have caused me, a brahmin sage, such great harm, may you become a yakṣa!"
Because he did not know my conduct, may he become a commoner! Because he treated me with the behavior of an ignoble person, may he be born as a dog!" By this curse of the sage, Dharma descended into Jambudvīpa. First, the commoner was born as the brother of Dhṛtarāṣṭra in the land of Videha. The one called "Desirous" was born as a yakṣa near the hermitage of the sage Tṛṇabindu in the forest known as Kāma. The dog is explained here in this context. Then, having passed away from that life, he was born as a god. Thus, it is heard in the world that ordinary people say: "By merely reciting the names of these sons of Pāṇḍu, one will come to possess great merit." Furthermore, it is said: "By the wise, even by merely holding the names of the Pāṇḍavas, there is no doubt that one will come to possess great merit."
Regarding the phrase "by reciting": it means to recite them fully, to hold their names, and to speak the discourse associated with them. If one asks what is recited, it says "the sons of Pāṇḍu"; because they are the sons of King Pāṇḍu, they are the "sons of Pāṇḍu," such as Yudhiṣṭhira and the others. Regarding the phrase "merit will arise": it is explained extensively as "merit and so forth will arise." If one asks whether this is by reciting all of them or by reciting each one individually, it says "each," which means one by one.
Regarding the phrase, "Those who engage in what should not be engaged in": the wife of a sibling is one with whom one should not engage. Those who engage with her are extremely disparaged in your teaching; therefore, they are "those who engage in what should not be engaged in."
Regarding the phrase, "Skanda, Indra, Upendra," and so forth: Skanda is the son of the Pleiades (Kṛttikā). Indra is Śakra. Upendra is the son of the Vasus. Rudra is Maheśvara. By the word "and so forth," the gods of desire, Gaṇapati, and others are included. "Fear" is being terrified oneself. "Threatening" is harming others. For these reasons, they always hold weapons in their hands: for instance, Skanda holds a short spear, Indra a vajra, Upendra a wheel, Rudra a trident, the god of desire a bow and arrow, and Gaṇapati a battle-axe, and so on. The accounts of their fear and threatening are explained in the aforementioned passages: "The old man struck Viṣṇu with an arrow," "The name of the great god who desires," "Kṛṣṇa, Durjaya, and so forth," and "Viṣṇu by Kṛṣṇa," as well as in the following passages: "The youth [attacked] his own maternal uncle," "Knowing the fear instigated by the old man," and "Viṣṇu [attacked] his kinsmen," and so forth. O Great Hero, you are free from fear.
Knowing that he is without rival, he is free from fear; and because his continuum is filled with great compassion, he does not threaten others, nor does he cause them harm. This should be applied here just as it appears in the various jātaka tales. The passage beginning with "You are not intimidated by anyone" explains that very point. "You" refers to the Sugata. "Not intimidated" means being without fear or trepidation. By what is he not intimidated? By anyone at all; that is, he is not intimidated by those in the world who pride themselves on their high status, such as śramaṇas, brahmins, Māras, or Brahmās, because he has abandoned every single cause of fear.
If one thinks, "In the world, we see that those who are themselves unharmed and powerful mostly cause harm to others and produce suffering," [the text] shows that our Teacher does not possess such qualities, saying, "He does not threaten anyone." Therefore, the meaning is that the Sugata alone is superior to beings such as Īśvara, because he does not carry weapons such as the trident.
Here it is asked: "If it is heard that even Īśvara and others have abandoned all weapons and practiced austerities in the wilderness, and it is also heard that the Sugata himself occasionally assumes the guise of a yakṣa or a rākṣasa, carrying weapons and subduing others, are they not then equal?" They are not equal. [This is because] Īśvara and... [the passage continues].
Viṣṇu and the others exhibit conduct that is unable to suppress the afflictions within their natural bodies; this arises from the portions of the Vedas that they themselves accept as authoritative. The Buddha, the Blessed One, however, manifests through the power of compassion in emanated bodies for the sake of training others, displaying conduct that appears to be associated with hatred and so forth. How could these two be the same?
If you think that Īśvara and the others also manifest through emanated bodies as if associated with afflictions, while their natural bodies are actually the pacification of afflictions, then we would have no dispute. Nevertheless, this contradicts your own scriptures, which state that the natural body of Maheśvara killed Brahmā, and that Viṣṇu, with a mind of hatred, destroyed Śambhu, and so on.
Regarding the phrase, "The words of a speaker possessed of afflictions," and so forth: the "speaker" is the one who expresses. That very person is "possessed of afflictions," meaning they are associated with the three afflictions: being intensely attached to their own position, feeling hatred toward the positions of others, and being tormented by the grasping at a self in all things. The "words" produced by such a person are their speech, such as the Vedas and so forth. Since these are both the Vedas and words, they are called "the words of the Vedas and so forth," referring to the Ṛgveda and the other Vedas. By the word "and so forth," the Mahābhārata composed by Vyāsa and the Rāmāyaṇa are included.
One should understand this from the Rāmāyaṇa composed by Vālmīki and so forth. If one thinks: "Even if works such as the Mahābhārata are indeed the words of persons, how could the Vedas be the words of persons, since they are not composed by persons and are the source of all faults?"—this is utterly irrelevant. For the Vedas are also the words of persons, because they arise from the formative activity (saṃskāra) of persons, just as, for example, the Rāmāyaṇa does; this can be understood through such arguments. Let this elaboration be set aside for now.
Regarding the phrase "For the most part, there is contradiction between what precedes and what follows": "for the most part" means for the majority. "Contradiction between what precedes and what follows" means that the preceding and following words are mutually inconsistent; the intention is that the cause of this is that the speaker is possessed of afflictions (kleśa).
The phrase "In your speech there is no contradiction" is to be understood as an elided compound (madhyamapadalopa), where the intermediate words are not explicitly stated, just as in the expression "a jar of yogurt" (dadhi-ghaṭa). If one asks, "How is it evident that there is no contradiction?" it is because it is specified as "the speech of the Omniscient One." The meaning is that it is the speech of one who has attained mastery over all objects of knowledge through the exhaustion of the afflictions and the obscurations to the knowable (jñeyāvaraṇa).
Regarding the phrase "As for the other treatises of others": "the treatises of others" refers to the Sāṃkhya, Nyāya, and so forth, as explained by Kapila, Kaṇāda, and others. "Others" means all those others, however many there may be. "For the most part, there is contradiction between the earlier and the later" means that, for instance, they assert that the pradhāna (primordial matter) is permanent, yet...
It is also asserted that [the self] is the cause of all things. For instance, the Naiyāyikas claim that the self is both inanimate matter and the enjoyer of objects; the Vedāntins assert that the Vedas are both the formations of speech and uncreated by a person. Furthermore, those great gods such as Viṣṇu and Īśvara, while asserting themselves to be omniscient, engage in immeasurable ruin and then, feeling regret, are said to engage in methods to remove it. If the Sugatas were to see this, they would laugh at the many such claims.
Regarding the phrase "your own systems," this refers to the systems spoken by you, the Sugata, which consist of the Three Baskets (Tripiṭaka). To these, it is applied: "They are without fault in the beginning, middle, or end." This means that the words spoken at the beginning are not contradicted by those spoken in the middle or at the end; likewise, those spoken in the middle and at the end are not contradicted by what precedes or follows them. Furthermore, there is no logical contradiction whatsoever in the essential meaning of the words themselves. Alternatively, "beginning, middle, and end" may be applied to the times of hearing, reflecting, and meditating, meaning they are faultless because they are not contradicted by reasoning during those stages. This is not merely a literal interpretation of the words.
Regarding the phrase "those who desire the Dharma [teach] the commoners," this refers to individuals such as the Jaiminīyas and others who desire to proclaim the Dharma.
It is said that the śūdra caste is not to be given the wisdom of unerring suchness, for they are not vessels for its explanation. Thus, it is taught that if the Vedas are recited to a śūdra, one falls into hell. The reason for teaching in this way is that if [the Dharma] were common to all, including the śūdras and so forth, the brahmins would not be respected by others; therefore, they have composed such [teachings] out of envy.
Regarding the phrase "You [teach] even to the outcasts (caṇḍāla)," the Sugata is the one indicated; "outcasts" is an illustration, and it includes those without caste, such as shoemakers, fishermen, and so on. The word "even" (api) includes the kṣatriyas and the rest.
"You teach the sublime Dharma through compassion" means that it is through compassion alone; the meaning is that you teach the sublime Dharma solely through compassion, and not for the sake of fame or profit. As it is said:
"Just as a mother feels a particular longing
For her sick child,
So too the Bodhisattva
Feels a particular affection for those who are not noble."
Regarding the phrase "the excellent tree" and so forth: it is an "excellent tree" because it is both a tree and excellent, meaning one that is perfect in leaves, flowers, and fruit. "Having abandoned that" means having discarded it. "The inferior" refers to trees such as the eraṇḍa; who would rely upon it? That is to say, what discerning person would take it? No one would. When this is applied to the actual meaning:
Regarding "desire": the phrase "attaining freedom" is an illustration; it should be understood as the attainment of the state that is free from all afflictions (kleśa). While you, the Sugata, who possess that [freedom], are present, what wise person would bow and pay homage to other teachers, such as Kapila or Kaṇāda, who are submerged in the mire of afflictions? The meaning is that they would not.
Regarding the phrase "Kapila, while enjoying sense objects": Kapila is the teacher of the Sāṃkhya school. "Enjoying sense objects" means that while he is indulging in the pleasures of desirable objects, such as forms, he is said to perceive wisdom, which is the vision of the authentic suchness (tattva). This is also as explained above in the context of the passage: "Kapila [asserts] the definition of the self." The word "it is said" (iti) means "it is so reported," and it is a word of dissatisfaction.
Regarding "O Sinless One": this is an address to you, the Sugata, who have exhausted all non-virtue. Regarding the statement, "How can there be liberation for one who is thoroughly afflicted (saṃkliṣṭa)?": the term "thoroughly afflicted" should be analyzed as a bahuvrīhi compound, meaning "one whose mind possesses thorough affliction." "Liberation" (mokṣa) is nirvāṇa, which is freedom from all suffering. "How can there be?" is a word of negation, meaning "there is not." "It is said" means it was taught; for example, as it appears in the sūtras: "If one relies upon the five qualities of desire, they become obstructive factors."
Regarding the passage beginning with "The accumulations of merit performed...": [the text continues].
Merit refers to the bases of meritorious activity arising from generosity and so forth, while "performed" refers to whatever has been actively produced by body, speech, and mind. "Accumulated" means having been extensively cultivated. These are to be fully dedicated to sentient beings, as the Blessed One has said: "One should take all roots of virtue associated with the three times, share them in common with all sentient beings, and fully dedicate them to unsurpassed, perfect, and complete awakening," and so forth, as it appears extensively in the scriptures. Such a teaching is not explained even in the slightest degree in the treatises of other systems, such as those of Kapila or Kaṇāda.
Regarding the phrase "at shrines and in sacrifices" and so forth: "shrines" refers to images of Īśvara, Umā, and the like. "Sacrifices" refers to sacrifices involving the slaughter of humans, horses, and so forth. The particle "la" is the locative case marker, applied to the end of both terms. If one applies it as "killing sentient beings at shrines," it becomes a locative of place; if one applies it as "killing sentient beings in sacrifices," it becomes a locative of time.
As for the manner of slaughter, the Vedic scriptures state: "When the intermediate time has arrived, one should employ six or seven animals. The horse is of the pure class; otherwise, use three animals. To each [deity], one should give sixteen village people and sixteen animals. According to the ritual, one should offer ten and seven [animals] in the middle of the sacrificial post."
Thus it is said: "A brahmin is slain for the sake of a brahmin; a kṣatriya is slain for the sake of a kṣatriya; a vaiśya is slain for the sake of a vaiśya; and a śūdra is slain for the sake of a śūdra." Such scriptural sources are asserted to be the dharma of worldly people. Regarding the phrase, "In your teaching, those are disparaged": in the teaching of the Sugata, those are disparaged. As it is extensively stated: "The ripening of the action of taking life is the hell realms," and so forth.
In this regard, one might think: "While killing in general is not dharma, killing performed at the time of a sacrificial offering according to the perfect rituals arising from the Vedas is dharma." This is not so. Is any dharma that always harms living beings found in the Vedas, or taught by the ṛṣis? Even at the time of a sacrificial offering, how could such a manner possess the nature of dharma (dharmatā)? It does not. Why? Because dharma is so called because it holds one back from falling into the lower realms or, having passed away, bestows happiness; whereas sacrifices involving the killing of humans and so forth are the opposite of that. Why? Because they involve harming others, just like the activities of outcasts.
Accordingly, when the ṛṣi Vyāsa was praising sacrificial offerings, his son Śuka said:
"Having erected a sacrificial post and slaughtered livestock,
If the mud is made with blood,
And through that one reaches the higher realms,
Then tell me, by what does one go to hell?"
Thus it is said. Therefore, O Lord, let alone harming others, you have well protected sentient beings even at the cost of your own life; this should be illustrated by examples such as the Jātaka of the Elephant. If one asks, "If the ritual of sacrificial offerings is not suitable as Dharma, then tell me, what is that unerring Dharma?" it is said: "Born into the Śākya kṣatriya lineage," and so forth. "Śākya" refers to the mention of the lineage of the householders' side as their guru. Starting from the king known as Mahāsammata, after one million, ten thousand, nine thousand, four hundred and eighty-nine royal generations had passed, in the city called Potalaka, there arose a king of the Ikṣvāku line named Virūḍhaka. He had five sons: Ulkāmukha, Hastinīdamana, Nūpuraka, and Rājyapriya. Because the four eldest seized the city of Kapilavastu and were exceedingly bold, they became known as the Śākyas. Since he was of that lineage, he is of the Śākya kṣatriya lineage. "Born there" means taking birth intentionally. "Truth" is the non-erroneousness of one's own nature. "Non-deceptiveness" is generating confidence in those who have entered [the path]. "Holy life" (brahmacarya) is the restraint of the doors of the senses. "Discipline" is the pacification of signs and conceptual thoughts. "Compassionate" means engaging in the benefit of others. Such a manner is to be understood as your sublime Dharma.
The meaning is that it is not a source of harm. Regarding the phrase, "Even those who have mastered the Vedānta," and so forth: those who have mastered all the Vedānta are the Vaiśeṣikas and others. They also claim that when an enemy arrives on the battlefield, one should kill them. As it was said above: "If one kills on the battlefield while in a state of rage." However, you, Sugata, have taught that one should only practice compassion even toward an enemy; this should be illustrated by the Jātaka of the Man of Patience.
Regarding the phrase, "The youth [spoke] to his maternal uncle," and so forth: this is heard from the ancient legend of Skanda. On Mount Himavat, there were two sons named Matsya and Haṃsa. Mount Haṃsa was so exceedingly delightful that it outshone even Mount Meru and remained preeminent. Because it was jealous, it would not grant any opportunity to any of the accomplished ones (siddhas). Then, the accomplished gods thought, "When will we be able to dwell there and enjoy the pleasures of desire?" and they became filled with longing. They went into the presence of the youth who was offering praise to Mount Kailāśa and made this request: "By all means, act so that we may enjoy the pleasures of desire together with our wives on Mount Haṃsa." The youth thought:
"To refuse a request made by another,
Even at the cost of one's own life, is a reproach.
Therefore, I shall now apply myself
With all diligence to this task."
Thinking thus, he—
He went there and, with great veneration, made this request to the mountain Ṛṣabha: "Ṛṣabha, you must certainly grant me a single favor." He asked, "What is it?" The youth replied, "Out of compassion, grant me an opportunity for the sake of the Siddhas." As soon as he had spoken, the mountain, his face flushed with pride and his brow furrowed in anger, said, "I grant no opportunity to anyone!" Although the youth exerted himself in various ways, he did not achieve his goal. At that time, he began to fight with him. When the goddess Umā heard this news, she was overcome with the suffering of fearing harm to her son; resting her cheek in her hand, she remained in a state of grief, wondering, "Will this turmoil not cause all three worlds to be disturbed?"
The mountains Kailāsa, Sahya, Vindhya, Malaya, and others also went there and spoke, but they were unable to pacify the dispute. Then, the youth, agitated by the demon of wrath and with a mind full of anger, thought, "I shall be able to destroy this by hurling my spear without further deliberation." In his fury, the youth struck the mountain Ṛṣabha so that it split into two parts. It became a great valley, where the accomplished Vidyādharas and their wives freely enjoyed the pleasures of desire. The one called "the youth" is Kartikeya. The one called "his maternal uncle" is the mountain Ṛṣabha, the brother of his mother.
Regarding that, if one asks what struck him, it says "with a spear," meaning with a single-pointed spear. "Struck" means having been split into two pieces. "The report is heard" means having heard the story as it is renowned. "O Great Hero" is an address; because he possesses great heroism, he is the "Great Hero." "By you" refers to the Blessed One. "The net of afflictions" refers to those things to be abandoned by the paths of seeing and meditation; it means the collection of latent tendencies. If one asks what was done to that collection of afflictions, it says "torn," meaning completely destroyed, shattered, and abandoned. If one asks by what they were torn and brought to exhaustion, it says "with the weapon of insight," meaning with the spear of primordial wisdom (jñāna). Furthermore, the Blessed One said: "With the vajra-like absorption, the mind which is like lightning, the collections of afflictions were slain." Regarding the passage beginning with "Viṣṇu [could not protect] his own," because they were the women of his own palace, they are "his own women," meaning the assembly of the queen's retinue. "Unable to protect" means unable to guard them. If one asks who was unable, it was Viṣṇu. The narrative here has already been explained in the context of the verse: "The old man struck Viṣṇu with an arrow." "O Lord, by you" is an address.
"All sentient beings" refers to those included within the three realms. "For the sake of protecting them" means to act for their benefit and to sustain them. "Always striving" means to exert effort and apply oneself continuously at all times; this is as it has been taught: "Three times during the day and three times during the night, he gazes upon the worlds with the Buddha-eye to see who is flourishing and who is declining," and so forth.
Regarding the passage beginning, "Having known the fear created by the Old Man," it is heard as follows: There was an asura named Jarāsandha. Through the practice of extraordinary austerities, he received a boon from Mahābrahmā that he would become the lord of the three worlds. He then thought, "I have heard that Viṣṇu desires to be victorious over all; therefore, I shall destroy him first. Once he is destroyed, I will conquer the three worlds without obstacle." Thinking thus, he strove to kill Viṣṇu. Having heard that Viṣṇu was staying in Mathurā, he hurled a great club from a great distance and then set out himself.
Then, hearing the sound of the hurled club, Viṣṇu realized he was coming. Overcome by the fear of death, he abandoned Mathurā and went to the city of Dvārakā, which was situated within the ocean. Because it was the fear created by the Old Man, it is called "the fear created by the Old Man." "Knowing" means realizing. Who was it? It was Viṣṇu.
If one asks, "By whom was it abandoned?" it says, "Mathurā was abandoned." This means the city called Mathurā was left and forsaken. Regarding the phrase, "O Sage, what could cause you fear?" the words "O Sage" are an address. "What could cause fear" means that which would produce fear or dread. "There is no such being" means that in the three worlds, there is no such being whatsoever. To illustrate this, the Bakula Sūtra should be cited here, which speaks at length: "O Bakula, there is no one who can frighten the Tathāgata," and so forth. Regarding the phrase, "By Viṣṇu," and so on: "By Viṣṇu" means by Viṣṇu having become deluded. If Aniruddha and the others had not performed improper service to the sage Durvāsas, they would not have been ruined in this way. "Relatives" refers to Viṣṇu’s kinsmen, the Viṣṇus, who were ruined and brought to an end. The story to be told here was written in the context of the verse: "The old man struck Viṣṇu with an arrow." Furthermore, "By you, Blessed One," refers to you, the Blessed One. "All relatives" refers to the entire assembly of kinsmen. "From saṃsāra" means from the prison of existence. "Completely liberated" means you caused them to attain nirvāṇa. This is the meaning.
In this context, all [events] such as the Father and Son meeting, where [the Buddha] caused Dronodana and others to realize the distinctions, and his journey to the abode of the Thirty-Three to teach the Dharma to his mother, should be applied. Regarding the phrase "in the systems of other non-Buddhists" and so forth: "other non-Buddhists" refers to those who are outside of this [teaching]. "In the systems" refers to the philosophical tenets (siddhānta). "In whatever way" is a repetition, meaning "to whatever extent." "Having reflected" means having analyzed. "In that way" means "to that extent." "To you, O Protector" is an address. "My mind has become faithful" means that it has become endowed with faith and clarity of mind. Regarding the phrase "Thus, by those who are not omniscient" and so forth: the word "thus" indicates the types of faults previously mentioned; it refers to those who possess a mind that is seized, controlled, and led by them. "Not omniscient" means those who are not omniscient, such as Kapila and others. The philosophical tenets composed by them are called "the philosophical tenets of those who are not omniscient." Because they are the faults of those [tenets], they are called "the faults of the philosophical tenets of those who are not omniscient." "Of those with ruined intellects" refers to the childish; those who lack intelligence are called "ruined intellects."
Regarding the phrase, "You, the faultless Teacher, are also not seen": "faultless" means that you have abandoned all afflictions without exception, along with their habitual tendencies. "Teacher" means one who acts as a guide for gods and humans. "You" refers to the Buddha, the Blessed One. "Are not seen" means they do not realize you.
Regarding the passage beginning, "The world, the gods, and the brahmins": the worldly non-Buddhists (tīrthikas) say this: "This son of the Śākyas hates the gods, the brahmins, and the Vedas." Even though they are the ones who commit such faults, they do not reflect upon it nor do they realize it. Furthermore, under the influence of their lack of faith, whatever they remember or conceptualize, they superimpose through words without investigating the prior or subsequent limits. They say, "This Śākyan also superimposes through words without investigating the prior or subsequent limits." However, it is not that the Śākyan is at fault for teaching in that way after having examined the prior and subsequent limits and knowing them to be incoherent and essence-less; rather, it is the world that has become thus that is at fault.
Furthermore, if one asks, "Why would people like us take delight in your teaching?" the text says, "Because your teaching..." and so forth. "Because" means for what reason. "Your teaching" refers to the sublime speech of the Buddha, the Blessed One.
Regarding "happiness," it refers to the happiness of liberation or the happiness of the higher realms and so forth. "Happiness itself" refers to the path by means of the appropriate methods. "To cause to obtain" means to cause to find. "Therefore" means for that reason. "O Lion of Speech" is an address; it means "by you, O Lion of Speech." "Scriptural tradition" refers to the teaching, and [the phrase] means "delighting in that." If one asks "who?" it says "this world," meaning sentient beings such as ourselves. "Delighting" means being inspired and devoted.
In order to dedicate the merit arising from this praise, it says "Your qualities, which are authentic," and so forth. "Your" refers to the Tathāgata. "Qualities" refers to the abandonment of the afflictions and so forth. "Authentic" means that they are definitively possessed. "In this manner" means in the manner previously explained. "By expressing" means by speaking. "I" refers to the author of the praise. "Whatever merit" refers to whatever virtuous conduct has occurred. "Obtained" means arisen or found. "The world of beings" refers to the entire world of sentient beings. "May they become like you" means may they become like you, the Blessed Buddha; the intended meaning is "may they obtain the wisdom of omniscience."
From that and that, having accumulated [merit], and...
Thus, having understood those of such a lineage who are beautifully adorned by their actions and who, out of compassion for sentient beings, have composed this work with the armor of insight, may those who have abandoned the many flourishing faults and ascertained the reality of the Sage’s collection of qualities cause these worlds to incline toward the Sugata. By whatever merit I have gained through this work, preceded by faith, which has arisen as a beautiful moonlight that outshines the moon’s rays, may the world obscured by the cataracts of delusion possess the stainless medicine of the sky of the intellect.
The Extensive Commentary on the Praise of the Tathāgata entitled The Exalted One, composed by the master Bhaṭṭākāramati, and written by the master Prajñāvarman of the land of Bhagala in the northern region, is hereby complete. It was translated, edited, and finalized by the Indian preceptor Paṇḍita Jārandana and the chief editor-translator, the monk Rinchen Zangpo.
The Moon-Crested One (Śiva), the Yellow-Robed One (Buddha), the Creator of the Vedas (Brahmā), the Delighter (Kāma), the Ant-Hill Dweller (Vaiśravaṇa), Vyāsa, Jaimini, the Son of the Earth (Kaśyapa), the Sage Akṣapāda, Bṛhaspati, and the Lord of Asuras (Rāhu)—after these, the Protector, the Sun who arose in the lineage, the Guru of the Three Worlds, the King of the Śākyas: in praise of his liberation, this commentary has been completed here. By this virtue, may the darkness of the non-Buddhists, who wander in the dense thicket of grasping at a self throughout the realms of existence, be utterly destroyed.
May I become a Victorious One, a maker of the day! This is the extensive commentary on the Praise of the Exalted One, composed by the master Prajñāvarman. Since the Sanskrit manuscript for the commentary on the twelve intermediate verses could not be found, this was later composed at the glorious Sakya monastery by the Śākya monk Kunga Gyaltsen Palzangpo. It is complete.