Śikṣā Guru — The Instructions of the Teacher
Author of digital edition: Aditia Gunawan
Filename: DHARMA_CritEdSiksaGuru.xml
Language: Old Javanese
Repository: Nusantara Philology (tfd-nusantara-philology)
Version: part commented since without access_token with github actions api calls are limited – still working on it
Editorial
- Editorial declaration:
- normalization:
- Normalization is not recorded in the critical apparatus if the reading variants between texts do not represent significantly different phonemes, such as dharma in the edition for darma ms642 darmma ms633. If any witness offers a significantly different reading, then normalization is recorded, e.g., śīghra: norm. sigra ms633; sagraḥ ms642.
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Vowel length is normalized without being marked in the apparatus.
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Insignificant spelling variants in the manuscripts, such as using dental n instead of the retroflex, interchanging sibilants, and aspirated and non-aspirated consonants, are not recorded in the apparatus.
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I add the omitted pepet between two consonants in the initial syllable, without record it in the apparatus: tmən > təmən.
- interpretation:
- The asterisk * is used to flag lemmata or forms of lemmata not recorded in the Old Javanese-English Dictionary.
- normalization:
Witnesses
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[A]
Jakarta, Perpustakaan Nasional Republik Indonesia, Lontar, L. 642
- Colophon:
- diplomatic: lamun· vraḥ ḍi vvitniṁ bnər thar kna kupaḍrava, lamun tar vr̥ḥ ḍi vviniṁ bnər, kəna ku na Upaḍrava, ø, nihan· kavuvusa;n siksa guru, ṅa, kayatnakna saṁ sevaka ḍarmma, ø, tləsinurath· ri ḍesa mahapaviṭā, tajak barath· kalpasən pun·, malampaḥ Iṅapura ṅkanaṁ sasṭa 2cek:aḍi tapak· yuyu cinaṁcaṁ ri tasik· Uliḥ vvaṁ sinanaU, pun· I saka hlər tvaya vu
- Hand Description: A:H1 The only hand of the manuscript, black ink, Old West Javanese quadratic script.
- History: The manuscript is from Cilegon, Tarogong District, Garut, as reported in ROD (1914): № 208, pages 71–72. The manuscript was copied in the village Mahapavitra, on the western slope of a place called Kaləpasən, possibly in the Śaka 1420s, i.e., near the end of the 15th century CE.
- Colophon:
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[B]
Jakarta, Perpustakaan Nasional Republik Indonesia, L. 633
- Colophon:
- diplomatic: Itiḥ sikṣa saṁ pandita, nihan ṣikṣa guru ṅaranya, yan mataṁṅyan kayatnakna saṁ sevaka darma, tman·,,/,/ ø,/,/, tlas· tinulis· ri kasapuluḥ, Uvusan· purnama tiL̥m·, malam·paḥ hiṁṅampura saṅ amaca, puna tapak taṁṅan pukulun·§ 2cek· lvater pukulun·, bənaṁ diAjar di desa sunya pun·
- Physical Description: The manuscript consists of 41 gebang leaves, each measuring 22.6 × 4 cm, stored in a red wooden box, four lines per folio. The pages are numbered 1–40 by the copyist, but there are some number- ing errors: 0 instead of 10 (fol. 11v), 6 instead of 16 (fol. 17v), 10 instead of 20, 30 instead of 40. In addition, among these 40 pages, there is no page 33; after page 16 the manuscript jumps to 19, back to number 17, then 18. However, the text is coherent in this arrangement.
- Hand Description: B:H1
- History: According to ROD (1914): № 208, pages 71–72, the manuscript is from Tarogong, Garut, West Java.
- Colophon:
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[C]
Jakarta, Perpustakaan Nasional Republik Indonesia, L. 628
- Colophon:
- diplomatic: Iti siksa guru ṅaranira, sam·pun təlas tinulis· riṁ batur riṁ visa kasinoman· luraḥ kamulan·, dya saṁṅ aparab·, yaṁ buyut· ⟦ra⟧ ◯sida nurut·, pukulun· malahpaḥh iṅapura, punaṁ sasṭa tan parupa, tan pat(u)t· ri varna sas(ṭa) tan papa:ruṁgu riṁṅ akṣara, loter bəkcek· tan· pavastu, kaya labəkeṁ yuyu cinacaṁ, makadi kuraṁ Ḷviḥ riṅ akṣara, pari(yata) ṅaḶviha, halvaṅana, pukulan dere vikan ṣira saṅ anulis· Apan a:tuk ṣinanaU, luṁhuṁ pva maniliḥ tan pvaliḥ, samaṁkana kahuvusan· [2+]ka, Oṁ sarasvati maya nama svahaḥ,,/ø//I,,, sa,,,ka//Ø//
- Physical Description: The manuscript of 23 gebang palm leaves, measuring 35 × 3.3 cm, each of which consists of 4 lines of writing. Most of the leaves are poorly damaged at the edges.
- Hand Description: C:H1
- History: The manuscript is wrapped in a kind of wooden box bearing the words “ms. Merbaboe”, indicating its provenance. Based on the record, it originated from Gedakan (old name of present-day Kedakan), Grabag dis- trict, Magelang, Central Java, on the northwest slope of Mount Merbabu. This manuscript comes from the gift of Mr. H. D. Levyssohn Norman, a Dutch politician who had served as secretary to the governor-general of the Dutch East Indies in 1869–1883, as well as an honorary member of the Batavian Society for Arts and Sciences (BGKW), as reported in NBG 01 (1862-): 71 and 111; Hoepermans 1913: 152; ROD (1914): 240).
- Colophon:
Edition
Chapter 1 Pure Circle of Three Bodily Domains
⟨A: 1v⟩⟨B: 1v⟩ndah nihan varahakna mami rumuhun ri saṅ sevaka dharma, katəkan kita ruməṅə̄kəna kavivekan saṅ hyaṅ dharma, mvaṅ kabyavasthānikaṅ saṅ hyaṅ ajñāna, hana trikāya maṇḍala pariśuddha, ṅaranya, inujarakən saṅ paṇḍita ri saṅ sevaka dharma, nyāpan tahan kveki ulah śabda lavan ambək, yan kva hana ma⟨B: 2r⟩lina ri hr̥dayanta, ya teka prih-pəgəṅən⟨,⟩ rakṣa pahayu juga ya, apan hetuniṅ manəmvakən sukhaduhkha halahayu.
⟨1⟩I will first teach the servant of the dharma as follows. You will succeed in listening to the discerning of the holy dharma and the firm state of the holy gnosis. There is what is called the pure circle of three bodily domains,↓1 uttered by the teacher to the servant of the dharma. Look, I would say they are the action, speech, and mind. If there is filth in your heart,↓2 it is they that should be given full attention and restrained. Guard them very well, for they are the causes of finding joy and sorrow, good and bad.
yan pinahala ulahta, śabdanta, ambəkta, niyata kapaṅguhnikaṅ hala denta yan maṅkana, yan pinahayu ulahta, ⟨A: 2r⟩ śabdanta, ambəkta, avas kapaṅguhnikaṅ hayunta yan maṅkana, ya ta mataṅyan hana paribhāṣa kumvaṅ madyus-dyus vvay tinəmunya kasvabhāvaniṅ janma, hala tuməmu halanya, hayu tuməmu hayunya, maṅkana lvirniṅ janma.
⟨2⟩If your action, your speech and your mind are unrighteous, in that case you surely obtain the wrong. If your action, your speech, and your heart are righteous, in that case it is clear that you obtain the virtue. That is why there is a proverb “Thus as one repeatedly baths, the water is touched by the inherent nature of the human: bad meets its bad, good meets its good”.↓3 Likewise is human nature.
Notes
↑3. The water metaphor also occurs in SKK 16.ndya dr̥ṣṭānta, iriki dadyanya, hala deniṅ halanya, hayu deniṅ hayunya, nihan upadyanta, hana ya maṇik anargha ṅaranya, tan kinavruhan mulyanya, tan paprameya* ri rahayu, kaliṅanya ikaṅ maṇik anargha, lavan maṇik sarveṣṭa, yogya karikāpusənta ri gaṅsa, tambaga lavan timah,⟨C: 2v⟩ aparan ta yogyanika, niyatār ⟨A: 2v⟩ mijil śrīnika lavan dhanuhnika, maṅka pva yogya paṅapusanta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.
⟨3⟩What are the illustrations with regard to the consequence of this, [namely]: bad from its bad, good from its good? As follows is your analogy:↓4 there is what is called the priceless jewel, its value can not be known, being incomparable↓5 in terms of beauty. The meaning is: the priceless jewel and the most coveted jewel. Is it fitting to be bound to bell-metal, copper, and tin by you? What is the appropriateness [of such a condition]? It is evident that if its splendor and its shine come out, then your binding for the priceless jewel and your tieing for the most coveted gem in such a manner are appropriate.
Notes
↑4. I consider the word upadyanta to be derived from Skt. upādhi ‘what is put in the place of another thing, substitute; anything that has the mere appearance, disguise, peculiarity, attribute; limitation, qualification, condition, postulate’ (OJED, s.v. upadi). In this text, it seems that this word is an equivalent of lvir, so I interpret it as ‘analogy, allusion’.↑5. tan paprameya is denazalitation of maprameya, which is not recorded in OJED, but it seems to have the same meaning as aprameya ‘immeasurable, countless, unfathomable, incomparable, indescribable, without equal’ (OJED, s.v.).
nihan liṅnira ri saṅ hyaṅ śāstra ‘ləpas ca vuṁkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ, etad eva nigadyate’, apan sinaṅguh rambut ləpas ṅaranya, vulu pasagi ṅaranya, hana vuṁkunuṁ ṅaranya, hana uḍika, hana tater, hana sorasa ṅaranya, ika ta kabaih yogya karika paṅapusan ta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa, taham pih yāpusən ta ri gaṅsa tambaga lavan timah, aparan ta yogyanika, paṅapusan ta irikaṅ maṇik anargha, paṅikə⟨A: 3r⟩tan ta irikaṅ maṇik sarveṣṭa, nahan liṅnya ri saṅ hyaṅ śāstra, ‘ləpas ca vuṁkunuṅ ceva, adhika, uḍika, tater tatur tathya tuṅgəṅ nu yogyanika’.
⟨4⟩These are the words of the holy treatise: ‘ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ.’ This is proclaimed (etad eva nigadyate).↓6 Because what is considered loose hair is square hair (? vulu pasagi); there is the uḍika, the tater, and the lice.↓7 Are all of them appropriate to be bound to the priceless jewel and chained to the most coveted jewel? No, it is not like that; they should be bound to the bell-metal, copper, and tin. Why is that appropriate? The binding to the priceless jewel, the chaining to the most coveted jewel, these are the words of the holy treatise: ‘ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ nu yogyanika’.
Notes
↑6. ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ, tad eva nigaḍyate: this “hybrid Sanskrit” passage is really obscure and could not be traced to its source. It is clear that this passage is not entirely in Sanskrit but a mixture of Sanskrit and Old Javanese. The word ləpas means ’release’; vuṅkunuṅ only appears in pavuṅkunuṅ, recorded among the list of vatək i jro. The reading of msC is buṅ kuniṅ ‘yellow bamboo’ which is more understandable in meaning, although it is difficult to reconcile with the present context. The word adhika means ‘superior, eminent, excellent’, but udika is obscure; tatte (tattve?) and tathya probably convey the meaning of ‘true, truth’, and are probably attributes of tatur ‘gold’. The word tuṅgəṅ means ‘steadfast, firm, unmoved, unshaken’. The general meaning of this excerpt that I can guess based on the OJ exegesis is the statement that hair is unsuitable as the binding of a jewel.↑7. sorasa: this word is not recorded in OJED, but probably it refers to Skt. saurasa ‘a partic. insect infesting the hair’ (MW, s.v.).
hana ya mas kanaka santaṅva* ṅaranya, mas kanaka jātirūpa, sakati mulyanya, vrəttya inapisan pituṅ apitu, matəmahan ta ya satahil i vatu bratnya, ndya ya teka tuṅgəṅ, tan limbak ləgə, an i⟨C: 3v⟩napi muvah, apan samaṅkana juga, pinakādiniṅ mas kabaih, ndah ya teka yogya rahayu paṅapusanta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.
⟨5⟩There is what is called the glowing gold,↓8 beautiful gold; its value is one kati. The course of action↓9 will be [as follows]: it is mixed seven times seven [times],↓10 transforming into the weight of one tahil of stone. How can it be strong, not undulating, unwavering, when it is set ablaze again? For only in this way is the best quality of all the gold, and then your binding of priceless jewels and your tying of the most coveted jewel are appropriate and good.
Notes
↑8. santaṅva: this word is not recorded in OJED, but it is found in Old Sundanese SMG 21.3 santaṅva. My interpretation ‘glowing’ is based on the interchangeability of v and p of the Skt. word santāpa ‘burning heat, glow, fire’ (OJED, s.v.).↑9. vrəttya is my conjectural emendation of vrət in msA msB and vr(uḥ)nya in msC. I render it as an irrealis of vr̥tti ‘mode of being, nature, kind, activity, function; complex formation, compound, style of composition, mode of life, conduct; mode of being, nature.’ (OJED, s.v. vr̥tti).
↑10. inapisan pituṅ apitu: the word inapisan is not recorded in the OJED. It is probably an -in- form of the second base of apisan ’to be one, to be united, joined’ (OJED, s.v. pisan). However, I did not find the passive inapisan in the OJ corpus accessible to me. I do not exclude the possibility of emending it to linapisan ‘to be layered’. The following combination, pituṅ apitu, is also not found in the corpus. My translation ‘seven times seven [times]’ is tentative.
⟨6⟩It [i.e. gold] is bound with bell-metal, copper, and tin, its splendor and its shine are not coming out. What are the reasons why they are not appropriate? Wrong innate [disposition], wrong karma, wrong nature. Just so is the holy supreme dharma:↓11 it is a priceless gem. And also your body: it is the most coveted gem.
Notes
↑11. The meaning of san hyaṅ dharma viśeṣa is unclear; it probably refers to the personified holy soul since it is mentioned with avakta ‘your body’.ndah ta yāṅkən gaṅsa tambaga lavan timah, ika tan yogya rakətakəna iri⟨B: 5v⟩kaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.
⟨7⟩Here is the analogy of bell-metal, copper, and tin: they are not appropriate to be bound to the priceless jewel, [and be] tied by you to the most coveted jewel.
nihan ya⟨C: 4r⟩⟨,⟩ ulah mahala, śabda tar yukti, ambək magələh ri kapva kaṅ janma, ṅuniveh ri saṅ paṇḍita, kaliṅanya tan yogya kari ulah mahala⟨,⟩ śabda tar yukti, ambək magələh, rasā⟨A: 4r⟩kən i saṅ hyaṅ dharma, lavan rakṣa ri śarīranta, ṅuni⟨B: 6r⟩veh ri saṅ paṇḍita, taham pih tar yukti ika, punaruktanikaṅ kavvaṅanta, hilaṅ masihniṅ manak maṅrabi, manak makadaṅ mvaṅ renanta, ya tan vnaṅ rumakṣa ikaṅ ulah mahala śabda tar yukti ambək magələh ri kapva kaṅ janma, ṅuniveh ri saṅ sādhu, ndya yogya paṅrakṣanta, ri śarīranta, yeka santaṅva liṅ saṅ paṇḍita, kanaka santaṅva ṅaranya,⟨B: 6v⟩ ulah rahayu, śabda rahayu, ambək rahayu, ya rakṣākəna saṅ hyaṅ dharma.
⟨8⟩They are as follows: bad actions, improper speech, and impure minds towards all humans — especially toward scholars. The meaning is: bad actions, improper speech, and a dirty mind are really not appropriate; the holy dharma shall be reflected upon; furthermore, protect [it] in your body,↓12 and even more so with respect to holy men.↓13 No, it is not proper [to have improper speech, etc.]: repeatedly your birth [arises]; one stops to desire having a child, having a wife, building a family, having relatives and a mother in law. He is unable to protect [himself] from bad actions, improper speech, a bad mind towards all humans, and especially towards ascetics. How would your protection of your body be appropriate? That is ‘the glowing’ (santaṅva) according to the scholar. It means the glowing gold: the good action, the good speech, the good heart. Those should be protected by [means of] the holy dharma.
Notes
↑12. One would expect the irrealis or imperative form in this context, so the reading could be emended to rakṣaa.↑13. saṅ paṇḍita: besides the term paṇḍita, which I consistently translate as ‘scholar’, we find several synonyms to denote the teacher, one of which is vvaṅ sādhu ‘holy man; saint’, as we see in this paragraph. Another word that is also used as a synonym for paṇḍita is vvaṅ atuha.
nihan mataṅyan trikāya maṇḍala pariśuddha ṅaranya, liṅ saṅ paṇḍita, tri ṅaraniṅ təlu, śuddha ta ya trikāya maṇḍaləm, ityuktam, nahan trikāya liṅ saṅ paṇḍita.
⟨9⟩As follows is the reason why it is called the pure circle of three bodily domains, according to the scholar: tri means three. The circle of three bodily domains is pure.↓14 So it is said. Thus are the three bodily domains, according to the scholar.
Notes
↑14. From a stylistic point of view characteristic of tutur genre, the explanation of the gloss trikāya maṇḍala pariśuddha in this sentence is rather unusual. Normally, each Sanskrit term is described individually. Could it be that all manuscripts are corrupt in this passage? The description of the Old Sundanese version in SMG 20.1 for the same terminology is more elaborate than that of the SiGu.nihan təmbəynya* sih saṅ paṇḍita ri saṅ sevaka dharma, pariśuddha ta ri ambək rahayu, usən hayva kasəlapan ambək magələh, nirmalaṁ hr̥dayam citam, ndah pahaliṅlaṅ kaṅ manah pvāmbək tiṅət maṅaṅən-aṅən⟨,⟩ prihən bhikṣā-lakṣanam*.
⟨10⟩As follows is the beginning↓15 of the affection of a scholar toward the servant of the dharma. It is pure in good thought. Do it quickly! Do not be tucked in with dirty thoughts. The heart and mind are pure. Then, purify the mind and the set of your emotions! You should be aware when thinking; you should practice the activity of begging for alms (bhikṣā-lakṣanam)↓16 with full attention.
Notes
↑15. The word təmbəy seems to be a typical OJ word in the manuscript tradition in West Java, occurring instead of the more common tambay or tambe. OS texts also have təmbəy. MdS only has its derived form mitəmbəyan ‘to start’.↑16. The compound bhikṣā-lakṣanam is unattested in OJ and my translation ‘the activity of begging for alms’, which is based on the understanding of lakṣaṇa in its Old Javanese sense of ‘action, doing, practice’ etc. (see OJED s.v.), is tentative. Alternatively, it may be rendered as ‘the one of mendicant (bhiksu) character’.
nihan lakṣaṇanta viku, hayva tr̥ṣṇa ri hulun juga, byakta taṅ ra⟨C: 5r⟩mbut pinəgatan, ya ta pəgati, tan kavighāta malaṅ kva hana, ya tika pariśuddha timpalakəna kunaṅ rətakəna, ya ta mas r̥kr̥t masəkar vañva ṅaranya, maṅkana ta kita maseva⟨A: 5r⟩ka di saṅ paṇḍita, hayva ta kita gumavayakəna guru-talpaka, jagat-upadrava, katakuta ri sira, bhaktyānukul ta kita ri saṅ guru, gavayakəna kasupraṇata, di saṅ guru, təka ri saṅ paṇḍita, dataṅ ta ri kasādhyanya.
⟨11⟩Here are your characteristics, O holy man. Do not just be attached to servants. It is evident when the hair has been cut. Cut it [so that] there is no obstruction or hindrance. That is the purity (pariśuddha): you should cut it before and you should control it. It is what is called †r̥kr̥t† gold, and making flower offerings with water.↓17 In this manner you serve the scholar. Do not commit the sin of violating the guru’s bed (guru-talpaka),↓18 [which is] a misfortune for the world; [rather, you] should fear him. You should be devoted and submit to the teacher, you should carry out [acts of] extreme respect toward the teacher, including scholars. [In this manner you] come to the realization of that goal.
Notes
↑17. All manuscripts have vañva, unattested in OJED. I consider it to be a variant of bañu. However, the irrealis form seems unnecessary. Or should it be read vaño? Or vañva is related to vanua/vano ‘inhabited land’, Mal. benua, and the clause needs to be read as mas səkar vañva ‘the gold as the flowers of country’.↑18. On the term guru-talpaka, see chapter 10, §Footsoles of the teacher.
maṅkana ta kita hulun ri saṅ paṇḍita, ṅuniveh ri saṅ prabhu, tar gavayakəna prabhu drohaka, dəṇḍana vinigraha, katakuta ri sira, marapvan tan kita na kajval pati biṣama, bhaktya ta kita ri saṅ prabhu, mataṅyan təka ri kasādhyanya, maṅkana ta kita rāma, kalaṅ, gusti, patih ri banva, kunaṅ dharma tulājñānaniṅ kadi kita, hayva ta kita ti⟨A: 5v⟩mpaṅ svara ri byavahāra, tan paṅivakən təṅən ri guṇadosa, tar yukti purihniṅ vvaṅ atuha, ujar saṅ hyaṅ āgama, hayva tutakənanta, ya ta mataṅyan tar katəkan trikāyamaṇḍalam cittam, nihan saṅ hyaṅ trikāya maṇḍala pariśuddha ṅaranya, kayatnakəna saṅ sevaka dharma, ya təmbəynya sih saṅ paṇḍita, ri saṅ sevaka dharma.
⟨12⟩In this manner you are the servant of the scholar, and even more so of the king. Do not be unfaithful toward the king. [You] will be fined and hated. You should be afraid of him, so that you will not be sold and die horribly. You should be loyal to the king: that is why [you] come to the realization of that goal (i.e., avoiding being sold and dying). You↓19 elder (rāma), kalaṅ, gusti, vizir (patih) in the village (banva), [should behave] in this manner. Furthermore, [concerning] the quality (dharma) of a balanced mind in people like you, you should not have an unbalanced voice↓20 in the legal proceeding, do not lean left and right with respect to good and bad qualities. It is not appropriate [as the] behavior of an experienced man, says the holy scriptures. That [wrong behavior] should not be followed by you, that is the reason why [if you follow it] the three domains of body and mind (trikāya maṇḍalam cittam) are not achieved. Then the servants of the dharma should devote their full attention to what is called ‘the sacred circle of the three pure bodily domains’. It is the beginning of the affection of the scholar toward the servants of the dharma.
Notes
↑19. The expression kita ‘you’ in this sentence implies that the audience of the text involved rāma, kalaṅ, etc. Alternatively, if the word kasādhyanya indicates the fruit to be enjoyed rather than the realization of the goal of loyalty to the king, one could translate as follows: ‘You [will become] in this manner: an elder (rāma), a kalaṅ, a gusti, a vizir (patih) in the village (banva)’.↑20. timpaṅ svara: the word timpaṅ means ‘crippled, limp’ (OJED, s.v.). In this context of legal preceding, I interpret timpaṅ svara as ‘unbalanced voice’.
Chapter 2 Ten Virtues (daśa-śīla)
ika hana ta kapiṇḍva sih saṅ paṇḍita ri saṅ sevaka dharma, ya daśa-śīla ṅaranya, ndya ya nihan, śrotra, cakṣuh, ghrāṇa, jihvā, vāk, tvak, pāṇi, pāyūpastha, pāda, ini rəṅə̄kəna saṅ sevaka dharma. ini rəṅə̄kəna saṅ sevaka dharma.
śrotra ṅaraniṅ taliṅa, apa viṣayaniṅ taliṅa,⟨A: 6r⟩ pinakadvāraniṅ maṅrəṅə̄ ikaṅ śabda hala hayu, maṅrəṅə̄ kita śabda manis arum⟨,⟩ enak manahta, maṅrəṅə̄ pva kita śabda mahala, sākṣāt tan kahiḍəp doṣanika, tan piniṇḍvakən⟨,⟩ kārya hayu ri saṅ guru, ya ta kayatnakəna saṅ sevaka dharma, tuli maṅrəṅə̄ aji saṅ viku.
⟨2⟩Śrotra means ears. What is the sphere of the ears? They serve as a gate to hear the bad and good words. When you hear sweet and fragrant words, your heart becomes comfortable. When you hear a bad word, its fault is evidently unthinkable. Please do not repeat it. A good action for the teacher, that is what the servants of the dharma who are deaf↓23 in hearing the scriptures of the hermit should endeavor to carry out.
Notes
↑23. It seems that we should render tuli as tuluy ‘immediate continuation’ (see OJED s.v. tuli II: ‘see tuluy’) in this phrase. If it is the intended word, then the translation of tuli maṅrəṅə̄ aji saṅ viku would be ‘who should continually hear the scriptures of hermits’.cakṣuh ṅaraniṅ mata, apa visayaniṅ mata, anon ta ya hala hayu, aveh sukhaduhkha, yar apa ika aveh sukha, pinakapanonta ri ulah rahayu, laṅsar kita denya, yan apa ika aveh duhkha, mulata mas ri paḍanya janma len saka rika, lumaku ta kita mareṅ sabhān, anon ma⟨A: 6v⟩ra kita vvaṅ cheda, vuḍug, tugəl⟨,⟩ təlihən, buḍaya, tikəl⟨,⟩ kəjəṅ⟨,⟩ kəkəṅ, salvirniṅ bhīma-rūpa haneṅ rat, ṅuniveh buta tulīniṅ panvan ⟨paṅrəṅə̄⟩, hayva peda kunaṅ yan kita anvan vvaṅ cheda-kṣara, hayva ta kita maṅkana, caṇḍaparihāra ṅaranya, apan tar kinavruhan ikaṅ nijakarma, ṅuniveh vvaṅ duhkha denika, ya ta kayatnakəna saṅ sevaka dharma.
⟨3⟩Cakṣuh means eyes. What is the sphere of activity of the eyes? To see good and bad, which causes joy and sorrow. How could they (i.e., the eyes) cause joy? They serve as your instrument to see the good deeds. You are without hindrance↓24 by means of that. How could that bring sorrow? From them (the eyes, saka rika), you should see the gold↓25 of the other fellow human beings. You walk to a public place, you see people with disabilities, leprosy, invalidities, goiter, [a stomach affected by] starvation (? buḍaya),↓26 defolded,↓27 stiff and rigid [limbs],↓28 all kinds of frightening appearance↓29 that exist in humans, let alone those who are blind and deaf of the eyes and ears. Furthermore, do not hurt somebody who has disable bodies.↓30 You should not be like that. It is called avoiding strong emotion (caṇḍa-parihāra),↓31 for the innate nature and karma↓32 are not seen. Also, people hurt because of it, that is what the servant of the dharma should pay attention to.
Notes
↑24. My interpretation of laṅsar as ‘unobstructed, without hindrance’ is based on the meaning in MdS (Hardjadibrata 2003: s.v. langsar), which seems to fit the context. In OJ the meaning is unclear; it may be related to luṅsur ‘come down, slip down’.↑25. All manuscripts contain the same reading, but the phrase mulata mas is problematic. The sentence mulata mas ri paḍanya janma len saka rika is problematic for several reasons. First, the phrase mulata mas is difficult to understand in this context. Second, while the sequence len saka rika occurs very often, meaning ‘other than that’, in this context, I am inclined to consider len as an attribute to janma, so janma len would mean ‘other people.’ Indeed, this phrase is rarely found in OJ, but it is attested in BY 15.16 yan movaha kita janma len kakanta. Cf. also vvaṅ len, a more common combination than janma len, occurring in Slo 30j amaṅan ulihnya gumavayakən sakāryaniṅ vvaṅ len.
↑26. The word buḍaya is not attested in OJED. My tentative translation is based on a guess from budayut in MdS ‘having a distended stomach’.
↑27. OJED glosses tikəl as ‘broken (of something straight), broken in two, with a sharp bend or break (in a straight line), esp. of the line of the brows (when cross or angry)’. It is not clear which part of the body it refers to, but it seems to be the hand or the foot.
↑28. OJED records the word kəkəṅ without giving the meaning. However, we find its equivalent kəṅkəṅ in OS SMG, referring as a kind of hand disease. I interpret it as ‘rigid’, synonymous with stiff, by comparing it with the MdS word jengkeng adj. ‘(unc.) stiff (like a corpse)’; ngajengkeng ‘stretched (stiff)’; jejengkengan ‘keep on stretching (of so. tormented by pain or grief)’ (Hardjadibrata 2003: s.v. jengkeng); also with MdJ kêngkêng ‘sturdy; stiff, rigid’.
↑29. I chose bhīma-rūpa ‘frightening appearance’ on the basis of the shared reading of msA and msB. Even though it is not attested in the OJ corpus at my disposal, this compound is attested in Skt. sources, attributed to gods, goddess, humans, and animals. However, one would expect to have virūpa in this context, which is often mentioned along with the list of deforemd or otherwise sick people. Cf. AgP 51.29-52.12: virūpa krūra malina, akuru, atəhər agalak, puṇḍuṅ, maliṅ, kuḍisən; asiṅ vvaṅ melik iriya deniṅ hamə̄ niṅ avaknya.
↑30. The combination cheda-kṣara is not recorded in OJED. I render it as a tatpurusa compound formed from cheda, in the OJ sense of ‘injured, hurt, with a defect’ (OJED, s.v.), and Sanskrit kṣara (unattested in OJED), meaning ‘the body’ (MW, s.v.).
↑31. I translate caṇḍa-parihāra as ‘avoiding strong emotion’: cf. caṇḍa, Skt. ‘fierce, violent, cruel , impetuous, hot, ardent with passion, passionate, angry’; parihāra, ‘shunning, avoiding, excluding, abandoning’ (MW, s.vv.).
↑32. nija-karma seems to be a dvandva compound meaning ‘innate nature and karma’. See the parallel salah nija salah karma in SiGu1.6.
ghrāṇa ṅaraniṅ iruṅ, apa viṣayaniṅ iruṅ, pinakapaṅambuṅ ta gandha surabhi, asurabhi, asādhāraṇa*, surabhi ṅaranya vaṅi, asurabhi ṅaranya abva lavan hapək, asādhāraṇa ṅaranya haṅit, mataṅyan tri pabhedaniṅ ga⟨A: 7r⟩ndha, aṅambuṅ pva kita gandha vaṅi, enak manahta, aṅambuṅ pva kita abva hapək, tar enak manahta, ya mətu krodhanta, ya saṅkan mətu śabda tar yukti, tan karasa ikaṅ trikāya paramārtha, ya ta mataṅyan prihən kayatnakəna ikaṅ viṣayaniṅ iruṅ, de saṅ sevaka dharma.
⟨4⟩Grhāṇa means nose. What is the sphere of activity of the nose? It serves as an instrument to smell fragrant scents (surabhi), bad smell (asurabhi), [and] extraordinary smell (asādhāraṇa).↓33 Surabhi means fragrant, asurabhi means stinky and musty [odor], asadhāraṇa means singed smell (haṅit).↓34 Therefore, the kinds of smells are three. When you smell the fragrance, your heart is happy; when you smell a stinky and musty [odor], your heart is not happy, then↓35 your anger appears; that is the cause for the inappropriate speech to arise. The three bodily domains of ultimate truth (trikāya paramārtha)↓36 are not experienced. That is the reason why the sphere of the nose must be properly paid attention to and seriously cared after by the servants of the dharma.
Notes
↑33. asādhāraṇa is not attested in OJED. It is from Skt. ‘extraordinary’ (MW, s.v.). In this context it means ‘strong smell, extraordinary smell’.↑34. Instead of emending haṅit to OJ asaṅit ‘with the smell of burning (singeing), burnt’, I keep the reading haṅit, and render it as a West Javanese spelling variant; Cf. MdS hangit ‘id’.
↑35. I am inclined to consider ya in ya mətu krodhanta as an emphatic or deictic particle (OJED, s.v. ya 1).
↑36. For the term trikāya paramārtha vis à vis trikāya maṇḍala pariśuddha, see chapter 11.
jihvā ṅaraniṅ lidah, apa viṣayaniṅ lidah, pinakapaṅrasanikaṅ ṣaḍrasa ṅaranya, lavaṇa, kaṭuka, tikta, amla, kaṣāya, madhura, ya sinaṅguh ṣaḍrasa ṅaranya, lavaṇa hasin, kaṭuka lada*, tikta pahit, amla hasəm, kaṣāya vuduk, madhura manis, nahan sinaṅguh ṣaḍrasa ṅaranya, kabhu⟨A: 7v⟩kti kunaṅ ika denta jənəka ri sakita denya, hayva ta kita maṅkana, təka kasādhyan deniṅ viṣayanya, ya ta ketu tumiṅgalakəna kārya hayu ri saṅ guru, tan karasa ikaṅ trikāya maṇḍala pariśuddha yar maṅkana.
⟨5⟩Jihvā means tongue. What is the sphere of activity of the tongue? It serves as an instrument of tasting↓37 the six flavors, namely: salty (lavaṇa), spicy (kaṭuka), bitter (tikta), sour (amla), savory (kaṣāya),↓38 sweet (madhura). These are called the six flavors (ṣaḍrasa). Lavaṇa means salty, kaṭuka is spicy,↓39 tikta bitter, amla sour, kaṣāya savory, madhura sweet. Those are called the six flavors (ṣaḍrasa). Furthermore, they are all enjoyed by you; you will be oblivious of everything but becoming sick because of them. You shall not do so. Its object (i.e. the tongue) becomes a goal to be realized. That is a sign that you will abandon good works toward the teacher. If so, then the pure circle of three bodily domains is not experienced.
Notes
↑37. My emendation paṅrasanikaṅ ‘the instrument to taste’ is based on the common expression in the context of saḍrasa. Cf. OJ exegesis on Vr̥h 34, in which we find paṅrasa with ṣaḍrasa: pinakapaṅrasa pakənanya yan pamukti ṣaḍrasa. Alternatively, we could probably emend to pamukti which has the same meaning.↑38. In Sanskrit, kaṣāya means ‘astringent’, but the OJ exegesis gives vuduk as its equivalent. According to Zoetmulder, vuduk is ‘fat; also: sweet flavour’ (OJED, s.v. wuduk), I take it as savory to differentiate with sweet. Cf. Mal. gurih ‘id.’; note also the term nasi uduk, a kind of dish with rice as a basic, cooked in coconut milk and multitude of spices resulting in a very fragrant and flavorful rice.
↑39. I take the meaning of lada as ‘spicy’ from OS and MdS. In OJ it means ‘pepper’, as in Proto Malayo-Polynesian.
vāk ṅaraniṅ śabda, apa viṣayaniṅ śabda, tar tutakəna sakojarta, vak pāruṣya⟨,⟩ capala asta*, rika durbala masukər, tar paṅinakən ri loka para, kunaṅ ujaranta, śabda manis arum vulat manohara, salvirniṅ maṅdadyakən kaviratyanya, mvaṅ karəṅə̄ deniṅ lokapara, maṅkana ta kita rumakṣa śabda.
⟨6⟩Vāk means words.↓40 What is the sphere of activity of the words? Not every word should be followed by you: harsh words [equal] aggressive behavior.↓41 In the situation of powerlessness and in trouble, you do not make other human beings feel at ease. However, what you should speak are words that are sweet, gentle, [with] an agreeable [facial] gesture. All kinds of things that make them indifferent to the world, and which are heard in succession by human beings,↓42 that is how you guard your words.
Notes
↑40. One would expect tutuk instead of śabda, but śabda as a definition of vāk in the context of ten organs is attested in AS 5 ka, ikaṅ kāya, vāk, manah. kāya ṅa śarīra, solahniṅ taṅan suku, ya kāya ṅaranya. vāk ṅaranya: śabda. salvirniṅ vuvus ya śabda ṅaranya.↑41. capala asta ‘restless hands’ seems to be out of context. In inscriptions, for example Waharu I, vāk capala and capala hasta ‘(Skt) with restless hands, rash in coming to blows, aggressive’ are listed among the sukha-duhkha ‘the vicissitudes of life’: rah katəmu riṅ havan, vākcapala, hastacapala. Should it be emended to vāk capala? Cf. Vr̥h 18.2: panasbaran, lobha, capala hasta, capala pāda, vākcapala... lakṣaṇaniṅ citta si rajah.
↑42. It seems that loka para is an equivalent of loka parəmpara ’uninterrupted, in succession’ (or parampara; see OJED, s.v. parampara), attested in AgP 352.21: hana ujar yogya rəṅə̄n deniṅ loka parəmpara; Cf RY 3.3, which mentions parampara after the verb karəṅə̄: praśasta karəṅə̄ parampara ujar narendrāpagəh. Alternatively, loka para could be considered as an equivalent of paraloka ‘other people’.
tvak ṅaraniṅ ku⟨A: 8r⟩lit, apa viṣayaniṅ kulit, ṅarasa ṅahiḍəp panas tis, ikaṅ maṅkana, kaliṅanya, ya prah pəgəṅən juga ikaṅ viṣaya mijil saka ri kulit.
pāṇi ṅaraniṅ taṅan, apa viṣayaniṅ taṅan, masāṅguliniṅ taṅan⟨,⟩ matalaṅkup yan paṅucap lavan saṅ guru, mvaṅ tan pasalaṅgapan tuṅgal lavan saṅ guru, ṅuniveh tan panuduh asta mukha saṅ guru, tan pacumbana yan gamələn taḍahən saṅ guru, athava ta⟨B: 13r⟩n paṅalap drabya hyaṅ saṅ guru, ṅuniveh riṅ rat kabaih, kaliṅanya, hayva paracidra yar hana kahyunya, hanāsipattra ri aji saṅ viku, nihan deyanta rumakṣa ta⟨A: 8v⟩ṅan.
⟨8⟩Pāṇi means hand. What is the sphere of activity of the hand? To join the fingers of the hand,↓44 to join [the hands] when talking to the teacher. Also not to join the hands together with the teacher, and especially not to point the hand toward the face of the teacher; when the food of the teacher should be grasped, it should not be touched with the mouth.↓45 Or, do not take the teacher’s divine-property (drabya hyaṅ), let alone of any [kind of] people. This means do not be disloyal↓46 if he has a request. There are “sword leaves”↓47 in the sacred texts of the hermit. Such is what you should do to guard your hands.
Notes
↑44. The phrase masaṅguliniṅ taṅan literally means ‘to make the fingers of hand as one’ or, in other words, ‘to join the fingers of hand’; masaṅguli is from aṅguli ‘(Skt) finger’, but the derivative form saṅguli and verbal form maṅguli are not recorded in OJED.↑45. In OJED, acumbana usually means ‘making love, having sexual intercourse, united in love’, but in this context, the Sanskrit meaning ‘to kiss, to touch with the mouth’ (MW, s.v. cumb) seems more suitable.
↑46. msC has paracidra ‘disloyal’, while msA and msB have palarcidra. The latter two manuscripts seem to be influenced by the Old Sundanese. Cf. SMG 2.2 hantə ṅənah palar cidəra ku paṅəsi huma sakalih.
↑47. The usage of the word āsipattra ‘sword leaves’ in OJ is usually used in depictions of hell. Here it seems to be an allusion to the misfortune provoked by the teacher. Compare the similar expression jagat upadrava, one of the ‘terrifying weapon’ possessed by the teacher.
pāyu ṅaraniṅ lət, apa viṣayaniṅ lət, utər saṅgāṅisiṅ maṅhətut deyanta rumakṣa lət, tan pahətut ri harəpən saṅ guru jana, tan paharəpa vvaṅ yan aṅisiṅ, tar kinvan ⟨B: 14r⟩ de saṅ guru, mvaṅ saṅ paramābhyāgata kabaih, nihan deyanta rumakṣa silit.
⟨9⟩Pāyu means anus. What is the sphere of activity of the anus? It is circular (utər) and joint (saṅga). Defecating [and] farting [as appropriate] are the ways in which you guard the anus. You should not fart in front of the teacher of men, you should not be in front of people when you defecate. [These behaviors] are not ordered by the teacher, and by all the religious wanderers (paramābhyāgata).↓48 Such are the ways in which you should guard your anus.
Notes
↑48. The compound paramābhyāgata is not attested in OJED; it literally means ‘most respected guest’, which I interpret as a reference to a ‘religious wanderer’.upastha ṅaraniṅ pəlat, apa viṣayaniṅ pəlat, ānanda aṅəyəh, nihan kaliṅanya, tan paharəpakəna vvaṅ maṅəyəh, ṅuniveh para sujanma kabeh, lanaṅ vadvan, hulun hadyan⟨,⟩ kaniṣṭha, madhyamottama, apan agəṅ marurucanya, mətu papaniṅ dadi vvaṅ, apa pinakapāpanya,⟨B: 14v⟩ anon mara kita vvaṅ dinval, doṣanya ta, strī⟨A: 9r⟩saṅgrahanya, mitradroha, gurudroha, muṅpaṅ rabi laraṅan, aglis āvak siki tan ahayu yan maṅkana, kayatnakəna saṅ sevaka dharma.
⟨10⟩Upastha means sexual organ. What is the sphere of activity of the sexual organ? To feel sexual pleasure [and] to urinate. The meaning is as follows: to urinate, it should not be done in front of the people, especially those of high birth: male, female, servant, noble man, low, medium, and high. Since its maruruca (?) is great, the sins of becoming a human being comes out. What is considered as its sins? You see a man that is sold. His sins are his [way of] seizing women: misbehaving toward friends, misbehaving toward the teachers, taking by force forbidden women. The body vehemently becomes dirty if it is as such. [That] must be paid attention to by the servants of the dharma.
pāda ṅaraniṅ suku, apa visayaniṅ suku, lumaku asiṅ saparanta, yar maṅalvar maṅiḍul, maṅulvan maṅetan, atava anrap ta sila, kunaṅ deyanta maṅrakṣa suku, tan paḍəḍəlan, tan paṅraṅ⟨B: 13v⟩kakan tan pamagah-magahan, tan pamire-mire, tan paluṇḍu, tan padvaṅdaṅ* ri harəpən saṅ guru, ri paramābhyāgata kabaih, nihan ta rumakṣa suku, kayatnakəna saṅ sevaka dharma.
⟨11⟩Pāda means the feet. What is the sphere of activity of the feet? To walk wherever is your destination, whether you go to the north, south, west, east, or to sit in a sila position. Then the way to guard the foot is: not kicking, not assuming an impolite posture,↓49 not [assuming] an unstable posture,↓50 not to lean sideways, not to lie stretched out, not sit by dangling↓51 the leg in front of the teacher, [or] of all religious wanderers. This [is the way] to guard the foot, [which] should be made the object of full attention by the servant of the dharma.
Notes
↑49. tan paraṅkakan ‘not assuming an impolite posture’; see OJED aṅraṅkak ‘to assume a bold attitude (ready for fighting)’ (OJED, s.v. raṅkak), listing one occurrence from RY 8.61: vvil kapvāṅraṅkak caṅciṅañ caṅka-caṅkag. Cf. BS 105.14–106.3 oṁ sila sila mānuṣa, sila gaṇa maheśvara, amire bhaṭāra brahmā, aṅraṅkak bhaṭāra rudra, akilusū mahādeva, aṅruṅkuk saṅ hyaṅ śaṅkara, sila pas bhaṭāra viṣṇu, atimpuh bhaṭāra śambhu, muruduṅ bhaṭāra śiva, aṅadəg i gunuṅ nāga. Can it mean ‘to crawl’ as merangkak in Malay?↑50. The derivative form pamagah-magahan is not recorded in OJED. Its base, agah-agah, is plausibly a variant spelling from the base haga-haga ‘thoughtless, wild, uncontrollable’ (OJED, s.v.).
↑51. padvaṅdaṅ is not recorded in OJED, but the meaning from MdS dongdang, sidongdang ‘sit with both legs dangling to one side’ seems to be appropriate in the present context.
Chapter 3 Five Instructions (pañca-śikṣā)
nihan ta kapintiganya sih saṅ paṇḍita, ri saṅ sevaka dharma, ni⟨A: 9v⟩han pañca-śikṣā ṅaranya, ndya ya nihan,
⟨1⟩As follows is the third affection of the scholar to the servant of the dharma. Here are the five instructions, as they are called, namely:
akrodho guruśuśruṣā,
śaucam āhāralāghavam,
apramādaś ca pañca vaite,
niyamāḥ parikīrtitāḥ.
- The same stanza is found in VS.4 and Vr̥h.61.
akrodho ṅaranya, tar dadi ika saṅ sevaka dharma, mentonakən krodhanya i harəpən saṅ guru, ṅuniveh i para sujanma kabaih, guruśuśruṣā ṅaranya, bakty anukul ta kita ri saṅ guru, tar madvah ri suku saṅ matuha, maṅkana yar hana pa⟨B: 15v⟩kvan saṅ guru, pariśuddha ta kunaṅ, kayatnakəna taṅ trikāya paramārtha, ya ulah rahayu, śabda rahayu, ambək rahayu, advah aparək kayatnakna ikaṅ trikāya maṇḍala ⟨A: 10r⟩ pariśuddha, mvaṅ daśa-śīla, pañca-śikṣā, nahan kaśuśrūṣāniṅ maṅguru ṅaranya, śauca masəhan taṅan yan magaməlan taḍahən saṅ guru, ṅuniveh drabya hyaṅ saṅ paṇḍita, āhāralāghava, śīghra ta kitānaḍah, agəṅ kəpəl kāmakāra śīghrānaḍah, hayva ta kita maṅkana, ya kukṣi pura ṅaranya, umapa pva deniṅ manaḍah kaliṅanya, ya ta prāṇa sadhāraṇa juga upajīvaniṅ umaṅən-aṅən saṅ hyaṅ hayu, nihan pañca-śikṣā ṅaranya, kayatnakəna saṅ sevaka dharma.
⟨2⟩Non-anger (akrodho) means: it doesn’t happen that a servant of the dharma shows his anger in front of the teacher, let alone to all good men. Obedience to the teacher (guruśuśruṣā) means that you are devoted and obedient to the teacher, never far from the feet of the elders. [It should be] that way if there is an order from the teacher. Furthermore, [you should be] completely pure: the highest reality of three bodily domains should be made the object of your attention, that is good act, good speech, good thought. The pure circle of three bodily domains, together with the ten rules and the five instructions should be made the object of your efforts whether [you are] far or near. Thus is called the obedience to the master. Purity (śauca) is to clean your hand↓52 when you hold the food of the teacher, let alone the properties of the scholar. Moderation in food (āhāralāghava) [means] you are swift [while] eating; [however, if] the balls of rice are big, and [your] eating quickly is uncontrolled,↓53 don’t [act] like that! That is called the belly palace (kukṣi-pura).↓54 How could [that] be the way of eating? It is only the vital breath with control (prāṇa sadhāraṇa) the daily means of subsistence of one who thinks about the Holy Good. These are what are called the five instructions, which should be made the object of attention by the servant of the dharma.
Notes
↑52. The verbal form masəhan is not recorded in OJED (s.v. vasəh); it is probably derived from the second base vasəhan, and the meaning is equivalent with masəhi ‘to wash, cleanse, purify’.↑53. I take the meaning of kāmakāra to be ‘uncontrolled’, in the light of its meaning in Skt. ‘the act of following one’s own inclinations, spontaneous deed, voluntary action, acting of one’s own free will, free will’ (MW, s.v.). This combination is not attested in the OJ corpus available to me. It is noteworthy that msC has humarak, being probably a mistake for humaraka ‘to eat’ (OJED, s.v. haraka); however, the -um- form is not recorded in OJED. Another possibility is to interpret humarak in the light of the Sundanese usage, where harak means ‘pugnacious, aggressive; (dial.) greedy, covetous, acquisitive’ (Hardjadibrata 2003: s.v. harak). If msC contains a correct reading, then the translation would be ‘greedy when you eat quickly’.
↑54. The sequence kukṣi-pura is not attested in OJED; however, each word is known in OJ.
- Vr̥h.61: akrodha ṅaranya tan bvat sərəṅən, guruśuśrūṣā ṅaranya bhakty aguru, śauca ṅaranya nitya majapa maradina śarīra, āhāralāghava ṅaranya tan abvat iṅ pinaṅan, apramāda ṅaranya tan paləhpaləha, pəṅpəṅən ikaṅ hurip sādhana niṅ magavaya yogasamādhi, hayva hinələmhələm, gavayakəna tekaṅ sādhana, sādhana ṅaranya ikaṅ yogamārga, makalarapan daśa-śīla, ikaṅ daśa-śīla umaṅunakən ikaṅ yoga.
- VS.04: akrodha ṅaraniṅ tan kataman srəṅən. guruśuśrūṣā ṅaraniṅ lot umulahakən siddhaniṅ svakāryaniṅ guru, gurubhakti kaliṅanya riṅ maṅkana, makanimitta hyuniran ruməṅvakən sarinahasyaniṅ varahvarah saṅ guru. śauca ṅaraniṅ nityaśah mācamana sūryasevana ṅarcana ri bhaṭāra. āhāralāghava ṅaraniṅ tan baraṅbaraṅ iṅ pinaṅan, apramāda ṅaraniṅ tan paləhpaləh, an aṅabhyāsa ri saṅ hyaṅ kabhujaṅgan. ika ta kalima niyamabrata ṅa, liṅ bhaṭāra śiva. Cf. SMG 8.2.
Chapter 4 Instructions of the Dharma
nihan kapiṅpatnya sih saṅ paṇḍita, ri saṅ sevaka dharma, ini dharma-śikṣā ṅaranya, ndya ya⟨,⟩ nihan ślo⟨A: 10v⟩kanya,
⟨1⟩As follows is the fourth affection of the scholar to the servant of the dharma. This is what is called the instruction of the dharma, here it is—the śloka about it is as follow:
ālekhyam hasitam gītam,
jr̥mbhanam kadaranəm,
śuddham ca phalarahasyam,
na karotu gurumukhe.
kaliṅanya, ālekhyam ṅaranya, hayvānurat-nurat ləmah, hayvānura⟨B: 17r⟩t salə, ṅuniveh śarīranta, yan pasevaka ri saṅ guru, apan hana vvaṅ sulakṣaṇa, agələm tumulis-tulis pupūnya, yan paṅucap lavan saṅ guru, hasitam tan paguyvan-guyvan, ri harəpən saṅ guru, ṅuniveh abañol, gītam tan paṅiduṅ, denya tan pamikvanvakən kavijakṣaṇaan*, yar tan kinvan de saṅ guru, jr̥mbhanam tan paṅucap lapā varəg ri harəpə⟨A: 11r⟩n saṅ guru, kaṇṭhāra⟨B: 17v⟩vam, tan paṅhvab, ¿akadanəm? tan paṅulet ri harəpən saṅ guru, ¿sudəm? phalarahasyam tan paṅucap aṅkara ri harəpən saṅ guru, ṅuniveh mikvanvakən namaniṅ mañal, hila-hila maṅkana, na karotu gurumukhe ṅaranya, nihan kaliṅanya, tar magavayakəna saṅ sevaka dharma.
⟨2⟩The meaning is [as follows]; ālekhyam↓55 means: do not write on the soil, do not write on the board, let alone on your body, when you serve the teacher, because there are those who are considered men with good characteristics, [but] constantly writing their thighs when talking with the teacher; hasitam:↓56 not to laugh in the front of the teacher, let alone to make a joke; gītam: not to sing—the manner of not claiming expertise,↓57 if it is not ordered by the teacher; jr̥mbhanam:↓58 not to express hunger [and] satiety in the front of the teacher; kaṇṭhāravam:↓59 not to yawn; †akadanəm† do not stretch a body [and emit sounds]↓60 in front of the teacher; śuddham phalarahasyam: not to talk in a selfish manner in the front of the teacher, let alone to pronounce the name “penis”; it is forbidden [to do] so. What is called na karotu gurumukhe, its meaning is as follows: the servant of the dharma should not do [that].
Notes
↑55. ālekhyam: from Skt. ālekhya ‘writing, drawing’ (MW, s.v.), unattested in OJ. The attested Skt. word in OJ is ālekhana ‘id.’.↑56. hasitam: from Skt. hasita ‘laughing, jesting, smiling’ (MW, s.v.).
↑57. All manuscripts share the reading vijakṣaṇa instead of the more common OJ spelling vicakṣaṇa ‘(Skt) sagacious, clever, wise, versed in, familiar with, expert in’. The spelling vijaksana is found in OS texts.
↑58. The Sanskrit meaning of jr̥mbhanam ‘yawning; stretching the limbs, slackness’ (MW, s.v.) does not fit perfectly with the OJ explanation.
↑59. My conjecture kaṇṭhāravam is based on the similar aksaras of ṭa and va with da and na respectively. The meaning in Skt. is ‘roaring from the throat’ (MW, s.v. kaṇṭhīrava). The only way to make this passage make sense is to emend to paṅhvab ‘to yawn’ where the witnesses have different readings (paṅvamka msA, paṅvambha msB, paṅomka msC).
↑60. The word paṅulet is a denazalitation of maṅulet means ‘to stretch (after sleep)’, cf. OS kumuliat, MdS nguliat.
nihan ta ⟨B: 18v⟩ dharmaśikṣā ṅaranya,
⟨3⟩As follows is called the instruction of the dharma (dharma-śikṣā).
[1] śalākāñjanam suravile, paṇadantagharsādhyasta ceva,
[2] maprayāsamagama, ceva masva ceva mibuḥ,
[3] kramaviduḥ ceva nervayude, uddatayudena kaləm suparigrahaste.
kaliṅanya, śalākāñjanam ta⟨A: 11v⟩n pacələkan ri harəpən saṅ guru, ri harəpən astri laraṅan, suravile tan pakrala⟨C: 11v⟩-krala yar paṅucap ṅuniveh yan pasila, tan lepana, tan pavədakan, yan baturan saṅ guru, ṅuniveh mijil valaharnya panti, asvāgata kunaṅ, dantagharsā, tan pasusur yan paṅucap lavan saṅ guru, adhyasta tan pahyasniṅ memen, agəṇḍiṅ kecaka, hārahataḥ tan pavaja savilah*, prayāsa⟨B: 19r⟩māgama, tan padələan lavan astri laraṅan, ṅuniveh astri saṅ guru, mava ivak sama dagiṅ, tan paṅabhyāsa paṅan inum, ri harəpən saṅ guru, ya ika sinaṅ⟨A: 12r⟩guh dharmaśikṣā ṅaranya, kayatnakəna saṅ sevaka dharma.
⟨4⟩The meaning is, śalākāñjanam: not to use eye-paint in front of the teacher, [or] in front of forbidden women. Suravile: not to open the mouth↓61 wide when one talks, let alone when one sits in sila position, not to use unguent, not to use powder, if [one is in] a place for the service to the teacher, let alone [where] his water stream springs forth, or [in] the pavilion for welcoming [guests].↓62 Dantagharsā: not to chew a quid (susur) when you speak to the teacher. Adhyasta:↓63 without the ornaments of the performers, [of those] who play musical instruments, and [of] the kecaka dancers.↓64 Hārahataḥ: not taking a pointed lance [measuring] one vilah.↓65 Prayāsamāgama: not to stare at each other with a forbidden woman, let alone the wife of the teacher, [not] to carry civet-cats (luvak) along with prey, not to occupy oneself constantly with eating and drinking in front of the teacher. That is called the instruction of the dharma (dharma-śikṣā); [it] should be made the object of the attention of the servant of the dharma.
Notes
↑61. My emendation pakrala-krala is based on the word karāla, attested in OJED, from Skt. karāla ‘opening wide, having a gaping mouth and projecting teeth; formidable, dreadful’; karāladaṅṣṭra ‘having terrific teeth’.↑62. The sentence yan baturan saṅ guru, ṅuniveh mijil valaharnya panti, asvāgata kunaṅ is really hard to understand and my translation “if [one is in] a place for the service to the teacher, let alone [where] his water stream springs forth, or [in] the pavilion for welcoming [guests]” is tentative.
↑63. I consider Skt. adhyasta meaning ‘placed over, disguised, supposed’ which seems to correspond to the OJ explanation.
↑64. The word kecaka (variant: kicaka) may denote a type of dance, or dancer. See Acri (2014: 23, fn. 40) for the interpretation of this word.
↑65. The word savilah as a unit is attested in KM: hana po dene tan ahiḍep vinalərakən, riṅ rabī, anak, lavan kahula, təmbuṅən ta riṅ priṅ, savilah, yen ikaṅ kayuha, avake gitikən, yen gigire, sukune, manih tan ahiḍep, talenana hayo hasiṅsət. Cf. MdS sawilah ‘id’, Mal. bilah.
Chapter 5 Footsole of the Teacher
⟨1⟩As follows is the fifth affection of the scholar toward the servant of the dharma. How is it? As follows:
ini guru-talapakan pravakṣyāmi, umucapan saṅ hyaṅ hayu, mahāyānam hyatisṭanti, atīta ya saṅ mahādhika, svagata maheśvara, hulun hadyan kaniṣṭha madhyamvattama, laki vadvan, ya vataṅakən sādhyanya saṅ hyaṅ hayu, vinarah ya ri guru-talapakan rumuhun, apa ⟨A: 12v⟩ dumehnya maṅkana, guru tan magave durbhaga, yan apa ikā, ya tinutakən ikaṅ guru-talapakan rumuhun, sakābhyāsa praṇamyāsīt, tlas pva kita tumutakəna ikaṅ guru talapakan ri ki⟨B: 20v⟩ta, praṇamya yātah səmbahən, səmbahən ṅaranya, pituhun, kaliṅanya.
⟨2⟩This is the foot soles of the teacher,↓66 pravakṣyāmi: [I] will explain the sacred virtuousness. ahāyānam hyatisṭānti those eminent ones were in the past—Buddhist, Śivaist, servant, noble man, inferior, middle, and superior, men or women. Their aim was to collect the sacred virtuousness as a book (?, vataṅ).↓67 In the first place, they were taught about the foot soless of the teacher. What is the reason? Thus: the teacher does not create misfortune. How so? The foot soles of the teacher was followed by them in the first place. Sakābhyāsa praṇamyāsīt: if you have followed the foot soles of the teacher within you, it is indeed praṇamya, i.e. the one who should be venerated properly (səmbahən). Səmbahən means: [someone] that should be obeyed. The meaning is:
Notes
↑66. On the concept of guru-talapakan, see chapter 10, §Foot soles of the teacher.↑67. My interpretation of vataṅ as ‘book’ is based on the occurrence of saṅ hyaṅ hayu in this clause. As I mentioned in Chapter 4, another designation of saṅ hyaṅ hayu as a title is saṅ hyaṅ vataṅ agəṅ, which most plausible means ‘the holy great book’. The word vataṅ literally means ‘1. a tree-trunk (fallen, felled), bar, piece of wood; 2. pole; a kind of lance or pike, prob. of wood or bamboo with an iron tip’ (OJED, s.v.).
anāma tan kapaṅguh namaniṅ guru, hīnavākyam tan paṅucap saṅ hyaṅ hayu, tan upata saṅ matuha, siṁharu⟨B: 21r⟩pañ ca grahaste, katvantān pintonakən krodha ri saṅ guru, tan dadi maṅkana, saṅ guru saṁghāsanam pr̥tatəm śumīghraa yan kapapag saṅ guru ri havan, ane kapaṅguh ri svadeśa kunaṅ, səmbahən ta saṅ guru, mvaṅ tan agəlis mavuvus ri saṅ guru, ṅuniveh tan paruhunan laku ⟨B: 21v⟩ saṅ guru, tan pavurugan yan padyus, tan panapak maya saṅ guru, tan paṅhəban saṅ guru, tan paṅinum tvak saṅ guru, tan pa⟨C: 13r⟩ṅambvan taḍahən saṅ guru, tan paṅaṅgva agəm-agəman saṅ guru, yan tan kinvan, len saṅka rika, tan pabaryan-baryan astri saṅ guru, anak saṅ guru, rāma tuha saṅ guru, pesi saṅ guru, kapvanakan ⟨A: 13v⟩ saṅ guru, tagon-tagonan saṅ guru, tadinan saṅ guru, nahan sinaṅguh guru-talapakan ṅaranya, kayatnakəna saṅ sevaka dharma.
⟨3⟩Anāma: the name of the teacher is not obtained (i.e., not to be mentioned). Hīnavākyam: not speaking about the holy virtue,↓68 not slandering↓69 the elder [teacher]. Siṁharupāñ ca grahaste: [you are] seen to show anger toward the teacher. It does not happen like that. Saṅ guru saṁghāsanam pritam: you have to be quick: if the teacher is met on the way, or if the meeting happens in his own territory, the teacher should be revered. Also, not to speak impetuously to the teacher, let alone to precede the teacher’s steps, not being in a hurry (?, avurugan) when you take a bath, not to step in the shadow of the teacher, not seeking the refuge↓70 from the teacher, not drinking the tvak of the teacher, not smelling the food of the teacher. Do not use the utensils↓71 of the teacher, unless it is asked. One should not be careless with the wife of the teacher, children of the guru, father and the senior of the teacher, possession (pesi)↓72 of the teacher, nephew of the teacher, or the teacher’s beloved ones, and the teacher’s abandoned wife.↓73 As such is what is called the foot soles of the teacher; that should become the object of the attention of the servant of the dharma.
Notes
↑68. tan paṅucap saṅ hyaṅ hayu: the intended meaning of the author here may be that one should not speak about the holy virtue to the elder, but rather receive instructions about it from him.↑69. The reading upata in msC is noteworthy. In MdS, we also find the word upat, ngupat ‘to backbite, to slander’. The prohibition of backbiting the teacher also occurs in SMG 4.5.
↑70. I choose to normalize paṅəban into paṅhəban. However, this form is not recorded under the entry hə̄b in OJED.
↑71. My understanding of agəm-agəman is in the light of SMG 12.2, which translates this word into OS as papakaraṅan ‘utensils’. Cf. the quasi synonym gagaman ‘arm, weapon’.
↑72. I interpret pesi as possession, based on one of the meanings of esi ‘possessing’ (OJED, s.v. isi). In OS context, e.g. SKK 12.6 əsi imahna (litt. content of the house) refers to a ‘wife’.
↑73. In OJED, the word tadinan is only attested in BK 39.16 vuriniṅ kurən tadinan iṅ mahas maṅə̄ “After the husband’s departure she was abandoned to wander musing”. However, it is also attested in SS 46a tan parabi valu-valuniṅ guru, valu-valuniṅ anaknira riṅ dharma, tadinan kunaṅ.
Chapter 6 Misfortune of the World (jagat-upadrava)
nihan ta kapiṅgənəpnya sih saṅ paṇḍita ri saṅ sevaka dharma, ndya ya nihan saṅ hyaṅ jagat-upadrava ṅaranya, ndya ya⟨,⟩ nihan⟨,⟩ hala tuməmu halanya, hayu tuməmu hayunya, vilu⟨B: 22v⟩t tuməmu vilutnya, bənər tumemu bənərnya, sukha tuməmu sukhanya, duhkha tuməmu duhkhanya, umapa karika sukha-duhkhanikaṅ rat ka⟨C: 13v⟩baih, ya ta kita tan hana vaneh, saṅ hyaṅ trikāya maṇḍala pariśuddha, kaliṅanya, apan saṅka ri ulah śabda lava⟨A: 14r⟩n ambək sukha riya, sukha-duhkha təka riya, vruh pva kita saṅkaniṅ ⟨B: 23r⟩ śīla mahala, saṅkanikaṅ upadrava, mataṅyan śīla rahayu, ya ta gavayakəna, yatanya tan kopadrava, nahan ta jagat-upadrava ṅaranya, kayatnakəna saṅ sevaka dharma.
⟨1⟩This is the sixth affection of the teacher to the servant of the dharma. How is it? As follows: what is called the holy Misfortune of the World. How is it? As follows: bad meets its bad, good meets its good, crooked meets its crooked, straight meets its straight, joy meets its joy. What is indeed the condition of happiness and sorrow of all beings? It is you, not anyone else, the pure circle of three bodily domains. The meaning is: because from the action, speech, and heart is the joy, and the joy and sorrow. You know the cause of the bad conduct which is the cause of misfortune: that is why the good conduct is to be performed, so that [it is] not affected by the misfortune. This is what is called the world of misfortune. It should be made the object of the attention of the servant of the dharma.
Chapter 7 Four Powers (cadu-śakti)
nihan ta kapiṅpitunya sih saṅ paṇḍi⟨B: 23v⟩ta, ri saṅ sevaka dharma, saṅ hyaṅ caduśakti saṅ paṇḍita ṅaranya, apa kari mataṅyan cadu-śakti ṅaranya, pat śakti ṅaranya, bisanya, ya ta pinakasañjata saṅ paṇḍita, ndya ya nihan, cakra jalakuna, cakra jalapakṣa, cakra sambharaṇa, cakra ta⟨A: 14v⟩raṅgabāhu.
⟨1⟩There is the seventh affection of the scholar to the servant of the dharma. It is called the holy four powers (caduśakti) of the scholar.↓74 What is the reason why it is called caduśakti? The four powers mean its powers. They are used as weapons by the scholar. What are they? As follows: the formula (cakra)↓75 of jalakuna,↓76 the formula of jalapakṣa,↓77 the formula of arrangement (or: multitude?, sambharaṇa),↓78 the formula of the arm like stars (taraṅgabāhu).↓79
Notes
↑74. See chapter 11, §Four Powers of the Teacher, on the explanation of this concept in Sunda and Java.↑75. In the present context, the word cakra, which means ‘wheel’, seems to refer to a supernatural weapon. I interpret this word as ‘formula’. The Idea of this is that the cakra possessed by the teacher englobe the whole world. The same Idea seems to occur in Brahmāṇḍapurāna 124.17, where the expression cakra-paricakra seems to mean ‘to wander about’ (OJED, s.v.): kepvan ta bhaṭṭārī mahīsiki, cakra-paricakra kumuliliṅ ri paryantanikaṅ lokāloka, janaloka, tapoloka, satyaloka, brahmaloka.
↑76. The word jalakuna is not attested elsewhere, except in SMG, which is a direct transmission of SiGu. In the explanation of this term below, it refers to the power of the teacher at the edge of the bottom world, before moving up to the ocean (cakra jalapakṣa). I wonder whether the meaning of the hybrid Sanskrit-Old Javanese compound jalakuna is ‘the ancient water (ocean)’, from jala ‘water’, and kuna ‘formerly, in olden times, before’ (OJED, svv.).
↑77. From the explanation, we learn that jalapakṣa, only attested in SiGu and SMG, is the power of the scholar that causes misfortune to the spiritual practitioner in the ocean. I interpret jalapakṣa as ‘having water (ocean) as wings’.
↑78. All manuscripts read sambhirana, which is incomprehensible in a sense. The text has presumably been corrupt since the earlier transmission. The closest word which seems suitable in the present context is Skt. sambharaṇa ‘putting together, composition, arrangement’, but glosses in OJED sambarana, ‘modest, simple, not overdone, unassuming’. Another possibility is to understand it as an error of Skt. samīraṇa ‘wind’, which seems more appropriate for the corresponding weapon (cakra)
↑79. The fourth power of the scholar is taraṅgabahu, which literally means ‘having arms like stars’?. Based on the explanation in the following paragraph, we can see that the order of four powers are ascending according to the place where the power is effective, from the bottom world (under the ocean) up to the edge of the upper world. The term used for each should be understood within this conceptual framework.
nihan lvirnya, an upadrava saṅ paṇḍita,⟨B: 24r⟩ irikaṅ saṅ mānadhana, umigəl saṅ mānadhana ri patala, jalakuna paṅupadrava saṅ paṇḍita ri vəkasniṅ patala, di saṅ mānadhana, i svar pat ri saṅ mānadhana, ri patala, umigəl ta ya ri tasik, sumələm ri pusəran maṅsāgara, ya jalapakṣa paṅupadrava saṅ paṇḍita, irikaṅ samudra, patnikaṅ saṅ mānadhana, saka ri samudra, umigəl ta ya ri lvar kidul kulvan vetan, ya cakra sambharaṇa paṅupadrava saṅ paṇḍita, irikaṅ lvar kidul kulon vetan, ya patniṅ saṅ mānadhana, saṅka ri lvar kidul kulon vetan, umigəl ta ya ri vəkasniṅ i ruhur, ya cakra taraṅga⟨A: 15r⟩bahu paṅupaḍrava saṅ paṇḍita, ri vəkasniṅ i ruhur, syuh gəsəṅ kapravasa ika vəkasniṅ i ruhur, de sañjata saṅ paṇḍita, i svar i luhur, makuliliṅan.
⟨2⟩As follows are the kinds of misfortune [brought] by the scholar upon those who undertake spiritual practice. [If] the one who undertakes spiritual practice dances at the bottom, the jalakuna is the means of the scholar to [cause] misfortune at the edge of the bottom-world to the one who undertakes spiritual practice at the bottom. At the bottom, four are those↓80 who undertake spiritual practice in the bottom-world; they dance in the sea, diving in the whirlpool of the ocean. Jalapakṣa is the means of the scholar [to cause] misfortune to the ocean. Four among those who undertake spiritual practice from the ocean, they dance in the north, south, west, and east. The cakra sambharaṇa is the means [to cause] misfortune of the scholar to the north, south, east, and west. Those [who undertake spiritual practice] dance at the edge of the upper part: the formula taraṅgabahu is the means of the scholar [to cause] misfortune to the edge of the upper part. The edge of the upper part is vanished, burnt, conquered by the weapon of the learned master—below, above,↓81 and all around horizontally.
Notes
↑80. i svar pat ri saṅ mānadhana, ri patalapala: the phrase is dubious. Does pat go along with ri saṅ manādhana or with svar? I prefer the first option, since we have an evident parallel in the following sentence: patnikaṅ saṅ manādhana and patniṅ saṅ mānadhana. The number four seems to imply the four directions (lvar kidul kulvan vetan) occupied by saṅ manādhana, not only in the middle world, but also in the bottom and upper world.↑81. Here we have luhur along with ruhur. Zoetmulder notes that luhur occurs along with ruhur in later texts such as Koravāśrama, Tantu Paṅgəlaran, and Pārthayajña, but in kiduṅs, we find luhur exclusively (OJED, s.v. luhur).
nihan lvirnika saṅ hyaṅ caduśakti pinakasañjata saṅ paṇḍita, pəpək pənuh ikaṅ bhuvana, di deśāntara de saṅjata, kaliṅanya, yatna molah, yatna mañabda, yatna māmbək, ya ta mataṅyan tar kopadrava, ya ta sinaṅguh saṅ hyaṅ cadu-śakti, ya vəkasnika saṅ paṇḍita, yatnakəna saṅ sevaka dharma.
⟨3⟩As follows are the kinds of the four powers that serve as a weapon of the scholar. The world and the whole universe are filled by weapons. The meaning is: be diligent in action, be diligent in speaking, be diligent in breathing, in order not to be affected by misfortune. It is what is called the holy four powers, that is the instruction of the scholar, that should be made the object of the attention of the servant of the dharma.
Chapter 8 Three Pacifying Bodily Domains
ndah nihan arthya yuktiniṅ vuvusakənaṅ vvaṅ kadi kita, vvaṅ tuməkakən ikaṅ saṅ mahyun vruh hyaṅ⟨A: 15v⟩nika goravanika, saṅ hyaṅ dharmaviśeṣa, mvaṅ mūla patiniṅ janma samaṅke,⟨C: 15r⟩ mataṅyan umaṅguhakən saṅ hyaṅ ratnopadeśa, saka ri hyaṅ matuha, hana saṅ hyaṅ tri⟨B: 26r⟩kāyopaśānta ṅaranya, ya prihən kayatnakəna təmən, apan sira mūla hala lavan hayu, sukha-duhkhanikaṅ janma samaṅke, anvan ta kitaṅ vvaṅ pinaten sinəmpal, rinampas dinval rāmanya, renanya, sinuvar kadaṅnya, kahava-hava rāmanya ri thāni, apa dumehnya maṅkana, tar prayatna ri kagaveyanika saṅ hyaṅ tri⟨B: 26v⟩kāya paśānta, kaliṅanya, tar ka⟨A: 16r⟩raṇanya, maṅguh ikaṅ pāpa saṅsāra magəṅ ika ta, maṅkana kapva pukulun, kopadrava denika, saṅ hyaṅ trikāya paśānta ⟨C: 15v⟩ kapva kaṅ janma mataṅyan tar pahiṅan gəṅniṅ upadrava riṅ rat, nyāpan tahan kva liṅanta.
⟨1⟩Here, as follows would be the true meaning of what I will tell to a man like you, a man who causes the realization of the one who wishes to know his gods and their high value, the holy supreme dharma, and the beginning and the end of the current human life. That is the reason why one obtains the holy doctrine of the jewel (ratnopadeśa) originating from the reverend elders. There are what are called the three pacified bodily acts. You should be striving for them and should really pay attention to them,↓82 for those are the origin of the bad and good, joy and sorrow of the current human life. You see people who are killed, beheaded; their father and mother are plundered and sold, their relatives are enslaved, their fathers are dragged into fields. What is the reason for this? The lack of diligence in practicing the holy three pacified bodily acts. The meaning is: without practicing it, they obtained sin and great misery. If you would speak like this: “Just in the same way, o Sir, [they] are affected by misfortune from that, the holy pacified bodily acts indeed … the life/humans, that is why [there is] limitless pain, and misfortune in the world”. Likewise indeed, sir, [you] are affected by misfortune from it. [When] the holy pacified bodily acts [are possessed by] the humans, that is the reason why [they] are not affected (pahiṅan) by the great misfortune in his world. Those [words] are probably what I would say to you.
Notes
↑82. My emendation is based on the occurrence of sukha-duhkhanikaṅ janma samaṅke in the same paragraph, a phrase that is an equivalent of mūla patiniṅ janma samaṅke.nihan ta kami mavarahakəna ri kita, hana jñāna paśānta, karma paśānta, śabda paśānta, jñāna pasanta, ṅaranya, ambək rahayu, tan kira-kira riṅ rat mvaṅ tan padadyakəna duhkhaniṅ len, ṅuniveh tan padadyakəna harohara ri bhuvana, ya ta sinaṅguh jñāna paśānta, ṅaranya, karma paśānta ṅaranya, ulah yogya, ulah rahayu⟨,⟩ ulah yukti, tan ⟨A: 16v⟩ paḍaṇḍakara ta⟨B: 27v⟩n padadyakəna pahalaniṅ rat, ya sinaṅguh karma paśānta ṅaranya, śabda paśānta ṅaranya, śabda rahayu enak karəṅə̄ ⟨C: 16r⟩ deniṅ rat, tan padadyakəna pati-duhkhaniṅ len, ṅuniveh ry avaknya, ya śabda paśānta ṅaranya, tri ṅaraniṅ təlu, ulah paśānta maṅdadyakən enak ambəknikaṅ rat, yan kagəgə denira, tan kopadrava ikaṅ janma vvaṅ yan maṅkana.
⟨2⟩I would say to you as follows: there is what is called pacified thought, pacified act, pacified speech. The pacified thought means a good mind, not plotting against people and not causing the sorrow of other people, let alone not causing chaos in the world. That is what is called pacified thought. The pacified act means the proper deeds, good deeds, correct deeds, not chastising [and] not causing harm to people. That is what is called the pacified act. The pacified speech means good words that are pleasant to hear by the people, not causing the extreme sorrow of other people, especially with one’s words. That is called pacified speech. Tri means the three: the pacified act [is] to make people’s mind at ease. If it is held fast by him, those who are born as humans will not be affected by misfortune, if it is so.
ri sədəṅnya kagəgə halanira, halanira ṅaranya, ikaṅ tri-mala, tri-mala, ṅaranya, tri-duṣṭa, nihan lvirnya, ñāna duṣṭa, karma duṣṭa, śabda duṣṭa, ñāna duṣṭa ṅaranya, ambək kumira-kirakən ri paḍanya janma, ṅahanakən ⟨A: 17r⟩ laraniṅ le⟨B: 28v⟩n, madadyakən haroharaniṅ bhuvana, ya ta sinaṅguh ñāna duṣṭa ṅaranya, karma duṣṭa ṅaranya, ulah tar yogya, ulah mahala,⟨C: 16v⟩ ulah tar yukti, maṅdadyakən haroharaniṅ bhuvana, ṅuniveh maṅdadyakən duhkha pati ri paḍanya janma, ndah lvirnya, amaliṅ⟨,⟩ anumpu, aṅracun⟨,⟩ aṅabhicāri, mahabət, anurāga, mraṅ vvaṅ tan paḍvasa, savetniṅ harəpnya drabya sukha, ya sinaṅguh karma duṣṭa, śabda dusta ṅaranya, śabda tan enak karəṅə̄, maṅdadyakən durbala, ri paḍanya janma, lvirnya, amisuh atimburu*, anaṅguh naraka, īrṣya ri paḍanya janma, a⟨A: 17v⟩naṅguh nəluh tar nəluh⟨,⟩ anaṅguh maliṅ tar maliṅ, anaṅguh musuh tar musuh, anaṅguh duṣṭa di saṅ sādhu, vākcapa⟨C: 17r⟩la vākpārusya, ya sinaṅguh śabda duṣṭa ṅaranya, ya sinaṅguh trimala ṅaranya, ñana duṣṭa pva pinakāmbəkniṅ vvaṅ, karma duṣṭa pva pinakolahniṅ vvaṅ, śabda duṣṭa pva pinakaśabdaniṅ vvaṅ, byakta katəmpuhaniṅ jagat upadrava.
⟨3⟩When [one] holds fast to his badness, his badness is called the three defects (tri-mala).↓83 Three defects means three evils. As follows are their appearances: evil mind, evil act, evil speech. The evil mind means a mind plotting against fellow human beings, causing the suffering of others, [and]↓84 creating disturbance for the world. That is called the evil mind. The evil act means improper acts, bad acts, and incorrect acts, causing disturbance for the world, let alone causing the sorrow and death of his fellow human beings. Here are their kinds: stealing, plundering, poisoning, using black magic, striking, using mantras for invincibility,↓85 striking innocent peoples, because of his wish to obtain wealth and pleasure. Those are regarded as evil acts. The evil speech means the words that are not pleasant to be heard, causing confusion to his fellow human beings, such as abusing, being envious,↓86 speaking evil, envy for his fellow human beings, calling black magicians those who do not use black magic, accusing of stealing those who do not steal, calling enemies those who are not enemies, calling evil the holy man, [as well as using] uncontrolled speech [and] harsh speech. Those are regarded as evil speech. Those are regarded as the three defects. When the evil mind serves as the men’s mind, evil act serves as the men’s act, [and] evil speech serves as the men’s speech, the misfortune of the world clearly strikes.
Notes
↑83. It should be noted that the concept of tri-mala in this text is different from the tri-mala that we find in the Buddhist text Jinārthiprakr̥ti. In the latter, the elements of tri-mala are wealth (artha), passion (kāma), and speech (śabda) (Cf. Schoterman and Teeuw 1985).↑84. msA reflects an eye-skip of the akṣara l, so it reads ṅahanakən lan maṅdadyakən instead of ṅahanakən laraniṅ len.
↑85. Zoetmulder defines anurāga as ‘(Skt. attachment, affection, love, passion) benevolent, kindly disposed, endearing, attractive’. In the negative context as we expected, I render it as a practice of black magic using a formula for ‘invincibility’, following the modern sense of kanuragan as ‘invincibility’ (applied to the context of psycho-physical practices of Javanese martial arts).
↑86. I retain the reading atimburu in msA and msC instead of normalizing it to akimburu and considering the first as a West Javanese variant of spelling. Cf. OS ;& MdS timburu.
mapa saṅ upadrava ṅaranya, lvirnya, kady aṅganiṅ vuta tuli, vuḍug, vikət, kəkəṅ, vuṅkuk, səkəl, vuta salaya*, salvir vikāraniṅ avak rūpanya, ṅuniveh taṅ kərəṅan*, sakvehniṅ bhīmarūpa, ya pāpa ṅaranya, mana pā⟨A: 18r⟩pa ginavayakənya taṅ ñāna duṣṭa, karma duṣṭa, śabda duṣṭa, kady aṅganiṅ maliṅ, ahabət, ṅaracun, anəluh, ika ginavayakənya, mati pva kita ⟨C: 17v⟩ təmahan tətək ulər, vəḍit, lintah, lakay⟨,⟩ hiris pvah, lakay əlur, salvirniṅ janma kinaririsan, ya sinaṅguh pāpa ṅaranya, tipniṅ kavah ṅaranya, ya salaha, ilagana təmən teka saṅ paṇḍita, aparan ya gavayakəna.
⟨4⟩How is the one who has misfortune called? His appearances are, for instance, blind, deaf, leper, with a scar (vikət), stiff handed, hunchback, out of breath (?, səkəl),↓87 suffering from monocular blindness;↓88 all types of body diseases are his appearances, let alone stiff body (?, kərəṅan),↓89 all kinds of deformed [bodies]—those are the miserable conditions (pāpa). The reason why those miserable conditions [affect him] is that evil thoughts, evil acts, evil speech are performed by him, like stealing, striking, poisoning, using black magic. Those are performed by him. When you die, you will become a centipede (?, tətək), a caterpillar, a small snake (vəḍit), a leech, a worm (?, lakay), a leatherleaf slug,↓90 a worm əlur; all kinds of horrible creatures,↓91 those are regarded as the punishment, [that is] the right order of the cauldron. Those would be the [post-mortem] transformations.↓92 They should be really avoided by the scholar. [Then], what should be performed by him?
Notes
↑87. In OJED, səkəl means ‘(deep) sadness, sorrow, heartache’. It is often related to the heart. In this passage, it clearly refers to a kind of physical disease. I interpret it as ‘out of breath, asthma’. Cf. MdS seueul ‘have a pain or tight feeling in the stomach’.↑88. The compound vuta salaya is not recorded in OJED; however, its meaning is quite clear, i.e., blind in one eye’, from vuta ‘blind’, and salaya ‘different one from the other, not forming a pair, at one side, at the other side, opposite, adversary, pendant, match’ (OJED, s.v. salaya).
↑89. kərəṅan: cf. MdS kereng ‘stiff (eg. of a lock, spring of a watch); gruff, grumpy, surly, aloof, standoffish, inflexible, rigid; pakereng-kereng treat one another gruffly, each stick (keep) rigidly on each other’s point; pakerengan s.m.’.
↑90. My translation of ‘leatherleaf slug’ is based on the meaning of limus sakərət in OS & MdS. It is interesting to note that the Sundanese word limus sakeureut ‘a slice of mango’ is the exact equivalent of OJ hiris pvah ‘sliced mango’. This denomination is based on the appearance of the animal like a slice of mango. However, Zoetmulder glosses hiris pvah (OJED, s.v.) as a kind of small worm like a leech, and he did not interpret the word literally.
↑91. This list of disgusting animals, which are often used as a consequence of reincarnation for those with bad karma, is very common in OJ texts. Cf. TK 63.2; TJñ 20; Kuñj 63; DhP 248.1–2.
↑92. I interpret the OJ salah as ‘transformation’, as suggested in OJED (s.v. salah) ‘changing into something different’.
Om saṅ hyaṅ trikāyopaśānta ⟨B: 31r⟩ atah ika abhyāsanta, mvaṅ lagi-laginta, apan maṅke hələm-hələmniṅ hələm, saṅ hyaṅ trikāyopaśānta atah ika gəgənta,⟨A: 18v⟩ ya ta pinakaparahu, pinakabahitra, pinakabanava, makaparahu ñāna paśānta, makabanava karma paśānta, makabahitra śabda paśānta, sira ta saṅ sādhu jāti ṅaranira, sira saṅ ⟨B: 31v⟩ yogīśvara ⟨C: 18r⟩ ṅaranira, sira saṅ paṇḍita, saṅ viku ṅaranira, mapa ruktinika, livat ta ya pinakapariṇāma de saṅ paṇḍita.
⟨5⟩Om! The holy three pacified bodily acts indeed are that which you should be continuously performing and repeatedly practicing. For now and in the future’s future, the holy three pacified bodily acts indeed are what should be held fast by you. They serve as a boat, they serve as an ark, and they serve as a ship. The pacified thought serves as the boat, the pacified act serves as the ship, the pacified speech serves as the ark. He is what is called the real holy man, he is what is called the lord among yogins, he is the scholar, [and] the hermit. What is the explanation for it? What caused the transformation [in the cycle of rebirth] is passed over by the scholar.
Chapter 9 Ten Defilements (daśa-kleśa)
ndah nihan yuktinya,
⟨1⟩As follow is the explanation:
⟨2⟩The meaning is: it should be able to purify ten defilements (daśa-kleśa),↓93 if they arrive to you, that is vice (doṣa), ignorance (moha), greed (drəmba), cupidity (lobha), jealousy (mātsarya), arrogance (abhimāna), stupidity (mūrkha), cheat (kuhaka), idle talk (sambhinna-pralāpa),↓94 calumny (peśuna).↓95
Notes
↑93. It is rather surprising that the term daśa-kleśa and its individual items are hardly found in Old Javanese sources, except in the Saṅ Hyaṅ Kamahāyānikan Śaiva, while this concept is remarkably well documented in OS sources. Cf. KavPaṅ 105; KaKat 379; KaPañ 325 & 525; PR 43r. However some of the ten elements constituting the daśa-kleśa appear in Vr̥h 34 ya ta mataṅyan tumuvuh ikaṅ rāga, moha, drəmbha, lobha, mātsarya, prihati, lapa, vələkaṅ, panasbhāran, maṅkana svabhāvanikaṅ janma kabeh.↑94. The term sambhinna-pralāpa is not attested in the OJ corpus at my disposal. This term, together with pésuna (calumny), occurs as one of the two elements of daśa-kuśala in the Sanskrit Buddhist text Dharmasaṁgraha.
↑95. This chapter contains the concept of daśa-mala. See chapter 10, §Ten Stains and Defilements for a detailed analysis.
kaliṅanya, doṣa ṅaranya, puji-puji sukha, puji-puji vihikan, puji-puji vīrya, ya sinaṅguh doṣa ṅaranya, moha ṅaranya, tan pagavaya sih ri paḍanya janma, drə⟨C: 33r⟩mba ṅaranya, jənək iṅ paṅan inum bvat turu, tan akiṅkin hitāvasānaniṅ janma, ya drəmba ṅaranya, lobha ṅaranya, kveh ulah tar sopacara, ya lobha ṅaranya, mātsarya ṅaranya, *timburu manon rahayu, abhimāna ṅaranya, bari ya tamtam, mūrkha ṅaranya, tar tolih ri viśeṣaniṅ janma, kuhaka ṅaranya, aṅaku-aku riṅ guṇa, sambhinnapralāpa ṅaranya, aṅayam-ayam dr̥byaniṅ adr̥bya, mvaṅ sukhaniṅ asukha, pe⟨A: 19v⟩śuna ṅara⟨C: 19r⟩nya, bvat maṅjərum, ya ta sinaṅguh daśa-kleśa ṅaranya, babadan hilaṅakəna, ikaṅ kleśa maṅkana.
⟨3⟩The meaning is: the vice (doṣa) means deeming oneself superior in happiness, deeming oneself superior in knowledge, deeming oneself superior in power. That is considered the vice. Ignorance (moha) means not having affection toward fellow human beings. Addicted to eating, drinking, and continuously sleeping, not exerting to obtain the blessed ending of human beings, that is called greed (drəmba). Cupidity (lobha) means a lot of actions are not in accordance with etiquettes. Jealousy (mātsarya) means being jealous to see the well-being [of others]. Arrogance (abhimāna) means one focuses oneself in making light of something. Stupidity (mūrkha) means to ignore the excellent qualities of humans. Cheat (kuhaka) means to claim the qualities. Idle talk (sambhinnapralāpa) means continuously thinking about the wealth of the rich and the happiness of the happy. Calumny (peśuna) means to deceive continuously. Those are what are called ten defilements (daśa-kleśa). Such defilements should be cleaned and destroyed.
Chapter 10 Ten Stains
viga⟨B: 33v⟩taḥ sarvaduhkhinaḥ, vənaṅa kari kita sami bataṅ mārakarma, yar dataṅ ri kita, mārakarma, ṅaranya, supta, bhaya, tandrī, kleda, lajjā, rāga strī, paradāra, bhakṣa-bhojana, kuṭilaviveka, matta.
⟨1⟩Vigataḥ sarvaduhkhinaḥ (those who are afflicted having disappeared). Would you have the same probability of misfortune (mārakarma), if [it] comes to you? Misfortune means sleep (supta), fear (bhaya), laziness (tandrī), irresolution (kleda), shame (lajjā),↓96 lust for women (rāgastrī), adultery (paradāra), eating of food (bhakṣabhojana),↓97 dishonest consideration (kuṭilaviveka), madness (məta).
Notes
↑96. The scribes of West Javanese manuscripts tend to use spelling variants for words that I normalize into lajjā, namely lajñā and laña. This tendency occurs especially on the consonant /d/, /j/, /ñ/, and the cluster /jñ/. To illustrate, the word ajñana can be spelled adñana, ajñana, or añana.↑97. The word bhakṣabhojana ‘eating the food’ is not attested in OJED. A parallel passage in the Ślokāntara contains bhakṣabhuvana, which is explained in the commentary as bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ bhakṣabhuvana “bhakṣabhuvana means one who torments his fellow-beings. He cheats good men. He indulges in excesses of eating and drinking. He is proud in speech…” (cf. Sharada Rani 1957: 119)
kaliṅanya, supta ṅaranya, bvat turu, katuron tumakonakəna kaṅ hayu, mvaṅ viśeṣaniṅ janmanya, katuron ta gumavayakəna enak ambək, mvaṅ mujarakna hayu ri paḍanya janma, bhaya ṅaranya, vədi tumakonakən hitāvasānaniṅ janma, vədi sevaka ri tuha⟨A: 20r⟩nya, vədi ri ujar rahayu, tandrī ṅaranya, luhya tu⟨C: 19v⟩makonakəna puṅguṅnya, luhya gumavay enak ambək, mvaṅ mujarak⟨B: 29v⟩na hayu, ya tandrī ṅaranya, kleda ṅaranya, jrih gumavayakna enak ambək, jrih tumakonakəna hitāvasānaniṅ janma, lajjā ṅaranya, eraṅ-eraṅ tumakonakəna kapuṅguṅnya, eraṅ sevaka ri tuhanya, eraṅ sevaka deniṅ sukhanya, rāgastrī ṅaranya, viṣaya harəp maṅrabi, mvaṅ harəp sukha, paradāra ṅaranya, ṅalap estri laraṅan, bhakṣabhojana* ṅaranya, dr̥pta maṅanuṅgalakən kinabelan, kuṭila viveka ṅaranya, ⟨A: 20v⟩hələm gumavayakəna inak ambək mvaṅ mujarakəna hayu ri paḍanya janma, matta ṅaranya, avərə deniṅ sukhanya, avərə deniṅ prajñānya, avərə deniṅ paṅavruhnya, averə deniṅ guṇanya, ya matta ṅaranya, babadan hilaṅakəna ikaṅ ambək yan maṅkana denta.
⟨2⟩The meaning is: sleep (supta) is continuously sleeping, falling asleep when asking about the goodness, and of his excellent qualities as a human, falling asleep when causing enjoyment, also when speaking of goodness to fellow human beings. Fear (bhaya) means being afraid to ask about the blessed ending of human beings, being afraid to render service to his teachers, being afraid to speak of goodness. Laziness (tandrī) means being lazy to ask about his ignorance, being lazy to cause enjoyment, and to speak of goodness. It is called laziness. Irresolution (kleda) means being hesitant to cause enjoyment and being hesitant to ask about the blessed ending of human beings. Shame (lajjā) means embarrassed to ask about his own ignorance, embarrassed to render service to his teacher, embarrassed to render service out of his happiness. Lust of women (rāgastrī) means being keen on desiring to have a wife and desiring happiness. Adultery (paradāra) means to steal a forbidden woman. Eating the food (bhakṣabhojāna) means being mad to have for oneself what one’s fond of (i.e. food). Dishonest consideration (kuṭilaviveka) means to postpone to cause the enjoyment and to talk the goodness to the fellow human beings. Madness (məta) means to be intoxicated by his happiness, intoxicated by his wisdom, intoxicated by his knowledge, intoxicated by his qualities. That is called madness. If the mind is like that, it should be cleaned↓98 and neutralized by you.
Notes
↑98. In OJED, babadan means ‘a clearing’ (OJED, s.v. babad), but I consider it as a passive irrealis from babad.- Slo 84j.2: nihan ambək daśa-mala ṅa, tan yogya ulahakna, lvirnya, tandrī, kleda, ləja, kuhaka, metraya, məgata, rāga strī, kuṭila, bhakṣabhuvana, [kimburu]. tandrī ṅa vvaṅ suṅkanān, ləson baləbəh səmpənəh adoh iṅ rahayu, aṅhiṅ hala juga kaharəpnya. kleda ṅa ambək aṅələmələm, meraṅan mariṅ harəp, tan katəkan pinakṣanya. ləja ṅa ambək tamah, agə̄ṅ tṛṣṇā, agə̄ṅ lulut asih, mariṅ hala. kuṭila ṅa parachidra, pesta peda riṅ kavəlas asih, pramāda pracale, nor ana vvaṅ den keriṅi. kuhaka ṅa ambək krodha, agə̄ṅ runtik, capalaśabda, baṅgaporaka. metraya ṅa bisāgave ujar mahala, sikaradumikara, vivikiviveka, sapa kadi sira, botārṣā rabiniṅ arabi, tan hana ulahnya rahayu, yan mətu śabdanyārūm amanis aṅhiṅ hala ri daləm, tan papilih buddhi cavuh, kāla ri hatinya, purikan. rāgastrī ṅa bahud lañji vavadonən, rambaṅ panon, bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ. kimburu ṅa aṅhiṅ gavene akiryakirya drəveniṅ vvaṅ sādhu, tan papilih, nor kadaṅ sānak mitra, yata memet drəveniṅ saṅ viku. maṅkana kramaniṅ daśa-mala, tan rahayu. Cf. also SMG 6.3.
Chapter 11 Ten Perfections (daśa-pāramita)
kurvanti kr̥tāyām dharma, gavayakəna sakagavayan saṅ hyaṅ dharma, lvirnya ta nihan, dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, karuṇā, muditā, metrī, upekṣā.
⟨1⟩They perform ... the dharma. Do all the works regarding the holy dharma. Their kinds are as follows: donation (dāna), morality (śīla), forbearance (kṣānti), strength (vīrya), meditation (dhyāna), wisdom (prajñā), compassion (karuṇā), sympathy (mudita), friendship (metrī), endurance (upekṣā).↓99
Notes
↑99. Although not explicitly stated, the concept referred to in this chapter refers to the ten perfections (daśa-pāramita), which is strongly Buddhist in flavour. This concept is found in Kamahāyānikan Advayasādhana (KAS 10.17) and Jinārthiprakr̥ti (JP 3). In KAS, the daśa-pāramita is divided into two parts, namely catur-pāramita and ṣaṭ-pāramita. See chapter 10, §Borrowing Buddhist Doctrines.- KAS 10§17: ikaṅ metrī karuṇā muditā upekṣā, ya tikā sinaṅguh caturpāramitā ṅaranya. papupulni caturpāramitā mvaṅ ṣaṭpāramitā, lvirnya: dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, metrī, karuṇā, muditā, upekṣā. ya tikā sinaṅguh daśa-pāramitā ṅaranya, ya tikā matattva pañca-devī. Cf. SMG 27.1.
kaliṅanya, dāna ṅaranya, mere enak ambək di paḍanya janma, śīla ṅaranya,⟨B: 35r⟩ vihikan aṅalap kasor, kṣānti ṅaranya, vi⟨A: 21r⟩hikan anupakṣama, vīrya ṅaranya, utsāha ri kagavayaniṅ hayu, tambəhana hayunya muvah, dhyāna ṅaranya, umiṅətakən antaraniṅ paramārtha, prajñā ṅaranya, utsāha ri kahilaṅaniṅ daśa-kleśa ri śarīranya, karuṇā ṅaranya, larā⟨B: 35v⟩mbək⟨C: 20v⟩nyāmaṅguhakən duhkhaniṅ len, muditā ṅaranya, tar kepvan masukha riṅ len, metrī ṅaranya, vruh gumavayakəna *nimittaniṁ dadi inak ambhəknikaṅ len, upekṣā ṅaranya, tar grah iri hala hayu.
⟨2⟩The meaning is: donation means to give enjoyment to fellow human beings. Morality (śīla) means understanding how to take a humble attitude. Calmness (kṣānti) means understanding to be forbearing. Strength (vīrya) means to exert oneself to the good deeds; its goodness should be increased further. Meditation (dhyāna) means to consider attentively the sense of the highest truth. Wisdom (prajñā) means to exert oneself to annihilate the ten defilements in himself. Compassion (karuṇā) means his heart is in pain when finding the sorrow of other people. Sympathy (muditā) means not being perplexed to make other people happy. Friendship (metrī) means knowing how to cause the enjoyment of other people.↓100 Endurance (upekṣā) means not painful toward the good and bad.
Notes
↑100. The literal translation is “friendship means knowing how to cause the ground for the coming into effect of the enjoyment of other people”.Chapter 12 Ten Grounds (daśa-bhūmi)
⟨1⟩Kurvanti kuśalamahat (They do great meritorious conduct). The excellent meritorious conduct shall be done. The excellent meritorious conduct means love (asih), devotion (bhakti), persevering effort (prayatna), respectability (gorava), honesty (duga-duga), calmness (śānta), compassion (karuṇa), consideration (anumāna), sympathy (anumoda), respectful mutual dependence (ālambana atvaṅ). Those are called ten grounds (daśabhūmi). The scholar constantly practices such attitudes.
Chapter 13 Origins of Sorrow
ndah nihan kayatnakəna saṅ sevaka dharma, marapvan tar kəna riṅ⟨C: 21r⟩ upadrava, jagat gati⟨B: 36v⟩saṅsāra, hana saṅ hyaṅ trikāyopaśānta, śabda paśānta, ulah paśānta, ambək paśānta, ya rakṣa pahayu juga, marapvan tar kəna saṅka ri duhkha, kaliṅanya, duhkha saṅka ri bhuta, duhkha saṅka ri devata, duhkha saṅka ri śarīra.
⟨1⟩As follows is what should be made an object of attention by the servant of the law, in order to not be affected by the misfortune of the world and a painful rebirth. There are the pacified: pacified speech, pacified act, pacified mind. Guard the goodness only, in order to not be affected by the causes of sorrow, that is to say: the sorrow from the elements, the sorrow from the gods, the sorrow from oneself.
kaliṅanya, yan kita kəna ku na upadrava, ku na pañca-mahabuta, pati disa⟨B: 37r⟩ntok oray, dipanah gəlap, disaṅgu⟨A: 22r⟩t buhaya, katiṅgaṅ paṅpuṅ, dirontok mauṅ, pati dipraṅ, dihadaṅ, dipuuk, pati labuh ti na luhur kai, ditumpu, pati dikəndat, sakvehniṅ bajra, pati di papraṅan, ya duka saṅka ri buta ṅaranya, ya duka saṅka ri devata ma ṅaranya, tajam⟨C: 21v⟩ səkət, nirisan, riət hulu, sakit mata, ja⟨B: 37v⟩roṅən, sumbilaṅən, buyan, mədu, panas tiris, lara hati, ya duka saṅka ri devata ṅaranya, ya duka sarira ṅaranya, pecak, beṅo, sombeṅ, buntuṅ, buta tuli, beaṅ, rumpuṅ, tugəl, ya duka sarira ṅaranya, ya duka kunaṅ tribvana ma ṅaranya, hulun, pahuma,⟨A: 22v⟩ pañadap, pañavah, pavataṅan, di⟨B: 38r⟩pisuku, dipitaṅan, mo visesa di huripnya, di bənaṅnya, di gunanya, ya duka kunaṅ tribvana ṅaranya, ya duka kunaṅ bvanaloka ma ṅaranya, kahuruan dayəh, buruṅ tahun, eleh dayəh, eleh ku sasalad⟨C: 22r⟩, laru salah masa, sarba satva ñarak, sarba pala tan pavvah, ya duka saṅka ri bvanaloka ṅaranya.
⟨2⟩The meaning is: if you are affected by the misfortune, by five gross elements, died from being bitten by the snake, being struck by lightning, bitten by the crocodile, crushed by branches, devoured by the tiger, death on the battle, intercepted, beaten up, died of falling from the trees, plundered, died by being strangled with the cord, all kind of weapon [which cause] the death in the battle, they are the sorrow from the elements. What it is called the sorrow from the gods are: diarrhea (tajam) and dysentery (səkət), cold shivers, headache, sore eyes, jaroṅ-like disease,↓101 sumbilaṅ-like disease,↓102 mad (? epilepsy), abdominal distension, fever, liver disease. Those are what is called the sorrow from the gods. The sorrow from oneself are: monocular blindness, cleft lip, crippled, blind and deaf, rash (beaṅ),↓103 cut (off ears?, rumpuṅ), cut off. Those are called the sorrow of the body. As for what is called the sorrow of the three worlds : servants, dry rice-field peasants, tappers, wet rice-field peasants, vataṅan workers (pavataṅan ?),↓104 are used as feet, are used as hands, do not have anything special in their life, in their creations, in their qualities. That is called the sorrow of the three worlds. As for what is called the sorrow of the natural world wide are: settlements are on fire, crop failure, settlements are worsted, they are defeated by the epidemic, flying white ants appear in the wrong season, every kind of animal scattered dies (ñarak),↓105 all the fruit trees not to bear fruits. Those are called the sorrow of the world.
Notes
↑101. In MdS, jarong designates ‘n. (common name for various) types of shrub, Barleria cristata L., etc. (used for living hedges)’, but in OJ it means ‘a kind of boat (prau)’ (OJED, s.v. jaroṅ). The meaning from MdS is more suitable in this context. However, I cannot interpret what kind of disease that is referred to by the term jaroṅən.↑102. In MdS, the word sumbilang refers to the eeltail catfish whose tails are elongated in an eel-like fashion. Cf. Mal. ikan sembilang. Danadibrata (2006, s.v. sumbilangeun) denotes sumbilangeun as ‘nyeri cecelekitan di jero parindikan’ (a sudden pain sensation [like those of a prick with a needle in the abdomen]).
↑103. The word beaṅ is not found in MdS. Cf. OJ vyaṅ ‘reddish’, also Mal. biang keringat ‘ruam (bintik-bintik merah pada kulit) (red warts on the skin)’.
↑104. I wonder whether the word pavataṅan is derived from vataṅan ‘a certain part of the kraton (palace)’, i.e, the person who works in the palace?
↑105. In OS, this word ñarak is only attested in SMG in the same context as we have here. The word ñarak is also not recorded MdS. However, añarak means ‘to drink’ in OJ, which does not fit the context. My interpretation is based on the relation of the base word sarak with Mal. serak ‘scattered in disorder’.
ma⟨B: 38v⟩na duka ku ulahta, ku sabdanta, ku ambəkta, ṅahanakən ulah dusta, sabda dusta, ambək dusta, mapa ta kaliṅaniṅ sabda dusta, ñumpah-madahkən, ṅajak ṅapus, mariṅkavut, ṅadu⟨A: 23r⟩duh, nəluh, ṅupat guru, capala sabda, gasoṅ tan pakarana, ya sabda dusta ṅaranya, ulah dusta ṅaranya, nam⟨B: 39r⟩par, mərəp, ṅadədəl, nəvək, notok, mokol, sakvehniṅ ləkas taṅan, ya ulah dusta ṅaranya, ambək dusta ṅaranya, ṅaracun, mijahətan, hiri payogya, di padanya janma, ya ambə⟨C: 22v⟩k dusta ṅaranya, ya saṅkaniṅ duka ku ulahta, ku sabdata, ku ambəkta.
⟨3⟩The cause of being sorrow is by your act, by your speech, by your mind; doing evil acts, evil speech, evil mind. What is the meaning of the evil speeches? Condemning furiously, lamenting, deceiving, being angry all the time, disapproving, bewitching, backbiting, challenging, rude speech, scolding without reason, they are called the evil speeches. What are called evil acts: slapping, punching, pushing, stabbing, clasping, all kinds of hand actions, they are called the evil acts. What are called evil minds: poisoning, offending, being envious of what is right for fellow humans, they are called evil minds. The origin of sorrow is by your acts, by your speeches, by your minds.
kita yan avədi ri upa⟨B: 39v⟩drava, ulahakən śabda paśānta ṅaranya, ulah paśānta, ambək paśānta, ya ta kayatnakəna saṅ sevaka dharma, marapvan tan vinigraha, śabda paśānta ṅaranya, śabda menak, śabda rahayu, śabda ⟨A: 23v⟩ manohara, śabda madavā, śabda manis arum, ya śabda paśānta ṅaranya, ulah paśānta ṅaranya, ulah menak, ulah rahayu, hayva palar cidra, hayva praṅ, ulah rahayu, taṅan masaṅguli, matalaṅkup, yan paṅucap lavan vvaṅ atuha, ya ulah paśānta ṅaranya, ambək paśānta ṅaranya, hayva daṇḍakara, hiri payogya, ri paḍanya ⟨C: 23r⟩ janma, hayva ⟨B: 40v⟩ jahət ambək, ṅahanakən ambək menak⟨,⟩ ambək heraṅ, ambek rahayu, ya ambək paśānta ṅaranya, yan karasa ikaṅ paśānta, kahanakən sakāya-kāyikadharma, yan tan karasa i⟨A: 24r⟩kaṅ paśānta, ambək duṣṭa ṅaranya yan maṅkana.
⟨4⟩If you are afraid of misfortune, do what is called the pacified speech, pacified act, pacified mind, [that] should be made an object of attention by [you], the servant of the law, so that [you] are not disfavoured. The pacified speeches means a pleasant speech, good speech, heart-stealing speech, sweet speech, sweet and fragrant speech. Those are called the pacified speeches. The pacified acts means pleasant acts, good acts. Do not be deceitful, do not compete in the good-bad actions. Hands with all fingers, they are closing together when speaking to the elders. Those are called pacified acts. What is called the pacified minds: do not give punishment, being envious of what is right for fellow humans, do not have a deceitful mind, [while] setting to work a pleasant mind, a clear mind, a good mind [instead]. Those are called the pacified mind. The pacified is experienced, [when] the dharma is performed with great effort. When the pacified is not experienced, then the evil minds [takes over]. Thus was the lesson of the scholar called the doctrine of the teacher (śikṣā guru). That is the reason why the servant of the dharma should dedicate himself to it.
colophon
iti śikṣā guru ṅaranira.
⟨1⟩Thus is the Instruction of the Teacher.
Apparatus
^1. ndah nihan] A B, [... C
^2. ndah nihan … (1.1) maṅkana] A gap due to loss intervenes in C.
^3. kavivekan] B, kaviven A
^4. kabyavasthānikaṅ] em., kabyaṁvasṭanikaṁ A, kabyavas·tanika B
^5. trikāya maṇḍala] norm., trakayamandala A, trikaya man·dala B
^6. ṅaranya] B, ṅa A
^7. kveki] em., kvaki A, kvakiṅ B
^8. yan kva] em., yekva A, yekvaṁ B
^9. ma⟨B: 2r⟩lina] norm., malina: A, maṁline B
^10. hr̥dayanta] em., pr̥ḍayanta A, prədayan·ta B
^11. prih] em., praḥ A, prəh B
^12. hetuniṅ] em., hentaniṁ A, hentuniṁ B
^13. manəmvakən] B, manimvakən A
^14. ambəkta] norm., Ambhəkta B, Ambhakta A
^15. kapaṅguhnikaṅ] norm., kapaguḥnikaṁ A B
^16. maṅkana] A B, ...]kana C
^17. śabdanta] norm., sabdata A B, sabḍanta C
^18. hayunta] em., hayuta A B C
^19. ya ta] C, om. A B
^20. madyus-dyus] A, ḍyas·ḍyas· B, maḍyas· C
^21. kasvabhāvaniṅ] em., kasvambhavaniṁ A B C
^22. lvirniṅ] A C, lvarniṁ B
^23. kinavruhan] A C, kinavraḥhan· B
^24. tan paprameya* ri] A, tan paprameyani B, tala prameyaniṁ C
^25. sarveṣṭa] em., ṣavesṭaṭā A, ṣavesṭa B, ṣavesṭa ṭā C
^26. yogya] C, yvagya A, gyapa B
^27. sarveṣṭa] norm., ṣavesṭa A B, ṣarves·ṭā C
^28. liṅnira] A B, liṁnya C
^29. vuṁkunuṅ] A B, buṁkuniṁ C
^30. tatte] A B, taheṁ C
^31. tatur tathya tuṅgəṅ] A B, tutur tatanagəṁ C
^32. etad eva] em., A B, tapad eva C
^33. nigadyate] norm., nigaḍyate A B, niṁgadyate C
^34. apan] A B, hapa C
^35. hana vuṁkunuṁ ṅaranya] C, om. A B
^36. kabaih yogya karika paṅapusan ta irikaṅ] A B, lac. C
^37. maṇik anargha] A B, [3+]narga C
^38. sarveṣṭa] norm., ṣavesṭa A B, ṣarvesṭa C
^39. liṅnya] A B, lvirnya C
^40. ceva] B C, cova A
^41. adhika] norm., Aḍi Ikaṁ A, Adik·ka B, Aḍikara C
^42. uḍika] em., Uḍi Ika: A, Uḍi Ika B, dika C
^43. tater] A B, tatai C
^44. yogyanika] A B, yogunika C
^45. santaṅva] em., santaṅvaṁ A, san·ta B, savtaṅoṁ C
^46. vrəttya] conj., vrət A B, vr(uḥ)nya C
^47. vatu] B C, vasta A
^48. bratnya] A, branya B, bratnyanya C
^49. tan limbak] norm., tan libak A, tan limbhak B, ganaləm·bak C
^50. ləgə] em., ləgəṁ A B, tan L̥viḥ C
^51. pinakādiniṅ] norm., pinaḥkaḍaḍiniṁ A, pinakaḍiniṁ B, pinakadiniṁ C
^52. sarveṣṭa] em., ṣavesṭa A B C
^53. gaṅsa] B, naṁsa A, gaṅśa C
^54. aparan] A, paran B C
^55. yuktinika] norm., uk·tinika A B C
^56. svabhava] norm., svara, bava A, sora, bava B, sobava C
^57. rakətakəna] A, ra:kən·takəna B, [1+]kətaka C
^58. ambək] norm., Ambhək B, Ambhak A C
^59. kaṅ] B, ṭā A, lac. C
^60. rakṣa ri] C, Arakṣa A, ri sari B
^61. taham pih] C, taham asiḥ A B
^62. punaruktanikaṅ] norm., punaḥruktaḥnikaṁ A, punaḥrutaḥnikaṁ B, punaḥruktaḥnikaṁ C
^63. manak] A C, mavak B
^64. manak] em., manik A B C
^65. renanta] A C, renakta B
^66. kapva] A B, kapadan· C
^67. ndya] B, ⟨⟨na⟩⟩ dyi A, nya C
^68. yeka] A, yekvaṁ B, yekeṁ C
^69. santaṅva liṅ saṅ paṇḍita] A B, lac. C
^70. rakṣākəna] norm., rakṣakəna A, rasakən B, harakṣakən i C
^71. trikāya] norm., trakaya A, trikaya B C
^72. ityuktam] em., Ityatəm A, Itikyatəm B, Itityatəm· C
^73. nahan] em., nihan B A C
^74. trikāya] norm., trakaya A, trikaya B C
^75. nihan] B C, niha A
^76. ambək] A C, Ambhəka B
^77. usən] B C, Usin A
^78. hr̥dayam] norm., radayəm A, hradayəm B C
^79. kaṅ] B, taṁ A C
^80. pvāmbək] em., pvambhik A, pva ma:bək B, (mət·tə) C
^81. bhikṣā-lakṣanam] em., bhəkṣalakṣanəm A B C
^82. lakṣaṇanta viku] A B, lakṣananiku C
^83. ta] A, tan B C
^84. kavighāta] em., kavigataḥ A, kivigata B, ki[3+] C
^85. timpalakəna] norm., timpalakənkan A, timpalakəna B, tumpalakəna C
^86. kunaṅ] C, kuna A B
^87. r̥kr̥t] A, ritri C, om. B
^88. di] A B, ri C
^89. talpaka] A, talapakanya B, talapakan· C
^90. katakuta] B C, kathakutan· A
^91. bhaktyānukul] A B, bak·tyanuṁkul C
^92. kasupraṇata] em., kasuprana A B C
^93. di] A B, ri C
^94. drohaka] em., dvahak· A, dvahaka B, dohaka C
^95. dəṇḍana vinigraha] norm., dəndana vinigraha A, dəndana vigraha B C
^96. katakuta] A, tatuta B C
^97. tan] em., ta A B C
^98. kajval] A C, kajvala B
^99. bhaktya] norm., baktya A B, byaktya C
^100. saṅ] B C, om. A
^101. kasādhyanya] norm., kasadyanya C, kadaḍyanya A, kasanḍyanya B
^102. maṅkana] C, makana B A
^103. kalaṅ] A B, lac. C
^104. paṅivakən təṅən] C, paṅivakə təṅən A, paṅivakən təṅə B
^105. trikāyamaṇḍalam cittam] norm., tr̥kaya mandaləm citəm· A B, trikaya man·ḍaL̥m cət:əm· C
^106. ta] B C, om. A
^107. kapiṇḍva] norm., kapindva A, kapidva B, kapidvanya C
^108. sih] B C, Asiḥ A
^109. śrotra] norm., svaṭā A B, sotra C • The list of ten organs is based on A, B and C contain a different list, i.e., svaṭā, təvək, cakṣuḥ, jihvā, ghrāna, vāk, pāṇi, pada, pāyū, upastha. This implies to the different order on their explanations. Despite the order, both mss. generaly share the same readings in the explanation of each ter- m, so I record every variant in the apparatus.
^110. pāyūpastha] norm., payu:pasṭa A, payu, pas·tra B, payu, pastra C
^111. ini] A B C • All manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention.
^112. ini] A B C • All manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention.
^113. śrotra] em., svaṭā A B, sotra C
^114. pinakadvāraniṅ] norm., pinakaḍvaraniṁ A, pinadvaraniṁ B, pinakadvaraniṁ C
^115. maṅrəṅə̄] B, ṅə A, ṅaR̥ṅə C
^116. manis arum] B C, hu ⟨⟨ma⟩⟩ :sa:rum· A
^117. maṅrəṅə̄] B C, ṅa B
^118. sākṣāt] em., səsə A, sakṣak B C
^119. tan kahiḍəp] em., ta ⟨⟨ka⟩⟩ na hdap· A, tan ahidəpən· B C
^120. piniṇḍvakən] em., paniḍakən A C, paniḍvakən B
^121. kārya] norm., karya A B, ka:rta C
^122. kayatnakəna] A B, kayatna C
^123. saṅ] A C, sa B
^124. ta ya] B C, om. A
^125. yar apa] em., yar napa A, ya yan apa B, lac. C
^126. ika] B C, I A
^127. sukha] norm., suka B C, suka duka A
^128. aveh] A, paveḥ B C
^129. lumaku] A, lumakva B C
^130. sabhān] norm., sabaAn· A B C
^131. anon] A C, Anvananna B
^132. vvaṅ] B, vva A, voṁ C
^133. təlihən] A C, tilihən· B
^134. buḍaya] A, budaya B, buhaya C
^135. kəkəṅ] A B, kəkəḥ C
^136. bhīma-rūpa] norm., biparupa A, bimarupa B C
^137. haneṅ] A C, hane B
^138. peda] C, seda A B
^139. yan kita] B C, kita ya A
^140. cheda-kṣara] norm., ceḍakṣara A B, cekṣara C
^141. caṇḍaparihāra] em., cəndaparihara A B, cənḍaparihura C
^142. nijakarma] A, najakamaḥ B, n:ikiṁniṅ karma C
^143. denika] A C, om. B
^144. asādhāraṇa] norm., om. A, lac. C, Asadarana B
^145. surabhi] norm., Asurabi A, surabi B, lac. C
^146. tri] B C, tras A
^147. pva] B, sve A, lac. C
^148. pva] B, pve A, so C
^149. abva] norm., Abo B, Ambva A, bo C
^150. mətu] B C, mta A
^151. saṅkan] A, sakantha B, lac. C
^152. mətu] B, mta A, lac. C
^153. śabda tar yukti] norm., sabda thar yukti A, sabḍa tan· yuk·ti Ambhək· magəL̥ḥ B, [5+]kti C
^154. trikāya] norm., trakaya A, trikaya B C
^155. pinakapaṅrasanikaṅ] em., pinaḥkapagosranikaṁ A, pinakapagvasrinikaṁ B, pinaka paṁgos(ti)ni C
^156. ṣaḍrasa] norm., sadrasa A, sadasa B C
^157. kaṭuka] em., kaḍuka A, kaduka B C
^158. tikta] em., tratta A, kakrək·ka B, tritta C
^159. ṣaḍrasa] norm., sadrasa A, sadasa B, lac. C
^160. kaṭuka] em., kaḍuka A B, kaduka C
^161. tikta] em., tr̥tta A, kakrək·ka B, trətta C
^162. nahan] em., nihan A B C
^163. jənəka] em., jənək A B C
^164. sakita] A B, saṁkita C
^165. təka kasādhyan] norm., təkan· A, təka kasadain· B, takasan C
^166. ketu] A, ke B, ketunta C
^167. tumiṅgalakəna] norm., tumigala:kna A, tumigalakna B, tumaṅga[2+] C
^168. yar] A, ya B, yan C
^169. apa viṣayaniṅ śabda] norm., Apa visayaniṁ sabda A, om. B, hapa visayani sabda C
^170. capala] B C, campala A
^171. asta] A C, As·ti B
^172. masukər] em., masukət A B, lac. C
^173. paṅinakən] em., paṅənakən· A, paṅinakə B, lac. C
^174. ujaranta] A B, hujartana C
^175. apa] A C, Apan B
^176. ṅahiḍəp] C, ṅahdap A, ṅahḍəpniṁ B
^177. prah] A, priḥ C, pra B
^178. mijil] A C, mijilyaṁ B
^179. saka] A B, ṣuka C
^180. apa] A C, Apan B
^181. matalaṅkup] norm., matalakup A B C
^182. yan] A C, ya B
^183. pasalaṅgapan] A, pasaga panaṅan· B, lac. C
^184. tuṅgal] em., tu A, tugal B, tuṅgalan· C
^185. panuduh asta mukha] norm., panuduḥ Asta muka A, panuduḥhan ṣamuka B, panuduḥha samuka C
^186. pacumbana] em., pacubakaḥ A, cumukaḥ B, rubakaḥ C
^187. yan gamələn taḍahən] em., ya gamlən tadaḥhən A, yan· gaməlan tadaḥ B C
^188. athava ta⟨B: 13r⟩n] A, Atavan ta B, Atava[2+] C
^189. paracidra] C, palar cidra A B (lexical)
^190. kahyunya] A C, kahyanya B
^191. hanāsipattra] norm., hanasipatra B, hana sipasṭa A, hana sipat C
^192. ta⟨A: 8v⟩ṅan] A, taṅanta B, lac. C
^193. utər] em., Utar A, Utir B, Uta[1+] C
^194. lət] B, silit A C (lexical)
^195. guru jana] em., guru, jana A C, guru juga B
^196. paharəpa] B C, pahaR̥pan· A
^197. aṅisiṅ] A C, ṅisiṁ B
^198. kinvan] A, kan·tun· B (lexical), takon C (lexical)
^199. upastha] em., pasṭa A, om. B, paṣtra C
^200. ṅaraniṅ pəlat] A C, om. B
^201. apa] A C, Apan· B
^202. aṅəyəh, nihan] C, Aṅəyə◯ḥhan B, Aṅəyəḥ A
^203. paharəpakəna] A, pahaR̥pan B, paṁhaR̥pakna C
^204. vvaṅ] A C, vaṁ B
^205. para] A B, saṁ C (lexical)
^206. kabeh] B, om. A C
^207. madhyamottama] norm., mvatama A, madyamotama B C
^208. apan] B, Avan· A, hapan· C
^209. agəṅ] A, Ahiṁ Ikaṁ Agəṁ B, Aṁhiṁ Ika Agəṁ C
^210. marurucanya] A, maṅrucanya B, marucan C
^211. mətu] B, mtə A, pamətu C
^212. papaniṅ dadi] A, papanikaṁ B, papa rikaṁ C
^213. anon] A, anvana B, hadnonama C
^214. mitradroha] em., minṭadvaha A, miṭadoha B, mitradvaha C
^215. āvak siki] A, Avuk· ṣikil· B, Avuk ṣiki C
^216. tan ahayu] B C, tar na hayu A
^217. maṅkana] C, makana A B
^218. kayatnakəna saṅ sevaka dharma] B C, om. A
^219. ṅaraniṅ] A C, raniṁ B
^220. apa visayaniṅ suku] B C, om. A
^221. asiṅ] norm., hasiṁ A, hasi B, yasi C
^222. anrap ta] em., Anap·tra A, Apas·tra B, lac. C
^223. paṅraṅ⟨B: 13v⟩kakan] norm., parikakan A, parakakan B, paraṁkakan· C
^224. pamagah-magahan] norm., pamaga-magahan· A, pamaṁgamaṁgahan· B, pamaṁgaAn· C
^225. paluṇḍu] em., pakilunda A, pakilunḍu B, pakilun· C
^226. tan padvaṅdaṅ*] A, tan padodaṁ B, [5+] C
^227. nihan ta] A B, hana C (lexical)
^228. ndya ya] A, ndya B, nədya ya C
^229. guruśuśruṣā] em., gurususra A, gurusrusa B, lac. C
^230. śaucam] em., sucyam A B, [2+]m C
^231. apramādaś ca pañca vaite] conj., Apramaḍasvateḥ A, Apramadasvate B, hapramaḍasvat ⟨⟨e⟩⟩ C
^232. niyamāḥ] norm., niyamaḥ A, niyama B C
^233. parikīrtitāḥ] norm., sarikəta:taḥ A, parikititaḥ B, parikitataḥ C
^234. akrodho] norm., Anakroda:dva A, Akrodva B, hakroḍa: C
^235. mentonakən] em., mentona:kəna: A, men·tvan·kən· B, metonakən· C
^236. para sujanma] A B, para sup·jakma C
^237. kabaih] A, kabeḥhan· B, keb ⟨⟨e⟩⟩ han· C
^238. guruśuśruṣā] em., gurususra A, gurusrusa B C
^239. bakty anukul] A, bakty anuṁkulan B, bakotyanuṁkulan C
^240. matuha] A C, guru B (lexical)
^241. maṅkana] C, tuhu makana A, makana B
^242. kunaṅ] A C, kuna B
^243. kayatnakəna] A, katnakna B, tayatnakna C
^244. ulah] B C, Uvaḥ A
^245. rahayu] A C, rayu B
^246. aparək] C, paR̥k A, hapaR̥k· B
^247. pariśuddha] norm., parisuda A B, parisada C
^248. nahan] em., nihan A B, om. C
^249. kaśuśrūṣāniṅ] em., kasusraniṁ A, kasrususaniṁ B, kasrasuniṁ C
^250. maṅguru] A B, saṁ guru C
^251. śauca] em., sucy ⟦e⟧a A, sucya B C
^252. masəhan] B, masiḥhan A, masihan C
^253. yan] A, karmananiṁ B, ajña kamnaṁniṁ C
^254. magaməlan] C, gamələn A, magamələn B
^255. āhāralāghava] em., Aragavəm· A, Aralagavəm· B, haralagavə C
^256. śīghra] norm., sagraḥ A, sigra B C
^257. kitānaḍah] norm., kitanadaḥ A, kita nənḍaḥ nḍaḥ B, vi ⟨⟨da⟩⟩ naḥ C
^258. agəṅ] norm., hagəṁ A, pahagəṁ B C
^259. kəpəl] A B, təpəl C
^260. kāmakāra] em., kama ri A, kumarak B, humarak C
^261. maṅkana] A C, makana B
^262. ya kukṣi] C, tan kasi A, ya kuksi B
^263. umaṅən-aṅən] B C, Umaṅina:ṅən A
^264. kapiṅpatnya] A C, kapipatnya B
^265. saṅ] A C, sa B
^266. ślo⟨A: 10v⟩kanya] norm., silokanya A B C
^267. ālekhyam] norm., Alekyəm· A, Alekyam· B, halekyama: C
^268. hasitam] em., citəm A, om. B, masitən· C
^269. gītam] norm., gətəm A B, gitəm C
^270. jr̥mbhanam] norm., jraḥbanəm A, jrəmbhanəm B, hajrəmbhanəm· C
^271. śuddham ca phalarahasyam] em., sudəm ca: palarahasəm· A, sudəm· palarahasəm· B, sudəm palarahasəm· C
^272. na] A B, om. C
^273. karotu] em., karroteḥ A C, roteḥ B
^274. kaliṅanya] conj., om. A, ṅaranya, kaliṅanya B C
^275. apan] C, apannya A, Apan B
^276. hana] A C, pina B
^277. sulakṣaṇa] em., nulakṣana A B C
^278. agələm] A, AkəL̥m· B, hagləm· C
^279. tumulis-tulis] em., tamuləs taləs· A, tumulis·tulis· tumus· B, tu ⟦ma⟧ləs C
^280. yan] A, tan B, ya C
^281. hasitam] norm., Asithəm A, Asitəm B, hasitəm· C
^282. paguyvan-guyvan] em., paguyvan-gayvan A, paguyu-guyuna B C
^283. harəpən] A, sanḍi B C
^284. abañol] B, Abañvala A, habañval· C
^285. gītam] em., gətəm A B C
^286. paṅiduṅ] A, pataṅiduṁ B C
^287. pamikvanvakən] A, paməkən B C
^288. yar] A, om. B C
^289. kinvan] B, kinva A, akon· C
^290. jr̥mbhanam] norm., jraḥbhanəm· A, jrəbanəm· B, jrambhanəm· C
^291. lapā] norm., lapa A B, pa C
^292. kaṇṭhāra⟨B: 17v⟩vam] conj., kadaranəm A B, kaḍa(ra)nəm· C
^293. paṅhvab] em., paṅvamka A, paṅvambha B, paṅomka C
^294. ¿akadanəm?] A, Akadaranəm· B, hakadaranəm· C
^295. paṅucap aṅkara] em., paṅucapa:kar A, paṅucap aṁkar B, paṅucapa:kar C
^296. na karotu] em., na ka2teḥ A, kvateḥ B, karoteḥ C
^297. kaliṅanya] A, tan· linanya B C
^298. śalākāñjanam] em., sellajanəm A, selakajanəm· B, selakacanəm· C
^299. paṇadantagharsādhyasta] em., panadartaga:svaḍyus A, panadan·tagar sodya B, paṁnadantaga, svaḍyu C
^300. ceva] A, cava B C
^301. maprayāsamagama] norm., maprayasamagama: A, maprayasamaṁgama B, maprayaṣamagama C
^302. ceva masva ceva mibuḥ] A, cava(ma)so ◯sevavibu B, cava maso ceva, vibu C
^303. kramaviduḥ ceva nervayude, uddatayudena kaləm suparigrahaste] A, kṛmavidu cavanevayurde, (E)da ⟨⟨ta⟩⟩ yudena kaL̥m syurigrhas·taḥ B, kramavidu cava nevayude, Udatayudena ta ⟦m⟧L̥m· suparigrahastaḥ C
^304. śalākāñjanam] em., selajanəm· A B C
^305. pacələkan] A B, pacləka C
^306. astri] B C, Asti A
^307. pakrala⟨C: 11v⟩-krala] em., pakrale-krale A, pakrola B, pakrela-krela C
^308. tan lepana] em., lepana A B C
^309. tan] A B, yan C
^310. yan] B, yar A, ya C
^311. baturan] A C, baturrana B
^312. valaharnya] A, valahanya B C
^313. kunaṅ] A, kunə B, kunəṁ C
^314. dantagharsā] em., dartaga A, den·taga B C
^315. adhyasta] norm., Aḍyasta A, Adyus·ta B, hadyusta C
^316. pahyasniṅ] B C, pahyaṁ sni A
^317. agəṇḍiṅ] norm., Agdəḥ A, Agədiṁ B, hagədiṁ C
^318. kecaka] A B, keñcaka C
^319. hārahataḥ] em., ha2hataḥ A, Arva:hataḥ B, harohataḥ C
^320. savilah] A C, salivaḥ B
^321. prayāsa⟨B: 19r⟩māgama] em., prəyasamagama A B C
^322. astri] B, Astra A, stri C
^323. astri] B C, Astra A
^324. sama] A, masaḥ B, masa C
^325. sinaṅ⟨A: 12r⟩guh] C, sinaguḥ A, sinəguḥ B
^326. nihan] A, nihan· ta B C
^327. kapiṅlimanya] C, kapilimanya A B
^328. gurutalam] em., garugaləṁ:m· A, gurutayəm B, gurutalpaka C
^329. pravakṣyāmi] norm., pravaksyami A, pravakasyami B C
^330. mahāyānam] em., mahayanəm A C, mahanəm· B
^331. hyatistanti] em., hyistati A B, hyatasṭati C
^332. durbhage hinar⟨C: 12r⟩sabekṣaḥ] A B, dur, bagehinasaḥ bekṣyaḥ C
^333. sakābhyāsa] em., byapa A B C
^334. praṇamyāsīt] em., pranamyaseth· A, R̥namyaset· B, panamyaśet C
^335. talapakan] A, talapaka ṅaranya B, talapaka C
^336. mahāyānam] norm., mahayanəm· A B C
^337. hyatisṭanti] A, hyatinṭan·ti B, hyatinṭanti C
^338. atīta ya] norm., Atita ya A, Atisaya B, hatisaya C
^339. mahādhika] norm., mahaḍika A, mahedita B, mahadika C
^340. svagata] B, Asvagata A, svegata C
^341. hulun] A, hana hulun· B C
^342. vataṅakən] em., vataṁkən A, vatakan B, vata:tan C
^343. sādhyanya] norm., saḍyanya A, ṣanḍyanya B, ṣaḍyanya C
^344. talapakan] A, talapaka B C
^345. tan] B C, ta A
^346. durbhaga] em., ḍurbagan· A, durbagan· B C
^347. talapakan] A, talapaka B C
^348. rumuhun] A B, rumuhyana C
^349. praṇamyāsīt] em., pranamyaseth· A, pranamyaset· B, pranamyaṣetha C
^350. pva kita] A B, pveki C
^351. tumutakəna] A, miUmutapakən B, miumuptakən C
^352. talapakan] em., talapakar A, talapaka B C
^353. yātah səmbahən] em., yataḥ sinəmbaḥḥən·kna A, ya ta, səmbhaḥhən·kəna B, ya ta, səmbahan· kna C
^354. səmbahən] A B, səsəmbahəna C
^355. pituhun, kaliṅanya] A, mituhun·, kaliṅanya B, pituhunta liṅanya C
^356. hīnavākyam] em., hitavakyim A, hitavakyam B C
^357. siṁharūpañ ca grahaste] norm., siharupañ ca grahaste A, siharupañ ca grahate B, siṁha(rapañagrahate) C
^358. gurusaṁghāsanam pritam] em., gurusaṁgasanəm pr̥kəm· A, gurusagasanəm· B, (gara)saṁgasanəm· pratəm· C
^359. gr̥hate nama⟨C: 12v⟩niṁ mate] A, grahate namanima B, grahate namanəmate C
^360. anāma] em., Apanama A B C
^361. hīnavākyam] norm., hinavakyəm A, hinavaṁkyam· B, hinavakyam· C
^362. upata] C, nupita A, upəta B
^363. siṁharu⟨B: 21r⟩pañ ca grahaste] norm., siharupañ ca grahaste A, siharupañ ca graha B, saharupañca: graha C
^364. pintonakən] B, pamitvana:kin· A, pinikvenakən· C
^365. tan dadi] norm., tar ḍaḍi A, ta nḍi B, tan ḍadi C
^366. saṅ guru saṁghāsanam pr̥tatəm] norm., saṁ guru saṁgasanəm pr̥tatəm· A, saṁ gurugasanəm·pratatəm· Bac pc, saṁ guru saṁgasanəm· pratatəm· Bpc, laṁguruśaṁgasanəm· praptatəm· C
^367. śumīghraa] norm., sumigraha A, sumigaḥha B, sumigaha C
^368. kapaṅguh] A, tapaṅguḥha B, hapatuha C
^369. svadeśa] em., svarḍesa A, surdesa B, śudesa C
^370. səmbahən] A, səm·baḥhən·na B, səmbahəna C
^371. tan agəlis] em., tana:gləs A, tan· glasa B, tan· gləs C
^372. mavuvus] A, mvavus· B, movus· C
^373. laku] A B, alaku C (morphological)
^374. pavurugan] A B, vurugan· C
^375. padyus] A B, paḍyas· C
^376. tan panapak] C, tan:apak A, tan· napak· B
^377. paṅhəban] norm., paṅəban A B C
^378. paṅinum] A, paṅinuman B, apaṅinuman· C
^379. pa⟨C: 13r⟩ṅambvan] em., paṅambhyan· A, paṅam·byan· B, paṅambyan· C
^380. paṅaṅgva] norm., paṅagva A B, paṅaṁgve C
^381. yan tan] em., yar ta A, ya tan B C
^382. pabaryan] A, baryan· B, barya C
^383. pesi] A, pvasi A, pesṭi C
^384. tagonan] A C, tagvan· B
^385. tadinan] A C, om. B
^386. saṅ guru] A C, om. B
^387. nahan] em., nihan· A B C
^388. talapakan] A, talapaka B C
^389. kapiṅgənəpnya] B, kapignəpnya A, kapiṁnəm·nya C
^390. saṅ] A C, om. B
^391. ndya ya⟨,⟩ nihan] C, nədyi ya nihan A, om. B
^392. duhkha tuməmu duhkhanya] norm., om. A, duka tumamu dukanya B, duka tuməmu dukanya C
^393. ka⟨C: 13v⟩baih] Apc, baiḥka Aac, kabeḥ B C, [1+]beh C
^394. ya ta] A, yan akva B, yan· kva C
^395. maṇḍala] norm., mandala A, lac. B C
^396. sukha riya] A, saṁkaniya B C
^397. təka riya] B, riya A, tika riya C
^398. saṅkanikaṅ] B C, sakariya A (morphological)
^399. gavayakəna] em., ginavaya:kna A, gavayakna ta B, gavəyakna ta C
^400. yatanya] A B, tan tasyan C
^401. kopadrava] B C, kvepadrava A
^402. nahan] em., nihan A B C
^403. nihan ta] B, hana A (lexical), hana ya C
^404. kari] A B, karikṣa C
^405. cadu-śakti] norm., cadusakti A B, cadasak·ti C
^406. jalakuna] A B, jalakunaṁ C
^407. sambharaṇa] em., sambhirana A B C
^408. ta⟨A: 14v⟩raṅgabāhu] norm., taraṁgabahu A B, taraṁgabahu, cakra si tarupaḥ, cakra si Atala pakṣa, cakra si sakuR̥b B
^409. an upadrava] A, Anupa Upadrava B, hanu paṅupadrava C
^410. umigəl] em., Uməgəl A B, migəl C
^411. patala] B C, tala A (morphological)
^412. jalakuna] A B, jalakunaṁ C
^413. ri] B C, di A
^414. pat ri] B, patniṁ A C
^415. patala] A B, pala C (eye-skip)
^416. umigəl] em., Uməgəl A B, huməgəl C
^417. paṅupadrava] B C, paṅupava A
^418. irikaṅ] A C, Irəkəṁ B
^419. samudra] B C, sagara A (lexical)
^420. umigəl] em., Umləgil A, Uməgəl B, om. C
^421. ya cakra…vetan] transmitted in A B, om. C (eye-skip),
^422. sambharaṇa] em., sambhirana: A, , sabirana B, om. C (eye-skip)
^423. kidul kulon] B, kiḍulvan· A (eye-skip), om. C (eye-skip)
^424. ya patniṅ saṅ mānadhana, saṅka ri lvar kidul kulon vetan] B, om. A (eye-skip), om. C (eye-skip)
^425. umigəl] A B, Umagal C
^426. vəkasniṅ] A, vəkasna B, (vasiṁṅa) C
^427. gəsəṅ] B C, gəsiṁ A
^428. de] A B, deniṁ C
^429. i svar i luhur, makuliliṅan] A B, om. C
^430. lvirnika] C, lvarnya,nikaṁ A, lvirnyanikaṁ B
^431. pinakasañjata] C, pinaḥkasañjata A, pinakañjata B
^432. saṅ] B, sa A C
^433. ikaṅ] B C, Ikaṁ A
^434. mañabda] A, sabda B (morphological), ñabda C (morphological)
^435. māmbək] C, mambhaka:n· A (morphological), Ambhək· B (morphological)
^436. ya ta mataṅyan] B C, yatanya A (eye-skip)
^437. vəkasnika] C, vkasnikaṁ A B
^438. yatnakəna] A, yatna-yatna B C
^439. arthya] norm., Artya A, An·tyata B, hantyanta C
^440. vuvusakənaṅ] em., vuvus·kna A, vuvus·kəna B, vu(vu)s·, knaṅ C
^441. mahyun] A B, mahyaṁn· C
^442. janma samaṅke] em., teja samake A, ter jan·ma samaṁke B, tejan· liṁ samaṁka C
^443. umaṅguhakən] norm., Umaguḥhakən A B, Umiguhakən C
^444. ratnopadeśa] norm., ratnapaḍesa A, rat·nopadesa B, ratna: padesa C
^445. tri⟨B: 26r⟩kāyo] norm., trikayo A B C
^446. hala lavan] B C, halavan A (haplography)
^447. pinaten] A C, tinapen· B
^448. kahava-hava] A B, kahavaha C (morphological)
^449. dumehnya] A C, dumeḥ ya B
^450. ri kagaveyanika] em., ri kagaveyanika A, ri kagaveya Ika B, ri kagavayni:ka C
^451. kaliṅanya] B C, ṅa A
^452. ka⟨A: 16r⟩raṇanya, maṅguh] A, karanyaṁguḥ B, karananyaṁguḥ C
^453. pāpa saṅsāra] norm., papa: ⟨⟨sasara⟩⟩ A, papa saṁra B, papa saṅgara C
^454. kopadrava denika] norm., kvapadrava ḍeni:ka A, kvapadravanika B, drava denikaṁ C
^455. trikāya paśānta] norm., tr̥kayva pasanta A, trikayva pasan·ta B, (saṁ hyaṁ) [1+]ri [2+] C
^456. pahiṅan gəṅniṅ upadrava] B, pahiṅani:ṁ papa:, paṅupaḍrava A, pahiṅaniṁṅ upadrava C
^457. mavarahakəna ri kita] A, mavarahakəna ri tita B, mavarahan[3+] C
^458. jñāna] norm., ñana A B, lac. C
^459. jñāna] C, ñana A B
^460. jñāna] A C, ñana B
^461. paḍaṇḍakara] em., paḍaḍakara A, padadakara B, padaḍakara C
^462. pahalaniṅ rat] norm., pala:niṁ rath· A, halani rata B, ti hala, ri rat· C
^463. sinaṅguh] B, sinaguḥ A C
^464. śabda paśānta ṅaranya] B C, om. A
^465. pati-duhkhaniṅ] norm., pati ḍukaniṁ A, patni dukaniṁ B, pativukaniṁ C
^466. ry avaknya] B C, niṁ vaknya A
^467. tri] B C, tra A
^468. ulah paśānta] norm., Upasanta A, Ulaḥ pasan·ta B, hulaḥ pasanta C
^469. maṅdadyakən] A B, madadyakna C
^470. janma] A C, jama B
^471. maṅkana] A C, makana B
^472. kagəgə] B C, tagəgə A
^473. tri-mala] B C, tramala A
^474. tri-mala] B C, tramala A
^475. nihan lvirnya] A, ndya lvirnya nihan B C
^476. kumira-kirakən] A B, kumira-mirakən· C
^477. ṅahanakən] A, ṅaranya ṅahanakəna B, ṅahanakna C
^478. laraniṅ le⟨B: 28v⟩n] B C, lan A
^479. haroharaniṅ] A, ha2hara ri B, ha:roharani C
^480. ṅaranya] B C, om. A
^481. maṅdadyakən] A, maṁdadyakna B, madadyakna C
^482. maṅdadyakən] norm., maṁdadyakna A, maṁdadyakəna B, madadyakən C
^483. aṅabhicāri] norm., Aṅencari A, Aṁṅabicari B, Abṅəcuri C
^484. anurāga] em., Anaraga A C, om. B • Ms. B has a huge omission gap until the section daśa-mala.
^485. vvaṅ] C, mvaṁ A, om. B
^486. śabda dusta ṅaranya] norm., om. A B, sabda dusṭa ṅaranya C
^487. atimburu] A C, om. B
^488. vākcapa⟨C: 17r⟩la] norm., vak·campala A, om. B, (vakapa) C
^489. vākpārusya] em., parusyi A, om. B, paru ⟦na⟧ C
^490. saṅ upadrava] A, om. B, paṅupadrava C
^491. kəkəṅ, vuṅkuk] A, om. B, ṅavukuk· C
^492. salaya] A, om. B, sak·ya C
^493. salvir vikāraniṅ] A, om. B, salvirni vikara riṅ C
^494. ahabət] C, ṅahabət· A (morphological), om. B
^495. ginavayakənya] A, vəvəya:kənya B, ginavəyakən· C
^496. tətək] A, tətək:u B, təktək· C
^497. lakay] em., lantey· A, lan·tay· B, latay· C
^498. lakay əlur] A, om. B C
^499. janma] A B, j·ma C
^500. ṅaranya] B, om. A C
^501. tipniṅ] A, təpniṁ B, tapna C
^502. təmən] A, təmən· təmən· B, təmən-təmən:a C
^503. aparan ya] B, saparan ya A, haparan ya C
^504. Om] A B, ña maṅkana C
^505. trikāyopaśānta] norm., trakayvapasanta A, trikayvapasanta B, krətayopaśanta C
^506. abhyāsanta] norm., sabyasanta A, Abyasanta B, habyasanta C
^507. lagi-laginta] A C, lagə-lagəta B
^508. pinakabahitra] norm., pinaḥkabaheṭā A, pinakabaheṭā B, ⟦pa⟧naka bah ⟨⟨e⟩⟩ tra C
^509. banava] A C, bava B
^510. bahitra] norm., baheṭā A B, bahetra C
^511. paśānta] norm., pasanta A B, pasta C
^512. ṅaranira] A B, ṅaranya C
^513. yogīśvara] norm., yvagi:svara A, jvagisvara B, yogisvera C
^514. ṅaranira] A, ṅaranya B C
^515. livat ta ya] A, vilavan·kuya B, viralaga, (kuha) C
^516. pinakapariṇāma] norm., pinaḥkaparinama A, pinaka parinaka, parinama B, pinakaparinaku, parinama C
^517. yuktinya] B, yaktinya A C
^518. vigataḥ] A B, pinakaḥ C
^519. kleśapāpe ’smin] norm., klesapesmin· A, klesa papesmin· B C
^520. vigataḥ] A B, vigakaḥ C
^521. sarvaduhkhinaḥ] conj., maraduknaḥ A, maladukənaḥ B C
^522. kuśalam mahat] norm., kusalamahat· A B, kusala hata C
^523. śumuddhakən] em., sumiḍakən A, sumidakən· B C
^524. moha] C, mvah A, mvaha B
^525. drəmba] em., ⟨⟨dəm·⟩⟩ ba A, dəmbha B, damba C
^526. mātsarya] em., matṣayya A, məta, makṣarya B, mətta, matsayya C
^527. abhimāna] norm., Ambhimana A, Abimana B, habimana C
^528. mūrkha] norm., murka A C, marraka B
^529. sambhinnapralāpa] norm., sambhinapralapa: A, sibinapralapa B, sibinapralapa C
^530. kaliṅanya] C, ka, A, kaliṅanya ṅaranya B
^531. doṣa] norm., thvasa A, dvasa B, dosa C
^532. vīrya] norm., virya A, parya B C
^533. sih] A B, siha C
^534. drə⟨C: 33r⟩mba ṅaranya] norm., om. A B, da:mba ṅaranya C
^535. jənək iṅ] B, jinəkə:ṁ A, jənəkaṁ C
^536. bvat] A B, abvat C
^537. akiṅkin] A B, akiṁkiṁ C
^538. hitāvasānaniṅ] norm., hitavasaniṁ A B, hitavasa C
^539. drəmba] em., dəmbha A B, dambha C
^540. kveh] B C, kvaḥ A
^541. ya lobha ṅaranya] B C, om. A • After the word lobha, B and C contain the description of məta. Ms. B contains the reading: məta ṅaranya, AvəR̥ deniṁ su§kanya, AvərR̥ deniṁ prajñanya, AvəR̥ deniṁ gunanya, AvəR̥ deniṁ paṅavraḥnya, ya makṣarya ṅaranya; ms. C: havəR̥ ḍeniṁ sukanya, (A)vəR̥ ḍeniṁ prajña:na, AvəR̥ deniṁ paṅavruḥnya, havəR̥ d ⟨⟨e⟩⟩ niṁ gunanya, ya mta ṅaranya. The existence of this description makes this concept consist of 11 elements, not 10 as expected. The reason why I rejected this element as correct reading is because of məta appears as an element in daśa-mala below § SiGu 10.
^542. mātsarya] norm., matṣaryya A C, makṣarya B
^543. rahayu] A, ahayu B C
^544. abhimāna] norm., Ambhimana A, Abimana B, habimana C
^545. bari ya tamtam] em., bariyuḥ tamtam· A, bari ya taṁtam· B, bariḥyu tama-tama: C
^546. tolih] B C, koliḥ A
^547. riṅ guṇa] C, niṁṅ aguna A, niṁ guna B
^548. sambhinnapralāpa] norm., sambhinapralapa A, sam·bimanapralapa B, sambinapralapa C
^549. pe⟨A: 19v⟩śuna] norm., pesuna A, pisuna B C
^550. bvat maṅjərum] A C, bvak· majyum· B
^551. babadan] A B, ña dosa C
^552. viga⟨B: 33v⟩taḥ] A B, vagataḥ C
^553. sarvaduhkhinaḥ] conj., maraḍuknaḥ A, malaraḍukənaḥ B, mara[3+] C
^554. vənaṅa kari kita] A, vnaṁṅata ri kitita B, [2+]ṅa kara kita C
^555. mārakarma] norm., maragkarma A, marakarma B C
^556. mārakarma] norm., maragkarma A, marakarma B, marikarma C
^557. tandrī] norm., tarḍra A, tandri B C
^558. kleda] C, kleḍra A, kelada B
^559. lajjā] norm., lajña: A C, lajña B
^560. rāga strī] norm., ragastra A, ragas·tri B, ragti C
^561. paradāra] em., paladara A, om. B C
^562. bhakṣa-bhojana] norm., baksyabvajña A, bakṣyagvajana B, baksyabhvejana C
^563. kuṭila] C, kutrala A, kutrila B
^564. matta] conj., om. A B C
^565. kaṅ] A, om. B C
^566. janmanya] A B, janya C
^567. gumavayakəna] B C, maṁgavayakna A (morphological)
^568. mvaṅ mujarakna hayu ri paḍanya janma] A B, lac. C
^569. vədi] C, vda-vda A, vḍə vḍə B
^570. hitāvasānaniṅ] norm., hintavasaniṁ A, tartavasaniṁ B, hitavasaniṁ C
^571. vədi] C, vda A, vḍə B
^572. vədi] C, vda A, vḍə B
^573. tandrī] norm., tarḍra A, tan·dri B, tanri C
^574. gumavay] A, magavey· B, magaveya C
^575. mujarak⟨B: 29v⟩na] A C, ṅujarakəna B
^576. tandrī] norm., tarḍra A, tan·dri B, tanri C
^577. kleda] C, kleḍra A, kelaḍa B
^578. tumakonakəna] A B, lumakvanakən C
^579. hitāvasānaniṅ] em., hintavasaniṁ A B C
^580. lajjā] em., lajña: A C, lajña B
^581. tumakonakəna] A C, kumakvanakna B
^582. kapuṅguṅnya] A, puṁguṁnya B C
^583. eraṅ sevaka deniṅ sukhanya] A C, om. B
^584. kr̥tāyām] em., kata ya A, kata yan B, tata yan C
^585. kṣānti] em., yanti A, kyanti B C
^586. dhyāna] em., byana A B C
^587. metrī] norm., metri A C, mes·tri B
^588. paḍanya] norm., padanya A C, panya B
^589. vihikan] A C, kan· B • B is incoherent, jump from 30r to 35r.
^590. kṣānti] norm., santi A, sanḍi B C
^591. anupakṣama] A B, hacupakṣama C
^592. utsāha] em., Ukṣaha A, Ukṣaya B, hukṣaha C
^593. kagavayaniṅ] A B, kagaravayavi C
^594. tambəhana] A B, kambhəhan C
^595. dhyāna] norm., byana A, dyana B C
^596. antaraniṅ] em., Artaraniṁ A, an·tarana B, hantara:na C
^597. utsāha] norm., Ukṣaha A B, Utṣaha C
^598. daśa-kleśa] norm., ḍasakalesa A, dasaklesa B, masaklesa C
^599. larā⟨B: 35v⟩mbək⟨C: 20v⟩nyāmaṅguhakən] norm., larambhaknyamaguḥhakən· A, larambhək·nya, maṁguḥ B, (laraməta)nyamaṁguḥ C
^600. duhkhaniṅ] norm., ḍukaniṁ A, duka Ikaṁ B C
^601. riṅ] em., niṁ A, om. B C
^602. metrī] norm., metra A, metri B C
^603. nimittaniṁ] em., mimitiniṁ A, mimitaniṁ B C
^604. dadi inak] A, dadi, niṁ Inak B, (dadana Inak) C
^605. grah iri] em., gr̥h iri A C, vrəh iri B
^606. kuśalam mahat] norm., kusulamahat· A C, kusalaḥ mahat· B
^607. gavayakəna taṅ] C, gavayakna kaṁ A, gavayak·ta B
^608. duga-du⟨A: 21v⟩ga] A B, dugaga C
^609. anumoda, anumāna] norm., Anumana Anumvaḍa A, Anumoda, Anumana B, hanumoda, hanumana C
^610. ālambana] em., Aliba A, AL̥bana B, ha2bana C
^611. atvaṅ] em., AtiAṁ A, Atyaṁ B, hatyəṁ C
^612. lagi-lagi] A C, lagi-lagaṁ B
^613. maṅkana] norm., makana A B C
^614. saṅ sevaka] B C, sa seva A
^615. kəna riṅ] C, knaniṁ A, kina ri B
^616. gati] B C, ganti A
^617. trikāyopaśānta] norm., pasanta A, trikayvapasan·ta B, trikayopasanta C
^618. paśānta] norm., pasanta A B, pasana C
^619. bhuta] norm., buta A, vuta B C
^620. saṅka ri] A, om. B C
^621. ku na] A B, ku C
^622. disaṅgu⟨A: 22r⟩t] B C, disagut A
^623. katiṅgaṅ] norm., katigaṁ A B C
^624. dirontok mauṅ] A, om. B C
^625. dipuuk] B C, dipuAk· A
^626. na] A, om. B C
^627. pati dikəndat] A, om. B C
^628. papraṅan] B C, praṁṅan· A
^629. ya] A B, yan· C
^630. devata] A C, deva B
^631. səkət] A, om. B C
^632. sumbilaṅən] A B, subilaṁṅən· C
^633. mədu] A B, mtu C
^634. lara hati,] A, om. B C
^635. devata] C, deva A B
^636. sarira] B C, saṁka riṁ sarira A
^637. ṅaranya] B C, ma A
^638. sombeṅ] norm., om. A, svam·beṁ B, sobeṁ C
^639. buntuṅ] B C, buntaṁ A
^640. rumpuṅ] B C, rumpu A
^641. ya] A B, yan C
^642. kunaṅ] B C, ku na A
^643. ma] A, om. B C
^644. pavataṅan] B, mavataṁṅan· A, paṁvataṁṅan· C
^645. visesa] A, bisa B (lexical), basa C
^646. kunaṅ] B C, ku na A
^647. ma ṅaranya] em., ma, ṅa, A, om. B C
^648. dayəh] A C, dayiḥ B
^649. sarba satva ñarak, sarba pala tan pavvah] A, sarba pala tan pavvaḥ, sarvo satva ñarak· B (transposition), sarba pala tan pavvaḥ, sarba satva ñarak· C
^650. sabdanta] em., sabdanya A C, sabḍanya B
^651. ambəkta] em., Ambəknya A, Ambhəknya B, Ambakta C
^652. ñumpah-madahkən] A, ñumpaḥ B C
^653. ṅajak] C, ṅajap A, ṅajat B
^654. mariṅkavut] B C, marikavut· A
^655. guru] B C, naru A
^656. capala] C, capəlak A (lexical), campala B
^657. ya] A C, ya sinaṁguḥ B
^658. notok] B C, om. A
^659. duka] A C, B
^660. yan avədi] em., yan:avda A, yan· vədu B, yan vdi C
^661. ṅaranya, ulah paśānta] norm., ṅa, Ulaḥ pasanta A, om. B, ṅaranya, Ulaḥ pasanta C
^662. ya ta] C, om. A, ya B
^663. madavā] norm., maḍava A, mandava B, madava C
^664. śabda manis arum, ya śabda paśānta ṅaranya] norm., sabda manisa:rum·, ya sabda pasanta, ṅa A, sabḍa manis arum·, vulat ma2hara, mere Enak ambhək:aṁ rat·, ya sabḍa pasan·ta ṅaranya B, sabḍa manis arum·, ya sabḍa pasan·ta ṅaranya C
^665. rahayu,] A C, rahayu, Ulaḥ yukti, B
^666. cidra] A B, cin·da C
^667. praṅ] B C, sraṁ A
^668. rahayu] B C, hala hayu: A
^669. taṅan] A C, taṁṅan· taṁṅan B
^670. masaṅguli] A C, masaṁguliṁ B
^671. vvaṅ] A C, ṣaṁ vvaṁ B
^672. paśānta] norm., pasanta A B, pasta C
^673. daṇḍakara] em., ḍaḍakara A, dadakara B C
^674. hiri payogya] A B, hira yogya C
^675. jahət] A B, jahat· C
^676. ambək] norm., Ambhak· A, Ambhək· B C
^677. ambək] C, Ambhak A, Ambhək· B
^678. ambek] norm., Ambak A, Ambhək· B, Ambhək· C
^679. ambək] C, Ambhak A, Ambhək B
^680. yan] B, ya A, yana C
^681. karasa] A C, kurasa B
^682. kahanakən sakāya] norm., kahanakən sakaya A, kayatnakənnikaṁ B, kahanakən:ikaṁ C
^683. i⟨A: 24r⟩kaṅ] B C, Iririkaṁ A
^684. ambək] B, Ambhak· A, Ambhək· C
^685. ṅaranya yan] B, om. A, ṅanya C
^686. iti śikṣā guru ṅaranira.] C, nihan sikṣa saṁ pandita, sikṣa guru, ṅa, ya ta mataṅyan kayatnakna saṁ sevaka ḍarmma, ø ⟨24r2⟩//,//, Iti siksa guru, ṅa, A, Itiḥ sikṣa saṁ pandita, nihan ṣikṣa guru ṅaranya, yan mataṁṅyan kayatnakna saṁ sevaka darma, tman·///ø/// B
Translation
⟨1⟩I will first teach the servant of the dharma as follows. You will succeed in listening to the discerning of the holy dharma and the firm state of the holy gnosis. There is what is called the pure circle of three bodily domains,↓1 uttered by the teacher to the servant of the dharma. Look, I would say they are the action, speech, and mind. If there is filth in your heart,↓2 it is they that should be given full attention and restrained. Guard them very well, for they are the causes of finding joy and sorrow, good and bad.
⟨2⟩If your action, your speech and your mind are unrighteous, in that case you surely obtain the wrong. If your action, your speech, and your heart are righteous, in that case it is clear that you obtain the virtue. That is why there is a proverb “Thus as one repeatedly baths, the water is touched by the inherent nature of the human: bad meets its bad, good meets its good”.↓3 Likewise is human nature.
⟨3⟩What are the illustrations with regard to the consequence of this, [namely]: bad from its bad, good from its good? As follows is your analogy:↓4 there is what is called the priceless jewel, its value can not be known, being incomparable↓5 in terms of beauty. The meaning is: the priceless jewel and the most coveted jewel. Is it fitting to be bound to bell-metal, copper, and tin by you? What is the appropriateness [of such a condition]? It is evident that if its splendor and its shine come out, then your binding for the priceless jewel and your tieing for the most coveted gem in such a manner are appropriate.
⟨4⟩These are the words of the holy treatise: ‘ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ.’ This is proclaimed (etad eva nigadyate).↓6 Because what is considered loose hair is square hair (? vulu pasagi); there is the uḍika, the tater, and the lice.↓7 Are all of them appropriate to be bound to the priceless jewel and chained to the most coveted jewel? No, it is not like that; they should be bound to the bell-metal, copper, and tin. Why is that appropriate? The binding to the priceless jewel, the chaining to the most coveted jewel, these are the words of the holy treatise: ‘ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ nu yogyanika’.
⟨5⟩There is what is called the glowing gold,↓8 beautiful gold; its value is one kati. The course of action↓9 will be [as follows]: it is mixed seven times seven [times],↓10 transforming into the weight of one tahil of stone. How can it be strong, not undulating, unwavering, when it is set ablaze again? For only in this way is the best quality of all the gold, and then your binding of priceless jewels and your tying of the most coveted jewel are appropriate and good.
⟨6⟩It [i.e. gold] is bound with bell-metal, copper, and tin, its splendor and its shine are not coming out. What are the reasons why they are not appropriate? Wrong innate [disposition], wrong karma, wrong nature. Just so is the holy supreme dharma:↓11 it is a priceless gem. And also your body: it is the most coveted gem.
⟨7⟩Here is the analogy of bell-metal, copper, and tin: they are not appropriate to be bound to the priceless jewel, [and be] tied by you to the most coveted jewel.
⟨8⟩They are as follows: bad actions, improper speech, and impure minds towards all humans — especially toward scholars. The meaning is: bad actions, improper speech, and a dirty mind are really not appropriate; the holy dharma shall be reflected upon; furthermore, protect [it] in your body,↓12 and even more so with respect to holy men.↓13 No, it is not proper [to have improper speech, etc.]: repeatedly your birth [arises]; one stops to desire having a child, having a wife, building a family, having relatives and a mother in law. He is unable to protect [himself] from bad actions, improper speech, a bad mind towards all humans, and especially towards ascetics. How would your protection of your body be appropriate? That is ‘the glowing’ (santaṅva) according to the scholar. It means the glowing gold: the good action, the good speech, the good heart. Those should be protected by [means of] the holy dharma.
⟨9⟩As follows is the reason why it is called the pure circle of three bodily domains, according to the scholar: tri means three. The circle of three bodily domains is pure.↓14 So it is said. Thus are the three bodily domains, according to the scholar.
⟨10⟩As follows is the beginning↓15 of the affection of a scholar toward the servant of the dharma. It is pure in good thought. Do it quickly! Do not be tucked in with dirty thoughts. The heart and mind are pure. Then, purify the mind and the set of your emotions! You should be aware when thinking; you should practice the activity of begging for alms (bhikṣā-lakṣanam)↓16 with full attention.
⟨11⟩Here are your characteristics, O holy man. Do not just be attached to servants. It is evident when the hair has been cut. Cut it [so that] there is no obstruction or hindrance. That is the purity (pariśuddha): you should cut it before and you should control it. It is what is called †r̥kr̥t† gold, and making flower offerings with water.↓17 In this manner you serve the scholar. Do not commit the sin of violating the guru’s bed (guru-talpaka),↓18 [which is] a misfortune for the world; [rather, you] should fear him. You should be devoted and submit to the teacher, you should carry out [acts of] extreme respect toward the teacher, including scholars. [In this manner you] come to the realization of that goal.
⟨12⟩In this manner you are the servant of the scholar, and even more so of the king. Do not be unfaithful toward the king. [You] will be fined and hated. You should be afraid of him, so that you will not be sold and die horribly. You should be loyal to the king: that is why [you] come to the realization of that goal (i.e., avoiding being sold and dying). You↓19 elder (rāma), kalaṅ, gusti, vizir (patih) in the village (banva), [should behave] in this manner. Furthermore, [concerning] the quality (dharma) of a balanced mind in people like you, you should not have an unbalanced voice↓20 in the legal proceeding, do not lean left and right with respect to good and bad qualities. It is not appropriate [as the] behavior of an experienced man, says the holy scriptures. That [wrong behavior] should not be followed by you, that is the reason why [if you follow it] the three domains of body and mind (trikāya maṇḍalam cittam) are not achieved. Then the servants of the dharma should devote their full attention to what is called ‘the sacred circle of the three pure bodily domains’. It is the beginning of the affection of the scholar toward the servants of the dharma.
⟨1⟩There is a second [type of] affection of the scholar toward the servant of the dharma, which is called the ten rules (daśa-śīla).↓21 They are the following: ears, eyes, nose, tongue, mouth, skin, hands, genitals, anus, legs. This↓22 is what the servant of the dharma should hear.
⟨2⟩Śrotra means ears. What is the sphere of the ears? They serve as a gate to hear the bad and good words. When you hear sweet and fragrant words, your heart becomes comfortable. When you hear a bad word, its fault is evidently unthinkable. Please do not repeat it. A good action for the teacher, that is what the servants of the dharma who are deaf↓23 in hearing the scriptures of the hermit should endeavor to carry out.
⟨3⟩Cakṣuh means eyes. What is the sphere of activity of the eyes? To see good and bad, which causes joy and sorrow. How could they (i.e., the eyes) cause joy? They serve as your instrument to see the good deeds. You are without hindrance↓24 by means of that. How could that bring sorrow? From them (the eyes, saka rika), you should see the gold↓25 of the other fellow human beings. You walk to a public place, you see people with disabilities, leprosy, invalidities, goiter, [a stomach affected by] starvation (? buḍaya),↓26 defolded,↓27 stiff and rigid [limbs],↓28 all kinds of frightening appearance↓29 that exist in humans, let alone those who are blind and deaf of the eyes and ears. Furthermore, do not hurt somebody who has disable bodies.↓30 You should not be like that. It is called avoiding strong emotion (caṇḍa-parihāra),↓31 for the innate nature and karma↓32 are not seen. Also, people hurt because of it, that is what the servant of the dharma should pay attention to.
⟨4⟩Grhāṇa means nose. What is the sphere of activity of the nose? It serves as an instrument to smell fragrant scents (surabhi), bad smell (asurabhi), [and] extraordinary smell (asādhāraṇa).↓33 Surabhi means fragrant, asurabhi means stinky and musty [odor], asadhāraṇa means singed smell (haṅit).↓34 Therefore, the kinds of smells are three. When you smell the fragrance, your heart is happy; when you smell a stinky and musty [odor], your heart is not happy, then↓35 your anger appears; that is the cause for the inappropriate speech to arise. The three bodily domains of ultimate truth (trikāya paramārtha)↓36 are not experienced. That is the reason why the sphere of the nose must be properly paid attention to and seriously cared after by the servants of the dharma.
⟨5⟩Jihvā means tongue. What is the sphere of activity of the tongue? It serves as an instrument of tasting↓37 the six flavors, namely: salty (lavaṇa), spicy (kaṭuka), bitter (tikta), sour (amla), savory (kaṣāya),↓38 sweet (madhura). These are called the six flavors (ṣaḍrasa). Lavaṇa means salty, kaṭuka is spicy,↓39 tikta bitter, amla sour, kaṣāya savory, madhura sweet. Those are called the six flavors (ṣaḍrasa). Furthermore, they are all enjoyed by you; you will be oblivious of everything but becoming sick because of them. You shall not do so. Its object (i.e. the tongue) becomes a goal to be realized. That is a sign that you will abandon good works toward the teacher. If so, then the pure circle of three bodily domains is not experienced.
⟨6⟩Vāk means words.↓40 What is the sphere of activity of the words? Not every word should be followed by you: harsh words [equal] aggressive behavior.↓41 In the situation of powerlessness and in trouble, you do not make other human beings feel at ease. However, what you should speak are words that are sweet, gentle, [with] an agreeable [facial] gesture. All kinds of things that make them indifferent to the world, and which are heard in succession by human beings,↓42 that is how you guard your words.
⟨7⟩Tvak means skin. What is the sphere of activity of the skin? To feel and experience heat and cold. The point of this is the effort to restrain the passions↓43 that emerge from the skin.
⟨8⟩Pāṇi means hand. What is the sphere of activity of the hand? To join the fingers of the hand,↓44 to join [the hands] when talking to the teacher. Also not to join the hands together with the teacher, and especially not to point the hand toward the face of the teacher; when the food of the teacher should be grasped, it should not be touched with the mouth.↓45 Or, do not take the teacher’s divine-property (drabya hyaṅ), let alone of any [kind of] people. This means do not be disloyal↓46 if he has a request. There are “sword leaves”↓47 in the sacred texts of the hermit. Such is what you should do to guard your hands.
⟨9⟩Pāyu means anus. What is the sphere of activity of the anus? It is circular (utər) and joint (saṅga). Defecating [and] farting [as appropriate] are the ways in which you guard the anus. You should not fart in front of the teacher of men, you should not be in front of people when you defecate. [These behaviors] are not ordered by the teacher, and by all the religious wanderers (paramābhyāgata).↓48 Such are the ways in which you should guard your anus.
⟨10⟩Upastha means sexual organ. What is the sphere of activity of the sexual organ? To feel sexual pleasure [and] to urinate. The meaning is as follows: to urinate, it should not be done in front of the people, especially those of high birth: male, female, servant, noble man, low, medium, and high. Since its maruruca (?) is great, the sins of becoming a human being comes out. What is considered as its sins? You see a man that is sold. His sins are his [way of] seizing women: misbehaving toward friends, misbehaving toward the teachers, taking by force forbidden women. The body vehemently becomes dirty if it is as such. [That] must be paid attention to by the servants of the dharma.
⟨11⟩Pāda means the feet. What is the sphere of activity of the feet? To walk wherever is your destination, whether you go to the north, south, west, east, or to sit in a sila position. Then the way to guard the foot is: not kicking, not assuming an impolite posture,↓49 not [assuming] an unstable posture,↓50 not to lean sideways, not to lie stretched out, not sit by dangling↓51 the leg in front of the teacher, [or] of all religious wanderers. This [is the way] to guard the foot, [which] should be made the object of full attention by the servant of the dharma.
⟨1⟩As follows is the third affection of the scholar to the servant of the dharma. Here are the five instructions, as they are called, namely:
⟨2⟩Non-anger (akrodho) means: it doesn’t happen that a servant of the dharma shows his anger in front of the teacher, let alone to all good men. Obedience to the teacher (guruśuśruṣā) means that you are devoted and obedient to the teacher, never far from the feet of the elders. [It should be] that way if there is an order from the teacher. Furthermore, [you should be] completely pure: the highest reality of three bodily domains should be made the object of your attention, that is good act, good speech, good thought. The pure circle of three bodily domains, together with the ten rules and the five instructions should be made the object of your efforts whether [you are] far or near. Thus is called the obedience to the master. Purity (śauca) is to clean your hand↓52 when you hold the food of the teacher, let alone the properties of the scholar. Moderation in food (āhāralāghava) [means] you are swift [while] eating; [however, if] the balls of rice are big, and [your] eating quickly is uncontrolled,↓53 don’t [act] like that! That is called the belly palace (kukṣi-pura).↓54 How could [that] be the way of eating? It is only the vital breath with control (prāṇa sadhāraṇa) the daily means of subsistence of one who thinks about the Holy Good. These are what are called the five instructions, which should be made the object of attention by the servant of the dharma.
⟨1⟩As follows is the fourth affection of the scholar to the servant of the dharma. This is what is called the instruction of the dharma, here it is—the śloka about it is as follow:
⟨2⟩The meaning is [as follows]; ālekhyam↓55 means: do not write on the soil, do not write on the board, let alone on your body, when you serve the teacher, because there are those who are considered men with good characteristics, [but] constantly writing their thighs when talking with the teacher; hasitam:↓56 not to laugh in the front of the teacher, let alone to make a joke; gītam: not to sing—the manner of not claiming expertise,↓57 if it is not ordered by the teacher; jr̥mbhanam:↓58 not to express hunger [and] satiety in the front of the teacher; kaṇṭhāravam:↓59 not to yawn; †akadanəm† do not stretch a body [and emit sounds]↓60 in front of the teacher; śuddham phalarahasyam: not to talk in a selfish manner in the front of the teacher, let alone to pronounce the name “penis”; it is forbidden [to do] so. What is called na karotu gurumukhe, its meaning is as follows: the servant of the dharma should not do [that].
⟨3⟩As follows is called the instruction of the dharma (dharma-śikṣā).
⟨4⟩The meaning is, śalākāñjanam: not to use eye-paint in front of the teacher, [or] in front of forbidden women. Suravile: not to open the mouth↓61 wide when one talks, let alone when one sits in sila position, not to use unguent, not to use powder, if [one is in] a place for the service to the teacher, let alone [where] his water stream springs forth, or [in] the pavilion for welcoming [guests].↓62 Dantagharsā: not to chew a quid (susur) when you speak to the teacher. Adhyasta:↓63 without the ornaments of the performers, [of those] who play musical instruments, and [of] the kecaka dancers.↓64 Hārahataḥ: not taking a pointed lance [measuring] one vilah.↓65 Prayāsamāgama: not to stare at each other with a forbidden woman, let alone the wife of the teacher, [not] to carry civet-cats (luvak) along with prey, not to occupy oneself constantly with eating and drinking in front of the teacher. That is called the instruction of the dharma (dharma-śikṣā); [it] should be made the object of the attention of the servant of the dharma.
⟨1⟩As follows is the fifth affection of the scholar toward the servant of the dharma. How is it? As follows:
⟨2⟩This is the foot soles of the teacher,↓66 pravakṣyāmi: [I] will explain the sacred virtuousness. ahāyānam hyatisṭānti those eminent ones were in the past—Buddhist, Śivaist, servant, noble man, inferior, middle, and superior, men or women. Their aim was to collect the sacred virtuousness as a book (?, vataṅ).↓67 In the first place, they were taught about the foot soless of the teacher. What is the reason? Thus: the teacher does not create misfortune. How so? The foot soles of the teacher was followed by them in the first place. Sakābhyāsa praṇamyāsīt: if you have followed the foot soles of the teacher within you, it is indeed praṇamya, i.e. the one who should be venerated properly (səmbahən). Səmbahən means: [someone] that should be obeyed. The meaning is:
⟨3⟩Anāma: the name of the teacher is not obtained (i.e., not to be mentioned). Hīnavākyam: not speaking about the holy virtue,↓68 not slandering↓69 the elder [teacher]. Siṁharupāñ ca grahaste: [you are] seen to show anger toward the teacher. It does not happen like that. Saṅ guru saṁghāsanam pritam: you have to be quick: if the teacher is met on the way, or if the meeting happens in his own territory, the teacher should be revered. Also, not to speak impetuously to the teacher, let alone to precede the teacher’s steps, not being in a hurry (?, avurugan) when you take a bath, not to step in the shadow of the teacher, not seeking the refuge↓70 from the teacher, not drinking the tvak of the teacher, not smelling the food of the teacher. Do not use the utensils↓71 of the teacher, unless it is asked. One should not be careless with the wife of the teacher, children of the guru, father and the senior of the teacher, possession (pesi)↓72 of the teacher, nephew of the teacher, or the teacher’s beloved ones, and the teacher’s abandoned wife.↓73 As such is what is called the foot soles of the teacher; that should become the object of the attention of the servant of the dharma.
⟨1⟩This is the sixth affection of the teacher to the servant of the dharma. How is it? As follows: what is called the holy Misfortune of the World. How is it? As follows: bad meets its bad, good meets its good, crooked meets its crooked, straight meets its straight, joy meets its joy. What is indeed the condition of happiness and sorrow of all beings? It is you, not anyone else, the pure circle of three bodily domains. The meaning is: because from the action, speech, and heart is the joy, and the joy and sorrow. You know the cause of the bad conduct which is the cause of misfortune: that is why the good conduct is to be performed, so that [it is] not affected by the misfortune. This is what is called the world of misfortune. It should be made the object of the attention of the servant of the dharma.
⟨1⟩There is the seventh affection of the scholar to the servant of the dharma. It is called the holy four powers (caduśakti) of the scholar.↓74 What is the reason why it is called caduśakti? The four powers mean its powers. They are used as weapons by the scholar. What are they? As follows: the formula (cakra)↓75 of jalakuna,↓76 the formula of jalapakṣa,↓77 the formula of arrangement (or: multitude?, sambharaṇa),↓78 the formula of the arm like stars (taraṅgabāhu).↓79
⟨2⟩As follows are the kinds of misfortune [brought] by the scholar upon those who undertake spiritual practice. [If] the one who undertakes spiritual practice dances at the bottom, the jalakuna is the means of the scholar to [cause] misfortune at the edge of the bottom-world to the one who undertakes spiritual practice at the bottom. At the bottom, four are those↓80 who undertake spiritual practice in the bottom-world; they dance in the sea, diving in the whirlpool of the ocean. Jalapakṣa is the means of the scholar [to cause] misfortune to the ocean. Four among those who undertake spiritual practice from the ocean, they dance in the north, south, west, and east. The cakra sambharaṇa is the means [to cause] misfortune of the scholar to the north, south, east, and west. Those [who undertake spiritual practice] dance at the edge of the upper part: the formula taraṅgabahu is the means of the scholar [to cause] misfortune to the edge of the upper part. The edge of the upper part is vanished, burnt, conquered by the weapon of the learned master—below, above,↓81 and all around horizontally.
⟨3⟩As follows are the kinds of the four powers that serve as a weapon of the scholar. The world and the whole universe are filled by weapons. The meaning is: be diligent in action, be diligent in speaking, be diligent in breathing, in order not to be affected by misfortune. It is what is called the holy four powers, that is the instruction of the scholar, that should be made the object of the attention of the servant of the dharma.
⟨1⟩Here, as follows would be the true meaning of what I will tell to a man like you, a man who causes the realization of the one who wishes to know his gods and their high value, the holy supreme dharma, and the beginning and the end of the current human life. That is the reason why one obtains the holy doctrine of the jewel (ratnopadeśa) originating from the reverend elders. There are what are called the three pacified bodily acts. You should be striving for them and should really pay attention to them,↓82 for those are the origin of the bad and good, joy and sorrow of the current human life. You see people who are killed, beheaded; their father and mother are plundered and sold, their relatives are enslaved, their fathers are dragged into fields. What is the reason for this? The lack of diligence in practicing the holy three pacified bodily acts. The meaning is: without practicing it, they obtained sin and great misery. If you would speak like this: “Just in the same way, o Sir, [they] are affected by misfortune from that, the holy pacified bodily acts indeed … the life/humans, that is why [there is] limitless pain, and misfortune in the world”. Likewise indeed, sir, [you] are affected by misfortune from it. [When] the holy pacified bodily acts [are possessed by] the humans, that is the reason why [they] are not affected (pahiṅan) by the great misfortune in his world. Those [words] are probably what I would say to you.
⟨2⟩I would say to you as follows: there is what is called pacified thought, pacified act, pacified speech. The pacified thought means a good mind, not plotting against people and not causing the sorrow of other people, let alone not causing chaos in the world. That is what is called pacified thought. The pacified act means the proper deeds, good deeds, correct deeds, not chastising [and] not causing harm to people. That is what is called the pacified act. The pacified speech means good words that are pleasant to hear by the people, not causing the extreme sorrow of other people, especially with one’s words. That is called pacified speech. Tri means the three: the pacified act [is] to make people’s mind at ease. If it is held fast by him, those who are born as humans will not be affected by misfortune, if it is so.
⟨3⟩When [one] holds fast to his badness, his badness is called the three defects (tri-mala).↓83 Three defects means three evils. As follows are their appearances: evil mind, evil act, evil speech. The evil mind means a mind plotting against fellow human beings, causing the suffering of others, [and]↓84 creating disturbance for the world. That is called the evil mind. The evil act means improper acts, bad acts, and incorrect acts, causing disturbance for the world, let alone causing the sorrow and death of his fellow human beings. Here are their kinds: stealing, plundering, poisoning, using black magic, striking, using mantras for invincibility,↓85 striking innocent peoples, because of his wish to obtain wealth and pleasure. Those are regarded as evil acts. The evil speech means the words that are not pleasant to be heard, causing confusion to his fellow human beings, such as abusing, being envious,↓86 speaking evil, envy for his fellow human beings, calling black magicians those who do not use black magic, accusing of stealing those who do not steal, calling enemies those who are not enemies, calling evil the holy man, [as well as using] uncontrolled speech [and] harsh speech. Those are regarded as evil speech. Those are regarded as the three defects. When the evil mind serves as the men’s mind, evil act serves as the men’s act, [and] evil speech serves as the men’s speech, the misfortune of the world clearly strikes.
⟨4⟩How is the one who has misfortune called? His appearances are, for instance, blind, deaf, leper, with a scar (vikət), stiff handed, hunchback, out of breath (?, səkəl),↓87 suffering from monocular blindness;↓88 all types of body diseases are his appearances, let alone stiff body (?, kərəṅan),↓89 all kinds of deformed [bodies]—those are the miserable conditions (pāpa). The reason why those miserable conditions [affect him] is that evil thoughts, evil acts, evil speech are performed by him, like stealing, striking, poisoning, using black magic. Those are performed by him. When you die, you will become a centipede (?, tətək), a caterpillar, a small snake (vəḍit), a leech, a worm (?, lakay), a leatherleaf slug,↓90 a worm əlur; all kinds of horrible creatures,↓91 those are regarded as the punishment, [that is] the right order of the cauldron. Those would be the [post-mortem] transformations.↓92 They should be really avoided by the scholar. [Then], what should be performed by him?
⟨5⟩Om! The holy three pacified bodily acts indeed are that which you should be continuously performing and repeatedly practicing. For now and in the future’s future, the holy three pacified bodily acts indeed are what should be held fast by you. They serve as a boat, they serve as an ark, and they serve as a ship. The pacified thought serves as the boat, the pacified act serves as the ship, the pacified speech serves as the ark. He is what is called the real holy man, he is what is called the lord among yogins, he is the scholar, [and] the hermit. What is the explanation for it? What caused the transformation [in the cycle of rebirth] is passed over by the scholar.
⟨1⟩As follow is the explanation:
⟨2⟩The meaning is: it should be able to purify ten defilements (daśa-kleśa),↓93 if they arrive to you, that is vice (doṣa), ignorance (moha), greed (drəmba), cupidity (lobha), jealousy (mātsarya), arrogance (abhimāna), stupidity (mūrkha), cheat (kuhaka), idle talk (sambhinna-pralāpa),↓94 calumny (peśuna).↓95
⟨3⟩The meaning is: the vice (doṣa) means deeming oneself superior in happiness, deeming oneself superior in knowledge, deeming oneself superior in power. That is considered the vice. Ignorance (moha) means not having affection toward fellow human beings. Addicted to eating, drinking, and continuously sleeping, not exerting to obtain the blessed ending of human beings, that is called greed (drəmba). Cupidity (lobha) means a lot of actions are not in accordance with etiquettes. Jealousy (mātsarya) means being jealous to see the well-being [of others]. Arrogance (abhimāna) means one focuses oneself in making light of something. Stupidity (mūrkha) means to ignore the excellent qualities of humans. Cheat (kuhaka) means to claim the qualities. Idle talk (sambhinnapralāpa) means continuously thinking about the wealth of the rich and the happiness of the happy. Calumny (peśuna) means to deceive continuously. Those are what are called ten defilements (daśa-kleśa). Such defilements should be cleaned and destroyed.
⟨1⟩Vigataḥ sarvaduhkhinaḥ (those who are afflicted having disappeared). Would you have the same probability of misfortune (mārakarma), if [it] comes to you? Misfortune means sleep (supta), fear (bhaya), laziness (tandrī), irresolution (kleda), shame (lajjā),↓96 lust for women (rāgastrī), adultery (paradāra), eating of food (bhakṣabhojana),↓97 dishonest consideration (kuṭilaviveka), madness (məta).
⟨2⟩The meaning is: sleep (supta) is continuously sleeping, falling asleep when asking about the goodness, and of his excellent qualities as a human, falling asleep when causing enjoyment, also when speaking of goodness to fellow human beings. Fear (bhaya) means being afraid to ask about the blessed ending of human beings, being afraid to render service to his teachers, being afraid to speak of goodness. Laziness (tandrī) means being lazy to ask about his ignorance, being lazy to cause enjoyment, and to speak of goodness. It is called laziness. Irresolution (kleda) means being hesitant to cause enjoyment and being hesitant to ask about the blessed ending of human beings. Shame (lajjā) means embarrassed to ask about his own ignorance, embarrassed to render service to his teacher, embarrassed to render service out of his happiness. Lust of women (rāgastrī) means being keen on desiring to have a wife and desiring happiness. Adultery (paradāra) means to steal a forbidden woman. Eating the food (bhakṣabhojāna) means being mad to have for oneself what one’s fond of (i.e. food). Dishonest consideration (kuṭilaviveka) means to postpone to cause the enjoyment and to talk the goodness to the fellow human beings. Madness (məta) means to be intoxicated by his happiness, intoxicated by his wisdom, intoxicated by his knowledge, intoxicated by his qualities. That is called madness. If the mind is like that, it should be cleaned↓98 and neutralized by you.
⟨1⟩They perform ... the dharma. Do all the works regarding the holy dharma. Their kinds are as follows: donation (dāna), morality (śīla), forbearance (kṣānti), strength (vīrya), meditation (dhyāna), wisdom (prajñā), compassion (karuṇā), sympathy (mudita), friendship (metrī), endurance (upekṣā).↓99
⟨2⟩The meaning is: donation means to give enjoyment to fellow human beings. Morality (śīla) means understanding how to take a humble attitude. Calmness (kṣānti) means understanding to be forbearing. Strength (vīrya) means to exert oneself to the good deeds; its goodness should be increased further. Meditation (dhyāna) means to consider attentively the sense of the highest truth. Wisdom (prajñā) means to exert oneself to annihilate the ten defilements in himself. Compassion (karuṇā) means his heart is in pain when finding the sorrow of other people. Sympathy (muditā) means not being perplexed to make other people happy. Friendship (metrī) means knowing how to cause the enjoyment of other people.↓100 Endurance (upekṣā) means not painful toward the good and bad.
⟨1⟩Kurvanti kuśalamahat (They do great meritorious conduct). The excellent meritorious conduct shall be done. The excellent meritorious conduct means love (asih), devotion (bhakti), persevering effort (prayatna), respectability (gorava), honesty (duga-duga), calmness (śānta), compassion (karuṇa), consideration (anumāna), sympathy (anumoda), respectful mutual dependence (ālambana atvaṅ). Those are called ten grounds (daśabhūmi). The scholar constantly practices such attitudes.
⟨1⟩As follows is what should be made an object of attention by the servant of the law, in order to not be affected by the misfortune of the world and a painful rebirth. There are the pacified: pacified speech, pacified act, pacified mind. Guard the goodness only, in order to not be affected by the causes of sorrow, that is to say: the sorrow from the elements, the sorrow from the gods, the sorrow from oneself.
⟨2⟩The meaning is: if you are affected by the misfortune, by five gross elements, died from being bitten by the snake, being struck by lightning, bitten by the crocodile, crushed by branches, devoured by the tiger, death on the battle, intercepted, beaten up, died of falling from the trees, plundered, died by being strangled with the cord, all kind of weapon [which cause] the death in the battle, they are the sorrow from the elements. What it is called the sorrow from the gods are: diarrhea (tajam) and dysentery (səkət), cold shivers, headache, sore eyes, jaroṅ-like disease,↓101 sumbilaṅ-like disease,↓102 mad (? epilepsy), abdominal distension, fever, liver disease. Those are what is called the sorrow from the gods. The sorrow from oneself are: monocular blindness, cleft lip, crippled, blind and deaf, rash (beaṅ),↓103 cut (off ears?, rumpuṅ), cut off. Those are called the sorrow of the body. As for what is called the sorrow of the three worlds : servants, dry rice-field peasants, tappers, wet rice-field peasants, vataṅan workers (pavataṅan ?),↓104 are used as feet, are used as hands, do not have anything special in their life, in their creations, in their qualities. That is called the sorrow of the three worlds. As for what is called the sorrow of the natural world wide are: settlements are on fire, crop failure, settlements are worsted, they are defeated by the epidemic, flying white ants appear in the wrong season, every kind of animal scattered dies (ñarak),↓105 all the fruit trees not to bear fruits. Those are called the sorrow of the world.
⟨3⟩The cause of being sorrow is by your act, by your speech, by your mind; doing evil acts, evil speech, evil mind. What is the meaning of the evil speeches? Condemning furiously, lamenting, deceiving, being angry all the time, disapproving, bewitching, backbiting, challenging, rude speech, scolding without reason, they are called the evil speeches. What are called evil acts: slapping, punching, pushing, stabbing, clasping, all kinds of hand actions, they are called the evil acts. What are called evil minds: poisoning, offending, being envious of what is right for fellow humans, they are called evil minds. The origin of sorrow is by your acts, by your speeches, by your minds.
⟨4⟩If you are afraid of misfortune, do what is called the pacified speech, pacified act, pacified mind, [that] should be made an object of attention by [you], the servant of the law, so that [you] are not disfavoured. The pacified speeches means a pleasant speech, good speech, heart-stealing speech, sweet speech, sweet and fragrant speech. Those are called the pacified speeches. The pacified acts means pleasant acts, good acts. Do not be deceitful, do not compete in the good-bad actions. Hands with all fingers, they are closing together when speaking to the elders. Those are called pacified acts. What is called the pacified minds: do not give punishment, being envious of what is right for fellow humans, do not have a deceitful mind, [while] setting to work a pleasant mind, a clear mind, a good mind [instead]. Those are called the pacified mind. The pacified is experienced, [when] the dharma is performed with great effort. When the pacified is not experienced, then the evil minds [takes over]. Thus was the lesson of the scholar called the doctrine of the teacher (śikṣā guru). That is the reason why the servant of the dharma should dedicate himself to it.
⟨1⟩Thus is the Instruction of the Teacher.
Bibliography
Aditia Gunawan: structuring of the TEI file
References
Krom, Nicolaas Johannes (ed.). 1915. Rapporten van den Oudheidkundigen Dienst in Nederlandsch-Indië 1914: Inventaris der Hindoe-oudheden op den grondslag van Dr. R. D. M. Verbeek’s Oudheden van Java — Eerste deel. Batavia; ’s Gravenhage: Albrecht; Nijhoff.
No name. 1864. Notulen van de algemeene en bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel I — 1862-1863. Batavia: Lange & Co..
Hoepermans, N. W.. 1913. “Hindoe-oudheden van Java (1864–1867).” ROD, pp. 73–372.
Notes
- ^1. trikāya maṇḍala pariśuddha: On the concept of the pure circle of three bodily domains, see Chapter 10, §Dharma and Three Bodily Domains.
- ^2. The emendation of pr̥dayanta into hr̥dayanta is easily justifiable on palaeographic grounds (the similarity of aksara pa and ha).
- ^3. The water metaphor also occurs in SKK 16.
- ^4. I consider the word upadyanta to be derived from Skt. upādhi ‘what is put in the place of another thing, substitute; anything that has the mere appearance, disguise, peculiarity, attribute; limitation, qualification, condition, postulate’ (OJED, s.v. upadi). In this text, it seems that this word is an equivalent of lvir, so I interpret it as ‘analogy, allusion’.
- ^5. tan paprameya is denazalitation of maprameya, which is not recorded in OJED, but it seems to have the same meaning as aprameya ‘immeasurable, countless, unfathomable, incomparable, indescribable, without equal’ (OJED, s.v.).
- ^6. ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ, tad eva nigaḍyate: this “hybrid Sanskrit” passage is really obscure and could not be traced to its source. It is clear that this passage is not entirely in Sanskrit but a mixture of Sanskrit and Old Javanese. The word ləpas means ’release’; vuṅkunuṅ only appears in pavuṅkunuṅ, recorded among the list of vatək i jro. The reading of msC is buṅ kuniṅ ‘yellow bamboo’ which is more understandable in meaning, although it is difficult to reconcile with the present context. The word adhika means ‘superior, eminent, excellent’, but udika is obscure; tatte (tattve?) and tathya probably convey the meaning of ‘true, truth’, and are probably attributes of tatur ‘gold’. The word tuṅgəṅ means ‘steadfast, firm, unmoved, unshaken’. The general meaning of this excerpt that I can guess based on the OJ exegesis is the statement that hair is unsuitable as the binding of a jewel.
- ^7. sorasa: this word is not recorded in OJED, but probably it refers to Skt. saurasa ‘a partic. insect infesting the hair’ (MW, s.v.).
- ^8. santaṅva: this word is not recorded in OJED, but it is found in Old Sundanese SMG 21.3 santaṅva. My interpretation ‘glowing’ is based on the interchangeability of v and p of the Skt. word santāpa ‘burning heat, glow, fire’ (OJED, s.v.).
- ^9. vrəttya is my conjectural emendation of vrət in msA msB and vr(uḥ)nya in msC. I render it as an irrealis of vr̥tti ‘mode of being, nature, kind, activity, function; complex formation, compound, style of composition, mode of life, conduct; mode of being, nature.’ (OJED, s.v. vr̥tti).
- ^10. inapisan pituṅ apitu: the word inapisan is not recorded in the OJED. It is probably an -in- form of the second base of apisan ’to be one, to be united, joined’ (OJED, s.v. pisan). However, I did not find the passive inapisan in the OJ corpus accessible to me. I do not exclude the possibility of emending it to linapisan ‘to be layered’. The following combination, pituṅ apitu, is also not found in the corpus. My translation ‘seven times seven [times]’ is tentative.
- ^11. The meaning of san hyaṅ dharma viśeṣa is unclear; it probably refers to the personified holy soul since it is mentioned with avakta ‘your body’.
- ^12. One would expect the irrealis or imperative form in this context, so the reading could be emended to rakṣaa.
- ^13. saṅ paṇḍita: besides the term paṇḍita, which I consistently translate as ‘scholar’, we find several synonyms to denote the teacher, one of which is vvaṅ sādhu ‘holy man; saint’, as we see in this paragraph. Another word that is also used as a synonym for paṇḍita is vvaṅ atuha.
- ^14. From a stylistic point of view characteristic of tutur genre, the explanation of the gloss trikāya maṇḍala pariśuddha in this sentence is rather unusual. Normally, each Sanskrit term is described individually. Could it be that all manuscripts are corrupt in this passage? The description of the Old Sundanese version in SMG 20.1 for the same terminology is more elaborate than that of the SiGu.
- ^15. The word təmbəy seems to be a typical OJ word in the manuscript tradition in West Java, occurring instead of the more common tambay or tambe. OS texts also have təmbəy. MdS only has its derived form mitəmbəyan ‘to start’.
- ^16. The compound bhikṣā-lakṣanam is unattested in OJ and my translation ‘the activity of begging for alms’, which is based on the understanding of lakṣaṇa in its Old Javanese sense of ‘action, doing, practice’ etc. (see OJED s.v.), is tentative. Alternatively, it may be rendered as ‘the one of mendicant (bhiksu) character’.
- ^17. All manuscripts have vañva, unattested in OJED. I consider it to be a variant of bañu. However, the irrealis form seems unnecessary. Or should it be read vaño? Or vañva is related to vanua/vano ‘inhabited land’, Mal. benua, and the clause needs to be read as mas səkar vañva ‘the gold as the flowers of country’.
- ^18. On the term guru-talpaka, see chapter 10, §Footsoles of the teacher.
- ^19. The expression kita ‘you’ in this sentence implies that the audience of the text involved rāma, kalaṅ, etc. Alternatively, if the word kasādhyanya indicates the fruit to be enjoyed rather than the realization of the goal of loyalty to the king, one could translate as follows: ‘You [will become] in this manner: an elder (rāma), a kalaṅ, a gusti, a vizir (patih) in the village (banva)’.
- ^20. timpaṅ svara: the word timpaṅ means ‘crippled, limp’ (OJED, s.v.). In this context of legal preceding, I interpret timpaṅ svara as ‘unbalanced voice’.
- ^21. About the concept of daśa-śīla as a term for the ten organs, see chapter 11.
- ^22. In the SiGu, the word ini, not recorded in OJED, is often used instead of nihan. This is clearly an Old Sundanese influence, since this word is very frequent in Old Sundanese texts.
- ^23. It seems that we should render tuli as tuluy ‘immediate continuation’ (see OJED s.v. tuli II: ‘see tuluy’) in this phrase. If it is the intended word, then the translation of tuli maṅrəṅə̄ aji saṅ viku would be ‘who should continually hear the scriptures of hermits’.
- ^24. My interpretation of laṅsar as ‘unobstructed, without hindrance’ is based on the meaning in MdS (Hardjadibrata 2003: s.v. langsar), which seems to fit the context. In OJ the meaning is unclear; it may be related to luṅsur ‘come down, slip down’.
- ^25. All manuscripts contain the same reading, but the phrase mulata mas is problematic. The sentence mulata mas ri paḍanya janma len saka rika is problematic for several reasons. First, the phrase mulata mas is difficult to understand in this context. Second, while the sequence len saka rika occurs very often, meaning ‘other than that’, in this context, I am inclined to consider len as an attribute to janma, so janma len would mean ‘other people.’ Indeed, this phrase is rarely found in OJ, but it is attested in BY 15.16 yan movaha kita janma len kakanta. Cf. also vvaṅ len, a more common combination than janma len, occurring in Slo 30j amaṅan ulihnya gumavayakən sakāryaniṅ vvaṅ len.
- ^26. The word buḍaya is not attested in OJED. My tentative translation is based on a guess from budayut in MdS ‘having a distended stomach’.
- ^27. OJED glosses tikəl as ‘broken (of something straight), broken in two, with a sharp bend or break (in a straight line), esp. of the line of the brows (when cross or angry)’. It is not clear which part of the body it refers to, but it seems to be the hand or the foot.
- ^28. OJED records the word kəkəṅ without giving the meaning. However, we find its equivalent kəṅkəṅ in OS SMG, referring as a kind of hand disease. I interpret it as ‘rigid’, synonymous with stiff, by comparing it with the MdS word jengkeng adj. ‘(unc.) stiff (like a corpse)’; ngajengkeng ‘stretched (stiff)’; jejengkengan ‘keep on stretching (of so. tormented by pain or grief)’ (Hardjadibrata 2003: s.v. jengkeng); also with MdJ kêngkêng ‘sturdy; stiff, rigid’.
- ^29. I chose bhīma-rūpa ‘frightening appearance’ on the basis of the shared reading of msA and msB. Even though it is not attested in the OJ corpus at my disposal, this compound is attested in Skt. sources, attributed to gods, goddess, humans, and animals. However, one would expect to have virūpa in this context, which is often mentioned along with the list of deforemd or otherwise sick people. Cf. AgP 51.29-52.12: virūpa krūra malina, akuru, atəhər agalak, puṇḍuṅ, maliṅ, kuḍisən; asiṅ vvaṅ melik iriya deniṅ hamə̄ niṅ avaknya.
- ^30. The combination cheda-kṣara is not recorded in OJED. I render it as a tatpurusa compound formed from cheda, in the OJ sense of ‘injured, hurt, with a defect’ (OJED, s.v.), and Sanskrit kṣara (unattested in OJED), meaning ‘the body’ (MW, s.v.).
- ^31. I translate caṇḍa-parihāra as ‘avoiding strong emotion’: cf. caṇḍa, Skt. ‘fierce, violent, cruel , impetuous, hot, ardent with passion, passionate, angry’; parihāra, ‘shunning, avoiding, excluding, abandoning’ (MW, s.vv.).
- ^32. nija-karma seems to be a dvandva compound meaning ‘innate nature and karma’. See the parallel salah nija salah karma in SiGu1.6.
- ^33. asādhāraṇa is not attested in OJED. It is from Skt. ‘extraordinary’ (MW, s.v.). In this context it means ‘strong smell, extraordinary smell’.
- ^34. Instead of emending haṅit to OJ asaṅit ‘with the smell of burning (singeing), burnt’, I keep the reading haṅit, and render it as a West Javanese spelling variant; Cf. MdS hangit ‘id’.
- ^35. I am inclined to consider ya in ya mətu krodhanta as an emphatic or deictic particle (OJED, s.v. ya 1).
- ^36. For the term trikāya paramārtha vis à vis trikāya maṇḍala pariśuddha, see chapter 11.
- ^37. My emendation paṅrasanikaṅ ‘the instrument to taste’ is based on the common expression in the context of saḍrasa. Cf. OJ exegesis on Vr̥h 34, in which we find paṅrasa with ṣaḍrasa: pinakapaṅrasa pakənanya yan pamukti ṣaḍrasa. Alternatively, we could probably emend to pamukti which has the same meaning.
- ^38. In Sanskrit, kaṣāya means ‘astringent’, but the OJ exegesis gives vuduk as its equivalent. According to Zoetmulder, vuduk is ‘fat; also: sweet flavour’ (OJED, s.v. wuduk), I take it as savory to differentiate with sweet. Cf. Mal. gurih ‘id.’; note also the term nasi uduk, a kind of dish with rice as a basic, cooked in coconut milk and multitude of spices resulting in a very fragrant and flavorful rice.
- ^39. I take the meaning of lada as ‘spicy’ from OS and MdS. In OJ it means ‘pepper’, as in Proto Malayo-Polynesian.
- ^40. One would expect tutuk instead of śabda, but śabda as a definition of vāk in the context of ten organs is attested in AS 5 ka, ikaṅ kāya, vāk, manah. kāya ṅa śarīra, solahniṅ taṅan suku, ya kāya ṅaranya. vāk ṅaranya: śabda. salvirniṅ vuvus ya śabda ṅaranya.
- ^41. capala asta ‘restless hands’ seems to be out of context. In inscriptions, for example Waharu I, vāk capala and capala hasta ‘(Skt) with restless hands, rash in coming to blows, aggressive’ are listed among the sukha-duhkha ‘the vicissitudes of life’: rah katəmu riṅ havan, vākcapala, hastacapala. Should it be emended to vāk capala? Cf. Vr̥h 18.2: panasbaran, lobha, capala hasta, capala pāda, vākcapala... lakṣaṇaniṅ citta si rajah.
- ^42. It seems that loka para is an equivalent of loka parəmpara ’uninterrupted, in succession’ (or parampara; see OJED, s.v. parampara), attested in AgP 352.21: hana ujar yogya rəṅə̄n deniṅ loka parəmpara; Cf RY 3.3, which mentions parampara after the verb karəṅə̄: praśasta karəṅə̄ parampara ujar narendrāpagəh. Alternatively, loka para could be considered as an equivalent of paraloka ‘other people’.
- ^43. In this context, I render the meaning of viṣaya as ‘passion’ (OJED, s.v. viṣaya 4.).
- ^44. The phrase masaṅguliniṅ taṅan literally means ‘to make the fingers of hand as one’ or, in other words, ‘to join the fingers of hand’; masaṅguli is from aṅguli ‘(Skt) finger’, but the derivative form saṅguli and verbal form maṅguli are not recorded in OJED.
- ^45. In OJED, acumbana usually means ‘making love, having sexual intercourse, united in love’, but in this context, the Sanskrit meaning ‘to kiss, to touch with the mouth’ (MW, s.v. cumb) seems more suitable.
- ^46. msC has paracidra ‘disloyal’, while msA and msB have palarcidra. The latter two manuscripts seem to be influenced by the Old Sundanese. Cf. SMG 2.2 hantə ṅənah palar cidəra ku paṅəsi huma sakalih.
- ^47. The usage of the word āsipattra ‘sword leaves’ in OJ is usually used in depictions of hell. Here it seems to be an allusion to the misfortune provoked by the teacher. Compare the similar expression jagat upadrava, one of the ‘terrifying weapon’ possessed by the teacher.
- ^48. The compound paramābhyāgata is not attested in OJED; it literally means ‘most respected guest’, which I interpret as a reference to a ‘religious wanderer’.
- ^49. tan paraṅkakan ‘not assuming an impolite posture’; see OJED aṅraṅkak ‘to assume a bold attitude (ready for fighting)’ (OJED, s.v. raṅkak), listing one occurrence from RY 8.61: vvil kapvāṅraṅkak caṅciṅañ caṅka-caṅkag. Cf. BS 105.14–106.3 oṁ sila sila mānuṣa, sila gaṇa maheśvara, amire bhaṭāra brahmā, aṅraṅkak bhaṭāra rudra, akilusū mahādeva, aṅruṅkuk saṅ hyaṅ śaṅkara, sila pas bhaṭāra viṣṇu, atimpuh bhaṭāra śambhu, muruduṅ bhaṭāra śiva, aṅadəg i gunuṅ nāga. Can it mean ‘to crawl’ as merangkak in Malay?
- ^50. The derivative form pamagah-magahan is not recorded in OJED. Its base, agah-agah, is plausibly a variant spelling from the base haga-haga ‘thoughtless, wild, uncontrollable’ (OJED, s.v.).
- ^51. padvaṅdaṅ is not recorded in OJED, but the meaning from MdS dongdang, sidongdang ‘sit with both legs dangling to one side’ seems to be appropriate in the present context.
- ^52. The verbal form masəhan is not recorded in OJED (s.v. vasəh); it is probably derived from the second base vasəhan, and the meaning is equivalent with masəhi ‘to wash, cleanse, purify’.
- ^53. I take the meaning of kāmakāra to be ‘uncontrolled’, in the light of its meaning in Skt. ‘the act of following one’s own inclinations, spontaneous deed, voluntary action, acting of one’s own free will, free will’ (MW, s.v.). This combination is not attested in the OJ corpus available to me. It is noteworthy that msC has humarak, being probably a mistake for humaraka ‘to eat’ (OJED, s.v. haraka); however, the -um- form is not recorded in OJED. Another possibility is to interpret humarak in the light of the Sundanese usage, where harak means ‘pugnacious, aggressive; (dial.) greedy, covetous, acquisitive’ (Hardjadibrata 2003: s.v. harak). If msC contains a correct reading, then the translation would be ‘greedy when you eat quickly’.
- ^54. The sequence kukṣi-pura is not attested in OJED; however, each word is known in OJ.
- ^55. ālekhyam: from Skt. ālekhya ‘writing, drawing’ (MW, s.v.), unattested in OJ. The attested Skt. word in OJ is ālekhana ‘id.’.
- ^56. hasitam: from Skt. hasita ‘laughing, jesting, smiling’ (MW, s.v.).
- ^57. All manuscripts share the reading vijakṣaṇa instead of the more common OJ spelling vicakṣaṇa ‘(Skt) sagacious, clever, wise, versed in, familiar with, expert in’. The spelling vijaksana is found in OS texts.
- ^58. The Sanskrit meaning of jr̥mbhanam ‘yawning; stretching the limbs, slackness’ (MW, s.v.) does not fit perfectly with the OJ explanation.
- ^59. My conjecture kaṇṭhāravam is based on the similar aksaras of ṭa and va with da and na respectively. The meaning in Skt. is ‘roaring from the throat’ (MW, s.v. kaṇṭhīrava). The only way to make this passage make sense is to emend to paṅhvab ‘to yawn’ where the witnesses have different readings (paṅvamka msA, paṅvambha msB, paṅomka msC).
- ^60. The word paṅulet is a denazalitation of maṅulet means ‘to stretch (after sleep)’, cf. OS kumuliat, MdS nguliat.
- ^61. My emendation pakrala-krala is based on the word karāla, attested in OJED, from Skt. karāla ‘opening wide, having a gaping mouth and projecting teeth; formidable, dreadful’; karāladaṅṣṭra ‘having terrific teeth’.
- ^62. The sentence yan baturan saṅ guru, ṅuniveh mijil valaharnya panti, asvāgata kunaṅ is really hard to understand and my translation “if [one is in] a place for the service to the teacher, let alone [where] his water stream springs forth, or [in] the pavilion for welcoming [guests]” is tentative.
- ^63. I consider Skt. adhyasta meaning ‘placed over, disguised, supposed’ which seems to correspond to the OJ explanation.
- ^64. The word kecaka (variant: kicaka) may denote a type of dance, or dancer. See Acri (2014: 23, fn. 40) for the interpretation of this word.
- ^65. The word savilah as a unit is attested in KM: hana po dene tan ahiḍep vinalərakən, riṅ rabī, anak, lavan kahula, təmbuṅən ta riṅ priṅ, savilah, yen ikaṅ kayuha, avake gitikən, yen gigire, sukune, manih tan ahiḍep, talenana hayo hasiṅsət. Cf. MdS sawilah ‘id’, Mal. bilah.
- ^66. On the concept of guru-talapakan, see chapter 10, §Foot soles of the teacher.
- ^67. My interpretation of vataṅ as ‘book’ is based on the occurrence of saṅ hyaṅ hayu in this clause. As I mentioned in Chapter 4, another designation of saṅ hyaṅ hayu as a title is saṅ hyaṅ vataṅ agəṅ, which most plausible means ‘the holy great book’. The word vataṅ literally means ‘1. a tree-trunk (fallen, felled), bar, piece of wood; 2. pole; a kind of lance or pike, prob. of wood or bamboo with an iron tip’ (OJED, s.v.).
- ^68. tan paṅucap saṅ hyaṅ hayu: the intended meaning of the author here may be that one should not speak about the holy virtue to the elder, but rather receive instructions about it from him.
- ^69. The reading upata in msC is noteworthy. In MdS, we also find the word upat, ngupat ‘to backbite, to slander’. The prohibition of backbiting the teacher also occurs in SMG 4.5.
- ^70. I choose to normalize paṅəban into paṅhəban. However, this form is not recorded under the entry hə̄b in OJED.
- ^71. My understanding of agəm-agəman is in the light of SMG 12.2, which translates this word into OS as papakaraṅan ‘utensils’. Cf. the quasi synonym gagaman ‘arm, weapon’.
- ^72. I interpret pesi as possession, based on one of the meanings of esi ‘possessing’ (OJED, s.v. isi). In OS context, e.g. SKK 12.6 əsi imahna (litt. content of the house) refers to a ‘wife’.
- ^73. In OJED, the word tadinan is only attested in BK 39.16 vuriniṅ kurən tadinan iṅ mahas maṅə̄ “After the husband’s departure she was abandoned to wander musing”. However, it is also attested in SS 46a tan parabi valu-valuniṅ guru, valu-valuniṅ anaknira riṅ dharma, tadinan kunaṅ.
- ^74. See chapter 11, §Four Powers of the Teacher, on the explanation of this concept in Sunda and Java.
- ^75. In the present context, the word cakra, which means ‘wheel’, seems to refer to a supernatural weapon. I interpret this word as ‘formula’. The Idea of this is that the cakra possessed by the teacher englobe the whole world. The same Idea seems to occur in Brahmāṇḍapurāna 124.17, where the expression cakra-paricakra seems to mean ‘to wander about’ (OJED, s.v.): kepvan ta bhaṭṭārī mahīsiki, cakra-paricakra kumuliliṅ ri paryantanikaṅ lokāloka, janaloka, tapoloka, satyaloka, brahmaloka.
- ^76. The word jalakuna is not attested elsewhere, except in SMG, which is a direct transmission of SiGu. In the explanation of this term below, it refers to the power of the teacher at the edge of the bottom world, before moving up to the ocean (cakra jalapakṣa). I wonder whether the meaning of the hybrid Sanskrit-Old Javanese compound jalakuna is ‘the ancient water (ocean)’, from jala ‘water’, and kuna ‘formerly, in olden times, before’ (OJED, svv.).
- ^77. From the explanation, we learn that jalapakṣa, only attested in SiGu and SMG, is the power of the scholar that causes misfortune to the spiritual practitioner in the ocean. I interpret jalapakṣa as ‘having water (ocean) as wings’.
- ^78. All manuscripts read sambhirana, which is incomprehensible in a sense. The text has presumably been corrupt since the earlier transmission. The closest word which seems suitable in the present context is Skt. sambharaṇa ‘putting together, composition, arrangement’, but glosses in OJED sambarana, ‘modest, simple, not overdone, unassuming’. Another possibility is to understand it as an error of Skt. samīraṇa ‘wind’, which seems more appropriate for the corresponding weapon (cakra)
- ^79. The fourth power of the scholar is taraṅgabahu, which literally means ‘having arms like stars’?. Based on the explanation in the following paragraph, we can see that the order of four powers are ascending according to the place where the power is effective, from the bottom world (under the ocean) up to the edge of the upper world. The term used for each should be understood within this conceptual framework.
- ^80. i svar pat ri saṅ mānadhana, ri patalapala: the phrase is dubious. Does pat go along with ri saṅ manādhana or with svar? I prefer the first option, since we have an evident parallel in the following sentence: patnikaṅ saṅ manādhana and patniṅ saṅ mānadhana. The number four seems to imply the four directions (lvar kidul kulvan vetan) occupied by saṅ manādhana, not only in the middle world, but also in the bottom and upper world.
- ^81. Here we have luhur along with ruhur. Zoetmulder notes that luhur occurs along with ruhur in later texts such as Koravāśrama, Tantu Paṅgəlaran, and Pārthayajña, but in kiduṅs, we find luhur exclusively (OJED, s.v. luhur).
- ^82. My emendation is based on the occurrence of sukha-duhkhanikaṅ janma samaṅke in the same paragraph, a phrase that is an equivalent of mūla patiniṅ janma samaṅke.
- ^83. It should be noted that the concept of tri-mala in this text is different from the tri-mala that we find in the Buddhist text Jinārthiprakr̥ti. In the latter, the elements of tri-mala are wealth (artha), passion (kāma), and speech (śabda) (Cf. Schoterman and Teeuw 1985).
- ^84. msA reflects an eye-skip of the akṣara l, so it reads ṅahanakən lan maṅdadyakən instead of ṅahanakən laraniṅ len.
- ^85. Zoetmulder defines anurāga as ‘(Skt. attachment, affection, love, passion) benevolent, kindly disposed, endearing, attractive’. In the negative context as we expected, I render it as a practice of black magic using a formula for ‘invincibility’, following the modern sense of kanuragan as ‘invincibility’ (applied to the context of psycho-physical practices of Javanese martial arts).
- ^86. I retain the reading atimburu in msA and msC instead of normalizing it to akimburu and considering the first as a West Javanese variant of spelling. Cf. OS ;& MdS timburu.
- ^87. In OJED, səkəl means ‘(deep) sadness, sorrow, heartache’. It is often related to the heart. In this passage, it clearly refers to a kind of physical disease. I interpret it as ‘out of breath, asthma’. Cf. MdS seueul ‘have a pain or tight feeling in the stomach’.
- ^88. The compound vuta salaya is not recorded in OJED; however, its meaning is quite clear, i.e., blind in one eye’, from vuta ‘blind’, and salaya ‘different one from the other, not forming a pair, at one side, at the other side, opposite, adversary, pendant, match’ (OJED, s.v. salaya).
- ^89. kərəṅan: cf. MdS kereng ‘stiff (eg. of a lock, spring of a watch); gruff, grumpy, surly, aloof, standoffish, inflexible, rigid; pakereng-kereng treat one another gruffly, each stick (keep) rigidly on each other’s point; pakerengan s.m.’.
- ^90. My translation of ‘leatherleaf slug’ is based on the meaning of limus sakərət in OS & MdS. It is interesting to note that the Sundanese word limus sakeureut ‘a slice of mango’ is the exact equivalent of OJ hiris pvah ‘sliced mango’. This denomination is based on the appearance of the animal like a slice of mango. However, Zoetmulder glosses hiris pvah (OJED, s.v.) as a kind of small worm like a leech, and he did not interpret the word literally.
- ^91. This list of disgusting animals, which are often used as a consequence of reincarnation for those with bad karma, is very common in OJ texts. Cf. TK 63.2; TJñ 20; Kuñj 63; DhP 248.1–2.
- ^92. I interpret the OJ salah as ‘transformation’, as suggested in OJED (s.v. salah) ‘changing into something different’.
- ^93. It is rather surprising that the term daśa-kleśa and its individual items are hardly found in Old Javanese sources, except in the Saṅ Hyaṅ Kamahāyānikan Śaiva, while this concept is remarkably well documented in OS sources. Cf. KavPaṅ 105; KaKat 379; KaPañ 325 & 525; PR 43r. However some of the ten elements constituting the daśa-kleśa appear in Vr̥h 34 ya ta mataṅyan tumuvuh ikaṅ rāga, moha, drəmbha, lobha, mātsarya, prihati, lapa, vələkaṅ, panasbhāran, maṅkana svabhāvanikaṅ janma kabeh.
- ^94. The term sambhinna-pralāpa is not attested in the OJ corpus at my disposal. This term, together with pésuna (calumny), occurs as one of the two elements of daśa-kuśala in the Sanskrit Buddhist text Dharmasaṁgraha.
- ^95. This chapter contains the concept of daśa-mala. See chapter 10, §Ten Stains and Defilements for a detailed analysis.
- ^96. The scribes of West Javanese manuscripts tend to use spelling variants for words that I normalize into lajjā, namely lajñā and laña. This tendency occurs especially on the consonant /d/, /j/, /ñ/, and the cluster /jñ/. To illustrate, the word ajñana can be spelled adñana, ajñana, or añana.
- ^97. The word bhakṣabhojana ‘eating the food’ is not attested in OJED. A parallel passage in the Ślokāntara contains bhakṣabhuvana, which is explained in the commentary as bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ bhakṣabhuvana “bhakṣabhuvana means one who torments his fellow-beings. He cheats good men. He indulges in excesses of eating and drinking. He is proud in speech…” (cf. Sharada Rani 1957: 119)
- ^98. In OJED, babadan means ‘a clearing’ (OJED, s.v. babad), but I consider it as a passive irrealis from babad.
- ^99. Although not explicitly stated, the concept referred to in this chapter refers to the ten perfections (daśa-pāramita), which is strongly Buddhist in flavour. This concept is found in Kamahāyānikan Advayasādhana (KAS 10.17) and Jinārthiprakr̥ti (JP 3). In KAS, the daśa-pāramita is divided into two parts, namely catur-pāramita and ṣaṭ-pāramita. See chapter 10, §Borrowing Buddhist Doctrines.
- ^100. The literal translation is “friendship means knowing how to cause the ground for the coming into effect of the enjoyment of other people”.
- ^101. In MdS, jarong designates ‘n. (common name for various) types of shrub, Barleria cristata L., etc. (used for living hedges)’, but in OJ it means ‘a kind of boat (prau)’ (OJED, s.v. jaroṅ). The meaning from MdS is more suitable in this context. However, I cannot interpret what kind of disease that is referred to by the term jaroṅən.
- ^102. In MdS, the word sumbilang refers to the eeltail catfish whose tails are elongated in an eel-like fashion. Cf. Mal. ikan sembilang. Danadibrata (2006, s.v. sumbilangeun) denotes sumbilangeun as ‘nyeri cecelekitan di jero parindikan’ (a sudden pain sensation [like those of a prick with a needle in the abdomen]).
- ^103. The word beaṅ is not found in MdS. Cf. OJ vyaṅ ‘reddish’, also Mal. biang keringat ‘ruam (bintik-bintik merah pada kulit) (red warts on the skin)’.
- ^104. I wonder whether the word pavataṅan is derived from vataṅan ‘a certain part of the kraton (palace)’, i.e, the person who works in the palace?
- ^105. In OS, this word ñarak is only attested in SMG in the same context as we have here. The word ñarak is also not recorded MdS. However, añarak means ‘to drink’ in OJ, which does not fit the context. My interpretation is based on the relation of the base word sarak with Mal. serak ‘scattered in disorder’.