Muni's PlayNiraupamyastava
Hymn to the Incomparable One
Verse 1
Sanskrit
निरौपम्य नमस्तुभ्यं निःस्वभावार्थवादिने।
यस्त्वं दृष्टिविपन्नस्य लोकस्यैव हितोद्यतः॥ १॥
Word-by-word
निरौपम्य (Incomparable) | नमः-तुभ्यम् (salutations to you) | निःस्वभाव-अर्थ-वादिने (speaker of the meaning of non-inherent nature) | यः-त्वम् (you who) | दृष्टि-विपन्नस्य (of those whose views are lost/fallen) | लोकस्य-एव (of the world indeed) | हित-उद्यतः (striving for the welfare).
Translation
Salutations to You, the Incomparable One, who speaks of the reality of non-inherent nature (nihsvabhava). You are the one who strives for the welfare of the world, which is lost in the thicket of false views.
Verse 2
Sanskrit
न च नाम त्वया किञ्चिद् दृष्टं बौद्धेन चक्षुषा।
अनुत्तरा च ते नाथ दृष्टिस्तत्त्वार्थदर्शिनी॥ २॥
Word-by-word
न (not) | च (and) | नाम (indeed) | त्वया (by you) | किञ्चिद् (anything) | दृष्टम् (seen) | बौद्धेन (with the Buddha’s) | चक्षुषा (eye) | अनुत्तरा (unsurpassed) | च (and) | ते (your) | नाथ (Lord) | दृष्टिः-तत्त्वार्थ-दर्शिनी (vision seeing the true meaning).
Translation
O Lord, by your Buddha-eye, nothing (as an independent object) was seen. Yet, your vision is unsurpassed, for it sees the reality of the true nature of things.
Verse 3
Sanskrit
न बोद्धा न च बोद्धव्यमस्तीह परमार्थतः।
अहो परमदुर्बोधां धर्मतां बुद्धवानसि॥ ३॥
Word-by-word
न (not) | बोद्धा (knower) | न (not) | च (and) | बोद्धव्यम्-अस्ति-इह (the object to be known is here) | परमार्थतः (in the ultimate sense) | अहो (oh/wonder) | परम-दुर्बोधाम् (extremely difficult to understand) | धर्मताम् (the nature of phenomena) | बुद्धवान्-असि (you have realized).
Translation
Ultimately, there is neither a “knower” nor an “object to be known.” Oh, how wondrously you have realized the nature of reality (dharmata), which is so profoundly difficult to grasp!
Verse 4
Sanskrit
न त्वयोत्पादितः कश्चिद् धर्मो नापि निरोधितः।
समतादर्शनेनैव प्राप्तं पदमनुत्तमम्॥ ४॥
Word-by-word
न (not) | त्वया-उत्पादितः (produced by you) | कश्चिद् (any) | धर्मो (phenomenon) | नापि (nor) | निरोधितः (ceased/destroyed) | समता-दर्शनेन-एव (only by the vision of equality) | प्राप्तम् (attained) | पदम्-अनुत्तमम् (the highest state).
Translation
You have neither produced any phenomenon nor destroyed any. Only by the vision of the “equality of all things” (samata) have you attained the unsurpassed state.
Verse 5
Sanskrit
न संसारात्प्रकर्षेण त्वया निर्वाणमीप्सितम्।
शान्तिस्तेऽधिगता नाथ संसारानपराधितः॥ ५॥
Word-by-word
न (not) | संसारात्-प्रकर्षेण (specifically from Samsara) | त्वया (by you) | निर्वाणम्-ईप्सितम् (Nirvana was sought) | शान्तिः-ते-अधिगता (peace was attained by you) | नाथ (Lord) | संसार-अनपराधितः (without leaving/repelling Samsara).
Translation
O Lord, you did not seek Nirvana as something apart from or far away from Samsara. You attained peace without having to reject the world of cyclic existence.
Verse 6
Sanskrit
त्वं विवेदैकरसतां संक्लेशव्यवदानयोः।
धर्मधात्वविनिर्भेदाद् विशुद्धश्चासि सर्वतः॥ ६॥
Word-by-word
त्वम् (You) | विवेद-एकरसताम् (known as the single flavor) | संक्लेश-व्यवदानयोः (of defilement and purification) | धर्मधातु-अविनिर्भेदाद् (due to the indivisibility of the Dharmadhatu) | विशुद्धः-च-असि (and you are pure) | सर्वतः (completely).
Translation
You realized that defilement and purification have the same “single flavor” (emptiness). Because the realm of reality (dharmadhatu) is indivisible, you are completely pure in every way.
Verse 7
Sanskrit
नोदाहृतं त्वया किञ्चिदेकमप्यक्षरं विभो।
कृत्स्नश्च वैनेयजनो धर्मवर्षेण तर्पितः॥ ७॥
Word-by-word
न-उदाहृतं (not uttered) | त्वया (by you) | किञ्चिद्-एकम्-अपि-अक्षरं (even a single syllable) | विभो (O Pervasive One) | कृत्स्नः-च (and the entire) | वैनेयजनो (the world to be trained/disciples) | धर्म-वर्षेण (by the rain of Dharma) | तर्पितः (is satisfied).
Translation
O Lord, you have not uttered even a single syllable. And yet, the entire world of those to be taught is satisfied by the great rain of your Dharma.
Verse 8
Sanskrit
न तेऽस्ति सक्तिः स्कन्धेषु न धात्वायतनेषु च।
आकाशसमचित्तस्त्वं सर्वधर्मेषु निश्रितः॥ ८॥
Word-by-word
न (not) | ते-अस्ति (is yours) | सक्तिः (attachment) | स्कन्धेषु (in the aggregates) | न (not) | धातु-आयतन-एषु (in the elements and sense-bases) | च (and) | आकाश-सम-चित्तः-त्वम् (you whose mind is like space) | सर्व-धर्मेषु (in all phenomena) | निश्रितः (resting).
Translation
You have no attachment to the aggregates, the elements, or the sense-bases. With a mind like space, you rest within all phenomena without clinging to any.
Verse 9
Sanskrit
सत्त्वसंज्ञा च ते नाथ सर्वथा न प्रवर्तते।
दुःखार्तेषु च सत्त्वेषु त्वमतीव कृपात्मकः॥ ९॥
Word-by-word
सत्त्व-संज्ञा (the notion of a “being”) | च (and) | ते (to you) | नाथ (Lord) | सर्वथा (in every way) | न (not) | प्रवर्तते (proceeds) | दुःख-आर्तेषु (among those suffering) | च (and) | सत्त्वेषु (beings) | त्वम्-अतीव (you are extremely) | कृपा-आत्मकः (compassionate).
Translation
O Lord, you do not possess the notion of a “being” at all. Yet, you are filled with extreme compassion for beings who are afflicted by suffering.
Verse 10
Sanskrit
सुखदुःखात्मनैरात्म्यनित्यानित्यादिषु प्रभो।
इति नानावविकल्पेषु बुद्धिस्तव न सज्जते॥ १०॥
Word-by-word
सुख-दुःख-आत्म-नैरात्म्य-नित्य-अनित्य-आदिषु (in pleasure, pain, self, no-self, eternal, non-eternal, etc.) | प्रभो (O Lord) | इति (thus) | नाना-विकल्पेषु (in various conceptualizations) | बुद्धिः-तव (your intellect) | न (not) | सज्जते (is stuck).
Translation
O Lord, your wisdom does not get stuck in dualistic concepts such as pleasure and pain, self and no-self, or eternal and impermanent.
Verse 11
Sanskrit
न गतिर्नागतिः काचिद्धर्माणामिति ते मति।
न क्वचिद्राशितः प्रोक्तो धर्मार्थपरमार्थवित्॥ ११॥
Word-by-word
न (not) | गतिः-न-अगतिः (going nor coming) | काचिद्-धर्माणां (any of the phenomena) | इति (thus) | ते (your) | मति (thought/wisdom) | न (not) | क्वचिद्-राशितः (anywhere in a heap) | प्रोक्तः (declared) | धर्म-अर्थ-परमार्थ-वित् (knower of the ultimate meaning of Dharma).
Translation
It is your wisdom that phenomena neither come nor go. You, who know the ultimate meaning, have declared that the truth is not found “stored” in any particular place.
Verse 12
Sanskrit
सर्वत्रानुगतश्चासि न च यातोऽसि कुत्रचित्।
जन्मधर्मशरीराभ्यामचिन्त्यस्त्वं महामुने॥ १२॥
Word-by-word
सर्वत्र-अनुगतः-च-असि (and you have followed/pervaded everywhere) | न (not) | च (and) | यातः-असि (you have gone) | कुत्रचित् (anywhere) | जन्म-धर्म-शरीराभ्याम् (through the bodies of birth and Dharma) | अचिन्त्यः-त्वम् (you are inconceivable) | महामुने (O Great Sage).
Translation
You pervade everywhere, and yet you have gone nowhere. Through your birth-body (rupakaya) and your truth-body (dharmakaya), you are inconceivable, O Great Sage.
Verse 13
Sanskrit
एकत्वान्यत्वरहितं प्रतिश्रुत्कोपमं जगत्।
संक्रान्तिनाशाय गतं बुद्धवान् त्वमनिन्दित॥ १३॥
Word-by-word
एकत्व-अन्यत्व-रहितम् (devoid of oneness and difference) | प्रतिश्रुत्क-उपमम् (resembling an echo) | जगत् (the world) | संक्रान्ति-नाशाय (for the destruction of transmigration) | गतम् (attained) | बुद्धवान् (realized) | त्वम्-अनिन्दित (you, the faultless one).
Translation
You, the Faultless One, realized that the world is like an echo—devoid of both oneness and difference—and thus you reached the state where transmigration is destroyed.
Verse 14
Sanskrit
शाश्वतोच्छेदरहितं लक्ष्यलक्षणवर्जितम्।
संसारमवबुद्धस्त्वं स्वप्नमायादिवत् प्रभो॥ १४॥
Word-by-word
शाश्वत-उच्छेद-रहितम् (free from eternalism and nihilism) | लक्ष्य-लक्षण-वर्जितम् (devoid of characterized and characteristic) | संसारम्-अवबुद्धः-त्वम् (you realized Samsara) | स्वप्न-माया-दिवत् (like dreams, magic, etc.) | प्रभो (O Lord).
Translation
O Lord, you realized that Samsara is like a dream or a magical illusion—free from the extremes of eternalism and nihilism, and devoid of objects and their characteristics.
Verse 15
Sanskrit
वासनामूलपर्यन्तक्लेशनद्यो विनिर्जिताः।
क्लेशप्रकृतितश्चैव त्वयामृतमुपार्जितम्॥ १५॥
Word-by-word
वासना-मूल-पर्यन्त-क्लेश-नद्यः (the rivers of defilements including their latent tendencies and roots) | विनिर्जिताः (conquered) | क्लेश-प्रकृतितः-च-एव (and from the very nature of defilement) | त्वया-अमृतम्-उपार्जितम् (the nectar [of immortality] was earned by you).
Translation
You have conquered the rivers of defilements along with their latent roots. From the very nature of those defilements, you extracted the nectar of immortality (Amrta).
Verse 16
Sanskrit
अलक्षणं त्वया धीरं दृष्टं रूपमरूपवत्।
लक्षणोज्ज्वलगात्रश्च दृश्यसे रूपगोचरे॥ १६॥
Word-by-word
अलक्षणम् (Without characteristic) | त्वया (by you) | धीरम् (the firm/steadfast) | दृष्टम् (seen) | रूपम्-अरूपवत् (form as if formless) | लक्षण-उज्ज्वल-गात्रः-च (and with a body shining with marks) | दृश्यसे (you are seen) | रूप-गोचरे (in the realm of form).
Translation
O Wise One, you saw that form is ultimately formless and without characteristics. Yet, you are seen in the realm of form with a body shining brilliantly with the marks of a Buddha.
Verse 17
Sanskrit
न च रूपेण दृष्टेन दृष्ट इत्यभिधीयसे।
धर्मदृष्ट्या सुदृष्टोऽसि धर्मता न च दृश्यते॥ १७॥
Word-by-word
न (not) | च (and) | रूपेण (by form) | दृष्टेन (by being seen) | दृष्टः-इति (that he is “seen”) | अभिधीयसे (you are called) | धर्म-दृष्ट्या (by the vision of Dharma) | सुदृष्टः-असि (you are well-seen) | धर्मता (the nature of reality) | न (not) | च (and) | दृश्यते (is seen).
Translation
You are not truly “seen” just by looking at your physical form. You are only truly seen through the “vision of Dharma,” yet that reality (dharmata) is not something that can be seen as an object.
Verse 18
Sanskrit
शौषीर्यो नास्ति ते कायो मांसास्थिरुधिरो न च।
इन्द्रायुधमिव कायं विना दर्शितवानसि॥ १८॥
Word-by-word
शौषीर्यः (Hollowness) | न-अस्ति (is not) | ते (your) | कायो (body) | मांस-अस्थि-रुधिरो (flesh, bone, blood) | न (not) | च (and) | इन्द्रायुधम्-इव (like a rainbow) | कायम् (body) | विना (without [substance]) | दर्शितवान्-असि (you have shown).
Translation
Your body is not made of flesh, bone, or blood, nor is it hollow. You have displayed a body that is without substance, like a rainbow.
Verse 19
Sanskrit
नामयौ नाशुचिः काये क्षुत्तृष्णासम्भवो न च।
त्वया लोकानुवृत्त्यर्थं दर्शिता लौकिकी क्रिया॥ १९॥
Word-by-word
न-आमयो (no disease) | न-अशुचिः (no impurity) | काये (in the body) | क्षुत्-तृष्णा-सम्भवो (origin of hunger or thirst) | न (not) | च (and) | त्वया (by you) | लोक-अनुवृत्त्यर्थम् (for following the ways of the world) | दर्शिता (shown) | लौकिकी (worldly) | क्रिया (actions).
Translation
There is no disease, impurity, hunger, or thirst in your body. You only display these worldly actions to conform to the ways of the world (for the sake of teaching).
Verse 20
Sanskrit
कर्मावरणदोषश्च सर्वथाऽनघ नास्ति ते।
त्वया लोकानुकम्पायै कर्मप्लोतिः प्रदर्शिता॥ २०॥
Word-by-word
कर्म-आवरण-दोषः-च (and the fault of the veil of Karma) | सर्वथा-अनघ (O faultless one, in every way) | न-अस्ति (is not) | ते (to you) | त्वया (by you) | लोक-अनुकम्पायै (out of compassion for the world) | कर्म-प्लोतिः (the thread/remnant of Karma) | प्रदर्शिता (was shown).
Translation
O Faultless One, the defilement of karmic obscuration does not exist in you at all. You only displayed “karmic remnants” (like physical pain) out of compassion for the world.
Verse 21
Sanskrit
धर्मधातोरसंभेदाद् यानभेदोऽस्ति न प्रभो।
यानत्रितयमाख्यातं त्वया सत्त्वावतारतः॥ २१॥
Word-by-word
धर्मधातोः-असंभेदाद् (Due to the non-differentiation of the Dharmadhatu) | यान-भेदो-अस्ति (difference in vehicles exists) | न (not) | प्रभो (O Lord) | यान-त्रितयम्-आख्यातं (the three vehicles were told) | त्वया (by you) | सत्त्व-अवतारतः (for the sake of introducing beings).
Translation
O Lord, because the realm of reality (dharmadhatu) is one, there are no real differences between the “vehicles” (Yanas). You spoke of three vehicles only as a means to lead different beings toward the truth.
Verse 22
Sanskrit
नित्यो ध्रुवः शिवः कायस्तव धर्ममयो जिन।
विनेयजनहेतोश्च दर्शिता निर्वृतिस्त्वया॥ २२॥
Word-by-word
नित्यः (Eternal) | ध्रुवः (permanent) | शिवः (auspicious) | कायः-तव (your body) | धर्ममयो (made of Dharma) | जिन (O Conqueror) | विनेयजन-हेतोः-च (and for the sake of those to be trained) | दर्शिता (shown) | निर्वृतिः (extinction/Passing) | त्वया (by you).
Translation
O Conqueror, your Dharma-body is eternal, permanent, and auspicious. You only displayed your “passing away” (Nirvana) for the sake of those who need to be taught the lesson of impermanence.
Verse 23
Sanskrit
लोकधातुष्वसंख्येषु त्वद्भक्तैः पुनरीक्षसे।
च्युतिजन्माभिसंबोधिचक्रनिर्वृतिलालसैः॥ २३॥
Word-by-word
लोकधातुषु-असंख्येषु (In countless world-systems) | त्वद्-भक्तैः (by your devotees) | पुनः-ईक्ष्यसे (you are seen again) | च्युति-जन्म-अभिसंबोधि-चक्र-निर्वृति-लालसैः (by those eager to see the cycle of descent, birth, enlightenment, and passing).
Translation
In countless world-systems, you are seen again and again by your devotees who long to witness your descent, birth, enlightenment, and passing.
Verse 24
Sanskrit
न तेऽस्ति मन्यना नाथ न विकल्पो न चेञ्जना।
अनाभोगेन ते लोके बुद्धकृत्यं प्रवर्तते॥ २४॥
Word-by-word
न (not) | ते-अस्ति (is yours) | मन्यना (mental construction/conceit) | नाथ (Lord) | न (not) | विकल्पो (conceptualization) | न (not) | च-इञ्जना (and movement/agitation) | अनाभोगेन (without effort) | ते (your) | लोके (in the world) | बुद्ध-कृत्यम् (Buddha-activity) | प्रवर्तते (proceeds).
Translation
O Lord, you have no mental construction, no conceptualization, and no agitation. Your Buddha-activity proceeds in the world effortlessly (anabhogena).
Verse 25
Sanskrit
इति सुगतमचिन्त्यमप्रमेयं गुणकुसुमैरवकीर्य मया प्राप्तम्।
कुशलमिह भवन्तु तेन सत्त्वाः परमगभीरमुनीन्द्रधर्मभाजनाः॥ २५॥
Word-by-word
इति (Thus) | सुगतम्-अचिन्त्यम्-अप्रमेयम् (the Sugata, inconceivable and immeasurable) | गुण-कुसुमैः-अवकीर्य (having scattered with flowers of qualities) | मया (by me) | प्राप्तम् (attained) | कुशलम्-इह (virtue here) | भवन्तु (may be) | तेन (by that) | सत्त्वाः (beings) | परम-गम्भीर-मुनीन्द्र-धर्म-भाजनाः (vessels for the extremely profound Dharma of the Lord of Sages).
Translation
Thus, by scattering these flowers of praise over the inconceivable and immeasurable Sugata, may the virtue I have gained cause all beings to become fit vessels for the extremely profound Dharma of the Buddha.
Sanskrit
॥ निरौपम्यस्तवः समाप्तः॥
Translation
Thus ends the Niraupamyastava.
Reference: Buddhism