|Sentence Pronunciation||Sentence Structure||Declension & Conjugation|
citta-avarana-na-astitvat a-trastah viparyasa-atikrantah nistha-nirvana-praptah
| | | | | | | | | | |
N.m. N.m. neg. N.m. neg. N.m. N.m. N.m. N.f. N.m. N.m.
| | | Abl.sg. | Nom.sg. | Nom.sg. | | Nom.sg.
|_____| |____| |____| |________| | |______|
|_________| | | |_________|
na-astitva-, n.: non-existence (abstractum of as-, asti)
a-trasta-, mfn.: not-frightened (ppp. of tras-),
viparyasa-, m.: distortion (from vi+pari+as-),
atikranta-, mfn.: crossed over, having overcome (ppp. of ati+kram-),
nistha-, f.: conclusion, end,
nirvana-, m.: Nirvana,
mfn.: attained (ppp. of pra+ap-)
Because of non-existence of
the hindrances of the mind, he is not frightened, he has crossed over distortions,
at the end he will attain Nirvana.
Because the bodhisattva has no hindrances of the mind, he does not fear anything coming from the loss of support - he has found the best support of all. Therefore, he has completely transcended the "distortions" - four wrong views, which are attempting to find:
1. permanence in what is essentially impermanent,
2. happiness in what is essentially suffering,
3. "self" in what is essentially "no-self",
4. pleasure in what is essentially repulsive.
And eventually, he is sure to attain
complete freedom from all the bondage - Nirvana.