菩薩本生鬘論

The mind and intention are sovereign and free; meaning and benefit are perfectly fulfilled. Keeping the precepts pure, one abides at ease in the rules of discipline. Seeking after this and that, there are no afflictions or obscurations.

The factors of the realm of mind appear in serene stillness. The names and forms — their nature is the five aggregates. When the mind and intention are thus, one wishes to attain peace and well-being.

Wholesome benefit and meritorious virtue are serenely and completely fulfilled. Evil karma such as this is counted as three in number. The four great elements and the five aggregates are forever changing and transforming.

Self-nature is (inherently) serene and still, excellent, marvelous, and at peace. The vows and conduct of the Bodhisattva grow and accord harmoniously. The great sentient being's power and function are sovereign and free.

In meditative absorption the mind is calm, and consciousness is undisturbed. Practice and understanding such as this — only thus may one hope to deliver all beings everywhere. The very source of calamity should all be left far behind; this is the place of perfect fulfillment, where idle disputation is utterly cut off.

Seeking the true Dharma, the afflictions are eliminated together with the defiled and evil mind. The Bodhisattva's form and appearance are adorned and perfectly fulfilled. The body is supremely excellent, and in the place of manifestation a hundred kinds of subtle marvels appear.

Forms of violence and afflictions do not arise. Self-nature is accomplished, and all distortions are eliminated. Virtuous conduct is sovereign and free, and the defiled dharmas are no more.

The very source of love and delight is the dharma of the Ten Wholesome Deeds. Serene, still, supreme, and marvelous — cultivation accords harmoniously. The realm of mind, free of self, is diligently displayed and arranged.

The meaning and benefit of the Bodhisattva follow the conduct of suchness. The rules of discipline, fitting and apt, are the place of non-retrogression. Meditative absorption is perfectly fulfilled, revealing conduct that is undefiled.

When mind and intention accord, the karma of enmity does not cling. To leave far behind every evil is (precisely) the source that fabricates arrogance and dull delusion. Cultivating the conduct of giving, delusion and conceit cease of themselves.

The wisdom of equality fabricates arrogance and dull delusion. Cultivating the conduct of giving, delusion and conceit cease of themselves. The wisdom of equality fabricates and transforms.

Firmly resolved and devoted in cultivation, abiding thus — this is the place where the Bodhisattva is pure and compliant. With power and function he seeks aspiringly, practicing the ten wholesome karmas. The boundary-markers of the precepts such as these are serene, still, and wholly complete.

The root of all the afflictions, owing to the cause of a defiled mind, gives rise to violence. Mastering the realm of mind, the root of defilement extinguishes of itself. With supreme equality, near and far are not divided.

May the deluding cause of the Brahmin caste be eliminated. Serene, still, and adorned, his teaching is complete. Transforming the myriad kinds, he eliminates sorrow and suffering.

Hearing and retaining are complete together, and right action grows. Evil karma at its utmost (is) the affliction of hunger and thirst. When the supreme meaning is brought down and taught, it suddenly extinguishes of itself.

The factors of the flood-stream fabricate all dull delusion. Arrogance appears and (likewise) is silently and utterly extinguished. Distortions are (like) a wind that sweeps along; the afflictions are shoreless.

The bonds of cause and condition (all) fabricate the truly real. The body-nature is sovereign and free; language accords harmoniously. The afflictions and conceit eliminated, one abides in the wholesome and marvelous, as if savor and fragrance were added.

The source, the realm of mind, has no cause for distortion. The power and function of the sovereign are like the wind driving the grass. The words of the sovereign, thus, give aid that is fitting, and his language follows the proper measure.

Form and appearance are sovereign and free; what is gathered and what is displayed are all attained. All things are reverently cultivated; the substance is without violence. Wisdom is pure, and the marvelous cause increases.

The nature is without distortion; his expounding and transmission accord harmoniously. The supreme meaning is subtle and marvelous, equal and truly real. The substance of Suchness is vast, transforming yet undefiled; attaining the cause of giving, the pure wisdom does not retrogress.

Practice and understanding are supreme and marvelous, fulfilling supremely excellent conduct. The realm of the Four Dhyānas is serene and still, and language accords. The realm of function is shoreless, the root of all marks and appearances.

The power and function are indestructible, complete in supreme marvels. Discoursing (according to the principle of) no-self, one attains the root of wisdom. Language is pure and marvelous, transforming the multitude of beings. (Together with) the places, the hamlets and villages, evil karma, and defiled dharmas — all are made peaceful and well, and the retribution of enmity is eliminated.

Truly, in the place where the form and appearance of the sovereign are peaceful and still: the meaning and benefit are supremely excellent, and the words he bestows take effect. The people, thus, comprehend clearly. Nurturing the many kinds, he penetrates and accords harmoniously.

Cultivating serene stillness, (one attains) the realm of supremely excellent nature. Sentient beings are pure, and the cause of their karma does not retrogress. Language accords and grows in this way.

What is called the wisdom of equality?

The body-nature is pure, free of the realm of idle disputation. The realm of nature, deludedly stirring, (leads to) the fabrication of real karma. The dharmas are pure; with power they eliminate it from the root.

Those wholesome dharmas eliminate evil and (create) meaning and benefit. Self-nature is subtle and marvelous, pure and truly real. Violence and evil at their utmost (are precisely) the bondage at the very root.

Fabricating the cause of the supreme meaning, one comprehends it completely. All those evils and ills are eliminated of themselves. This is the realm of the Yakṣas, pure and undefiled.

The meaning and benefit of the Ten Wholesome Deeds attain the place of peace and stillness, the very source of serene stillness. Fabricating a vast cause, one attains the power of purity. (This is) the countenance of a place serene, still, and at ease. With a true vow and aspiration, his nature gives birth among the ranks of devas.

The meaning and benefit are pure, and hunger and thirst are no more. Expounding the supreme principle, comprehending and upholding it, all kinds of deluded imaginings must be eliminated. Wisdom is pure and marvelous, sovereign and boundless, eliminating all contentious defilement, turmoil, dull delusion, and proud conceit.

The place is pure and marvelous; expounding the pure principle, (all manner of) hunger, thirst, and distortion (are) nurtured into peace and joy. Like the clear moonlight dispelling sweltering heat: the bondage of dull delusion and the defilement of desire all cease. Fabricating the cause of giving, greed and defilement gradually come to an end.

This is the realm of the Bodhisattva, compliant and equal. The age-old source, and evil karma too, are extinguished. The language of greedy desire, dull delusion, and arrogance — its substance is not clear and calm.

The nature of the defilement of desire — its substance is inherently confused and mixed. Attaining the supreme cause, one eliminates distortion. The nature of the afflictions arises and grows in this way.

Cultivating the conduct of suchness, one must strive to eliminate it. Like the realm of enmity-retribution of the Lord of Devas and the Queen of Devas, it is truly calamity.

How are greedy desire and distortion eliminated?

In the place of the supreme meaning, the root is silent and still. May one attain power and function that are sovereign, free, and supremely excellent. Devotedly nurturing, one increases the wholesome nature. Like a mother who loves and nurtures, the afflictions grow calm and still. The pure assemblies attain peace and joy. The supremely excellent meaning and benefit (are) true "Fearlessness." Transforming (according to) the standard, one is sovereign and free to the very end.

What is it to seek to act upon greedy desire?

With joy and reverence, the words the Bodhisattva teaches. Aiming to attain meaning and benefit, one eliminates all distortion. Penetrating the teaching of the Original Master, one leaves all afflictions and attains the realm of serene stillness. Greedy desire, dull delusion, distortion — binding and obscuring. The world is sorrowful and anxious, suffering every kind of agony. Desiring and craving meaning and benefit is likewise just so. Thus does the cause of defilement fabricate dharmas of distortion, together with proud conceit, obscuring and binding. Giving extends everywhere, following the cause of transformation. One attains the supreme meaning, serene, still, and without mark.

What is it to abide in stillness, in harmony and peace and joy?

Leaving far behind contention and defilement, the wholesome mind appears together. The root cause (of) arrogance is precisely greedy desire. The utmost of its growth (is) making offerings to the sages and worthies.

Instructing and teaching (about) purity, one clarifies the meaning of the transformation. Like the realm of enmity-retribution of the Lord of Devas and the Queen of Devas. With language he expounds, transforming and adapting fittingly.

The assemblies are sovereign and free, lacking nothing yet perfectly fulfilled. Fabricating karma serene and still, virtue and valor are complete together. The wellspring of transformation: eliminating all obstacles. (Attaining) serene stillness, leaving far behind the flood-stream of distortion.

All are the place where giving arises. Cultivating purity, one hopes to attain serene stillness. The Bodhisattva responds and manifests, leading sentient beings to give rise to (action) according to the cause of purity.

This is the place where the Bodhisattva's giving is fitting, where practice and understanding arise. Following purity and marvel, the villages are at peace. The utmost of power and function (is) the opening of the Mahāyāna Dharma.

The afflictions (in) the nine grounds accord with the heavenly realm. The sovereign king is at ease and free, teaching and transmitting here and there. The enmity-retribution of the Lord of Devas, the lovely consort, the proud conceit — these are truly the flood-stream of affliction, defilement, and bondage, rousing arrogance and dissipation.

Language is supreme and marvelous, sovereign and perfectly fulfilled. Wisdom is penetrating and clear, and the afflictions are all eliminated. He attains the realm of the supreme meaning, like an Arhat.

The recompense-body is sovereign and free, (complete with) the two wisdoms, the ultimate and the conventional. His form and appearance are vast as the realm of empty space. Repenting of faults and errors, (this is) binding the self to the very end.

Calamity is left far behind; may it be eliminated. The three poisons (that bind) sentient beings — repent and eliminate these. Aspiring to be born among the devas, complete with every peace and joy.

Leaving far behind greedy desire, casting off dull delusion. Practicing giving, cultivating the conduct of the Tathāgata, serene stillness becomes manifest. Therefore, for the myriad kinds he shoulders the burden, transforms them, and is wholly without obstruction.

Stilling this and that, perfectly fulfilled in peace and stability, calamity is no more. The elder, the good friend, follows the conduct of giving; toward the violent of every sort, too, he makes no distinction. His form and appearance are perfectly fulfilled, attaining great worth.

As for that person: he dwells together with affliction and abides together with enmity. Cultivating with vigor, this is the true meaning of liberation.

The Bodhisattva cultivates the conduct of giving, adding to the splendor of adornment — the Venerable One, Protector of the Realm,

the nineteenth Jātaka meaning.

The virtue (of) self-nature is true and marvelous in function. When the afflictions appear, with gladness one hopes to eliminate them utterly. Cultivating earnestly, defilement and delusion gradually dissolve. This is compliance and penetration.

The Bodhisattva "Silent Stillness," of a rightful clan and lineage. Inexhaustible, vast, leaving far behind all that is evil and ill. Following the cause of purity and marvel, he hopes to attain stillness.

Instructing and leading, he eliminates all delusion and conceit. His compassionate vow accords, equal in peace and joy. The nature is without arrogance, transforming and practicing everywhere.

Attaining the Mahāyāna Dharma, fabricating the fundamental cause. Seeking the place of stillness, with pure wisdom. Penetrating the right Dharma, his power of cultivation is sovereign and free.

Manifesting in the world, he abides in the pure realm. This is the place where the profound mind, pure, appears. The royal clan and lineage are firm and age-old.

The harassing and dominating afflictions are all eliminated. Saving and aiding the myriad kinds, rare in the world. With mind and intention devoted to cultivation, fabricating the cause of purity and marvel, by his own power he awakens.

The great vow of the Bodhisattva is to transform and deliver sentient beings, teaching the wholesome roots so that all are perfectly fulfilled. Serene and still through many kalpas, taking the body of a sentient being. Able to seek and cultivate, he abides in wholesome concentration.

Following the path of austerities, (he attains) the root of the supreme meaning. The virtue of the precepts is pure; self-nature is thus. The meaning and benefit of the Noble One (comprise) nine kinds of form and appearance.

Arising to the utmost, taming to the very height. Accumulating the virtue of the precepts, he clearly severs the bonds. The root is serene and still; he shoulders the burden harmoniously.

The nature is inherently empty; what form or appearance is fixed? Remembering and comprehending the cause of all deluded imaginings. How shall sentient beings attain the form and appearance of liberation?

Calamity is all left behind, and one abides in clarity and calm. Arrogance is no more; leaving far behind house and home, dust and grime, evil and defilement. From serene stillness arise all subtle and marvelous deeds.

Self-nature is pure; pure karma at its root grows without ceasing. Striving to follow the marvelous cause, he subdues and dispels the suffering of the afflictions. The supreme meaning is pure and marvelous; the heavenly realm is complete.

Keeping the precepts pure, his way of conduct accords. Supreme understanding is sovereign and free; the pure cause is perfectly fulfilled — (this is) compliance to the very end. Leaving far behind obscuration and bondage, casting off words of terror.

Loving and nurturing the many kinds, at peace and joy, eliminating defilement, casting off attachment to self, (together with) house and field and the many things. This is precisely the place of action that one hopes to attain. Not following giving, self-nature grows dim.

Craving violence, form and appearance only increase.

What is the deluded imagining "small cause, great fruit," the paths of saṃsāra that the teaching makes clear?

Where there is no longer contentious defilement (is) the root of all places. Following compliance, complete in the dharmas of love and delight.

What are the supreme and uttermost dharmas of the highest meaning?

The compassionate vow is sovereign and free — sentient beings to the very end — the good friend eliminates evil — the defilements should cease. Giving and wisdom. Extinguishing the realm of arrogance.

Self-nature keeps the precepts. Harmoniously accords with serene stillness. Practice and understanding are compliant, attaining the cause of giving.

The supreme meaning is pure. Complying with the kinds, the Noble One recognizes clearly. Following the true Dharma, leaving far behind distortion.

Hearing and retaining are complete together; one hopes to eliminate the defiled dharmas. The nature of the precepts is subtle and marvelous; the afflictions are forever eliminated. With power and function sovereign and free, he bestows the kindness of food and clothing.

In harmony without contention, without distortion or conceit. Cultivating the dharma of taming, practicing conduct to accomplishment. This is the place where the Bodhisattva vows to deliver the myriad kinds.

With unceasing vigor, aiming to attain perfect fulfillment. His vows and conduct do not retrogress, for the sake of (eliminating) the root of affliction. He abides in purity, practicing the cause of suchness.

Delusion, poison, evil karma, suffering and distress, hunger and thirst — eliminated utterly from the root. The supreme meaning at root (is) power and function in each thought-moment, casting off bondage. Villages, towns, and walled cities — places of peace and joy. The original vow of giving (is) harmony, silent and still. The ultimate is serene stillness. Inner power is deep and abundant. May one attain it to the very end. The root of all confusion, delusion, and calamity is all left behind. Deluded attachment is hard to part from; (one needs) the supreme meaning to tame it. Wisdom penetrates and illumines every principle. Anxiety and suffering. The shadow-image of a human being. The body-nature is inherently empty. The Brahmin assembly — wisdom is there.

In walled cities, towns, and villages, the people are at peace and secure. Devotedly cultivating, they cast off the bondage of greed and craving. Giving rise to the mind, they take refuge in and revere the teaching of the Mahāyāna.

Sentient beings of the world study the path of the Tathāgata, and in harmony they eliminate suffering. The very substance of the afflictions accords with wholesome karma. Those still in training cultivate devotedly, and the afflictions eliminate of themselves.

This is the realm of the sovereign who practices the conduct of the Bodhisattva. Power and function accord; the clan and lineage are perfectly fulfilled. Sovereign and free in manifesting, his renown is everywhere.

Wisdom is still and calm; his bodily form abides at ease. The Great Hero — his realm and land are at peace and stable. Wisdom is serene and still, revealing the nature as it inherently is.

Marvelous conduct is pure, arising to the utmost. Taming, sovereign and free, he aims toward the highest. The fruit of recompense is pure and marvelous; his form and appearance are at ease.

The wisdom of the heavenly realm — sentient beings hear and retain it — is the vast realm, of sentient beings pure, still, calm, and profoundly marvelous. Delusion and conceit are all eliminated. Arising supremely excellent, transforming serenely.

Evil karma and the pairs of enmity silently vanish from sight. Wisdom and the power of valor penetrate clearly and adapt fittingly. Of harmonious countenance, sentient beings take refuge and revere him.

The villages are prosperous, true, and gentle.

What is the place that complies with proud conceit and dissipation?

A livelihood of dull delusion leads to its uttermost end. Wisdom in practice and understanding, virtuous conduct pure. The place is serene and still; the wholesome roots are undefiled. Sentient beings in harmony, their understanding differing. The wisdom of equality bestows clothing and food everywhere. The afflictions and karmic obscurations — their root is like (that of) a person. Once the root is defiled, the branch is also lost with it. The true Dharma eliminates it in just this way. Defilement and bondage like this dissolve in an instant. Delusion and conceit, too, are extinguished. The Tathāgata protects and upholds, like the sky covering over (all). Complying, he becomes manifest. The power and function of wisdom — its efficacy is boundless. Like a sovereign abiding at ease.

What is the wisdom of taming that becomes manifest?

Wholesome words that encourage (toward) the ultimate liberation. Wisdom such as this fabricates the compliant cause. This is the place where there is a sovereign, his decrees sovereign and free, and the people obey and uphold them. (As when) a place of proud conceit, where defilement and bondage rise in full, where sentient beings suffer distress — (all are) stabilized as before.

That cause of distortion leads to attachment to self. Seeking after evil karma — without condition, it does not arise. This is the place where self-nature manifests in confusion: deluded imaginings, enmity, weakness, ignorance — binding and obscuring, ceasing of themselves; proud conceit binds sentient beings; (the one with) pure wisdom and penetrating intent appears clearly, eliminating utterly all those afflictions.

Great arrogance is precisely the root. With language that accords and is marvelous, wisdom grows, and the meaning of liberation is made clear. All sentient beings revere the pure assembly.

The realm of nature is clear and calm, and idle disputation is no more. The flood-stream is not extinguished, and suffering is shoreless. The supreme and marvelous standard relies upon the supreme meaning.

Giving extends everywhere, seeking the cause of the heavenly realm. In hunger and thirst, in sorrow and affliction, wisdom is not (made) dim. Penetrating the pure and marvelous, peace and joy are thus.

Pure wisdom hears and retains, like a canopy covering over. Serene stillness grows, and the defiled dharmas do not arise. Like the decree of a sovereign, fabricating the cause of heavenly purity, wisdom arises.

Forever without greedy desire, purity only increases. The power and function of wisdom are complete with right concentration. Supreme excellence to the very end (is) the growth of the way of conduct.

The highest grade of purity and marvel (is) sovereignty that encompasses all. The ultimate to the very end (is) the stillness of the world. The place at the very height (is) equality in every realm.

The supreme meaning arises, fabricating the cause that attains the fruit. The Bodhisattva exhorts and teaches. Like one of royal estate.

Following the function of wisdom, he cultivates the markless conduct. The pure and marvelous heavenly realm, leaving far behind obscuration and bondage. Forsaking and forgetting the root, one fabricates the dharma of idle disputation.

The cause is not truly real; the practice gives rise to enmity. The pure and marvelous grow; one hopes to eliminate the defiled dharmas. The cause and practice arise in accord with the principle of self-nature.

Virtuous karma is pure, eliminating all conceit. Cultivating and learning in serene stillness, one acts with valor and might. Leading the myriad kinds, eliminating ignorance, virtue and the Way become manifest in every place.

Deluded defilement is eliminated utterly; sovereign and free is the marvelous function. Leaving far behind contention and defilement, conduct is thus perfectly fulfilled; suffering, distress, and the bonds of enmity should all be left far behind. The nature of that wisdom is wholesome and pure, wholly complete.

With fitting causes and conditions, the supremely marvelous arises. Anger and hatred turn toward fabricating idle disputation, and language of distortion — how could this be the conduct of the devas? Turning to cultivate wisdom (only) hoping to attain food and clothing.

Words of greed and the worldly — how could this be true wisdom? The realm of the deceitful mind — defilement and bondage rise there. Seeking after confusion and turmoil, affliction and obstacle arise.

The great sovereign king expounds the right Dharma, causing the mind to rejoice and accord with the principle and the Way. Wisdom grows, sovereign and free to the very end. The flood-stream of affliction (produces so many) forms and appearances of suffering.

Hearing and retaining are wholly complete. The dharmas of conceit and delusion should all be left far behind.

What is the root of giving?

The wholesome dharma dissolves defilement, conceit, and deluded imaginings. The factors accord, and the karmic path is perfectly fulfilled. Growth to the very end (is) a hunger and thirst for truth. Subduing, one leaves far behind.

What is it to hope to eliminate all deluded imaginings?

Casting off idle disputation, fabricating purity. Wholesome and pure, with joy one seeks, cleaving to the Ten Wholesome Deeds. Wisdom and the good friend, cultivation perfectly fulfilled. Following pure conduct, meritorious virtue is complete. Body and mind, the five aggregates — one hopes to attain abiding in peace. Penetrating the subtle and marvelous, that cause is boundless. Those afflictions and deluded imaginings are truly agony. The realm of learning wholly complete, the body pure and marvelous. The meritorious virtue of the world — its fruit of recompense does not err. What is it to grow to the ultimate, to the very end?

The realm of learning penetrated, one seeks that supreme meaning. Pure and truly real, delusion and defilement do not arise. Hunger and thirst, afflictions — the realm of mind is vast and open. Bondage and defilement are extinguished, like (the realm of) emptiness, unobstructed, surpassing even thought.

Deluded stirring is continuous, but at its root it is all eliminated. The self-nature of the Tathāgata is inherently from the wisdom of enlightenment. Expounding the supreme Dharma, he points out the path that leads and guides. (Pointing out) the causes — delusion, inferiority, poison, and evil — clinging fast.

The karmic path, complying with conditions, relies upon the power of wisdom. With pure power and function, the three poisons do not arise. Retaining and hearing, (in accord with) self-nature, the mind hopes to be complete.

By the Three Vehicles he transforms and delivers, and all together attain Nirvāṇa. The factors are truly real, leaving delusion entirely behind. The flood-stream of affliction (produces) three kinds of roots.

Once the root is eliminated, the branches are all forsaken. Reverently believing in the Buddhas, the pure teaching. The Dharma such as this (is called) the place of right liberation.

From the place of sorrow and distress, sentient beings come into harmony. In a place of solemn dignity, he expounds the Mahāyāna Dharma. Seeking the subtle and marvelous cause, name-and-form without mark, leaving far behind contention and defilement, perfectly fulfilled in just this way.

This is the realm of sentient beings who give themselves over to greedy desire, where affliction and distortion rise unrestrained. The meaning and benefit are pure, accomplished fittingly, boundlessly sovereign and free. The dharmas are without self; right view accords harmoniously.

Delusion does not appear, and sentient beings realize and attain (right view and no-self). The supreme meaning is without mark. Guarding it wholly and completely.

The marvelous cause is wholesome and pure; the marvelous function accords compliantly. Self-nature is clear and calm, sheltering meaning and benefit. The power and function of giving, practice and understanding pure — these are the root of the recompense-cause, and the meritorious virtue is never lost.

The conditioned dharmas are forever changing and transforming. The cause of karma is sovereign and free, like an Arhat. In harmony, still and calm, he responds and manifests compliantly.

Attaining the nature of original enlightenment, he nurtures fittingly. The three karmas are pure, attaining the meaning of suchness.