菩薩本生鬘論

The cause excels and unites its parts; the root-realm is Suchness itself. Diligently cultivating the Ten Wholesome Deeds, one departs from the stream of transmigration. Recognizing the fundamental, both practice and understanding are complete.

The self-nature is genuine and true; wisdom is pure and undefiled. Penetrating forms and appearances, one cultivates and teaches. Liberation in its true meaning, sought and aspired to, is hard to attain.

A place of serene stillness, tranquil and boundless (liberation). The bhikkhu, at the root, departs far from bondage. Creating the cause of giving, perfect and settled.

Wisdom grows and increases, penetrating to fearlessness. Giving that is pure—the excelling cause does not diminish. The wondrous function attained is the stilling and ceasing of afflictions.

The sages cultivate and learn (to completion); the root-following (afflictions) are forever severed. In the four kinds (of holy fruition), the torrent of habitual tendencies still remains. Sentient beings of the world are covered over by ignorance.

The root of bondage arises from the mind's indulgence and willfulness. Their latent power is self-mastered, yet they lack the conduct of loving-kindness and patience. The torrent surges and rushes; bondage and obscuration are hard to leave.

The fruits of blessing and bliss are unbroken and continuous like this. Knowing clearly that bondage, conceptual proliferation is its root. Realizing and attaining liberation, one hopes to reach quiescence.

In truth, that (liberation) is non-retrogressing, penetrated through and through. Water, fire, and wind—calamities arise violently. Knowing clearly that greed, delusion, and hatred follow along with them.

The nature of dharmas is originally quiescent, clear, still, and unborn. The self-nature transforms and changes, producing (the) conditioned dharmas. Sentient beings of the world, the four kinds of birth, follow their karma.

Born, manifesting, ceasing, remaining—before and after are not fixed. Subtle and profound, it accords with the formless. The keeping and breaking of precepts arise truly.

The nature of the Tathāgata abides constantly and exists forever. Keeping the precepts purely, the self-nature is clean and clear. When sentient beings meet calamity, the mind of Loving-kindness manifests.

The realm of mind arises, serene and clearly understood. The dharmas of liberation are attained only when there is a cause. The conduct of non-heedlessness—the devas should cultivate it.

The cause that creates peace and bliss (for the devas)—its root is the three wholesome roots. In the realm of nature, deluded and inverted action does not arise. The rules and norms are strict and clear, pure and wondrous, worthy of esteem.

To penetrate and understand to the utmost is the ultimate power and function. Forms and appearances, the cultivation of giving, arise completely. Devotedly cultivating the making of images, the blessings and conditions are firm.

The mind is wholly quiescent, penetrating and thoroughly understanding. The Three Jewels abide in peace, never shifting or wavering. Departing from the inverted dharmas, one clearly sees the root of the supreme truth.

The nature is originally still and abiding; afflictions do not arise. The grasping of self rises and grows—this is the root (of) afflictions. The holy power is boundless, able to depart from (all) created karma.

Without greed, hatred, or delusion—the root of the three wholesome roots. Inversion and the various forms of conceit cannot arise. The (one) in higher training abides in stillness; the present activities do not stir up (the conceits and inversions).

That power of self-mastery (comes from) the pure virtue of the precepts. Penetration increases ever more, harmonious and skillfully abiding. Quiescence is vast and boundless; the Three Jewels are complete.

The nine grades of wisdom aspire toward the formless. The devas, rejoicing, (still) advance in cultivation, hoping to attain (the formless wisdom). Able to sever desire and craving, they expound the true Dharma.

Not creating the cause of action, the seed does not arise, and one departs from all fruits of retribution. The merit of the supreme Dharma functions wondrously like this. Inversion and bondage, both favorable and adverse, are entirely severed.

Aspiration pervades everywhere to the utmost. The cause of practicing virtuous deeds is perfect and complete like this. The fruits of retribution appear, in a hundred kinds of forms and shadows.

Villages, homes, and fields are abundant beyond measure. The pure teaching (brings) benefit, peace, and bliss. True Suchness, the self-nature, originally and ever still.

Without grasping, without rejecting, serene, still, and clear. The sages of the three vehicles are all good friends. The mind is bound—in truth this is due to deluded thought.

The realm of nature is pure, and self-mastery manifests. Departing far from (all) the confines (of) the torrent of inversion. Action follows upon action, devotedly cultivating the true.

To the utmost peak is the mind attaining liberation. Pure, profound and wondrous, stilled and silent, Suchness itself. Inconceivable, transcending all forms and appearances.

That meaning of the true and real—its ultimate (is) non-self. The sovereign recognizes the teaching given thus. The right Dharma abides in peace, equal and non-dual; the conduct of the Way is perfect, still, and without fear. (All kinds of) sentient and insentient beings—their nature is ever quiescent.

Liberation is unborn; (the) conditioned dharmas one strives to abandon. Self-conceit and conceptual proliferation are all transformed and changed. Able to sever desire and craving everywhere to the utmost.

Devotedly cultivating the true with such earnestness. The Great Hero, supremely excellent through many kalpas (of cultivation). Creating the karma of wholesome dharmas, accomplishing the boundless. (Being a kind of) sentient being (possessing) inexhaustible wisdom and capacity.

What is the worthy one who, like a kind mother, nurtures truly?

Deluded defilements of many lifetimes (also) transform into purity. Profound, wondrous, true and ultimate like this. (The one) awakened and non-retrogressing—the supreme truth is perfect. The Vinaya precepts—sentient beings should receive them. The Buddha teaches the fundamental: the true realm is perfect. All kinds of wrong views and delusion do not arise. The self-nature abides in stillness; the mind is silent and harmonious. The supreme truth arises; wrong views do not stir. Dispelling the clouds and mists, one aspires toward equality.

The Bodhisattva cultivates the conduct of giving; the Venerable One who protects the nation—the broad exposition of the meaning of the Jātaka, the twenty-second and twenty-third joined together.

The grasping of self, the bearing of suffering, the truly inverted—the supreme truth of Suchness, its function manifests. This is to accord with and penetrate the meaning of the benefiting conduct of that Bodhisattva, whose wisdom is supremely excellent.

The self-nature of all kinds is serene and at ease. With all one's heart honoring images, one hopes to attain the fruits of blessing. Abiding in serene quiescence, the mind's dimness is utterly severed. The place is dignified and beautiful, all dust entirely gone. The twenty-two roots (chapters) of the wholesome dharmas of Desire (clarify the) meaning. Good and evil appear clearly like shadow following form. This is the meaning of what is attained, not the meaning of what is not attained.

The domain of the king is prosperous and at peace. Cutting off and extinguishing the deep-rooted evil defilements. Teaching and transforming the myriad kinds, complete in forms and appearances.

That truth is hard to attain. The rules and norms are strict and clear. Afflictions stir up; clearly the meaning of the torrent.

The shadows and images of created karma—the fruits of retribution are complete. The self-nature is penetrating and clear; what enmity or opposition could remain? Departing far from inversion, present conduct spreads everywhere.

The power and function of giving accords with the place. Recollecting the Buddha's words, with boundless reverence. That mark of wisdom (the Buddha) attains to the inexhaustible.

The Great Vehicle is equal; transforming and delivering is foremost. Greed and craving bind even the conduct of compassion. The power and function of self-mastery transforms all.

The virtue of the precepts is pure; the rules and norms are followed correctly. Body and mind, supreme and wondrous, clear and bright like jade. The forms and appearances accord; the undertaking is supremely excellent.

The Bodhisattva accords; in motion and stillness one may rely. It is the realm of equality, where other and self are one. The power and function arise; the fruits of retribution are accomplished. (Like) a kind mother cherishing and loving, according everywhere.

Inversion and the various conceits overflow and rise throughout all kinds. The present-activity bound-substance can give rise to conceptual proliferation. The lifespan, in its conclusion, pervades both inner and outer.

It is the place of the hero who departs far from conceptual proliferation. The ultimate (of) sentient beings is fastened to bondage. The torrent of afflictions drags them along, not arising.

Advancing in the cultivation of the Buddha-Way, blessings and virtue are firm. (All kinds of) self-conceit, attachment, and inversion, everywhere. The pure supreme truth arises, removing and severing. The truly constant unites as one, penetrating without cease.

Departing from obscuration and bondage, the realm of mind is pure. Utterly severing calamity, deluded thought, and slander. Supremely excellent, pure and wondrous, other and self pervade and merge.

The ten kinds of fundamental afflictions do not stir. Bondage, pervading everywhere (afflictions), is subdued and resolutely severed.

What is the mind of delusion that destroys bodily power?

Receiving the evil retribution, the imposing power ceases of itself. Discriminating and grasping the self—only by realizing the (fruit of) Holiness is it removed. The various conceits, by means of right view, are cast off.

Delusion, dullness, and conceptual proliferation have no cause to arise. Promoting the Ten Wholesome Deeds, the world accords with them. The boundary-marker (of) that lifespan increases attachment.

Deluded thought and discrimination decisively bear their fruit. The forest and trees are felled and cut, like (the realm of) boundless space. Receiving the fitting fruit, delighting in the portion of benefit.

The body bears self-conceit; the root grows ever heavier. The body-fruit accords likewise, just as a shadow. Serene and unobstructed, like (the realm of) space, vast and boundless.

Greed and craving arise; the fruit of retribution lies within the cause. If wholesome dharmas are not cultivated, how can one realize the fruit? Quiescent like (the realm of) space, vast and boundless throughout.

The wholesome cause arises; the fruit of retribution accords. The self-nature is pure; inversion is stilled and silenced. Form, sound, and skillful means establish the Buddha's works.

The lifespan in its rightful portion can hardly be evaded. Teaching and transforming self and others, profound and wondrous, vast and great. Self-grasping grows strong; equality is hard to attain.

Aspiring toward the supreme truth, perfect like this. The virtuous conduct of sentient beings (is) joyful, harmonious, skillful cultivation. Pure, clear and still, profound—one strives to attain.

What is the dharma of mind, with True Suchness as nature?

Abiding in peace, equal in its rightful portion everywhere. The supreme truth is perfect, severing all created karma. The ten kinds of karmic paths all arise from the mind.

The root, dim and dark, that covers the substance (is) due to delusion. Perceptions combining, obstruction and covering—sovereign and adjunct (mind) both exist. Self-conceit divides into seven and nine kinds.

The torrent of root-following (afflictions), the Tathāgata forever severs. Giving of the meaning of teachings (the giving of Dharma)—this is the Great Vehicle. The Jewels of Buddha, Dharma, and Sangha are ultimately settled in peace.

The two marks of good and evil are established in mutual correspondence (of form). To penetrate and understand in the rightful portion, long and hard to attain. The cause (for) attaining the heavenly realm is owed to the power of the wholesome.

In the place of abiding, one guards with careful vigilance. Transforming and delivering all beings, all following the three vehicles. Recognizing clearly the good friend, increasing the excelling power.

Self-grasping is severed and removed, harmonious as one kind. The supreme truth manifests clearly; bondage does not arise. Practice and understanding complete, one shoulders the holy power.

The nature of the Tathāgata is right and universal knowing. The bodily marks pure and wondrous, the mind silent and abiding in peace. Wisdom perfect and complete, awakened and serene.

The supreme truth of Nirvāṇa (is where) other and self are both severed. The power of wisdom unites as one; delusion and dullness (are) no more. Wisdom profound and wondrous sweeps away ignorance.

That Great Hero attains the true supreme truth. Aspiring to attain the formless, self-mastered, only quiescence. Cultivating the conduct of giving, complete and perfect.

That cause of transforming and delivering departs from bondage. It is the realm of equality, where the wondrous function is accomplished. Inversion is broad and widespread, yet creating the cause does not arise; According and reverent, the conduct of cultivation is wholly complete.

The supreme truth, supreme and wondrous, is promoted like this. (Like) a forest sheltering fine grass, evil karma departs far. Attaining the mark of wisdom, awakening profoundly and wondrously. The excelling cause arises, self-mastered and boundless.

The cause of the Ten Wholesome Deeds is present and active throughout the world. The intent of (the) Great Hero is perfect and accords. Creating the cause of the nine grounds, cultivation accords harmoniously.

That inverted conduct should all be severed and removed. (Together with) Self-conceit and dullness (covering) the true substance-nature, the pure and wondrous form-marks arise wholly complete. Greed and desire blanket everywhere, their rising power inexhaustible. Without (creating) the cause of severance, birth-and-death binds forever.

Yielding to afflictions, one loses the resolve of a hero. Not believing the Buddha's words is truly (the conduct of) an ordinary worldling. To hope to attain the rightful portion (is in truth merely) inversion to the utmost.

Evil karma stirs and is created; bondage rolls and drifts. The cause-nature is pure, severing and departing from (evil karma)—this is the place of the hero who devotedly cultivates the excelling karma. Everywhere serene, peaceful and settled.

Layer upon layer of defilement and bondage (are) extinguished and do not arise. Sentient beings of the human realm create supremely excellent blessings; Implementation is foremost. The system of governing the nation is the supreme.

Form-marks dignified and beautiful, magnificent and beyond compare. The place is pure, serene, peaceful and settled. The self-nature clear and still; the name and designation grow ever clearer.

The great hindrances (of) sentient beings are no more. The supreme truth arises, lovingly guiding the myriad kinds. Implementation is non-retrogressing, upheld and protected by the Buddha's power.

Cultivating firmly to the utmost, clearly the meaning of constant abiding. When enmity and entanglement are met together, one strives to accord. Severing desire and craving, one aspires toward the holy ones.

It is the realm of the Bodhisattva, to which the vow of compassion should be bound. The substance, stirred up by conceit, is hard to subdue. The nine grades, throughout all realms, transcend attachment (to) principle and phenomena.

The self-nature recognizes inversion as inexhaustible. Ignorance and delusion cover; quiescence is hard to arise. The bondage coiled like a silkworm's cocoon—how easily can it be left behind?

Creating truly, devotedly cultivating from the root. All (the) conduct-marks (do) aspire to attain the lifespan. The Great Hero teaches and transforms sentient beings.

Relying upon the self-nature, Suchness and equality. Body and mind (are) the fundamental basis of reliance (for) the consciousness-nature. Producing the supreme truth is the supreme nature.

Transforming and delivering as fitting (is) the work (of the) hero. The place of quiescence, departing from all desire and craving. The ten directions are pure; the fruit of Awakening is perfectly accomplished.

Deluded stirring through many lifetimes divides into object and subject. The excelling cause like this (comes) from many kalpas of cultivation. The wondrous function of pure wisdom—cause and effect differ.

Supremely excellent action (is) relieving suffering and bestowing joy. Guiding and teaching the myriad kinds to revere and believe the Three Jewels. Delusion and conceit like this—the grasping of self is the root.

Possessing the power to carry out (all)—the forms and appearances (of self-grasping) are utterly severed. The very substance aspires to attain transformation like this. The remaining bodies of all kinds transmigrate (yet) are not lost.

In the rightful portion to the utmost, both pure and impure exist. The cause of wholesome purity contains the meaning of benefit. Truly aspiring and seeking, one penetrates the rules and norms.

Self-mastered, serene, with no more inversion. It is the realm of self-conceit tending toward increase and rising. Conceptual proliferation, entangled and conjoined, never for a moment stops.

The excelling cause (of) sentient beings cannot be left behind. Creating the meaning of benefit (is) the cause of the giving of Dharma. The myriad kinds, in suffering and distress, destroy their bodily parts. (Producing) inversion to the utmost, hard indeed to depart from.

The conduct of giving is perfect, vast and formless. The virtue of the precepts is pure, clearly knowing the paths of breaking and keeping. Severing evil to the utmost (is) afflictions being able to depart.

It is the realm of the Bodhisattva, the self-nature pure. That conduct manifests; diligently cultivating the supreme truth, teaching and transforming the myriad kinds—truly the conduct of a hero. The skillful means of giving, devotedly cultivating wholesome purity.

The Buddhas hold him in mindful protection; the wholesome causes are all complete. Honoring the images of the Dharma, accordant thus. Everywhere serene, equal as (the realm of) space.

Able to sever desire and craving, making the cause of pure conduct. Self-cultivating the conduct of giving, the cause and condition ultimate. Boundless bondage is the meaning (of) the torrent.

Forms and appearances transform and change; the eye ever recollects and records. Severing all evil views, the supreme truth is perfect. The fountainhead of the true and real, attained of oneself within oneself.

The kindness of the mother, vast and great, is the meaning of the boundless. Wrong views do not arise; all is true and real. The fundamental precepts (are) displaying clearly the standard and model.

The realm of stillness, peaceful and blissful, with desire and craving utterly silenced. Sentient beings throughout the realms aspire to sever conceptual proliferation. Skillfully severing afflictions—truly a Hero.

He is (a) great sentient being, his power and function genuinely real. The forms and appearances of equality cause the mind to abide in peace.

Quiescence is the root; deluded thought is not aspired to; self-mastery manifests clearly—this is serenity. Shadow and image, root and branch, the meaning of benefit is thus. Conceptual proliferation is utterly severed; the true and real becomes manifest.

What is the root of all inversion?

Cultivating the conduct of defilement (leads to) boundless self-grasping. The original nature, Suchness itself—how then (to sever) fear? When the bodily parts are gaunt with hunger, giving is able to depart.

Attaining that place (the original nature of Suchness), firm cultivation is foremost. Action pervades everywhere, shouldering the inexhaustible. Subtle and profound, clearly marked as formless.

The implements and provisions are wholly accomplished; self-mastery is complete. The domain is fresh and beautiful, pure above all. Dignified and beautiful, pure and wondrous even to everywhere.

The pure teaching is skillfully manifested, still and silent. Cultivating the cause of pure conduct, the countenance manifests clearly. Like the lion-king, the dignified bearing surpasses all.

The countenance is beautiful, fresh, bright, and majestic. The root of the mind is clear and still, serene and at peace. The root of delusion and darkness (is due to) lacking the cause of wisdom and understanding.

The inverted dharmas (cause) right knowing not to arise. Practice and understanding complete, the mind of compassion departs from (inversion). Bondage (from) beginningless time, (and thus) attachment to the form-body.

The pure and wondrous precepts sever and remove inversion. Creating the supremely excellent cause, devotedly cultivating the supreme. The substance of non-manifesting form, keeping and breaking, (is called) the precepts.

Sentient beings, greed and craving blazing up in the body. (Drifting along) the torrent of arrogance, indulgence, and wildness, layer upon layer. Creating inverted karma (must have) the rules and norms (of the precepts) to halt and sever it. The place is pure; action is true and real.

That mark of equality, fundamentally abiding in peace. Hoping to penetrate non-being and being in the rightful portion. The lands throughout the realms are quiescent and serene.

Keeping the precepts clean and clear (like) a forest sheltering fine grass. The virtue of the precepts is not lacking, united and pure. The supreme truth, the rules and norms, are wholly complete.

What is the causal conduct of the ten wholesome dharmas?

Form-marks grow and increase to the utmost like this. The countenance supremely excellent, self-mastered and inexhaustible. Fresh, bright, majestic and beautiful, practice and understanding perfect.

Giving complete, body and mind accord harmoniously. Afflictions do not arise, fresh and clear (like) precious jade. Hoping to attain the power and function, carrying out wholly complete.

It is the vast realm (of) the substance-nature of self-mastery. The merit of giving (brings) quiescence, dignified and earnest. The self-nature (attains) wisdom, severing all suffering and distress.

The self-nature contemplates; the three karmas are ripened and mature. Creating the supremely excellent cause, all deluded thought is severed. Delusion and dullness, self-conceit create the karma of conceptual proliferation.

Action that elevates upward, hoping to attain the perfect. Wrath to the utmost—the teaching (says) sever and abandon it. The aspiration of the hero is equal and without deviation.

According, relying, and guarding to the utmost upon the master who transmits the teaching. Severing conceptual proliferation, practice and understanding one hopes to attain. The nature of the Worthy and Holy, the meaning (is) severing transmigration.

What is reverence and complete knowing, with self-mastery manifesting thus?

The self-nature is pure, rescuing and aiding with equality. The root-realm stands out (above) the two kinds of grave hindrances. (Together with) The torrent of afflictions, evil karma is ever cut off. The adamantine and uninterrupted (is the) mixed defilement to the utmost. (The) outflow-possessing dharmas are all delivered by the self-nature. The root of the three vehicles, wisdom resolutely attains. Defilement following evil (is) the worldling of the world. (Yet from within) inversion and defilement, the power and function arise. Extinguishing and removing bondage, the branches and leaves are fresh and flourishing. The root firm and solid is used here (as) an analogy.