菩薩本生鬘論

Defiled conceptualization and the bonds and coverings of suffering extend as far as space. This is realization in accordance with the bodhisattva cause.

Why are the forms of the shravakas and pratyekabuddhas, who still hope to attain, called “movement”?

The ultimate Great Vehicle is settled and unmoving. Nirvana manifests as pure and quiescent. The wholesome nature is undefiled and absolutely perfect. The function thereby attained is the wondrous cause of “non-action.” Mind and its objects harmonize, pliant and boundless. The root of wisdom gives rise to vast functions.

Buddha-nature manifests, forever ending the uninterrupted realm. The ordinary nature has already ceased. Conduct and understanding are wondrously wholesome, clearly comprehending the meaning and ending fear. It gathers and preserves every principle; its words and meanings are vast. The noble cause reaches its culmination, ending all conceptual proliferation. It safeguards meaningful benefit like the Lion King. Pure and stainless, it attains the merit of humans and devas. Ultimate truth is genuine, vast, and harmonious. Radiant and irreversible, it subdues and relinquishes afflictions and conceptual proliferation. Supremely wondrous, pure, perfect, and lovely, its countenance is revered and honored by Shakra.

How do actions arise and change?

Purity is far removed from coverings like clouds. The countenance is quiescent; by brushing away defilement, it develops. Truth accords with the mind and is the root of mastery. The intrinsic nature is ultimate, and its function is that of a great person. The country is peaceful, and the ten unwholesome deeds cease. Its precious appearance produces supreme functions. It is like the perfection of the four bases of spiritual power. Its intrinsic nature understands and nurtures truth.

Amid objects of desire, the compassionate mind lovingly assists. Body and mind are unobstructed, and conceptualization is eliminated. The modes of conduct are bound and revolve without cease.

Wisdom in its essential nature possesses excellent factors. Regarding every illness and calamity, it clearly distinguishes truth from falsity. The region is harmonious, thoroughly reaching the source and branches.

The power of diligent cultivation attains the wondrous function of quiescence. The torrent of defiled phenomena is removed by noble wisdom. At the fruit of non-returning, causes in the various realms are exhausted: the bonds of the defiled nature and their functions become still.

It subdues conceptual proliferation and the roots of inversion. Eye-consciousness conditions form, together with mind-consciousness and the eighth consciousness. These three consciousnesses simultaneously have the function of taking form as their object.

Intrinsic purity is the cause of guidance and instruction. Clearly recognizing lineage, one respectfully makes offerings. This is the place of diligent cultivation, universally comprising all factors.

One creates causes powerful enough to eliminate obstacles, defilements, and inversions. One creates pure and wondrous causes, fully accomplishing the guidance of beings. Through the practice of generosity, one aspires to attain the Great Vehicle.

As befits a great person, one carries action to completion. Functions arise, and purity is realized. In a pure place, the practice of generosity is perfected.

Ultimately liberating beings is harmonious assistance. Far removed from all characteristics, the realm of nature increases. In pursuing pleasure, action easily falls into inversion.

The ultimate form is like a loving mother nurturing her child. Generosity fully includes the names and characteristics of all its kinds. Subduing and diligently cultivating, one understands the meaning of irreversibility.

Practicing generosity impartially, accordant factors increase. This is where bodhisattvas seek the truth. They cultivate compassionate vows.

Sutras and teachings are accomplished. The excellent causal characteristic is impartial generosity. Understanding the rules, one is masterful and quiescent.

Manifest poisons and dullness are all present. Supreme ultimate truth is pure practice. With irreversible conduct and understanding, one clearly recognizes the root of calamity.

Understanding and subduing every kind of defilement and delusion, one sees that causes not conforming to the proper model are like a city being destroyed. A distant realm difficult to reach is likewise so for the mind. Beings in the human realm are inverted and dull.

The various kinds of pride arise in conjunction with the ten dharmas. That true essence is defiled by conceptual proliferation. Through the intrinsic nature’s attachment to self, the mind gives rise to conceptual proliferation.

Causes are created everywhere, according perfectly with the ultimate. Comprehending completely, one advances toward subtle excellence. The Buddha-path destroys the dust and bonds.

In a peaceful place, sincerity is nurtured. When the intrinsic nature realizes, language arises. Sentient beings possess craving and desire, defiled factors, inversion, delusion, pride, and attachment to self.

The realm of mind accords, and purity becomes active. In seeking conceptual proliferation, the torrent becomes stronger. Evil karma and impurities do not appear in that place.

Capable of leaving defiled bonds, one’s appearance becomes serene. Mental dharmas accord; activity decreases or increases. True guidance is purity in accord.

Even the realm of ghosts, though manifest, does not exist. Suffering and error arise from binding oneself without release. How can impartial ultimate truth be attained without a cause?

One thoroughly comprehends every path of sensual pleasure. This is where everyone diligently cultivates the noble path. One clearly understands the modes of bondage as they arise and increase.

Bearing the great task, one advances toward the supreme cause. Ultimate perfection is the arising of ultimate truth. In impartial generosity, functions are understood.

One guides the deluded multitude back to the path of truth. The root of the defilement of all dharmas is self-conceit. Craving for sensual pleasure disturbs mastery.

The exemplary teacher explains the words clearly. Such pure characteristics are boundless. Pure activity here is the cause of every karmic deed.

Guiding sentient beings, one ends every calamity. Inverted conceptual proliferation is subdued among sentient beings. With unclouded mastery, one clearly recognizes the defiled nature.

Far removed from the bonds of craving, one attains genuine equality. The supreme noble fruit is the active adornment of purity. Source and branches harmonize, and all mixed defilements are cleansed.

Through the wondrous function of the intrinsic nature, adverse conditions become favorable. This is the bodhisattva realm of pure nature. Explanations suddenly arise and extend everywhere without limit.

The mind, devoid of material form, understands perfectly. The supreme cause is accomplished, and faith should be firmly maintained. Knowledge and vision intrinsic to the nature arise fully.

Its characteristic is equality; its activity is accordant. Complete “fearlessness” is the virtue of sentient beings. Where cultivation is steadfast, it accords with truth.

The pure and peaceful root is “unborn.” Mastery amid transformation is extremely profound and difficult to attain. Sentient beings’ conduct and understanding fully possess their own root of quiescence. Wisdom realizes pure and wondrous clarity.

Perfect generosity aims at the form of few desires. The factors that create karma are united and irreversible. Following conduct and understanding, one gives generously and bestows joy.

Giving everywhere, one’s virtue is complete. By training causal conduct, one seeks the ultimate. To abandon dullness, one must have good spiritual friends.

The functions of activity take their factors as the root. Conceptual proliferation arises and binds mastery. Precisely amid conceptual proliferation, one cultivates generosity and ends defilement.

Only in the true realm of mind does truth appear. Letting oneself follow the torrent, inversion spreads everywhere. All mental activities are subdued for the sake of cultivation.

The Vinaya Dharma, retention, and pure conduct are complete. Understanding quiescence, one realizes the causal root of all dharmas. Bodhisattvas aspire to attain fitting joy.

The five kinds of generosity correspond to meritorious rewards. Where accord is present, realization arises. Attachment to self gives rise to disputes and reckless disregard for life.

Great sentient beings master and tame themselves. They seek to attain the quiescent “unborn” through discipline. Pure wisdom clearly knows that neither this nor that is real.

Pure, true, profound, and wondrous instruction is given. Quiescence is expounded and revealed to its utmost. Bodily, verbal, and mental actions follow the ten courses of karma.

Quiescence arises. All that is sought is attained through impartial causal conduct. Source and branches are gathered and realized, and their functions shine brilliantly.

Like the Lion King, one abides securely. The bodily members are complete, and the rules are pure. From the root of sincerity, inexhaustible excellence is attained.

The pure teaching disciplines the nine classes of beings. It is applied in every village, region, and place. Creating vast causes, one attains abundant food and clothing.

Through the pure and wondrous supreme cause, the nature of awakening is perfected. Subduing active manifestations, excellence arises. Understanding the realm of nature, one abandons conceptual proliferation.

The Buddha’s wondrous power is impartial retribution. Wondrous joy is quiescence without contention. By creating pure and generous karma,

one attains excellent peace. Body, speech, and mind, together with the ten practices, are skillful means for practice. From that accord, one practices generosity universally as one seeks. The wholesome and wondrous foundation attains the supreme profundity.

Ultimate excellence does not lie beyond the deva realm. The precious wish-fulfilling jewel advances toward quiescence. It leaves noisy places, bonds, and the roots of the torrent of afflictions.

This is the realm in which a king clearly understands. Abiding peacefully in stillness, he loves all species. He governs the realm, and happiness never ceases.

The precious and lovable thing is precisely the arousing of goodness. Subduing self and other, he receives instruction from the teacher. The equality of intrinsic nature is expressed everywhere.

Advancing in sincere cultivation, he creates excellent causes. His actions are masterful, and the rules proceed from himself. Abiding quietly without contention, he ends the causes of sensual pleasure.

The mind is like a painter, creating without end. All ultimate realization relies upon the mind. The wondrous Dharma of the Ten Wholesome Deeds must be studied by sentient beings.

The king practices it universally and perfectly. He guides peacefully day and night without cease. This is where a great person ends every dispute and dullness.

With layer upon layer of reverent faith, he strives for realization. The maiden seeks to end inverted suffering. Moment after moment continues, and sentient beings change.

Activities that end defilement are abundant and diverse. Dull actions arise because craving has no end. The characteristics of self-conceit and afflictions depend upon one another.

The root of attachment to self combines into hundreds.

What is the virtue whose factors are perfectly quiescent?

Following in accord and diligently cultivating, the shore of awakening appears. The assigned activities and their functions increase. Following meaningful benefit, sensual pleasure grows.

Realizing the pure cause brings benefit to the world. Excellent indeed is the intrinsic nature; generosity is its cause. It assists sentient beings and ends all hunger and thirst.

Realizing quiescence, one understands the source and branches. Conduct and understanding are perfected, ending inversion and defilement. Just as one recognizes the form of greed, one aspires to cleanse it completely.

One attains the vast characteristic of non-nature. Relying upon good spiritual friends, the realm of nature opens wide. Abandoning the growth of contentious defilement, the intrinsic nature becomes luminous.

That conduct is perfected, and happiness follows. The accordant portion is the root of the world. Quiescent wisdom clearly recognizes bondage.

Great ultimate truth is remembered completely. Action arises as though striking an enemy. Devas and humans abide peacefully, their functions masterful; pure guidance has discipline as its root.

With wisdom that clearly understands, generosity becomes accordant. What one aspires to manifest is the practice of the ten wholesome deeds. The king skillfully teaches sentient beings who are filled with desire.

Bowing to sages and noble ones, they enjoy masterful peace. Practicing the ten wholesome deeds, they attain profound truth. According to the place, harmful characteristics increase.

The bodily members are abundant, and supreme practice is perfected. One strives in wholesome conduct without regard for day or night. This is where a great person ends the practice of self-conceit.

The excellent Buddha-path truly arises. All classes of beings are tamed, and the source and branches are perfected. Equality ends contention, and the bodily form is courageous and powerful.

One attains the quiescent and peaceful nature of the Three Jewels. Faithful men reverently bow and make offerings. The sovereign is masterful, and the people cherish him.

The Buddha-path arises, cleansing arrogance and heedlessness. Reverently following and advancing toward quiescence is where the excellence of a great person arises. In a place of mastery, one practices worldly conduct.

Relying upon the Ten Wholesome Deeds, one establishes true wisdom. The pure and wondrous devas embody the peace of ultimate truth. Devas and humans come together, and the wholesome path is clearly established.

In that torrent, arrogance no longer remains. Bodily, verbal, and mental actions cultivate the ten wholesome deeds. Leaving obstacles and afflictions, one ends delusion, contention, bonds, and coverings.

One creates the root of quiescence. Pure causal conduct attains genuine quiescence. The intrinsic nature of a trainee practices worldly goodness.

Attachment to self and conceptual proliferation bind the form. Diligently cultivating quiescence, one clearly understands karmic results; this is when the king practices the ten wholesome courses. The realm is peaceful, all conceptual proliferation ceases, rules are rigorous, and the people are governed.

Bonds and coverings are all-pervasive, like clouds and mist everywhere. As boundaries increase, the countenance grows more radiant. The precious form is within oneself.

The practice of generosity arises. Body, speech, and mind likewise strive to cultivate the ten kinds of giving. One understands the true, excellent, and supremely wondrous.

Ending every kind of pride and defilement, one destroys attachment to self. Craving carried to its extreme is the condition for conceptual proliferation. The intrinsic nature acts, aspiring to reveal non-contention.

Delusion and pride give rise to bonds and conceptualization. This is the bodhisattva realm that understands equality. It fully realizes the true lineage.

Impartial guidance perfects all factors. Cultivating quiescence, wisdom awakens. Guarding it with increasing diligence, one subdues every delusion.

One awakens to truth in accordance with the Great Vehicle. The root of intrinsic nature is revealed, and mental dharmas accord. Beings in the human realm are guided by its functions; purity pervades everywhere, and the excellent place is known.

Dullness and self-conceit are complete from the root. The outstanding sovereign possesses boundless wondrous functions. The ultimate true cause gathers generosity everywhere.

The correctly apportioned root is completely understood. Quiescence is ultimate truth, and wholesome, wondrous causal power prevails. Bonds do not arise, and afflictions cease by themselves.

How does one advance toward generosity that guides beings?

This is the place where the king keeps the country peaceful. Capable of bearing responsibility, he wins the people’s obedience. The hundred species live together and arise naturally.

It is where a great person peacefully abides in quiescence. Cultivating attachment and stinginess is an unreal place. That true torrent has ten kinds at its root; seeking the practice of bodhi is worthy of a Great Person.

With profound wisdom, one understands the Buddha’s words. Delusion and pride are both abandoned; such is the truth. One leaves all inverted defilement from which afflictions arise.

The “maiden” is bound, causing her mother anxiety. Through strict instruction, meaningful benefit is regulated; understanding increases, and perfect realization is attained. Attachment to self thickens, multiplying the causes of affliction.

Body and mind leave every kind of inversion. This is where the king upholds the supremacy of law. His countenance and power pervade in this way.

The true, profound, and ultimate arises. Profound speech and meaningful benefit accord with the mind. Leaving evil causes, one completely ends craving.

That generosity is the equality of ultimate truth. Cultivating realization, one seeks accord. Though attachment to self is impure, quiescence is unafraid.

In accord with the human realm, debate becomes harmonious. Such a view of self includes both defilement and silence. The Bodhisattva regulates speech.

Noble practitioners complete realization of the principle of quiescent cessation. Leaving the creation of bad causes, they act according to truth. Aspiring to end evil karma, they cleanse contentious defilement.

Through guiding words, all causes of defilement are extinguished. Though countless causes increase, boundless defilements are ended. Rejoicing in one’s child, all doubts in the mind cease.

What is the cultivation of genuine quiescence?

That cause arises and removes every kind of pride. Defilement and contention cease completely. Peaceful abiding becomes manifest.

For skillful means to arise, sufficient causes are required. One should aspire to reach a peaceful place. It is the realm of the “three kinds,” causing the mind to end dispute.

Peacefully abiding, one entirely ends the annihilationist extreme. Utterances arise solemnly and accordantly. The pure and wondrous intrinsic nature relies upon the Buddha-path.

A great person teaches the source and branches of every realm. All factors are complete, and poisons are cleansed. With masterful functions, one teaches and transforms without limit; this is where the king diligently cultivates the supreme realm.

His appearance is dignified and beautiful, and his functions are steadfast. Peaceful abiding is consummate, and the law pervades everywhere. Clear and accordant, such is a loving mother.

Creating a noble appearance, one is revered and admired. Practitioners understand the excellent place. Lifespan, whether short or long, follows the karma created.

The teaching vehicles are distinctly stated, yet they share the same path. This is the realm of a bodhisattva’s vast compassionate vows. Guiding all species, one attains complete perfection.

Cleansed of self-conceit, one is replete with causes of generosity. In a peaceful place, one comprehends the teaching. Its form is vast, as the king’s words clearly show.

In the supremely wondrous deva realm, all poisons are abandoned. Abiding in the foundation, conceptual proliferation remains no more. That cause is genuine, and ultimate truth arises.

Its causal nature is quiescent, and its functions abundant. With exemplary teachings, one advances irreversibly in cultivation. Possessing pure and wondrous causes, one ends the karma of suffering; wondrous mastery encompasses the human realm.

Desire and self-conceit lead to inverted results. Purity appears in a stable and peaceful place.

Always mindful, one gives rise to and increases it. Masterful power harmonizes the realm of mind. The lineage aspires to attain a pure cause as its support.

With pure wisdom, bonds and disputes cease completely. This is the king’s realm, where the laws are harmonious. Exemplary rules assist all the people.

Supreme cultivation is perfected in harmony. Understanding ultimate truth, one ends every kind of pride. Utterly destroying attachment to self, one comprehends the Buddha’s teaching.

Excellent! Excellent! Merit extends everywhere.

Pure ultimate truth is the root of all activity. In accord with sentient beings, one diligently cultivates virtue. Cultivating the supreme cause, one’s functions guide beings.

One aspires to purity and ends the characteristics of attachment to self. One clearly realizes the true and quiescent Ten Wholesome Deeds. Practicing generosity, one attains true meaningful benefit.

The country is peaceful and harmonious everywhere. The king’s realm is vast, and his skillful guidance is clearly displayed. The sovereign is known as one of true wisdom.

The pure cause abides securely before all transformation and destruction. Pure consciousness is harmonious and liberated. This is the realm of a supremely honored and revered king.

He gradually guides all species; his noble power is majestic, while the forms of sentient beings are not all alike. Ultimate truth increases as one aspires to reality. The root pervades everywhere like the Lion King.

His form and spirit are awe-inspiring. Subtle and profound, he leaves every mode of cyclic existence. The five realms, their intrinsic nature, and all dharmas are perfected.

The dharmas of the human realm attain the Buddha-fruit. Conceptual proliferation is exhausted; one accords or departs according to the occasion. Quiescence is the foundation and support of all functions.

Cultivating bodhisattva conduct, one possesses genuine wisdom. Ultimate truth is complete, and the deluded mind does not arise. The region is peaceful.

Sentient beings are taught and transformed. Meritorious practices are arrayed. Boundless supreme Dharma is sought in accord.

Exemplary rules clearly reveal the Three Vehicles. Like a great king, one truly accords and teaches the truth. Advancing toward wisdom and understanding, one sees that “name” cannot be attained.

The dharmas of mind are originally pure. Wisdom and understanding harmonize. Purity is irreversible.

The realm of mind is comprehended. One practices the principle of Suchness. The ultimate truth of all dharmas is attained through the root of wisdom.

Foundational virtue includes both conduct and understanding. The mind manifests pure and refined, attaining “unobstructedness.” The supreme cause is harmonious, and evil karma is eliminated. With masterful functions, one arouses the mind to cultivate.

Through distinctive causal practice, joy arises. Purity appears everywhere, understanding and following in accord. The signless manifests, without distinction between this and that.

Still, clear, liberated, and unborn, one attains mastery, the root of every standard. Stable as a mountain, one has sufficient strength to bear the burden. Guiding sentient beings, one reaches the ultimate.

The form shines brilliantly. Causes for cultivation are created. One seeks without end.

One leaves every place behind. Virtue is diligently cultivated. Excellent is this work of transformation.

Such attachment to self surrounds the intrinsic nature. Abandoning truth, one does not seek to give. The supreme cause of body and mind arises from the foundation. The king’s words offer praise.

This is where a sovereign bears responsibility impartially. He completely understands every truth. The torrent of inverted dharmas remains no more. Teaching and transformation are carried to completion, cleansing every delusion.

The twenty-sixth account on the meaning of the former birth of the Venerable Adornment, who protected the realm through the bodhisattva practice of generosity.

Sentient beings filled with anger wander far in cyclic existence. This is realizing the bodhisattva’s teaching.

The supreme practice is peaceful, and wisdom clearly understands. The intrinsic nature of every species follows the principle of karmic retribution. Its functional powers have many kinds of roots. All trainees rely upon the causal realm. Purity of body and mind is the root of intrinsic nature. Enjoyments follow karma, and results are diverse. Supreme practice arises, and the cultivation of generosity is perfected. The intrinsic nature is clear, and its functions are realized. The realm of nature has many species, with the noble assembly as its foundation. The pure and wondrous Buddhadharma advances toward pure conduct.

The wondrous function of generosity is masterful in every place. When conceptual proliferation arises, pure goodness eliminates it. The fundamental rules spread purity everywhere.

Affliction and conceptual proliferation appear in accord. The culmination of the supreme cause is the clear manifestation of ultimate truth. The root of peaceful abiding exists like space.

Those genuine functions are masterful and irreversible. The noble assembly harmonizes completely like clouds. Activity is fulfilled, and self-conceit does not arise.

Creating a signless cause, one receives an excellent result. Inversion, defilement, and pride never arise. Meritorious rewards are masterful, and fragrance wafts everywhere.

Quiescent like space, this is liberation in the true sense. Fundamental guidance accomplishes merit. Transformation is masterful.

Such is peace and happiness.

How does one understand the supreme function of wholesome causes?

In every village and place, everywhere it is sought. All obstacles cease, and growth becomes like space. Irreversible ultimate truth is profound and difficult to attain.

This is the realm where bodhisattvas practice for a long time. Following the Ten Wholesome Deeds, the intrinsic nature manifests. At the root of intrinsic nature, afflictions do not arise.

Views of self, attachment, and defiled obstacles arise by themselves. Karmic results follow bodily form without departing from it. This is also where that mind cultivates.

Quiescent guidance makes the form perfectly pure. The countenance is upright, and its functions are great. The meritorious rewards received increase without diminishing.

Wholesome karma flourishes, and its fragrance spreads afar. Impartial and perfect generosity arises. Diligently cultivating purity and wonder, one accords with ultimate truth.

In accord with the past, causes of pride do not arise. Realizing excellence, one leaves ignorance far behind. The truth of this and that is wholesome, pure ultimate truth.

Practicing generosity without self is the root of every form. Creating hostility, one fails to give rise to supreme concentration. Far removed from contention and defilement, one attains the adornment of equality.

Non-arising is complete, though the causal root of conceptual proliferation remains. Quiescence manifests. Such is the virtue of morality: peaceful and harmonious.

Causes of anger create contention and must be strictly abandoned. The pure mind arises, with factors pervading the realm. The true intrinsic nature reaches the final ultimate.

Through diligently cultivated forms, the body receives its reward. When causal characteristics fluctuate, violence arises. Clear and luminous, retribution becomes complete.

As cultivation increases, purity becomes precious. Clear and beautiful, it never diminishes. Aspiring to mastery, one diligently cultivates generosity.

Though material form is not clearly seen, its true cause is wisdom. This is the realm with a king, where results accord with the mind. The place is adorned, pure, and masterful.

One sees through distant realms as though beholding them with one’s own eyes. Aspiring to the rules, one truly accords; as form advances, appropriate karma is created. Retribution from the past is accomplished in the present.

Self and other change, and greed and delusion cease by themselves. This is where wisdom and understanding are personally attained. Understanding existence and nonexistence, one gives rise to an irreversible mind.

Masterfully cultivating generosity, one abandons the bonds of greed. Afflictions are like a current eroding life. Teaching self and others is like the king’s rule.

All realization is entirely true. In a quiescent place, awakened wisdom dawns. Words spread widely, and functions arise.

Though this and that are far apart, they seem face to face. A place of accord remains enduring and complete. The excellent body utterly destroys inversion.

Cultivation becomes unobstructed, and peaceful abiding manifests. The luminous shore of awakening is profound and still. Eliminating craving, one gives rise to irreversibility.

Afflictions diminish, and pure wonder becomes clearer. The intrinsic nature is cleansed of defilement and manifests in accord. Awakened to truth, its functions are great.

The characteristics of the five skandhas are realized and perfectly brought into accord. The torrent changes, and quiescence arises. Profound and subtle, it is originally without form.

The intrinsic nature accords, its root originally abiding in stillness. Conceptualization and activity create defilement and calamity. The power to bear responsibility leaves afflictions behind; the factors of causal characteristics are attained with ease.

Understanding the principle of accord, one strives in supreme conduct. Seeking pleasant places, inverted characteristics arise. Afflictions cover the intrinsic nature like clouds.

Completely removing calamities, purity and wonder become manifest. By diligently following the Ten Wholesome Deeds, one attains the true intrinsic nature. Though worldly pride arises, the sovereign remains masterful.

The arising of conceptualization everywhere is the root of every bond. As cultivation increases, karmic results change. The fragrance of morality spreads sweetly, and awakening is perfected.

Such is the sovereign’s majestic countenance. His supreme merit is difficult for the world to equal. With an impartial intrinsic nature, he practices the Ten Wholesome Deeds.

His merit is perfect, and he is honored without limit. This is where the sovereign’s rules are universally applied. His supreme noble power saves all species.

His wisdom and understanding are clear, and the people trust him. His impartial commands bring peace to all. He is the Great Person of a precious realm.

Where there is such a king, conduct and understanding are complete. Noble power is stable, ending inversion and contention. Poverty in that country is unheard of.

The Three Jewels abide there, and all strive to practice. Pure and wondrous functions are realized in accord. This is the fundamental realm of bodhisattva activity.

Its functions are surpassing, and quiescence is perfected. The realm of mind is at ease, ending every bond. Ultimate truth flourishes, and silence pervades everywhere.

Accordant activity spreads equality everywhere. Its functions are vital, and quiescence is complete. Dullness and conceptual proliferation suddenly vanish entirely.

The loving mother’s happiness spreads without cease. Hunger and thirst remain no more, and all attain peace and joy. Compassionate vows extend everywhere, advancing without end.

Attachment to self does not arise; the realm of mind is genuine. The excellence of intrinsic nature is ultimate mastery. Wherever sentient beings dwell, excellence and harmony prevail.

That fundamental wisdom realizes the “unattainable.” The functions of body and mind are quiescent like space. Harmonious forms possess profound source and branches. This is the realm where the skandha nature accumulates and acts.

Inversion is extreme, and defilement utmost. The intrinsic nature of sentient beings has diligence as its root. The sign of non-self arises in this way.

Bearing responsibility to completion, its functions are unified. Silent and wordless, it is cleansed of every entanglement. The signless root is not easily revealed.

Accord flourishes as one aspires to end conceptual proliferation. The bodily form peacefully abides. Its excellent factors reveal non-self by themselves.

Trainees aspire to attain that realm of transformation. Intent on cultivation, they end every calamity. Diligent cultivation arises and increases without loss.

The form thereby created is the ultimate place. Its nature is originally quiescent, and its exemplary pattern pervades everywhere. Relying upon purity and wonder, the countenance becomes complete.

Its nature manifests as profound and without arrogance. The accumulated skandha nature increases to completion. Self-conceit overwhelms all and creates the ordinary nature.

Diligently advancing toward quiescence, the sprout of goodness arises. Great sentient beings establish peaceful abiding through the mind. Practicing generosity impartially, they are quiescent like space.

Abiding in the signless, they end every fear. Still like space, they have always been “signless.” The intrinsic nature recollects, takes refuge, and venerates. Such instruction is unified and harmonious; this is where the precious object sought appears.

The Buddha-path flourishes and utterly destroys conceptualization. True generosity is still and unconditioned. The Three Vehicles cross over and arrive together at the shore of awakening.

True mastery is the quiescent “unborn.” The form abides at ease, and its functions are diligently cultivated. During the six periods of day and night, teaching and transformation never cease. Abandoning afflictions, the cultivating mind harmonizes.

The sovereign’s noble wisdom surveys the entire realm. He never abandons any living creature. The mind gives rise to liberation; the Buddha’s words clearly teach that generosity without arrogance is ultimately pure and wondrous.

Buddha-wisdom is impartial.

How does one again take birth among those with outflows?

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This is the realm where a king assists the poor. Bound by craving, beings cultivate defiled conduct. Body and mind have not yet ended every inversion.

Acting thus, the region becomes even more unstable. Through perfect realization and right conduct, the supreme form appears and hostility quietly ceases. The mind ends self-conceit.

It is the reflection of the mind. Causes are created for guidance. The mind is originally vast.

Good spiritual friends lend assistance. The intrinsic nature arises. Instruction is clearly given.

Ultimate truth harmonizes. Leaving attachment to self, this is where a country cultivates pure conduct. The functions of generosity are masterful like those of a deva.

All conceptual proliferation ceases, and noble power is revealed. Wondrous functions arise, and arrogance is utterly eliminated. Though the wholesome mind is difficult to reveal, one who seeks it will surely attain it.

Peaceful abiding harmonizes, leaving greed, hatred, and delusion. The root of ultimate truth is cleansed of conceptual proliferation and bonds. Impartial and masterful, one realizes perfectly.

Attachment to self does not arise; such is profundity. In the human realm, the king is supreme. His appearance is perfected through cultivation over many kalpas.

The root of the Buddha’s teaching is the liberation of sentient beings. Lifespan, whether short or long, depends upon the karma created. It is the refuge for reverent cultivation.

One maintains focused cultivation and practices generosity to the utmost. Sentient beings aspire to abandon hostility and poison. Cultivating generosity, they realize its functions.

The true form is maintained through the power of vows. When the cause of form is ended, dullness appears. Such beings are bound and find it difficult to escape; this is where a bodhisattva attains genuine wisdom.

He guides sentient beings out of the calamity of hunger and thirst. Practicing generosity in accord, one aspires to attain moral virtue. Conceptual proliferation is forever ended.

Wisdom and understanding are attained. Diligently cultivating generosity, one gives rise to no affliction. One creates the cause of wisdom.

Dull sentient beings are bound in every direction. Such afflictions cannot be left behind. Like a king bearing responsibility for his country, impartial laws are never abandoned.

When all species give rise to pride, they must be subdued and strictly corrected. Compassion and wisdom arise together and are appropriately gathered and realized. Commands are issued three times and promulgated at the proper time.

The rules are strict, and the offense does not recur. Abandoning meaningful benefit, craving does not arise. Leaving attachment to self, body and mind are at ease.

Those characteristics comprise the factors, and benefit is naturally attained. The bodhisattva’s instruction brings peace to fruition. Such a sovereign’s authority pervades everywhere.

He governs the realm, and assistance is rendered everywhere. Ending poisonous causes, excellence becomes boundless. Attachment to self and defilement cease, and suffering does not arise.

Such deluded defilement, hunger, and thirst must be ended. When true self-conceit exists, the bonds of craving immediately follow. Understanding the rules, the realm becomes stable.

Sentient beings keep the mind peacefully abiding and end pride. The intrinsic nature of the concentrated mind makes the body abundant. The torrent of afflictions has nowhere to arise.

When the mind lacks reverence, self-conceit abounds. When moral conduct is not strict, fear does not cease. One clearly understands the originally true intrinsic nature.

The factors of generosity endure without being lost. Through cultivation intrinsic to one’s nature, one practices irreversibly. Arousing the intention to cultivate, one nourishes the sprout of goodness. Quiescence and self-confidence are the root of the path’s practice. Generosity cultivated by oneself has always been signless. The pure and wondrous characteristics of the skandhas advance toward accord. The intrinsic nature is liberated, like clarified butter. Impartial ultimate truth has quiescence as its root. Far removed from contention and defilement, peace manifests. Material gifts and fearlessness appear everywhere. Purity flourishes in genuine accord. Attachment to self does not appear, and conceptual proliferation ceases by itself.

What is the quiescence that leaves self and the dharmas of self behind?

It is like a realm with a king who teaches through pure and wondrous conduct. The frontiers are secure, and aid is given impartially. The region is stable, and all species live in peace.

The root is correctly apportioned, and the Buddha’s words are revered. Leaving attachment to self, sincerity becomes complete. The realm of mind is ultimately pure like space.

Mental dharmas thus arise impartially. The virtue of fearlessness is attained through diligent cultivation. The bodhisattva teaches that the body should be lovingly nurtured.

Within oneself, every inversion is completely cleansed. Attachment to self is left behind. The culmination of ultimate truth is the indestructible characteristic.

Abandoning arrogance, one completes conduct and understanding. The Dharma-nature of the noble cause is the root of liberation. Anger arises everywhere, and stillness and dispute do not cease.

Pervasive purity can eliminate craving. In the realm of training, one is self-confident and understands non-self. Genuine activity leaves mixed defilement far behind.

Food and clothing are abundant, and speech is timely. Such is the ultimate transformation of form.

The loving mother instructs, and restraint is surely achieved. Conceptualization, suffering, and faults are ended completely. Eliminating afflictions, peace and happiness multiply. Conceptual proliferation remains no more, and purity is sought. Masterful merit is supremely excellent without limit. Across many lives, karma is created without contention. All paths of delusion and pride are removed through meditative concentration. Implements are made as offerings to the Three Jewels. Through the cause of cultivating noble power, wisdom pervades everywhere.