菩提行經

Bodhicitta - Prajñāpāramitā

(Chapter 7)

The Tathāgata's eye of wisdom (Prajñàpàramità)

For the sake of all the world

Now seeks to be far removed from suffering

Therefore gives rise to wisdom

The Absolute Truth (Paramartha) and the worldly (Smvarti)

Now I speak of these two dharmas

Knowing the Absolute is the Buddha indeed

Expounding the Dharma as wisdom

For the worldling, the ordinary person

Sees the two kinds as alike

Harm together with victory, all is harm

Even to being alike with the world

Once one has seen these two matters

Seeing is therefore to know

Seeing and knowing the nature of the world

This is a simile for the Absolute

This neither comes nor goes

The wise one does not fail to see

Color and form are themselves distinct

Even to being alike

The impure is made to seem pure

The wise one likewise has benefit

For it is worldly wisdom

Therefore it is called the nature of the world

Because one sees within the Absolute

One sees even each instant

The world is made alike

This matter is not lost

Like a woman who is unclean

Differing from the world together with its harms

The meaning of the Buddha's merit is illusory and vain

How then can I believe it

If sentient beings are as illusory realms

How then do they arise and cease

That cause forms a coming-together

And again attains the conditions of illusion

The seed of sentient beings arises

What then is truly real

To slay one who is an empty phantom

The mindless nature together with the offense

In the equanimous mind of illusion

Offense and merit can arise

The power of the true word safeguards

The mind does not cling to the illusory realm

These and those, many kinds of illusion

All are born of karma

How can it be that in one person

All the powers are attained

If one abides in the Absolute

Or abides in the pure precepts

In this way is the Buddha's work done

Who is it that performs the deed of awakening

Causes and conditions will be wholly severed

The illusory transformation cannot be attained

If causes and conditions are wholly severed

One will realize the unborn

If one does not dwell in doubt and delusion

The illusory realm will not be formed

If the illusory realm does not exist

Nothing whatsoever can be attained

In this way is the Absolute

Made manifest within mind and body

If such a mind is divided

How then is the empty illusion seen

The mind cannot see the mind

So the World-Honored One has declared

Just as a sword, though sharp,

Knowing its edge, cannot cut itself

If one clearly understands self-nature

It is again like the light of a lamp

It has the name of dispelling darkness

If it were not so, how would it give light

Again it is like crystal

Whose root and origin are clear and bright

Because of blue it becomes blue

Its reflection appears according to color

Not being blue, yet it appears blue

Just as the mind acts of itself

Again like that radiance

The wise one knows this matter

Wisdom will then open and pervade

How does the wise one speak

Though it opens, yet it does not open

Like one who does not grasp at seeing

The stone man too does not arise

By this the meaning is not two

And together with the mindless consciousness

The conditioned thought cannot be attained

Non-thought, yet it again arises

False and deluded thought is like poison

That is to say, cause or fruit

For the Dharma's sake it speaks of itself

Speaking of the medicine for the eyes

One sees the vessel but not the medicine

If one can see, hear, and know

Does this truly exist or not exist

Remember to depart from suffering and affliction

This truth one ought to recall and contemplate

Thought after thought, yet without weariness

This mind will become equanimous

Beforehand it summons and moves a person

Know that it is not a possession

Like an illusion, not truly existing

The deluded mind perceives it of itself

In the dust it again revolves in saṃsāra

Like that which has no support

The nature that dwells in dust is likewise so

And it too is nowhere existing

If it is also an unwholesome matter

That unwholesomeness can be attained

If the mind has grasping and rejecting

It forsakes all the Tathāgatas

Employing the mind in such a way

What merit then could there be

Knowing all illusions

How does one cut off the afflictions

Therein the three poisons are illusory

Being far removed, one ought not to act

Knowing within the afflicted mind

That matter has not yet been wholly done

Therein, once it has been seen

Existence and non-existence, the mind is not strong

The nature of affliction does not reach its end

Together with that which is unreal and complex

Coming there, there is no need to learn

Afterward, too, it cannot be attained

That nature, yet cannot be attained

And again it cannot be seen

If that nature is non-abiding

How does this body abide

If the nature does not exist

The body dwells in naturelessness

Thus the nature is like coming and going

Appearing according to circumstance, yet undefiled

The Wish-Granting Tree (Kalpataru) together with the Wish-Fulfilling Jewel (Cintàmani)

Can, like a wish, be fully complete

The Buddha's transformations are likewise so

Able to fulfill vows and practices

Like the spell (Garudika) over the forest of trees

Once the spell is accomplished, they wither and decay

The poison, though it harms for long,

That and that are all extinguished

The cultivation of the Bodhisattva

Can perform all undertakings

The supreme practice of Bodhi

The Buddha-tree can bring it to fruition

Because of practicing equanimity therein

While dwelling in tranquility and stillness

And again attaining the inconceivable

What fruit is gained by making offerings

According to the cause one has created

One attains that very fruit

Offering together with the truly real

The fruit attained is called true

How does one attain the Dharma of emptiness

Truly attaining the Dharma of liberation

Not departing from the path of pure silence

And again realizing Bodhi

That one does not seek the Great Vehicle

The Dharma, in order to seek fulfillment

The Two Vehicles attain accomplishment

An accomplishment that is not complete

If that one creates a cause

Fearing the Great Vehicle

Apart, fearing that it is not real

This fear truly has a name

This essential Dharma one must know

The Great Vehicle, when reasoned upon,

Departing from this to make that other dharma

Know that to be the treatise of the outsiders (Vedàdi)

The Dharma takes the Saṅgha as its root

The Saṅgha knows the Dharma of deliverance

If the mind has attachment and clinging

Nirvāṇa can hardly be attained

The liberated mind is unbound

The afflictions are eliminated

The afflictions and karma are eliminated

All by the power of liberation

Craving and grasping do not follow along

Here one does not cling and hold

The karma of craving gradually weakens

Therefore there is no delusion and craving

Feeling and craving mutually condition

Through this feeling they come to be

Abiding in peace there is the grasping mind

This is called place after place

If the mind is not empty

It again bears the name of attachment and defilement

If the nature of mind is wholly empty

Like consciousness, it cannot be attained

Like the Perfectly Awakened One

Able to speak the wondrous dharmas

This is the meaning of the Great Vehicle

The Great Vehicle is able to be equanimous

Expounding the Dharma in a single moment

Understanding all matters of concern

Equanimous, of but a single taste

The Buddhas have not declared otherwise

Kāśyapa, the Great Venerable One,

As though by words, yet did not know

These and those cannot be understood

Without receiving, what will one do

If one fears the power of liberation

Saṃsāra will be accomplished

The suffering of that delusion does not exist

Yet this fruit is attained

If this be the delusion of emptiness

It does not destroy the Dharma

This emptiness one ought to contemplate

Therefore one attains freedom from doubt

Departing from darkness, knowing the afflictions

By the Dharma of persons, knowing it is empty

Wishing to know all things quickly

Departing from that, one must contemplate

If a thing arises within suffering

Through fear of suffering it arises

The cause of that suffering is empty

How then does it give rise to fear

If one fears that thing

Then there is the name of "mine"

In this way the self has no possession

How then is there the fear of suffering

Teeth and hair and fingernails

Bone, flesh, together with blood and pus

Mucus and saliva and the rest

Fat and grease together with the stomach

Sweat together with heat and cold

The nine apertures and the six consciousnesses

In this way all dharmas

All are without self

Speaking of that which knows and hears

Having heard, it receives all

If one says hearing and knowing are apart

How does that apartness know

If knowing yet does not know

That knowing is hard to know indeed

That knowing is again determined

And draws near to knowing and knowing

This wisdom does not hold by hearing

How then is that sound heard

That sound draws near to the mind

Understanding it is just so

If one grasps at form and sound

How is that form grasped

Like that single father and son

Reflecting upon it improperly

Sentient beings, the dust that obscures

(Sattva - rajas - tamas)

(Joy, sorrow, darkness = gladness, worry, gloom)

Neither father nor son

Knowing sound and form in this way

And again without self-nature (Svabhàva)

That form ought to be known

Like a chariot, a coming-together

The self-nature of that is just so

That one, yet there is speech

Removing form, or it is unreal

This speaks of form of the lower grade

All the mind of that wisdom

The afflictions are wholly pure

Reflecting, the single mind awakens

If all of that is empty

Craving too is unreal and false

What use is it to hold to a view

No self and also no mind

This mind is like the form of an elephant

This mind, understood, is alike

Pure, it shatters foolishness

Thus, within one's own mind

How can that be possible

That foolishness does not act

I here make it empty

There is a going-forth that emerges of itself

Though there is no evil fruit of karma

The destroyed karma, if performed,

How can the wholesome fruit be attained

These are the two results

Mutually they destroy accomplishment

That speaks of wisdom that is not false

That, of itself, has no concern

Cause and fruit make a correspondence

Evil views ought not to arise

This matter, yet it truly abides

Holding to it, now one is speaking

The mind of past and future

That self has not yet arisen

This mind, arising, I destroy

That self again does not arise

Like the plantain made into a pillar

There is nothing that can prevail

This mind arising is likewise so

And it is observed as wholesome

If sentient beings do not exist

How is this matter called a deed

That deed, now, if it is done

Because of doing, there is delusion

Sentient beings being empty, how then

Delusion is like the matter of craving

If one extinguishes all sufferings and afflictions

One will sever this matter of delusion

Self-conceit (Ahamkara) is the cause of suffering

That delusion is increased

That matter, the mind does not retreat

Contemplating emptiness is the object

Neither feet nor knees

Neither back nor the rest, all alike

Neither arms nor shoulders

Neither navel nor breast

Neither ribs nor hips

Neither hands nor nose

Neither forehead nor head

Bones likewise so

Contemplating and viewing the whole body

There is not a single place where it acts

That which acts is in place after place

In what place can it dwell at rest

That body together with its hands and feet

In all places it dwells

That body too is likewise so

Even to all the limbs

The body has no inside nor outside

With which hand does one touch

That hand does not discriminate

How then can it be attained

That one is not deluded about the body

How is the meaning of the hand spoken

Having passed, drawing near the surpassing

The contemplator knows the one set forth as an example

If that cause is a coming-together

How is the wooden man alike

If one clearly understands this characteristic

That body is like a seeing

In this way one casts off the limbs

The limbs again are cast away

That one views and sees what is fitting

Afterward, seeing, one must depart far

Once this body is destroyed

That one abides in the discrimination of seeing

Discriminating, seeing this body

It is attained as if it were empty space

All is a single color, a dream

What joy could there be for the wise one

Building upon the empty body

How then could there be male and female

If, having joy, one is then afflicted by suffering

This one, how does he explain it

Examining this, how is it

Craving and pleasure deeply afflict

That joy is not truly real

Like that which one does not grasp and hold

That suffering, how is it

Like that, it too cannot be attained

That has but a minute suffering

That smallness is hard to speak of

Subtle in such a way

It cannot be said to make that joy

Through anger, suffering arises

What has arising must have ceasing

If one abides in this fixed view

In the place of birth one does not feel

In this way one ought to know

In this way contemplating cause and fruit

Meditation and craving are alike

One is born into the ground of doubt

The wholesome roots again increase

Among all persons whoever it be

How do these and those come together

If the coming-together can be attained

The person is like empty space

Though combined, yet it does not enter

Not entering, therefore not combined

This is non-discrimination

Not seeking is called coming-together (Samsarga)

If one sees, yet does not see

That coming-together is not sought

How then is there the name of arising

There is a thing that does not come together

Like the path that gives rise to wisdom

Like that consciousness without characteristics

Not dwelling in the coming-together

That dharma of contact is likewise so

What feeling can be born

What must I now do

To be harmed by these sufferings

If the place of feeling cannot be attained

The harm of suffering is not known

In this place, that one can be seen

What craving then is not far removed

Regarding this dreamlike corpse as seen

One's own mind is illusory transformation

Seeing the nature of that contact

That feeling too is attained

The life before and the life after

Thought after thought, yet there is no feeling

If here one views one's own body

Feeling again cannot be obtained

The place of feeling again is unreal

That is to know that it does not exist

If here it is not one's own body

How then can it be harmed

The nature of form together abides

Without root, without intermediary

Neither within nor without

A separate place too cannot be attained

The body's suffering is no different in place

Neither combined nor discriminated

The self-nature of sentient beings

That stillness is not grasped

If the wise one can know it

How then can he be attached and defiled

That wisdom is attained hereafter

That wisdom, how is it attained

In this way all dharmas

Though they arise, yet cannot be attained

In this way, if the dharma is empty

That dharma, how can it have two

If that dharma truly exists

Sentient beings are all at peace

That mind again has doubt

That very one is therefore non-existent

That concentration again afterward exists

This dharma is neither this nor that

Contemplating within one's own mind

Both mutually abide

As when one attains right abiding

All the wise ones declare

If there are any wise persons

Widely attaining that wisdom

The wise one who attains this wisdom

That one is at once tasteless

The wise one who attains this wisdom

Attaining it, yet non-abiding

Non-abiding is the unborn

That is called Nirvāṇa

If those are the two dharmas

In this way it is truly hard to abide

If the dharma is through wisdom

That wisdom, how can it have a cause

That wisdom is through wisdom

The wise one again cannot be attained

The two dharmas are through mutual dependence

Therefore sentient beings have no self-nature

Without father and also without son

Wishing for a son, how can one be born

Having a father, there is a son

Both dharmas are just so

The sprout is born from the seed

What does the seed attain

Wisdom arises from wisdom

Truly that does nothing

The sprout is born from the seed-wisdom

Wisdom comes from the seed-wisdom

If that one knows, or knows not

It enters into the knowing of wisdom

All persons, the causes and conditions

Before this, all have been declared

Cause and fruit through arising

Are also like the lotus flower

How does cause and fruit come to be

All through the past

This fruit, how can it be attained

Through the karmic power of the past

The worldly cause is the Sovereign Lord (Isvara)

That Sovereign Lord, what does he say

In this way afterward it is attained

That and that, named the mingled seeds

This matter is truly indeterminate

Neither mind nor sage and worthy

Ancient evil yields no wholesome recompense

How then can that Sovereign be sovereign

Not seen, like empty space

Not seen from the past

The Sovereign is inconceivable

This principle one does not wish to speak

That Lord, how is he supreme

He too is of himself without fixity

The self-nature of all good and evil

The wise one knows it pervading everywhere

Karmic causes have joy and suffering

What does that one say of this

If there was no prior cause

How can the fruit-recompense be attained

What does "not done" mean

That one does not see distinction

That deed, without distinction,

How can these and those be seen

If one sees a coming-together of causes

It again is not called the Sovereign Lord

This coming-together is without a lord

That dharma too is without a lord

That craving does not love itself

This craving does not make itself

That it is attained is through that

How is it called the Sovereign Lord's doing

That does not make the past

The meaning, if it never ceases

This craving is very, very much

It may ever abide in the world

Sentient beings, the dust that obscures

(Sattva - rajas - tamas)

(Joy, sorrow, darkness = gladness, worry, gloom)

In the evil quality of merit (Guna)

This is called the supreme

This speaks of the world's evil

The single three are self-nature (Svabhàva)

Not combined, therefore not existing

That quality (Guna) again does not exist

That again has three kinds

The quality, though not heard,

This hearing has a drawing back

Like relying upon the mindless

Through this joy is born

The nature of form is likewise so

Contemplating and viewing, the nature does not exist

Through that cause of pleasure

Existence and non-existence both rely on this

This reliance is upon pleasure

This together with the nature of delight

That together with that pleasure

Cannot be attained for long

That attains the subtle place (Sùksma)

How does that know the minute place

Worldly pleasure, does it truly exist

Reflecting, what can be held

Apart from the horn, attaining the minute

The minute is not firm and solid

All things are likewise so

The long-lasting cannot be attained

Joy and delight, attained or not attained

Pleasure is not permanent and abiding

That has no place of arising

This teaching is not truly real

The truly real is born of quality

That attains the place free of desire

Because of impure food and drink

Therefore here there is cause and fruit

Craving has a place of reliance

Buying the seed of Karpàsa (Karpàsa)

Without craving for the world's foolishness

That one abides in the wisdom of the Absolute (Tattva)

That wisdom exists in the world

How then can it not be seen

Together with the measure (Pramàna) of the world

If here one sees clearly

The worldly measure that is no measure

That one does not speak false words

Therefore contemplate the Absolute

That emptiness again does not arise

The nature of that wisdom does not touch

That nature again does not grasp

That nature, real or unreal

Therefore it is not the real nature

Moreover, that dream-awakening

This doubt, that does not exist

If that nature is seen to exist

It again is not truly attached

Therefore one knows that nature

Without cause, that is without reliance

All are without a lord

Causes and conditions (Pratyaya) abide in peace

Because of that there is no distinction

Neither abiding nor going

If that real is again deluded

On the contrary, it surpasses the world

Because it is born from this cause

Because it is made by illusory transformation

How does that come and go

Knowing clearly all of this

If this is made clear

One again sees that it is without self-nature

How does one know the true and the false

It too is like a reflected image

The nature (Bhàva), if it exists of itself

How is this cause established

If that does not exist

That cause cannot be used

Existence and non-existence together with nature and characteristic

Causes gathered together to a hundred thousand

Therein, what is the nature

That attains those other natures

That nature at the time of no-nature

How can that nature be attained

No-nature is the unborn

Ever relying upon that doing

The nature has no past

Because through nature there is no arising

Existence and non-existence, nature and no-nature

Like the coming-together of illusory transformation

All natures, existent and non-existent

Existing in this way, are not lost

All this world

Therefore neither arises nor ceases

Knowing the made, the empty, the unreal

Like a dream together with the plantain

Discrimination, lost and not lost

All cannot be attained

The nature of emptiness is likewise so

What is attained, and what is felt

The unreal one must know in this way

These and those, how can they be attained

How then can one attain joy

How does one love or not love

That craving relies upon what craving

One must know the self-nature

The world too one ought to know

What is named the unsurpassed

What person draws near

How does arising enter into arising

All is like empty space

These and those, holding, all are lost

Joy, anger together

Gladness or contention

Anger and affliction perform evil deeds

All bring about destruction

Sin and evil, loving oneself in joy

Therefore it is named the evil destiny

At death one falls into the evil paths

Enduring suffering without remorse

Or passing back and forth to the heavenly palace

Life after life enjoying pleasure

Casting off many sins and faults

The truly real meaning is this

In this way, truly without nature

And again loving one another

Speaking of that future evil

Sinking and drowning in the sea of suffering

Bodily strength together with life-span

That which is attained is very little

Broadly, it is only pleasure

Because of hunger and thirst

Sleep and rest, joyful intoxication and infatuation

Like the coming-together of empty illusion

In the end that empty illusion

This is truly hard to attain

Studying that, what can be done

How can one bring about its severance

That together with the deeds of Māra

Is truly a great sin and fault

Therein are many right paths

Hard to cross, therefore one does not go

And in the instant

It is hard to give rise to awakening

The suffering of past and future

Hard to cross the sea of afflictions

Yet attached to the sea of suffering

I hate suffering and long to depart

In this way one abides in peace

If oneself does not abide in peace

Like the Tuṣita heaven

Entering fire as though it were water

Seeing such benefit and ease

Yet receiving this suffering-recompense

Without aging and death, sovereign

That practitioner is just so

From those evil dharmas again

Sensing evil, one dies beforehand

The suffering-fire, hot in such a way

How then can I be at ease

Bringing about joy for myself

Merit combined gives birth to beauty

According to what I have seen and known

I speak of the emptiness of wisdom

Bowing the head, knowing fullness

Bowing the head, the merit and virtue are thick

Sūtra of the Bodhisattva Conduct

Bodhicitta - Dedication

(Chapter 8)

The Bodhisattva conduct, if this

Reflecting, makes merit

The Bodhisattva conduct adorns

All persons attain it

Even to all places

The afflicted in body and mind

That one attains this merit-recompense

Rejoicing, a sea of pleasure

If this does not exist

Yet must forever revolve in saṃsāra

Bringing joy to the world

And again attaining the Bodhisattva's joy

As though within the world

Even down to the hells

Yet bringing it about that those persons

All receive the utmost joy

Cold suffering attains warmth

Hot suffering attains coolness

The Bodhisattva, like a wholesome cloud

Brings the water of Dharma to pour in

Iron trees on iron mountain peaks

The sword forest radiates light

All the trees of the kalpa-realm

The sinners attain peace and joy

The cuckoo, Già Na Ma, Ca La Nô (Kàdamba - Kàramdava)

The mandarin duck (Cakravàka) together with the parrot (Hamsa) are freed in voice

The pond, pure and without defilement and filth

The subtle and wondrous fragrances give rise to joy

The place of burning in the hells

Yet attains the place of the Wish-Fulfilling Jewel

The hot earth and water become pure and adorned

And again the precious mountains come together

Thus making offerings

The Well-Gone One's palace is complete

The burning hot fire and the raining swords

Are made into flying flowers raining down

Those swords slay one another

Afterward the flowers fall and scatter

The flesh of the body falls in heaps

Like the color of the Kunda flower (Kunda)

Bone and flesh together with fire

Are cast into the river Nadī

If I have the power of wholesomeness

I again attain entry into the heavenly palace

The light like a thousand heavens

That place is full of cudgels and clubs

The jailers of Yama

Seeing this, are not afraid

Birds and flying creatures

At once depart from the suffering of foul food

That craving together with delight

This attains and gives rise to that joy

Merit like empty space

Viewing this, both above and below

Like seeing Vajrapāṇi (Vajrapàni)

Coming to eliminate disaster and calamity

Raining down fragrance and flowers

Destroying the fire of the hells

What is named pleasure

What is named rejoicing

Those who dwell in that prison

Attain the sight of the Beholder Sovereign (Kamalapàni)

Together with all majesty and virtue

This is complete with the youth

The great compassionate mind of Bodhi

Delivers all

Because that heaven makes offerings

Heavenly crowns and heavenly flowers

Even to the flowers of the compassionate mind

Scattered throughout all the towers and pavilions

The heavenly maidens utter forth words

A hundred thousand kinds of chanted hymns

Praising the Great Holy Mañjuśrī (Mangughosa)

And Samantabhadra (Samantabhadra) Bodhisattva

Because of this wholesome merit and virtue

Together with the persons in the hells

The Great Holy Beholder Sovereign (Avalokitesvara)

Contemplates the suffering of the hells

Much suffering and affliction and fear

In his hand he holds the water of ambrosia

He saves those hungry ghosts

Together they eat, together they bathe

Making them full, satisfied, and clean

Departing suffering, attaining peace and joy

Like those persons of the Northern Continent

Bodily strength together with life-span

The deaf too attain hearing

The blind see color and form

Conception together with birth

Like Māyā (Màyà), without suffering

Though for clothing together with food and drink

Adornment together with purity

All are attained according to the wish sought

Attaining benefit together with profit

The fearful are not made afraid

The joyless yet attain joy

The afflicted attain to be unafflicted

Seeing them, all rejoice

The sick attain peace and joy

Liberated from all bonds

Those without strength shall attain strength

The mind of love brings them harmony

Peace and joy throughout the ten directions

Practicing the path in all places

Evil deeds are all extinguished

And good deeds shall be accomplished

Boarding the ship, the merchants and traders

Attain fulfillment of their wishes

In peace and joy reaching the far shore

Together with kin, joyful

Hunger and thirst upon the road of travel

Attaining companions, they are unafraid

Not fearing robbers and tigers

And again not fearing delusion and infatuation

Birds and creatures not sick nor poor

The old and young without a master

The sages and saints all give protection

The afflictions are escaped

A heart of loving-kindness, faith, and wisdom

Complete with the marks of cultivation

Ever attaining the knowledge of former lives

And again attaining the inexhaustible treasury

Even to the treasury of empty space

Without conditions, without expedient means

Without scant wealth, without joylessness

Sentient beings hearing the renown

Ever attaining a name that surpasses

If one leaves home with poor and narrow form

He shall attain complete form and marks

If that one is in the three realms

Make him a great man

And again departing from grades high and low

Able to destroy the thought of self-conceit

Now attaining all merit

Benefiting all sentient beings

Able to depart from all sin

Able to perform all wholesome deeds

That is the mind of Bodhi

The conduct of Bodhi does not retreat

Far removed from the karma of self-conceit

Ever attaining the Buddha's prediction

All sentient beings thus

Attain a life-span without measure

The life-span again long and enduring

Destroying the sound of impermanence

The kalpa-tree fitting and suitable

All directions attain it

The wondrous Dharma that accords with the wish

Together with Buddha after Buddha alike

That together with stones, high and low

Like palms joined level with the breast

Soft and supple, the color of lapis lazuli

All grounds are attained

Together with the Great Bodhisattvas

Pervading to all the lands

Able to dwell of itself in light

Adorning the lands and earth

The trees together rise and soar

Light in the empty space

Expounding the Dharma, hearing without obstruction

All sentient beings ever hear

The Buddha and the Buddha's Sons

Each and every one ever beheld

Offerings, many clouds

Offerings to the World-Honored One

Relying on heaven's rain and season

The wheat and grain truly abundant

The world attains fullness

Able to rely upon the Dharma-king

Good medicines increase manifold

The powers of mantra (Mautra) all accomplished

The Rākṣasa (Ràksasa) and Ḍākinī (Dakini)

In their thoughts all show compassion

There are no suffering sentient beings

Without sin and again without sickness

Without the contempt of the lowly and base

The afflictions cannot be attained

Reciting and chanting in perfect ease

According to wish in going and standing

Able to assemble together

Accomplishing all the deeds of the Saṅgha

The Bhikṣu (Bhiksu) in the pure precepts

Again attains the liberations

Contemplating the karma of the mind

Far removed from all afflictions

The monk attains benefit and ease

Able to depart far from contention

Other renunciants likewise

Do not break the prohibitive precepts

Attaining the precepts as if safeguarding

Ever joyfully exhausting all sins

If that one does not break the precepts

He attains birth in the heavenly realms

If that one holds the vessel

He shall ever attain benefit and ease

Attaining the pure seed

His name heard throughout all places

Never receiving the suffering of sin

Ever not entering the place of suffering

Boundless sentient beings

Make offerings to all the Buddhas

They shall receive a body as a heavenly being

That one attains Buddhahood in the world

Inconceivable sentient beings

The Buddha's joy, and they attain joy

Vowing for the sake of the world

The Bodhisattva attains accomplishment

If that one reflects upon it

That sentient being too attains it

The peace and joy of the Pratyekabuddha

And again attaining the joy of the Śrāvaka

Devas, humans, asuras

Their wishes ever protected

If the knowledge of former lives is theirs

Renouncing the home life too they shall attain

If at the ground of joy

Abiding in the place of Mañjuśrī

If I am to be like that suffering one

According to my strength, able to be with them

If one knows to live in harmony

One is born among all

If there is one who wishes to see and hear

And if one wishes to understand and know

In this way attaining the sight of that one

The Venerable Mañjuśrī

Like the sun shining everywhere

For the sake of all sentient beings

That Mañjuśrī (Manjusri) cultivates the practice

May I do likewise

Whether that one is in empty space

Or whether in the world

Now I too am in the world

To destroy the world's suffering

If the world has suffering

That, all of it, I attain

All the goodness of the world

The Bodhisattva, having attained joy

The joy that saves the world

All have great joy

All together benefit and are at ease

The Buddha teaches a long enduring life

A wholesome intent truly pure

Taking refuge in Mañjuśrī (Manjughosa)

I speak of the Good Spiritual Friend

This purity increases and grows.

Sūtra of the Bodhisattva Conduct

(End of Scroll 4)