菩提資糧論

A Buddha is one who awakens to everything that ought to be known—this is the meaning of “Buddha”—because he knows things as they ought to be known; and also because he awakens from the sleep of ignorance. “Awakening” means enlightenment, because one has left behind ignorance and sleep.

Moreover, because the Shakras and Brahmas cannot awaken to this awakening, only the One whose renown pervades the three realms can awaken to it. All Buddhas are precisely those who awaken to this awakening, because only a Buddha—and not a shravaka, pratyekabuddha, or bodhisattva—possesses the omniscience that comprehensively knows all things, being endowed with the unique qualities of a Buddha.

“All” means without omission—that is, past, future, and present.
“Crown” means the uppermost part.
“Joining the palms” means placing the hands together.
“Reverently” means to bow in homage.
“I shall explain” indicates one’s own exposition.
“As taught” means that various teachings have already been given in the sutras, and what is now explained accords with those teachings.
“Buddha” means one who has left ignorance behind.
“Bodhi” means the wisdom of omniscience.

“Provisions” means that which can bring the bodhisattva’s qualities to completeness. It is like a full bottle, a full jar, and so forth in the world. “Full” means brimming over; thus, taking the qualities that bring bodhi to completeness as provisions, they are called the provisions for bodhi.

Furthermore, it has the meaning of sustaining. For example, among things that accompany one another in the world, the sun contains heat and the moon contains coolness. “Containing” means sustaining. In the same way, sustaining the qualities of bodhi constitutes the provisions for bodhi. Thus, to speak of provisions is to speak of sustaining.

Furthermore, it has the meaning of nurturing and increasing. For example, in the world there are people capable of supporting a thousand, a hundred, or ten persons; some can support themselves, while others can scarcely do so. The provisions for bodhi are likewise so called because they nurture and increase bodhi.

Furthermore, it has the meaning of a cause. Just as among the causes for a house, a city, or a vehicle, one speaks of provisions for a house, provisions for a city, or provisions for a vehicle, so too the causal conditions that produce the qualities of bodhi are called the provisions for bodhi.

Furthermore, it means that all constituent parts are complete. For example, among the elements of a sacrifice, when fire and the various offerings are all complete, it is called a sacrifice; it is not so called when they are incomplete. Likewise, when the parts of a body—the head, hands, feet, and so forth—are complete, it is called a body; it is not so called when they are incomplete. The constituent parts of generosity are the same: generosity is the giving of an object, while acceptance is its dedication. When these are complete, they are called the provisions of generosity; not so when they are incomplete. The provisions of morality and the others are likewise. Therefore, the completion of all constituent parts is the meaning of provisions.

Thus, when I speak of the provisions for bodhi, the meanings are: that which can bring bodhi to completeness, sustain it, nurture and increase it, serve as its cause, and complete all its constituent parts.

“How could” means: by what power? Shravakas and bodhisattvas awaken to only a small portion and do not possess such power. If one wished to explain the provisions for bodhi without deficiency or omission, only the Buddhas, who alone have attained boundless awakening, could do so. It is called boundless awakening because it is not awakening merely to some small portion. Because the Buddha, the Blessed One, unobstructedly awakens to the boundless objects of knowledge, the Buddha is called the One of Boundless Awakening.

Furthermore, amid sensual pleasures and the painful self-exhaustion of such extreme views as annihilationism and eternalism, existence and nonexistence, he awakens without attachment. Because his awakening has no limit, the Buddha is called the One of Boundless Awakening.

Question: Why can only a Buddha explain the provisions, while others cannot?

Answer:

“The Buddha’s embodiment” means the body of the Buddha. Because the Buddha’s embodiment is complete in boundless virtues, it is said that the Buddha’s embodiment possesses boundless virtues. “Virtue” means that which is worthy of praise; whatever is worthy of praise is called a virtue.

Furthermore, it means repeated performance, just as the repeated recitation and study of scriptures is called the performance of meritorious deeds.

Furthermore, it means firmness, as when a rope is braided: joining two strands produces strength, and joining three produces strength. It also means increase, as with profit: an increase of two produces gain, and an increase of three produces gain.

Thus, because the Buddha’s embodiment is the support of morality, concentration, and boundless other distinct virtues, it is said that the Buddha’s embodiment possesses boundless virtues.

“The provisions are the basis of awakening” means that the provisions for bodhi are the foundation of the boundless virtues of the Buddha’s embodiment. A root means that which establishes, and bodhi is wisdom. The basis is precisely the provisions, because these provisions can establish the wisdom of omniscience. Therefore, the provisions are the basis of the Buddha’s embodiment.

Because the Buddha’s embodiment possesses boundless virtues, boundless virtues are needed to bring that embodiment to completion. Therefore, the provisions are also boundless.

Those provisions are boundless, while wisdom is limited; hence one cannot explain the provisions without omission. Therefore it is said, “I shall explain a small portion of them, having paid homage to the Buddhas and bodhisattvas.”

Question: One should pay homage to the Buddha because he is supreme among all beings. For what reason are bodhisattvas also venerated here?

Answer: Because these bodhisattvas should be venerated immediately after the Buddhas. All bodhisattvas, from those who have first generated the aspiration up to those at the site of awakening, should be venerated. Bodhisattvas are of seven kinds: first, those who have initially generated the aspiration; second, those who practice correctly; third, those who have attained the acceptance of the non-arising of dharmas; fourth, those who have received consecration; fifth, those who will become Buddhas after one more life; sixth, those in their final life; and seventh, those who have reached the bodhi site. These bodhisattvas should be venerated immediately after the Buddhas, with body, speech, and mind, and with external offerings.

Those who have initially generated the aspiration have not yet entered the bhumis. Those practicing correctly progress through the seventh bhumi. Those who have attained the acceptance of the non-arising of dharmas abide on the eighth bhumi. Those who have received consecration abide on the tenth bhumi.

Those who will become Buddhas after one more life have newly entered the Tushita palace. Those in their final birth abide in Tushita.

Those who have reached the bodhi site are about to partake of the wisdom of omniscience.

Among these seven kinds of bodhisattvas, even those who have initially generated the aspiration should be reverently honored by all beings, how much more so the others. Why? Because of their profound and vast resolve, and because this accords with the Tathagata’s teaching.

When a bodhisattva who has initially generated the aspiration arouses the aspiration for bodhi, without diminishing any of the ten directions, any Buddha-land, or any living being, the bodhisattva arouses the aspiration for bodhi with a compassionate mind pervading them all: “Those beings who have not yet been delivered, I shall deliver; those not yet liberated, I shall liberate; those not yet awakened, I shall awaken; those not yet brought to quiescence, I shall bring to quiescence.

Those who should be guided by the shravaka path, I shall cause to enter the shravaka vehicle; those who should be guided by the pratyekabuddha path, I shall cause to enter the pratyekabuddha vehicle; those who should be guided by the Mahayana, I shall cause to enter the Mahayana.” The bodhisattva wishes to bring all beings ultimately to quiescence, not merely some portion of them. Because of this profound and vast resolve, all beings should pay homage to bodhisattvas.

What does it mean that this accords with the Tathagata’s teaching? As the Blessed One said:

“Kashyapa! Just as one should bow to the new moon, not to the full moon, so too, Kashyapa, those who have faith in me should reverently bow to bodhisattvas, rather than to the Tathagata. Why? Because Tathagatas arise from bodhisattvas.”

Furthermore, it is also said in the shravaka vehicle:

For this reason, bodhisattvas should be venerated immediately after the Buddhas. As the verses say:

Question: Venerable One, you have correctly explained the circumstances giving rise to the teaching on the provisions. Now you should explain the essence of the provisions.

Answer:

Because Prajnaparamita is the Mother of bodhisattvas, it is the foremost provision for bodhi. Why? Because it is supreme. Just as the eye faculty is supreme among the faculties of the body, and the head is supreme among the body’s parts, so is Prajnaparamita among the paramitas. Because Prajnaparamita is supreme, it is the foremost provision. Furthermore, it precedes the others. Just as faith precedes all qualities, so Prajnaparamita precedes all the paramitas.

If dana is not dedicated to bodhi, it is not dana; likewise, if shila and the others are not dedicated to bodhi, they are not shila and the other paramitas. Dedication to bodhi is prajna. Because prajna precedes them, dedication becomes possible. Therefore, among the paramitas, Prajnaparamita is the foremost provision.

Furthermore, because it is the causal essence of the threefold purity of these paramitas, Prajnaparamita is taken as the causal essence of the threefold purity of the paramitas. Therefore, Prajnaparamita is the foremost provision for bodhi.

The threefold purity means that when a bodhisattva abiding in Prajnaparamita practices generosity, the bodhisattva does not conceive of the self, having abandoned attachment to the self; does not conceive of distinctions among recipients, having eliminated all discrimination; and does not conceive of the karmic result of generosity, because the characteristics of all dharmas neither come nor go. In this way, a bodhisattva’s generosity is purified in its three aspects. As generosity is purified, so too are morality and the others purified.

Because this Prajnaparamita is the causal essence of the threefold purity of the paramitas, Prajnaparamita is the foremost provision for bodhi.

Furthermore, it produces a great karmic result. The great karmic result of Prajnaparamita surpasses those of the other paramitas. As a sutra states:

The Sutra of Bilama discusses the causal conditions for a great karmic result and provides a corresponding explanation. Because its karmic result is great, Prajnaparamita is the foremost provision for bodhi.

Question: Why is Prajnaparamita the Mother of bodhisattvas?

Answer: Because she is able to give birth to them. Skillful means embraced by prajna gives birth to bodhisattvas, causing them to seek unsurpassed bodhi rather than the attainments of shravakas or pratyekabuddhas. Because it is the cause that gives rise to the essential nature of Buddhahood, Prajnaparamita is the Mother of bodhisattvas.

Furthermore, because she establishes them in the five paramitas. This is expressed as “minh bát-la-nị-ba-đệ.” “Minh” is the root form, while “bát-la-ni-ba-đệ” is the derivative. This root and derivative constitute “Ma-đa” (“Ma-đa” is translated as “Mother” and is derived from the expression “Minh-bát-la-nhị-ba-để”; in the Treatise on Grammar, “Ma-đa” derives from the phrase “Yên-bát-la-ni-ba-để.” “Minh” is the essential root of ma-đa, while bát-la-ni-ba-để is the derivative; bát-la-ni-ma-để is translated as “to establish,” and therefore “establishing” is one meaning of “Mother”).

For example, when a mother gives birth to a child, she may place the child on a bed or upon the ground. Prajnaparamita is likewise: after giving birth to a bodhisattva who seeks bodhi, she establishes that bodhisattva in the five paramitas, such as generosity. Because she can establish bodhisattvas who seek bodhi, Prajnaparamita is called the Mother of bodhisattvas.

Furthermore, because of measurement. This is expressed as “Mang-ma-nê.” “Mang” is the root form, while “ma-nê” is the derivative. This root and derivative constitute “Ma-đa” (in the Treatise on Grammar, the term “Ma-đa” also derives from the phrase “Mang-ma-ni”; “Mang” is likewise the root form, while “ma-ni” is the derivative; ma-ni is correctly translated as “measurement,” and therefore measurement is taken as one meaning of mother).

For example, after giving birth to a child, a mother assesses things according to the occasion: “Because my child has eaten this food, the child will grow; because of that, the child will decline.” A bodhisattva is likewise, using Prajnaparamita to assess oneself: “I should practice generosity in this way; I should uphold morality in this way,” and so forth. Because it is the cause of self-assessment, Prajnaparamita is called the Mother of bodhisattvas.

Furthermore, because of classification by measure. For example, in measuring objects there are bát-la-tát-tha, a-trạch-ca, pháp-lê-để, and other measures used for classification. Bodhisattvas are likewise classified: this one has initially generated the aspiration; this one is practicing; this one has attained acceptance; and so forth. Because it provides the causal basis for classification by measure, Prajnaparamita is called the Mother of bodhisattvas.

Furthermore, because of what is recited in the sutras; that is, she is called “Mother” in the recitations of the sutras. In those sutras, there is a bodhisattva renowned throughout all Buddha-lands named Tùy-ma-lê Cát-lê-đế, who spoke this gatha:

Another sutra also contains such a recitation. Taking the sutras as authoritative, Prajnaparamita is therefore called the Mother of bodhisattvas.

Question: Why is Prajnaparamita also the Mother of all Buddhas?

Answer: Because she gives rise to and reveals unobstructed wisdom. Through Prajnaparamita and the Agamas, all Buddhas of the past, future, and present have extinguished, will extinguish, and now extinguish the afflictions. Because she gives rise to this, Prajnaparamita is the Mother of all Buddhas.

As for revealing unobstructed wisdom: all Buddhas of the past, future, and present reveal unobstructed wisdom within Prajnaparamita. Because she reveals this unobstructed wisdom, all Buddhas also take Prajnaparamita as their Mother. Here there is a shloka:

Why is it called Prajnaparamita? Because it is not shared with shravakas and pratyekabuddhas, it is called Prajnaparamita. Because there is nothing higher to be known, it is called Prajnaparamita. Because this wisdom can reach every other shore, it is called Prajnaparamita. Because nothing else can surpass this Prajnaparamita, it is called Prajnaparamita. Because the three times are equal, it is called Prajnaparamita. Because it is equal to boundless space, it is called Prajnaparamita. Because of such extraordinary causal conditions, as explained in the Prajnaparamita Sutras, it is called Prajnaparamita.

Question: The foremost provision for bodhi has now been briefly explained. Now you should explain the second provision.

Here, dana-paramita is the second provision. Because prajna precedes it, the bodhisattva practices generosity for the sake of bodhi. Therefore, generosity is the second provision.

Here, the cause of bringing forth joy in others is called generosity, not the causing of suffering. It is of two kinds: the gift of material wealth and the gift of Dharma. The gift of material wealth is also of two kinds: that connected with one’s own consciousness and that not connected with one’s own consciousness.

That connected with one’s own consciousness is also of two kinds: internal and external. Giving parts of one’s body or giving the entire body is internal giving. Giving sons, daughters, wives, concubines, and two-footed or four-footed creatures is called external giving.

That not connected with one’s own consciousness is also of two kinds: edible and inedible. These comprise many types. Giving food and drink to be consumed within the body is edible giving. Giving things for use outside the body—incense, flowers, gold, silver, clothing, land, property, gardens, groves, places of recreation, and so forth—is inedible giving.

The useful gift of Dharma is also of two kinds: mundane and supramundane.

If, through the gift of Dharma, one produces physical faculties and desirable objects within cyclic existence, it is mundane. If, through the gift of Dharma, one transcends the cycle of birth and death, it is supramundane.

Both the gift of material wealth and the gift of Dharma are of two kinds: attached and unattached. If the gift is made for oneself, for material necessities, or for a superior karmic result, with expectation and desire for continued reward, it is attached. If it is made for the benefit and happiness of all living beings or for unobstructed wisdom, it is unattached.

Other forms, such as the gift of fearlessness, should also be included, as appropriate, within either material giving or Dharma giving. The karmic results and residual effects—like diluted water—of these two kinds of giving are fully explained in the Mahayana sutras. Here they are briefly expressed in verse:

Now the distinctions among donors are explained:

Question: Dana-paramita has now been briefly explained. Now you should explain shila-paramita.

Answer: The meaning of paramita has already been explained. The meaning of shila will now be stated; because it is shila, it is called shila.

Shila means habitual cultivation. This is its essential characteristic.

Furthermore, it means inherent nature, as when the world speaks of a happy disposition, a painful disposition, and so forth.

Furthermore, it means coolness, because it lacks causes for remorse and is free from the burning mind of affliction.

Furthermore, it means security, because it can serve as a cause of happiness in future lives.

Furthermore, it means tranquility, because it can establish calm abiding and insight.

Furthermore, it means quiescence, because it provides a cause for nirvana.

Furthermore, it means dignity, because it can adorn one.

Furthermore, it means purity, because it can wash away the defilements of bad conduct.

Furthermore, it means the head, because it can serve as a cause enabling one to enter an assembly without timidity.

Furthermore, it means praise, because it can give rise to a good reputation.

This morality arises through wholesome conduct of body, speech, and mind. Abstaining from killing, taking what is not given, and sexual misconduct constitutes the three kinds of bodily morality. Abstaining from false speech, divisive speech, harsh speech, and frivolous, miscellaneous speech constitutes the four kinds of verbal morality. Abstaining from covetousness, ill will, and wrong views constitutes the three kinds of mental morality.

These ten kinds of morality arising from wholesome conduct of body, speech, and mind counteract the ten kinds of morality arising from unwholesome conduct of body, speech, and mind.

Because the ten kinds of unwholesome conduct are habitually cultivated to inferior, middling, or superior degrees, beings fall into the hells, the animal realm, or the realm of Yama.

As for the preceding ten kinds of morality arising from wholesome conduct, if they are not associated with the factors of awakening, then through their habitual cultivation to superior, middling, or inferior degrees, one will be reborn in correspondingly higher and successively higher stations among humans and devas.

If they are associated with the factors of awakening, through abundant and habitual cultivation of progressively superior forms of the ten kinds of morality arising from wholesome conduct, one will attain progressively superior distinctions on the shravaka grounds and bodhisattva grounds.

Furthermore, this collection of bodhisattva morality comprises sixty-five inexhaustible kinds, as explained in the Sutra Spoken by Akshayamati; this should be understood.

Furthermore, in brief, morality is of two kinds: morality whose planting and fruition are equal, and morality whose planting and fruition are unequal.

Morality whose planting and fruition are equal means that, through accumulating wholesome conduct of body, speech, and mind, one plants corresponding seeds in successive kalpas—whether for morality, wealth and happiness, the state of a shravaka or pratyekabuddha, the fruition of one’s features, a pure land, the maturation of living beings, or perfect and complete awakening. All these are called morality whose planting and fruition are equal. The opposite is called morality whose planting and fruition are unequal.

Furthermore, morality is of two kinds: enacted morality and non-enacted morality. If an action is performed within active conduct, it is called enacted morality. The opposite is called non-enacted morality.

Furthermore, morality is of nine kinds: the morality of ordinary beings, the morality of non-Buddhist practitioners possessing the five superknowledges, human morality, the morality of devas in the desire realm, the morality of devas in the form realm, the morality of devas in the formless realm, the morality of learning and non-learning shravakas, the morality of pratyekabuddhas, and the morality of bodhisattvas.

The morality of ordinary beings ceases when they enter another place of birth.

The morality of non-Buddhist practitioners possessing the five superknowledges ceases when their supernormal powers decline and are lost.

Morality in the human realm ceases when the ten wholesome paths of karma are exhausted.

The morality of devas in the form realm ceases when their merit is exhausted.

The morality of devas in the formless realm ceases when their samapatti is exhausted.

The morality of learning and non-learning shravakas ceases because they ultimately enter nirvana.

The morality of pratyekabuddhas ceases because they lack great compassion.

The morality of bodhisattvas never ceases, because it can illuminate all forms of morality, because the continuity of its seeds is inexhaustible, because the continuity of bodhisattvas is inexhaustible, and because the morality of Tathagatas is inexhaustible. For these reasons, it is called shila-paramita. Here there is a shloka:

As a father cherishes his child’s endeavors,
And as one cherishes one’s own life,
So is morality that delivers one from craving for existence;
Strong and great-minded people all cherish morality.
This morality was cultivated by the Muni;
It liberates from desire and severs craving for existence.
Ordinary people abandon it as a vicious bird would,
But the wise should always cherish this morality.
This morality benefits oneself and others,
Makes the body dignified, and frees it from sorrow and defects;
In this life and the next, it is the supreme adornment;
This morality is cherished by the wise.
This morality does not depend upon another’s power,
Is not unattainable, and need not be begged for;
It is attained entirely through one’s own strength;
Therefore, noble people cherish this morality.
Wealth, kingdoms, and lands,
One’s own blood, flesh, and head—
All can be relinquished, but morality is never abandoned,
For one seeks the purity of supreme bodhi.
Even if one were cast from heaven down to earth,
Or raised from earth to the heights of heaven,
To perfect the stainless Ground Free from Defilement,
One should resolutely remain unmoved.
When the means of morality are fully perfected,
At that time one immediately attains the second bhumi;
Having attained the pure Ground Free from Defilement,
One then fulfills the mind’s aspiration.
Whether among devas, humans, or asuras,
Or among animals capable of being guided,
Having well understood the means of teaching them,
One goes there at will to bring benefit.
One may gather living beings through generosity,
Or enter their hearts through loving speech,
Or provide them with secure happiness,
Or work alongside and assist them.
One may become a ruler among humans,
Or exercise mastery among assemblies of devas;
Through various skillful means, one guides them
And ultimately establishes them all in pure qualities.
Through perfect true morality and supernormal powers,
One can cause the great ocean itself to dry up,
As the intensifying fire at the end of the world
Burns everything away in a single instant.
One observes the world’s various afflictions
And the tormenting pain born of separation from loved ones;
A wise person possessing morality, powers, and skillful means
Is the refuge of the world and reveals the supreme path.

Question: Shila-paramita has been explained. Now you should explain kshanti-paramita.

Answer: Here, kshanti means that, whether body or mind experiences suffering or happiness, one’s resolve remains patiently enduring, neither elated nor dejected, and the mind remains undefiled. This is a brief explanation of kshanti.

If explained extensively, it is divided into three: endurance that sustains the body, endurance that sustains the mind, and endurance that sustains understanding of dharmas.

Here, endurance that sustains the body means that when the body encounters suffering—undesirable contacts caused externally by sentient or insentient things—and physical pain arises, one patiently endures it without concern. This is called endurance that sustains the body. What is externally produced is this: because of food, fear, anger, and delusion arise; and flies, mosquitoes, tigers, lions, bears, and other two-footed, four-footed, or many-footed sentient creatures torment the body through innumerable causes.

Or someone may come to request parts of one’s body, such as the hands, feet, ears, nose, head, or eyes, and cut them off. Faced with these evils, one’s mind is neither grieved nor disturbed, nor does one otherwise waver. This is called endurance that sustains the body.

Furthermore, when violent contacts from strong winds, heat, cold, storms, and rain—insentient things—come to torment one, bringing intense pain throughout the body, yet one can calmly endure them, this is also called patience. Furthermore, when disturbances of the bodily elements give rise to wind, bile, phlegm, and the four hundred and four diseases, causing the body extreme suffering and torment, if one can patiently endure them without concern, this too is called endurance that sustains the body.

Here, endurance that sustains the mind means that if one is reviled, resented, reproached, slandered, humiliated, deceived, and so forth, one does not accept those words; when such torments arise, the mind neither wavers nor becomes turbid and confused. This is called endurance that sustains the mind. Furthermore, when encountering the eight worldly dharmas—gain, loss, good reputation, bad reputation, blame, praise, suffering, and happiness—the mind is neither elated nor dejected, but remains unmoved like a mountain.

This is called endurance that sustains the mind. Furthermore, one eliminates the latent tendencies and anger, has no thought of killing or harming, no thought of bearing grudges, no thought of contention, and no thought of litigation; one protects oneself and protects others. Toward living beings, one possesses loving-kindness, proceeds with compassion, arouses sympathetic joy, and constantly practices equanimity.

These are also called endurance that sustains the mind.

Here, endurance that sustains understanding of dharmas means contemplating internal and external phenomena in accordance with reality.

External phenomena include reviling, killing, and so forth.

As for reviling: sounds and words come together simultaneously without remaining assembled. Because they exist for only an instant, because words are empty, and because sounds are like illusions, one cannot say that their meanings correspond in successive sequence. There is no reviling within them. It is only because ordinary people falsely discriminate that they give rise to angry and resentful minds. If, regarding the intrinsic meaning of words and sounds, one knows them to be unobtainable, then the mind becomes compliant, without opposition, and endures them with equanimity. This is called endurance that sustains understanding of dharmas.

Furthermore, when faced with killing, one should reflect thus: “The body is not the killer. If the body were without mind, it would be like grass, trees, walls, or an image. The mind too is not the killer, because mind has no form, contact, or obstruction. In the ultimate truth, there is no killing.” Contemplating in this way, one sees no killing and is able to endure it. This is called endurance that sustains understanding of dharmas.

Internal phenomena are contemplated in this way: “Form is like a mass of foam and arises from conditions; it has no activity, possesses no autonomy, is empty, and is free from ‘I’ and ‘mine.’ Feeling is like a bubble of water, perception like a mirage, formations like a plantain trunk, and consciousness like an illusion. They arise from conditions; they have no activity, possess no autonomy, arise and cease in each instant, are empty, and are free from ‘I’ and ‘mine.’ Here, form is not I, and form is not mine.

Feeling, perception, and formations are likewise. Consciousness is not I, and consciousness is not mine. These dharmas arise from conditions.

If they arise from conditions, their intrinsic natures do not arise. If their intrinsic natures do not arise, they cannot be agents of harm.” When one contemplates in this way, the intrinsic nature of all internal and external dharmas is unobtainable. This is called endurance that sustains understanding of dharmas.

If, when contemplating the intrinsic nature of any bodily or mental dharma, one immediately accords with the acceptance of the non-arising of dharmas, this is called kshanti-paramita in brief. The complete explanation is given in the sutras. Here there are verses spoken by a noble one: