菩提資糧論

Question: How should one practice?

Answer:

The four bases of supernormal power are the roots:

Aspiration, energy, mind, and discrimination;

The four immeasurables that abide and sustain

Are loving-kindness, compassion, sympathetic joy, and equanimity.

Within these four immeasurables, having cultivated them abundantly, one attains a workable mind. Having attained a workable mind, one then enters the first dhyāna; in like manner the second dhyāna, in like manner the third dhyāna, in like manner the fourth dhyāna.

Having attained the dhyānas, this one then attains tranquillity of body and mind. Because body and mind are fully tranquil, there then arises the supernormal power that enters the Path; and because the supernormal power that enters the Path is fully arisen, there then arises the bases of supernormal power, namely: aspiration, or energy, or mind, or discrimination. Among these, aspiration is to incline toward the Buddha-Dharma; energy is to accomplish the Dharma; mind is to contemplate the Dharma; discrimination is skillfulness with the Dharma.

This Bodhisattva, with respect to supernormal power—whether by faith and understanding, or by application—has a mind that is sovereign, acting as it wishes. Because it is well matured, because it is sustained from its very root, it proceeds freely in all directions like the wind throughout empty space. Herein the Bodhisattva, having attained the four immeasurables and the four dhyānas, whether by faith and understanding or by application, gives rise to the divine eye.

Whether the gods, nāgas, gandharvas... or the divine eye of trainees, śrāvakas, pratyekabuddhas... among all these, this one alone possesses a superior power: surpassing in purity, surpassing in radiance, surpassing in preeminence, surpassing in distinction. That eye is unobstructed; the forms of the world, whether coarse or fine, far or near, can all be seen as he wishes. In like manner he hears the sounds of gods, humans, and beasts.

In like manner he knows former times without bound or limit. In like manner he knows the minds of others together with their desires... up to eighty-four thousand distinctions. Thus he attains immeasurable bases of supernormal power; and because he has attained the bases of supernormal power, all beings fit to be tamed are caused to be tamed.

The four elements are like venomous snakes,

The six entrances like an empty village,

The five aggregates like a murderer—

One must contemplate them thus.

Throughout the long night of birth and death, by means of various causes and conditions one enjoys objects of pleasure; though one protects, rests, and nourishes them, yet these four elements—earth and the rest—if they become aroused, do not acknowledge the kindness of their nurturing and cannot be relied upon. Because they cannot be trusted, one must contemplate them as venomous snakes. Because they have no owner, because they are apart from "I" and "mine."

The entrances—the eye and the rest—have six robbers, oppressive and fearsome; one must contemplate them as being like an empty village. Because, in concert with destructive things, beating and punishing cannot ward them off, they are like a murderer. With the five feelings one must contemplate thus every day.

Honor the Dharma and the Dharma-master,

Also relinquish stinginess with the Dharma;

The teacher must not clench it close,

The hearer must not be distracted.

Here there are four kinds of honoring the Dharma that can give rise to great wisdom; these one must receive and uphold. Toward the Dharma and the Dharma-master one must show reverence. Also relinquishing stinginess with the Dharma, one should, according to the Dharma one has heard and recited, expound it for others' sake. If anyone delights in and wishes to hear the Dharma, the teacher must not clench his hand to hide it away, and the hearer must not be distracted—meaning he must have no wandering intentions.

Without pride, without expectation,

Using only a mind of compassion,

With an intention of reverence and respect,

For the assembly one should speak the Dharma.

Again there are four kinds of dharmas that are marks of great wisdom; these one must receive and uphold, namely: to keep far from exalting oneself and slighting others, because of being without conceit; to cast away gain, reverence, and reputation, because of having a mind without expectation; toward beings shrouded in the darkness of ignorance, solely out of pity and with reverence and respect, to speak the Dharma for their sake. Through these four kinds of dharmas the Bodhisattva is endowed with great wisdom; these one must receive and uphold.

Hearing the Dharma without weariness,

Having heard, recite and retain it all,

Do not deceive the Revered Field of Merit,

And also cause the Teacher to rejoice.

Hearing much without weariness; having heard, upholding the Dharma; having upheld the Dharma, then practicing the Dharma in accordance with the Dharma. Not deceiving the Revered Field of Merit, and also causing the teacher to rejoice. This Dharma is the cause of not forgetting Bodhi.

One should not gaze about others' houses,

The mind should ever be reverent and nurturing;

One should not, for the sake of disputation,

Recite and study worldly treatises.

One should not, for the sake of reverence or material gain, go to look upon others' houses, except for the sake of conditions that establish the Bodhi-mind. Nor should one, for the sake of disputation, study and recite the various worldly treatises, except for the sake of conditions of broad learning.

Do not, out of anger and ill-will,

Revile and abuse the Bodhisattvas;

Toward the Dharma not yet received, not yet heard,

Also do not give rise to slander.

Why is this so? Because it protects the conditions for the continued arising of wholesome dharmas.

Severing the mind of conceit,

One must abide in the four noble lineages;

Do not despise others,

Nor exalt oneself.

Severing conceit means: among beings, one must humble the mind like a dog, severing self-pride. Among the four noble lineages of simplicity—robes, bedding, medicine—one must also abide, because of being content with those four noble lineages. One should not despise others, nor should one exalt oneself.

Whether the transgression is real or not real,

One must not declare it to others;

Do not seek out the faults of others—

One's own faults one must at once recognize.

When a fellow practitioner of the holy life commits a transgression, whether real or not real, one must not declare it. When others have faults, one must not seek them out; only with one's own faults must one be self-aware.

Concerning the Buddha and the Buddha's dharmas

One must not discriminate or doubt.

Though the Dharma is hardest of all to believe,

In it one must have faith.

Concerning the Buddha one must not discriminate, because the World-Honored One is endowed with unprecedented dharmas. Concerning the Buddha's Dharma also one must not doubt, because it is a Dharma not shared with beings. And, within the Buddha-Dharma, that which is hardest of all to believe—because of the profound and deep purity of mind—one must believe.

Though by speaking the truth one might die,

Lose the throne of a Wheel-turning King

Together with the various heavenly kings,

One should still speak only true words.

If a Bodhisattva, by speaking the truth, should be robbed of his possessions, or die, or though he lose the throne of a Wheel-turning King and the various Heavenly Kings, he should still speak only the truth—how much more so other things, that he should not speak the truth?

Beaten, cursed, threatened, killed, bound—

In the end he bears no grudge against others:

"These are all my own offenses;

The karmic retribution returns and manifests."

When there come people who beat, curse, threaten, kill, seize, bind, imprison... all of this is one's own offense that one must undergo, and in the end one bears no anger toward those people. "This is the offense I committed in a former life; now it returns and I receive a like, unlovable retribution. Those beings are all without offense; it is only my own offense, the karmic retribution returning and manifesting—it must be so."

One must with utmost love and reverence

Make offerings to one's father and mother;

Also make offerings to the preceptor (upādhyāya)

And revere the ācārya.

Toward father and mother one must with utmost love and reverence honor and make offerings. One must regard them as gods, and according to the wishes of father and mother cause them to be glad, keeping apart from a mind of flattering illusion. Further, one must reverently attend upon the upādhyāya and the ācārya. With respect to the Dharma spoken by the upādhyāya and ācārya, there is nothing kept secret within, only outward transformation.

For one who has faith in the Śrāvaka vehicle

And faith in the vehicle of the Solitary Buddhas,

To speak the most profound Dharma

Is a fault of the Bodhisattva.

Herein, the Bodhisattva has four kinds of faults that must be abandoned, namely: toward beings who have faith in the Śrāvaka vehicle and the vehicle of the Solitary Buddhas, to speak the most profound Dharma is a fault of the Bodhisattva.

For beings who have faith in the Mahāyāna,

Profound and far-reaching, to expound instead

The Śrāvaka vehicle and the Solitary Buddha vehicle—

This too is an error.

Toward beings who have deep faith in the Mahāyāna, to speak the Śrāvaka vehicle and the Solitary Buddha vehicle is a fault of the Bodhisattva.

When a great person again seeks the Dharma,

Out of conceit not to speak it for them,

But on the contrary to take in the evil,

And to trust those who have no faith.

If there is a great being, rightly abiding, who again seeks the Dharma, then one should at once speak the wholesome Dharma for them; but instead, out of conceit, not to speak it for them; and on the contrary to take in those who break the precepts and follow evil dharmas—this is a fault of the Bodhisattva. Toward one who has no faith and understanding in the Mahāyāna, who has not been matured by the four means of attraction, yet to trust that person.

These are the four kinds.

Keep far from what is wrongly spoken;

The qualities of the ascetic (dhūta) that are taught,

Therein one must mindfully know,

And all should be cultivated as well.

Herein, the four kinds of faults that are taught must be kept far away, because they cause one to depart far from Bodhi. If what is taught within the Śrāvaka and Solitary Buddha vehicles—such as the ascetic practices or the various merits—one knows that these are not obstacles to Bodhi, then among these one should all cultivate them.

With a mind that speaks the Dharma impartially,

Impartially and skillfully establishing,

Also causing right correspondence

Among all beings without distinction.

These four kinds of Bodhisattva path one must cultivate. What are the four? Namely: to arouse an impartial mind toward beings; to speak the Dharma impartially among beings; to establish wholesomeness impartially among beings; to cause right correspondence among beings.

For the Dharma, not for gain;

For virtue, not for fame;

Wishing to free beings from suffering,

Not wishing pleasure for oneself.

The four kinds of true Bodhisattva one must know. What are the four? Namely: solely for the Dharma, not for material gain; solely for virtue, not for reputation; solely to liberate beings from suffering, not wishing ease and joy for oneself.

With secret intention seeking the fruit of action,

The merit born from the deeds done

Is also for the sake of maturing the assembly,

Forsaking one's own private concerns.

With respect to the fruit of action, with secret intention one seeks to perform the three meritorious deeds. When this merit arises, it is solely for Bodhi, for the benefit and joy of beings; and solely for Bodhi, for the maturing of beings; for the sake of the benefit and joy of beings, one forsakes deeds done for oneself. These are the four kinds of true Bodhisattva.

Drawing near to the good and virtuous friends,

Namely: the Dharma-master, the Buddha,

The one who encourages renunciation,

And those who come to beg.

These four kinds of good and virtuous friends of the Bodhisattva one must draw near to, namely: the Dharma-master is a good and virtuous friend of the Bodhisattva, because he assists in upholding the wisdom of learning; the Buddha, the World-Honored One, is a good and virtuous friend of the Bodhisattva, because he assists in upholding the various Buddha-dharmas; the one who urges renunciation is a good and virtuous friend of the Bodhisattva, because he assists in upholding the various roots of goodness; the one who comes to beg is a good and virtuous friend of the Bodhisattva, because he assists in upholding the Bodhi-mind. These four kinds of good and virtuous friends of the Bodhisattva one must draw near to.

One who relies on worldly treatises,

One who solely seeks worldly wealth,

One who has faith in the Solitary Buddha vehicle

Together with the Śrāvaka vehicle.

These four kinds of evil friends of the Bodhisattva one must know. What are the four? Namely: one who discourses on worldly matters, because he practices and approaches all manner of eloquence; one who gathers worldly wealth and goods, because he does not gather the Dharma; one of the Solitary Buddha vehicle, because he has little benefit in meaning and does little work; one of the Śrāvaka vehicle, because he practices for his own benefit.

These four evil friends

The Bodhisattva must know.

Again there is that which should be sought—

Namely, the four great treasuries.

The four kinds of friends spoken of above are evil friends; having known them, one should forsake them. Again there is that which one must seek to attain—namely, the four great treasuries.

The appearing of Buddhas, hearing the perfections,

And, in the presence of the Dharma-master,

Meeting him with an unobstructed mind,

Delighting in places of seclusion.

These four kinds of great treasury of the Bodhisattva one must attain. What are the four? Namely: serving the Buddhas who appear in the world; listening to the six perfections (pāramitās); with an unobstructed mind meeting the Dharma-master; with a mind free of heedlessness dwelling in places of seclusion. These four are the great treasuries of the Bodhisattva, and one must attain them.

Earth, water, fire, wind, and space—

In the end resembling him:

In all places, with impartiality,

Benefiting all beings.

With earth, water, fire, wind, and space, there are two causes and conditions that resemble the Bodhisattva and that one must embrace, namely: because of impartiality, and because of benefit. Just as the earth element... and space—these five kinds—whether toward what has mind or what is mindless, in all places are impartial, without any other characteristic. They are constantly used by beings yet do not change, nor do they seek any repayment of kindness. "I too am thus, even until in the end I reach the seat of Bodhi: constantly used by beings yet not changing, not seeking any repayment of kindness."

One must skillfully contemplate the meaning,

Diligently giving rise to the dhāraṇīs;

Do not, toward those who hear the Dharma,

Create any obstruction.

"Meaning" is the meaning spoken by the Buddha; with that meaning one must skillfully contemplate. Whether discussing with others or while alone, one should do thus. Further, abiding in the precepts and prohibitions, purifying the mind and intention, diligently fresh and clean, one must give rise to and hear the dhāraṇīs: the Lord of Silver, the Lord of the Sea. Further, toward those who hear the Dharma, one must not, by any cause or condition however small, create obstruction, because this keeps apart from giving rise to disastrous karma against the Dharma.

Subduing the afflictions within,

Casting off small matters without remainder,

The eight kinds of indolence

Should also all be severed.

"Subduing the afflictions within" means: therein are nine kinds of affliction, namely: toward me, doing what is of no benefit—done, doing now, will do—these are three kinds; toward those dear to me, doing what is of no benefit—done, doing now, will do—again three kinds; toward those I hate, doing what is of benefit—done, doing now, will do—again three kinds. All these cause affliction, and within these nine matters one must subdue oneself.

"Casting off small matters without remainder" means: therein are twenty kinds of small matters, namely: faithlessness is the first; lack of shame the second; flattering illusion the third; restlessness the fourth; distraction the fifth; heedlessness the sixth; harm the seventh; lack of dignity the eighth; indolence the ninth; worry the tenth; torpor the eleventh; drowsiness the twelfth; resentment the thirteenth; concealment the fourteenth; jealousy the fifteenth; stinginess the sixteenth; haughtiness the seventeenth; wrath the eighteenth; remorse the nineteenth; grief and gloom the twentieth.

"The eight kinds of indolence should all be severed" means: therein are eight kinds of indolence, namely: "I wish to perform a task," yet one lies still and gives rise to no energy—this is the first; "I have already performed the task"—the second; "I am on the road"—the third; "I have traveled the road"—the fourth; "My body is weary and cannot cultivate the work"—the fifth; "My body is heavy and cannot cultivate the work"—the sixth; "I have fallen ill"—the seventh; "I am ill, and having risen for but a short while, lie still again"—the eighth. Because of these eight, what ought to be attained is not attained, what ought to be reached is not reached, what ought to be realized is not realized. These eight kinds of indolence, in order to sever them, one must give rise to energy.

Do not covet what is not one's portion,

Coveting wrongly does not accord with one's wishes;

Those who are sundered, cause all to unite,

Without asking whether kin or not kin.

If one sees beings possessing abundant gain, reputation, ease and joy, praise, and merit—amid their abundance of merit, one must not covet what is not one's portion. For if one covets what is not one's portion, it surely will not accord with one's wishes; therefore one must not do so.

Further, among beings who contend and quarrel with one another, who are sundered and broken apart, without asking whether they are kin or not kin, one must cause them all to be reconciled in mutual love of mind.

Where, regarding emptiness, one attains "emptiness,"

The wise must not rely on such practice;

If one should attain "emptiness" thereby,

That evil exceeds the view of self.

Because one relies on Emptiness to uproot the great mass of ignorance, the wise must not rely on "attaining emptiness" as a practice. If one relies on "attaining emptiness" as a practice, then it is even harder to cure than one who holds the view of self; the evil too exceeds that. Because the practices of all views are transcended through Emptiness; but if one again clings to the view of Emptiness, then it cannot be cured, because one can no longer be brought to transcend it.

Sweeping and adorning,

And the many kinds of drums and music,

The various offerings of incense and flowers—

Make offerings at the caitya.

At the caitya and the images of the Tathāgata, sweep away the dust and dirt, scatter flowers, burn incense, powdered incense, canopies, banners and pennants... the various offerings; one must make offerings, because one thereby attains the fragrance of the precepts, sovereign mastery, and upright form. The various flutes, harps, waist-drums, great drums, thunder-drums, hand-clappers... the various drums and music as offerings, because one thereby attains the divine ear.

Making the various kinds of lamp-wheels

As offerings at the caitya-hall,

Bestowing canopies and sandals,

And also bestowing the various carriages.

Within the caitya-hall, one should use the various kinds of fragrant oils, oil-lamps, garlands... as offerings, because one thereby attains the Buddha-eye. Bestowing canopies, leather sandals, elephant-carriages, horse-carriages, because one thereby attains the Bodhisattva's vehicle of supernormal power without difficulty.

One should single-mindedly proceed in joy and delight,

Joyfully knowing: faith in the Buddha is attained,

Delighting in making offerings to the Saṅgha,

And also delighting to hear the true Dharma.

Herein, the Bodhisattva must constantly delight in such Dharma, and not delight in the merit-pleasures of the five desires. One must know the benefit obtained when one has faith in the Buddha, and not delight merely in beholding the form-body. One must, within the Saṅgha, use objects of pleasure to delight in making offerings, not merely come to pay a visit and no more. One must constantly delight to hear the Dharma without weariness, and not delight merely in temporarily hearing words.

In the former time it does not arise,

In the present it does not abide,

In the latter time it does not come—

Contemplate all dharmas thus.

Because of the power of the conjunction of causes and conditions and because it comes from nowhere, in the former time it does not arise; because it is broken and perishes in each instant and because it does not abide, in the present it does not abide; because it perishes without remainder and because it goes nowhere, in the latter time it does not come. One must contemplate all dharmas thus.

Doing good for beings,

One does not seek their recompense;

One must alone endure suffering,

Not receiving pleasure for oneself.

The Bodhisattva, toward beings, must bring them benefit and joy by doing good, not hoping that beings will bring benefit and joy to himself. And, beings have immeasurable marks of suffering; "I alone, for their sake, endure them. When I have objects of pleasure, I give them to beings to use for their joy."

Though there be great merit and reward,

The mind is neither elated nor delighted;

Though as hungry as a hungry ghost,

It is neither downcast nor sorrowful.

Though amid the great merit and reward of the realms of gods and humans, the mind is neither elated nor delighted; though like a hungry ghost, poor and destitute, ruined and oppressed, of the hardest livelihood, one must not give rise to a downcast mind, nor again give rise to sorrow—how much less amid poverty and ruin in the human realm.

If there are those who have already learned,

One should with utmost effort honor them;

Those who have not learned, cause to enter learning,

And one must not give rise to contempt.

If there are beings who have already learned, one should honor them to the utmost; if there are those who have not yet learned, one should cause them to enter learning, and one must not hold them in contempt.

Those endowed with precepts, revere;

Those who break the precepts, cause to enter the precepts;

Those endowed with wisdom, draw near;

The foolish, cause to abide in wisdom.

Those endowed with the precepts, one must constantly inquire after, joining palms and bowing toward them... and revere them, and one should also speak to them of the merit of upholding the precepts; if there are those who break the precepts, one should cause them to enter the precepts, and one should also speak of the offense of breaking the precepts. Those endowed with wisdom, one must draw near to, and one should also reveal to them the virtue of wisdom. The foolish, one should cause to abide in wisdom, and one should also expound to them the fault of folly.

The suffering of saṃsāra's many kinds—

Birth, old age, death, the evil destinies—

Not fearing these fears,

One must subdue the evil and ignorant Māra.

The Bodhisattva, amid saṃsāra and its many kinds of saṃsāra—birth, old age, death, grief, lamentation, suffering and distress, the destinies of the hells, hungry ghosts, animals, and asuras—must not be alarmed or afraid; one should only subdue the evil Māra and evil ignorance.

However many Buddha-lands there are,

Accumulating their merits,

In order to completely attain those lands,

Make vows and apply energy.

The immeasurable Buddha-lands of the ten directions—whether Buddha-lands replete, or Buddha-lands adorned, or those heard of from the Buddhas and Bodhisattvas, or those seen oneself—all of those lands accumulate excellent merit; one causes all those lands to enter into one's own Buddha-land. One must make such a vow; in accordance with the vow it is accomplished; one must also apply energy and practice thus.

Always, amid all dharmas,

Without grasping, one practices relinquishment;

This is, for the sake of beings,

To take up and shoulder the necessary task.

Because of grasping there is suffering; because of non-grasping there is ease and joy. Having reflected thus, constantly, amid all dharmas, without grasping one relinquishes. Though without grasping one relinquishes, yet before, inclining toward Bodhi, one made a vow to take up and bear beings: "Those not yet liberated, I shall liberate; what is not yet spoken, I shall speak; those not yet brought to quiescence, I shall bring to quiescence." This is what one should shoulder, for the sake of beings.

Rightly contemplating all dharmas

As without "I" and without "mine,"

Yet also do not forsake great compassion

Together with great loving-kindness.

It is said that all dharmas are without ownership, because they are like a dream, like an illusion; thus all dharmas are without self; without "mine," because one contemplates the markless. Thus, taking the supreme meaning of the Dharma, when one contemplates this mark, yet one does not forsake great compassion and great loving-kindness toward beings—thus one is all the more worthy of special and doubled praise. Those beings, covered over by the darkness of folly, cling to "I" and "mine," and in the supreme meaning of the Path do not awaken or know; "I shall at some time cause them, within this supreme meaning of the Path, to awaken and know." This is, toward beings, not forsaking great compassion and great loving-kindness.

Surpassing all offerings

Is the offering to the Buddha, the World-Honored One.

How is this done?

It means: the offering of the Dharma.

If there is one who takes the various offering-articles and offers them to the śrāvakas, solitary Buddhas, Bodhisattvas, and the Buddha, the World-Honored One—that is, whether using flowers, incense, garlands, powdered incense, lamp-wheels as offerings, or using the various medicines, fine food and drink... as gifts and offerings; if one wishes to surpass all those offerings, it is to make offering to the Buddha. And how again? In answer: the offering of the Dharma. And what is the mark of the offering of the Dharma?

Whether upholding the Bodhisattva treasury

And attaining the dhāraṇīs,

Entering deep to the bottom, the source of the Dharma—

This is the offering of the Dharma.

Herein, those sūtras spoken by the Tathāgata in correspondence with the Bodhisattva treasury, of profound and luminous marks, contrary to the world, hard to fathom to the bottom, a cause without backsliding, born from the Six Perfections, skillfully gathering the objects to be gathered into conformity with the dharmas that aid Bodhi, in accord with the nature of perfect awakening, entering all great compassion, speaking all great loving-kindness, apart from the views of all Māras, skillfully speaking dependent arising, entering the absence of beings, the absence of a soul, the absence of one who nourishes, the absence of a person, in correspondence with Emptiness, in correspondence with the Wishless and the Signless;

sitting at the place of awakening turning the wheel of the Dharma, praised by gods, nāgas, yakṣas, and gandharvas, liberating beings still in the mire of household life, gathering the noble ones, expounding the practices of the Bodhisattvas, entering the eloquence and joyful exposition of the Dharma's meaning, resounding with a sound like thunder: impermanence, suffering, non-self; alarming the treatises of the outsiders who cling to views and attainment; counteracting saṃsāra, revealing the joy of Nirvāṇa, praised by the Buddhas—such sūtras as these, whether spoken, upheld, contemplated, or grasped—this is called the offering of the Dharma.

Further, the offering of the Dharma is: because one attains non-backsliding, conforming to and practicing the all-retaining (dhāraṇī), amid the profound dharmas—Emptiness, Signlessness, Wishlessness—in correspondence, entering to the bottom without wavering, without obstruction—this is called the offering of the Dharma in the supreme meaning.

One must rely upon the meaning,

Not merely cherish the mixed flavor;

Within the profound path of the Dharma,

Skillfully enter, do not be heedless.

Further, the offering of the Dharma is: if, within the Dharma, one contemplates the Dharma and practices the Dharma, conforming to dependent arising, apart from all extreme views and grasped views; attaining the non-arising forbearance, the forbearance of non-birth, entering non-self, within causes and conditions without opposition, without contention, without dispute, apart from self and what belongs to self.

One must rely upon the meaning, not pursue ornate phrases and words; one must rely upon wisdom, not rely upon consciousness; one must rely upon the sūtras of definitive meaning, not rely upon worldly conventional speech of non-definitive meaning.

One must rely upon the Dharma, not take up the views of persons; one must conform to the Dharma as it truly is, practicing and entering the abode of non-abiding. One skillfully contemplates ignorance, formations, consciousness, name-and-form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old-age-and-death, grief, lamentation, and utmost suffering—all completely brought to quiescence. Having contemplated dependent arising thus, one draws forth the inexhaustible. Out of compassion for beings, one does not cling to views and grasping, and is not heedless. If one is constantly thus, this is then called the offering of the Unsurpassed Dharma.

Thus these provisions,

Through great kalpas as many as the Ganges' sands,

Whether of renunciants or householders,

Will attain perfect awakening complete.

As was spoken above, throughout great kalpas as many as the sands of the Ganges River, the renunciants and householders of the Bodhisattva vehicle, over a long and distant time, fully fulfilling their vow, attain perfect awakening.

Binding mindfulness, reciting the provisions,

For the sake of Bodhi contemplating,

The meaning of the provisions without lack—

May it be attained as in that recitation.

I now select that recitation,

With its meaning whether increased or diminished;

Skillfully understanding the meaning of the verses,

The wise and worthy must bear with it.

Explaining the verses of the provisions,

By the meritorious good that I have done,

For the beings within saṃsāra,

May they attain Perfect Universal Awakening.