菩薩本生鬘論

Afflictions bind; their nature and function pervade everywhere. The power and function of ultimate truth utterly extinguish all outflows. Wholesome roots arise, free from every inversion.

That principle of quiescence never diminishes or declines. The cause of true benefit brings forth a beautiful appearance. Exerting oneself in progressive cultivation increases offerings.

In village after village, cultivation thus increases. Everywhere is transformed and made peaceful and joyful. In the sphere of ultimate practice there is harmony without contention.

Inversions are completely ended, and the wordless principle is awakened to. Free from the two views, one accords with the Middle Way. Excellent indeed is the intrinsic nature!

Such is harmony. The devas delight in that realm of giving. Diligent by night and day, one perfects the ultimate truth.

The Blessed One manifests responsively and awakens sentient beings; the excellent marks increase and are thus perfected. Concordant and harmonious, purity pervades everywhere. The marks of the Tathagata are true and supreme.

The bodhisattva contemplates the practice of giving: the Birth Story of the Venerable Adornment, Protector of the Realm,

Extensive Exposition of the Meaning, the Eleventh.

The true mark of the great man is harmonious and unchanging. This is the bodhisattva practice of following, comprehending, and penetrating. Accordance arises from attaining the quiescent, unchanging nature of all dharmas.

The vast pure conduct is cultivated in full. Through wholesome karma one resolutely cultivates and realizes the fruit of non-arising. Penetrating the profound principle, one increases wondrous practices.

Awakening to the teaching, one strives in progressive cultivation. One enters completely into the fundamental intrinsic nature. Abiding in the past, one increasingly rests in quiescence, disciplines sentient beings, and shoulders the great undertaking.

With genuine virtue and fitting speech, one causes the minds of beings to extinguish every kind of anger and establishes a suitable place.

The teaching of ultimate truth ends all anger and delusion. This is precisely the moral virtue of one in training. Otherwise, one undergoes suffering and continues revolving without cease.

To reach the limit of intrinsic nature is to illuminate the path of samsara. Reverent giving does not seek blessed recompense, but aims to attain a refuge of peace and joy, perfect in quiescence. Name and form become mastered.

Wandering comes to an end. Wisdom is supreme; it is where one in training abandons afflictions. This is the sovereign cause for the appearance of a true Dharma teacher.

Afflictions are eliminated, and speech accords with principle. Mental activity is markless, and all evil is removed. Boundaries no longer remain, and inversions are also cleansed away.

This is the time when every affliction and obstruction is purified and stilled. Speech that is free from words is true speech.

What is it to abandon the realm of suffering of a maiden?

One in training departs from it and is not disturbed by defilement.

What is the root of all defilement?

When sensual desire surges strongly, it is truly difficult to restrain. Through transformation and growth, one aspires to attain the irreversible ultimate truth and end every defiling obstruction. Thus one is bound by the female condition and undergoes suffering.

Establishing a cause of quiescence, one penetrates harmonious speech. Giving is supreme, and awakening is sovereign. Cultivating stillness, one leaves every conceptual proliferation.

From among the Brahma devas, discussion increases; seeing the nature is perfected, wisdom corresponds, and all realms are penetrated. Fully trained, one obtains the preceptor’s moral discipline. The power of wisdom can destroy every cause of inversion and can also discuss the teaching.

It produces instructors and acaryas, preceptors who serve as standards and models. Thus all genuine causes are complete. Concordant discussion grows into debate.

One can end defiling bonds, and wholesome purity appears. This is the pure nature, remote from every bond, and the means of awakening to emptiness.

What is it to penetrate the power and function of karma?

Wisdom awakening to the constant quiescence of all dharmas is called supramundane. All stupas and shrines, and even the blessings of the Brahma devas, are likewise clearly penetrated. That genuine cause nurtures the realm of nature.

With the blessed reward of the heavenly realm, anger no longer remains. Seeking thus from the place of purity, one receives and keeps the words like a parasol spread overhead. One cultivates diligently and relies upon teachers and spiritual friends.

Thus instructed, one depends upon the virtuous and worthy. Cultivating the practice of ultimate truth, one plants wholesome causes. Such truth is known to be difficult to attain.

It is the complete abode in which bodhisattvas dwell. Bodhisattvas manifest responsively; inversions are stilled, and the bonds and defilements of mind and thought are ended. They leave the practice of pratyekabuddhas and depart from every arrogance.

What is the appearance of afflictions that bind and cover everywhere like space and clouds, from which ordinary beings find it difficult to escape?

The profound true Dharma is excellent and difficult to obtain. It transcends all paths of recollection and thought. Bodhisattvas accord with conditions and reveal skillful means.

From the ranks of pure practitioners, my body appears. Leaving the human paths far behind, one ends all evil karma. Wholesome causes are established, and excellent marks appear.

Following the path of the Ten Wholesome Actions, one keeps far from false thoughts. In the place of purity, sorrow and suffering cease to bind. The intrinsic nature is clear, adorned with blessed recompense.

This is the realm where bodhisattvas transmit teachings through speech, observe dignified moral conduct, and understand the meaning of liberation. Abiding in irreversibility, their modes of practice are sovereign. Discussing matters with a teacher, they understand the mark of empty quiescence.

How do sentient beings obtain the karmic causes of the Ten Wholesome Actions through a teacher’s instruction?

They abandon every deluded attachment to permanence, annihilation, existence, and nonexistence.

What is it to keep far from producing evil causes?

The world establishes causes and creates inverted karma. Beings burdened by karma do not penetrate its source. They engender self-conceit, their clouded eyes unable to see.

The torrent of inversion flows onward without cease; changing and accumulating, it gives rise to views of self. Excellent, wondrous intention corrects and removes the delusion of self. Afflictions, conceptual proliferation, and delusion create karma.

Recognizing defilement, one becomes quiescent in this way. Though one’s own body is pure, one does not disparage any class of beings. Sentient beings do not turn back, and craving and attachment increase.

Failing to cultivate practice and wisdom, they are bound by their own evil karma. They are indolent in giving and have no wholesome causes. Understanding bodhisattva practice, the mind becomes pure.

A model teacher transmits instruction through speech. If the mind is not cultivated, the nature of self-conceit increases. Failing to understand that meaning, virtue grows ever darker.

Not examining the source, one can hardly establish guidance. Through one’s own deeds, karma accumulates and flows onward. With inverted thoughts, how could anger end?

Ultimately nothing is real; one clearly knows it to be illusory. Wholesome roots arise, and one leaves false teachings far behind. This is where a model spiritual guide teaches clear recognition and the utter ending of every false thought.

Excellent, good men! The marks of the great practitioner of pure conduct increase. Aspire to perfect all practices of quiescence.

What is it to cultivate according to wholesome and tranquil dharmas?

It is to penetrate, awaken to, and cultivate the markless Dharma. That is the full cultivation of the vast and pure meaning. Such a good man has ended afflictions. This is the excellent benefit of quiescence. Having penetrated and revealed it, one should cultivate peace and joy. That sovereign heavenly realm is truly harmonious with the marks of the great man. Its power and function pervade everything, and it attains the quiescent state. Establishing such causes, one perfects the power of the noble ones. One transcends the path of the Lesser Vehicle of the sravakas. Worldly marks and speech increase.

The bodhisattva cultivates the practice of giving: the Venerable Adornment, Protector of the Realm, is born in the Brahma realm, extensively expounding the twelfth meaning of the birth story.

Such indeed is the bondage of afflictions. Through the supramundane path of Dharma, sovereign power and function can be attained. This is accordant penetration of genuine ultimate truth and wisdom that discerns the benefits of the world.

One leaves and ends every root of self-conceit. Bodhisattvas give what is difficult to give and rescue beings from evil karma. Knowing clearly that moral discipline is king among dharmas, that afflictions change without cease, they cultivate the secret practice and abandon self-conceit.

They are loving fathers of the world. The great man nurtures the young. The intrinsic nature is equal, and he understands the principle of transformation.

The teaching vehicle accords with virtuous dharmas, while the path remains constant. Penetrating the principle of adornment, he establishes causes for the world. He expounds the teaching and devotes his single body to the path.

With firm resolve he persuades adherents of false teachings and non-Buddhist paths. In places of delusion, the true Dharma is not sought, and the truth of karmic cause, effect, and recompense is not understood. Thus one should earnestly cultivate quiescence.

One’s bearing is composed, and one’s nature is free from inversion. One creates no evil karma, reveres and trusts the Three Jewels, does not delight in craving, and with wisdom comprehends all paths of the past. All supreme virtues are clearly known.

Cultivating giving, one establishes wholesome quiescence. This is the pure, uncontaminated wisdom-eye. One should leave places of ignorance far behind.

Not knowing the true Three Jewels is indeed the dark realm of delusion. Thus one fails to understand the root cause of defilement. The Brahma world is the realm that comprehends the three marks.

What is unwholesome?

It is the active manifestation of afflictions that cannot be stopped. This is the place far removed from every inverted formation. I myself expound the speech of the Brahma assembly.

Cultivating virtue oneself, one fully possesses pure conduct. One dwells in and enters that pure place. The Brahma kings cultivate it to perfection.

It is the realm where the Brahma assembly cultivates giving. Its intrinsic nature is pure, and every place is peaceful and joyful. The reward-body aspires to attain concentration, wholesome purity, and perfect quiescence—supreme and most honored.

In the meaning and nature of the Tathagata, friend and foe are not distinguished. With sovereign power and function, one abides in cultivated practice. The Jewel of the Sangha is perfected and constantly abides in the world.

One resolves to attain marks that pervade everywhere. Cultivating wisdom and understanding, the mind has no causes of defilement. When the appearance manifests, sensual desire is entirely absent, as with an arhat.

How do sentient beings leave inverted evil karma?

Their minds become quiescent, establishing a markless cause. The practice of giving arises in accord with true benefit. Receiving the noble teaching, they end the course of samsara.

With good causes and joyful minds, they rely upon the king. Penetrating and peaceful, the intrinsic nature becomes manifest. This is reliance on the causes of the Ten Wholesome Actions.

The essential nature is accomplished in harmony like a loving mother. Dwelling and increasing, the mind becomes replete. Through generous beneficence, power and function arise.

Relying upon the loving mother, one attains peace and joy. Vast knowledge and vision discipline the sovereign. In the four directions, she appears as a loving mother who cherishes her children; every dispute and conceptual proliferation is abandoned.

Harmony arises, and all affairs become auspicious. Like an arhat, one extinguishes self-conceit, inversion, and the bonds of affliction. The lineage flourishes, and craving, anger, and delusion—the three root delusions—are ended.

It is like dispersing clouds that obscure the bright moon: clear, tranquil, and lovely! Thus one penetrates genuine benefit. The sovereign form and pleasing bearing possess excellent features.

Abandoning worldly benefit, one attains the fruit of non-arising. Houses and women cannot compare with it. Pure and free of defilement, one leaves sensual desire far behind.

This is the place where the true realm of mind appears. The king of Magadha personally comes there. His power is unsurpassed; he is pure and free of defilement.

Leaving delusion, conceit, and fear, he eliminates sensual desire. Entering the tathagatagarbha, he realizes the wordless principle and the equality of the true mind. He penetrates the three times and every course of samsara.

In reliance upon that realm, fresh blue flowers bloom and fragrance fills every place. Its appearance accords with dignified rules; its true name is the Mahayana, the Great Parinirvana. Blessings and virtue are all fully perfected.

Upholding the scriptures, wisdom blazes forth. It is the model realm where every false thought ends.

What is the undifferentiated, causeless wisdom that brings forth the beneficial dharmas of the Ten Wholesome Actions? What are the marks of causes?

True quiescence has the appearance of severed conceit. Wholesome purity is harmonious, and blessings are pure and wondrous. Power and function are complete, and impurity is removed.

One practices the Ten Wholesome Actions and cultivates the Four Foundations of Mindfulness. Places of delusion overflow with inversions. Not following the Ten Wholesome Actions is precisely the realm of hunger.

It is a place where every poison is encountered. The king, free from desire, acts with pure excellence. He cultivates sovereignly.

He accords with the dharmas while afflictions, craving, and dull delusion bind him. The supreme foundation for bhiksus is the proper use of excellent requisites. The root of self-view tightly binds the three times.

The obstruction of recompense causes the body to perform unwholesome karma. Not following noble and worthy ones is the root of every evil karma. Sovereign heavenly maidens remain far from the human path.

One should cultivate genuine practices. Those who do not cultivate the Ten Wholesome Actions are deluded. In a fitting place, one proclaims the true Dharma.

This makes the mind joyful and causes wisdom to arise. Wondrously pure consciousness accords purely with the world. Such is sovereign consciousness in its true meaning.

From the intrinsic nature arise infinitely wondrous meanings. Secret practices are brought to completion in harmony. These wondrous wholesome dharmas are constantly received and upheld.

The sublime foundation persuades devas and humans. Cultivating the six paramitas, one follows in the steps of the Buddha-patriarchs. Shouldering the great undertaking, one advances in cultivation.

Establishing causes over a long time, one leaves fear far behind. One expounds the wondrous Dharma, comprehends it, and cultivates it. Excellent practices arise from wholesome roots.

One wholeheartedly cultivates pure excellence, firm and unmoving. Serving and expounding, one removes and ends delusion. Extinguishing afflictive obstructions is the true practice of noble ones.

Sublime and supremely excellent, giving extends everywhere. One acts without defilement, establishing the cause of purity. A mind unattached to desire is the root of every undertaking.

Reflections are unreal and appear according to mind. Genuine ultimate truth is the practice of purity. The continuous torrent makes cultivation fearful and difficult.

Inverted appearances produce a withered realm. Weakness and ignorance result from lack of diligent cultivation. Aspiring to the pure abode, one correctly maintains moral conduct.

Ending angry speech, one knows the mind to be originally markless. The sovereign independently reveals the genuine principles of governance. The power and function of the five skandhas are the roots of cultivation.

Their modes of activity reveal wholesome and unwholesome natures. Though bound by afflictions, the essential nature is originally Suchness. In every refuge, the mind seeks the path and Dharma.

Ending all conceptual proliferation, power and function do not arise. This is a place whose factors are deficient through lack of cultivation. Supreme dharmas are fearsome and difficult to follow.

Afflictions and obstructions originally have no boundaries. Maintaining pure practice, one removes the root of sensual desire. How could inverted appearances easily arise?

Their power and function are difficult to restrain, but delusion should be subdued. Giving is pure, and the mind has no stain. Responding everywhere, one is revered by the devas.

Afflictions do not arise, and sovereignty is complete. The nature is originally causal and harmonious, causing the various kinds of sentient beings to arise. Thus the benefit of pure tranquility accords with the principle.

How can the mind be peaceful and joyful, its appearance harmonious like that of the devas?

As that meaning becomes clearer, one seeks the cause of detachment and attains the fruit beyond training. It is like a realm possessing a king and an extensive kingdom. He personally implements the principles of governance. Desiring the people’s admiration, he constantly keeps them in mind. His speech is composed, genuine, and reasonable.

How does one clearly understand the meaning of recognizing a corresponding state of mind without being defiled by evil?

By delighting in cultivation, ending obstructions, and breaking fetters. Because of afflictive causes, one becomes stained by evil karma and follows the worldly stream. Acts of liberation arise in dependence upon wisdom. Cause and effect are clear and are further elucidated. The loving mother from heaven speaks in accordance with Dharma. Giving is a genuine cause carried out according to Dharma. The intrinsic nature becomes harmonious, causes of contention cease, and one acts thus.

What is it to cultivate correctly the irreversible meaning praised by the devas?

Pure excellence appears, and causes of contention are abandoned. One masters active karma

like an arhat. Following causes, one dwells in a sovereign place. Transmitting beneficial meaning, one relies upon the community of noble ones. Like clouds spreading overhead, one abandons practices of sensual desire. The devas cultivate together; ignorance is fearsome. Thus did the Buddha teach; silently reflecting, one accords with it. The genuine supreme cause is like the earth that supports all. Cultivating giving, one does not care for blessed recompense. Manifesting within the place, its benefit is inexhaustible. Noble ones also manifest illness and calamity. The loving mother instructs, and her beneficence extends everywhere.

In the realm of dull delusion, one aspires to cease creating karma.

Given such favorable conditions, what is the cause of irreversible intention?

Failing to understand the marks of transgression, all the ignorant incur them. Boundless quiescence includes complete seeing and hearing and sovereign harmony.

What is sincerity?

To attain supreme delight is exceedingly difficult! Perfect liberation is like clouds covering everywhere. Though the supreme truth is present, sentient beings remain deluded. It is like a loving mother cherishing her children. Adherents of false teachings and non-Buddhist paths cannot be transformed.

As delight changes, how can one leave it behind?

Defiled attachment to sensual desire is precisely evil. The fourfold assembly leaves it behind and establishes causes of wholesome delight. Its appearance is difficult to express; one penetrates harmonious speech.

Assemblies devoted to conceptual proliferation are abandoned by the devas. The king’s words are like clouds covering everywhere. The sharp sword is not used, and its power and function become still.

The nature of dharmas does not bind; all coexist and cease. Through shared karma, causes are established, and all reach the shore of awakening. Taking afflictive self-attachment as a cause of cultivation is like a shadow following a form—how could attainment be easy?

Clearly knowing that all benefits are unreal, wisdom ferries people across, free from contention. The king’s discourse asks: What is non-self? In the very place of darkness and dullness, various forms of conceit arise.

Clearly knowing them to be unreal, wisdom arises from defilement. One gives rise to the mind of offering and gives one’s body and life.

Because of attachment to self, the nature is not pure and wondrous. At the supreme shore of awakening, all dharmas are explained. Directing one’s efforts toward the goal, one utterly extinguishes defiling obstructions.

One clearly knows the pure and wondrous joy of the devas. Sentient beings are confused and bound by wrong views; through direct and dependent recompense, body and mind hunger. The essential nature is free from delusion, and one strives to establish causes.

Vast blessings are difficult to obtain in the world. Giving sovereignly, one seeks the unsurpassed fruit. The king’s instruction abandons sensual desire.

Establishing causes through giving produces inexhaustible benefit. Cultivating the cause of non-self transforms benefit and ends the course of affliction. Thus all conceptual proliferation among beings ceases.

Creating worldly karma, they are surrounded by afflictions. In the three realms of the world, one relies upon Dharma in cultivation. Penetrating quiescence, one receives inexhaustible recompense.

Wholesome roots arise, with irreversible power and function. Sentient beings become secure and leave deluded teachings. The practice of benefit arises, free from afflictive obstructions.

Abiding in a wondrous cause, what does one leave behind?

One does not create causes of suffering; delusion gradually opens, and peace and joy are attained. Causes of ultimate truth arise in accordance with conditions. Abiding in loving-kindness and compassion is the meaning of wholesome benefit.

This is the Buddha’s teaching. It is like setting out food: benefit is sovereign and all dharmas are complete. Through transforming cultivation, power and function accord.

Penetrating irreversibility, one leaves causes of contention far behind. One gives wherever one dwells, as a loving mother does. Nurturing beings is a genuine duty; as the king’s teaching says, it is a sphere of action unhindered by afflictions.

Sentient beings attain it and are transformed by the mind of loving-kindness. Clearly knowing that beings follow the path of peace and joy, one genuinely cultivates the Dharma of giving. The supreme ultimate truth understands the wordless principle.

Noble and worthy ones appear and reveal the intrinsic nature. The mind of giving arises and is cultivated everywhere. Wisdom destroys the roots of the three poisons.

Nurturing all creatures is an excellent benefit. The loving mother’s teaching leaves every cause of contention behind.

What is emptiness?

It is the common direction of noble and worthy ones. It includes all four fruits of the sravakas. One understands the true livelihood of the world.

Recollection, nurturing, speech, and bearing are pure. Establishing causes through giving, one attains the supreme station. Quiescence gives rise to goodness and ends every inversion.

Power and function harmonize, and ultimate truth can be cultivated. Self-conceit diminishes in accordance with the markless Dharma. One penetrates the teaching in the place of quiescence.

Ending afflictive obstructions, one benefits sentient beings. Habitual defilements are removed, and one rests at ease in sovereignty. Desire does not arise in the mind, and wondrous conduct is understood.

As a strict model, its benefit is supreme. It is the realm where wisdom increases without cease. Pure excellence appears, truly worthy of cherishing.

Such is the sovereign’s intention. Severing words completely, wisdom penetrates. Human blessings possess heavenly power and accord with the ending of craving.

Such genuine benefit is peaceful and joyful. Sentient beings are attached to desire, but the sovereign restrains himself. His virtue accords with the true meaning of liberation.

Attaining pure practice, he aspires to end defiling dharmas. Treasures come from the great ocean; events arise according to principle. Delusive suffering and defiling bonds make the perilous road difficult to cross.

Following the uncontaminated path, one ends defiling dharmas. Truly harmonious, it surpasses all thought.

The bodhisattva practices giving: the Venerable Adornment clearly expounds the protection of the realm,

the thirteenth birth story.

All dharmas are quiescent, and their genuine power and function accord with newly undertaken cultivation, aspiring to blessed recompense and corresponding with the teaching. What is called accordance is penetration of the bodhisattva’s instruction.

Sentient beings everywhere perfect wholesome karma, and power and function accord. Bodhisattvas receive the Buddhadharma and teach sentient beings without the slightest rest. They have attained perfect wisdom, helping diligent students who thirst for wondrous meaning to become tranquil and sovereign; they are the place where beings become lucid and penetrate.

As months and years gradually pass, knowledge increases. Through the power and function of ultimate truth, giving is perfected. They gather the modes of practice.

Their power is sufficient to ferry beings across. They establish excellent marks and perfect genuine reality. Cultivating the causes of giving, they are full like the sea.

Moment after moment, these causes increase. Quiescence is ever present, without any fear. Harmonious speech is complete.

Rain and dew soak the earth. Dry ponds fill with water. The genuine cause of the shore of awakening is vast and inexhaustible.

Pure excellence is complete, and evil karma does not arise. Inverted conceptual proliferation is the cause of self-conceit. Only by following the wholesome path can it be entirely eliminated.

Giving rise to the cultivation of giving reveals accordance. Houses are pure, spacious, and serene. Their pure and wondrous parts are dwellings for beings.

The three karmas are completed, sovereign causes are established, and one wholeheartedly follows genuine benefit. This is the place of giving, where the mind resolves to shoulder its responsibility. Peaceful and wondrous joy is harmoniously perfected.

Sentient beings make the great vow, excellent and precious. They thoroughly understand from the intrinsic nature the instructions they receive. Following the Dharma of the Ten Wholesome Actions, they penetrate true benefit.

Maintaining focused mindfulness, their power and function are attained naturally. They transform beings everywhere while seeing no action as performed. When goodness arises at its source, discourse does not arise.

Inquiry into the root is never obscure. The body revolves in samsara, and the ultimate is difficult to attain. Active karma becomes harmonious.

What is the genuine cause of cultivating liberation, penetrating it, and bringing it to accomplishment?

The bodily parts and forms of sentient beings are of many kinds. A great and difficult cause requires additional spiritual power. The self-essence arises, fully possessing the realm of nature.

This is the place of non-self, where intention is not inverted. The physical body is limited, while the intrinsic nature is infinite. It is never subject to discussion.

The nature is originally constant, the cause of the torrent. Thus the intrinsic nature of all is accomplished. Creating karma without harmony attains only changing conceptual proliferation.

Wondrous function arises from an undefiled cause. Classes of beings fluctuate and their forms decay. It is like conditions producing a child, while the four marks undergo transformation.

Every part pertains to the countless things of myriad creatures. Form and power arise from blessed recompense. Their dwellings and places of study have minds like the sea.

This is a life filled with fear. Growth reaches its limit in equality without discrimination. Hearing, retention, and cultivation of wholesome dharmas are complete.

In accordance with sentient beings, they extend throughout the myriad species.

What is defiling conceptual proliferation?

Cultivating false thoughts is precisely evil karma. When the mind is lucid, evil is ended completely. Genuine like the sea, fear, contention, and conceptual proliferation all cease.

Teaching equally, one gives rise to ultimate truth. Established forms are appropriately sustained. That harmonious power is settled like the sea.

One’s countenance is clear like an open sky. In the place of study and cultivation, noble power becomes more evident. With genuine reverence and faith, one ends the realm of inversion.

Every action everywhere is harmonious and composed. Body and mind abide peacefully, ending the course of samsara. One does not fall into evil paths and has the power to shoulder responsibility.

Cultivating the markless, one keeps far from malignant evil. Even when calamity is encountered, poison does not draw near. Dwelling in purity and leaving evil, one is born by merit in a heavenly realm.

Respected by everyone, this is a place of stability. Teaching myriad people, the mind remains unattached. One’s appearance is pure, and harmonious speech is perfected.

Advancing in quiescent cultivation is the path of peace and joy. The nature of the five skandhas manifests vastly according to conditions. Genuine ultimate truth is unfathomable like the sea.

Without cause or root, it transcends both before and after. Wholesome purity without greed is like the vast sea. Bodhisattvas practice to teach all beings.

Existence and nonexistence cease, tranquil like the sea. Form is like the realm of space; where could there be inside or outside? Afflictions and great obstructions are difficult to abandon.

The intrinsic nature contains goodness and ends every inversion. Giving is inexhaustible and accords with the meaning of sovereignty. Cultivating according to conditions, one increases without cease.

Dull delusion binds tightly like poison. Great giving is difficult to practice, yet it removes ever more. Genuine wisdom is sovereign and composed.

Through diligent cultivation, one teaches by the Three Vehicles. Seeking accordingly, the mind remains undefiled. Conceits have no support, and the Ten Wholesome Actions proceed alongside.

Wholeheartedly cultivating purity, one becomes perfect like the sea. The wondrous meaning of the Tathagata contains the true nature. The great man does not discuss material forms.

Upholding the true Dharma, he severs the mark of self. Worthy to be a model teacher, he always remains far from the mark of self. Primordial marks are originally empty, though appearances arise.

Tranquil and at ease, he gathers and penetrates like the sea.

He does not discuss false material forms. Creating no bonds, excellent forms harmonize in such sovereignty. Entering the pure realm, he leaves conceptual proliferation far behind.

The parts pervading every place are never damaged, and discourse also ceases. Throughout the paths of humans and nonhumans, the body itself remains detached. Good, evil, delusion, and defilement are all transcended.

On the true nondual path, demonic obstructions vanish by themselves. Defilement does not arise, like the deep and vast sea. One’s own marks are composed, transcending self and other.

Causes have no boundaries, and conceptual proliferation entirely ceases. What comparison or analogy could adequately express this? The source is exhausted, and inversion is absent.

It is the place where afflictions lack wholesome and wondrous causes. Karma ends contention, and no form appears. Transformation is fully accomplished, like a boundless sea.

Seeking recompense for oneself is devoid of secret and wondrous practice. Defiling and binding forms are fearsome. When wholesome conduct is not cultivated, afflictions are such.

Ultimate discourse enters wisdom. Over a long time, all composite parts and forms become absent in a spacious realm. Repenting and leaving delusion, the profound mind rests in quiescence, far from the bonds of contention and conceptual proliferation.

Because they never cease, defiling bonds serve as the root.

What is the binding cause that makes beings difficult to teach?

Sentient beings gather together without causes for cultivating goodness. Pure dharmas and various classes appear. In the genuine place, self and other do not increase.

Like a sea containing gold, places arise in accordance with conditions and transform, adorned in many ways. Like a blazing fire, their appearance becomes more evident. Wholesome excellence is expressed in a manner difficult for the world to equal, like the vast sea.

Evil karma is like fire and as difficult to measure as the sea. Constantly free from bondage, its power and function are vast. A mother’s instructional kindness is entirely genuine.

How can beings be transformed without becoming caught in the torrent? Their appearance is sovereign, and they do not cultivate defilement or contention. They uphold the Ten Wholesome Actions and give to sentient beings.

Cultivation accords with the principle, and wisdom is like the sea. Nurturing myriad creatures, they never abandon peace and joy. Conceptual proliferation ends, and ultimate truth is perfected.

Power and function increase, while form is not displayed. Such exemplary power and function are wholesome and wondrous. Though hurrying about to earn a livelihood, the mind is always at ease.

Pure speech benefits sentient beings. Establishing undefiled causes, all practices are perfected. One should constantly relinquish.

Markless quiescence has wondrous function like the sea. Fully possessing wholesome and pure causes, one perpetually ends afflictions. Bonds are empty by nature, and conceptual proliferation diminishes.

Growth and development are as immense as the broad sea. In their cultivation, bodhisattvas can leave defiling causes. Modes of practice appear, and sovereignty arises.

Actions are composed, and causes for cultivation arise.

What is excellent giving that attains inexhaustible blessed recompense?

It is the genuine place where, in every location, appearance, body, and mind all become settled. The Tathagata’s secret Dharma is genuine and unborn. Excellent causes are perfected and arise in harmony.

Markless peace and joy are dharmas transcending the world. Sentient beings rely upon them in cultivation, attain freedom from contentious conceptual proliferation, and accord with the true meaning of liberation. The evil torrent and arrogant intention cease, as in the conduct of a loving mother.

Evil karma, illness, and calamity arise from self-binding. Abandoning false thoughts, one cultivates the practice of Suchness. Its pure, wondrous function is unfathomable like the sea.

Establishing the Dharma altar, one reveals the markless principle. Acting without self, one aspires to fulfill one’s vows. Such is the excellent wondrous function of quiescence.

The markless and selfless foundation is quiescent. Wisdom is like fire, and afflictions are like firewood. Sentient beings comprehend and cultivate the three kinds of practice.

The power and function of quiescence gather and preserve blessed fruits. The true cause of affliction is not created by intention. In accordance with equality, one proceeds toward the supramundane.

Quiescent ultimate truth establishes causes of transformation. Wholeheartedly upholding it, one ends every karmic formation. Thus anger and indignation are roots and subsidiary afflictions whose development is difficult to end.

Evil karma pursued as a goal is even harder to stop. It destroys the pure Dharma and casts away the loving mother. This is the place that causes me to create dark karma.

Beings heavily burdened by karma are difficult to teach the Dharma. Maintaining harmonious practice, one establishes peace and joy. Revolving without destruction, one aspires to escape hunger.

Penetrating ultimate truth, one surmounts every hardship. Cultivating genuine liberation, one understands speech and conduct. Pure and irreversible, one should practice truthfully.

Falsehood and truth transform according to intrinsic nature. Though the meaning is difficult to attain, one wholeheartedly cultivates quiescence and awakens to the principle of “unattainability.” With wisdom in study and mind in cultivation, one diligently seeks the fruit. Purity appears, and one dwells tranquilly in sovereignty.

Cultivating thus, one aspires to end delusion and defilement. Speech accords with principle, and afflictions withdraw. Ultimate wholesome purity genuinely harmonizes, and the mind of compassion is complete.

Wondrous True Suchness constantly abides in perfection. By following virtue... sentient beings thereby attain the corresponding irreversible tranquil abiding in the place of purity.

Defilement and contention are entirely ended, making the mind sovereign. That cause is not lost; it was abandoned only through ignorance. Power and function are perfected, and every false thought vanishes. One penetrates verbal teachings, and appearances become harmonious.