菩薩本生鬘論

With wisdom purified, self-conceit is no more. Good friends lend their aid, bringing every inversion to an end. The foundation of ultimate truth is the growth of virtue. One diligently follows the pure Dharma and reaches supreme quiescence. One can end desire and craving and dwell peacefully in the monastery. The factors of inversion, defilement of mind, bondage, and delusion are abandoned. One constantly aspires to realize the wondrous principle of quiescence, dwelling in stillness, the profound mind abiding in suchness. The virtue of ultimate truth is genuine and ends contention. Wholesome, purified wisdom transforms with mastery.

Such is its intrinsic nature, transcending all discrimination. Wisdom in accord with ultimate truth brings harmony of speech. The wondrous principle is quiescent, and virtue is serene.

To depart from places that are causes of illness is to seek the pure and wondrous source free from defilement, where afflictions cease of themselves and quiescence is harmoniously attained. This fundamental wisdom is personally realized. Boundless sentient beings are all transformed and delivered.

Discipline in accord with ultimate truth ends the sufferings of the body, together with evil karma, delusion, and the bonds of affliction. Having attained purified wisdom, one ends all fabrication. The exhaustion of afflictions is the sphere of mastery.

The decay of the world is the appearance of silent quiescence. Afflictions bind the world and cause the form skandha to arise. Delusion and dullness bind and obscure; without causes, they cease of themselves.

When the roots of self-conceit, affliction, arrogance, and heedlessness are abandoned, one aspires to attain perpetual purity, and that practice is perfected.

Following the true Dharma and cherishing quiescence, one is not bound by evil defilements, and truth arises—the virtue of the devas. One aspires to leave behind every root of affliction. The virtue of all wholesome qualities is harmonious speech in accord with ultimate truth. Amid the surging torrent, beings are transformed and delivered without end. The wholesome roots of the upasakas arise; they cultivate the liberating Dharmas with mastery. Free from delusion and attachment, they are complete in practice and understanding.

The Bodhisattva’s Practice of Generosity: The Birth Story of the Venerable Adornment, Protector of the Realm,

the twentieth account.

Ultimate truth arises when craving, anger, and delusion are abandoned and inversion and defilement are ended. One correctly comprehends the twelve divisions of the Dharma. Wrath does not arise from any substantial nature. By yielding to delusion and defilement, one again seeks a nature that is bound. To comprehend this is to accord with the meaning of the bodhisattva.

Great beings act appropriately. The great brahmin lineage possesses virtue, and quiescence is made manifest. The king’s virtue accords with Isvara Deva. Genuine wisdom is unknown in the world. His appearance is majestic, his name revered, and his cultivation of the path accomplished. His generosity is pure and wondrous, and his virtue is fully understood. He is serene and masterful, inwardly tranquil in wondrous functioning.

The root of evil karma is truly fearful. Complete in practice and understanding, one eliminates every defilement. Wisdom is like an instrument that destroys defilement and contention.

The true root of binding power is the view of self. This view produces both wholesome purity and defiling bondage in their entirety. Intrinsic restraint allows wholesome qualities to increase.

This consists of wisdom among the object-specific mental factors and perception among the omnipresent factors, abiding among sentient beings. The teaching of quiescence is practiced in concordance, as exemplified by the elders and exemplary acaryas. The Mahayana Dharma arises.

Its ultimate meaning is delight in generosity. The realm of intrinsic nature is purified, and defiling contention is no more. The afflictions, delusion, and dullness of sentient beings are eliminated.

Quiescence is comprehended and ultimate truth perfected. The appearance is supremely wondrous. Free from bondage, one resolutely removes what is poisonous and harmful.

Fundamental quiescence transforms, delivers, and bears the burden. Indulgence in sensual craving is the practice of bondage. Every changing appearance is contained and accumulated in the storehouse consciousness.

That storehouse consciousness, the defiled basis of reliance, cannot be destroyed. The physical body, intrinsic nature, form, and appearance rely upon it. This is the bodhisattva realm of wondrous functioning in accord with conditions.

The subtle teaching is transmitted throughout cities, towns, and villages. Sentient beings are indeed vessels skillfully brought into harmony. All beings are guided toward goodness; relying upon direction and discipline, they cultivate the Dharma of the Ten Wholesome Deeds.

The realm of mind is purified and utterly free from sensual craving. Through the Three Vehicles beings are transformed and guided toward peaceful abiding. Sravakas, pratyekabuddhas, and the Mahayana correspond to the three kinds of disposition.

The ending of form and appearance is the sphere of quiescence. The myriad beings are guided with the aspiration to attain “silent quiescence.” Through the pure teaching they understand the “characteristics common to all.” All varieties of subtle quiescence are complete. The noble fruits of the Three Vehicles are the source of aspiration.

Abandoning and mastering all things, one attains pure abiding. The root of quiescence is the pure and wondrous Ten Wholesome Deeds. The supreme aspiration is the serene practice of excellence.

In the realm of a mind solemnly concentrated, everyone ends evil; afflictions do not arise, and all is serene and still. One urges and teaches others to strive wholeheartedly for quiescence. Deluded conduct does not arise, and subtlety manifests accordingly.

Delighting in diligent cultivation, one leaves suffering far behind. The supreme cause does not diminish, and its power functions freely. Brahma conduct pervades all, and wondrous wisdom is purified.

The root and fruit of the “one beyond training” are attained. Three kinds of self-conceit increase and transform, covering every place and leaving no mastery. Among the world of sentient beings, the bodhisattva devotes himself to the practice of relinquishment.

Self-conceit is abandoned, and every place becomes harmonious. Cities, towns, and villages are built, repaired, and transformed; suitable food and drink are provided, auspiciousness abounds, and all is adorned beyond measure. The torrent of afflictions is abandoned and no longer remains.

Karmic causes are undefiled, protective, and harmonious. Following the supreme practice, one becomes clear as the moon. That mind is inexhaustible, courageous, and firm.

The wholesome and wondrous are revered and preserved in full. Quiescent meditation is the realm and resource of all beings. Defilement and obscuring bonds are left behind, and calamities are kept far away.

That genuine power is the fundamental characteristic. What is difficult becomes clearly manifest: this is the subtle, extraordinary practice. Bright and beautiful is the heavenly reward.

In the royal realm one peacefully abides in quiescence. In that king’s domain, all anxiety and sorrow are absent. Peace and happiness increase, and frivolous discourse is restrained.

His lineage, bearing, and majestic beauty are rare. The ultimate sphere is supreme accomplishment. Disputation and slander are completely ended.

Fundamental, devoted cultivation aims at an intrinsically wholesome and wondrous nature. Ultimate truth increases, and happiness is perfectly achieved. Villages prosper, and the country becomes beautiful and rich.

The root lies in the mind.

Eager fabrication is truly bondage. Perfect accord is the characteristic of peaceful abiding. True intrinsic existence is the perfection of quiescence.

Uphold the true Dharma and praise its merit. The realm of mind accords with it, clearly understanding its tranquil meaning. Where delusion and conceit increase, the devas withdraw; such is the royal domain when it accords with bodhisattva practice.

The three karmas are diligently cultivated, bringing equal aid to all. The three karmas produce afflictions and hindrances, yet they also produce purified wisdom. Teach the Ten Wholesome Deeds and end the characteristics of inversion.

The causes of self-conceit are directed toward abandonment. The acarya’s practice is pure and solemn. The more disputation and frivolous discourse increase in the world, the more one comprehends the intrinsic nature of quiescence.

Among the devas of the tranquil realms, wrath has ceased. In the realms of form and formlessness, anger has utterly ended, yet afflictive dharmas that create bondage still remain. The wondrous functioning of intrinsic wisdom is abundant.

With lesser power one must contemplate phenomena and principle before comprehension is attained. As the Buddha taught: Craving persists even as far as the Sphere of Neither Perception nor Non-Perception. Only through the illumination of wisdom can craving, delusion, conceit, and views be abandoned.

They are severed on the ninth stage of the path leading toward the fruit, perfecting the minds of those beyond training. The king is far removed from craving, delusion, and the rest.

The bodhisattva gives rise to the power of wisdom, which manifests with mastery and freedom from every bond. Utter destruction means the complete exhaustion of defiling hindrances. At the proper time, a Great Man appears in the world, like a loving mother who cherishes her children.

The cause of truth is purified form, fundamental harmony, and discipline in accordance with the Dharma. The practice is perfected, without obstruction, defilement, or conceit. Inversions are entirely ended, and true liberation is attained.

Practice and understanding are appropriate, and every delusion is left far behind. The nature of sentient beings is quiescent and harmonious. Purity in ultimate truth means abandoning sorrow.

The sense faculties and their objects are purified and harmonized with the external world. Genuine accord is the place of inner tranquility. Sentient beings are liberated, and wisdom is boundless.

Even the dullness attributed to women is ended. Through the bodhisattva’s instruction, every evil karma is transformed. Like a mighty king, his authority and commands increase.

The appearance of his activity covers all like the sky. Remaining in a quiet place, he issues commands everywhere. Through turning, giving, transmitting, and receiving, harmonious characteristics are attained.

The king’s protective care for his people is a realm free from defilement and obstruction. Complete in the power of wisdom, he teaches all the people to abandon craving and attachment. The people throughout the country leave the ten evil practices and come and go to the temples, reverently paying homage.

They attain the nature of ultimate truth, and every anxiety ends. Leaving bondage behind, they comprehend purity. Once established in pure and wondrous quiescence, all manifestations of fabrication, hunger, and poisonous harm cease.

Sentient beings in the world arise in excellence. Contention and defilement are left far behind, in accord with ultimate truth. Such beings are fit to hear the true Dharma expounded.

Their bodies and minds are purified.

The world’s inversions produce hindrances, conceit, defilement, bondage, and obscuration without end, causing intrinsic subtlety to become altogether dim. Such great self-conceit accords with defiled dharmas. Comprehend it thus.

What is the supreme intrinsic nature, the highest virtue, the deva among devas, whose merit and mastery are ultimately such as this?

The entire torrent of inversion is ended. Through the pure and wondrous precepts, every rising defilement, contention, and self-conceit is utterly eliminated. The ultimate culmination follows as a shadow follows its form. Adorned with merit, one’s lifespan increases. One’s conduct becomes exemplary, and one instructs the myriad beings. Intrinsic nature is thus perfectly manifested. Practice and understanding are pure and wondrous, and one has compassion for sentient beings. The work of the path is purified, and intrinsic nature is genuine. At the utmost quiescence, the mind encompasses devas and humans alike.

How is there no bondage of “overweening pride” there, but only increasing delight?

Generosity is purified, the causal characteristic is quiescent, and stillness is free from defilement. The vast compassionate vow is the conduct of a loving mother teaching her children. Like a king who equally transforms and teaches his people, he helps even the dull.

All the people follow the king’s ordinances. The bodhisattva’s supreme practice is boundless and all-encompassing. No affliction disturbs him, and no anger binds him.

He devotes himself to wholesome and wondrous cultivation, and his power functions freely. As the king teaches, the mind is truly vast. Dullness, attachment to self, defilement, and obstruction increase; karmic paths arise, and enmity has no end.

When subtle causes are created, the defiled nature ceases of itself. Wholesome cultivation is perfected and all its factors become abundant and complete. Generosity extends everywhere, driving back the afflictions.

One leaves the spheres of affliction far behind. Through the Ten Wholesome Deeds, the king seeks the people’s peace and arranges offerings. Self-conceit, confused contention, and the fire of affliction are completely ended.

The root of every wisdom-nature is the supreme cause of benefit. The bodhisattva guides through subtle, purified wisdom and supreme benefit, like a loving mother nurturing her child with wholehearted affection. The characteristics of evil karma proliferate according to the mind.

Concordant discourse and equality increase. Calamities are left far behind. This is the realm in which a king, rightly practicing the bodhisattva conduct, nurtures and teaches his people so that they may live peacefully and freely.

How does ultimate truth arise and bring harmony of speech?

Contemplate and aspire to the brahma conduct of the devas, abandoning bondage. Quiescence increases, and wisdom becomes complete. The culmination of action is wholehearted generosity. The quiescent bodhisattva guides and teaches sentient beings.

What is the true calamity of an entire clan?

The root of affliction is difficult to leave behind. Attachment to self grows thicker, only increasing contention and defilement. Teach sentient beings to cease creating evil karma.

Through the bodhisattva’s skillful admonition, even the king abandons evil. Visiting sacred sites, wholesome and wondrous qualities arise; anger is abandoned, speech becomes tranquil, and neither increase nor decrease arises. In the ultimate realm of wisdom, the causes of affliction are removed.

Instruction and nurturing can end resentment. Supreme elimination means disciplining self-conceit. When the king follows wholesome Dharma, the calamity of wrath ceases.

Arising from truth, wholesome dharmas increase. The root practice is generosity; such is its benefit. When afflictions are exhausted, one personally cultivates the supreme cause and escapes evil retribution.

Calamity is like a fire that burns wholesome roots. With masterful power, one undertakes the transformation and deliverance of beings. The people revere goodness and do not follow wrong conduct.

Intrinsic nature is freed from bondage and attachment to self. The cause of generosity is fundamentally connected with non-self. The culmination of birth and existence is radiant harmony.

Afflictions cease of themselves. Harmonious characteristics appear, and the root of evil karma is ended. The fundamental nature is free from sorrow and manifests in brightness.

Wondrous wisdom is perfected, beyond the reach of thought. Sentient beings awaken to ultimate truth in this way. Leaving the three poisons far behind, they aspire to attain the fundamental stillness.

Thus the pure and wondrous realm increases. The torrent of cyclic flow grows still and harmonious. Characteristics are unreal; virtue increases and quiescence is perfected, like fire consuming firewood.

Affliction, dullness, and suffering are completely exhausted; the vast torrent is forever ended upon attainment of the state beyond training. Thoughts attached to self are ended, and the suchness of ultimate truth is increasingly accomplished. Tranquil benefit is attained, while evil karma is originally nonexistent.

Signlessness is accomplished, and truth seeks nothing. The true Dharma thoroughly removes affliction and frivolous discourse. Boundless noble wisdom ends every bond.

Serene mastery is the root of liberation. Aspiring toward the supreme cause, one abandons every stain. Wrath and resentment change through one’s own actions.

Taking purity as the root, one’s cultivated karma is irreversible. Every delusion and defilement is abandoned.

What is the suchness of ultimate truth, silent quiescence?

The culmination of truth is the ending of every fear. The non-self of ultimate truth has power like a mighty person. Free from “overweening pride,” truth is without boundary.

It transcends speech, abides eternally, and always exists. Every path of hostile retribution is eliminated by the noble fruit. This is the realm of a virtuous and auspicious king who creates the cause of generosity so that his people may submit to goodness.

Noble grace showers everywhere and its power encompasses all; appearances accord with conditions, and wholesome purity restrains them. With a mind that cultivates generosity, he practices the Ten Wholesome Deeds. Solemnly exemplary, he increasingly abides in peace.

The people and villages are complete in wholesome and wondrous qualities, their powers fully developed, and bondage is abandoned. The wholesome tranquility of sentient beings is the cause giving rise to non-self. The bodhisattva teaches and transforms them, expounding the true Dharma.

Afflicted and angry practices that follow inversion are certainly not proper discourse among the devas. Lacking the Dharma of quiescence, one is far from truth. When restless activity ceases, contention and defilement end together.

Mastery manifests, and calamities no longer increase. This is the expedient means that accords with quiescence. The speech of wholesome purity is “Bodhisattva-takata.”

The mind cultivates the Tathagata, and its practice is cleansed of affliction and anger.

The Bodhisattva’s Practice of Generosity: The twenty-first extensive exposition of the Birth Story of the Venerable Adornment, Protector of the Realm.

Delusion is originally nonexistent, and form is purified. Named the Secret Treasury, the true Great Man aspires toward the wholesome path. This is to comprehend in accord with the bodhisattva’s profound meaning.

He accumulated great merit in hundreds of thousands of myriads of ways. His vast domain was as boundless as space. The country was named Non-Self, and its king was named Supreme Victory.

All affairs of state were firmly established. His wisdom and merit were perfect and serene. Mindful of every class and lineage, he maintained the precepts purely.

He did not forsake the four classes of people; through noble power, enemies and frivolous discourse were all ended. He himself had no sensual craving and had never suffered hunger or thirst. His noble virtue was perfectly impartial, pure, and harmonious.

His commands reached everywhere; his mastery was complete, and truth was never lost. His virtue shone brightly, and he did not falter before danger. At the source of those in training, he aspired to attain the noble fruit.

The delusion and conceit of sentient beings obstruct progress in cultivation. Following the ultimate cause is the cause of the world. Defilement and contention are destroyed, while essential nature is inexhaustible.

Devas, nagas, ghosts, and spirits become causes of bondage. The ultimate truth of irreversibility cannot be produced by such causes. The subtle, purified cause and the wondrous, genuine Dharma are comprehended with mastery; the causes of bodily and mental merit are fathomed to their source and end.

In accord with quiescence, advancing or withdrawing, the body rests peacefully. Such purified generosity is genuine. The method of liberation is correct and accords with benefit.

Departing from sounds and forms, quiescence arises. Through pure exhortation, one leaves dark karma behind. One attains the practice of suchness, like a white lotus.

The complete cleansing of dust and grime is the pure and wondrous root. When the cause of stillness is absent, the ground of mind is bound. One must abandon the defiled mind and depart from conduct opposed to purity.

The fire of affliction, hunger, and thirst oppresses sentient beings. When the root is bound, quiescence is no more. When the realm of mind is accomplished, intrinsic nature shines clearly, and whether advancing or withdrawing one remains peacefully still.

Once afflictions are cleansed, evil karma is also absent. Inversion and terror are conduct without restraint. Entering noble power, one abides in inexhaustible stillness.

The ending of affliction is the true Dharma of liberation. The characteristics of bondage are originally without real existence. Unfailing ultimate truth is the virtue of mastery.

The culmination of wholesome purity is the non-arising of self-conceit. Beings are taught and transformed to comprehend what is extremely profound and wondrous. Cultivation and discipline are pure and genuine.

The royal authority is named Brahma Tranquility. Quiescent non-self is praised as equality. Leaving the causes of inversion, one’s path and conduct become beautiful.

The pure and wondrous domain genuinely manifests. Its subtle foundation is cultivation in accord with conditions. Karmic causes increase, and the Ten Wholesome Deeds are comprehended.

Merit increases precisely through wholesome Dharma. Words of exhortation are the root of wisdom. By cultivating generosity, one’s power is perfected.

The cause of transformation is genuine meritorious karma. Supreme merit and wisdom are the reward of accord with goodness. This reward is an indestructible realm, like the noble virtue of a king whose peaceful borders remain wholly undisturbed.

Abiding appropriately, one rejoices as in the heavenly realms. Supreme comprehension takes accumulated merit as its cause. To attain the practice rewarded by merit is to have a pure and wondrous body and mind, harmonious appearances, and accomplished powers.

On hearing the teaching, self-conceit and dullness do not arise. Contentious defilement ends of itself, and the virtue of quiescence is attained. All the people cultivate the practices of humans and devas.

They revere the karma of generosity, and their understanding increases. Hearing the teaching and practicing it is the cause of meritorious happiness. They abandon inversion and leave obscuring bonds far behind.

The victorious attainment of the fruit is a meritorious reward like that of the heavenly realms. Devoted cultivation of right conduct and comprehension of peace and happiness bring stillness and inner tranquility. The source of Dharma-nature is the quiescence of the “unborn.” Complete in practice and understanding, one accords bodily conduct with goodness.

Subtle and genuine, one is free from every bond. Delusions do not arise, and the myriad beings are transformed and delivered. Peace accords with the teaching, which is transmitted in purity.

Signless wisdom is inconceivable. Exemplary conduct encompasses all, serene and masterful. Protective appearances provide support in movement and stillness.

Practice is completed in aspiration toward benefit. Rooted in the supreme cause, transformation reaches its culmination. Leaving every characteristic behind, one attains the quiescent suchness.

The Three Jewels abide firmly and eternally. The Tathagata forever ends the torrent of afflictions. Tranquil as the perfectly full moon, every factor abides in pure wonder.

One acts freely yet solemnly and exemplarily. The evil karma of countless lives ceases of itself when the mind grows still. Like a lotus, purity is precious.

When the wondrous cause arises, auspiciousness is complete. The rules become clear, and every anxiety ends. The wholesome mind is not entangled in defiled delusions.

Mastery is perfected, and virtue is supreme. Activity manifests and transforms without end. One can end sensual craving and perfect signlessness.

The Tathagata’s essential nature abides eternally in peace. Cultivating quiescence, intrinsic nature shines clearly. One can leave dust and grime behind, and wholesome purity appears.

Wholesome resolve without stillness is like the moon to one who is blind. Though giving brings happiness, it is not yet true liberation. Only when afflictions are exhausted is there genuine mastery.

All delusion, defilement, and contention are extinguished. Freedom from disturbance by afflictions is peaceful ultimate truth. Activity seeking benefit causes the intrinsic nature to become deluded and defiled.

Complete practice and understanding attain genuine purity. Images of a violent realm fabricated from dullness and hindrance should be abandoned. A donor is like a king who brings aid everywhere.

Equal generosity is like clouds covering all. Through serene cultivation, wholesome tranquility appears. The whole world perfects irreversible virtue.

Clear and sparkling, it is like ice and snow. The body is bound by defilement; cultivate pure practice and understanding to end it. No true cause can be abandoned merely by following appearances.

Devoted cultivation of the supremely wondrous is rooted in Buddha-nature, which is like the full moon, tranquil and luminous. The Buddha’s power can end dullness, contention, and defilement. Harmonious understanding means reaching the ultimate realm.

Free from dust and grime, the mind has no arrogance. Rooted in cultivation, one accords with transformation. A purified domain results from causes across many lives.

Like the causes of the heavenly realms, all are genuine. In poisonous places, recognize clearly the absence of wisdom. The cycle of karma is produced from the root of inversion.

The Three Jewels abide and cannot be overturned. Adorned with quiescence, one is peaceful and masterful. When inversion and defilement end, the characteristic of equality is attained.

Cultivating wholeheartedly, one abides peacefully and serenely. Devotedly creating the cause of transformation, one will certainly attain mastery. The Tathagatas of the ten directions forever end affliction.

A purified mind is the root; only through the noble cause is attainment possible. The five skandhas are purified, and body and mind become genuine. The intrinsic nature of ultimate truth is tranquil and free from thought.

When the cause of cyclic wandering is ended, its power remains ever present. Causes that produce terror cannot manifest auspiciousness anywhere. Then the worldly realm becomes genuine and harmonious.

The realm of intrinsic nature is pure and boundlessly peaceful. One should follow the foundations of mindfulness and dependent origination at the proper time. This is the place where that cause accords with purity.

Amid the appearances of cyclic wandering, concentration and wisdom remain luminous. Wholesome and wondrous rewards are harmoniously perfected. The reflected image of relinquishing formations is genuinely equal.

All conceits and afflictions are rooted in dullness; because they destroy and defile intrinsic nature, the causes of perfection must be cultivated. The power of ultimate truth is cultivated in purity. Complete in practice and understanding, one eliminates every calamity.

Ending the causes of cyclic wandering, the essential realm is purified. In fundamental accord, the characteristics of conduct become settled. The torrent of active formations transforms without cease.

Evident evil karma suddenly disappears. The essential nature of nirvana is always tranquil and still. The unified Ten Wholesome Deeds are pure and boundless, while endless entanglement in form creates unceasing inversion.

It is also like our ability to create many houses, fields, and estates. Peacefully teaching and transforming the clan does not diminish. In the wondrous place, disdain and conceit are no more.

Clearly recognize such bondage in order to leave it behind. Cultivate the wholesome and wondrous cause in accord with truth. The culmination of purity is quiescence everywhere.

When study and cultivation are perfected, the constant practice is attained. In the South there is a heavenly realm without causes binding the self. With contention ended in purity, the torrent also becomes still.

The brahma conduct of ultimate truth genuinely manifests. Form and appearance are pure and wondrous, and virtue is complete. Intrinsic nature is peaceful, and merit encompasses all.

Cultivating generosity, one makes no distinction between self and other. One abandons defilement, inversion, and the view of self. Thus fear, calamity, and contention all end.

No analogy can exhaust the pure wonder of the devas. Such is intrinsic nature, from which all dharmas arise. Not leaving the causes of bondage, one remains rooted in the ten evil paths.

This is the place where the aspiring bodhisattva manifests. Perfecting ultimate truth means ending every delusion and defilement.

How is quiescence preserved amid calamity?

It is a realm abundant in such exhortation and teaching. The devas of that realm eliminate defiled and inverted conduct. Abiding in pure silence, the realm of mind is thoroughly penetrated. Its exemplary character is genuine, ending the causes of frivolous discourse. The root does not waver, and form and appearance are purified.

How does one cultivate according to the Buddha’s teaching?

The culmination of the Mahayana is peaceful and tranquil abiding. The entire realm of affliction is bondage of the essential nature. The four kinds of ultimate truth are expounded as supreme.

Through the subtle, purified cause, inversion and defilement end. Sentient beings in the human realm should likewise leave them behind. Supreme transformation consists in taking refuge in and revering the Three Jewels.

Comprehend the ultimate meaning of the Tathagatas of the ten directions. Silent quiescence is accomplished, and its power is boundless. Mastery is limitless, and the devas dedicate their merit.

Genuine purity is the benefit of the noble ones. Such is intrinsic nature: peaceful and wondrous. The sphere of teaching and transformation is thus exemplary.

The Tathagata’s wondrous functioning forever severs affliction. The illuminated source of mind is the highest grade. The ultimate truth of profound quiescence is the meaning of “Tathagata-nature,” the pure and immaculate realm of the bodhisattva.

Boundaries created by frivolous discourse cease of themselves when their causes are absent. If causes are still created, even diminishing a portion of the meaning prevents attainment despite aspiration. The causes of illness and calamity are rooted in the ten karmic paths.

People everywhere give rise to those illnesses and calamities. Self-conceit then arises in succession through dependence upon them. Hunger becomes terrible—what exemplary order could remain?

Through cultivation according to the Buddha’s teaching, tranquility is perfected like the autumn moon. Seeking the characteristics of body and mind, one penetrates the principle of non-self. The clear manifestation of cessation is the ultimate power.

When the people create no such causes, the clans become quiescent. Activity arises in the mind and pervades every desired path. Thus, even before power manifests, arrogance diminishes.

By leaving afflictions behind, one immediately reaches the sphere of mastery. Humble and without conceit, one does not fear cyclic wandering. With genuine practice and understanding, one aspires to lasting attainment.

This is the sphere where harmonious comprehension increases. Joy and feeling transform, leaving inversion and defilement behind. In the place where generosity is practiced, one follows the true Dharma.

Wisdom arises, and evil paths are abandoned. This is the realm of a learned great man in accord with truth. The realm of mind becomes manifest, and the supreme cause expands.

Virtue appears, teaching and transforming through visible forms. Comprehending the supreme cause, the devas accord with it. Following the ultimate cause, one cultivates wholeheartedly in this way.

The body practices generosity, and material resources become complete. Evident evil karma transforms, stops, and ends. What cause does the wholesome and wondrous source follow?

Genuine quiescence transforms beings in a thousand ways. The purified devas leave bondage far behind. This is where a king creates exemplary karma.

Abandoning frivolous discourse, mastery is fully accomplished. Extreme sensual craving concerns benefit and possessions. In a purified place, truth is comprehended.

The pure and wondrous gate of meditation is equality in mutual accord. Through devoted cultivation, noble characteristics increase. This is an adorned realm of extraordinary beneficence, clear and still.

Warm, beautiful, pure, and lovely, the realm of mind is luminous; its source is purified, and its meaning is understood in vastness. Here the concept of boundaries is no more.

Conducting oneself thus, one leaves heedlessness behind. Body and mind accord with the bodhisattva practice; only through the root of quiescence is the supreme and genuine attained. The nature of awakening is perfect and has always been so. Purified and free from fear, one aspires to what must be learned. This is the sphere of aspiration following the supreme cause. Through generosity, guidance, and transformation, one leads one’s retinue. Purity is clearly revealed, and beings are instructed to cultivate karma diligently. Thus arises the fundamental practice of the Ten Wholesome Deeds. Hunger and thirst are eliminated, and Tathagata-nature is sought. Through cultivation of the pure and wondrous cause, the great undertaking is perfected.

The power of wholesome purity and the attained practice encompass all. The intrinsic essence of thought is the root of every transformation. In the realm free from frivolous discourse, hunger and thirst also end.

Thoroughly understanding binding obscurations, one remains peaceful and unmoved. This is the realm where the diligent bodhisattva instructs others. What is subtle and extremely profound is personally attained by the practitioner.

The supreme cause is pure, tranquil, and genuine. Following the Buddha’s teaching, one skillfully removes hunger and thirst. The culmination of mastery is the wondrous source.

Sentient beings should abandon every practice of stinginess and craving. The four kinds of ultimate truth are complete in happiness. Deluded defilement does not manifest, and all conceits subside.

One fully understands the supreme kindness of a loving mother. Likewise, sentient beings must quickly recognize the root of inversion. Dullness, self-conceit, and frivolous discourse are all absent.

Practice and understanding are complete. Sentient beings clearly understand the Dharma of kingship. Supreme generosity is equal like the realm of space.

The bodhisattva gives instruction, and beings obediently cultivate. In accord with irreversibility are the ten powers of the Buddha. All sentient beings possess Buddha-nature.

The standard is solemn and exemplary. This is the Mahayana Mahaparinirvana. Such is the quiescent benefit of sentient beings.

Those in training cultivate and attain wisdom of intrinsic nature. Expedient teaching transforms afflictions and evil karma. Aspiring to end their characteristics, one clearly understands transformation.

One correctly recognizes all sensual desires and faults. The Tathagata teaches the elimination of suffering.

What is the auspicious meaning of the full moon?

All calamities originate in the mind. Their causes are not identical and give rise to boundaries. All dharmas of attachment to self are rooted in defiling entanglement.

The realm of mind is bound and creates karma without end. The bodhisattva relies upon the teaching. The dharmas are not lost but accord with the root.

Those seeking companions should follow wisdom. Following the true Dharma, the supreme cause increases. With a mind that cultivates generosity, one delivers the myriad beings.

Cultivating the karma of the Ten Wholesome Deeds, livelihoods are transformed. Following the Tathagata, one becomes masterful and wondrous. The ultimate supreme wonder is to relinquish the body in the practice of giving.

Teaching and transforming sentient beings, one ends every arrogance. Wisdom is perfected, and deluded defilement is left far behind. Virtue becomes manifest, and truth is awakened to.

Ultimate truth is quiescent, ending every inversion. The ultimate culmination is comprehension of the realm of non-self. That practice of transformation abides serenely and harmoniously.

Firm cultivation to the end is the power that follows goodness. Supreme adornment is the utmost extraordinary achievement. Such is the ultimate wisdom of intrinsic nature.

Following the cause of the Ten Wholesome Deeds, one cultivates accordingly. Expedient means arise, and dedication is purified. The realm of mind ends conceit and becomes ultimately genuine.

It is like a place where illness has reached its limit: without diminishing one’s effort, one personally seeks treatment. Then hunger, thirst, and fear are ended everywhere. Speech becomes harmonious, and understanding broadens.

That sixth consciousness—the mental consciousness—is pure and irreversible. Through sensual craving and attachment to self, purified mental consciousness cannot be attained. Sentient beings must personally recognize these calamities.

When conditions are favorable, the torrent of affliction appears again. Understand this in order either to accord appropriately or to depart from it. Comprehending generosity enables one to leave hunger and thirst behind.

The power of intrinsic nature is penetrating wisdom. Speech arises according to the intrinsic essence. The wondrous functioning of quiescence has the meaning of the full moon.

The fundamental meaning of generosity is the ending of defilement and contention. Tranquil purity means the absence of affliction. Wondrous accord with the noble ones is the suchness of ultimate truth.

Vast purity is the ultimate intrinsic nature. In masterful virtue, the causal power is foremost. It is like a place of ignorance where wisdom is cultivated lazily.

Weak from the root, one’s fears increase tenfold. Some further claim that when sentient beings arise and transform, they immediately encounter a pure cause and leave hunger and thirst behind. Recognizing equality, they aspire to attain in accord with it.

The auspiciousness of ultimate truth must still be cultivated. Following the Buddha’s teaching, one skillfully removes hunger and thirst. The king’s words guide and teach toward a place of peace and happiness.

Through creation of genuine causes, one remains peaceful and unmoved. Every concern for benefit and place is ended. The noble and worthy end conceit and penetrate truth.

Complete in practice and understanding, mastery becomes manifest. The supreme Dharma vehicle is the exemplar of purity. Penetrating the true Dharma, one leaves delusion far behind.

Complete in practice and understanding, one teaches in purity, ends suffering, and understands the Buddha’s ten powers. Sentient beings in the worldly realm are bound by inversion. Diligently cultivating generosity, they attain ultimate abiding.

They fully comprehend the pure teaching. Suffering is no more, and only purity remains. Recognizing the root of giving, they cultivate firmly in the proper sphere.

Good and evil are measured according to karmic causes. Taking equality as the foundation, they cultivate purity and wonder. The cause reaching its culmination is comprehension of signlessness.

The factor of generosity cannot be destroyed. The boundary across many lives is purity and serenity. Tranquil ultimate truth is the source of penetrating understanding.

Cultivating the practice of discipline, one attains the characteristic of transformation. In genuine non-self, even the ghostly realm is transformed. Aspiring to leave fear behind, one reaches the sphere of the loving mother.

The causes of cultivation are taught in purity and accord. Abandoning evil karma means indestructibility. Restraining every conceit, one guides the three realms.

This is the sphere of mastery, complete in relinquishment and generosity. The torrent of affliction and inversion becomes utterly still. Intrinsic nature penetrates the root of every calamity.

Aspiring to end contention and defilement, one leaves the path of craving behind. The characteristic of quiescence is the root of harmony. Practicing “signlessness,” the noble and worthy are equal.

Excellent! Excellent! Merit is vast; through comprehending the exhortation, hunger and thirst are left far behind.

The unsurpassed true Dharma is fully followed. The wholesome and purified devas are tranquil and happy. Sentient beings are taught and transformed along the path of the Ten Wholesome Deeds; governed like the subjects of a king, they do not give rise to arrogance.

Without causes of affliction, they love, trust, and preserve the teaching. The work of nurturing, governing, and establishing peace is never abandoned.

How do sentient beings attain quiescence and practice supreme, genuine generosity in that place?

The quiescence of non-self is like a king skillfully establishing equality. Hunger and thirst are no more, and arrogance does not arise. This is an abundant and supreme realm of liberation. The king creates the proper cause, aspiring to goodness. Complete in practice and understanding, he praises and follows the wholesome. Rescuing the myriad beings, he manifests the wondrous cause. He cultivates the practice of vast vows and removes delusion; genuine wisdom arises together with it. Giving to beings in their thousands, the worthy and wholesome one is supreme. The power of that loving mother develops throughout the world. The true self is not controlled by karmic retribution.

The Buddha forever ends the torrent of afflictions.

Realizing the Ten Bhūmis, one understands Tathagata-nature. Leaving evil paths far behind, quiescence is boundless. Like a king following the supreme cause, all places accord with him.

Only when frivolous discourse is absent at the root is generosity genuine. Complete in practice and understanding, this is the sphere of mastery. Tranquility and peace are liberation itself.

The power of cultivating generosity accords with the root. If sentient beings do not create the causes of giving, how could food and clothing be abundant? Devotedly cultivating generosity, expedient means become complete.

Those beyond training abandon every self-conceit and dullness. Leaving bondage far behind, they attain purity and harmony. It is like the realm of a king whose wisdom is perfected.

Following the ultimate cause, the Three Jewels abide. Offerings increase, and wondrous forms shine still more brightly. Mastery is complete, and words are clearly expressed.

From the sphere of purity, the Dharma-realm becomes harmonious. How are the Tathagata’s ten powers attained? Through genuine activity that accords with suchness.

Comprehending the Buddha’s teaching, one becomes complete in generosity. With the pure and wondrous root-cause, inversion grows still. Skillfully cultivating discipline, one acts according to the exemplar.

This is a place of great learning and quiescence, where every factor is complete. Devotedly cultivating the supreme and wondrous, one aspires to attain equality. Restraining arrogance and heedlessness, one eliminates afflictions—the causes that produce illness and calamity.

With no causes for attachment to self and defiling stains, they do not become active. Like a king who thoroughly understands the many layers of fault, one personally follows the proper rules and abandons every calamity.