菩薩本生鬘論

When causes are surpassing and the components conjoin, the original realm is Suchness itself. Diligently cultivating the Ten Wholesome deeds, one departs from the stream of transmigration. Recognizing the fundamental ground, both practice and understanding are complete.

The true self-nature is pure wisdom. Penetrating forms and appearances, one cultivates and transforms beings. Liberation in its true meaning is hard to attain when sought through craving.

In the place of quiescent stillness there is boundless calm (liberation). The bhikṣu fundamentally departs far from bonds. Creating the cause of giving brought to perfection, there is settled stability.

Wisdom grows, penetrating into fearlessness. Giving made pure, the surpassing cause does not diminish. The marvelous functioning that is attained is the stilling and ceasing of the afflictions.

The sage cultivates and learns (to completion); the root, with its attendant (afflictions), is forever cut off. Yet for the four kinds (of noble fruits) the torrent of habitual tendencies still remains. Worldly sentient beings are obscured by ignorance.

The root of bondage arises from the indulgence of mind and feeling. The latent power of self-mastery lacks the conduct of loving-kindness and patience. The surging torrent—bonds and obscurations—is hard to leave behind.

The fruits of merit and bliss continue on unbroken in this way. Knowing clearly that these bonds have idle conceptual proliferation as their root, one realizes liberation, hoping to attain quiescence. In truth, that (liberation) is irreversible, fully penetrated.

Water, fire, and wind—calamities arise with violence. Know clearly that greed, delusion, and hatred follow along. The nature of dharmas is fundamentally quiescent, clear and still, unborn.

The self-nature transforms and gives rise to the conditioned (saṃskṛta) dharmas. Sentient beings of the world, the four kinds of birth, follow their karma. Born, manifesting, perishing, remaining—before and after are not fixed.

Subtle and profound, accordant with signlessness. The keeping and breaking of moral precepts truly arises. The nature of the Tathāgata is ever-abiding, eternally present.

Keeping the precepts pure, the self-nature is clear and clean. Where sentient beings meet calamity, the mind of loving-kindness manifests. The realm of mind arises, serene and clearly comprehending.

The dharmas of liberation are attained only when there is a cause. The conduct of non-heedlessness is what the devas should cultivate. The cause that creates peace and bliss (for the devas) has its root in the three wholesome (roots).

In the realm of nature, inverted actions do not arise. The rules and disciplines are strict and clear, pure and marvelous, worthy of esteem. To penetrate to the very end is the ultimate functioning of power.

The forms and appearances of cultivated giving arise in fullness. Diligently cultivating the making of images, the conditions for merit are firm and secure. The mind is wholly quiescent, comprehending and penetrating.

The Three Jewels abide in peace, never wavering or shifting. Departing from inverted dharmas, one clearly knows the root, the surpassing meaning. The nature is fundamentally still-abiding; the afflictions do not arise.

Grasping at a self rises and grows—the very root of the afflictions. The holy power is boundless, able to depart from (all) karmic creation. Without greed, hatred, or delusion—the root of the three wholesome.

The inversions and the various forms of conceit cannot arise. The one in training (the learner) abides in stillness; their present activity does not give rise (to the conceits and inversions). That power of self-mastery comes from the purity of precept-virtue.

Penetration ever increases—harmonious and well-abiding. Quiescence is vast; the Three Jewels are fully gathered. The nine grades of wisdom seek toward signlessness.

The devas, though joyful, still advance in cultivation, hoping to attain (the signless wisdom). Able to cut off greed and desire, they expound the true Dharma. Not creating the cause of action, the seed does not arise, and one departs from all karmic recompense.

The merit of the surpassing Dharma functions marvelously in this way. Inversions and bonds, the favorable and the adverse, are all cut off. What is sought pervades every place to the very end.

The conduct, virtue, and works of the cause are perfected in this way. Karmic recompense manifests in display, with reflections of a hundred kinds. Villages, houses, and fields—abundant beyond measure.

The pure Teaching (brings) benefit, peace, and bliss. True Suchness, the self-nature, is fundamentally and always still. Without grasping, without rejecting—calm, still, clear, and quiet.

The sages of the Three Vehicles are all good spiritual friends. The mind that is bound is truly so through deluded imagination. The realm of nature is pure; self-mastery manifests in display.

Departing far from all the confining frames of the inverted torrent. Actions continue on in succession; diligently cultivate the true. At the utmost summit (is) the mind that is liberated.

Pure, deeply marvelous, stilled and quiet, Suchness itself. Inconceivable, surpassing all forms and appearances. That true meaning, the ultimate, is non-self.

The sovereign rulers receive and are instructed in this way. The True Dharma abides in peace, equal and not-two; the conduct of the Way is perfected, still and without fear. (All kinds of) sentient and non-sentient beings—their nature is ever quiescent. Liberation is unborn; one strives to cast off the conditioned (saṃskṛta) dharmas.

Self-conceit and idle proliferation are all transformed. Able to cut off greed and desire throughout every place to the end. Diligently cultivating the true with such earnestness.

The Great Man, surpassing through many kalpas (of cultivation). Creating the karma of wholesome dharmas, accomplished without bound. (This is) the kind of sentient being (possessed of) wisdom whose efficacy is inexhaustible.

How is the wise mother who nurtures truly?

The deluded defilements of many lives (also) transform into purity. Deeply marvelous, true and ultimate in this way. The (one of) awakening is irreversible; the surpassing meaning is perfected. The Vinaya precepts—sentient beings should receive them. The Buddha teaches the fundamental: the true realm is perfected. Every kind of wrong view, confused and dim, does not arise. The self-nature abides in stillness; the mind is quiet and harmonious. The surpassing meaning arises; wrong views do not stir. Casting off the dim clouds, one seeks toward equality.

The Bodhisattva cultivates the conduct of giving. The Venerable One's "Protecting the Country" jātaka, the meaning expounded at length, the twenty-second and the twenty-third combined together.

Grasping at a self, undergoing suffering, the inversion is truly so; the surpassing meaning, Suchness itself, displays its function. This is the accordant, penetrating meaning—the beneficial conduct of that Bodhisattva, whose wisdom is surpassing.

The self-nature of all kinds is calm and at ease, unhurried. With whole heart honoring images, one hopes to attain the reward of merit. Abiding in quiescent stillness, the dim mind is wholly cut off. The place is solemn and beautiful, the dust all gone. The twenty-two roots (qualities) of wholesome dharmas of Desire (make clear) the meaning. Good and evil manifest clearly like the shadow following the form. This is the meaning attained, not the meaning of non-attainment.

The realm of the king is flourishing, peaceful, and secure. Casting off and extinguishing the deep-rooted defilements of evil. Transforming the myriad kinds, complete with forms and appearances.

That truth is hard to attain. The rules and disciplines are strict and clear. When the afflictions stir up, one clearly knows the meaning of the torrent.

The reflection of created karma—the recompense is complete. When the self-nature is comprehended and penetrated, what enmity remains? Departing far from inversions, the present activity is broad and pervasive.

The functioning power of giving accords with the place. Remembering and reflecting on the Buddha's words, the reverence is boundless. That mark of wisdom (of the Buddha) reaches the inexhaustible.

The Great Vehicle is equal; transforming and delivering (beings) is its essence. Craving and attachment bind even the conduct of compassion. The functioning power of self-mastery transforms all things.

Precept-virtue is pure; the rules and disciplines are correctly followed. Body and mind, supremely marvelous, are clear and bright like jade. Forms and appearances are fitting; the undertaking is surpassing.

The Bodhisattva accords; in motion and stillness one may rely (on him). This is the realm of equality, where other and self are one. The functioning power arises; the recompense is accomplished. (Like) the dear loving mother, accordant everywhere.

Inversions and the various conceits overflow and stir up among all kinds. The present activity binds the substance, able to give rise to idle proliferation. The lifespan to its very end, inner and outer, pervades all.

This is the realm of the Great Man, departing far from idle proliferation; the ultimate (for) sentient beings is bound up with bonds. The torrent of afflictions draws them along, not arising (afresh). Advancing in cultivation of the Buddha's Way, merit and virtue are firm and enduring. (All the kinds of) self-conceit and attachment, inverted, are everywhere.

The pure surpassing meaning arises, removing and cutting off (them). The truly permanent is unified, penetrated without cease. Departing and casting off the obscuring bonds, the realm of mind is pure.

Wholly cutting off calamity, deluded imagining, and slander. Surpassing, pure, and marvelous, other and self interpenetrate. The ten kinds of fundamental afflictions do not stir.

The bonds, pervading everywhere, (the afflictions) are subdued, resolutely cut off.

How is it that the deluded mind destroys the power of the substance?

Receiving evil recompense, its mighty power exhausts itself. Discriminating and grasping at a self—only by realizing (the fruit of) the Holy Ones is it removed. The various conceits, by means of right view, are cast off.

Delusion's dullness and idle proliferation have no cause to stir and arise. Bringing forth the Ten Wholesome, the world accords. The precept-boundary of that life-mark increases attachment.

Deluded imagination's discrimination decidedly undergoes the fruit. Forests and trees are felled and cut, like (the realm of) boundless space. Receiving the fitting fruit, one delights in and loves the portion of profit.

The body bears self-conceit; the root grows ever heavier. The body's fruit and what fits it are also like the shadow. Quiescent and unobstructed, like (the realm of) vast space.

Craving and attachment arise; the recompense lies within the cause. If wholesome dharmas are not cultivated, how shall the fruit be realized? Quiescent like (the realm of) space, vast and pervading every place.

The wholesome cause stirs and arises; the recompense follows accordingly. The self-nature is pure; the inversions are stilled and quieted. With form, sound, and skillful means one builds the Buddha's work.

The lifespan according to its portion is hard indeed to avoid or escape. Transforming self and other, deeply marvelous, vast and great. Grasping at a self increases in strength; equality is hard to attain.

Seeking toward the surpassing meaning, perfected in this way. The virtuous conduct of sentient beings (is) joyful, harmonious, and well-cultivated. Pure, clear and still, profound—strive to attain it.

How is it that mental dharmas have True Suchness as their nature?

Abiding in peace, equal according to its portion in every place. The surpassing meaning is perfected, cutting off all karmic creation. The ten kinds of karmic paths all arise from the mind.

The root, dim and dark, obscuring the substance, is due to delusion. Conceptions conjoin, screening and obscuring; the sovereign and the derivative (mental states) all exist. Self-conceit divides into seven or nine kinds.

The torrent of root and attendant (afflictions), the Tathāgata forever cuts off. Giving the meaning of the texts (the gift of Dharma)—this is the Great Vehicle. The Jewels of Buddha, Dharma, and Saṃgha are ultimately settled and stable.

The two marks of good and evil are established corresponding (in form). Penetrating according to portion, long-lasting, hard to attain. The cause (for) attaining the heavenly realm is by the strength of the wholesome.

The place of abiding is guarded carefully and securely. Delivering and transforming all beings, alike following the Three Vehicles. Recognizing clearly the good spiritual friend increases the surpassing power.

Grasping at a self is cut off and removed, harmonized into one kind. The surpassing meaning manifests clearly; bonds do not arise. Conduct and understanding both complete, one shoulders the Holy power.

The nature of the Tathāgata is none other than the right and universal knowing (samyak-sambodhi). The body's marks are pure and marvelous; the mind is quiet and abides in peace. Wisdom is perfected; awakened and serene.

The surpassing meaning of Nirvāṇa (is) other and self both cut off. The power of wisdom is unified; delusion's dullness (all) remains no more. Wisdom deeply marvelous sweeps clean ignorance.

That Great Man attains the true surpassing meaning. Reaching toward signlessness, self-mastery, sheer quiescence. Cultivating the conduct of giving, complete and perfected.

That cause of delivering and transforming departs and casts off bonds. This is the realm of equality, where marvelous functioning is accomplished. Inversions are broad and pervasive; creating their cause does not arise; accordant and reverent, the conduct of cultivation is wholly complete.

The supreme and marvelous surpassing meaning is brought forth in this way. (Like) a forest screening fine grasses, evil karma departs far. Attaining the mark of wisdom, comprehending and awakening to the deeply marvelous. The surpassing cause arises, self-mastery boundless.

The cause of the Ten Wholesome, the present activity pervades the world. The mind (of) the Great Man is perfected and accordant. Creating the cause of the nine grounds, cultivation and practice are accordant and fitting.

That conduct of inversion should all be cut off and removed. (Together with) self-conceit and delusion's dullness (obscuring) the true substance-nature, pure and marvelous forms and appearances arise wholly complete. Greed and desire cover all; their stirring strength is inexhaustible. Without (creating) the cause of cutting off, birth and death are bound forever.

Letting go after the afflictions, one loses the resolve of the Great Man. Not believing the Buddha's words is truly the way of the ordinary worldling. Hoping to attain according to one's portion (is in truth only) inversion to the very end.

Evil karma stirred and created, bonds tumble and roll on. The cause-nature is pure; cutting off, removing, and casting off (evil karma)—this is the realm of the Great Man who diligently cultivates the surpassing karma. In every place, calm and settled.

The many layers of defilement and bondage (are) removed and extinguished, not arising. Sentient beings of the human realm create surpassing merit. To carry it out is the essence.

The system of governing a country is the most supreme. Forms and appearances solemn and beautiful, majestic, hard to compare. The place is pure, calm, and settled.

The self-nature is clear and still; the names and designations grow ever clearer. The great hindrances (of) sentient beings remain no more. The surpassing meaning arises, lovingly guiding the myriad kinds.

To carry it out is irreversible, upheld and protected by the Buddha's power. Firmly cultivating to the very end, clearly knowing the meaning of ever-abiding. When enmities and bonds are met together, one strives to accord.

Casting off greed and desire, one seeks toward the Holy Ones. This is the realm of the Bodhisattva, to whose compassionate vow one should cleave. The substance stirred by conceit is hard indeed to subdue.

The nine grades, pervading every realm, transcend grasping (at) principle and phenomena. The self-nature recognizes inversion as inexhaustible. Ignorance and delusion's obscuring make quiescence hard to arise.

Bound and coiled like the silkworm in its cocoon, how can it easily be cast off? Creating the true, diligently cultivate from the root. All the marks of action (all) hope to attain the lifespan.

The Great Man transforms and teaches sentient beings. Relying upon the self-nature, Suchness itself, equal. Body and mind are the fundamental resting-place (of) consciousness-nature.

The arising of the surpassing meaning is the most supreme nature. To deliver and transform fittingly is the work (of the) Great Man. The place of quiescence departs from all greed and desire.

The ten directions are pure; the fruit of Awakening is perfectly accomplished. Deluded stirring through many lives divides into derivative and sovereign. Such a surpassing cause (comes from) many kalpas of cultivation.

Marvelous functioning and clear wisdom—cause and effect differ. The surpassing action (is) to relieve suffering and bestow bliss. Guiding and teaching the myriad kinds to revere and trust the Three Jewels.

Delusion and conceit like this have grasping at a self as their root. With full strength one carries out (every) form and appearance (of grasping at a self) cut off entirely. The self-substance hopes to attain transformation in this way.

The remaining substance of all kinds transmigrates (yet) is not lost. According to its portion to the very end, the pure and the defiled both exist. The cause of the wholesome and pure holds within it the beneficial meaning.

Truly seeking, one penetrates the rules and disciplines. At ease and serene, with no more inversion. This is the realm where self-conceit tends to increase and stir.

Idle proliferation interlocks and never at any moment ceases. The surpassing cause (of) sentient beings cannot be cast off. Creating the beneficial meaning (is) the cause of the gift of Dharma.

The myriad kinds, suffering and afflicted, destroy their bodily portions. (Producing) inversion to the very end, hard indeed to depart from. The conduct of giving is perfected, vast and signless. Precept-virtue is pure, knowing clearly the paths of keeping and breaking.

To the very end cutting off evil (is) the afflictions able to be departed from. This is the realm of the Bodhisattva whose self-nature is pure. That conduct manifests in display, diligently cultivating the surpassing meaning, transforming and teaching the myriad kinds—the true conduct of the Great Man.

The skillful means of giving, diligently cultivating the wholesome and pure. The Buddhas hold (one) in mindful protection; the good causes are all complete. Honoring and serving the images of the Dharma accords thus.

Everywhere calm and settled, equal like (the realm of) space. Able to cut off greed and desire, making the cause of pure conduct (brahmacarya). Self-cultivating the conduct of giving, the causes and conditions to the very end.

Boundless bondage is the meaning (of) the torrent. Forms and appearances transform and shift; the eye ever remembers and records. Cutting off all evil views, the surpassing meaning is perfected.

The true source, one attains within oneself. The mother's grace is great—a meaning beyond measure. Wrong views do not arise; all is truly so.

The fundamental precepts (are) the display of the clear standard. The realm is still and blissful, wholly without greed and desire. Sentient beings throughout the realm hope to cut off idle proliferation.

Skillfully cutting off the afflictions—truly the Great Man. This is (one of) great sentient being, whose functioning power is truly real. Forms and appearances are equal, causing the mind to abide in peace.

Quiescence is the root; deluded imagining is not hoped for; self-mastery manifests clearly—this is serenity. Form and shadow, root and branch, the beneficial meaning is thus. Idle proliferation wholly cut off, the true is manifested clearly.

How is it the root of every inversion?

Cultivating the conduct of defilement (leads to) boundless grasping at a self. The original nature, Suchness itself—how does one (cut off) fear? With body emaciated and starving, giving is able to depart (from this).

Attaining that place (the original nature, Suchness itself), to abide firmly in cultivation is the essence. Action pervades everywhere; one shoulders the inexhaustible. Subtle and profound, clearly delineating signlessness.

Articles of use wholly accomplished, self-mastery complete. The dwelling-place is fresh and beautiful, pure above all. Solemn, beautiful, pure, and marvelous, even unto every place.

The pure Teaching skillfully manifests, still and quiet. Cultivating the cause of pure conduct (brahmacarya), the bearing and countenance manifest clearly. Like the lion-king, his majestic bearing surpasses all.

The countenance is beautiful, bright and radiant, awe-inspiring and solemn. The root mind is clear and still, serene and at peace. The root of delusion and darkness (is due to) lacking the cause of wisdom and understanding.

The inverted dharmas (cause) right knowing not to arise. Conduct and understanding both complete, the heart of compassion casts off (inversion). Bound from beginningless time, (one therefore) covets and clings to the bodily form.

The pure and marvelous precepts cut off and remove inversion. Creating the surpassing cause, diligently cultivating the supreme. The substance of non-informing form (avijñapti-rūpa), keeping and breaking, (is called) the precepts.

The craving and attachment of sentient beings flare up in the body. (Drifting after) the torrent of arrogance and unrestrained wildness, layer upon layer. Creating inverted karma (requires having) the rules and disciplines (precepts) to halt and stop it. The place is pure; the action is true.

That mark of equality, fundamentally abiding in peace. One hopes to penetrate non-being and being according to their portion. The land throughout the realm is quiescent and serene.

Keeping the precepts clear and pure (like) a forest screening fine grasses. Precept-virtue lacking nothing, unified and pure. The surpassing meaning of the rules and disciplines is wholly complete.

How is the causal conduct of the ten wholesome dharmas?

Forms and appearances grow to the very end in this way. The countenance is surpassing, self-mastery inexhaustible. Bright and radiant, majestic and beautiful, conduct and understanding perfected.

Giving complete, body and mind accord. The afflictions do not arise, fresh and clear (like) precious jade. Hoping to attain the functioning power, one carries it out wholly complete.

This is the vast realm (of) the substance-nature of self-mastery. The merit of giving (brings) quiescence and solemnity. The self-nature (attains) wisdom, cutting off all suffering and affliction.

The self-nature contemplates; the three karmas are matured. Creating the surpassing cause, every deluded imagining is cut off. Delusion's dullness and self-conceit create the karma of idle proliferation.

Action supremely guiding, hoping to attain perfection. Wrath and rage to the very end, instructed to be cast off. The vow of the Great Man is equal and without bias.

Accordant, relying on and upholding, to the very end, upon the master who transmits and teaches. Casting off idle proliferation, conduct and understanding hope to attain. The nature of the Worthy Ones and Holy Ones, the meaning (is) the cutting off of transmigration.

How is it that reverence is known to the full, and self-mastery manifests in this way?

The self-nature is pure, rescuing and aiding in equality. The original realm stands out (above) the two kinds of grave hindrance. (Together with) the torrent of afflictions, evil karma is forever severed. The adamantine (vajra), uninterrupted (path) (is the) mixed defilement to its very end. (The) outflowing (sāsrava) dharmas are all delivered and transformed by the self-nature. The root of the Three Vehicles—wisdom is resolutely attained. Defiled and following evil (is) the ordinary worldling of the world. (Yet from within) inversion and defilement, the functioning power arises. Extinguishing and removing the bonds, the branches and leaves flourish. The root firm and secure—using this (as) a simile.