菩薩本生鬘論

Such are the true, virtuous, and pure qualities. Severing the marks of defiling bondage, one attains peace and bliss. Such is the ultimate equality of the supreme meaning.

It gives rise to perfectly complete, tranquil generosity. Cultivating the cause of the supreme meaning, its power and function are extraordinary. Casting off afflictions, its wondrous function is sovereign and free.

Sovereign accord creates profound and wondrous conduct. The cultivated cause shines brightly, and body and mind remain unharmed. By practicing the Ten Wholesome Deeds, all afflictions are extinguished.

Intrinsically pure, its power and function can sustain. All dharmas accord with their proper parts and conform to quiescence. The king earnestly cultivates, and his virtue extends everywhere.

Cultivating the practice of generosity, power and function harmonize. Ultimate virtue and purity consist in understanding and abandoning evil. One can universally transform and deliver, and all attain peace and bliss.

Pure speech originates from the king. The Buddha-Dharma is serene, and its meaning and benefit are clear. Guidance and instruction are brought to completion; power and function accord, and purity is perfected.

Excellent sentient beings do not give rise to attachment to self. The king guides and instructs them skillfully. Thus conforming, they manifest non-retrogression.

Through ability and what they have learned, they teach and guide others toward attainment.

How is the wondrous wholesome cause attained?

Through self-confidence and cultivation, one reaches the culmination of the Three Vehicles. The anger of those devas gathers together with what is real. The power and function of obstructions and defilements follow through to their end.

Thus bondage arises in the world. The devas of the Desire Realm and sentient beings all possess its roots. The purity and subtlety of body and mind accord with meaning and benefit.

Excellent sentient beings conform to the fundamental practice. The true supreme meaning is boundless merit. The sacred power of the Tathagata is perfectly complete at its source.

True action eliminates evil dharmas. The compassionate vow is fulfilled; such are the royal commands and provisions. Humans and devas pay reverence.

Wisdom is manifested. Such is the standard of sacred power.

How does that wisdom arise and lead toward attainment?

By cultivating diligently in this way, true wisdom becomes clear.

The Bodhisattva’s Practice of Generosity: The Meaning of the Venerable Adornment’s Past Life in Protecting the Kingdom

Twenty-seventh.

True purity completely eliminates contentious defilement. The utterly vast is the mark of suffering and the manifestation of poison. This is understanding the bodhisattva’s teaching.

How does one advance toward completely eliminating the afflictions?

Delusion and pride accord together, while craving causes meaning to be lost. The culmination for sentient beings is utter quiescence. The roots of greed, anger, and delusion are confusion.

From unwholesome roots, the various forms of pride and affliction arise in dependence upon one another, bringing manifold suffering and distress. The root of “fearlessness” is the ultimate supreme meaning. Greed and pride, produced through causes and conditions, are intrinsically real.

When sentient beings abandon the production of greed and pride, they no longer arise. All dharmas become pure, and every defilement is cleansed. Clearly understanding the poison of inversion, one does not allow it to arise.

The cause of hunger and thirst is the retribution of affliction. One follows inversion because moral conduct has not yet been made strict. Understanding meaning and benefit, one casts inversion away and does not let it arise.

The various forms of pride and affliction arise bound together. Loving-kindness, patience, and generosity become ultimately perfect. Attainment is without a cause; material forms are originally empty, and one cultivates “the unobtainable.” Forever cutting off the torrent, the practice of patience is perfected.

The world is impermanent. The nature of awakening comprehends it. With sovereign wondrous functioning, wisdom shines clearly.

Free from forms and appearances, quiescence is accomplished. One’s own essence is quiescent, and purity is manifested. Supreme reverence brings extraordinary comprehension.

The virtues of loving-kindness and patience culminate in liberation. The body and mind of intrinsic nature have the marks of destruction. Of all karma created throughout life, morality and patience are supreme, possessing the power and function of liberation.

The seed of the nature of consciousness accords with the true supreme meaning. All vast dullness and binding obscurations are eliminated. In that cultivation of generosity, speech is quiescent.

How does one abandon the dharmas of those still in training?

It is the domain in which the dharmas of non-self are extensively cultivated. In cultivating all practices, one makes no distinction between self and other. The supreme form is the merit that nurtures.

Like a newly opened lotus, its fragrance spreads everywhere. Pure and undisturbed, it is wholly free of dust. Throughout the kingdom, violence is forever ended.

The marks of arrogance are extinguished, and right conduct reaches its culmination. Provisions are shared equally, without distinction between self and other. The domain of mind transforms and creates the forms of the constituent parts.

Intrinsic nature abandons pride, and meaning and benefit end all anxiety. Sovereignty arises, as among devas and those still in training. Pure and wondrous, without arrogance, afflictions do not arise.

Forms and appearances are comprehended. Speech increases. Sincerity is understood.

The roots of evil karma are recognized. One possesses the strength to bear the burden.

How are the true marks of the body clearly understood, transformed in accordance, and cultivation perfected?

It is the domain in which the king wholeheartedly practices generosity. Practice and understanding are both complete, and forms are diligently cultivated. Conceptual proliferation is made equal, and calamities are transformed.

Wisdom grows, arises, and provides guidance. In a place of quiescence, one advances toward true attainment; power extends throughout the realm, and proper standards are promoted. Generosity reaches its culmination, and mind and its objects harmonize.

Reverent, wholesome giving grows to perfection. Formless power and function give rise to successive actions. Wondrous forms and the realm are both complete.

Advancing toward the supreme, one practices, understands, and learns, diligently cultivating in accordance with universally extensive causes. That realm is undefiled, and practice and understanding continually increase. The nature of the Tathagata is intrinsically silent and quiescent.

Adorned with equality, it cleanses the marks of inversion. Body and mind are supreme, pure, wondrous, and immaculate. By diligently cultivating the Ten Wholesome Deeds, afflictions are transformed.

The domain of mind accords with its proper parts, and all becomes quiescent. The torrent of afflictions is abandoned at its root. Walking and standing are dignified, and one delights in quiescence.

The three fundamental knowledges are extraordinary and clear; material forms are sovereign, and their power and function cultivate generosity. In that place pride is ended, and practice and understanding are both complete. Fundamental forms arise and transform.

Increasing enjoyment and attainment, one abandons craving. Practicing the Ten Wholesome Deeds correctly, one eliminates defilement. Nurturing harmony, one extinguishes every fear.

Attachment to self arises again and draws afflictions after it. Through cultivation and arousal, purity increases. The arising of quiescence is true merit.

The torrent joins with the roots of inversion. The form of proper standards is purity made manifest. Such forms of pride have destroyed intrinsic nature.

By diligently cultivating purity, virtue becomes remote from pride. Body and mind become exemplary, and truth arises. Craving, hunger, and thirst become a domain of quiescence.

Places and constituent parts conform and become complete. Manifest pits and ravines become places of abundant nurture. Peace pervades everywhere, and wisdom comprehends the places where pride arises.

Quiescence extends everywhere; as the root of every power and function, it is the clear realm and the culmination of purity and subtlety. Clearly knowing realms and kinds of beings, one does not give rise to self-conceit. Quiescence increases, and all defiling impurities are eliminated.

One guides and transforms in accordance with the Ten Wholesome Deeds. The realm of hungry ghosts is produced by evil karma. By cultivating wholesome roots, practice and understanding become clearer.

Forms are equal, and one abides in comprehension. Inversion and impurity lose every place of reliance. Clearly understanding, one leaves dullness and defiling obstructions far behind.

Relying upon cultivation, one advances toward sovereignty. Following the transformation of the true root, material forms become pure and the faculties accord with the fundamentals. Nurturing kindness arises and is widely manifested.

Practice, understanding, teaching, and transformation are the source of delight. Craving and inversion manifest their intrinsic nature. Creating conceptual proliferation, one cuts off the extraordinary fruit.

Bondage increases, and forms are wholly lost. Forms transform and are ultimately all extinguished. Nurturing delight necessarily defiles and proliferates concepts.

Afflictions and inversion increase defiling obstructions. This is a noisy and confused domain where sentient beings cling to self. They create the karmic causes of the various inverted forms of pride.

The king practices skillful instruction, complete in both practice and understanding. Quiescent and peaceful, defiled conduct is manifested. Surging afflictions and every place of defiling bondage should all be left far behind.

Wisdom comprehends the three natures and harmonizes with the mind. The torrent of fabrication increases defiled wisdom. Its power and function pervade everywhere, sovereign and true.

The samskara-skandha transforms; how could it be unarisen? In the supreme meaning, abandoning evil means understanding equality. One should therefore increase cultivation to leave such a torrent far behind.

Understanding and manifestation bring every form of self to an end. The domain of mind is defiling bondage, which truth eliminates. By comprehending the Ten Wholesome Deeds, the ultimate is manifested.

Joyously practicing generosity, purity increases. The power and function of meditation are the source of silence and quiescence. When generosity is appropriate, every poison of suffering is extinguished.

Bearing the fundamental burden means utterly eliminating obstructions and defilements. The wondrous function of the profound teaching is non-retrogression. The culmination of the Ten Wholesome Deeds is the ending of animal karma.

As in a place where the ruler is a woman, cultivating the Ten Wholesome Deeds attains the true supreme meaning. Beings in the heavenly realms increase in material form. The foundation of the precepts is true purity.

Through wondrous cultivation of the mind, purity arises. By cultivating generosity in the heavenly realms, one attains true delight. Guiding sentient beings, one helps them increasingly attain wisdom.

By cultivating the domain of mind, comprehension gradually increases. The essence of mind is extraordinary, and its ability is complete. Leaving women far behind, purity arises.

Penetrating meaning and benefit, the superior cause brings peace and bliss. Understanding reaches its culmination, and power and function increase. Profound, non-retrogressive, and compliant, it is never lost.

The constituent parts of intrinsic nature are the source and root of mind. (Wholesome karma calls one forth; cultivate truth diligently. Leaving heedlessness far behind, purity becomes active. The marks of wholesome conduct are the harmony of body and mind.

Extraordinary instruction leads toward meaning and benefit. Inversion, defilement, and sensual pleasure make cultivation difficult. Quiescence is accomplished, and clarity pervades everywhere.

Mindfulness of wholesome resolve gives rise to non-retrogression. The virtuous karma of generosity and moral conduct increases. The supreme meaning increases, and virtue reaches its culmination.

Pure sages transform beings harmoniously. Perfectly pure forms make liberation clearer. The power and function of the material body are extraordinary and never lost, abiding in accord.

Cultivation in this manner accords completely. Layer upon layer of power and function permeates the path of practice. Equal cultivation is the root of the formless.

Intrinsic nature is quiescent, creating the true cause. Virtue can transform, harmonize, and transcend. Advancing in accordance with the Buddha, the source is non-self.

The profundity of those still in training is the increasing cultivation of causes. The torrent becomes settled, while afflictions arise everywhere; the material body arises from a root, and mind also originates from a root. Clearly comprehending emptiness, one advances toward the principle of neither existence nor thusness.

Creating quiescent karma is the support of the supreme meaning. The source of the “unarisen” is a hope difficult to attain. Reliance upon the formless is the true meaning of liberation.

Creating the cause of “non-action” attains extraordinary power and function. It cannot be destroyed. The forms of teaching and transformation consist in comprehension and accord.

Fundamentally thus, the unarisen shines brightly. Its power and function are non-retrogressive. When truth relies upon pride, purity and subtlety necessarily cease.

Meditation is manifested: the domain of mind is quiescent. Understanding the sources of fear, one can put an end to the worldly. Such immeasurably extraordinary patience can eliminate the root causes of affliction.

Its power and function comprehend, while intrinsic nature transforms and delivers. Understanding forms and appearances, it nurtures delight. The merit of intrinsic nature is ultimately transformed.

Every place and every state of mind are altogether abandoned in liberation. Aspiration manifests the meritorious karma of the supreme meaning. Ending inverted conduct, one cultivates causes and bears the burden.

Intrinsic nature is pure, the domain of quiescence. Meritorious karma is accomplished, and one leaves the circulating stream. The manifest torrent brings all fabrication to an end.

Harmoniously advancing in cultivation, purity is perfected. The activity of affliction inverts reality. The power and function of generosity attain wisdom everywhere.

In afflicted sentient beings, the wisdom of meditative concentration does not arise. Fundamental virtue is the power and function of bearing the burden. One cultivates mindfulness of worldly meaning and benefit.

Conduct is equal, and its power and function reach their culmination. The power and function of sentient beings are violence and inversion. Fundamental generosity attains extraordinary forms.

Cultivating loving-kindness and patience attains the meaning and benefit of quiescence. Through pure repentance, one comprehends the teaching. Profound preservation gathers wisdom together.

Intrinsic nature is equal, and one esteems diligent cultivation. Intrinsic nature is adorned, and its power and function are pure and wondrous. The teaching creates an exceedingly extraordinary cause.

Liberation is peaceful and free from every hunger and thirst. All created karma is likewise completely ended. In the domains of defiling causes, arrogance and pride are extinguished.

The pure teaching creates an equal cause in the place where the king practices generosity. The Buddha-fruit is pure and wondrous, and aspiration does not regress. A good man diligently cultivates generosity.

Teaching and transforming the heavenly realms, he cultivates the practice of liberation and such quiescence. Extraordinary and properly apportioned, delight reaches its culmination. Such is the utter wonder of the devas.

Truth arises, and quiescence ends pride. The peace of the supreme meaning consists in abandoning modes of conduct. The king’s power and function are pure like those of a deva.

Comprehending places and the ultimate roots, material forms are pure and the fundamentals are clearly manifested. One clearly understands the ten kinds of affliction and calamity. In the true domain, power and function accord.

The realm of nature is like a canopy covering the root. Places filled with pits and ravines are the products of evil karma. Leaving conceptual proliferation far behind, one cultivates generosity sovereignly.

Advancing toward purity and subtlety, accord increases. One transforms in conformity. Power and function comprehend, and all are diligent.

With non-self and defilement ended, the essence of mind is pure. Fundamental power and function create extraordinary forms. One utterly abandons and leaves behind the conduct of greed.

Practicing quiescence, one follows spiritual friends. Intrinsic nature is pure and guides those in delusion and pride. The king ends every root of bondage and the inversions of many kalpas.

Manifesting and conforming, he ends every affliction. He remains mindful of sentient beings whose dullness is unceasing. True quiescence arises and pervades everywhere.

Inversions and defiling impurities are as boundless as space. Delusion and pride continually create transformation. Afflictions and defiling obstructions create inversion.

The pure teaching quiescently ends all afflictions and defiling obstructions. Creating true karma removes every inversion. The constituent part of craving is the fundamental essence.

The torrent of delusive defilement arises and increases defiled dharmas. The power and function of evil karma are the forms of defilement and obstruction. Attachment to self is the root.

It is severed only at the noble fruit. Fundamental wisdom cuts off attachment to self and awakens to the principle of the Three Vehicles. All delusions are completely extinguished; ultimately they never arise and are utterly left behind.

Quiescence is true and accords like space. Through study and cultivation, one opens the mind; the domain of mind becomes sovereign, and the marks of the body are perfected. When the nature is obscured and dullness binds it, one creates defiled conduct.

By cultivating diligently, the devas attain sovereignty in this way. Afflictions bind the essence, and that defilement becomes its nature. Fundamental defiled wisdom gives rise to attachment to self.

It gives rise to and manifests the pure cause of sentient beings. Like a king’s command, its power and function are firm. Abiding in purity, one leaves every delusion and pride far behind.

Such is the ultimate worldly cultivation of goodness.

How do the intrinsic nature of the lifespan and true provisions abide?

That true meaning is the nature free from inversion. Arrogance is completely ended, and purity reaches its culmination. The activity of causal nature creates virtue and purity.

How does one cultivate extraordinary generosity?

It arises from the roots of self-conceit, arrogance, and heedlessness. The supreme meaning uniquely transforms and manifests. Comprehension advances toward the perfection of truth. The domain of mind is adorned. The king issues a secret command. Fundamental intrinsic nature reaches its ultimate end. With an extraordinarily pure mind, one practices true generosity. Pure cultivation is the form of intrinsic nature. The power and function of cultivation arise everywhere. Complete in both practice and understanding, one cultivates the supramundane practice.

How are the pure constituent parts manifested?

Such is the profound source of existence and nonexistence. The royal system comprehends the myriad kinds of beings. The accumulated pure precepts all arise.

Arrogance, pride, self, and other are truly anger. Forms bound in bondage are the domain of conceptual proliferation. Devas and humans possess the capacity to give rise to cultivation.

Essential nature increases, and the creation of karma abandons affliction and conceptual proliferation. Through extraordinary comprehension, calamities are cast off. When the complete root of bondage—defiled delusion, dullness, and conceptual proliferation—is equalized, defilement and bondage are comprehended.

The superior cause of the heavenly realms is purity and subtlety in proper measure. The ultimate practice of patience was taught by the Buddha. Intrinsic nature in bondage is the obstruction of affliction.

As a king issues commands, sacred wisdom comprehends. By cultivating diligently in this way, increase reaches its culmination. The roots of the various forms of pride intensify inversion.

The nature of the Tathagata is true and without self. The quiescent source ends all evil karma. Profoundly sovereign, its power and function accord.

Essential nature utterly eliminates the torrent of afflictions. It is also like understanding the transgressions committed by women over many lives. The culmination of form is the inversion of body and mind.

The constituent part of self-conceit is inversion concerning existence and nonexistence. Obeying the Buddha’s words, one wholeheartedly practices generosity. Reaching that supreme meaning, sentient beings abandon evil.

Intrinsic nature further increases the fundamental superior cause. By ending the defilement of the constituent of craving, name and form lose every place. Profoundly quiescent are the marks of devas and humans.

Dullness, pride, defilement, and perversity are eliminated. That bondage is forever severed, and the profound mind rests at ease. The ten kinds of defiling roots are entirely extinguished by the noble ones; this is the domain where devas and humans completely end defilement, anger does not arise, and action is manifested.

The superior cause of quiescence is the comprehension of “fearlessness.” The king manifests his bearing of distant realms. Sovereign in material form, he stands at ease. Essential nature is pure, and every demon is left behind.

He clearly understands women as a root obstructing wholesome paths. This is the domain in which devas and humans accord with truth in their proper parts. Anger does not arise, and action is quiescent.

The complete ending of conceptual proliferation is the mark of a pure cause. The king bears the work of governing the people. Truth manifests everywhere, and the five skandhas accord.

Leaving defilement far behind, cultivation increases. Fundamental application is sovereignly manifested. Following sovereign causes, forms become true.

One unceasingly remembers the power and function of self and other. The source of fear is the loss of the throne of the supreme meaning. Every root of evil karma should be abandoned.

Defilement pervades everywhere, yet the mark is not destroyed. Many kings appear together, and proper standards are manifested. Thus, the “three calamities” still remain in the various heavenly realms.

Only in the Fourth Dhyana Heaven do the three great calamities cease. Comprehending the torrent, virtue and purity arise. In the realms of the threefold world: anger has one dharma, wrath has seven dharmas, and the middling secondary afflictions have two dharmas.

In the Desire Realm, flattery and deceit are two dharmas. Below the second ground are the nine fundamental dharmas. Among the minor secondary afflictions is arrogance.

The major secondary afflictions have eight dharmas. Through ultimate comprehension, one penetrates the three realms. The constituent parts are diligently cultivated, and action becomes pure.

Fundamental power and function aspire to end evil karma; this is the domain in which the bodhisattva’s power of patience is perfected. Pure power and function truly become active. Complete in practice and understanding, teaching and transformation harmonize.

The roots of delusion and pride arise from seeking material forms. The moral teaching is clearly set forth, and cultivation is perfected. Pure and cleansed of defilement, its power and function are the superior cause.

Compassionate vows increase, and every form of self-conceit is extinguished. One advances in conformity with the Tathagata’s teaching. The merit of intrinsic nature is purity in accord.

Ultimate harmony is the comprehension of affliction. Realms and kinds of beings are wholesome or evil. One remains mindful of spiritual friends.

Such is suffering and distress. The supreme mind is difficult to arouse. Practice and understanding increase.

Bondage is transformed. The roots from which sentient beings arise are craving, arrogance, and heedlessness. Creating the cause of quiescence, increase manifests itself.

The wholesome mind eliminates layer upon layer of affliction. Defilement and evil do not arise, and intrinsic nature abandons them. The wondrous cause of body and mind is the fullness of the five skandhas.

The pure root accords with quiescence. Intrinsic nature is pure, and its power and function are not lost. Instruction clearly reveals the aspiration to end evil karma.

The material body is the support through which sentient beings receive karma. Those still in training advance in cultivation, and that karma is also ended. The root of intrinsic nature is the quiescence of body and mind.

The teaching of the supreme meaning cultivates the practice of non-self. The meaning and benefit of the great Dharma are extraordinary purity. Free from every defiling bondage, one accords and comprehends.

Practicing generosity in proper measure transforms the myriad kinds of beings. Its forms are extraordinary. Its quiescence is true.

At the fruit of arhatship, all karmic creation ends. In the domains of self and other, material forms increase. Practice and understanding advance toward attainment, and offerings are made in quiescence.

That mark of the supreme meaning is perfected reverence. Conduct ends defilement, and meaning and benefit reach their culmination. In a pure domain, one cultivates the practice of generosity.

Intrinsic nature is vast, extending to the limits of every place.

The three defiling roots are greed, anger, and delusion. Transforming beings throughout the realm, purity reaches its culmination. Clearly knowing every sorrow and suffering, sentient beings strive in cultivation.

Conduct without defilement is the cause of devas and humans. This is the extraordinary domain of true generosity. Such is a loving mother, cherishing and nurturing.

Everywhere, one wholeheartedly repents. True virtuous karma bears its burden perfectly. Conforming to quiescence like an object diffusing fragrance, forms increase and advance toward culmination.

Leaving defilement and delusion behind, modes of conduct increase again. Sovereign in advancement, one completely ends defiling impurities. The root is non-self, and all marks of arising are extinguished.

Understanding quiescence, one extinguishes every form of pride. The nature of affliction, together with inversion and dullness, has always transformed at its root. Merely practicing generosity, one’s own essence gives rise to contention and conceptual proliferation.

Creating evil karma, one follows defilement; material forms are bound by defilement while one aspires to attain truth. The modes of conduct of affliction and conceptual proliferation must be clearly understood. Sovereign cultivation ends delusive defilement and bondage.

Bearing the burden in accord, one aspires to end defiling impurities. In a pure place, afflictions become still. The torrent arises, transforms, and pervades everywhere.

In the heavenly realms, meaning and benefit are precious. The bodhisattva teaches, transforms, and instructs beings so that they may understand. The great king gives his life in generosity.

His cultivation is non-retrogressive. That great craving is a bondage difficult to leave. Apart from pure conduct, the power of restraint is lacking.

One acts in aspiration toward the principle of nonexistence. Cultivation is aroused. With true reverence, that practice ends defilement.

Creating the fundamental cause, one diligently cultivates in accordance with the Tathagata. When self and other are properly apportioned, dullness ends of itself. Peace and bliss, silence, conformity, and active practice arise.

The true Buddha-realm appears in quiescence. Virtue harmonizes, and all defiling obstructions are eliminated. Repenting wholeheartedly, fundamental karma does not arise.

Pure karma is clear, and sentient beings cultivate it. This is the royal realm in which purity and subtlety increase. The fundamentals accord, and governance is properly regulated.

Diligent cultivation is manifested, aspiring toward the supreme. Generosity is promoted, completely ending every defilement. In conformity, one aspires to end craving and inversion.

Intrinsic nature is manifested, creating the fundamental cause. Defiled meaning and benefit, contention, and calamities are all complete. Abandoning delusive defilement, attachment to self does not arise.

The profound and supreme are unified and promoted. All cultivate generosity, the true root. Fabrication and binding obscuration are fundamentally defiling bondage.

Exhortation and clear instruction reveal purity as the root; serene and clear, the mind attains peace and bliss. Afflictions are boundless, and suffering is endless. This is the domain of delusion and pride in which the bodhisattva practices transformation.

He completely comprehends the harm of defiling causes. Practicing virtue and purity, one escapes the karma of the three evil destinies. Conforming to truth, one advances toward the true Dharma.

When the mind is defiled by evil, its modes of conduct do not cease. This is the domain in which the king skillfully governs the country. The fundamentally formless is taught in this way.

Aspiring toward truth, the domain of mind is manifested. Views of self pervade everywhere, but awakened wisdom can end them, aspiring toward proper attainment. The bodhisattva’s truth and wisdom are inexhaustible.

Intrinsic nature is diligently cultivated, layer upon layer of truth. Such meaning and benefit, in accordance with the Buddha’s teaching, constitute the true domain in which equality is clearly understood. The source of the domain of mind is supremely pure.

Leaving bondage far behind, conduct is transformed. The roots of inversion are evil karma and defilement. As bondage and obscuration increase and arise, cultivation eliminates them.

Practice is complete, and the marks of the body are perfected. Following the pure mind, one comprehends everywhere. Images of both self and other all exist.

Pure and harmonious, that mind is true. Hunger, thirst, and destruction combine as suffering and distress. The dharmas of delusion and pride accord and manifest.

Inverted, defiled dharmas pervade like space. Through the great compassionate vow, purity abandons inversion, delusion, pride, and the powerful bondage that inverts intrinsic nature. Afflictions create karma, layer upon layer, to their utter end.

Anger burns like fire, fiercely igniting conceptual proliferation. The supreme meaning creates the power to eliminate afflictions. Forms and domains are at ease to their utmost extent.

The properly apportioned foundation diminishes attachment to self. The power and function of quiescence are pure, and its marks are perfected. The radiance of intrinsic nature is the fundamental form.

Transformation and deliverance extend everywhere, and their power and function aspire toward attainment. Through the cause of equality, all deluded thoughts are extinguished. The root is originally quiescent.

Through the king’s wisdom and understanding, increase strives toward attainment. Intrinsic nature comprehends, surpassing even truth. The power of wisdom extends everywhere and transforms every place.

The form of “fearlessness” comprehends arrogance and heedlessness. Afflictions arise and increase, while purity eliminates them. Extraordinary quiescence bears everything.

The noble ones are profound, pure, and equal. Defiled delusions are all extinguished; how, then, could conceptual proliferation remain? Such are the ultimate roots of bondage; the afflictions and defiling causes are quietly extinguished.

In such purity, material forms advance. Intrinsic nature functions, and truth is manifested. Material forms are pure, and the countenance is transformed.

The fruit of arhatship extinguishes every attachment to self. That dharma of silence and quiescence becomes active—excellent indeed! It extinguishes the defiling roots and is the domain of purity.

To discipline sentient beings, one must rely upon wholesome instruction. The nature of self reaches its end, while pride obscures sovereignty. The root is inverted because generosity is not practiced.

Profound and perfect, material forms accord with the mind. Such is truth, completely ending delusive defilement.

What is the model of a wholesome mind like space?

It is like a quiescent king whose influence extends throughout the realm. Birth and death, evil karma, and afflictions become active. One practices with the aspiration to attain quiescence.

Properly apportioned and universally extensive, one diligently cultivates to the end. Among the forms of all dharmas, material form is the root. The supreme meaning accords, and aspiration is manifested.

In conformity with suffering, one ends the causes of peace and bliss. One undergoes prolonged retribution in the evil destinies. Boundless arrogance and heedlessness can destroy material forms.

The king creates causes and receives the recompense of the devas. In all marks of arising, self is the root. Creating purity, one completely ends dullness.

Transgressions arise—inverted and impermanent. Suffering, distress, and all conceptual proliferation arise together. Intrinsic nature arises, and proper reverence is given.

The minds of the various kinds of beings transform and abandon. One whose mind is joined to conceptual proliferation and inversion is a renunciant. Diligently extinguishing attachment to self is the fundamental vow of practice.

What is the endless conceptual proliferation of arrogance?

Fundamental intrinsic nature advances toward purity. Such quiescence conforms to equality. Practice and understanding are both complete, and the stages of training are perfected. The Avici Hell punishes offenses for the proper kalpa. Its suffering does not cease—when will one depart? That heaven is pure, supremely wondrous, and true; material forms extend everywhere, and merit is inexhaustible. Virtue grows and reaches ultimate perfection. In that extraordinary domain, the practice of patience is cultivated. Practicing generosity to the utmost, one aspires to attain meaning and benefit. Extraordinary and abundant, one diligently cultivates the paramita of generosity.

What is the unchanging root of craving and seeking?

One cultivates and advances toward such supreme meaning. With the mind cultivating generosity, one follows the ten wholesome karmas.

The Bodhisattva’s Practice of Generosity: The Meaning of the Venerable Adornment’s Past Life in Protecting the Kingdom

Twenty-eighth.

Undefiled by wrong views, one exercises the power and function of the supreme meaning. The stages of training are originally empty; following right view, one leaves obscuring bondage far behind. This is conforming to and truly understanding the bodhisattva’s teaching.

What is the ultimate form of merit?

There is no reality; every act of bearing a burden is only inversion. Keeping the precepts purely, one receives meritorious recompense in accordance with cultivated karma. Those who practice brahmacarya comprehend non-self.

The root of that inversion is clearly manifested in forms. Generosity extends everywhere, and meditation is perfected. Brahmacarya brings peace and bliss, and meaning and benefit increase.

Comprehending purity and subtlety, compassionate vows are perfected. The root of mind arises to cultivate the practice of deliverance. Places accord, and peace and bliss harmoniously pervade.

Immeasurable heedlessness binds one in defiled conduct. The bliss of meditation is difficult to create in the world. True material forms accord and are not lost.

Creating wondrous causes, one relies upon the extraordinary. Cultivating and advancing toward attainment, one listens and reflects. Guiding with universal compassion, where could attachment to self remain?

Utter quiescence dispels suffering and distress. Dullness arises, and unease does not cease. In the Desire Realm, greed and anger cause defiled dharmas to increase.

Creating fundamental causes, the root attains ten kinds. The king’s noble intention is the root of spiritual friendship. The domain of mind is perfected, and causal arising reaches its end, extinguishing the karma of affliction.

Those who follow wrong views create the roots of inversion. Attachment to self is the ultimate root of the world. Creating purity, wholesome karma increases.

Arousing the mind toward the shore of awakening, one attains such meritorious recompense. The dharmas of meditation and their ultimate power and function are extraordinary quiescence. Fundamentally observing the precepts, one increases generosity.

Cultivating the marks of the supreme meaning ends every hunger and thirst; utter defilement means forgetting the kindness of one’s teacher. Confused and unable to understand the Unsurpassed Perfectly Awakened One and the pure true Dharma, one creates perfect causes, while the mind is fundamentally the truth of the supreme meaning.

What is quiescence?

It is the form of right meaning, a domain without error. The power and function of quiescence are the culmination for many kinds of beings. Perfect purity is ultimate peace and bliss. The function of pure and wondrous karma makes peace and bliss manifest. Its power and function stand forth, advancing toward the supreme. Truth increases and is manifested in accord. That place is pure,

and every fear is understood. Evil conduct is abandoned, and afflictions are subdued. The equal heavenly realm is a vast domain. Understanding and ability both attain truth. Not directing the mind toward seeking, affliction, pride, and delusion bind it. How does one refrain from creating causes of worldly meaning and benefit?

Actions arise in accordance with a bound subject. In the domain of comprehension, every form of pride is eliminated. Nurturing delusion and pride, disturbance increases. The Brahma world is equal. It is a realm with a king, adorned with merit. It is like a blazing heap of fire shining brilliantly. The power and function of the fundamental cause transform sovereignly, and pride cannot bind them.

What are the boundlessly pure assemblies?

The torrent of afflictions transforms at will. The arising marks of the various forms of pride increase and spread. The wondrous root is quiescent; recognizing pride and affliction, one abandons them.

The marks of inversion arise and spread throughout the realm. From the domains of the various forms of pride, conceptual proliferation arises. Through instructional speech and action, it is eliminated.

True accumulation becomes ultimately perfect. As speech arises, the ultimate becomes clearer. Defiling causes, evil karma, and afflictions bind the root.

The mark of radiance bears the name Locana. The bodhisattva teaches: When the three karmas are extraordinary, sentient beings attain quiescence. All hunger and suffering end across the vast expanse.

When the mind is full of greed and anger, equality disappears. Sentient beings of the Brahma world, dwelling in the Fourth Dhyana Heaven, have not yet ended their deluded aspiration toward the devas. Speech there is equal and sovereign.

The king of that realm is extraordinary and delights in it. Across the vast expanse, cultivation is unified. In properly apportioned places, causal practice arises.

The domain of mind is abundant, ending every defiled contention; material forms become clearer, and speech is quiescent. Intrinsic nature is accomplished, and delusion and pride are recognized. Inversion and defiling impurity are like poison, difficult to remove.

Intrinsic nature is quiescent, aspiring to end self-conceit. Afflictions and defiling poison originate from attachment to self.

What does it mean for the eyes to face forward?

The bodhisattva teaches: Defiled and bound material forms obstruct the pure precepts. When cultivation is rooted in the mark of self, truth is bound and obscured—how could purity remain? Actions that cling to self arise because the root of intrinsic nature has been lost. The king practices wholesome instruction; the meritorious fruit is accomplished, and commands are issued.

What is the practice of generosity that aspires to attain truth, the perfection of the language of brahmacarya, and pure teaching in the world, like a great king who teaches and transforms the supreme meaning in the world?

How does the source further increase to its culmination?

As taught by the Buddha: The supremely wondrous form is like a great king bestowing kindness throughout the realm and using speech to govern the country. Through the ten kinds of wholesome deeds, material forms are transformed. Perfect quiescence is extraordinary and inexhaustible. Like the appearance of the bright moon, the smaller stars grow dim. When sacred wisdom arises, defilement is extinguished of itself. Obstructions do not arise, and the world is perfected. Such is completeness. The superior cause advances toward attainment and comprehends the place of birth. Ultimate equality is the harmony of meditation. The constituent parts, self, and other transform to perfection.