What Distinguishes the Path to Buddhahood from Every Lesser Vehicle

Distinguishing the Śrāvaka and the Pratyekabuddha Chapter, Continued

Question: What kind of person do the ten wholesome paths bring to the ground of the pratyekabuddha?

Answer: "One whose own practice of the ten wholesome paths grows ever more supreme beyond the śrāvaka's own practice, whose meditation runs deep and follows no other, constantly delighting in dwelling apart.

"Constantly delighting in skillfully cultivating and studying the exceedingly profound dharma of causal origination, the power of skillful means in dwelling apart, together with a mind of great compassion.

"Few desires and few affairs, holding in contempt every clamorous, idle word, constantly delighting in a place apart, a person of deep and weighty majesty.

"Delighting in becoming a field of merit, constantly contemplating the very nature of transcendence, accomplishing every reasonable matter, showing reverence toward every lord.

"Already accomplished in binding the mind, knowing where this mind rests upon its object, constantly delighting in meditative concentration — this is the power of the middling person.

"Delighting in the dharma of going forth from home, a wholesome mind never sinking or shrinking, one who attains the very radiance of wisdom, whether coming from two of the excellent places,

"Or coming from three of the excellent places — this very karmic path of the ten wholesome deeds is able to bring a person such as this to the ground of the pratyekabuddha."

As for "one whose own practice of the ten wholesome paths grows ever more supreme beyond the śrāvaka's own practice": this surpasses the śrāvaka's own practice of the ten wholesome paths, and yet does not reach the bodhisattva's own practice; reflecting thus: "The śrāvaka ought to follow what they hear from another in practicing the path, and only afterward attain their own personally realized wisdom. I myself am not so — I take no delight in following another. It is for this reason that I ought to cause my own practice of the ten wholesome paths to grow ever more supreme. Through this very cause and condition, delighting in following no other, these ten wholesome paths shall bring me to the ground of the pratyekabuddha." Having reflected in this way, they constantly delight in dwelling apart.

They reflect thus: "Should I constantly delight in clamor and crowds, this would only gather every evil, unwholesome dharma, since I would draw near to matters capable of defiling, provoking anger, and provoking delusion; it is within this very dwelling apart, then, that I ought to cultivate and study the exceedingly profound dharma of causal origination."

They further reflect: "Should I fail to cultivate and study this exceedingly profound dharma of causal origination, I would then be unable to attain wisdom that follows no other. Why, then, ought I not constantly cultivate and study this exceedingly profound causal origination, so that I might afterward attain this very wisdom that follows no other?"

As for "exceedingly profound": this refers to something whose own depth is difficult to fathom, unable to be fully penetrated. Every ordinary being, throughout beginningless birth and death, is able to reach the very outer limit of whatever scripture or skill they study — only this exceedingly profound causal origination admits of no such limit whatsoever. Just as a rabbit or some other small creature is unable to reach the very edge of the great ocean. Should a person possess skillful means, a mind of great compassion, and the cultivation of this exceedingly profound causal origination together, they thereby attain unsurpassed, perfect, complete awakening. Should they depart from these first two matters, cultivating and studying only this exceedingly profound wisdom of causal origination alone, they thereby become a pratyekabuddha instead.

"Skillful means" refers to, within accomplishing the teaching and transformation of sentient beings, reflecting upon every matter without error, and further, toward this exceedingly profound dharma, never grasping at its own mark.

"Great compassion" refers to a deep pity for sentient beings, surpassing even the śrāvaka and the pratyekabuddha — how much more so, then, the ordinary being!

Few desires and few affairs, holding in contempt every clamorous, idle word — through this alone, one attains the ground of the pratyekabuddha.

Should one possess great desire, great affairs, delighting in gathering many people, and be protected by skillful means and great compassion, unsurpassed, perfect, complete awakening then becomes easy to attain.

And why is this so? One who seeks the ground of the pratyekabuddha, being of few desires, reflects thus: "I need only liberate myself alone"; being of few affairs, they reflect: "I need only accomplish my own roots of goodness, and need not concern myself with others." This person, having relinquished and departed from the very matter of teaching and transforming sentient beings, does not draw near to the clamor of the crowd.

The bodhisattva's own great desire and great affairs consist in reflecting thus: "I ought to liberate every sentient being." Through the very cause and condition of this great desire, they thereby take up the great affair of teaching and transforming sentient beings. Teaching and transforming sentient beings is no trifling matter — should one hold contempt for clamorous, idle speech, this very matter could never be accomplished. It is for this reason that the bodhisattva enters into the very clamor of the crowd, and further makes use of clamorous speech themselves, while remaining attached to none of it.

Furthermore, concealing one's own genuine merit is what is called "few desires"; being free of excessive activity is what is called "few affairs."

Holding clamor and crowds in contempt is called "few desires"; delighting in solitude is called "few affairs." A person such as this, of few desires and few affairs, takes no delight in the clamorous speech of the crowd.

Delighting in drawing near to a place apart, fearsome and deep, their own mind becomes profound and vast. This person reflects thus: "Should I dwell within a place apart, fearsome and deep, others shall not come there." Through dwelling within this very place apart, their own mind likewise becomes profound and far-reaching.

Should a person themselves lack this profundity, delighting instead in frivolous jesting, others coming and going presents no difficulty for them at all.

A person such as this, though not joining together with sentient beings, still wishes, even while relinquishing them, to cause sentient beings to plant every root of goodness, for their own great benefit; reflecting thus: "How might I, without joining together with sentient beings, still be able to benefit them?" Having reflected and known this, they resolve: "I shall become, for the benefit of sentient beings, a field of merit, receiving their own offerings" — in this way, though not joining together with sentient beings, they are nonetheless able to bring about great benefit.

This person further reflects: "How, then, might I attain this very ground of a field of merit?" They thereupon behold and know for themselves: "Should I deeply delight in becoming this very field of merit, constantly contemplating the nature of transcendence, this very dharma of a field of merit shall then naturally arrive of its own accord; and even the very dharma of transcendence itself shall likewise naturally arrive of its own accord — namely, upholding the precepts, meditative concentration, wisdom, and the rest."

They further reflect: "How, then, might I swiftly attain this very ground of a field of merit, and this very dharma of transcendence? I ought to become one of right contemplation, accomplishing every reasonable matter presently at hand in full, making offering and showing reverence to every lord — this very ground of a field of merit, and this dharma of transcendence, shall thereby soon be swiftly attained.

"And why is this so? I shall accomplish every reasonable matter, rightly contemplating every dharma, and thereby attain wisdom that follows no other.

"And further, through making offering and showing reverence to every lord, my own roots of goodness thereby grow ever thicker; through these roots of goodness growing thicker, my own wisdom thereby grows ever deeper; through this wisdom growing deeper, I am thereby able to penetrate genuine reality; through this ability to penetrate genuine reality, I am thereby able to give rise to weariness; from this weariness arises detachment, and from this detachment I attain liberation; through attaining this liberation, every root of goodness gathered before and after this attainment becomes a genuine field of merit, and only then do I attain realization of this very dharma of transcendence.

"'Every lord' refers to every buddha, every world-honored one — at the very moment of planting every root of goodness, this is the very greatest cause and condition of all."

This person further reflects: "How, then, might I swiftly accomplish every reasonable matter?" This person thereupon knows and beholds for themselves: "Should I gather and bind my own mind to a single place, knowing precisely where it rests upon its object, constantly delighting in meditative concentration."

This person, being able to bind their own mind to a single place, is thereby able to attain samādhi. Through attaining this samādhi, every reasonable matter is thereby able to be accomplished. As the sūtra states: "One who attains meditative concentration is able to know truly, and see truly. Should a person already practice binding their own mind in this way, they thereby swiftly enter samādhi. Through swiftly entering samādhi, they are called one of meditative concentration, one of constant concentration."

Should one be able to cultivate and gather every dharma in this way, this itself constitutes making offering and showing reverence to every buddha. Should a person make offering to the Buddha merely through incense, flowers, and the fourfold material offering, this cannot be called genuine offering to the Buddha. Should one be able, with a single-pointed mind, free of heedlessness, to draw near to and cultivate the very noble path, this alone is called making offering and showing reverence to every buddha. As the sūtra states: "At the very moment of entering parinirvāṇa, the Buddha told Ānanda: though the devas rain down mandārava flowers and powdered sandalwood incense, and perform heavenly music, this cannot be called making offering and showing reverence to the Thus Come One. Ānanda! Should a monk, a nun, a layman, or a laywoman, with a single-pointed mind, free of heedlessness, draw near to and cultivate the very noble dharma, this alone is called genuine offering to the Buddha. It is for this reason, Ānanda, that you ought to cultivate and study this genuine offering to the Buddha."

Every merit such as this belongs entirely to the person of middling power.

As for "delighting in going forth from home, a wholesome mind never sinking or shrinking": this is the very highest power, able to attain buddhahood; the very lowest power becomes a śrāvaka; it is for this reason that the person of middling power becomes a pratyekabuddha. Delighting in going forth from home, one is thereby able to accomplish every merit.

And why is this so? Should one remain within the household, one is unable to attain few desires and few affairs, unable to remain apart in both body and mind, and further unable to attain meditative concentration. Should one's own mind sink and shrink, remaining impure, one is unable to accomplish every matter, unable to know this exceedingly profound dharma of causal origination, unable to realize transcendence, and unable to make a genuine offering, in accordance with the Dharma, to every buddha.

A sentient being such as this, of middling power, reflects thus: "I, a person of middling power, constantly delight in going forth from home, my own mind never sinking or shrinking. Every meritorious matter I wish for shall come to me naturally, of its own accord." They further reflect: "What fruit does this very middling power delight in attaining?" They thereupon know that they shall attain the very fruit of wisdom. And why is this so? Because wisdom is able to serve as this very illumination. As the sūtra states: "Monks! Among every radiance whatsoever, the very radiance of wisdom is supreme."

They further reflect: "This very radiance of wisdom I delight in — how, then, shall I attain it?" They thereupon know that they shall come either from two of the excellent places, or from three of the excellent places.

"The two excellent places" have already been explained above. "The three excellent places" refers to truth, relinquishment, and tranquil cessation; or truth, relinquishment, and wisdom; or truth, tranquil cessation, and wisdom.

It is for this reason: "I ought now to cultivate and gather excellent places such as these. Having cultivated and gathered them, I shall attain this very radiance of wisdom. The very wisdom I have wished for shall naturally arrive of its own accord." A mark such as this, and a cultivation of the dharmas that assist the path such as this — these very ten wholesome paths are able to bring one to the ground of the pratyekabuddha.

The Great Vehicle Chapter

Question: As you yourself have already explained, the ten wholesome paths are able to bring a person to the ground of the śrāvaka or the pratyekabuddha — what kind of sentient being, then, do these very ten wholesome karmic paths bring to the very ground of buddhahood?

Answer: "One's own practice of the ten wholesome paths surpasses both of these two kinds of person, this immeasurable, rare and marvelous cultivation surpassing every world.

"Giving rise to a firm vow and a good vow together, accomplishing great compassion unobstructed, skillfully receiving and practicing skillful means, patiently enduring every suffering and affliction.

"Never abandoning any sentient being, deeply loving the wisdom of every buddha, delighting in exhaustively practicing every buddha's own power and mastery.

"Able to break through every wrong intent, cherishing and protecting the Buddha's own true Dharma, valiantly bearing diligent effort, a firm mind in teaching and transforming sentient beings.

"Never craving one's own pleasure, nor one's own immeasurable body and life, foremost in every matter, whatever is done free of any fault.

"Pure in every respect, coming from every excellent place — this wholesome path brings a person such as this to the World-Honored One of the ten powers."

As for "one's own practice of the ten wholesome paths surpassing both of these two kinds of person": the bodhisattva's own practice of the ten wholesome paths grows ever more supreme beyond that of one who seeks the śrāvaka or pratyekabuddha vehicle.

As for "growing ever more supreme": practicing with a single-pointed mind, constantly practicing, practicing for the sake of one's own benefit, practicing for the sake of another's benefit, and practicing in purity.

"Practicing with a single-pointed mind" refers to practicing with one's own intent fully applied; "constantly practicing" refers to never resting midway.

"Practicing for the sake of one's own benefit" refers to the very cause and condition of rebirth among humans and devas, and the very cause and condition of nirvāṇa.

"Practicing for the sake of another's benefit" refers to the bodhisattva's own practice of the ten wholesome paths, dedicating it toward the benefit and peace of every sentient being. Through this very cause and condition, they are able to liberate sentient beings beyond any count.

"Practicing in purity" refers to conduct that is never broken, never mixed, never turbid, free and unhindered, complete and thorough, and free of craving attachment, conduct praised by the wise.

"Broken" refers to practicing at times and not practicing at other times; contrary to this is called unbroken conduct.

"Mixed" refers to never doing something oneself, yet causing another to do it; contrary to this is called unmixed conduct.

"Turbid" refers to conduct joined together with the afflictions and offensive karma; contrary to this is called untarnished conduct.

"Free and unhindered" refers to how one who has broken the precepts is bound by their own field and estate, their own spouse and children, and their own wealth, unable to attain this very freedom; one who upholds the precepts has no such entanglement, remaining free and unhindered exactly as they wish, bound to nothing whatsoever.

"Complete and thorough" refers to fully practicing every major and minor precept, restraining every affliction, constantly holding it in mind and guarding it, making it the very cause and condition of meditative concentration, dedicating it toward the path to buddhahood, able to cause it to accord with the very true nature of reality itself — this is called complete and thorough.

"Free of craving attachment" refers to never turning toward this world, and never grasping at the very mark of the precepts to exalt oneself while demeaning another.

"Praised by the wise" refers to, within the śrāvaka's own dharma, never following birth and death, seeking only nirvāṇa — this alone is called praised by the wise; within this Great Vehicle's own dharma, one does not even dedicate this practice toward the śrāvaka or pratyekabuddha vehicle, let alone toward birth and death itself! Directing it only toward unsurpassed, perfect, complete awakening — this alone is called the ten wholesome paths praised by the wise.

Question: What mark does this very cultivation possess, that it is called "skillful cultivation"?

Answer: Through this immeasurable, rare and marvelous cultivation of the ten wholesome paths, surpassing every world — this alone is called skillful cultivation.

Question: How, then, does the bodhisattva, through this very cultivation, surpass every world?

Answer: Every bodhisattva, through five matters of cultivation, surpasses every world: first, vow; second, a firm mind; third, a deep mind; fourth, skillful purity; fifth, skillful means.

As for "vow": the very vow the bodhisattva practices is possessed by no ordinary being, nor by any śrāvaka or pratyekabuddha whatsoever — it is for this reason that the very vow the bodhisattva practices surpasses every world. As within the Great Wisdom Sūtra's own Questions of Vimaladattā, the Buddha, addressing Maudgalyāyana, states: "The bodhisattva, from the very first giving rise of this vow right up until the seat of awakening, is able to serve as a field of merit for every deva and human throughout every world, and further surpasses every śrāvaka and pratyekabuddha."

And further, as within the Pure Vinaya, Mahākāśyapa states before the Buddha: "World-Honored One, how well you have spoken of this rare and marvelous matter! Namely, the bodhisattva's own very first giving rise of this vow already surpasses every śrāvaka and pratyekabuddha."

And further, as the verse states: "The bodhisattva's own very first giving rise of this mind, joined together with great loving-kindness and compassion, directed toward the unsurpassed path — this very mind is itself supreme; it is for this reason that, through this very vow, one abides above every world."

As for "a firm mind": the bodhisattva, toward every suffering and affliction — namely, the Reviving hell, the Black-Rope hell, the Crushing hell, the Lesser Wailing hell, the Great Wailing hell, the Lesser Roasting hell, the Great Roasting hell, the Avīci hell, the Boiling Excrement hell, the Sword-Forest hell, the River of Ashes hell, and the cold hells of Arbuda, Nirarbuda, Aṭaṭa, Hahava, Huhuva, Utpala, Padma, Mahāpadma, Puṇḍarīka, and Mahāpuṇḍarīka, and every kind of torture within the hot and cold hells — toward suffering and affliction such as this, and toward the animal realm, the realm of hungry ghosts, the asuras, humans, and devas, all devouring one another and terrifying one another, famine and the scarcity of grain, and decline and loss even among the devas; stinginess, envy, anger, and affliction, separation from what one loves, encountering what one hates, birth, old age, sickness, death, sorrow, grief, and affliction, and every other such matter — toward every suffering found within these six destinies, whether seen, heard, or personally undergone, while practicing the ten wholesome paths for the sake of unsurpassed, perfect, complete awakening, this very mind never once breaks. It is for this reason that this bodhisattva, through this very firm mind, in practicing the ten wholesome paths, surpasses every world. As it is said: "Hell, and the animal realm, the hungry ghosts and the asuras, the suffering of the six destinies of devas and humans alike — none of this is able to shake this very mind.

"It is for this reason that every bodhisattva, through this very firm and resolute mind, in their own practice of the ten wholesome paths, surpasses every world."

As for "a deep mind": a great mind, an applied mind, a loving mind, a mindful mind — every bodhisattva, through minds such as these, in practicing the ten wholesome paths, surpasses every world, apart only from every buddha, every world-honored one, and every bodhisattva of long practice. As it is said: "A deep mind and an applied mind, a mind that benefits this world — the bodhisattva, through this very mind, surpasses every world."

As for "skillful purity": the bodhisattva, in practicing the ten wholesome karmic paths, possesses this threefold purity, which no other being possesses — it is for this reason that they surpass every world. As it is said: "The bodhisattva is the very jewel among humanity, complete with a deep and pure mind; through the very power of this wholesome dharma, this world is unable to match them."

As for "skillful means": the bodhisattva, through the power of skillful means, practices the wholesome dharma in a way no other being can — it is for this reason that they surpass every world's own immeasurable cultivation.

The bodhisattva, through five causes and conditions, is called one of immeasurable cultivation: first, immeasurable time; second, immeasurable roots of goodness; third, immeasurable objects; fourth, immeasurable ultimacy; fifth, immeasurable dedication.

As for "immeasurable time": this refers to the bodhisattva's own practice of the wholesome karmic path exceeding every measure of time — since this measure of time is exceeded, the wholesome karmic path thereby practiced is likewise immeasurable, and it is for this reason that they surpass every world. As it is said: "Every bodhisattva, a very lion among beings, in their own practice of the wholesome karmic path, exceeds every count of time — it is for this reason that this practice of what is wholesome is the very foremost of all."

As for "immeasurable roots of goodness": every bodhisattva cultivates immeasurable, boundless roots of goodness, and, from these very roots of goodness, the wholesome karmic path thereby practiced is likewise immeasurable — it is for this reason that they surpass every world. As the Pure Vinaya Sūtra, within the Great Vehicle's own teaching, states: the Buddha told Kāśyapa: "Just as freshly churned butter might fill the four great oceans, the bodhisattva's own conditioned roots of goodness and provisions are likewise so — this very merit is dedicated toward unconditioned wisdom." This thereby brings great benefit to every sentient being — it is for this reason that the bodhisattva, though dwelling within the conditioned, is able to surpass every world. As it is said: "For the sake of every sentient being, and for the sake of seeking the path to buddhahood, these very roots of goodness are thereby immeasurable — through this, they surpass this world."

As for "immeasurable objects": the bodhisattva does not take a merely limited number of sentient beings as their own object in cultivating and gathering roots of goodness. Whatever roots of goodness are thereby cultivated are never said to be for the benefit of only so many sentient beings — the bodhisattva takes every sentient being whatsoever as their own object in cultivating and gathering roots of goodness; it is for this reason that the wholesome karmic path the bodhisattva practices, taking immeasurable sentient beings as its own object, is likewise immeasurable, surpassing every world. As within the Pure Vinaya Sūtra: the Buddha told the sons of the devas: "Just as a great bodhisattva, possessing even a slight mind of loving-kindness and compassion, seeking to benefit another, this very mind is able to cause immeasurable sentient beings to attain benefit and joy — a bodhisattva of deep aspiration, diligently applying effort, is likewise so, able to teach and transform immeasurable asaṃkhyeya sentient beings, causing them to attain the joy of nirvāṇa." As it is said: "The bodhisattva's own immeasurable wholesomeness, this merit adorning themselves — all of it is for the sake of liberating sentient beings from their own immeasurable, great suffering."

As for "immeasurable ultimacy": within the first ground, for the sake of this very vow, the ten kinds of ultimacy have already been explained; since this very ultimacy is immeasurable, the wholesome karmic path the bodhisattva thereby practices is likewise immeasurable — it is for this reason that they surpass every world. As it is said: "The bodhisattva's own practice of the wholesome path arises from these ten kinds of ultimacy — it is for this reason that they surpass all, with none whatsoever able to destroy it."

As for "immeasurable dedication": as explained within the first ground, the bodhisattva's own dedication of this fruit and recompense is immeasurable; through this very immeasurable dedication of fruit and recompense, the wholesome karma thereby practiced is likewise immeasurable — it is for this reason that they surpass every world. As it is said: "Through immeasurable causes and conditions, practicing this wholesome karmic path, dedicating it toward the buddha vehicle — it is through this that it becomes the very foremost of all."

As for "rare and marvelous": every bodhisattva, in practicing the wholesome path, is called rare and marvelous through five causes and conditions: first, capacity; second, diligence; third, firmness of mind; fourth, wisdom; fifth, fruit.

As for "capacity": "I shall become the very honored one among devas and humans, the omniscient one" — being able to bear such a claim as this is itself what is rare and marvelous.

Should a person, with a single finger, lift an entire great trichiliocosm, and cause it to remain suspended within empty space for hundreds of thousands of myriads of kalpas — this very matter, though it might be accomplished, is not sufficiently difficult to be remarkable. Should one give rise to this vow, saying "I shall become a buddha," this is rare and exceedingly difficult indeed. As it is said: "For the sake of every buddha's own immeasurable Dharma, establishing this very vow to become a buddha — this person has no equal whatsoever, let alone anyone more supreme."

As for "diligence": there are many who are capable of giving rise to the mind of unsurpassed, perfect, complete awakening, and yet unable to diligently practice the six pāramitās. Should a person be capable of giving rise to this very mind of unsurpassed, perfect, complete awakening, and further able diligently to practice the six pāramitās, this alone is called genuinely bearing immeasurable merit. Since this very diligence is rare and marvelous, the wholesome karmic path thereby practiced is likewise rare and marvelous, as it is said: "This rare and marvelous great diligence — an ordinary person, merely thinking of it, already feels dread; the bodhisattva genuinely practices it — how could this not be rare and marvelous?"

As for "firmness of mind": there are those who give rise to a diligent mind, cultivating and gathering the path to buddhahood, and yet, should some obstruction arise, their own mind, not being firm, is thereby unable to accomplish it; it is for this reason that giving rise to diligence and securely abiding within this very rare and marvelous state, only within a firm mind is this very matter accomplished. Breaking through every obstruction — this is the bodhisattva's own very foremost rare and marvelous quality in practicing the wholesome karmic path, as it is said: "Should a person lack a firm mind, they cannot accomplish even the smallest matter — how much less, then, accomplish buddhahood, the very unsurpassed of this world!"

As for "wisdom": this very capacity, diligence, and firmness of mind all take wisdom as their own root — it is for this reason that the bodhisattva's own wisdom is the very foremost rare and marvelous quality, since it is able to give rise to this very capacity, diligence, and firmness of mind, wisdom is thereby rare and marvelous; and since wisdom is rare and marvelous, the wholesome karma thereby practiced is likewise rare and marvelous. As it is said: "Just as a person's own capacity, wishing to attain the Buddhadharma, and their own diligence in attaining a firm mind, all take wisdom as their own root."

As for "fruit": through practicing this wholesome karma, one attains every buddha's own immeasurable, boundless dharma — it is for this reason that this is rare and marvelous. As it is said: "Practicing this wholesome path, one attains this immeasurable power of merit, becoming a teacher for every sentient being — who, having heard of this, would fail to practice it?"

As for "a firm vow": the bodhisattva, through five causes and conditions, is called one of a firm vow: first, their own mind never turns toward the śrāvaka vehicle; second, never turns toward the pratyekabuddha vehicle; third, never turns toward the matters of the outside paths; fourth, never turns toward any activity of māra whatsoever; fifth, never turns away without any cause or condition. As it is said: "Having heard of the liberation of the two lesser vehicles, why should one not instead practice this very path?

"Should one not yet have entered this very station of certainty, one might well lose the bodhisattva's own path.

"Or, craving the matters of the outside paths, or being destroyed by māra, or, further still, without any cause or condition whatsoever, relinquishing the bodhisattva's own path of one's own accord."

As for "a good vow": the bodhisattva, through five causes and conditions, is called one of a good vow: first, first weighing carefully what is gained and what is lost; second, knowing the path; third, knowing the fruit of the path; fourth, never craving or begrudging one's own pleasure; fifth, wishing to extinguish sentient beings' own great suffering.

Making a vow in this way is called a good vow, as it is said: "First beholding this world's own faults and afflictions, and the great benefit of the path to buddhahood, knowing the practice of this unsurpassed path, and its own immeasurable fruit.

"Relinquishing one's own peaceful, tranquil pleasure, wishing to remove sentient beings' own suffering, giving rise to this vow beyond compare — this is what every buddha praises."

As for "great compassion, unobstructed": through five causes and conditions, one knows that the bodhisattva possesses great compassion: first, for the sake of benefiting and bringing peace to immeasurable sentient beings, never giving rise to craving or reluctance toward one's own article of livelihood; second, never sparing one's own body; third, never sparing one's own life; fourth, never regarding the vast span of time required; fifth, holding an equal mind of benefit toward the hostile, the intimate, and the neutral alike. As it is said: "Toward every beloved object, whether internal or external, holding no craving attachment whatsoever, for the sake of benefiting sentient beings, and further relinquishing one's own body and life.

"Undergoing birth and death across immeasurable kalpas, as though but the span of a single blink, holding an equal mind toward the hostile, the intimate, and the neutral alike — this is what is called the bodhisattva's own great compassion."

As for "unobstructed": the bodhisattva, through five causes and conditions, might find this very mind of compassion obstructed: first, through the very suffering of hell; second, through the very suffering of the animal realm; third, through the very suffering of the hungry ghosts; fourth, through an evil person's own failure to repay a kindness; fifth, through the very faults and evils of birth and death itself.

Should these very five matters fail to obstruct this mind, this alone is called unobstructed, great compassion. As it is said: "The very foremost suffering of hell, the suffering of the animal realm and the hungry ghosts, the evil person, and birth and death itself — none of these obstructing it is what is called great compassion.

"The bodhisattva, being able to remain so, is what the Buddha calls unobstructed compassion."

As for "skillfully receiving and practicing skillful means": the bodhisattva, through five causes and conditions, is called one who skillfully receives and practices skillful means: first, knowing the proper place and time; second, knowing what another delights in within their own mind; third, knowing how to convert others onto the path; fourth, knowing the proper sequence of a matter; fifth, knowing how to guide sentient beings.

As for "knowing the proper place and time": knowing that, within this very place, one ought to expound the Dharma in just this way; knowing that, within this very time, one ought to expound the Dharma in just this way. Knowing that, within this very place, one ought to liberate sentient beings through just this cause and condition; knowing that, within this very time, one ought to liberate sentient beings through just this cause and condition. The bodhisattva, first knowing this very matter, thereupon practices accordingly. As it is said: "Should one wish to explain the World-Honored One's own intent for the sake of another, one ought first to know these two matters, and only afterward speak according to the proper time and place.

"Should one fail to know the proper time and place, and yet wish to expound the Buddha's own intent, one fails to obtain the very benefit intended, and further incurs a fault in doing so."

As for "knowing what another delights in within their own mind": knowing where another's own deep mind truly rests, and what they genuinely delight in. The bodhisattva, first knowing this, thereupon enters into what sentient beings themselves already know and delight in, and, according with this, gives rise to the very skillful means of liberation — practiced in this way, this is never in vain. As it is said: "The bodhisattva knows sentient beings' own deep mind, an intent difficult to fathom; first knowing this very intent, they gradually cause it to abide within the Buddha's own intent instead.

"Fully knowing every matter of this world, benefiting both themselves and others — should one be able to do this, this alone is called skillful means."

As for "knowing how to convert others onto the path": being able to convert the very intent of the outside path and the ordinary being, causing them to enter the path to buddhahood; and further converting sentient beings' own evil conduct, causing them to abide within wholesome conduct instead; and further knowing how to convert the śrāvaka and pratyekabuddha path, causing them to enter the Great Vehicle instead; and, for one already within the Buddhadharma, never causing them to enter an outside path. First knowing this very matter, one thereupon cultivates and practices accordingly, as it is said: "Should a person cause sentient beings to depart far from the dharma of the outside paths, and every other unwholesome thing, entering the Buddha's own supreme tranquil cessation instead.

"Should one know every sentient being's own superior, middling, or inferior mind, and, knowing this, be able to guide them accordingly — this alone is called skillful means."

As for "knowing the proper sequence of a matter": as within the śrāvaka vehicle, first expounding giving, then the precepts, then rebirth among the devas, then the faults and afflictions of the five desires, then the suffering of household life, then the benefit and joy of going forth from home, then expounding the truth of suffering, then the truth of its origin, then the truth of its cessation, then the truth of the path, then the fruit of stream-entry, then the fruit of once-returning, then the fruit of non-returning, then the fruit of arhatship, then unbreakable liberation, then expounding every unobstructed dharma.

Within the pratyekabuddha vehicle, it is likewise expounded: that "self" and "what belongs to self" possess many faults and afflictions, and that relinquishing this very object of fault and affliction brings great benefit; that household life is a fault and evil, while going forth from home is a benefit; then that clamorous, disordered speech is a fault and evil, while solitary conduct is a genuine benefit; that the settlement is a fault and evil, while the forest hermitage is a genuine benefit; weariness and renunciation toward abundant desire and abundant affairs, delighting instead in few desires and few affairs; guarding every faculty, moderation in food and drink, awakening at the proper time in the first and last watch of the night, contemplating conditions and taking up their own mark, delighting in dwelling within an empty dwelling, valuing upholding the precepts, meditative concentration, and wisdom, never displaying anything extraordinary to please others, but benefiting only oneself, delighting in the profound dharma, and following no other's own wisdom.

As for the sequence within the Great Vehicle: first expounding the pāramitā of giving, then the pāramitā of moral discipline, the pāramitā of patient endurance, the pāramitā of diligent effort, the pāramitā of meditative concentration, and the pāramitā of wisdom.

First expounding the excellent place of truth, then expounding the excellent place of relinquishment, the excellent place of cessation, and the excellent place of wisdom.

Furthermore, first praising the giving rise of bodhicitta, then the ten kinds of vow, then the ten kinds of ultimacy, then praising departing far from the dharma of losing bodhicitta, then cultivating and gathering the dharma of never losing bodhicitta, then a firm mind and diligent effort, then firm and secure capacity, then a firm vow.

Furthermore, first expounding the dharma of attaining every ground, then expounding the dharma of abiding within every ground, then expounding the dharma of reaching the very depths of every ground, then expounding the dharma of departing from the defilement of every ground, then expounding the dharma of purifying every ground, then expounding the dharma of abiding long within every ground, then expounding the dharma of reaching the very border of every ground, then expounding the dharma of never retrogressing from every ground, then expounding the fruit of every ground, then expounding the very power of the fruit of every ground.

Furthermore, first expounding the Ground of Joy, then expounding the Ground Free of Defilement, then expounding the Ground of Radiance, then expounding the Ground of Blazing Wisdom, then expounding the Ground of Difficult Mastery, then expounding the Ground of Manifestation, then expounding the Far-Reaching Ground, then expounding the Immovable Ground, then expounding the Ground of Excellent Wisdom, then expounding the Ground of the Dharma Cloud. As it is said: "First giving, then upholding the precepts, this fruit and recompense attaining rebirth among the devas; impermanence, and the very faults of household life, while going forth from home brings great benefit.

"Then the unsurpassed four noble truths, severing the fetters and realizing the four fruits — this very sequence of skillful means causes a person to abide within the first vehicle.

"First expounding the very faults of birth and death, then expounding the benefit of nirvāṇa, guarding every faculty, upholding the precepts, and meditative concentration.

"Following no other's own wisdom, delighting in this merit of solitary dwelling, relying on oneself, never relying on another, delighting in seeking one's own benefit and joy.

"And yet never abandoning others, deeply practicing the dharma of ascetic observance — for one who seeks the middle vehicle, the very mark of this teaching's own dharma is exactly so.

"Through these forty unshared dharmas, expounding the Buddha's own immeasurable merit, and further expounding, during the bodhisattva's own lifetimes, every dharma practiced throughout.

"For the sake of benefiting sentient beings, expounding this very dharma in due sequence, benefiting both oneself and others, expounding every kind of merit.

"And further expounding every child of the Buddha's own delight in these ten kinds of ground — one who seeks the Great Vehicle is liberated in just this same sequence."

As for "guiding": according with whatever gateway sentient beings themselves delight in, and, knowing this very gateway, guiding sentient beings through this same gateway, according with what they themselves delight in, and, relying upon their own capacity, causing them to be liberated, as it is said: "There exist sentient beings who might be reached through profound scriptures, through difficult tasks and skilled crafts, through spells and incantations, or through kind speech.

"Through skillful discourse, and through material wealth, through giving, the precepts, concentration, and wisdom — having weighed all of this carefully, one draws them in, bringing them into the Great Vehicle.

"Or manifesting a woman's own body, to guide men accordingly; or further manifesting a man's own body, to guide women accordingly.

"Showing the crowd the very pleasure of the five desires, and only afterward expounding the fault of these desires, so as to cause every person to attain freedom from the five desires."

Skillfully practicing these five matters is what is called the bodhisattva's own skillful reception and practice of skillful means.

As for "able to bear suffering and affliction": should there exist a person able, across kalpas beyond any count, to bear every suffering and affliction within birth and death, these ten wholesome karmic paths are able to cause this person to abide within unsurpassed, perfect, complete awakening.

Question: Every person delights in pleasure and despises suffering — how, then, is this person able to bear suffering and affliction?

Answer: Through five causes and conditions: first, delighting in non-self; second, holding faith and delight in emptiness; third, carefully weighing every worldly dharma; fourth, contemplating the fruit and recompense of karma; fifth, being mindful that, across kalpas beyond any count, suffering and affliction has already been undergone in vain. As it is said: "Delighting in the dharma of non-self and emptiness, and further knowing the fruit and recompense of karma, gain and loss and these eight worldly dharmas — dwelling within this world, one must necessarily undergo them.

"And further being mindful that, in ages past, one has already undergone immeasurable suffering in vain — how much more so, then, for the sake of the path to buddhahood, ought one not undergo it now!"

As for "never abandoning anyone whatsoever": there may exist a sentient being of the very worst corruption and evil, possessing no merit whatsoever, incapable of being benefited — the bodhisattva, toward this very being, never gives rise to a mind of abandonment.

Question: Should this evil person be incapable of being liberated, why, then, ought one never abandon them?

Answer: Through five causes and conditions: first, holding in contempt the dharma of the small person; second, valuing the dharma of the great person; third, dreading the very deception of every buddha; fourth, knowing gratitude; fifth, for the sake of this very worldly matter, transcending this world. As it is said: "For the sake of liberating sentient beings, giving rise to a mind that bears this heavy burden — toward every evil, hostile enemy, this mind ought never, under any circumstance, be abandoned.

"Holding the small person in contempt, and valuing the great person — this is itself the very distinction between the small and the great; one ought never, amid sentient beings, allow this mind of pity and compassion to cease and rest.

"Amid every urgent difficulty, bringing benefit though it costs nothing, bearing this heavy burden without ever growing indolent or abandoning it midway.

"Should one, having given rise to this unsurpassed mind, nonetheless abandon sentient beings, whether through one's own mind growing weary and pained, or through being harmed by an evil person —

"This is itself deceiving every buddha of the ten directions and the three times, every buddha, the very honored one of this world, existing entirely for the benefit of sentient beings.

"Practicing every kind of ascetic austerity, cultivating and gathering the path to buddhahood, the Buddha, across kalpas as numerous as the sands of the Ganges, relinquished his own pleasure to perform this very meritorious deed.

"Should one abandon even a single evil person, this is itself turning one's back on the Buddha's own kindness — it is for this reason that, toward even an evil sentient being, one ought never to abandon them.

"Should a person, across immeasurable asaṃkhyeya kalpas, cultivate and gather the path to buddhahood, great compassion is itself its own root.

"Should one, through a mind of craving, anger, or dread, abandon even a single being capable of being liberated, this is itself severing the very root of the path to buddhahood."

It is for this reason that this wholesome karmic path is able to bring one who never abandons anyone to unsurpassed, perfect, complete awakening.

As for "deeply delighting in buddha-wisdom": should a person deeply delight in buddha-wisdom, they thereby swiftly attain unsurpassed, perfect, complete awakening. Through five causes and conditions, one deeply delights in buddha-wisdom: first, buddha-wisdom is without equal; second, buddha-wisdom is able to cause a person to become the very honored one of this world; third, the Buddha, through this very wisdom, liberates himself; fourth, buddha-wisdom likewise liberates every other person; fifth, buddha-wisdom is the very dwelling-place of every merit whatsoever. As it is said: "Every buddha's own wisdom, throughout the heavens and this world, has no equal whatsoever — how much less, then, could anything surpass it!

"Every buddha, through this very wisdom, is shown reverence and prostrated before by the devas, the asuras, and every person throughout this world.

"The Buddha, through this wisdom, liberates himself, and further liberates every other person — should one attain this very buddha-wisdom, this is itself the very treasury of every merit."

As for "delighting in exhaustively and thoroughly practicing every buddha's own power and dharma of mastery": "thoroughly practicing" refers to long cultivation, and "the power of every conduct" refers to the ten kinds of power of wisdom; "mastery" refers to accomplishing whatever one wishes exactly as one wishes. Should a person deeply delight in the Buddha's own ten powers, and this very exhaustive, thorough practice within the dharma of mastery, a person such as this shall, before long, swiftly attain unsurpassed, perfect, complete awakening. Through five causes and conditions, one delights in this exhaustive, thorough practice: first, revering every buddha's own teaching and command; second, since every buddha possesses great disciples; third, personally realizing every dharma directly; fourth, drawing in one who has fallen; fifth, being able to rescue and deliver one who has already fallen. As it is said: "Revering the Buddha's own teaching, beyond compare, the Buddha's own children number four times eight, and further six times three kinds, fit to serve as teachers for every deva.

"Through the very eye of the Buddha's own wisdom, beholding every dharma directly present, those who rebel, who are evil, who have severed their own roots of goodness, and every one who has broken the precepts —

"Persons such as these, who have fallen, are drawn in and delivered; should a person, within the Buddha's own power and mastery, practice this exhaustively and thoroughly,

"Nirvāṇa, and the very merit of the devas, remain constantly within this very person's own hand."

Within this very matter, every buddha, through this very buddha-power, is able to accomplish five kinds of matter: first, causing sentient beings to study the śrāvaka vehicle; second, causing sentient beings to study the pratyekabuddha vehicle; third, causing sentient beings to study the dharma of the Great Vehicle; fourth, causing one whose own power is complete to attain liberation; fifth, causing one whose own power is inferior to abide within worldly joy. As it is said: "Every buddha, through this very spiritual power, causes sentient beings to give rise to weariness and renunciation, whether causing them to study the lesser vehicle, the middle vehicle, or the Great Vehicle.

"One whose own power is complete is caused to attain liberation; one whose own power is not yet complete is caused to be reborn among the devas, granted worldly joy."

As for "mastery": every buddha attains mastery within five matters: first, mastery of every spiritual power; second, attaining mastery within one's own mind; third, attaining mastery within the very cessation of every dharma; fourth, attaining mastery within noble wish-fulfillment; fifth, attaining mastery within one's own lifespan. As it is said: "Mastery of flight and every such power, mastery attained within one's own mind, within the meditative absorption of cessation, entering and emerging as freely as one's own household.

"Every pure and impure thing turning exactly according to one's own mind, one's own life never harmed by another, one's own object of contemplation likewise inexhaustible.

"Mastery such as this, extending to every dharma whatsoever, is why this very lion among humanity is called one of mastery."

As for "able to break through every wrong intent": this refers to those who have departed far from the right path, the ordinary being, and the ninety-six kinds of outside path, and the like; to speak briefly of "wrong intent," this refers to claiming that the five aggregates are the self; or claiming that the self possesses the five aggregates; or claiming that the self exists within the five aggregates; or claiming that the five aggregates exist within the self; or claiming that the self exists apart from the five aggregates. As it is said: "Should the five aggregates be the self, this thereby falls into annihilationism, thereby losing the very cause and condition of karma, and attaining liberation without any genuine merit whatsoever.

"The remaining four kinds — the self as distinct from the aggregates, possessing no mark whatsoever, being without a mark and without any dharma at all — every one of these ought likewise to be refuted in just this way."

Furthermore, these five wrong views are what is called wrong intent — namely, wrong view itself, the view of self, the view of extremes, the grasping of views, and the grasping of precepts and vows, as it is said: "Refuting the wrong view that denies cause and effect, the twenty kinds of the view of self, the view of existence and the view of non-existence — these lesser matters are held to be supreme.

"Believing that liberation is attained solely through the power of the precepts alone — just as the view of identity and the view of difference were refuted earlier, this very view is refuted in just the same way.

"Refuting this through the eightfold path of right intent — this alone is what is called attaining genuine liberation."

As for "guarding and protecting every buddha's own true Dharma": should a person be able to guard and protect the very dharma every buddha has taught — namely, the twelvefold division of the scriptural teaching — with a mind able to believe and able to accept it, these ten wholesome karmic paths are able to bring this person to unsurpassed, perfect, complete awakening. Through five causes and conditions, one ought to cherish and protect the true Dharma: first, knowing how to repay every buddha's own kindness; second, causing this Dharma to endure for a long time; third, through the very highest offering, making offering to every buddha; fourth, benefiting immeasurable sentient beings; fifth, the true Dharma being the very foremost thing difficult to obtain. As it is said: "Should a person wish to carry out every matter every buddha loves, and further cause this Dharma to endure for a long time, this is itself the very highest offering made to the Buddha.

"Should one wish to treat and cure sentient beings' own grave illness, one ought further to know that every world-honored one attained this very dharma only through suffering themselves.

"Through this very cause and condition, knowing this Dharma to be difficult to obtain — it is for this reason that one of wisdom ought to cherish and protect this Dharma."

Within this very matter, through five causes and conditions, one is called one who cherishes and protects the true Dharma: first, practicing exactly as it has been taught; second, causing others likewise to practice in accordance with the Dharma; third, removing and destroying every thorn and bramble that obstructs the Buddhadharma; fourth, departing from the four black seals; fifth, practicing the four great seals.

As it is said: "Abiding, within the Buddhadharma itself, exactly as the Buddha has taught, a mind of compassion never begrudging this Dharma, and further causing others likewise to abide within it.

"And further breaking through the very host of māra, and every outside-path teacher, and, should there be one who hates the Buddhadharma, breaking through this with a mind free of anger.

"Departing far from the four black seals, receiving and practicing the four great seals — this alone is what is called cherishing and protecting the true Dharma."

As for "valiant": the bodhisattva, through five causes and conditions, is called valiant: first, breaking through the very bandit of māra; second, breaking through the very bandit of the outside paths; third, breaking through the very bandit of the afflictions; fourth, breaking through the very bandit of every faculty; fifth, breaking through the very bandit of the five aggregates. As it is said: "The evil māra raised his own army, beneath the very tree of awakening, wishing to harm the Buddha, constantly seeking some opening against the Buddha, disturbing and confounding every listener's own mind.

"The Buddha, the very sun rising within this world — māra sought to hasten his own extinction, constantly disturbing every student, breaking through the very path of liberation.

"Right up until this very day, this very mind has still not ceased — this hater of nirvāṇa is the very great bandit of every good person.

"One ought, through the precepts, meditative concentration, and wisdom, to break through this very power of māra, this hostile enemy.

"Believing themselves to possess wisdom, constantly showing contempt toward the Buddha, through causes and conditions of every kind emerging to destroy the Buddhadharma, constantly hating the Buddha's own disciples, themselves lost and causing others to become lost as well.

"These very followers of the outside paths are the great bandit of this world.

"One ought, through a mind free of anger, through the very wisdom of vast learning, and through the power of this great mind, to break through this very enemy of the outside paths.

"The power of the afflictions gives rise to karma, revolving and falling into an evil destiny; through the very obstruction of this power of the afflictions, one is unable to walk the great path.

"Through this very power of the afflictions, one falls into every kind of wrong view; through this very power of the afflictions, one fails to walk the very path of the nectar of immortality.

"Through this very cause and condition, the afflictions are the very greatest bandit of all — through right mindfulness, concentration, and wisdom, one breaks through this very bandit of the afflictions.

"Should one be dragged along by this very bandit of the faculties, this causes a person to fall into an evil destiny, or further to fall among the devas and humans, unable to reach nirvāṇa.

"Now, toward this very bandit of the faculties, why should one not, through conscience and shame, right mindfulness, and wisdom, break through this very bandit of the faculties?

"Just as an ordinary person of this world, through gentle words, deception, wealth, or a blade and spear — through these very four means, drives off a bandit.

"Through these very five aggregates, one undergoes birth, old age, sickness, and death, and further falls into great dread, encountering every urgent suffering and affliction.

"Through the very cause and condition of the five aggregates, sorrow, grief, and weeping and wailing; through the very cause and condition of the five aggregates, undergoing every kind of suffering.

"It is for this reason that you ought to know: through the very dharma of knowledge and vision, one breaks through these five aggregates, just as one breaks through a hostile bandit."

As for "capacity to bear": one whose own resolve and power are strong, possessing the very mark of a great person, seeing every matter deeply and far. Through five causes and conditions, one is called one of this very capacity to bear: first, should whatever is wished for be accomplished, their own mind never grows exalted; second, should whatever is wished for fail to be accomplished, their own mind never grows dejected; third, though suffering and affliction press directly upon them, their own mind remains unmoved; fourth, though a matter of joy comes upon their own body, their own mind likewise never changes; fifth, their own mind is so profound and far-reaching that whether it holds anger or joy is difficult indeed to determine. As it is said: "Should suffering newly arise, in body and mind alike, their own intent likewise remains unmoved; should a matter of joy arrive exactly as wished, this great wisdom's own mind likewise never changes.

"Whether holding anger, joy, or dread, no other person is able to fathom it — a mark of this very deep mind is what is called one of this capacity to bear."

As for "diligently applying effort": diligently applying effort within five matters: first, toward an unwholesome dharma not yet arisen, applying diligent effort so that it does not arise; second, toward an unwholesome dharma already arisen, applying diligent effort so as to sever and extinguish it; third, toward a wholesome dharma not yet arisen, applying diligent effort so as to cause it to arise; fourth, toward a wholesome dharma already arisen, applying diligent effort so as to increase it; fifth, toward whatever one undertakes within the affairs of this world, applying diligent effort so that nothing is able to obstruct it. As it is said: "Severing an unwholesome dharma already arisen is just like removing a venomous serpent; severing an unwholesome dharma not yet arisen is like damming a flowing stream in advance.

"Increasing a wholesome dharma is like watering a sweet fruit tree's own sapling; causing a wholesome dharma not yet arisen to arise is like rubbing wood together to produce fire.

"Applying diligent effort without any obstruction whatsoever, within every wholesome matter of this world — every buddha calls this person one of diligent effort."

As for "a firm mind in teaching and transforming sentient beings": should the bodhisattva, in teaching and transforming sentient beings across these five vehicles, encounter offering, contempt, hatred, love, dread, suffering, joy, or utter exhaustion, and their own mind never turns from this task regardless — this alone is called a firm mind in teaching and transforming sentient beings.

The five vehicles are: first, the buddha vehicle; second, the pratyekabuddha vehicle; third, the śrāvaka vehicle; fourth, the deva vehicle; fifth, the human vehicle. As it is said: "According with what is fitting, with a single-pointed mind, and every power at one's disposal, relying upon skillful means of every kind, departing from a mind of both hatred and love.

"Teaching and transforming every sentient being, this mind free of defilement and pure, causing them to attain, across immeasurable ages, this vehicle unsurpassed and difficult to attain.

"Should a person lack sufficient power, unable to abide within the Great Vehicle, one next teaches them the pratyekabuddha, śrāvaka, deva, or human vehicle instead."

As for "never craving one's own pleasure": this refers to never being attached to any pleasure whatsoever. The bodhisattva, through five causes and conditions, never craves their own pleasure: first, pleasure is impermanent, like a bubble upon water; second, worldly pleasure turns into suffering; third, it arises from a convergence of conditions; fourth, it arises from thirsting craving; fifth, this pleasure is slight, like a single drop of honey. As it is said: "Pleasure abides but briefly, like a bubble, turning into suffering like a poisoned meal; arising from the threefold convergence of contact, it arises through the very itch of craving and desire.

"Should one depart from this very craving, there exists no further, separate pleasure at all — like a drop of honey at the bottom of a dry well, its pleasure slight and its suffering abundant; one who benefits sentient beings ought never to hold any craving attachment toward it."

As for "and toward one's own immeasurable body and life": the bodhisattva, through five causes and conditions, never craves or begrudges their own body: first, this body has not come from a former life; second, it does not go on to a life to come; third, it is not firm or secure; fourth, this very body is without self; fifth, it is without anything belonging to self. As it is said: "Your own body, a mere gathering of manifold filth, entirely filled with impurity, has not come from a former life, and shall not be carried on to a life to come.

"Though attended to well for a long time, it nonetheless breaks this very debt of gratitude owed it — this body is not firm or secure, and, like foam, is destroyed before long.

"Arising from conditions, it possesses no fixed nature of its own; possessing no fixed nature, it is not self-governing — it is for this reason that one ought to know: it is neither self, nor anything belonging to self; this very body possesses immeasurable faults, and one ought never to hold any craving or reluctance toward it."

The bodhisattva, through five causes and conditions, never craves or begrudges their own lifespan: first, delighting in the very life of wisdom; second, dreading offense; third, being mindful of the immeasurable deaths already undergone throughout beginningless birth and death; fourth, sharing this very experience together with every sentient being; fifth, since it cannot be avoided regardless. As it is said: "From vast learning and right discourse, giving rise to a craving for this very life of wisdom, dreading the very moment of losing one's own life, and thereby giving rise to offense and evil.

"And further beholding that every person whatsoever is unable to escape the very king of death, unable to be spared through wealth, cleverness, or the power of any skillful means whatsoever — one who cultivates and gathers the wholesome dharma, how could they possibly begrudge this very life?"

As for "foremost in every matter": should a person, in whatever they undertake, necessarily be able to bring it to completion, this alone is called a foremost person. The bodhisattva, through five matters, gives rise to what necessarily reaches completion: first, material wealth; second, giving; third, upholding the precepts; fourth, cultivating meditative concentration; fifth, moral virtue. As it is said: "Diligently seeking to gather wealth and benefit, earnestly practicing giving, purely upholding the precepts in due sequence, diligently seeking meditative concentration, practicing skillful means of every kind, giving rise to liberation through the eightfold path — this alone is called, among every matter, what is named a foremost person."

As for "whatever is done, free of any fault": whatever this bodhisattva undertakes, the wise never reproach it. Through five causes and conditions, whatever is done is free of fault, and the wise never reproach it: first, undertaking only what genuinely ought to be undertaken; second, this act's own great fruit and benefit; third, never destroying any dharma whatsoever; fourth, incurring no fault whatsoever afterward; fifth, this act's own great renown. As it is said: "First carefully weighing every consideration, oneself undertaking only what is genuinely easy to undertake, from this very matter obtaining an immeasurable, great fruit and benefit.

"Never obstructing any wholesome dharma, and, once done, followed by no evil whatsoever, praised and extolled by every good person, this very renown spreading abroad far and wide.

"Karma arising from one of wisdom is what is called free of any fault, undertaken only where it genuinely ought to be undertaken, and easy to undertake, belonging entirely to oneself alone.

"Immeasurable, great merit, its own fruit and benefit swiftly attained — one of wisdom, knowing this, incurs no fault whatsoever afterward.

"One ought to apply further diligent effort, and undertake matters exactly in this way."

As for "pure in every respect, coming from every excellent place": through five causes and conditions, every one of these excellent places is pure in every respect: first, a deep mind that is pure; second, a dedication that is pure; third, personally practicing exactly as taught within this very excellent place; fourth, causing others likewise to practice it; fifth, departing from every dharma contrary to these excellent places — namely, false speech, stinginess and craving, frivolity, and delusion. As it is said: "The bodhisattva's own deep, pure mind, departing far from flattery and crookedness, dedicates all four of these excellent places toward the path to buddhahood.

"First cultivating this wholesome dharma oneself, and only afterward causing others to practice it — the bodhisattva who is so is pure within these very four excellent places."

As for "these ten wholesome paths are able to bring one to the World-Honored One of the ten powers": cultivating and studying the ten wholesome karmic paths in this very way, one is thereby able to bring a person to these very ten powers.

"The ten powers" refers to perfect, universal knowledge; and one who possesses this perfect, universal knowledge is precisely the Buddha himself.

Through five causes and conditions, one is called "world-honored one": first, severing every doubt regarding the past; second, severing every doubt regarding the future; third, severing every doubt regarding the present; fourth, severing every doubt regarding the dharma that transcends the three times; fifth, severing every doubt regarding the dharma that cannot be expressed. As it is said: "Throughout beginningless ages past, penetrating them fully, without any doubt whatsoever; throughout the boundless ages yet to come, this very wisdom penetrates them fully, without any doubt whatsoever.

"Throughout the ten directions, without any boundary whatsoever, throughout every world presently existing, and transcending even these three times altogether, this unconditioned, subtle and sublime dharma —

"And these fourteen matters that cannot be expressed — this too is penetrated fully, without any doubt whatsoever; it is for this very reason that this treasury of merit, every buddha, is named the world-honored one."

Merit such as this, once accomplished, these ten wholesome karmic paths are thereby able to bring the bodhisattva to unsurpassed, perfect, complete awakening. It is for this reason that one who seeks the path to buddhahood ought, in just this way, to cultivate these ten wholesome karmic deeds.