Praising the Precepts, and the Wheel-Turning King's Seven Treasures

Explaining the Ascetic Practices Chapter, Continued

"Just as explained for the five aspects of dwelling within solitude, every remaining merit is likewise so; oneself reciting the sūtras and teaching others to recite them, one may thereby relinquish this dwelling within solitude for a time."

The monk dwelling within the forest hermitage is distinguished into five kinds: first, dwelling there through an evil intent, wishing to seek gain and support; second, practicing forest-dwelling on account of foolish, dull faculties; third, taking up forest-dwelling through derangement and confusion of mind; fourth, taking up forest-dwelling for the sake of practicing the ascetic observances; fifth, taking up forest-dwelling because it is praised by every buddha, bodhisattva, and noble one.

Among these five kinds of forest-dwelling, taking it up for the sake of the ascetic observances, and taking it up because it is praised by every buddha, bodhisattva, and noble one — these two are wholesome, while the remaining three deserve reproach.

Just as this fivefold distinction applies to the dharma of forest-dwelling, every one of the remaining eleven ascetic practices ought likewise to be distinguished and understood in just this same way.

Question: The Buddha has stated: "Should one have already undertaken this dharma of forest-dwelling, one ought never, under any circumstance, to relinquish it." Should some cause and condition arise, is one able to relinquish it and depart?

Answer: "Through the very cause and condition of reciting the sūtras, one may relinquish this forest-dwelling."

Should a monk wish to receive the dharma of reciting the sūtras from another, or wish to teach another to recite them, they ought to come from the forest hermitage into the stūpa or temple. Through this very cause and condition, one is permitted to relinquish and depart from it.

"At the very moment of teaching another to recite the sūtras, one ought never to hope for material support in return; at that very moment, one ought to be mindful of the Buddha, who himself constantly has much to accomplish."

The forest-dwelling monk, coming from this solitary place to teach another to recite the sūtras, ought never to seek reverent support in return. One ought to reflect thus: "The Buddha himself still has much to accomplish — how much more so, then, myself! As for being mindful of the Buddha: the Buddha is himself the Tathāgata, the Fully Awakened One, receiving offerings from every deva, nāga, gandharva, asura, garuḍa, kiṃnara, mahoraga, from Śakra, from the Four Heavenly Kings, and from every human and non-human being; the very unsurpassed field of merit for every sentient being, and yet he still never seeks another's own support, attending to every task himself. I, at this very moment, possess no true knowledge whatsoever, only now beginning to seek learning — how, then, could I possibly accept another's own support?"

One further ought to reflect thus: "I ought skillfully to provide for every sentient being myself, never hoping for their own support in return, for the sake of benefiting both myself and others."

How, then, is this benefiting oneself? Should one value receiving support, one thereby loses the very merit of giving the Dharma; should one never value receiving support, one thereby attains this very merit of giving the Dharma.

How, then, is this benefiting others? Should one, valuing another's own support, thereby teach them to recite the sūtras, this very person then gives rise to this thought: "My teacher instructs me solely for the sake of worldly gain, not for the sake of the Dharma itself." Should this person provide for their own teacher with a mind such as this, they thereby fail to attain any great benefit.

Should one revere their own teacher solely out of reverence for the Dharma itself, they thereby attain great benefit — this alone is what is called benefiting others.

"Seeking wisdom from another, one ought never to spare one's own body or life."

Should the practitioner wish to seek wisdom from another, they ought to relinquish their own body and life. "Relinquish" refers to, for the sake of wisdom, diligently applying effort, revering one's own teacher, never sparing one's own body or life.

Question: Why, then, for the sake of wisdom, ought one to revere one's own teacher without sparing one's own body or life?

Answer: "Should one, for even a single word, held in mind for even a single moment, treat this as though it were an entire kalpa, revering the very place where one's own teacher, able to expound this treatise, resides.

"Departing from every flattering, crooked mind, holding this deep love and reverence, never resting day or night, throughout this entire span of kalpas."

According to whatever number of words and phrases of this treatise one's own teacher has taught, and this same number of mindful moments, should the one receiving this very dharma hold a mind free of flattery and crookedness, never sparing their own body or life, revering them day and night, never once wavering from beginning to end — even were one able to do this, one would still be unable fully to repay this very kindness of the wisdom of this treatise's own meaning that one's teacher has bestowed. It is for this reason that the disciple ought to depart from a flattering, crooked mind, relinquish craving and reluctance toward their own body and life, and break through their own arrogance.

Whether one's own teacher shows contempt or reverent affection, one's own mind ought to hold no difference whatsoever toward them. One ought to give rise to a deep mind of love, the very foremost mind of reverence, ought to give rise to a mind toward them as one's own parent, ought to give rise to a mind toward them as a great teacher, ought to give rise to a thought of them as a good and virtuous friend, ought to give rise to a thought of them as one able to accomplish what is difficult, and ought to give rise to a mind of a debt difficult to repay.

Should one's own teacher permit something, one then accepts it. Whatever is constantly practiced requires no command from one's own teacher; every other matter, however, ought to be weighed against one's own teacher's own intent, acting accordingly.

Whatever one's own teacher loves and values, one ought likewise to love and value it, never seeking worldly gain on account of one's own teacher.

Never seek one's own teacher's own praise, never seek renown, but seek only the very treasure of wisdom itself.

Should one's own teacher commit some error or mistake, one ought constantly to conceal it; should this very fault of one's own teacher become exposed, one ought, through skillful means, to cover it over.

Should one's own teacher possess genuine merit, one ought to praise and spread word of it, with a deep mind of love and delight, listening to, receiving, upholding, and understanding it, reflecting upon its own true meaning, and practicing exactly as it has been taught.

One who seeks to benefit both themselves and others ought never to become a mere husk of a disciple, nor a merely great disciple, nor a defiled disciple, nor a declining disciple, nor a useless disciple. Free of faults such as these, one ought only to abide within the very dharma of a good disciple, providing for one's own teacher accordingly.

As the Pratyutpanna Samādhi Sūtra states: the Buddha told Bhadrapāla: "Should the bodhisattva wish to attain this very samādhi, they ought diligently to apply effort, giving rise, toward every teacher, to a mind of reverence, a mind that regards them as difficult indeed to encounter. Whether heard directly from their own mouth, or obtained from a scriptural volume, toward this very teacher, one ought to hold a deep mind of reverence, giving rise to a mind toward them as one's own parent, a mind of a good and virtuous friend, a mind of a great teacher, since they are able to expound this very dharma, assisting one's own bodhi.

"Bhadrapāla! Should one who seeks the bodhisattva path, or one who seeks the śrāvaka path, at the very place where they receive and recite this dharma from their own teacher, fail to give rise to this deep mind of reverence, this mind of a parent, this mind of a good and virtuous friend, this mind of a great teacher — that they should still be able to recite this dharma fluently, causing it never to be forgotten or lost, enduring long without ever being extinguished, there exists no possibility of this whatsoever. And why is this so? Bhadrapāla, through the very cause and condition of this lack of reverence, the Buddhadharma is thereby extinguished.

"It is for this reason, Bhadrapāla, that should one who seeks the bodhisattva path, or one who seeks the śrāvaka path, at the very place where they hear, recite, or copy out this dharma, give rise to this mind of reverence, this mind of a parent, this mind of a good and virtuous friend, this mind of a great teacher — that whatever is recited or copied out, whatever has not yet been attained shall thereby be attained, and whatever has already been attained shall endure long — this is indeed possible. And why is this so? Through this very mind of reverence, the Buddhadharma is never extinguished.

"It is for this reason, Bhadrapāla, that I now declare to you: toward this very teacher, you ought to give rise to this deep mind of reverence, this mind of a parent, this mind of a good and virtuous friend, this mind of a great teacher — this alone is what accords with my own teaching."

Assisting the Fruit of Moral Discipline Chapter

This bodhisattva, seeking vast learning for the sake of knowing its own true meaning, having already practiced accordingly, is thereby able to cause moral discipline to become pure.

This very dharma of purifying moral discipline ought to be cultivated and practiced.

Question: What dharma is able to cause moral discipline to become pure?

Answer: "Guarding the karma of body, speech, and mind, and yet not even attaining this very dharma of guarding; never allowing the view of self, nor any other view besides, to become mixed in; dedicating it toward omniscience — these four purify moral discipline."

The practitioner who cultivates these very four dharmas thereby causes moral discipline to become naturally pure.

As for "guarding the karma of body, speech, and mind": one ought constantly to hold right mindfulness toward the karma of body, speech, and mind, never allowing even the smallest offense to occur through error. Just as a tortoise or turtle constantly guards its own head and limbs.

This very person, deeply delighting in emptiness, within the very ultimate meaning, does not even attain this dharma of guarding these three karmas either.

There are those who, though they behold the emptiness of every dharma, still believe there remains some knower of this emptiness — it is for this reason that the text states one must never mix in the view of self, the view of a sentient being, the view of a person, the view of a life-force, or the view of a knower.

As for "dedicating it toward omniscience": the fruit and recompense of upholding the precepts is never sought for any other merit whatsoever, but only for the sake of liberating every sentient being, seeking the path to buddhahood alone.

These are the four.

There are, further, four dharmas able to cause moral discipline to become pure. Namely: "A mind free of self and what belongs to self; further free of the view of annihilationism or eternalism; entering into the very dharma of dependent origination — through this, one is able to purify moral discipline."

As for "a mind free of self and what belongs to self": never craving or clinging to a mind of self or what belongs to self, but knowing only that this very mind is illusory and inverted, without any dharma of self whatsoever.

As for "free of the view of annihilationism or eternalism": since the view of annihilationism and the view of eternalism each bring many faults.

As for "entering into the very dharma of dependent origination": knowing that every dharma arises from a convergence of conditions, possessing no fixed nature of its own, and practicing the very middle way.

These four dharmas, in this way, purify moral discipline.

There are, further, four dharmas able to purify moral discipline. Namely: "Practicing the conduct of the four noble lineages, and further the twelve ascetic practices; never delighting in the clamor of the crowd; and being mindful of why one has gone forth from home."

As for "the four noble lineages": namely, contentment with whatever robe one obtains; contentment with whatever food and drink one obtains; contentment with whatever bedding one obtains; and delighting in severing and delighting in cultivation.

As for "the twelve ascetic practices": namely, receiving the dharma of forest-dwelling, receiving the dharma of begging for food, wearing the rag robe, a single sitting, always sitting, never receiving any drink or food at an improper time after this meal, possessing only three robes, the woolen robe, sitting wherever a seat is provided, dwelling beneath a tree, dwelling in the open ground, and dwelling among the dead.

As for "never delighting in the clamor of the crowd": never joining together with either householder or renunciant. There are those who, though they practice this dharma of forest-dwelling, since they possess much learning and are widely known, receive many visitors — it is for this reason that the text states one never delights in this very clamor; should one go to some other place, one's own mind still never joins together with the crowd there.

As for "being mindful of why one has gone forth from home": one who practices moral discipline reflects thus: "Why, then, have I gone forth from home?" Having reflected thus, one, according with this very matter of going forth from home, wishing to accomplish it, thereupon practices exactly as taught.

These are the four.

There are, further, four dharmas able to purify moral discipline. Namely: "The five aggregates are without arising or ceasing; the six natures are identical with the very nature of the Dharma; beholding the six sense-faculties as likewise empty; and never clinging to conventional speech."

These four dharmas, in this way, likewise purify moral discipline.

As for "the five aggregates are without arising or ceasing": through reflecting upon the very origin and full extent of the five aggregates, one beholds that the five aggregates are without arising or ceasing.

As for "beholding the six natures — earth, and the rest — as identical with the very nature of the Dharma": just as the very nature of the Dharma can never be apprehended, these six natures likewise can never be apprehended.

Knowing that, though the six sense-faculties are the very cause and condition of suffering, joy, and every mental factor, through the very pursuit of right wisdom, one likewise knows them to be empty.

Having fully penetrated all three of these, knowing them to be empty — should a practitioner nonetheless crave and cling even to this very emptiness, this would itself once more obstruct the path; it is for this reason that the text states: "Never crave or cling even to emptiness itself," speaking of the very name "emptiness" only according to conventional usage.

A dharma such as this is able to purify moral discipline.

Question: If this is so, why, then, does the text still speak of "the five aggregates" and every such dharma at all?

Answer: Because of emptiness, the five aggregates and every such dharma are themselves empty. The very last statement, "never cling even to emptiness itself," means that emptiness too ought to be relinquished — in this way, there exists no wrongful doubt or dharma whatsoever able to obstruct moral discipline.

Question: The five aggregates and every such dharma, since they possess a mark and something marked by it, definitely exist. As it is said: "Form bears the very mark of affliction; sensing suffering and joy is the very mark of feeling." Marks such as these are presently, evidently present — how, then, can it be said that they are neither empty nor not empty?

Answer: "Affliction and destruction are themselves the mark of form — but what, exactly, is this form itself?

"Should affliction be the very mark of form, then, apart from this mark, there exists nothing whatsoever marked by it.

"Where, then, does this very mark reside? Without any mark, and without anything marked by it, throughout this entire world there could never exist a mark without anything genuinely marked by it.

"The mark and what is marked by it — neither joined together, nor not joined together; this mark comes from nowhere whatsoever, and departs to nowhere whatsoever either.

"Should there exist a joining, or a non-joining, that accomplishes this mark and what is marked by it, this itself would then lose the very mark of both the mark and what is marked by it.

"Through this mark, one accomplishes what is marked by it — and yet this very mark cannot even accomplish itself; since this mark is itself unable to be accomplished, how, then, could it accomplish what is marked by it?

"This world is exceedingly worthy of pity, discriminating between mark and what is marked by it, confounded upon every wrongful path, deceived by every false teacher.

"The mark and what is marked by it are themselves without any mark whatsoever, and without anything genuinely marked at all — this very matter, evident even to the ordinary eye, how could it possibly go unrecognized?

"Wherever one calculates a mark and what is marked by it, there exists this very idle proliferation; and wherever this idle proliferation arises, one thereby follows the very domain of the afflictions."

Furthermore, the practitioner, through this very gateway of neither coming nor going, contemplates the emptiness of every aggregate, nature, and sense-base. As it is said: "The dharma of birth, old age, sickness, and death, at the very moment of its own arising, comes from nowhere whatsoever; the dharma of birth, old age, sickness, and death, at the very moment of its own cessation, departs to nowhere whatsoever.

"Every aggregate, element, sense-base, and nature, at the very moment of its own arising, comes from nowhere whatsoever, and, at the very moment of its own cessation, departs to nowhere whatsoever — this is the very meaning of the Buddhadharma.

"Just as fire is neither the product of human effort, nor does it reside within the very wood being drilled, nor does it exist even within their own convergence — and yet, through this very convergence, it comes to exist.

"Once the kindling is exhausted, this very fire is extinguished; at the very moment of its own extinguishing, it departs to nowhere whatsoever; through the convergence of every condition, it comes to exist, and, once these conditions disperse, it becomes entirely non-existent.

"Eye-consciousness is likewise so — it does not reside within the eye itself, nor within visible form itself, nor even in between them; it does not reside within their own convergence, and yet it is not apart from this convergence either; it does not come from anywhere else, and yet, through this very convergence, it comes to exist, and, once this convergence disperses, it becomes non-existent; every dharma is likewise so, at the very moment of its own arising coming from nowhere whatsoever, and, at the very moment of its own cessation, reaching nowhere whatsoever.

"Just as, through the very power of a dragon's own mind, a dense cloud appears — this cloud does not emerge from the dragon's own body, nor does it come from anywhere else; and yet this very great, dense cloud pours down rain, filling this entire world, and only afterward dissolves and disappears, likewise reaching nowhere whatsoever.

"Just as this cloud neither comes nor goes, every dharma is likewise so, at the very moment of its own arising coming from nowhere whatsoever, and, at the very moment of its own cessation, departing to nowhere whatsoever.

"Just as a figure painted upon a wall resides in no single pigment, nor in their own convergence, nor even within the wall itself; it resides neither within the painter, nor within the very brush that painted it; it does not come from anywhere else, and yet, through this very convergence, it comes to exist, and, once this convergence disperses, it becomes non-existent; every dharma is likewise so, at the very moment of its own existing coming from nowhere whatsoever, and, at the very moment of its own non-existing, departing to nowhere whatsoever.

"The very flame of a lamp resides neither within the oil, nor does it emerge from the very wick, nor does it come from anywhere else — and yet, through this very oil and wick, it comes to exist.

"Once its own causes and conditions are exhausted, it is thereby extinguished; at the very moment of its own extinguishing, it reaches nowhere whatsoever; the very mark of every dharma's own coming and going is, in every case, likewise so."

There are, further, four dharmas able to purify moral discipline. Namely: "Being able to reflect upon one's own body oneself, never exalting oneself while demeaning another; attaining nothing whatsoever within either of these two; a mind at ease, free of arrogance; contemplating every dharma as equal — these four purify moral discipline."

As for "being able to reflect upon oneself": the practitioner reflects thus: "My own body is impure, impermanent, and bears the very mark of death — of what value is it, exactly?" Having reflected in this way, one thereby never exalts oneself while demeaning another.

As for "holding faith and understanding that both one's own body and another's are without self and without what belongs to self, and thereby attaining nothing whatsoever":

As for "at ease": having attained this very dharma, one's own mind becomes light and gentle, fit to receive the Dharma; through this very ease and delight, one's own mind never exalts itself.

As for "contemplating every dharma as equal": through emptiness, contemplating every conditioned and unconditioned dharma as entirely equal, without any distinction of superior, middling, or inferior whatsoever.

As it is said: "Should there exist, on account of the inferior, something middling and superior, since the inferior does not itself produce the middling and superior, how, then, could they exist on account of the inferior at all?

"Should the inferior itself produce the inferior, this would mean the middling and superior already, fixedly, existed beforehand.

"Should there exist, on account of the middling, something inferior and superior, since the middling does not itself produce the inferior and superior, how, then, could they exist on account of the middling at all?

"Should the middling itself produce the middling, this would mean the inferior and superior already, fixedly, existed beforehand.

"Should there exist, on account of the superior, something middling and inferior, since the superior does not itself produce the middling and inferior, how, then, could they exist on account of the superior at all?

"Should the superior itself produce the superior, this would mean the middling and inferior already, fixedly, existed beforehand.

"On account of the inferior, they cannot be produced; without this very cause, they likewise cannot be produced.

"Should they already, fixedly, exist beforehand, they ought not to depend upon the inferior at all; should they already, fixedly, not exist at all, how, then, could the middling and superior come to exist?

"On account of the middling, they cannot be produced; without this very cause, they likewise cannot be produced.

"Should they already, fixedly, exist beforehand, they ought not to depend upon the middling at all; should they already, fixedly, not exist at all, how, then, could the inferior and superior come to exist?

"On account of the superior, they cannot be produced; without this very cause, they likewise cannot be produced.

"Should they already, fixedly, exist beforehand, they ought not to depend upon the superior at all; should they already, fixedly, not exist at all, how, then, could the middling and inferior come to exist?"

Furthermore, through this very single mark of emptiness, one contemplates every dharma as entirely equal; sentient beings are likewise so. As it is said: "The wise, within this very emptiness, speak of no discriminated mark whatsoever.

"Emptiness is itself single, without any difference whatsoever; one able to behold emptiness in just this way thereby beholds the Buddha himself, since the Buddha is never different from emptiness itself.

"It is said: every buddha is one; every sentient being is one; every dharma is a single dharma, without any distinction of superior, middling, or inferior whatsoever.

"Every buddha, every world-honored one, departs from both self-nature and other-nature; every sentient being likewise departs from self-nature and other-nature; every dharma is likewise so, departing from self-nature and other-nature.

"Through this very cause and condition, this is thereby called the single mark.

"That buddhas exist is itself not so; that buddhas do not exist is likewise not so; that sentient beings exist is not so; that sentient beings do not exist is not so; that dharmas exist is not so; that dharmas do not exist is likewise not so.

"Departing from both existence and non-existence, this alone is what is called equanimity itself.

"Every buddha, every world-honored one, every sentient being, and every dharma — none of these can ever be grasped at all; this is what is called the equality of every dharma.

"Every buddha, every sentient being, and every dharma are without any distinction whatsoever; since they cannot be discriminated at all, this is what is called equality itself.

"Every buddha, together with every sentient being, and every dharma besides, entering into arising, abiding, and ceasing, are tranquil cessation itself, possessing nothing whatsoever; and further coming from nowhere whatsoever, and further departing to nowhere whatsoever — through this very freedom from coming and going, this is what is called equality itself.

"Every buddha, together with every sentient being, and every dharma besides, are all, without exception, without anything whatsoever, transcending every path of existence entirely.

"These very three are neither genuinely equal, nor are they genuinely unequal either; neither equal nor unequal, and neither not-equal nor not-unequal.

"Expounded in this way, every dharma is entirely equal, without any distinction whatsoever."

There are, further, four dharmas able to purify moral discipline. As it is said: "Skillfully holding faith and understanding of emptiness, never startled by the dharma of signlessness, great compassion toward sentient beings, able to bear the very dharma of non-self."

These four dharmas, in this way, likewise purify moral discipline.

The practitioner, having fully penetrated that every dharma is without self-nature and without other-nature, is thereby called one who holds faith and understanding of emptiness. As it is said: "Every dharma that exists whatsoever, in the end, never arises from its own self-nature.

"Should it arise from a convergence of conditions, it ought then to exist through some other-nature; and yet, since it does not arise from self-nature to begin with, how, then, could it arise from another's own nature?

"Since this very self-nature is already unestablished, this other-nature likewise does not exist.

"Should something arise apart from self-nature, then it would possess no self-nature whatsoever; and should it be apart from self-nature, it would then possess no self-mark whatsoever either.

"This very self-nature, and the mark of self-nature, does not exist through any joining together, and does not fail to exist through any dispersal either — should either of these two be fixedly asserted, it would then not exist.

"Another's own nature is unable to produce this dharma, and this dharma's own self-nature is likewise unable to produce it; neither self-nature nor other-nature together are able to produce it, and, apart from these two, it likewise does not arise.

"Should there exist no self-nature whatsoever, how, then, could it arise from any other-nature?

"Apart from conventional, worldly usage, there exists no self-nature and no other-nature at all.

"Should this other-nature itself arise from yet another nature, this other-nature would then possess no essence of its own; and, possessing no essence, it would then not truly exist at all — through what object, then, could it possibly produce this other-nature?

"Since it possesses no essence of its own, this very arising from another is likewise non-existent; since all four of these possibilities are entirely empty, there exists no dharma that is fixedly born or fixedly ceases."

As for "never startled by signlessness": through faith and delight in departing far from every mark whatsoever, one is thereby never startled. As it is said: "Should everything whatsoever be without any mark, this would then itself be a mark; tranquil cessation, this very signlessness, would then itself become a dharma of existence.

"Should one contemplate this very dharma of signlessness, this signlessness itself would thereby become a mark; should one speak of cultivating signlessness, this would then no longer be the genuine cultivation of signlessness at all.

"Should one relinquish every calculating attachment, this alone is what is called signlessness; should one grasp at this very relinquishment of attachment as itself a mark, this would then be no genuine liberation at all.

"Wherever grasping exists, relinquishment exists through this very grasping — apart from grasping, what, then, would relinquishment even relinquish? This alone is what is called relinquishment.

"The very grasper, the act of grasping employed, and the dharma capable of being grasped — together departing from all of these, none of them exist whatsoever; this alone, in every case, is called tranquil cessation.

"Should the very mark of a dharma be established through some cause, this dharma is thereby without any nature of its own; and should it possess no nature of its own, this dharma is thereby without any mark whatsoever.

"Should a dharma possess no nature of its own, and this itself be what is called signless — how, then, could one say that lacking a nature is itself what is called signlessness!

"Should one make use of both existence and non-existence, at times negating them and at times permitting them, so long as one speaks in this way while one's own mind remains unattached, this then carries no fault whatsoever.

"Where, then, could any dharma have ever first existed, only later never to cease?

"Where, then, could there have ever first existed a blazing, only later to be extinguished?

"This very tranquil cessation possessing a mark is identical with tranquil cessation possessing no mark whatsoever — it is for this reason that the very words 'tranquil cessation,' and the one who speaks these words 'tranquil cessation,' from the very outset, are neither tranquil cessation, nor not tranquil cessation, and are neither both tranquil and not tranquil, nor neither tranquil nor not tranquil."

As for "great compassion toward sentient beings": since sentient beings are immeasurable and boundless, this very mind of compassion is likewise vast and expansive.

Furthermore, every buddha's own dharma is immeasurable, boundless, and inexhaustible, just like empty space itself; this very mind of compassion is the very root of every buddha's own dharma, able to attain this great dharma — this is what is called great compassion. Among every sentient being whatsoever, the very greatest is called the Buddha, and, since this is what the Buddha himself has practiced, it is called great compassion.

As for "bearing the very dharma of non-self": through faith and delight in this genuine dharma, since every buddha shares this identical path of nirvāṇa, this is what is called the dharma of non-self.

Should one enter into this very dharma with a mind unable to bear it, this is just like a blade of grass thrown into fire, which is entirely consumed; should genuine gold be thrown into fire, it is able to bear this fully, without any loss whatsoever.

In just this same way, should the ordinary being fail to cultivate and study their own roots of goodness, entering into this very dharma of non-self, they are unable to bear it, and thereby give rise to wrongful doubt.

This bodhisattva, having cultivated and studied their own roots of goodness across immeasurable ages, their own wisdom fierce and sharp, protected in the very mindfulness of every buddha, though not yet having severed every fetter, is nonetheless able to bear entering into this very dharma of non-self.

As for "the dharma of non-self": this refers to the aggregates, the elements, the sense-bases, the twelve links of dependent origination, and every such dharma. The very cause and condition that refutes self has already been explained above.

It is for this reason that one who wishes to purify moral discipline ought to practice these very four dharmas.

Furthermore: "There exist four ways of breaking moral discipline that resemble genuinely upholding it — the practitioner ought diligently to apply effort, restraining themselves and taking care never to fall into these."

Within the Ratnakūṭa Sūtra's own Chapter on Kāśyapa, the Buddha told Kāśyapa: there are four kinds of monk who break the precepts while resembling one who upholds them. What are these four?

"Kāśyapa! There may exist a monk who, within the sūtras and precepts, is fully able to practice them in every respect, and yet still speaks of the existence of a self. Kāśyapa, this is called breaking the precepts while resembling one who upholds them.

"Furthermore, Kāśyapa! There may exist a monk who recites and upholds the Vinaya and the sūtras, guarding this very precept-conduct, and yet, within the view of self, remains unmoved and never departs from it — this is called breaking the precepts while resembling one who upholds them.

"Furthermore, Kāśyapa! There may exist a monk who fully practices the twelve ascetic observances, and yet still beholds every dharma as fixedly existing — this is called breaking the precepts while resembling one who upholds them.

"Furthermore, Kāśyapa! There may exist a monk who, taking sentient beings as their own object, practices a mind of loving-kindness, and yet, upon hearing that every conditioned activity is without the very mark of arising, their own mind is startled and afraid — this is called breaking the precepts while resembling one who upholds them.

"Kāśyapa! These four persons who break the precepts resemble those who genuinely uphold them."

Furthermore: "What the World-Honored One himself has taught — the ascetic is of four kinds; one ought to become the fourth, departing far from the first three."

Within the Chapter on Kāśyapa, expounding these four kinds of monk, one ought to study to become this fourth kind of ascetic, and never remain among the first three. What are these four?

The Buddha told Kāśyapa: there are four kinds of ascetic: first, the ascetic of mere form and outward appearance; second, the ascetic of affected, unusual bearing; third, the ascetic who craves fame and gain; fourth, the ascetic of true practice.

What, then, is called the ascetic of mere form and outward appearance?

There exists an ascetic possessing the very form and outward color of an ascetic — namely, wearing the saṃghāṭī robe, shaving off the hair and beard, holding a black bowl — and yet practicing impure bodily karma, impure verbal karma, impure mental karma, never seeking tranquil cessation, never seeking what is wholesome, stingy and covetous, indolent, practicing evil dharmas, breaking the precepts, taking no delight in cultivating the path — this is called the ascetic of mere form and outward appearance.

What, then, is called the ascetic of affected, unusual bearing?

Complete with these four kinds of dignified bearing, deliberate and composed, obtaining robe and food through practicing the conduct of the noble lineages, never joining together with either householder or renunciant, speaking little — and yet, through this very conduct, wishing to win over another's own regard, their own mind remaining impure. Bearing such as this accomplishes neither what is wholesome nor tranquil cessation, and yet still beholds every dharma as fixedly existing. Toward emptiness and the dharma of non-existence, dreading it as though falling into a pit; beholding one who speaks of emptiness, giving rise to a thought of them as a hostile enemy — this is called the ascetic of affected, unusual bearing.

What, then, is called the ascetic who craves fame and gain?

There exists an ascetic who, though forcibly able to uphold the precepts, reflects thus: "How might I cause others to know that I uphold the precepts?"

Forcibly seeking vast learning: "How might I cause others to know that I am of vast learning?"

Forcibly undertaking the dharma of forest-dwelling: "How might I cause others to know that I dwell within the forest hermitage?"

Forcibly practicing few desires, contentment, and dwelling apart: "How might I cause others to know that I practice few desires, contentment, and this dharma of dwelling apart?" — never for the sake of a mind of weariness and renunciation, never for the sake of extinguishing the afflictions, never for the sake of seeking the eightfold noble path, never for the sake of nirvāṇa, and never for the sake of liberating every sentient being — this is called the ascetic who craves fame and gain.

What, then, is called the ascetic of true practice?

There exists an ascetic who does not even crave or spare their own body — how much less, then, fame and gain! Hearing that every dharma is empty, possessing nothing whatsoever, their own mind fills with great joy, and they practice exactly as it has been taught.

They do not even crave or spare nirvāṇa itself while practicing the holy life — how much less, then, could they crave or spare the three realms!

They do not even cling to the very view of emptiness — how much less, then, cling to the view of self, of person, of sentient being, of life-force, of a living being, of a knower, or of a seer!

Within the very midst of the afflictions, they seek liberation, never seeking it anywhere outside themselves.

They contemplate every dharma as originally pure and undefiled from the very outset; this person relies only upon their own body, and relies upon nothing else whatsoever; through the true mark of every dharma, they do not even crave the Dharma body — how much less, then, this mere physical body!

Beholding the Dharma as departed from every mark, never relying upon mere speech, they do not even discriminate among the unconditioned, noble assembly — how much less, then, among the ordinary crowd!

Never seeking to sever anything, never seeking to cultivate anything, they thereby neither despise birth and death, nor delight in nirvāṇa — without bondage, and without liberation; knowing that every buddha's own dharma possesses no fixed mark whatsoever, and, knowing this, they neither come and go within birth and death, nor do they ever cease to exist either. Kāśyapa! This alone is what is called the ascetic who follows true practice.

"Kāśyapa! You all ought diligently to practice this very true practice of the ascetic, and never be harmed by mere names and titles."

Furthermore: "Never upholding moral discipline for the sake of kingship or any such dharma; and never upholding moral discipline while relying upon rebirth or any such matter."

The practitioner who wishes to purify moral discipline ought never to do so for the sake of kingship or any such dharma.

As for "kingship and any such dharma": the Buddha, for the sake of the strongman Śuddhaguṇa, states: "Good son! The bodhisattva's own moral discipline is such that, even at the very cost of losing one's own life, one still never breaks these precepts.

"Never hoping to become a king of this world, and thereby upholding the precepts; never hoping for rebirth among the devas, and thereby upholding the precepts; never for the sake of becoming Śakra, never for the sake of becoming the lord Brahmā, never for the sake of wealth, pleasure, or mastery and power, thereby upholding the precepts; never for the sake of renown and praise, and never for the sake of gain and support, thereby upholding the precepts; never for the sake of one's own lifespan, and never for the sake of food and drink, clothing, bedding, medicine, or any article of livelihood, thereby upholding the precepts.

"As for 'never relying upon rebirth or any such matter': never upholding the precepts for the sake of rebirth among the devas or humans; never upholding the precepts relying upon oneself, and never relying upon another; never upholding the precepts relying upon this present life, and never relying upon a life to come; never relying upon form, and never relying upon feeling, perception, mental formations, or consciousness; never relying upon the eye, and never relying upon the sense-bases, never relying upon the ear, nose, tongue, body, or mind, thereby upholding the precepts; never relying upon the desire realm, the form realm, or the formless realm, thereby upholding the precepts; never for the sake of escaping hell, the animal realm, the realm of hungry ghosts, or the asura realm, thereby upholding the precepts; never out of fear of poverty among the devas, thereby upholding the precepts, never out of fear of poverty among humans, thereby upholding the precepts, and never out of fear of poverty among the yakṣas, thereby upholding the precepts."

Question: Should one uphold the precepts for none of these very matters, for what dharma, then, does one uphold the precepts at all?

Answer: "For the sake of causing the Three Jewels to endure for a long time, one upholds the precepts; for the sake of attaining benefit of every kind, one upholds the precepts."

As for "causing the Three Jewels to endure for a long time": for the sake of never severing the very seed of buddhahood, one upholds the precepts; for the sake of turning the wheel of the Dharma, one upholds the precepts; for the sake of gathering the noble assembly, one upholds the precepts; for the sake of escaping birth, old age, sickness, death, sorrow, grief, suffering, and affliction, one upholds the precepts; for the sake of liberating every sentient being, one upholds the precepts; for the sake of causing every sentient being to attain peace and joy, one upholds the precepts; for the sake of causing sentient beings to reach a place of peace and joy, one upholds the precepts; for the sake of cultivating meditative concentration, one upholds the precepts; for the sake of wisdom, liberation, and the knowledge and vision of liberation, one upholds the precepts. This very matter is explained at length within the Sūtra of Pure Merit.

"The bodhisattva, able to accomplish moral discipline in this way, never loses these ten benefits, and every other benefit of every kind besides; and further never falls into any of the four difficult, wrongful places; never fails to attain these four dharmas; never encounters these four destructive dharmas; and further attains freedom from deceiving every buddha, and these four such dharmas; and is able to transcend these ten fears of falling into hell."

As for "never losing these ten benefits": never losing the ability to constantly become a wheel-turning sage king, and, within this very state, never losing this mind free of heedlessness; never losing the ability to constantly become Śakra, and, within this very state, never losing this mind free of heedlessness; constantly never losing this seeking of the path to buddhahood; constantly never losing every matter of teaching and transformation practiced by every bodhisattva; constantly never losing this eloquence of joyful expounding; constantly never losing the planting of every root of goodness and merit, every vow thereby fulfilled; constantly never losing the praise of every buddha, bodhisattva, and noble one; constantly never losing the ability swiftly to become complete in omniscience.

These are the ten.

As for "every benefit of every kind": never retrogressing from or losing any merit of any kind whatsoever. As the sūtra states: "The bodhisattva who skillfully guards and upholds the precepts is constantly praised by every deva, well protected by every nāga king, made offering to by every person, constantly held in mind by every buddha, constantly serving as the great teacher of this world, showing pity and mindfulness toward sentient beings."

As for "never falling into these four difficult, wrongful places": the bodhisattva, able to accomplish moral discipline in this way, never falls into these four difficult places: first, never being reborn in a place devoid of any buddha; second, never being reborn into a family of wrong view; third, never being reborn among the long-lived devas; fourth, never falling into any evil destiny whatsoever.

As for "attaining these four dharmas never lost": first, never losing bodhicitta; second, never losing mindfulness of the Buddha; third, never losing this constant seeking of vast learning; fourth, never losing mindfulness of every matter across immeasurable ages.

As for "never encountering these four destructive dharmas": first, never encountering the destruction of the Dharma; second, never encountering warfare; third, never encountering poison; fourth, never encountering famine.

As for "attaining these four dharmas free of deception": first, never deceiving any buddha of the ten directions; second, never deceiving any deva or spirit whatsoever; third, never deceiving any sentient being; fourth, never deceiving oneself.

And further, as for "transcending these ten fears": the bodhisattva, upholding the precepts in purity in this way, is thereby able to transcend these ten fears of falling into hell and the rest. What are these ten? First, able to transcend the fear of hell. Second, able to transcend the fear of the animal realm. Third, able to transcend the fear of the hungry ghosts. Fourth, able to transcend the fear of poverty. Fifth, able to transcend the fear of slander, reproach, and an evil reputation. Sixth, able to transcend the fear of being covered over by every affliction. Seventh, able to transcend the fear of the fixed station of the śrāvaka or pratyekabuddha. Eighth, able to transcend the fear of every deva, human, nāga, spirit, yakṣa, gandharva, asura, garuḍa, kiṃnara, and mahoraga. Ninth, able to transcend the fear of warfare, poison, flood, fire, lion, tiger, wolf, and harm from another. Tenth, able to transcend the fear of wrong view.

The bodhisattva, upholding the precepts in purity in this way, is thereby able to abide within every buddha's own dharma, namely the forty unshared dharmas, becoming fit to serve as a genuine vessel of the Dharma.

Praising the Precepts Chapter

The bodhisattva, upholding moral discipline in purity in this way, is thereby able to gather in every kind of merit and benefit, exactly as the Bodhisattva Akṣayamati has explained.

Furthermore, to praise moral discipline briefly, in but a small portion: "Moral discipline is the renunciant's own very foremost place of delight, just as a youth of wealth and nobility finds this very state the most delightful of all.

"Able to increase every wholesome dharma, just as a loving mother nurtures her own child.

"Able to guard against decline and affliction, just as a father protects his own child.

"Moral discipline is able to accomplish every great benefit for the renunciant, just as abundant wealth does for one in white robes.

"Moral discipline is able to rescue one from every suffering and affliction, just as right conduct accords with genuine principle.

"Moral discipline is revered by every good person, just as the very dharma of repaying kindness is.

"Moral discipline is cherished and valued by every person, just as their own lifespan is.

"Moral discipline is valued by the wise, just as wisdom itself is.

"One who seeks liberation skillfully guards moral discipline, just as a king's own secret affairs are guarded by his own ministers.

"One who delights in the benefit of the path cherishes and values moral discipline, just as one who delights in nirvāṇa cherishes and values the Buddhadharma.

"The person of wisdom skillfully guards moral discipline, just as one who cherishes their own life protects the very dharma of bodily security.

"At the very urgent moment of rescue from death, moral discipline is supreme, just as encountering a good and virtuous friend amid urgent difficulty.

"Moral discipline, pure, adorns the worthy person, just as conscience and shame, undefiled, adorn the daughter of a noble family.

"Moral discipline is itself the very first gateway to merit, just as freedom from flattery and crookedness opens up every wholesome benefit.

"Moral discipline is the very root of the holy life, just as an upright mind is the very root of right view.

"Every great person's own dharma takes moral discipline as its own root, just as seeking a position of weighty responsibility takes an upright mind as its own root.

"Moral discipline is itself a very treasury of merit accumulated, just as freedom from heedlessness is, and just as right mindfulness is able to give rise to every benefit, and just as a good and virtuous friend is good in the beginning, the middle, and the end alike.

"One who studies the true Dharma never transgresses beyond it, just as the ocean constantly maintains its own bounds.

"Moral discipline is itself the very dwelling-place of merit, just as the great earth is what every object relies upon.

"Moral discipline moistens and benefits every wholesome merit, just as rain from heaven moistens and benefits a seed.

"Able to bring the five faculties to completion, just as fire ripens what is raw, able to give rise to every benefit; just as the wind brings the body to completion.

"Moral discipline is able to receive every fruit of the path, just as empty space contains and receives every object, just as an auspicious vase grants whatever one wishes, and just as a fine meal benefits every faculty.

"Moral discipline is skillfully able to open up every path, causing every faculty to become pure and unobstructed.

"Wisdom and one's own lifespan take moral discipline as their own root, just as the body and life itself take the very breath as their own root.

"Moral discipline is itself the very highest support, just as the people rely upon their own king.

"Moral discipline is itself the very lord of every merit, just as a great general commands an army.

"Moral discipline attains every joy of the crowd, just as a wife who follows her own husband's every wish is able to satisfy his own heart.

"Should one seek nirvāṇa, or seek rebirth among the devas, moral discipline is itself the very provision for studying the path, just as one traveling far must necessarily carry their own clothing and provisions.

"Moral discipline leads a person to reach a good place, just as one traversing a perilous road obtains a good guide.

"Moral discipline liberates a person from birth and death, just as a sturdy boat allows one to cross the great ocean.

"Moral discipline is able to extinguish every affliction and its own affliction, just as fine medicine is able to dissolve every illness.

"Moral discipline, as a weapon, is able to ward off the bandit of māra, just as a fine weapon is able to confront an enemy's own battle formation.

"Just as one never abandons a beloved kinsman even amid difficulty, moral discipline accompanies and guards a person amid every decline and affliction, never abandoning them.

"Moral discipline is able to illuminate the very obscurity of delusion in a life to come, just as a great lamp's own light is able to remove darkness.

"Moral discipline liberates a person from every evil destiny, just as crossing deep water one obtains a fine bridge.

"Moral discipline is able to remove the very urgent heat of the afflictions, just as a cool chamber is able to remove poisonous heat.

"Should one be about to fall into an evil destiny, moral discipline is able to rescue them, just as a valiant warrior, wielding a blade, rescues a person from their own fear.

"Every ordinary being ought to cherish moral discipline deeply, just as every bodhisattva studies the excellent place of truth.

"The practitioner who skillfully practices moral discipline is like every bodhisattva practicing the excellent place of relinquishment.

"One who has attained the fruit skillfully cultivates moral discipline, just as the bodhisattva cultivates the excellent place of cessation.

"Guarding and upholding moral discipline causes a person to attain the fruit, just as the bodhisattva cultivates the excellent place of wisdom.

"One of unbroken conduct is able to purify moral discipline, just as every bodhisattva remains pure and undefiled.

"Every evil person relinquishes and departs from moral discipline, just as flattery and crookedness relinquish and depart from an upright mind.

"The heedless person fails to practice moral discipline, just as the stingy and covetous fail to practice generous giving.

"The heedless person relinquishes and departs from moral discipline, just as one given to idle proliferation departs from the dharma of tranquil cessation.

"The foolish person possesses no moral discipline whatsoever, just as the blind fail to see the five colors.

"One lacking reflection departs far from moral discipline, just as one who departs from the eightfold path departs far from nirvāṇa.

"One who genuinely loves their own well-being deeply delights in moral discipline, just as the arhat deeply loves and delights in the Dharma.

"Moral discipline is able to cause freedom from affliction, every wholesome dharma continuing on without interruption, just as the very wholesome affairs of a buddha's own appearance in this world never cease.

"Moral discipline is able to cause every fruit of the path to endure, just as the Buddha's own spiritual power causes the Dharma to endure for a long time.

"Moral discipline is like the Buddha himself, benefiting both oneself and others.

"Moral discipline skillfully guards every wholesome merit, just as a king who knows the proper time is able to guard his own kingdom's own borders."

"Moral discipline settles the practitioner's own mind, just as the fruit of stream-entry does, so that whatever is undertaken at the proper time brings no regret afterward.

"Moral discipline, in the end, necessarily attains nirvāṇa, just as the bodhisattva's own vow, in the end, necessarily attains buddhahood.

"Moral discipline is likewise like a fine, well-watered field, in which a seed, once sown, swiftly grows and flourishes.

"Moral discipline is the very cause of right conduct, just as knowing the proper time, place, and the rest is the very cause of accomplishing every matter.

"Just as a person of dignified bearing, merit, and wisdom is honored by others, moral discipline is likewise revered by both oneself and others.

"Just as the mind grows peaceful when merit has ripened, moral discipline is able to cause the mind to attain peace, receiving every benefit in recompense.

"Moral discipline is able to cause the practitioner joy, just as a fine son brings delight to his own father's heart.

"Moral discipline is itself a dharma free of fault, free of fear; just as a person free of fault holds a mind free of fear.

"Moral discipline causes a person to be free of fear in this present life and the next, free of every offense and evil.

"Making offering and praising one who upholds moral discipline, every other person likewise feels joy, knowing they too share in this very merit.

"Moral discipline holds sentient beings dear, just as cultivating the concentration of loving-kindness does.

"Moral discipline extinguishes suffering, just as cultivating the concentration of compassion does.

"Moral discipline gives joy, just as cultivating the concentration of sympathetic joy does.

"Moral discipline holds neither hatred nor love, just as cultivating the concentration of equanimity does.

"Moral discipline is trusted by others, just as these four kinds of wholesome speech are able to cause others to trust one.

"Moral discipline delights in this very practice, just as a constantly joyful mind delights within worldly dharma.

"Just as vast learning is the very cause of joyful eloquence, moral discipline is the very cause of speech and conduct according with one another.

"Moral discipline is the very cause of fearlessness, just as eloquence itself is fearless.

"Moral discipline is the very cause of renown, just as one who has mastered every sūtra attains a fine reputation.

"Moral discipline is itself a dharma able to rescue, just as one easy to converse with is thereby rescued by others.

"Moral discipline is able to accomplish the very dharma of clear liberation, just as practicing exactly as taught does.

"Moral discipline is the very mark of every buddha, just as unsurpassed, perfect, complete awakening is.

"Moral discipline assists the very dharma of cultivating the path, just as concentration assists wisdom.

"Moral discipline causes a person to hold no fear or difficulty whatsoever, just as great courage of mind holds no fear or dread whatsoever.

"Moral discipline is itself the very gathering-place of every merit, just as the Himalayas gather every treasure together.

"Faith and every such merit, and every rare and marvelous matter, all rely upon it, just as the great ocean itself contains every marvel.

"Just as a fine fruit relies upon its own tree, moral discipline grants a person whatever fruit they themselves delight in.

"Just as one who follows genuine wisdom attains it exactly through this very practice, moral discipline is called purity without water.

"Moral discipline is itself the very highest, most sublime fragrance, arising from no root, stem, branch, leaf, flower, or fruit whatsoever.

"Moral discipline's own adornment surpasses every jeweled ornament, constantly abiding within the body, which nothing whatsoever is able to remove.

"Moral discipline's own great joy arises from none of the five desires, and further brings every sublime joy in recompense in a life to come.

"Moral discipline is praised throughout every world, by every deva, human, māra, Brahmā, ascetic, and brahmin alike.

"Moral discipline's own joy and mastery, present within the body itself, is obtained from no other source whatsoever — the very skillful means of rebirth among the devas and of nirvāṇa.

"Moral discipline is itself the true ford across the river of faith, free of mud, pitfall, stone, or thorn, entered exactly as one wishes, crossed well without any obstruction.

"Moral discipline is a treasure of wealth, free of every decline and affliction.

"Moral discipline is the pure path, which nothing whatsoever is able to destroy, just like a level road, traveled without any difficulty.

"Moral discipline is a fine field, neither planted nor harvested, and yet naturally yielding its own fruit.

"Moral discipline is the fruit of nectar, arising from no tree or plant whatsoever, its own fragrance and flavor beyond compare.

"Moral discipline is a sublime flower, arising from neither water nor land, never withering or decaying.

"Moral discipline removes the very heat of the afflictions, just as cool water washes and bathes.

"Moral discipline skillfully guards and protects, surpassing every blade and rod.

"One who practices moral discipline is never revered merely because others fear them.

"Moral discipline is itself a place of freedom and mastery, free of any contention or dispute.

"Moral discipline is a fine treasure arising from no mountain, and emerging from no ocean, and yet its own value is beyond measure.

"Moral discipline is able to transcend the fear of losing one's own livelihood, the fear of entering a crowd, the fear of torture, and the fear of falling into an evil destiny.

"Moral discipline constantly accompanies a person, in this present life and the next, just as a shadow follows its own form."

The Fruit of the Precepts Chapter

"The bodhisattva's own Ground Free of Defilement, and its own purity, has now been explained in full; the bodhisattva, dwelling within this very ground, often becomes a wheel-turning king."

The second of the ten grounds is called the Ground Free of Defilement, since the very root of stinginess, craving, and the ten evils is here permanently exhausted, and is thereby called free of defilement.

The bodhisattva, within this very ground, practices the pāramitā of moral discipline deeply.

This bodhisattva, should they not yet be free of desire, through the very cause and condition of this ground's own fruit and recompense, becomes a wheel-turning sage king ruling the four continents, attaining a golden wheel of a thousand spokes, adorned with every kind of precious jewel.

This wheel's own rim is formed of genuine lapis lazuli, its own hub encircled by fifteen li, guarded together by a hundred kinds of yakṣa spirit, able to fly through empty space, leading the fourfold army, light and vigorous, swift as the very king of garuḍas, as swift as the wind, as swift as thought itself.

Wherever it travels, every decline and affliction is extinguished, every hostile enemy subdued, every lesser king coming to submit themselves, with none among his own kin and subjects failing to love and revere him.

Universally illuminating this noble king's own lineage, adorned with garlands of flowers and necklaces of every kind interspersed together, five kinds of music constantly accompanying him, a marvelous, jeweled canopy spread above him; as he travels, flowers and fragrance of every kind, and powdered sandalwood, constantly rain down as offering. Burning genuine black agarwood, ox-head sandalwood, and yellow sandalwood, anointing his own body with them.

On either side of this wheel, heavenly maidens stand in attendance, holding white whisks, every kind of precious jewel forming its own canopy above.

This wheel possesses every kind of rare and marvelous matter, adorned in this way — this is called the complete treasure of the golden wheel.

Every elephant's own mark, its own body great and white, just like the very king of silver mountains rising from a sacred peak, able, among every great elephant, to fly through empty space, surpassing even Airāvata, Añjana, Rājamaṇa, and every such great elephant king — this is called the complete treasure of the white elephant.

The horse's own mark, its own color like a peacock's neck, its own body light and swift, flying without any obstruction whatsoever, like the very king of garuḍas — this is called the treasure of the horse.

Born within a noble family, the body free of any illness, possessing great strength, the form pure and clean, one's own memory deep and far-reaching, an upright mind, gentle, upholding the precepts firmly, deeply revering and loving the king. Able to penetrate every scripture and skill of every kind — this is called the treasure of the minister who commands the army.

Just as the deva-king who is lord of wealth possesses this very mark of wealth complete, thousands upon thousands of myriads of koṭis of kinds of buried treasure constantly following and accompanying him, thousands upon thousands of myriads of koṭis of kinds of yakṣa spirits as his own retinue, all of this being the very recompense of karma practiced in a former life.

Skillfully knowing and distinguishing gold, silver, sapphire, lapis lazuli, diamond, coral, mother-of-pearl, agate, red coral, crystal, jewels, pearls, lapis lazuli, and every kind of precious object. Entirely able skillfully to know their own quantity, whether given or received, using them exactly as fitting, able to fulfill the king's every wish — this is called the treasure of the householder.

Its own radiance like the sun and moon, illuminating sixteen yojanas.

Its own form like a great drum, able to extinguish every kind of venomous creature, foul vapor, illness, and pain.

Every human and deva who beholds it treasures and loves it without exception, adorned with fine flowers and necklaces, set upon a lofty banner, its own majestic radiance extraordinary, able to cause sentient beings to give rise to a mind of wonder and great joy — this is called the treasure of the jewel.

Her own hand and fingernails a red, rosy hue, and thin.

Her own form slender, upright, and full, moist and lustrous, neither too plump nor too thin, her own flesh evenly proportioned, her own skin thick and firm, fine, dense, and thin, unable to bear any hardship whatsoever.

Her own body secure and firm as the tāla tree, auspicious characters clearly present all over her own body, auspicious tree patterns adorning her own body, patterns of the king of elephants, the king of oxen, and the king of horses, patterns of banners and canopies, patterns of fish, of gardens and groves, and the like, appearing upon her own body.

Her own ankles level, never protruding, her own feet like a tortoise's own back, both sides of her own feet equally rosy, her own heels round and broad, the calves even and gentle.

Her own knees round, never protruding. Her own thighs like a pillar of gold, like the banana tree, like the trunk of the king of elephants, soft, lustrous, and radiant, even, round, and straight.

Three horizontal lines present, her own belly even, never protruding, her own navel round and deep, her own spine and back level and straight. Her own breasts like the bimba fruit, like a pair of mandarin ducks, round and raised, never sagging, soft and fresh and clean. And further, her own arms slender, even, round, and long, their own joints hidden, never protruding.

Her own nose straight at its own tip, never appearing crooked, neither too large nor too small, its own nostrils concealed, never showing.

Her own two cheeks never sunken, level and full, never too high, both sides equally full.

Her own forehead level and long, bearing an auspicious pattern.

Her own ears soft and pendant, adorned with earrings beyond price.

Her own teeth like a strand of genuine pearls, like the moon at its very first rising, like snow, like a conch shell.

Her own lips like a rosy dawn cloud, like the bimba fruit, upper and lower corresponding to one another, neither too coarse nor too fine, like a strand of crimson pearls.

Her own eyes, the white and the black of the pupil, these two colors clearly distinct, adorned, long and broad, radiant and pure. Her own eyelashes fine and dark, long and never tangled.

Her own eyebrows neither too thick nor too thin, neither too high nor too low, like the moon at its very first rising, arched high and long, both sides alike.

Her own hair soft and fine, moist and lustrous, never disheveled.

Her own body constantly fragrant, possessing this very scent, as though a case of every kind of the finest incense had been opened. Every pore of her own body constantly emits the genuine, sublime fragrance of sandalwood, delighting every person's own mind; within her own mouth, there is constantly the fragrance of the blue lotus. Her own body soft as the kalaviṅka bird, every quality of the finest, smoothest heavenly garment entirely present within it.

Her own mind free of flattery or crookedness, upright, faithful, possessing conscience and shame, deeply revering and loving the king. Knowing the proper time and place, skillfully possessing skillful means, winning over the king's own heart. Her own sitting, rising, and speech able to attain the king's own intent, according with the king's own wishes in her own conduct, constantly speaking words of affection, just like a virtuous woman among humans, every fine quality entirely present within her.

Her own color like the heavenly maiden Tilottamā, pure and clearly distinct, like the moon on the fifteenth day, its own pattern brightly manifest.

Just as Śakra's own consort Śacī, wearing heavenly garments, a heavenly garland, and heavenly fragrance, adorned throughout her own body with abundant heavenly, radiant golden jewels.

Skillfully knowing song, dance, music, entertainment, and every kind of playful jest. Skillfully possessing skillful means, able, exactly as she wishes, to cause the king to give rise to joy.

Among every woman whatsoever, this woman is the very foremost — this is called the treasure of the jade woman.

And further, the wheel-turning sage king possesses four spontaneous virtues: first, a dignified countenance and appearance, the very foremost throughout the four continents, beyond compare.

Second, freedom from illness and pain. Third, being deeply loved by his own people. Fourth, a long and enduring lifespan.

Teaching and transforming sentient beings through the ten wholesome deeds, he is able to fill every palace of the devas, able to diminish the very host of the asuras, able to lessen every evil destiny while increasing every wholesome place.

He is able to seek genuine benefit for sentient beings in every way, undertaking whatever must be done; never resorting to arms, governing and transforming solely through the Dharma, so that the entire world beneath heaven attains peace and joy, free of any fear of an outside enemy nation, and free of any fear of internal conspiracy. And further, within his own kingdom, there exists no plague, no famine, no locust swarm, and no matter of calamity or affliction whatsoever; every bordering king comes to submit himself.

Possessing abundant followers, swiftly able to gather people to him, with none whatsoever able to encroach upon or harm his own kingdom's own borders; his own fourfold army complete in its own power, every brahmin, householder, and commoner alike revering and loving him, sweet, fragrant, and delicious food arising naturally of its own accord, his own kingdom's own borders growing daily, without any loss or diminishment whatsoever.

Skillfully able to penetrate every scripture, skill, calculation, and incantation, upholding all of them; skillfully able to discourse and distinguish their own true meaning. His own ministers complete in number, every one of them possessing majestic virtue. Constantly practicing the giving of material wealth, with none whatsoever able to match him.

His own thousand sons, dignified and fine, like the very sons of the devas, their own majestic virtue valiant and vigorous, able to break through even the strongest enemy; the palace, hall, and tower he himself dwells within, like the supreme palace of the Four Heavenly Kings or of Śakra himself; this king's own teaching, nothing whatsoever able to destroy it; throughout the four continents, this king alone possesses this very majestic mark complete, so that none whatsoever are able to match him.

His own voice deep and far-reaching, easily heard and easily understood, never scattered, never confused, like the kalaviṅka bird, gentle, soft, and harmonious, pleasing to the ear of whoever hears it.

His own followers, of a single mind, unable to be broken apart. Wherever he himself dwells, the earth, the water, and empty space itself present no obstruction whatsoever.

His own majestic power fierce and abundant, able to bear every great matter. Mindful, inquiring of the elderly, never deceiving anyone. His own mind free of envy, never tolerating what is contrary to the Dharma, holding no anger or resentment whatsoever. His own bearing calm and composed, never restless or frivolous. Whatever he speaks is sincere and true, never once speaking divisively. Practicing giving and upholding the precepts, constantly cultivating a wholesome mind. Knowing the proper time to advance or remain still, never losing this very skillful means. His own countenance gentle and delighted, his own speech constantly bearing a smile, never once frowning or glaring at another with an evil eye. Should someone lose their own benefit, he provides this very benefit for them; should someone already possess benefit, he causes them to deeply know how to repay it. Harboring conscience and shame, possessing great wisdom, his own majestic virtue dignified and yet able to practice patient endurance. Bearing the very mark of a great man, his own nature fierce and resolute, whatever matter he undertakes swiftly accomplished. First reflecting rightly, and only afterward acting; this king possesses the very eye of the Dharma, whatever he undertakes supreme; he engages only with those who reflect well, and, should someone prove unfit, he seeks out one of wisdom and virtue instead.

Skillfully gathering merit and material wealth. Pure, able to guard and protect himself, never breaking the restraining precepts. Possessing abundant wealth and treasure, like the deva-king Vaiśravaṇa himself.

Possessing great power, like Śakra, the lord of the devas; dignified and lovable, just like the full moon; able to illuminate, like the sun; able to endure, like the earth; his own mind as deep as the ocean, never shaken by either suffering or joy.

Just as the very king of Mount Sumeru, the wind is unable to shake it. This very dwelling-place of every treasure and sublime matter, this very reliance of every wholesome merit, is the very refuge of every kinsman throughout this world, and of every suffering, afflicted being. For those without refuge, he becomes their refuge; for those without shelter, he becomes their shelter; for those who hold fear, he is able to remove this fear.

The wheel-turning sage king possesses marks such as these.

"Able to convert one who has broken the precepts, causing them to abide within the wholesome dharma instead; every remaining matter practiced is as already explained within the first ground."

As for "converting one who has broken the precepts": able to cause sentient beings to relinquish evil and practice what is wholesome, attaining peace and joy.

As for "causing them to abide within the wholesome dharma": able to convert sentient beings' own evil karma of body, speech, and mind, causing them to practice wholesome karma of body, speech, and mind instead.

This very matter is as already explained within the first ground — namely, beholding every buddha, attaining every samādhi — except that, where the first ground attained hundreds of these, this very ground attains thousands, and this alone is the distinction between them.