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<title>The Treatise on the Provisions Essential to Enlightenment</title>
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<center><big><big><b>The Treatise on the Provisions Essential to Enlightenment</b></big></big></center>
<br>
<b>The Bodhisambhāra Shāstra</b><br>
By Ārya Nāgārjuna<br>
<br>
<b>Translated into Chinese by the Great Sui Dynasty’s</b><br>
South Indian Tripitaka Master Dharmagupta (550?–619 ce)<br>
<br>
English Translation by Bhikshu Dharmamitra<br>
<br>
<hr><br>
001<br>
Now, in the presence of all the Buddhas,<br>
With palms pressed together, I bow down my head in reverence.<br>
I shall, in accordance with the teachings, explain<br>
The provisions essential for the bodhi of the Buddhas.<br>
<br>
002<br>
How would one be able to describe without omission<br>
All of the provisions for the realization of bodhi?<br>
This could only be accomplished by the Buddhas themselves,<br>
For they, exclusively, have realized the boundless enlightenment.<br>
<br>
003<br>
As for the boundless meritorious qualities of a buddha’s body,<br>
The provisions for enlightenment constitute their very root.<br>
Therefore the provisions for enlightenment<br>
Themselves have no bounds.<br>
<br>
004<br>
I shall then explain but a lesser portion of them.<br>
I respectfully offer reverence to the Buddhas and the Bodhisattvas.<br>
All such bodhisattvas as these—<br>
They, after the Buddhas, should be given one’s offerings.<br>
<br>
005<br>
Since it is the mother of the Bodhisattvas,<br>
It is also the mother of the Buddhas:<br>
The Prajñā-pāramitā<br>
Is the foremost among the provisions for enlightenment.<br>
<br>
006<br>
Giving, moral virtue, patience, vigor, and meditative discipline<br>
As well as that which extends beyond these five—<br>
In every case, because they arise from the perfection of wisdom,<br>
They are subsumed within this pāramitā.<br>
<br>
007<br>
These six pāramitās<br>
Encompass the provisions for bodhi,<br>
They are comparable in this to empty space,<br>
Which entirely envelopes all things.<br>
<br>
008<br>
There is in addition the opinion of another master<br>
That, as for the provisions for enlightenment,<br>
Truth, relinquishment , quiescent cessation, and wisdom—<br>
These four bases subsume them all.<br>
<br>
009<br>
The great compassion penetrates even the marrow of one’s bones.<br>
Thus one becomes for all beings one on whom they can rely.<br>
One’s regard for them is like that of a father towards his only son.<br>
Thus loving-kindness then extends to everyone.<br>
<br>
010<br>
If one brings to mind the meritorious qualities of a buddha<br>
Or hears of a buddha’s spiritual transformations,<br>
One may be purified through one’s affection and joyfulness.<br>
This is what qualifies as the great sympathetic joy.<br>
<br>
011<br>
As regards his relations with beings, the bodhisattva<br>
Should not, on realizing equanimity, simply forsake them.<br>
In accordance with whatever abilities his powers enable,<br>
He should always strive to draw them in.<br>
<br>
012<br>
The bodhisattva, even from that time when his efforts begin,<br>
Should, as befits the power of his abilities,<br>
Employ skillful means to transform beings,<br>
Thus causing them to enter the Great Vehicle.<br>
<br>
013<br>
If one transformed through teachings a Ganges’ sands of beings,<br>
Causing them all to gain the fruit of arhatship,<br>
Still, transforming a single person so he enters the Great Vehicle—<br>
The merit from this is superior to the former.<br>
<br>
014<br>
Instructing through resort to the Hearer Vehicle<br>
Or through resort to the Pratyekabuddha Vehicle<br>
Is undertaken where, on account of lesser abilities,<br>
Beings are unable to accept instruction in the Great Vehicle.<br>
<br>
015<br>
Where, even by utilizing the Hearer and Pratyekabuddha Vehicles<br>
In addition to drawing on the Great Vehicle,<br>
There are those who still cannot accept transformative teaching—<br>
One should establish them in merit-creating circumstances.<br>
<br>
016<br>
If there be persons who are unable to accept<br>
Transformative teachings conducing to the heavens or liberation,<br>
One should employ the means of bestowing present-life benefits<br>
And, as one’s powers dictate, one should draw them in.<br>
<br>
017<br>
Where a bodhisattva with respect to particular beings<br>
Has no basis through which to teach and transform them,<br>
He should raise forth great loving-kindness and compassion<br>
And should not then simply cast them aside and forsake them.<br>
<br>
018<br>
Drawing in through giving, or through explaining Dharma,<br>
Or through listening in return to others speaking about Dharma,<br>
Or also through endeavors beneficial to them—<br>
These are skillful means by which one may draw them in.<br>
<br>
019<br>
In that which is done for the benefit of beings,<br>
One should not become either weary or negligent.<br>
One should bring forth vows for the sake of bodhi.<br>
Benefiting the world is just benefiting oneself.<br>
<br>
020<br>
Entering the extremely profound state of the Dharma realm,<br>
One extinguishes and abandons discriminations.<br>
They all become devoid of any useful function.<br>
Thus, in every circumstance, one naturally abides in equanimity.<br>
<br>
021<br>
Personal gain, reputation, praise, and happiness—<br>
In every case, one refrains from attachment to these four points.<br>
Moreover, even their opposites present no obstacle.<br>
Conduct of this sort constitutes the practice of equanimity.<br>
<br>
022<br>
In the bodhisattva’s striving for bodhi,<br>
So long as he has not yet gained irreversibility,<br>
He acts as urgently as the person whose turban has caught fire.<br>
Thus one should take up just such intensely diligent practice.<br>
<br>
023<br>
Thus it is that those bodhisattvas,<br>
When striving for the realization of bodhi,<br>
Should not rest in their practice of vigor,<br>
For they have shouldered such a heavy burden.<br>
<br>
024<br>
So long as he has not generated great compassion or the patiences,<br>
Even though he may have gained an irreversibility,<br>
The bodhisattva is still subject to a form of “dying”<br>
Which occurs through allowing negligence to arise.<br>
<br>
025<br>
The grounds of the Hearers or the Pratyekabuddhas<br>
If entered, become for him the same as dying.<br>
Because he would thereby sever the bodhisattva’s<br>
Roots of understanding and awareness.<br>
<br>
026<br>
Even at the prospect of falling into the hell-realms,<br>
The bodhisattva would not be struck with fright.<br>
The grounds of the Hearers and the Pratyekabuddhas, however,<br>
Do provoke a great terror in him.<br>
<br>
027<br>
It is not the case that falling into the hell realms<br>
Would bring about an ultimate obstacle to his bodhi.<br>
The grounds of the Hearers and the Pratyekabuddhas, however,<br>
Do create just such an ultimate obstacle.<br>
<br>
028<br>
Just as is said of he who loves long life,<br>
That he becomes fearful at the prospect of his own beheading,<br>
So, too, the grounds of the Hearers and Pratyekabuddhas<br>
Should bring about a fearfulness of just this sort.<br>
<br>
029<br>
Not produced and not destroyed—<br>
Neither unproduced nor undestroyed—<br>
Nor is it the case that one posits “both” or “neither”—<br>
As for “emptiness” and “non-emptiness”—it is the same for them.<br>
<br>
030<br>
No matter which among all dharmas one encounters,<br>
In their midst, one remains unmoving in one’s contemplation.<br>
Those who achieve this abide in the unproduced-dharmas patience<br>
On account of having cut off all forms of discrimination.<br>
<br>
031<br>
Once one has succeeded in gaining this patience,<br>
One immediately receives the prediction:<br>
“You will definitely become a buddha.”<br>
It is then that one succeeds in achieving irreversibility.<br>
<br>
032<br>
Those bodhisattvas already dwelling at the stage of immovability<br>
Have gained irreversible knowledge of dharmas as they really are.<br>
Their knowledge is invincible to those of the Two Vehicles.<br>
Hence this stage alone is designated “irreversible.”<br>
<br>
033<br>
Up until the bodhisattva has gained<br>
The ground of all Buddhas’ present manifestation<br>
Along with its durably-solid samādhis,<br>
He should not allow any negligence to arise.<br>
<br>
034<br>
The ground of all buddhas’ present manifestation<br>
With its durably-solid samādhis—<br>
This constitutes the bodhisattva’s father<br>
While the great compassion and the patiences serve as his mother.<br>
<br>
035<br>
As for the perfection of wisdom serving as his mother<br>
And skillful means serving as his father,<br>
It is on account of the one’s giving birth and the other’s support.<br>
Thus those are also claimed as the bodhisattva’s father and mother.<br>
<br>
036<br>
With but a lesser accumulation of merit<br>
One remains unable to realize bodhi.<br>
Merit the measure of a hundred Mount Sumerus—<br>
Only an accumulation exceeding that would enable its realization.<br>
<br>
037<br>
Although one may perform but a minor meritorious deed,<br>
Even in this, one possesses a skillful means:<br>
Taking all beings as the object of this act,<br>
One in all cases brings about transformation of the conditions.<br>
<br>
038<br>
As for he who reflects, “Whatever actions I undertake,<br>
They will always be for the sake of benefiting beings”—<br>
With a mind which courses on in this way—<br>
Who could be able to measure his merit?<br>
<br>
039<br>
When he is not cherishing of even his relatives, his retinue,<br>
Or of his own body, life, or wealth—<br>
When he does not covet the “sovereign-independence” happiness,<br>
The Brahma-world heavens, or any other heavens—<br>
<br>
040<br>
When he does not covet even nirvāna,<br>
This because his actions are undertaken for the sake of beings—<br>
When in this way, he bears in mind only other beings—<br>
Who could be able to measure his merit?<br>
<br>
041<br>
When for those of the world without refuge or protection,<br>
He rescues and protects them from their bitter afflictions—<br>
When he raises forth such thought and actions as these—<br>
Who could be able to measure his merit?<br>
<br>
042<br>
If he were to act in accord with the perfection of wisdom<br>
Only for the moment of tugging cow’s milk, it would then be so.<br>
If he did so for a month or for many more months—<br>
Who could be able to measure his merit?<br>
<br>
043<br>
When, taking up those profound sutras praised by buddhas,<br>
One recites them to himself, teaches them to others,<br>
Or provides analysis and explanation for their sakes—<br>
It is this which generates the accumulation of merit.<br>
<br>
044<br>
When one causes countless beings<br>
To generate the mind resolved on bodhi,<br>
That treasury of merit becomes even more supreme.<br>
One thus becomes bound to gain the ground of immovability.<br>
<br>
045<br>
When one follows along in turning what the Buddha turned,<br>
The wheel of the most supreme Dharma,<br>
Bringing to quiescent cessation all of the evil piercings—<br>
It is this which establishes the bodhisattva’s treasury of merit.<br>
<br>
046<br>
For the sake of bringing benefit and happiness to beings,<br>
One would endure even the great sufferings of the hells,<br>
How much the more so the other lesser sufferings.<br>
In such a case, bodhi resides in one’s own right hand.<br>
<br>
047<br>
When in initiating actions, it is not for one’s own sake,<br>
But rather solely to bring benefit and happiness to beings—<br>
Because in all cases this arises from the great compassion,<br>
Bodhi resides in one’s own right hand.<br>
<br>
048<br>
When one’s wisdom abandons frivolous discourse—<br>
When one’s vigor abandons indolence—<br>
When one’s giving abandons miserliness—<br>
Bodhi resides in one’s own right hand.<br>
<br>
049<br>
When meditative concentration is free of dependence or ideation—<br>
When moral precepts are perfectly fulfilled and unadulterated—<br>
When one has gained the unproduced-dharmas patience—<br>
Bodhi resides in one’s own right hand.<br>
<br>
050<br>
Those now abiding in the ten directions—<br>
All of those who have gained the right enlightenment—<br>
I, in the presence of them all, directly before them,<br>
Lay forth and describe those unwholesome deeds I have done.<br>
<br>
051<br>
In those realms throughout the ten directions,<br>
If there be buddhas who have gained realization of bodhi<br>
And yet have not proclaimed and expounded the Dharma—<br>
I request of them that they turn the wheel of Dharma.<br>
<br>
052<br>
In the present era, throughout the ten-directions’ realms,<br>
Among all those possessed of the right enlightenment—<br>
If there be those about to relinquish their lives and practices,<br>
I prostrate in reverence, exhorting and requesting them to remain.<br>
<br>
053<br>
Wherever there are any beings who,<br>
By their physical, verbal, or mental deeds,<br>
Generate merit through giving, moral virtue,<br>
And so forth, on through to the cultivation of meditation—<br>
<br>
054<br>
Whether it be that of āryas or common persons,<br>
And whether it be created in the past, present, or future—<br>
All of their accumulated merit—<br>
In every case, I am moved to accord with and rejoice in it.<br>
<br>
055<br>
If all of the merit which I have created<br>
Could be formed into a single ball,<br>
I would bestow it on all beings through transference<br>
For the sake of causing them to realize the right enlightenment.<br>
<br>
056<br>
My acting in this manner in repentance of transgressions,<br>
Exhortation, requesting, accordant rejoicing in others’ merit,<br>
And the transference through dedication to bodhi—<br>
One should realize these accord with the acts of all Buddhas.<br>
<br>
057<br>
That confession and repentance of the evils of my karmic offenses,<br>
The requesting of the Buddha, the accordant rejoicing in merit,<br>
And the transference through dedication to bodhi—<br>
These accord with the instructions of the most supreme ones.<br>
<br>
058<br>
Kneeling down with the right knee touching the ground,<br>
And the upper robe arranged, baring the one shoulder—<br>
Three times each day and three times each night,<br>
One places the palms together and proceeds in this manner.<br>
<br>
059<br>
The merit created in even a single instance of this,<br>
If it were allowed to manifest in material form,<br>
Even a Ganges’ sands number of great chiliocosms<br>
Could not be able to contain it.<br>
<br>
060<br>
After the initial generation of resolve,<br>
In relating to bodhisattvas of lesser standing,<br>
One should bring forth for them a veneration and cherishing<br>
Comparable to that reserved for one’s own guru and parents.<br>
<br>
061<br>
Although a bodhisattva may have committed transgressions,<br>
Even so, one still should not speak about them.<br>
How much the less might one do so where no actual case exists.<br>
One should then engage only in praises which accord with truth.<br>
<br>
062<br>
In an instance where a person has vowed to become a buddha<br>
And one wishes to influence him to achieve irreversibility,<br>
Make matters manifestly apparent, cause him to blaze full of fire,<br>
And also inspire in him the happiness of sympathetic joy.<br>
<br>
063<br>
When one has not yet understood extremely profound scriptures,<br>
One must not claim they were not spoken by a buddha.<br>
If one makes statements of this sort,<br>
One undergoes the most intense suffering in retribution for evil.<br>
<br>
064<br>
As for karmic offenses generating “nonintermittent” retributions—<br>
If one were to form them all into a single ball<br>
And compare them to the two karmic offenses described above,<br>
They would not amount even to the smallest fraction thereof.<br>
<br>
065<br>
As regards the three gates to liberation,<br>
One should skillfully cultivate them:<br>
The first is emptiness, the next is signlessness,<br>
And the third is wishlessness.<br>
<br>
066<br>
Because they have no self-existent nature, phenomena are empty.<br>
If already empty, how could one establish any characteristic signs?<br>
Since all characteristic signs abide in a state of quiescent cessation,<br>
What could there be that the wise might wish for?<br>
<br>
067<br>
When cultivating and bearing these in mind,<br>
One goes toward and draws close to the nirvāna path.<br>
Do not bear in mind anything not resulting in a buddha’s body<br>
And, in that matter, one must not allow any negligence.<br>
<br>
068<br>
“In this matter of nirvāna, I<br>
Should not immediately bring about its realization.”<br>
One ought to generate a resolve of this sort,<br>
And then should bring to ripeness the perfection of wisdom.<br>
<br>
069<br>
Just as an archer might shoot his arrows upwards,<br>
Causing each in succession to strike the one before,<br>
Each holding up the other so none are allowed to fall—<br>
Just so it is with the great bodhisattva.<br>
<br>
070<br>
Into the emptiness of the gates to liberation,<br>
He skillfully releases the arrows of the mind.<br>
Through artful skillful means, arrows are continuously held aloft,<br>
So none are allowed to fall back down into nirvāna.<br>
<br>
071<br>
“I refuse to forsake beings<br>
And so continue on for the sake of benefiting beings.”<br>
One first brings forth just such resolve as this,<br>
And thence, forever after, one’s practice accords with that.<br>
<br>
072<br>
There are those who’ve attached to existence of beings and the like<br>
Throughout time’s long night and in present actions as well.<br>
They retain inverted views regarding characteristic signs.<br>
This is due in every case to confusion wrought by delusion.<br>
<br>
073<br>
For those attached to marks who retain inverted views,<br>
One resolves to proclaim Dharma that they might be severed.<br>
One first generates just such a mind as this.<br>
And thence, forever after, one’s practice accords with that.<br>
<br>
074<br>
The bodhisattva strives on for the benefit of beings<br>
And yet does not perceive the existence of any being.<br>
This in itself is the most difficult among endeavors<br>
And is such a rarity, it transcends one’s powers of conception.<br>
<br>
075<br>
Although one may have entered “the right and definite position,”<br>
And one’s practice may accord with the gates to liberation,<br>
Because one has not yet fulfilled one’s original vows,<br>
One refrains from proceeding to the realization of nirvāna.<br>
<br>
076<br>
Where one has not yet reached the “definite” position,<br>
One holds oneself back through the power of skillful means.<br>
Because one has not yet fulfilled one’s original vows,<br>
In this case, too, one refrains from opting for realization of nirvāna.<br>
<br>
077<br>
Equipped with the most ultimate renunciation of cyclic existence,<br>
One nonetheless still confronts cyclic existence directly.<br>
While maintaining faith and happiness in nirvāna,<br>
One still turns one’s back on taking up the realization of nirvāna.<br>
<br>
078<br>
Although one should maintain a dread of afflictions,<br>
One still should not bring afflictions to their final end.<br>
One should proceed to accumulate the many forms of goodness,<br>
Employing blocking techniques to block off the afflictions.<br>
<br>
079<br>
For the bodhisattva, afflictions fit with his very nature.<br>
He is not one for whom nirvāna is the basis of his very nature.<br>
It is not the case that the burning up of the afflictions<br>
Can bring about the generation of the bodhi seed.<br>
<br>
080<br>
As for the predictions accorded to those other beings,<br>
These predictions involved their own causes and conditions.<br>
They were only a function of the Buddha’s excellent skillfulness,<br>
And were expedient means to facilitate reaching the far shore.<br>
<br>
081<br>
The comparisons involve “empty space,” “lotus flowers,”<br>
“Precipitous cliffs,” and “a deep abyss.”<br>
Just so, their realms. Analogies cite “non-virility” and “kācamani,”<br>
With an additional comparison made to “seeds which are burned.”<br>
<br>
082<br>
All of the treatises as well as artisan’s skills,<br>
The esoteric skills of higher clarity, all of the sorts of livelihoods—<br>
Because they bring benefit to the world,<br>
One brings them forth and establishes them.<br>
<br>
083<br>
Adapting to beings amenable to transformative teaching,<br>
To their realms, paths, and birth circumstances,<br>
As befits one’s reflections, one proceeds forthwith to them,<br>
And, through power of vows, takes birth among them.<br>
<br>
084<br>
In the midst of all sorts of circumstances rife with evil<br>
And in the midst of beings prone to guileful flattery and deceit,<br>
One should put to use one’s sturdy armor<br>
And so must not yield to loathing and must not become fearful.<br>
<br>
085<br>
One equips oneself with the supremely pure mind,<br>
Does not resort to guileful flattery or deception,<br>
Reveals all of the evils of one’s karmic offenses,<br>
And keeps concealed his many good deeds.<br>
<br>
086<br>
One purifies the karma of body and mouth<br>
And also purifies the karma of the mind,<br>
Cultivating observance of all passages in the moral-code training.<br>
One must not allow any omissions or diminishment in this.<br>
<br>
087<br>
One establishes himself in right mindfulness,<br>
Focuses on objective conditions, and meditates in solitary silence.<br>
Having put mindfulness to use to serve as a guard,<br>
The mind becomes free of any obstructive thoughts.<br>
<br>
088<br>
When bringing forth discriminations,<br>
One should realize which are good and which are not.<br>
One should forsake any which are not good<br>
And extensively cultivate those which are good.<br>
<br>
089<br>
If the mind trained on the objective sphere becomes scattered,<br>
One should focus one’s mindful awareness,<br>
Return it to that objective sphere,<br>
And, whenever movement occurs, immediately cause it to halt.<br>
<br>
090<br>
One should not indulge any laxness, any grasping at what is bad,<br>
Nor any intense cultivation of such things.<br>
Since one is prevented thereby from maintaining concentration,<br>
One should therefore constantly cultivate accordingly.<br>
<br>
091<br>
Even if one were to take up the vehicle of the Hearers<br>
Or the vehicle of the Pratyekabuddhas,<br>
And hence practiced solely for one’s own self benefit,<br>
Still, one would not relinquish the enduring practice of vigor.<br>
<br>
092<br>
How much the less could it be that a great man,<br>
One committed to liberate himself and liberate others,<br>
Might somehow not generate<br>
A measure of vigor a thousand kotīs times greater?<br>
<br>
093<br>
It may be that one tries to carry on a separate practice half the time,<br>
Thus practicing some other path of cultivation simultaneously.<br>
In cultivating meditative concentration, one should not do this.<br>
One should rather focus only on a single objective phenomenon.<br>
<br>
094<br>
One must not indulge any covetousness regarding the body<br>
And must not cherish even one’s very life.<br>
Even if one allowed a protectiveness towards this body,<br>
In the end, it is but a dharma bound to rot and destruction.<br>
<br>
095<br>
Offerings, reverence from others, or fame—<br>
One must never develop a covetous attachment to them.<br>
In the manner of one whose turban has caught fire, one should<br>
Act with diligence, striving to accomplish what one has vowed.<br>
<br>
096<br>
Acting resolutely and immediately, pull forth the supreme benefit.<br>
In this, one cannot wait for tomorrow.<br>
Tomorrow is too distant a time,<br>
For how can one ensure survival even for the blink of an eye?<br>
<br>
097<br>
Establishing oneself in right mindfulness,<br>
When eating, it is as if consuming the flesh of one’s cherished son.<br>
With respect to that food which one takes to eat,<br>
One must not indulge affection for it or disapproval of it.<br>
<br>
098<br>
For what purpose has one left the home life?<br>
Have I finished what is to be done or not?<br>
Reflect now on whether or not one is accomplishing the endeavor,<br>
Doing so as described in the Ten Dharmas Sutra.<br>
<br>
099<br>
One should contemplate conditioned things as impermanent<br>
As devoid of self, and as devoid of anything belonging to a self.<br>
As for all forms of demonic karmic actions—<br>
One should become aware of them and abandon them.<br>
<br>
100<br>
The roots, powers, limbs of enlightenment,<br>
Bases of spiritual powers, right efforts and severances, the Path,<br>
As well as the four stations of mindfulness—<br>
One generates energetic diligence for the sake of cultivating these.<br>
<br>
101<br>
In beneficial and happiness-creating acts of goodness, the mind<br>
Serves as the source for their continuously-repeated generation.<br>
It also acts as the root of all manner of evil and turbidity.<br>
One should make it the focus of skillful analytic contemplation.<br>
<br>
102<br>
“In my relationship to good dharmas—<br>
What sort of daily increase is occurring in them?<br>
And, again, what sort of reduction?”<br>
Those should be the contemplations of utmost concern.<br>
<br>
103<br>
When one observes another gain increasing measure<br>
Of offerings, of reverences, and of fame,<br>
Even the most subtle thoughts of stinginess and jealously<br>
Are in all cases not to be indulged.<br>
<br>
104<br>
One should not cherish any aspect of the objective realms,<br>
But rather should act as if dull-witted, blind, mute, and deaf.<br>
Still, when timely, one should respond by roaring “the lion’s roar,”<br>
Frightening off the non-Buddhist “deer.”<br>
<br>
105<br>
In welcoming them on arrival and escorting them off as they go,<br>
One should be reverential towards those worthy of veneration.<br>
In all endeavors associated with the Dharma,<br>
One should follow along, participate and contribute assistance.<br>
<br>
106<br>
One rescues and liberates beings bound to be killed,<br>
Naturally increasing and never decreasing such works.<br>
One cultivates well those karmic deeds requiring clarity and skill,<br>
Training in them oneself while also teaching them to others.<br>
<br>
107<br>
Regarding all of the supremely good dharmas,<br>
One adopts them through enduring and solid practice.<br>
One cultivates the four means of attraction,<br>
Making gifts of clothing as well as food and drink.<br>
<br>
108<br>
One does not turn away from those who beg for alms,<br>
Brings together in harmony all who are related,<br>
Does not allow his retinue to drift into estrangement,<br>
And provides them with dwellings as well as material wealth.<br>
<br>
109<br>
As for one’s father, mother, relatives, and friends,<br>
One provides circumstances for them befitting their station<br>
And, wherever they are provided such fitting circumstances,<br>
One treats them as supreme and independent sovereigns.<br>
<br>
110<br>
Although there are yet others who act as one’s servants,<br>
One speaks to them with goodness and also, in effect, adopts them.<br>
One should accord them the highest esteem,<br>
Providing them with medicines and treatment for any illnesses.<br>
<br>
111<br>
Being the first to act, one becomes foremost in good karmic deeds,<br>
Speaks with smooth and marvelously sublime words,<br>
Is skillful in discourse guided by right intention,<br>
And has none above or below to whom he does not proffer gifts.<br>
<br>
112<br>
One avoids any harm to the retinue of another,<br>
Regards beings with the eye of loving-kindness,<br>
Does not course in disapproving thoughts,<br>
And treats all as one would close relatives or friends.<br>
<br>
113<br>
One should accord with the words he speaks,<br>
Immediately following them with concordant actions.<br>
If one immediately acts in accordance with his words,<br>
Other people will then be caused to develop faith.<br>
<br>
114<br>
One should support and protect the Dharma,<br>
Being aware of and looking into instances of neglectfulness,<br>
Going so far as to create even a canopy of gold and jewels<br>
Which spreads over and covers a caitya.<br>
<br>
115<br>
For those who wish to find a maiden mate,<br>
Once adorned, one may see to her presentation,<br>
And also discourse to them on Buddha’s meritorious qualities,<br>
Presenting them with prayer beads gleaming in varying hues.<br>
<br>
116<br>
One creates images of the Buddha<br>
Which sit upright on supreme lotus blossoms.<br>
And, in the six dharmas of monastic harmony,<br>
One cultivates them, thus creating common delight and happiness.<br>
<br>
117<br>
Of those who may be given offerings, none are not given offerings.<br>
Even for the sake of preserving one’s life, one still does not slander<br>
The Dharma spoken by the Buddha<br>
Or the person who expounds the Dharma.<br>
<br>
118<br>
Gold and jewels are distributed among teaching masters<br>
And also among the caityas of teaching masters.<br>
If there are those who forget what is to be recited,<br>
One assists their remembrance, enabling them to stay free of error.<br>
<br>
119<br>
When one has not yet reflected on what should be done,<br>
One must not be impulsive and must not simply emulate others.<br>
As for the non-Buddhists, gods, dragons, and spirits—<br>
In every case, one must not invest one’s faith in them.<br>
<br>
120<br>
One’s mind should be like vajra,<br>
Able to penetrate all dharmas.<br>
One’s mind should also be like a mountain,<br>
Remaining unmoved by any circumstance.<br>
<br>
121<br>
One finds delight and happiness in world-transcending discourse,<br>
But must not derive pleasure from words based on the worldly.<br>
Having adopted all manner of meritorious qualities oneself,<br>
One should influence others to adopt them as well.<br>
<br>
122<br>
One cultivates the five bases of liberation,<br>
And also cultivates the ten reflections on impurity.<br>
The eight realizations of the great men<br>
Should also be the focus of analytic contemplation and cultivation.<br>
<br>
123<br>
The heavenly ear, the heavenly eye,<br>
The bases of spiritual powers, the cognition of others’ thoughts,<br>
And the cognition of past lives and abodes—<br>
One should cultivate purification of these five spiritual abilities.<br>
<br>
124<br>
The four bases of spiritual powers constitute the root.<br>
They are zeal, vigor, mental focus, and contemplative reflection.<br>
The four immeasurables control and sustain them.<br>
They are kindness, compassion, sympathetic joy, and equanimity.<br>
<br>
125<br>
The four elements are like poisonous serpents,<br>
The six sense faculties are like an empty village<br>
The five aggregates are like assassins.<br>
One should contemplate them in this way.<br>
<br>
126<br>
One esteems the Dharma as well as the masters of Dharma<br>
And also relinquishes any stinginess with the Dharma.<br>
The instructing masters must not be tight-fisted or secretive<br>
And those listening must not be mentally scattered or confused.<br>
<br>
127<br>
Free of arrogance and free of any particular hopes,<br>
One resorts only to the mind motivated by compassion and pity.<br>
With intentions imbued with veneration and reverence,<br>
One expounds the Dharma for the sake of the assembly.<br>
<br>
128<br>
In learning, one never becomes weary or sated,<br>
And having heard, in every case, one then recites and retains it.<br>
One does not deceive any among the venerable fields of merit,<br>
And, additionally, causes the teacher to be delighted.<br>
<br>
129<br>
One should not pay visits to the houses of others,<br>
With a mind cherishing hopes for reverence or offerings.<br>
One must not, for the sake of debating challenging topics,<br>
Take up study and recitation of worldly texts.<br>
<br>
130<br>
One must not, on account of hatefulness or anger,<br>
Defame anyone who is a bodhisattva.<br>
With respect to dharmas not yet received or learned,<br>
In those cases, too, one must not initiate slanders.<br>
<br>
131<br>
In order to cut off and get rid of arrogance and pride,<br>
One should abide in the four lineage bases of the ārya.<br>
One must not course in disapproval of others<br>
And must not allow oneself to become conceited.<br>
<br>
132<br>
Whether someone has actually committed a transgression or not,<br>
One must not bring their cases to the attention of others.<br>
Do not seek out the errors and faults of anyone else.<br>
As for one’s own errors, one should become aware of them.<br>
<br>
133<br>
As for the Buddha and the Dharma of all Buddhas,<br>
One should not course in discriminations and doubts about them.<br>
Even though a dharma may be extremely difficult to believe,<br>
One should still maintain one’s faith in it.<br>
<br>
134<br>
Even though one might be put to death for speaking the truth<br>
Or be forced to abdicate the throne of wheel-turning king,<br>
Or even that of a king of the gods,<br>
One should still engage only in truthful speech.<br>
<br>
135<br>
Even if beaten, cursed, terrorized, slain, or bound up,<br>
One must never subject others to enmity or castigation.<br>
Think, “This is all the product of my own karmic offenses.<br>
It is on account of karmic retribution that this has manifested.”<br>
<br>
136<br>
One should, with the most ultimate respect and affection,<br>
Provide offerings in support of one’s father and mother,<br>
Also supplying the needs of and serving the upādhyāyas,<br>
While extending one’s reverence to the ācāryas as well.<br>
<br>
137<br>
When, for the sake of those who believe in the Hearer Vehicle<br>
Or those who resort to the Pratyekabuddha Vehicle,<br>
One discourses on the most profound of dharmas,<br>
This, for a bodhisattva, is an error.<br>
<br>
138<br>
When, for believers in the profound Great-Vehicle teachings,<br>
One discourses to those beings<br>
On the Hearer or Pratyekabuddha vehicles,<br>
This, too, is an error for him.<br>
<br>
139<br>
So, too, where some eminent personage comes seeking the Dharma<br>
And one delays this, thus failing to speak Dharma for him,<br>
And then, on the contrary, one draws in and accepts what is evil—<br>
So, too, if one appoints the unfaithful to positions of responsibility.<br>
<br>
140<br>
One should depart far from the errors herein described.<br>
As for such herein-described meritorious practices as the dhūtas,<br>
One should bear them in mind, come to know them,<br>
And also draw close to them all in one’s practice.<br>
<br>
141<br>
Regard all equally in one’s thoughts, speak equally to all,<br>
Be uniformly equal in skillfully establishing others,<br>
And also in influencing others to accord with what is right.<br>
Thus, in relating to beings, one remains free of discrimination.<br>
<br>
142<br>
One acts for the sake of Dharma and not for the sake of benefit,<br>
Acts for the sake of what is meritorious, not for the sake of fame.<br>
One aspires to liberate beings from suffering,<br>
And does not wish simply to bring about one’s own happiness.<br>
<br>
143<br>
With purposes kept to oneself, one seeks fruition in one’s works.<br>
When the results of one’s merit-generating endeavors come forth,<br>
Even then, one applies them to the ripening of the many.<br>
Thus, in this, one relinquishes and abandons one’s own concerns.<br>
<br>
144<br>
One should grow close to good spiritual friends (kalyānamitra).<br>
This refers to the masters of Dharma, to the Buddhas,<br>
To those who encourage one to leave the home life,<br>
And to that class of persons which comes begging for alms.<br>
<br>
145<br>
Those who ground themselves in worldly treatises,<br>
Those who exclusively seek worldly wealth,<br>
Those with faith and awareness in the Pratyekabuddha Vehicle,<br>
And those who are devoted to the Hearer Vehicle—<br>
<br>
146<br>
As for these four types of unwholesome spiritual friends,<br>
The bodhisattva should be aware of them.<br>
There are moreover those things which one should strive to gain.<br>
This refers specifically to four great treasuries:<br>
<br>
147<br>
The emergence of Buddhas; hearing the perfections explained;<br>
Being able where a Dharma master dwells,<br>
To behold him with unobstructed mind;<br>
And being able to abide happily in a place of solitude.<br>
<br>
148<br>
Earth, water, fire, wind, empty space—<br>
One should abide in a manner comparable to them.<br>
In all places, one should remain uniformly equal to all<br>
And bestow one’s benefit to all beings.<br>
<br>
149<br>
One should skillfully reflect upon the meanings<br>
And should be diligent in generation of the dhāraṇīs.<br>
In relating to those who listen to Dharma, one must not<br>
Manifest any sort of obstruction of them.<br>
<br>
150<br>
In the midst of afflictions, one should be able to overcome them.<br>
In minor matters, one is able to relinquish them without a trace.<br>
In the eight circumstances involving indolence,<br>
One should also in all cases cast it aside and cut it off.<br>
<br>
151<br>
One must not engage in covetousness for what is not one’s lot,<br>
Unprincipled covetousness will not bring satisfaction.<br>
The estranged should be influenced to come together<br>
Regardless of whether or not they are one’s relations.<br>
<br>
152<br>
As for trying to get at emptiness itself in what is empty,<br>
Those who are wise must not base their practice on that.<br>
In the case of one determined to get at emptiness itself,<br>
That wrong is even more extreme than viewing the body as a self.<br>
<br>
153<br>
From sweeping and maintaining floors to setting up adornments—<br>
This as well as providing many sorts of drums and music—<br>
Offering fragrances, flower garlands, and other sorts of offerings—<br>
One should bestow all such sorts of offerings on the caityas.<br>
<br>
154<br>
One should create all sorts of lantern wheels<br>
To make as offerings to the caityas and their buildings.<br>
Provide then canopies as well as sandals,<br>
Horse-drawn carriages, sedan chairs, and the like.<br>
<br>
155<br>
One should especially find delight and happiness in the Dharma<br>
And be happy realizing what is gained through faith in Buddha.<br>
One finds delight and enjoyment supplying and serving Sangha,<br>
While also being pleased by listening to right Dharma.<br>
<br>
156<br>
They do not arise in the past.<br>
They do not abide in the present.<br>
They do not extend forward, thus arriving into the future.<br>
One should contemplate dharmas in this way.<br>
<br>
157<br>
As for those things which are fine, one bestows them on beings<br>
And does not seek that they will proffer fine rewards in return.<br>
One should act so that only oneself is bound to endure suffering<br>
And not favor oneself in the partaking of happiness.<br>
<br>
158<br>
Although one has become complete in rewards from great merit,<br>
One’s mind is not raised up by it nor should one feel delighted.<br>
Although one may be as poverty-stricken as a hungry ghost,<br>
Still, one does not become dejected or overcome with distress.<br>
<br>
159<br>
If there be one already accomplished in study,<br>
One should accord him the most ultimate honorific esteem.<br>
Those who’ve not yet studied, one should cause to take up study.<br>
One should not generate towards them any slighting or disdain.<br>
<br>
160<br>
To those perfect in moral prohibitions, one should be reverential.<br>
Those who break precepts, one should cause to adopt precepts.<br>
To those equipped with wisdom, one should draw close.<br>
Those who act foolishly, one should influence to abide in wisdom.<br>
<br>
161<br>
The sufferings of cyclic existence are of many kinds,<br>
Involving birth, aging, death, and the wretched destinies.<br>
One should not be frightened by their fearsomeness,<br>
But rather should overcome demons and knowledge rooted in evil.<br>
<br>
162<br>
In the lands of all the Buddhas,<br>
One amasses every form of merit.<br>
So that all will reach one of them for themselves,<br>
One generates vows and proceeds with vigor.<br>
<br>
163<br>
In the midst of all dharmas, one is constant<br>
In not seizing on them, thus coursing along in equanimity.<br>
Proceeding in this manner, for the sake of all beings,<br>
One accepts the burden, wishing to carry it on forth.<br>
<br>
164<br>
One abides in the right contemplation of all dharmas<br>
Wherein there is no self and nothing belonging to a self.<br>
Even so, one must not relinquish the great compassion<br>
And must also avail oneself of the great loving-kindness.<br>
<br>
165<br>
As for that which is superior even to using every sort of gift<br>
In making offerings to the Buddha, the World Honored One,<br>
What sort of action might that be?<br>
This refers specifically to making offerings of Dharma.<br>
<br>
166<br>
If one upholds the Bodhisattva Canon,<br>
Even to the point of gaining realization of the dhāranīs—<br>
If one enters into and reaches the bottom of Dharma’s source—<br>
This is what constitutes the offering of Dharma.<br>
<br>
167<br>
One should rely upon the meaning.<br>
One must not cherish only the various flavors.<br>
In the Path of the profound Dharma<br>
One enters skillfully and does not fall prey to negligence.<br>
<br>
168<br>
It is in this manner that one cultivates these provisions<br>
Across the course of kalpas as numerous as the Ganges’ sands,<br>
Doing so as a monastic as well as in the role of a householder,<br>
Thus becoming bound to gain fulfillment of right enlightenment.<br>
<br>
<br>
End of Nāgārjuna’s Root Text<br>
<br>
Translation © 2005 by Bhikshu Dharmamitra<br>
www.kalavinka.org<br>
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