Property:VariationTrans
From Buddha-Nature
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The [first] four verses explain<br>On what [basis] it was expounded,<br>What caused it, how and what [was expounded],<br>And what the natural outflow [of the dharma] is. +
Two explain the means of protecting oneself;<br>One, the causes for the loss [of the dharma];<br>And the following two verses,<br>The result [of this loss]. +
ātmasaṃrakṣaṇopāyo dvābhyāmekena ca kṣateḥ<br>hetuḥ phalamatha dvābhyāṃ ślokābhyāṃ paridīpitam +
saṃsāramaṇḍalakṣāntirbodhiprāptiḥ samāsataḥ<br>dvidhā dharmārthavādasya phalamantena darśitam +
As for poised readiness in the maṇḍala of the retinue<br>And the attainment of awakening, in brief,<br>This twofold result of propounding the meaning<br>Of the dharma is taught by the last [verse]. +
yo dadyānmaṇisaṃskṛtāni kanakakṣetrāṇi bodhyarthiko<br>buddhakṣetrarajaḥsamānyaharaho dharmeśvarebhyaḥ sadā<br>yaścānyaḥ śṛṇuyāditaḥ padamapi śrutvādhimucyedayaṃ<br>tasmāddānamayācchuṃbhādbahutaraṃ puṇyaṃ samāsādayet +
Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels,<br>Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day,<br>While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—<br>The latter would attain far more merit than the virtue arising from such generosity. +
Suppose some intelligent ones who desire unsurpassable wakening<br>Were to effortlessly maintain immaculate discipline with body, speech, and mind for many eons,<br>While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—<br>The latter would attain far more merit than the virtue arising from such discipline. +
yaḥ śīlaṃ tanuvāṅmanobhiramalaṃ rakṣedanābhogava-<br>ddhīmān bodhimanuttarāmabhilaṣan kalpānanekānapi<br>yaścānyaḥ śṛṇuyāditaḥ padamapi śrutvādhimucyedayaṃ<br>tasmācchīlamayācchubhādbahutaraṃ puṇyaṃ samāsādayet +
Suppose some were absorbed here in the dhyānas that extinguish the fire of the afflictions in the three realms of existence<br>And would arrive at the perfection of the [meditative] states of the gods and Brahmā, thus possessing the immutable means for perfect awakening,<br>While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have confidence in it—<br>The latter would attain far more merit than the virtue arising from such dhyānas. +
dhyāyeddhyānamapīha yastribhuvanakleśāgninirvāpakaṃ<br>divyabrahma vihārapāramigataḥ saṃbodhyupāyācyutaḥ<br>yaścānyaḥ śrṛṇuyāditaḥ padamapi śrutvādhimucyedayaṃ<br>tasmāddhyānamayācchubhādbahutaraṃ puṇyaṃ samāsādayet +
dānaṃ bhogānāvahatyevaḥ yasmā-<br>cchīlaṃ svargaṃ bhāvanā kleśahānim<br>prajñā kleśajñeyasarvaprahāṇaṃ<br>sātaḥ śreṣṭhā heturasyāḥ śravo'yam +
Since generosity just leads to wealth,<br>Discipline [just leads to] heaven, and meditation [just] relinquishes the afflictions,<br>While prajñā eliminates all afflictive and cognitive [obscurations],<br>It is supreme, and its cause is to study this [dharma]. +
āśraye tatparāvṛttau tadguṇeṣvarthasādhane<br>caturvidhe jinajñānaviṣaye'smin yathodite +
With regard to the foundation, its change,<br>Its qualities, and the promotion of welfare,<br>These four aspects of the object of the wisdom<br>Of the victors as they were described, +
The intelligent have faith in [the foundation’s] existing,<br>[Its change’s] being possible, and its being endowed with qualities.<br>Therefore, they swiftly become suitable<br>To attain the state of a tathāgata. +
dhimānastitvaśaktatvaguṇavattvā dhimuktitaḥ<br>tathāgatapadaprāptibhavyatāmāśu gacchati +
astyasau viṣayo'cintyaḥ śakyaḥ prāptuṃ sa mādṛśaiḥ<br>prāpta evaṃguṇaścāsāviti śraddhādhimuktitaḥ +
They are full of confidence and faith, [thinking,]<br>"This inconceivable object exists,<br>Can be attained by someone like me,<br>And, once attained, possesses such qualities." +
