Bodhicaryavatara 1: bodhicittānuśaṁso nāma prathamaḥ paricchedaḥ

The Bodhicaryāvatāra composed by Śāntideva, / accompanied by the commentary named Pañjikā composed by Prajñākaramati.

// Oṃ, homage to the Buddha!

1. The first chapter, named "The Benefit of the Awakening Mind".

Having bowed respectfully to the Sugatas along with their sons and their dharma bodies, and to all worthy of worship, / I shall explain concisely, in accordance with scriptural transmission, the entering into the vows of the Sugatas' sons. //

[...] "and to all worthy of worship" refers to spiritual friends and others. "The entering into the vows of the Sugatas' sons" is the statement of the subject matter. "I shall explain" is the statement of the purpose. However, there is no explicit phrase setting forth the connection; rather, it is to be understood merely by implication. "In accordance with scriptural transmission" is a phrase precluding independent fabrication. "Concisely" is an expression precluding redundancy. Such is the collective meaning. / Now the meaning of each constituent word is stated: Here, by the word *gata* in *sugatān* ("to the Sugatas"), he indicates the differentiation of the Blessed Ones from all ordinary persons, because the latter remain within cyclic existence, whereas the Blessed Ones have completely emerged from cyclic existence. But the prefix *su-* indicates that a Sugata is distinguished by the three senses of "excellent", and so forth [...]. / By this, the meaning is: the Sugatas are those who have gone to the abandonment of obscurations such as afflictions by means of the middle way, in such a manner that it is excellent. By this, the excellence of abandonment is stated. Or rather: the Sugatas are those who have gone to—that is, realized—the excellent reality of the lack of intrinsic nature of all phenomena. By this, the excellence of realization is shown. Or [rather], the distinction of the Blessed Ones from the non-Buddhist teachers is also shown, because they lack an excellent going, owing to their attachment to entities such as a self, and because the self and so on are invalidated by means of valid cognition, and because, not being an antidote to cyclic existence, their going is non-excellent. Or they have gone without returning: the Sugatas are those who, by purification of I-making, have completely abandoned ignorance, the seed of I-making, [which causes] rebirth through desire and the like. By this, the distinction of the Blessed Ones even from stream-enterers, once-returners, and bodhisattvas is shown; for although they possess an excellent going, since they have not abandoned every realm, their return is possible. Or [they are Sugatas because they have gone] completely, owing to the complete abandonment of every latent imprint characterized by faults of body, speech, and mind, or of incapacity in teaching the path realized by oneself. By this much, the Blessed Ones' complete attainment is established. By this too, the Blessed Ones' unshared quality over non-returners, hearers, and solitary realizers is announced, since they [...] may possess faults of body, speech, and mind and incapacity in teaching the path realized by oneself. And thus, buddhahood, an ocean of complete qualities that is unshared with other practitioners, is proclaimed by the word *sugata*. / Having bowed respectfully—that is, having paid homage with supreme faith—to the Sugatas who are of such a nature, the connection is: "I shall explain the entering into the vows of the Sugatas' sons." What kind [of Sugatas]? "Along with their sons." And here, by the sons of the Sages, only the bodhisattvas who have attained the Joyous Ground and so on are meant, because they alone are relevant in this context. "Together with them." By this qualifier, homage to the noble community is included. He states another qualifier: "along with their dharma bodies." The dharma body belonging to the Blessed Ones by intrinsic nature is free from all misfortune; and that very dharma is of the nature of realization. Or the word *kāya* ("body") has the sense of a collection, as in "a body of people" (*janakāya*) or "a body of armed forces" (*balakāya*); by this, the word of the Buddha is also included. "Together with that." By this too, homage to the Dharma is included. [Thus it is stated] that this is homage to the Three Jewels.

Objection: Is not the sequence: from the Buddha arises the Dharma, and from the Dharma, the noble community? Why, then, is there this inverted statement: immediately after the Buddha, the noble community, and after that, the Dharma? True; here the inverted statement is to be understood as being due to the requirements of metrical composition. But according to the syntax, it is in proper sequence: "having bowed to the Sugatas along with their dharma bodies and along with their sons." There is no fault here whatsoever. Alternatively: bodhisattvas too, having realized the Dharma, certainly possess a dharma body in an analogous manner. Their homage, too, is to be presented together with the dharma body; for through fully realizing the nature of reality, they are fixed in Sugata-hood and are virtually Sugatas. Hence the mention [of them] prior to the Dharma. Thus nothing is improper. / Is it to them alone? No, he says: "and to all worthy of worship"—having respectfully bowed to all other worshipful ones as well, such as preceptors and teachers. / Having thus stated homage to the Sugatas and the rest with the first half [of the verse], he states the subject matter and the other [requisites] with the second half, saying: "the Sugatas' sons," etc. Those born of oneself (*ātman*) are sons (*ātmajāḥ*). The sons of the Sugatas are the sons of the Conquerors, meaning bodhisattvas. "The entering into their vows." *Saṃvara* means restraint, or that by which one is restrained; it is the adoption of the bodhisattva trainings preceded by generating the awakening mind. And we shall explain that as the occasion arises. "Entering into that." Entering (*avatāra*) is the path into which one enters, or by which one enters it, by which, upon attaining the state of a bodhisattva, Sugata-hood is attained. "I shall explain" means I shall demonstrate; that is, by means of this text. Since it is demonstrated by this [text], the entering into the vows is its subject matter, and this text is the expression of the entering into the vows; thus the connection characterized by expression and expressed is also stated by implication. And the stating of that is the purpose of the expression. In ultimate truth, however, the understanding of the nature of the subject matter is indeed its purpose. Furthermore, through the sequence of generating wisdom arising from hearing and the like, the purpose of the subject matter is buddhahood itself, owing to the departure of all obscurations; thus is the culmination of the purpose. And this is implicit in the very phrase "entering into the vows of the Sugatas' sons", since it is stated immediately thereafter, and as he will indicate through stating its benefits:

"Taking this impure form, it transforms it into the priceless form of a jewel of the Conqueror..." / [BCA 1.10]

Thus, the connection, the subject matter, and the purpose have been explained as factors that prompt engagement; for otherwise, out of suspicion that there is no subject matter or the like, discerning people would not engage in this work. One might object: “How will they accept an explanation stated on your own authority?” In reply, he says: “according to scriptural transmission”—that is, without transgressing scriptural transmission. Just as it was set forth in the word of the Buddha by the Blessed Ones, so too must it be set forth by me without going beyond its meaning. By this, independence from scriptural transmission is averted; the meaning is that this does not depart from the sūtras. Moreover, by this he has demonstrated that his own immersion into the meaning of the word of the Buddha is straight and unerring. This, too, is indeed a factor that prompts engagement. One might object: “If it is to be told according to scriptural transmission, then those who desire it will simply turn to the scriptural transmission; so what is the use of this?” In reply, he says: “in brief”—that is, concisely. Even granting that it has been told in scriptural transmission, nevertheless, because it is presented there at great length across various sūtras, the distinction is: “I, on the other hand, bringing it together, shall explain it concisely.” By this, the objection that this is redundant is resolved; and this, too, dispels any factor that discourages engagement. Therefore, because they are factors prompting engagement, stating the subject matter and so forth is not irrelevant. [An opponent might say:] “In that case, making a prostration is useless.” How could even that, which is stated for the sake of attaining the highest good and the like, be useless? This is his intention: for one whose mind-stream is suffused by the accumulation of merit arising from prostrating to the Sugatas and others, whose earlier evil deeds have become exceedingly diminished, and whose obstacles are pacified, the successful completion of the undertaken task arises. By this, moreover, his following of the path trodden by all good people is made evident. Through hearing the homage to the chosen deity and others, listeners’ respect for his text would be generated through the presumption of his orthodoxy. Furthermore, here, from hearing the greatness of the Blessed One's qualities made manifest by the word “Sugata,” those who aspire to them, their minds intent on acquiring them, make efforts to fully understand the entering into the vows of the offspring of the Sugata and engage in this [work]. This is the fruit of prostrating to the chosen deity and so forth. By this, the following [objection] is also refuted: “Whatever one desires or intends to do, let him do just that and nothing else; doing something else would amount to mentioning something irrelevant and would lead to an absurd overextension. Therefore, does this author, who intends to explain the entering into vows, perform an irrelevant prostration to his chosen deity and others?” What was urged on the grounds that it entails the two previously stated faults is also refuted, because its utility has been described, and hence there is no mention of anything irrelevant; and since what is useful to the matter at hand ought to be stated and nothing else, there is no overextension. Thus, everything is well established.

One might object: “How could even what is stated concisely, being not different from scriptural transmission, be adopted by anyone as a factor prompting special engagement, since there is no special meaning or the like? Therefore, something beyond scriptural transmission must be stated here.” Suspecting this, he says:

There is indeed nothing new to be said here,
nor do I possess skill in composition.
Therefore, I have no thought of others’ welfare;
this was made by me to perfume my own mind. // 1.2

There is indeed nothing new at all, nothing further or beyond scriptural transmission, that I have to say in this [work]. The word “hi” (indeed) has the sense of “because.” [An opponent might say:] “In that case, even if an additional knowable object is not stated, there will be a distinctive arrangement of words and meanings; therefore, on that account too, special engagement might take place.” To this, he says: “nor…”; nor do I possess skill—that is, expertise—in composition, which is a distinctive arrangement of words and meanings. The word “ca” (and/nor) expresses restriction. “If so, how is this useful for the welfare of others?” To this, he says: “Therefore…” He simply concedes what was pressed by the opponent: since I have no ability to say anything new, nor skill in composition, nor even any thought of others’ welfare; I do not even entertain the thought: “May this be useful for the welfare of others,” because of my deficiency in capacity for that. If one asks: “For what purpose is the effort to compose it made?” he says: “to perfume my own mind.” This treatise—or this explanation of entering into vows—was made, that is, composed, by me to perfume my own mind more and more with the flavor of practicing the entering into the vows of the offspring of the Sugatas. The use of the past tense is made keeping in mind that it was already completed internally in his mind.

One might object: “The composition of a text for one's own sake is not seen, nor does a special quality arise in oneself by what is produced by oneself alone, since that much special latent impression already existed in oneself beforehand.” To this, he says:

Through this, at least, my surge of faith
to cultivate the wholesome increases;
moreover, should another of a nature similar to mine see it,
this too would make it worthwhile. // 1.3

Through this work; in order to cultivate—that is, to attend to—wholesome, virtuous mental engagement, the surge of faith increases: the activity of an increasingly purified mind-stream continues in an unbroken stream. By this, he demonstrates that its effectiveness for his own sake is established by experience. Showing that its effectiveness for others’ sake is also slightly possible, he says: “moreover, should another of a nature similar to mine,” and so forth. “Atha” (moreover) introduces an alternative. Its effectiveness for his own sake is indeed established by experience. But if someone else of a nature similar to mine should see or look upon this text or its meaning, on this account too—that is, because of its usefulness for others’ sake—this work is worthwhile, possessing a purpose; for its usefulness for others’ sake is somehow possible. By this stanza, he displays his lack of arrogance.

Now, composing an introduction to make [listeners] grasp the discourse on entering into the vows, he says:

This leisure and fortune, exceedingly hard to find,
has been attained, accomplishing the goals of human life;
if the beneficial is not reflected upon here,
whence will such a confluence occur again? // 1.4

The fortune—the completeness—of the moment of leisure, which is free of the eight unfree states. “Exceedingly hard to find” means that it is obtained with great difficulty, and is therefore only somehow to be acquired;

like a blind turtle thrusting its neck into the yoke-hole in the great ocean.

"Obtained" means acquired; and it accomplishes the goals of human life. The goals of human life are characterized by higher rebirth and the definitive good; it accomplishes, that is, effects them. Because it is an auxiliary factor for them, the meaning is that it is capable in that regard. And if, even though it is of such a kind, the beneficial is not contemplated—that which is the cause of happiness for oneself and others, the accomplishment of heaven and liberation, is not adopted—then once again, furthermore, how could this encounter, conjunction, that is to say, meeting, of the appearance of a Tathāgata and a human existence free from the unfree states through faith, come about? By no means will it occur, because it is extremely rare; for in an unfree state, discernment of dharmas cannot be practiced—this is the intention. As it is said in the noble Gaṇḍavyūhasūtra, in the liberation of the noble Jayoṣmāyatana:

"Rare is the cessation of the eight unfree states; rare is the acquisition of a human existence; rare is the purity of the fortune of the opportune moment; rare is the appearance of a Buddha; rare are unimpaired sense faculties; rare is hearing the Buddha's dharma; rare is association with virtuous persons; rare are genuine spiritual friends; rare is the presentation of instructions in the genuine method; rare is a proper livelihood in the human world." [Gaṇḍavyūhasūtra 116]

With reference to this very point, it is said:

Human existence is rare in the world, the appearance of a Buddha is extremely rare; / Even more than that, practice based on faith and renunciation is exceedingly rare.

A firm mind set on awakening out of compassion for all sentient beings, / For the sake of pacifying all suffering, is a succession of rarities.

Thus it is said.

Moreover, these are the unfree states:

Hell beings, ghosts, animals, barbarians, long-lived gods, / Wrong view, absence of a Buddha, and muteness: these are the eight unfree states in this world.

Thus it is said.

Therefore, effort must be made right now.

Now, in order to generate a desire to adopt the awakening mind, introducing its benefits, he says:

Just as at night in pitch darkness thick with clouds lightning reveals light for an instant, / So by the power of the Buddha, perhaps sometimes the mind of the world may turn to merits for a moment. // 1.5

At night, just as during the monsoon season when there is dense darkness due to clouds, lightning illuminates for merely a brief instant and reveals some group of objects; the very same comparison applies here too, hence he says: "by the power of the Buddha," and so on. For the Buddhas, the Blessed Ones, in order to bestow benefit and happiness, constantly remain looking upon the mind-streams of all sentient beings in terms of their receptivity or non-receptivity. When, where, by what means, and for whom they see someone who is receptive, then, there, by that means, they bless them. In a state of non-receptivity, they remain detached. Thus, by the blessing of the Tathāgatas, because its arising is somehow rare, the intellect of the world—of people—might turn for a single moment toward merits, toward wholesome deeds that are the cause of benefit and happiness. For it is unstable there, because throughout beginningless cyclic existence the world has practiced only the unwholesome side.

If this is indeed so, then what follows? To this he says:

Therefore virtue is always weak, but the power of evil is great and exceedingly terrifying; / By what other virtue could it be conquered, if there were indeed no complete awakening mind? // 1.6

Since this is so, therefore virtue, merit, is always weak, entirely lacking in power, exceedingly feeble because it is mostly like a flash of lightning. "Always" means at all times. What then possesses extraordinary power? He says: "but the power," and so forth. But the strength of evil is great, because it is like pitch darkness thick with clouds. "Exceedingly terrifying" means extremely frightening, because it bestows the sufferings of hell and so forth, and because it is very difficult to overcome. Let it be granted that it has great power, yet it will be conquered by another strong virtue, and so there is no harm done. To this he says: "that," and so forth. That, such great power, is conquered, overcome. "By another": by a different [virtue]. By what? The meaning is: by none whatsoever. Why, then, is this said? "Complete awakening," and so on. In complete awakening, in Buddhahood, whatever mind—an intentional mental engagement aimed at attaining it with the purpose of delivering all sentient beings—if that indeed were not to exist. For great power is defeated by another that is greater, just as the darkness of night is defeated by the sun. And no other antidote greater than the complete awakening mind exists. Therefore, to counteract it, only the complete awakening mind is to be adopted and nothing else—this is the intention.

For this reason too the complete awakening mind should be adopted, so he says:

Contemplating for many eons, the lords of sages saw this very thing as beneficial, / Whereby abundant happiness easily carries across countless floods of people. // 1.7

One intermediate eon is an eon; twenty intermediate eons are an eon; eighty intermediate eons are an eon, and that is called a great eon. Here it is precisely the great eon that is meant. "Many" means numerous, contained within the first incalculable eon. "Contemplating" means thoroughly reflecting with dedication. "Saw" means realized. "The lords of sages": the Buddhas, the Blessed Ones, while in the state of bodhisattvas. "Beneficial" means capable of accomplishing all purposes, because it is their seed. "This very thing": the complete awakening mind itself. Why, moreover, is this alone beneficial? He says: "Whereby," and so on. Because abundant, fully developed happiness, characterized by Buddhahood, carries across, delivers from the great ocean of the suffering of cyclic existence, countless, immeasurable floods of people, masses of sentient beings. Therefore, this alone is beneficial.

Alternatively: because happiness, characterized by the fortunes of gods and humans, has become abundant, has increased—meaning, precisely from the complete awakening mind; it carries across, that is, excessively satisfies. That which is far more than abundant is called "carrying across" [i.e., inundating], as in the phrase: "We were inundated with curds," meaning the curds were far more than abundant.

Or else, the construction should be: "from which complete awakening mind happiness has increased."

To the question: 'How has it increased?', he replies: 'only through happiness'—not without ease, not through great hardship such as plucking out one's hair. For indeed, solely from the vow of the awakening mind, the bodhisattva, growing from the boundless accumulation of merit and gnosis and attaining happiness in the splendors of gods and humans, satisfies sentient beings all the more with them. As he will say:

"Proceeding thus from joy to joy, what conscious person would despair, / having mounted the chariot of the awakening mind, which dispels all weary fatigue?"

[BCA 7.30]

Objection: But even for the Blessed One, great austerities are heard of in the Maitrībala and other Jātakas; how then has happiness increased only through happiness? There is no fault here. For that suffering which brings about the welfare and happiness of others is indeed to be produced for oneself and others by those whose nature is compassion. That such suffering is nothing but joy for the wise who suffer with the suffering of others will be demonstrated later.

Showing that the awakening mind should never be abandoned for this reason as well, because it is the cause of benefit to oneself and others, he says:

By those wishing to cross over the hundreds of sufferings of existence, and wishing to dispel the misfortunes of sentient beings, / and wishing to enjoy many hundreds of pleasures, the awakening mind should never be abandoned. //

'The hundreds of sufferings of cyclic existence' means the hundreds—the limitless masses—of sufferings of the destinies such as the hells, which are experienced as painful; by those wishing to cross over them, wishing to cast them off, namely those of the hearer and solitary realizer lineages. Not only one's own: 'wishing to dispel', wishing to remove even the sufferings of birth and so forth belonging to the world, namely those of the bodhisattva lineage. Not only wishing to dispel one's own and others' suffering, but also: 'many pleasures'—pleasures themselves—'hundreds' of them to be obtained in rebirths among gods and humans; by those wishing to experience them, even those longing for the pleasures of cyclic existence. 'At all times', continuously, the awakening mind is 'not to be released', not to be abandoned; it should be adopted, is the meaning. Alternatively, these are qualifiers only of those who desire full awakening.

Stating that the awakening mind should be embraced also on account of this special quality, he says:

A wretched captive bound in the prison of existence is instantly called a child of the Sugatas, / and becomes worthy of veneration by the worlds of gods and humans, as soon as the awakening mind has arisen. //

Cyclic existence itself is the prison; therein, 'the bond' is bondage, namely lust and the like—one who has this is the analysis. Even while being such a 'wretched', miserable creature, 'as soon as the awakening mind has arisen', at the very first moment of taking the vow of the awakening mind, 'he is called a child of the Sugatas'—he is designated a son of the Buddha. 'Instantly' means at that very moment. Not only this, he says: 'accompanied by humans and gods', etc. The worlds of asuras and so forth that exist along with humans and gods—even by them he 'becomes worthy of veneration', deserving of reverence and praise. By the word 'sma', which indicates past time, he has become so at the very moment the awakening mind arises.

Showing that an effort should be made to adopt the awakening mind also from seeing this commendation of its qualities, he says:

Taking this impure likeness, it transforms it into the priceless likeness of the jewel of the Conqueror; / firmly seize that most potent transmuting elixir called the awakening mind! //

'This impure likeness' having the nature of a human or other corpse, consisting of its elements, having its nature—nourished by it, is the meaning. 'Taking' it, seizing it, the awakening mind 'makes', produces, the likeness of the Conqueror. The Conqueror alone is the jewel, because of possessing qualities such as rarity of attainment. It creates the form of the Tathāgata, is the meaning. Of what kind? 'Priceless': one for which there is no price, no value, because its qualities surpass all the three realms and because the limit of its qualities cannot be known. Being of such a kind. For this very reason, it is 'an elixir', a kind of chemical agent. 'Most potent to transmute' because of its exceedingly high transforming efficacy; the suffix -anīya is used in an active or instrumental sense. That, of such a kind. 'Awakening mind' is the name of this elixir; having the other designation 'awakening mind'. 'Firmly seize'—in such a way that once taken, it does not slip away again. Although 'gṛhṇīta' would be the expected form, 'gṛhṇata' is used in accordance with the scriptural reading. Therefore, by those who wish to make themselves into the jewel of the Conqueror, the great elixir of the awakening mind should be seized very firmly. And it is said in the noble *Maitreya-vimokṣa*:

"Just as, noble son, there is an elixir named Hāṭakaprabhāsa, one pala of which turns a thousand palas of iron into gold, and that one pala of elixir cannot be consumed or turned into iron by that thousand palas of iron; just so, the single elixir-element of the arising of the mind of omniscience, embraced by the gnosis of dedicating roots of virtue, consuming all the iron of the obscurations of karma and afflictions, turns all phenomena into the gold of omniscience; nor can the elixir-element of the arising of the mind of omniscience be consumed or turned into that by the iron of all karma and obscurations of afflictions."

Indicating that even by those desiring prosperity in the destinies of existence, no doubt or misconception should be held regarding this, he says:

Well-tested by the immeasurably wise, the sole caravan leaders of the world, as being of immense value, / you who wander abroad in the market-towns of the destinies, firmly seize the jewel of the awakening mind! //

The destinies themselves are the cities. In this world, cities are the towns for buying and selling commodities. Likewise, the "cities of the destinies" are the places for buying and selling the commodities of wholesome and unwholesome actions. Those whose practice or nature is solely residing in them, that is, living abroad in them, are so called. This is an address to them: "O you who are accustomed to residing in the cities of the destinies, seize firmly the jewel of the awakening mind!" The awakening mind itself is a jewel, or is like a jewel. Just as the great wish-fulfilling jewel is the cause of pacifying all poverty and miserable destinies, so too is this jewel of the awakening mind. The meaning is this: You who are seeking the attainment of the prosperity of happiness are like merchants. Therefore, seize this very great jewel with immense reverence. Why? "Priceless"—this is a phrase of reason. Because it is invaluable, surpassing everything, by virtue of being the foundation for worldly and supramundane prosperity, for that reason this alone is to be grasped; this is the meaning. If it is asked: How is this known? He says: "thoroughly examined." The meaning is well investigated, properly ascertained. By whom? He says: "by those of immeasurable intellect." By those whose intellect, that is, intelligence, is immeasurable, impossible to fathom—by the great wise Buddhas and bodhisattvas. By this much, there is not even an error in the examination; thus it is said to be "thoroughly examined." Again, what kind [of beings]? "By the sole caravan leaders of the world." They guide the caravan, hence caravan leaders. The sole caravan leaders of the world are the Blessed Buddhas and the bodhisattvas who are swayed by compassion; by them. Just as the caravan leaders of merchants, being well-wishers and wise, are guides in attaining what is beneficial and avoiding what is harmful, so that there is no possibility of deceit there, so too here—this is the intention. Therefore, this priceless jewel of the awakening mind itself is to be grasped very firmly. And this is stated in that very [sūtra]:

"Just as, noble son, as far as the sun and moon illuminate with the light of their discs, whatever commodities there are between them consisting of wealth, grain, jewels, gold, silver, flowers, incense, fragrances, garlands, ointments, and use—all those do not equal a fraction of the value of the great wish-granting king of jewels; in the very same way, as far as the knowledge of the omniscient one illuminates the sphere of the realm of phenomena throughout the three times, whatever roots of virtue belonging to all gods, humans, all sentient beings, all hearers, and solitary realizers there are between them, whether contaminated or uncontaminated, all of them do not equal a fraction of the value of the great wish-granting king of jewels of the generation of the awakening mind." Thus [it is said in the Gaṇḍavyūhasūtra].

Showing its other, extraordinary greatness, which is superior like the wish-fulfilling tree, he says:

For all other virtue indeed perishes after yielding fruit, like the plantain tree;
but the tree of the awakening mind bears fruit constantly, never perishes, and only burgeons. //

Just as the plantain, having yielded fruit once, does not bear fruit again, so too all other virtue apart from the awakening mind, having yielded a mere portion when the fruition is ripened, is no longer capable of bearing fruit. For it is completely exhausted by just that much, and because the fruition is neutral, there is no subsequent continuation of fruit. But this is the distinctive quality of the awakening mind, so he says: "constantly," and so forth. It bears fruit at all times, through bestowing the prosperity of happiness in rebirths as gods and humans; it does not perish like virtue other than that, because its intrinsic nature is stable. And because it is replenished at every instant by streams of clouds of virtue of many kinds, "the tree of the awakening mind only burgeons," because it produces the fruit of uninterrupted prosperity of happiness, and because it generates subsequent higher and higher qualities. The awakening mind is like a tree; the compound is formed according to [the rule regarding comparison with] "tiger and so on." Since it is so, therefore this alone should be grasped by discerning people who wish to attain continuous, superior prosperity of all happiness. And this is stated in the Ārya-Akṣayamatinirdeśa: