CHAPTER FIVE

Benefit

B.II.3. Conclusion of the explanation

B.II.3.1. Benefit

B.II.3.1.1. Presentation of the meaning being inconceivable

Buddha element, buddha awakening,

buddha qualities, and buddha activity

cannot be thought, not even by purified beings.

They are the field of experience of their guides.

The phase in which the naturally pure buddha element is bound up with the adventitious stains is the tathagatagarbha [or heart of buddha]. The phase in which this buddha element is completely and thoroughly purified from all the adventitious stains is the attainment of the great awakening or enlightenment of a buddha. Great enlightenment has all buddha qualities, those special properties which are the powers and so on, possessing them in an indivisible way. Through the force provided by the attainment of these qualities, there is the activity accomplishing the deeds of a buddha spontaneously and without interruption. These four vajra points are in accordance with and accomplish the Three Jewels [of Buddha, Dharma, and Sangha] in their likeness. Their true and actual way of being cannot even be thought by those beings who are to a certain extent completely purified from the adventitious stains and thus dwell on one of the bodhisattva levels. When this is so, what need is there to consider how they might be viewed by ordinary beings, shravakas, and pratyekabuddhas? For them they are inconceivable, as has been explained before. Then one may wonder: Whose field of experience are these four vajra points? They emerge as the field of experience of the primordial wisdom exclusively native to perfect buddhas, the guides of all sentient beings.

B.II.3.1.2. Short teaching of its qualities

Those of insight who have devotion to this buddha domain

will become vessels for the multitude of all buddha qualities,

while those truly delighting in these inconceivable properties

will exceed in merit [the good actions of] all sentient beings.

Those bodhisattvas of insight who have special devotion to these four points, which are the field of experience of the primordial wisdom exclusively native to perfect buddhas, will become vessels for the immeasurable multitude of buddha qualities, such as the powers and so on. The Mahayana disposition being awakened, they will quickly attain the final ultimate fruit. The benefits of being especially devoted to and truly delighting in these four points, which possess a multitude of unimaginable qualities, are extremely great in number. For this reason ordinary beings will also exceed all those who have no connection with these [four vajra points]. Without exception, they will surpass all their accumulations of merit sprung from generosity and so forth.

B.II.3.1.3. Explanation of its special excellence in comparison with generosity and two further [virtues]

B.II.3.1.3.1. Explanation in comparison with generosity

Someone striving for enlightenment may turn to the Dharma kings, offering golden fields adorned with gems

of equal [number] to the atoms in the buddhafields, and may continue doing so every day.

Another may just hear a word of this, and upon hearing it become filled with devotion.

He will attain merits far greater and more manifold than the virtue sprung from this practice of giving.

Some generous person striving for enlightenment may offer fields made of gold adorned with gems to all buddhas, to all Dharma kings. These [offerings] may be equal in number to the number of atoms in the buddhafields, and he may do so continuously, each single day. As opposed to the merit [arising from] this offering and so on, another person may just hear one single word of the sublime words of the Buddha that teach the four vajra points. Yet, upon hearing it, he may be filled with devotion and thereby gain conviction with regard to them. When this happens, this [person] will attain supreme merit by far greater and much more manifold than the virtue sprung from the generosity of the former.

B.II.3.1.3.2. Explanation in comparison with moral conduct

An intelligent person wishing for enlightenment may by body, speech, and mind

guard a flawless moral conduct and do so effortlessly, even through many eons.

Another may just hear a word of this, and upon hearing it become filled with devotion.

He will attain merits far greater and more manifold than the virtue sprung from this discipline.

An intelligent person who wishes to attain unsurpassable enlightenment may by means of the three aspects of body, speech, and mind guard his own ethical conduct flawlessly, without any stain from breaking moral discipline. He may even do so throughout many kalpas. Another person may just hear one single word of the sublime words of the Buddha that teach the four vajra points. Yet, upon hearing it, he may be filled with devotion, being firmly convinced of them. When this happens, this [person] will attain supreme merit that is by far greater and much more manifold than the virtue sprung from the moral discipline of the former.

B.II.3.1.3.3. Explanation in comparison with meditative stability

Someone here may finally achieve the divine meditative stabilities and Brahma’s abode, thus quenching all affliction’s fire

within the three realms of existence, and may cultivate these as a means to reach unchanging and perfect enlightenment.

Another may just hear a word of this, and upon hearing it become filled with devotion.

He will attain merits far greater and more manifold than the virtue sprung from this meditation.

An intelligent person here in this world may have finally perfected the four meditative stabilities that are the abode of the gods and the four limitless contemplations that are the abode of Brahma. He may have led them to their peak and may have cultivated them as a means leading to unchanging perfect enlightenment. Another person may just hear one single word of this, yet upon hearing it, may be filled with devotion. When this happens, this [person] will attain benefit and merit by far greater and much more manifold than the virtue sprung from the meditative stability of the former.

B.II.3.1.4. Presentation of the reason for this excellence

Why [is it so beneficial]? Generosity only yields wealth,

discipline leads to the higher states of existence, and meditation removes affliction.

Discriminative wisdom fully abandons all afflictions and [hindrances to] knowledge.

It is therefore supreme, and its cause is studying these.

One may wonder why it has such great benefit. When not held by discriminative wisdom, extensive generosity will only yield material wealth, extensive discipline will only lead to the higher states of existence, and meditation will only remove the afflictions in terms of suppressing them and keeping them down. As opposed to that, the discriminative wisdom realizing the four vajra points totally abandons all the veils of the afflictions and hindrances to knowledge along with their remaining imprints. For this reason, discriminative wisdom realizing the profound ultimate nature is supremacy itself, and by far more excellent than generosity and so on. Therefore, there are special benefits of a training in the frame of which one studies and reflects upon the sublime words of the Buddha teaching the four vajra points. This is due to the fact that there is only one cause for the realization represented by the discriminative wisdom, which is far more excellent than the virtue resulting from the three [practices] of generosity and so on. This single cause consists of studying the sublime words of the Buddha teaching the four vajra points, of thereupon having faith in them, and training oneself [as to their meaning].

B.II.3.1.5. Very detailed explanation of the benefit

B.II.3.1.5.1. Attainment of enlightenment

The presence [of the element], its result,

its qualities, and the achievement of benefit

are the objects of understanding of a buddha.

When towards these four, as explained above,

one of understanding is filled with devotion

to their presence, ability, and qualities,

he will be quickly endowed with the fortune

by which one attains the state of a tathagata.

The element forming the ground to be realized, which has been present since beginningless time, enlightenment, which is the realization transforming the element’s state, the qualities, which are the branches of enlightenment, and its action, which is the activity accomplishing the benefit of others, are the objects of understanding of a buddha. Those bodhisattvas possessed of understanding who train themselves in an unperverted way with regard to these four points, as explained above, will quickly harvest the benefit of attaining enlightenment. Devotion towards the fact that the element is present in all sentient beings, that it wields the ability of reaching enlightenment, and that enlightenment has been indivisibly endowed with qualities since beginningless time, will transform into the karmic fortune of quickly attaining the state of a tathagata.

B.II.3.1.5.2. Firm bodhichitta

Those who realize: “This inconceivable object is present

and someone like me can attain it;

its attainment will hold such qualities and endowment”

will aspire to it, filled with faith.

Thus becoming vessels of all qualities,

such as longing, diligence, mindfulness,

meditative stability, wisdom, and so on,

bodhichitta will be ever-present in them.

“This element is present within myself and someone like me has the ability to attain enlightenment. Due to the attainment of enlightenment, qualities will emerge such as the powers and so on, and sprung from these there will be endowment with activity fulfilling benefit [for each and every one].” Those who derive such insight from the four profound [vajra] points, which are objects inconceivable to ordinary beings, will aspire to them, filled with the three kinds of faith. Thus they will become vessels for manifold qualities. There will be heartfelt longing in terms of the wish to attain enlightenment, and diligence inspired by delight in enlightenment. There will be mindfulness preventing one from forgetting the means to enlightenment, and meditative stability that is one-pointed as to these means. There will be discriminative wisdom perfectly and thoroughly discerning all phenomena, and so on. In those bodhisattvas who are devoted to and realize these four vajra points, bodhichitta, which consists of the wish to attain perfect enlightenment for the sake of all other fellow beings, will be ever-present and ingrained.

B.II.3.1.5.3. Attainment of complete perfection

[Bodhichitta] being ever-present in them

the heirs of the Victor will not fall back.

The perfection of merit will be refined

until being transformed into total purity.

Once these five perfections of merit

are not ideated in threefold division,

they will become perfect and fully pure,

as their opposite facets are abandoned.

Since bodhichitta, as explained before, is ever-present in them, the heirs of the Victor will not fall back from unsurpassable enlightenment. Wholeheartedly inspired and uplifted by this particular motivation they will fully refine the first five perfections, and transform these into total purity. The first five perfections represent the aspect of application or the accumulation of merit, of generosity, and so on, constituting the means to be of benefit and help to all sentient beings. Then further, not ideating the three circles of actor, action, and the one towards whom the action is directed, these perfections are refined into supremacy. And they will become utterly pure, as the veils of their opposite sides, such as avarice being the contrary of generosity and so forth, are totally and radically abandoned.

B.II.3.1.5.4. Definition of the accumulations

The merit of generosity arises from giving,

that of morality arises from moral conduct.

The two aspects of patience and meditative stability

stem from meditation, and diligence accompanies all.

Formerly, merit was explained as the three aspects of generosity, ethical conduct, and meditation. So one may wonder whether it does not follow that, of the six perfections, three are to be considered as the accumulation of merit and three as the accumulation of primordial wisdom. The first five perfections are considered as being the accumulation of merit. The merit arisen from giving is the perfection of generosity, and the merit arisen from ethical conduct is the perfection of morality. Both aspects of patience and meditative stability are the merit sprung from meditation. Diligence accompanies all three aspects of merit [as mentioned here].

B.II.3.1.5.5. Elimination of the veils

B.II.3.1.5.5.1. Depiction of the veils to be abandoned

Whatever ideates [in terms of] the three circles

is viewed as the veil of the hindrances to knowledge.

Whatever is the impulse of avarice and so on

is to be regarded as the veil of the mental poisons.

When it is said: “Discriminative wisdom totally abandons all the afflictions and [hindrances to] knowledge,” one may wonder which are the two veils to be abandoned by discriminative wisdom. Any ideation in terms of the three circles—of the giver, the object to whom one is giving, and the action of giving—and so forth is considered to be the veil of the hindrances to knowledge. It constitutes the obstruction to the first five paramitas becoming fully perfected. Any ideation of avarice, desire, anger, sloth, total distraction, and so on is considered to be the veil of the mental poisons. It constitutes the obstruction to the first five perfections becoming totally pure. Thus these [two veils] are to be abandoned.

B.II.3.1.5.5.2. Explanation of wisdom being the supreme remedy

Since apart from discriminative wisdom

there is no other cause to remove these [veils],

this discriminative wisdom is supreme.

Its ground being study, such study is supreme.

Since it realizes points such as those [discussed here] in the most excellent way, apart from discriminative wisdom there is no other cause that will eliminate the two veils at their very root. Generosity and so on, when devoid of discriminative wisdom, can only suppress the direct manifestation of the veils but cannot eliminate them to the extent of uprooting their seeds. As opposed to that, the perfection of discriminative wisdom has the ability to eliminate the seeds of the two veils and their remaining imprints up to their very root. For this reason, discriminative wisdom, which forms the accumulation of primordial wisdom, is supreme and more excellent than the five perfections of merit. The ground that will increase such discriminative wisdom is learning the sublime words of the Buddha, which teach subjects such as these four vajra points, along with the commentaries explaining their intended meaning, and doing so in the proper fashion. Although the merit resulting from generosity, ethical conduct, and meditation is extremely manifold, the wisdom of learning a profound teaching such as this is by far more excellent.

B.II.3.2. The way the commentary was composed

B.II.3.2.1. The reason for its composition

Based on the trustworthy words of the Buddha and on scriptures of logic,

I have explained this for the sole purpose

of purifying myself and supporting all those

whose understanding has the best of virtue and devotion.

The way in which the seven vajra points have been taught in the foregoing sections is not my own artifice or the selfish product of not heeding any instructions. It is based upon many sutras containing the trustworthy words of the Buddha, such as the Sutra Requested by King Dharanishvara and so on. Equally it is based on direct recognition in yoga, and on many logical arguments that cut all exaggerative and depreciating [views]. I have composed this Commentary on the Highest Continuity in a meaningful way [for two reasons. The first is] to purify the nature of the veils up to the last single seed and remaining imprint. [The second is] to support all those disciples who have the disposition to the Great Vehicle and whose understanding is endowed with the best possible virtue of devotion.

B.II.3.2.2. The basis on which it was composed

As someone with eyes sees by relying on a lamp,

or on lightning, a jewel, the sun, or the moon,

this has been truly explained by relying on the Muni,

brilliant in meaning, words, phenomena, and power.

Relying on the outer primary condition, which is the light of a butterlamp, of lightning, a gem, the sun, or the moon, an individual endowed with a clear consciousness of sight, forming the inner primary condition, will perceive visible things. Seeing them in an unperverted way this individual can also explain them to others. Likewise this Commentary on the Highest Continuity has been well explained by relying on the sublime words of the Muni as the outer primary condition. The Muni is endowed with insight into all knowable phenomena by radiating the light of the four kinds of individual and authentic awareness (Tib. so so yang dag par rig pa bzhi). [The first of these four is] individual and authentic awareness of the meaning (Tib. don), which is equivalent to knowing the intrinsic and general characteristics of all phenomena. [The second is] individual and authentic awareness of the words (Tib. tshig), which is equivalent to knowing all denotations without exception. [The third is] individual and authentic awareness of phenomena, which is equivalent to knowing all synonymous names without exception. [The fourth is] individual and authentic awareness of self-reliance and fearless power (Tib. spobs), which is equivalent to knowing all knowable objects in an unhindered and unobstructed way. The inner primary condition that was relied upon [when composing this text] is the immediate seeing of the tathagatagarbha by means of the eye of discriminative wisdom. (See also Part Three, annotation 81.)

B.II.3.2.3. Definition of the words of the Buddha

Whatever speech is meaningful and well connected with Dharma,

which removes all afflictions of the three realms

and shows the benefit of the [attainment] of peace,

is the speech of the Sage, while any different speech is other.

Any exalted speech having the four following particular properties is the command of the Victorious One, the sublime speech of the Great Sage, the Buddha: Whatever is expressed holds great meaning and benefit. The words that are the means of expression are well connected with stainless Dharma. Its function is such that it causes elimination of all the afflictions of the three realms of existence. It demonstrates the fruit, showing the benefit of nirvana as being peace, [the state beyond any torment and pain]. Any speech connecting one with [the elimination of all affliction and the attainment of peace] is equivalent to the sacred words of the Buddha. As opposed to that, anything else, since it is different from his command, should not be followed.

B.II.3.2.4. Explanation that everything according with the Buddha’s words should be accepted

Whatever someone has explained with undistracted mind,

exclusively in the light of the Victor’s teaching,

and conducive to the path of attaining release,

one should place on one’s head as the words of the Sage.

Whichever scriptures have been composed by an author with undistracted mind, solely in the light of the Victor’s teaching, exclusively expressing its meaning, and thus elucidating all the words of the Buddha and granting excellent explanation conducive to the attainment of the fruit, which is the path leading to liberation, should be placed on the head as the words of the Sage, of the Buddha himself. The reason is that these completely pure scriptures, which comment the intended meaning of the [Buddha’s words], are in the likeness of these words themselves.

B.II.3.2.5. One should not teach contradicting the Buddha’s words

There is no one in this world more skilled in Dharma than the Victor.

No other has such insight, knowing everything without exception [and knowing] supreme thatness the way it is.

Thus one should not distort the sutras presented by the Sage himself,

since this would destroy the Muni’s manner [of teaching] and furthermore cause harm to the sacred Dharma.

Compared to the Victor, the Perfect Buddha, there is no one in this world as skilled in Dharma. There is no other who has such knowledge consisting of the primordial wisdom that directly knows all aspects, perceiving them the way they are and in an unperverted manner. The Buddha’s primordial wisdom knows completely and knows correctly. Thus he knows the whole range of the knowable, as much as there is, without any exception, and he knows everything as it is, in terms of supreme thatness. For this reason whichever sutras the great Sage himself has presented in terms of a definitive and a provisional meaning should not be adulterated and explained in a false way. They should not be distorted through self-styled artifices, such as calling a meaning requiring interpretation a definitive meaning, and a definitive meaning a provisional one. For if one does so, the way in which the Perfect Buddha [has expounded] his pure teaching will be destroyed. One will further cause harm to the sacred Dharma and fall into the great evil of abandoning it.

B.II.3.2.6. Explanation of the fault of contradiction

B.II.3.2.6.1. Defining how the Dharma is abandoned

B.II.3.2.6.1.1. Explanation of how it is abandoned due to the condition of one’s stream of being

Those blinded by poisons [and possessed of] the nature of ignorance

revile the noble ones and despise the teachings they have spoken.

Since all this stems from a fixated view, mind should not be joined with polluted vision.

Clean cloth is totally transformed by color, but never is cloth [to be treated] with oil.

Those who are blinded by their mental poisons and possessed of the nature of ignorance revile the noble ones who are special objects [of veneration], and despise the teachings these noble ones have spoken. All of this is produced by an inferior view fixated upon one’s very own doctrine. Since any holding on to inferior tenets twists what is self-sprung into something bound up with pollution, one should not join one’s mind with such fixed and opinionated view. It is suitable, for instance, to transform a clean cloth that is free from stains through color into various hues, but it is not suitable to [treat] such cloth with oil.

B.II.3.2.6.1.2. The ten direct causes for abandoning the Dharma

Due to a feeble intellect, lack of striving for virtue, reliance on false pride,

a nature obscured by neglect of pure Dharma, taking the provisional for the definitive meaning—for thatness, craving for profit,

being under the sway of [inferior] views, relying on those disapproving [of Dharma], staying away from those who uphold the teachings,

and due to mean devotion, the teachings of the Foe-Vanquishers are abandoned.

It is taught [in the scriptures]: “Thus the definitive meaning, the final and ultimate essence of the teachings of the Great Vehicle, is supremely profound and possesses great benefit.” This being so, one might wonder: How could anyone not have devotion and thus totally abandon it? This is not the fault of the Dharma but the fault of such an individual. This relates to the fact that a person will abandon the sacred Dharma for the following [ten] reasons:

(1) Discriminative wisdom thoroughly investigating the profound meaning is faint and a person’s understanding and intellectual capacity are extremely feeble.

(2) Since the disposition to be expanded has not been awakened, there is total lack of striving for unstained virtuous properties.

(3) A person relies on false pride, nourishing the conceited idea: “I have qualities!” while what he believes to be a quality is not one at all.

(4) In former lives a person has accumulated the karma through which the sacred Dharma is abandoned, doing so very intensively and to a great extent. For this reason this person has the nature of being obscured [and blinded] with respect to truth.

(5) The sublime words of the Buddha expressing the provisional meaning are mistakenly held to be a definitive meaning, which is thatness, [the true nature] of all phenomena.

(6) A person is in the grip of very strong craving and greed for the profits of sense gratifications, such as food, clothing, wealth, and so on.

(7) A person is under the sway of being totally fixated upon and indoctrinated by inferior views, such as the views belonging to the transitory collection, and so on.

(8) A person has fallen to the influence of evil friends, having relied on them for a very long time, having totally forsaken the sacred Dharma, and having disapproved of and noisily opposed its deep and vast aspects.

(9) Likewise, for a very long time, a person has stayed away from those who have the characteristics of a saintly being, from spiritual friends who uphold the sacred teachings of the Great Vehicle.

(10) A person has mean devotion and aspiration, in that he delights in what is harmful and wrong, while there is no faith and confidence in the true Dharma and in pure beings.

These are the reasons why the sacred teaching of the tathagatas who have vanquished all foes is abandoned; there is hardly any need to mention that in this way especially the instructions on profound thatness are forsaken. Since this will also damage and cause deterioration of one’s own being, those who are skillful will not act like that.

B.II.3.2.6.2. Defining how not to abandon the profound Dharma

Skillful beings must not be as deeply afraid of fire and cruel poisonous snakes,

of murderers or lightning, as they should be of the loss of the profound Dharma.

Fire, snakes, enemies, and thunderbolts [can] only separate us from this life,

but cannot take us to the utterly fearful states of [the hells] of direst pain.

Pure sentient beings who are skillful in adopting [what is right] and abandoning [what is wrong] should not fear anything frightful in this world as much as the loss of the profound sacred Dharma. They should not be as afraid of being burnt by a raging fire, eaten by a cruel poisonous snake, killed by a murderer, or struck by lightning. These are irrelevant, since the loss of Dharma is to be feared far more than them. When we die from fire, a snake, an enemy, or a thunderbolt, this only has the power to separate us from this very life; it cannot make us go into the evil wanderings, into the utterly fearful states of the hells infested with direst pain (Skt. Avīci). Whereas, when abandoning the sacred Dharma, one will experience the suffering of the Avici hell.

B.II.3.2.6.3. Explanation that abandoning the Dharma is more grave than the immeasurably negative acts

Even someone who has relied on evil friends again and again and thus heeded harmful intentions towards a buddha,

who has committed one of the most heinous acts—killing his father, mother, or an arhat, or splitting the sublime Assembly—

will be quickly released from these, once genuinely reflecting the dharmata.

But where would liberation be for someone whose mind is hostile to Dharma?

An individual may have relied again and again on evil and misleading friends and thus may have wounded a buddha’s body, spilling his blood in the harmful intention of wanting to kill him. He may have committed one of the three most severe acts of killing his father, his mother, or an arhat. Or he may have created a rift in the sublime Assembly, causing division among its members. Even such a person will be quickly released from the karma of the immeasurably negative acts once he closely and genuinely reflects suchness or the dharmata, which is the way in which everything really exists. But where would liberation be for an individual whose mind is hostile to the teaching of the Great Vehicle and who therefore abandons the sacred Dharma? There is no [possibility of] release for such an individual. Since the negativity of abandoning the Dharma is even more severe than having committed the immeasurably negative acts, one should always refrain from this great evil.

B.II.3.3. Dedication and summary of the meaning

B.II.3.3.1. Meaning of the benefits combined with a dedication prayer

Having properly explained the seven [vajra] points of the jewels, the utterly pure element,

flawless enlightenment, qualities, and activity, may any virtue I harvest from this

lead all sentient beings to see the Lord of Boundless Life who is endowed with Infinite Light.

Upon seeing, may their stainless Dharma-eye open and may they reach highest enlightenment.

Thus I have properly explained the seven points resembling a vajra, being the Three Rare and Sublime Ones, the element by nature utterly pure, enlightenment free from pollution, the fact that [enlightenment] possesses sixty-four qualities, and the manifestation of activity. May any virtue that I, Maitreya, harvest from this explanation lead all sentient beings, whose number is as infinite as space, temporarily to directly perceive the kaya of Amitayus (Tib. tshe dpag med), the great Sage of Boundless Life who is endowed with Infinite Light. Upon perceiving him, may they also receive his teachings. May their Dharma-eye be freed from dust and may the realization of the unpolluted path of seeing be born in them. Finally may they attain unsurpassable supreme enlightenment.

All the virtue of composing this text is dedicated to all sentient beings for their unsurpassable enlightenment. Through this, all followers are advised and encouraged to apply themselves to practice.

B.II.3.3.2. Summary

On what basis, for what reason, and in what way

[this has been given], what it explains

and what cause is conducive [to understanding it]

have been taught by means of four stanzas.

Two stanzas [show] the means to purify oneself

and one [shows] the cause of deterioration.

Thereupon, by means of two further stanzas

the fruit [sprung from deterioration] is explained.

[Being born] in the mandala of a buddha’s retinue,

attaining patience and [then] enlightenment:

expressing these qualities, the two aspects of fruit

are explained by the last in a summarized way.

[The following ten points are expressed in the foregoing nine stanzas]:

(1) The basis on which [this text] was explained is taught by means of the line: “Based on the trustworthy words of the Buddha and on scriptures of logic…”

(2) The reason or need for explaining it is taught by the lines [contained in the same stanza]: “I have explained this for the sole purpose of purifying myself and supporting all those whose understanding is endowed with the best possible virtue and devotion.”

(3) The way it was explained is taught by the stanza: “As someone with eyes sees by relying on a lamp, or on lightning, a jewel, the sun, or the moon…” and so on.

(4) The essence of the meaning to be explained is taught by the stanza: “Whatever speech is meaningful…” and so on.

(5) What kind of explanation will become a cause conducive to the realization of what is to be understood from this text is taught by the stanza: “Whatever someone has explained with undistracted mind, exclusively in the light of the Victor’s teaching…” and so on.

Thus the way the commentary has been undertaken and carried out is extensively taught by the aforementioned four stanzas [the first of these teaching two points].

(6) Through the two stanzas: “There is no one in this world more skilled in Dharma than the Victor…” and so forth it is taught that, as a means of purifying oneself, one should be alert to and avoid the obscuration [resulting from] abandoning the Dharma.

(7) Through the stanza: “Due to a feeble intellect…” and so on one is advised to abandon [the fault of losing the Dharma], since by accumulating the actions of forsaking the Dharma one sets the cause that deteriorates one’s nature and being.

(8) Thereupon, through the two stanzas [starting with the words]: “Skillful beings must not be as deeply afraid…” the consequence of abandoning the Dharma is very clearly depicted. It is taught that there will be a twofold fruit: through deteriorating from and losing the profound Dharma one will temporarily take birth in the evil wanderings and will ultimately not attain liberation.

(9) The last stanza is wholehearted dedication [to all sentient beings] expressing [the wish that they may attain] the following qualities: to temporarily be born in the utterly pure mandala of a buddha’s retinue and thereupon directly realize the true state of everything; to attain the patience that is not timid regarding the profound meaning and can forbear it; and to finally reach great unsurpassable enlightenment. This dedication is expressed in the stanza: “Having properly explained the seven [vajra] points of the jewels, the utterly pure element…” and so on. Through this last stanza it is well explained in a summarized form that all followers of the sacred Dharma will harvest a twofold fruit, being the best possible temporary and ultimate benefit.

This was the section “Benefit,” the fifth chapter of The Commentary on the Highest Continuity of the Mahayana Dharma which Analyzes the Disposition of the Rare and Sublime Ones.

With this the complete explanation of the fifth chapter, teaching the benefit, is achieved.

B.II.3.3.3. The way it was perfected

It was translated from Sanskrit into Tibetan by the great Pandita and scholar Sadzana, who was a grandson of the Brahmin Ratnavajra, a great scholar of the Incomparable City of Glory in the land of Kashmir [Shrinagar], and by a Tibetan translator, the Sakya monk Lodän Sherab, in this Incomparable City of Glory.