大般若波羅蜜多經般若理趣分述讚

Scriptural text: “Thus have I heard.” The commentator says: The sutra consists of three parts:

– The first part, from “Thus have I heard ... pure and stainless conduct,” is the introductory section.

– The principal teaching, from “At that time, for the sake of the bodhisattvas, the Blessed One taught the exceedingly profound and wondrous Dharma ... such is the brief account.”

– The transmission section (conclusion), from “At that time, the Bhagavat ... rejoiced, believed, accepted, and respectfully practiced it.”

The Buddha-bhumi Treatise divides the text into three sections, a scheme long established for purposes of exposition. These three parts will now be explained separately as follows:

1- The first part: Introductory narration

2- The second part: Expounding the Dharma extensively in accordance with the capacities of beings

3- The third part: Receiving and practicing the teaching

From ancient times to the present, the meaning of these three parts has been understood alike. However, based on the verses in the Lamp Treatise by Bodhisattva Vasubandhu, the first part is divided into six points. He says that the first three clarify matters concerning the disciple, while the latter three provide the teacher’s attestations.

First: The disciple’s affirmation is “thus.” The expression “thus” means that what is now recounted is not false but accords with reality.

Second: “I heard”—I myself heard it; it was not falsely transmitted by someone else.

Third: “At one time”—the time when the Dharma was heard. The Treatise on the Great Perfection of Wisdom explains that stating the occasion on which the teaching was delivered and heard gives rise to confidence that the account is true.

– Fourth: the presiding teacher (the Buddha)

– Fifth: the place where the sutra was taught

– Sixth: the capacities of the listeners

According to the Buddha-bhumi Treatise, the introductory section has five divisions:

1- Stating what was heard: Thus have I heard ...

2- The time

3- The presiding teacher

4- The place

5- The capacities of the assembled congregation.

This sutra is now divided into six sections: five are as stated above in the Buddha-bhumi Treatise, and the sixth praises the Dharma through ten surpassing virtues. It proclaims the true Dharma, good in the beginning, good in the middle, and good in the end. The sequential narration that follows records the Buddha’s teaching and establishes the setting; it too is the Buddha’s word. The Sutra on the Collection of the Dharma records that Ananda asked the Buddha about four matters: whom should they take as their teacher; in what Dharma should they abide; how should they counteract those of evil disposition; and what words should be placed at the beginning of the sutras?

The Buddha taught: The precepts serve as admonition and restraint; therefore, take the precepts as teacher. Abide in adjudicating matters in accordance with the Dharma. Discipline those who commit wrongful offenses. At the beginning of each sutra, state six matters: first, correct practice; second, correct understanding; third, skillful understanding and practice that counteract obstacles to cultivation. These three dharmas accord with the sacred teaching. Fourth, the matter recounted must be neither increased nor diminished.

The Treatise on the Great Perfection of Wisdom states that Aniruddha instructed Ananda to ask the Buddha about these four matters, whereas the Great Compassion Sutra says that Upali gave the instruction. We may now say that both venerable ones instructed him, thereby clarifying the circumstances of the compilation. As noted in the commentary, Paramartha said that the Vinaya elucidates subtle matters. When Ananda ascended the Dharma seat to proclaim the teaching, his body resembled the Buddha’s body and was endowed with the auspicious marks. An examination of the transmitted accounts concerning the compilation of the sutra-pitaka likewise reveals this explanation: When Ananda left his seat and then returned to his place, the assembly entertained three doubts:

1- They wondered whether the compassionate Buddha had manifested from the realm of nirvana to teach the Dharma.

2- They wondered whether a Buddha from another direction had come to this realm to teach the Dharma.

3- They wondered whether Ananda had transformed himself into the form of the Buddha and was teaching the Dharma to the listeners.

Therefore, the words “thus have I heard” are placed at the beginning of the sutras so that everyone may have faith and remain free from doubt.

The Lotus Sutra explains that “thus” is an auspicious sign of the communion of stimulus and response. Accordance with the capacities of beings is “thus,” and conformity with truth, without error, is “so.” Sentient beings provide the stimulus through truth, and the Buddhas respond in accordance with their capacities. The transmitter of the sutra states these words to teach the meaning of stimulus and response; hence he says “thus.” The response is thereby naturally made clear. According to the Sutra of Immeasurable Meanings, the utmost intent of the expounder of the Dharma is to reveal suchness. Only “suchness” is real; hence it is said, “thus.”

Master Dao said: Complete freedom from the five kinds of slander is “thus.” First, one is free from four forms of slander, including the slander of superimposition and the other kinds; the fifth is “thus.” Concerning this sutra’s teaching of cause and effect, to say that they are neither existent nor nonexistent constitutes the fault of conceptual proliferation, while the fourth is the fault of ignorance.

Master Guangzhai said: “Thus” is the opening portion of the sutra, introducing the account of the words and matters that were heard. The entire sutra was personally heard by me, Ananda, directly from the Buddha; that is, I heard and comprehended it thoroughly.

Emperor Wu of Liang said: “Thus” refers to the words and to the one presently speaking; “so” refers to what the Buddha taught. Therefore, it is called “thus.” The foregoing are five explanations cited and interpreted by Dharma Master Jizang. Paramartha and Chang’er both maintained that “thus” has three meanings: 1- Faith in the Buddha: the Buddhas of the three times all teach without difference; this is “such,” and because their teachings are alike, it is called “so.” Thus one may believe that the Buddhas teach alike, without discrepancy.

This accords precisely with the clear principle that the true characteristics of all dharmas have never differed. 2- Faith in the clearly revealed principle: because the true characteristics of the myriad dharmas have never differed, this is called “such”; because they are spoken of in accordance with truth, this is called “so.” When stated according to principle, there is neither increase nor decrease, and it must certainly be believed; therefore, it is called “thus.” 3- Faith in the person: Ananda requested the Buddha’s teaching and transmitted it truthfully; this is “such,” and because it is without error, it is “so.”

The foregoing are three clear modes of explanation cited by the Dharma masters. They further explain that “thus” sets forth one aspect of the profound doctrine, namely, ultimate truth and conventional truth: the ultimate is “such,” while the conventional is “so,” thereby revealing that they are clearly not two different things. It may also be said that conformity with principle is “such,” while discerning what is false is “so.” Or, in relation to the two wisdoms, it reveals the cause of both: for example, the nature of existence is “such,” while the complete elimination of the nature of what is possessed is “so.” Therefore, it is said below: the wisdom that knows every principle is the characteristic,

while clearly knowing every characteristic is “so.” It may also be said that these are the causes of the two adornments, merit and wisdom: merit is “such,” while wisdom is “so.” Or, teaching what accords with principle is “such,” while practicing in accordance with the teaching is “so.” Foremost, it reveals the contemplation of the true characteristics of all dharmas in terms of object and subject: the object is “such,” while wisdom is “so.”

The words “thus” may also be called an auspicious sign. This is to show that these words must be placed at the beginning of every sutra. The scriptures of other paths begin with the two syllables a and u. Moreover, “thus” is an expression of affirmation that refutes what is erroneous and reveals that what follows is correct. The foregoing are eight explanations transmitted by the virtuous masters of old.

The following also explains “thus” according to four meanings, in order to convey its intent. First, according to analogy, as when one says: “Such wealth and honor are no different from those of the god Vaishravana.” Thus, the teachings that were heard have been transmitted exactly as spoken by the Buddha and are certainly causes and skillful means for bringing benefit and happiness. Or the phrase may be stated thus: “As I formerly heard...” Second, according to instruction, as when someone says: “You should read and recite such sutras and treatises.” In that sentence, the instruction is like that of the Buddha, but in fact it is the instruction of the transmitter of the Dharma.

Or sometimes the assembly is told that it should listen to what I have heard thus. Third, according to question and answer: “I heard thus and expound it in this manner.” If someone asks, you should answer that it was formerly heard in this way. This reply means: “I heard thus.” Fourth, according to assent, as when someone says: “For your sake, I shall act thus and think thus.” When the scriptures were compiled, the bodhisattvas gathered together and made this request: “As you heard it, so should you recount it.” The bodhisattva transmitting the Dharma promised: “I shall speak only what I heard,” or, “I believe what was spoken.” The matter was thus—that is, I once heard such a Dharma.

Whatever the matter was like, it should be spoken just so, certainly without discrepancy. These four explanations are based upon the Treatise on the Buddha Ground, as explained by Bodhisattva Bandhuprabha.

There is also an interpretation according to which “thus” is an expression of faithful acceptance. As the Treatise on the Great Perfection of Wisdom explains: “Having heard, I gave rise to faith in this way; having believed, I accepted and practiced it, thereby engendering wisdom.” Faith is able to receive; wisdom is able to cross beyond. Faith receives the Dharma at the beginning; wisdom reaches its profound and ultimate depth. Faith is speech that accords with principle, and such accord befits a teacher.

To believe the Dharma that has been taught is to accord with it; only through according with it does one faithfully hear the Dharma. From the two standpoints of teacher and disciple, faith is established. In brief, there are ten distinct points, beginning with the arousal of faith.

1/ The Treatise on the Establishment of Consciousness-Only states that faith is like a bright jewel which, when placed in turbid water, can purify the defiled water. Faith counteracts the turbid nature of lack of faith. Thus, for an army, none of three conditions can be lacking: favorable timing, advantageous terrain, and human harmony.

2/ The Yogacara Treatise states: Faith accords with aspiration, and aspiration accords with diligence. Therefore, when penetrating all dharmas, aspiration is the foundation. When attention arises, contact and acceptance immediately follow. Concentration and wisdom are the unsurpassed culmination, and liberation is steadfast. Liberation comes after faith, in accordance with one’s aspiration. Therefore, faith stands first.

3/ A student of the Buddha is like a great naga-elephant, taking faith as the hand, renunciation as the tusks, mindfulness as the neck, and wisdom as the head, while bearing wholesome dharmas upon both shoulders. This is stated according to the Treatise on the Great Vibhāṣā.

4/ The Dharma is the arm of all Buddhas, and faith is the arm of sentient beings. Therefore, the Abhidharmakosha Treatise says that sentient beings are pulled entirely out of the mire of birth and death. The main exposition is the Buddha’s hand, while the introductory section, which arouses faith, is the hand of sentient beings. The two hands lead beings across to the shore of awakening and out of the mire of birth and death.

The following two points are explained according to the intent of the Sutra of the Supreme Victorious King.

5/ Vast and boundless like the great ocean: to use one’s hands to row a boat across the river of birth and death, one must have faith in order to possess wisdom.

6/ When traveling through a vast and boundless wilderness, one holds a staff in one’s hand to ward off the brigands of birth and death. Faith is the arm that grasps the blade of wisdom and restrains the brigands of affliction.

7/ On seeing a precious treasure, one extends one’s hand and picks it up; on hearing the treasure of the Dharma, one must have firm faith.

8/ Faith is the beginning of the noble treasures, and therefore faith must first be aroused. The Treatise on the Revelation of the Teaching says: Among the seven noble treasures, faith, moral discipline, and learning remove the unwholesome mind that lacks shame and moral dread; therefore, the thought of faith must first arise.

9/ Faith is the staircase by which one ascends to the noble state. Therefore, among the forty minds, faith stands first, and there are the faculty of faith and the power of faith. Because there is the faculty of faith, the myriad wholesome qualities arise from it; because there is the power of faith, the four kinds of evil māras cannot cause harm.

The Treatise on the Ten Grounds states: Faith enables one to cross beyond the evil destinies and remain far removed from the causes of poverty. There are four kinds of indestructible faith. For this reason, all sutras begin with the words “Thus,” causing beings to arouse faith.

“I heard” means that the bodhisattva who transmitted the Dharma personally recounted that teaching. Because he himself heard it from the Buddha, the words “I heard” are set forth. “I” is the conventional, provisional person formed through the conjunction of the five skandhas.

Yet there are three kinds of “I”: a- The self grasped through delusion. Non-Buddhists and those who do not cultivate cling to this self, yet it is like empty space or a tiny mustard seed. b- The provisionally designated self within permanence, bliss, self, and purity, which guides those of the two vehicles to attain non-self and then to abandon even the Lesser Vehicle’s fruition of non-self. Thus, in the Buddha’s sutras, he sometimes speaks of “self” and sometimes of “non-self.” Yet the true character of all dharmas is neither self nor non-self.

For the shravakas, impermanence and so forth are taught in order to eliminate the four inverted views of ordinary beings. It is said that there is no self belonging to a sentient being, because dharmas arise from causes; afterward, when one cultivates and realizes the bodhisattva stage, permanence, bliss, self, and purity are taught. This removes the four kinds of attachment to dharmas arising among those of the two vehicles.

Therefore, the inherent nature of all dharmas is free from self. From non-self, the permanent self is set forth; hence it is called a provisional designation. The self continues through the three times.

Thus, people in the world traditionally say that Master Zhang or Wang possesses a nature bestowed by heaven and leaves his name in the world. The transmitter of the Dharma, conforming to worldly convention, refers to himself as “I.” This is unlike the previously discussed attachment to self: because there is no deluded grasping, it is not a mere provisional designation. Its essence, however, is the self of non-self.

Question: The Buddhas teach the Dharma in order to destroy attachment to self. Why did Ananda not state his own name, but instead say “I”?

– Answer: In accordance with principle, he should have stated his name. Yet, in brief, there are three meanings for generally speaking of the self:

1- To make clear that it does not contradict worldly convention: although the tenet reveals the ultimate doctrine, it does not contradict convention. Although there is no self, a self is conventionally established, in order to make clear that ultimate truth is not separate from conventional truth.

2- “Self” means lord or master and bears the meaning of autonomy. Ananda, foremost in learning, heard and carefully retained what he had heard. Possessing the three kinds of wisdom together with both text and meaning, he is described in the noble teaching as possessing the mastery of concentration.

If Ananda himself heard the Dharma in this way, then although the formal requirements were complete, he did not attain autonomy regarding the Dharma. To reveal the meaning of mastery over the Dharma, he therefore said “I heard” rather than calling himself Ananda.

3/ “I” signifies personal attestation. People commonly say, “I heard it thus,” to indicate personal attestation. If it merely said in general that Ananda heard it, he might or might not have heard the Buddha’s teaching in person.

Here it clearly indicates that he himself heard the Buddha speak, rather than hearing it transmitted by someone else; hence the word “I.” Because of the three meanings stated above, he does not call himself Ananda, but says generally, “I heard.” “Heard” means that cognition arising through the ear apprehends what has been spoken. Here, setting aside the ear in particular, he speaks generally of “I”; hence, “I heard.” The various schools differ from one another in what they say about hearing.

According to the Mahayana, cognition as a mental factor combines with its object and is therefore called hearing. Yet because the five faculties possess a predominant function in relation to consciousness, it is called hearing. Nagarjuna speaks in this way concerning all dharmas.

To hear a sound refers specifically to hearing with the ear; but to speak generally of hearing and retaining what is heard, this must occur through the mind. Thus, only the mind fully possesses the nature of hearing. Therefore, the Yogacara Treatise explains that hearing is examination and consideration; the ear merely hears sounds and is the gateway of the mind, through which a person hears.

“Hearing” is a general expression for hearing through the ear, and hence the aperture of the ear is said to hear. Yet the ear is incapable of hearing and discerning dharmas, as when one hears some matter and then relates it again. Because this manner of hearing is familiar to us, we commonly say that the ear hears.

It is like observing a second moon or seeing a ring of fire around it. When King Virudhaka reviled the Sakya clan, this occurred through mental consciousness; the ear had nothing to do with it. Question: While Ananda was listening to the Buddha speak, he also reflected upon and knew what the Buddha was saying.

Why, then, did he not say, “Thus I saw,” “Thus I retained,” or “Thus I knew,” but only, “Thus I heard”?

There are three meanings in answer to this question:

– First: It is intended to demonstrate that the profound principle, whose ultimate reaches are realized by the awakened, must be approached through the verbal teachings. Seeing, knowing, discriminating, and so forth do not arise from penetrating the principle. Although there truly was seeing, he speaks only of hearing.

– Second: In this Saha world, sound is used to perform the work of the Buddha. Therefore, to show its difference from other Buddha lands, he speaks only of hearing. In other Buddha lands, subtle wondrous light, fragrances, and extraordinary flavors are used to perform the work of the Buddha; therefore, the scriptures of those lands begin with the words, “I saw,” “I understood,” or “I knew.” Here, to make clear the distinction from those Buddha lands, he speaks only of hearing.

– Third: It is intended to show that the wisdom of bodhi can be accomplished only through repeated cultivation and gradual accumulation. If one does not hear the true Dharma, the three kinds of wisdom—hearing, reflection, and cultivation—have no means of arising. Therefore, the scriptures begin by speaking of hearing, so that worldly, contaminated habituations may gradually be extinguished and the uncontaminated, supramundane fruit may increase. Thus, he speaks only of “hearing.”

Question: In the Great Prajnaparamita Sutra, the Buddha taught: “From the time I attained enlightenment until I entered nirvana, throughout that interval I never uttered a single word.” Why, then, did Ananda slander the Buddha by claiming that the Buddha taught the Dharma and by saying of himself, “I heard”? Moreover, the Three Leaves Sutra gives this analogy: “The dharmas that have been spoken are like the leaves in one’s hand; the dharmas not spoken are like the leaves in the forest.” Clearly, the Buddha did teach the Dharma. Here it says, “I heard,” yet it also says that the Buddha did not utter a single word. Why is there such a contradiction?

Answer: The Treatise on the Buddha Ground states: The Tathagata’s compassionate intention and the power of his original vows serve as the predominant condition. Thus, verbal expressions and meanings arise for those who hear. Although these verbal expressions and meanings arise through the power of the wholesome roots already present within them, they are provisionally called the Buddha’s speech.

Because the capacity to hear through one’s own ears arises as a manifestation of the mind, it is said, “I heard.” This means that the Buddha is endowed with three dharmas: samadhi, wisdom, and compassion. In truth, within these three dharmas there is no teaching of the Dharma. Yet because the mind of great compassion arising from his original vow to benefit beings is activated, beings who have cultivated for a long time possess the conditions to encounter the Buddha.

Now that they have matured, within their own consciousness they hear the Buddha teaching the Dharma to educate and liberate beings, although in truth he says nothing. It is like the mother of Zeng Shen biting her finger: Zeng Shen felt pain in his heart and knew that his mother was calling him home. In truth, his mother did not utter a word but only kept thinking of her son.

Just as wind meets clouds, the mother’s thought of her son and the son’s thought of his mother possessed an attractive power as though she were calling him, and so he hurried home, as we know. The Buddha is likewise like the mother, and sentient beings are like Zeng Shen; whether there is speech or no speech, the principle is generally the same. As another analogy, a faithful woman invited a bhiksu to teach the Dharma.

After the master departed without leaving her a single word, the woman attained realization of the Way. She said, “Through the master’s beneficent virtue and by relying upon the bhiksu as the predominant condition for cultivation, I escaped birth and death and realized the fruit of the Way.” Sentient beings rely upon the Buddha as the predominant condition, and through the discriminating mind the teachings of the Three Vehicles are formed.

They are provisionally regarded as the Dharma spoken by the Buddha, although in truth the Buddha never spoke. The meaning of the words “I heard” is likewise so. Some hear because the power of their wholesome roots and original vows serves as the predominant condition, and the Buddha clearly knows this principle of mutually conditioned relations.

Within this mutually conditioned relation, because the Buddha arouses wholesome roots for the benefit of others, it is called the Buddha’s teaching. The hearer does not directly apprehend it as Ananda did, so Ananda clearly relates every detail and therefore says, “I heard.” This means that the Buddha manifests a body fully endowed with the six faculties, which contact the six sense objects, while the six consciousnesses discriminate them.

Clearly, the Buddha teaches the Dharma for the undertaking of benefiting sentient beings, yet without a discriminating mind or clinging thoughts. In accordance with his vow, he teaches the Dharma in harmony with beings’ capacities, benefiting all kinds of beings. He is like a mani jewel or the celestial drum of Sakra, which, though devoid of intention, sounds by itself without awaiting the Lord of the Devas to command it or refrain from commanding it.

Through the wholesome karma experienced by Sakra, the celestial drum sounds of itself, though none strikes it, and when Sakra hears it, he becomes vigilant and cautious. The Buddha is likewise so: his mind does not discriminate between speaking and not speaking. Sentient beings who possess wholesome conditions hear the Dharma and comprehend the teachings spoken by the Buddha.

The teaching of the Dharma is also like an illusory person teaching the Dharma to another illusory person: the intrinsic nature of words is entirely apart from words. It should be understood in this way. One should not mistakenly cling to names and words as though there definitely existed real dharmas, a person who teaches the Dharma, and persons who hear the Dharma.

Therefore, the Buddha declared, “I did not utter a single word.” In discussing the teaching of the Dharma, there is no Dharma that can be taught, because Dharma is not manifest. Yet, like an illusionist who produces illusory displays, this does not mean that nothing exists. The sutra says that the teaching of the Dharma neither exists nor does not exist; when the requisite conditions are present, dharmas are accomplished.

The Buddha taught the Dharma, and Ananda personally heard it; therefore, it is called “I heard.” This contains two meanings: first, seeing without attachment; and second, the protection of the Dharma by an enlightened master. It should therefore be known that the statement “Thus I heard” encompasses all differences involving additions, omissions, errors, and faults. It means: “I myself heard from the Buddha that the Dharma was thus; it was not spoken by someone else.” This demonstrates that the hearer possesses the patient capacity to hear what ought to be heard while disregarding all discrepancies, errors, and faults.

He is unlike a foolish person who lacks the patience to hear what ought to be heard and therefore cannot accept what should be accepted and abandon what is wrong.

At the time the teachings were compiled so that the Buddha’s words might be transmitted, all relied upon these words spoken by the Buddha, enabling sentient beings reverently to believe, accept, and uphold the teaching. “I myself heard this Dharma from the Buddha; its meaning and principle are correct and without error.” The hearer must relate it clearly and accurately, reflect upon it properly, and cultivate it diligently.

The scripture says, “At one time.” This is the narrator’s statement attesting to the time when the scripture was taught—that is, confirming the occasion. The time when the Buddha taught the Dharma and the time when the assembly gathered to listen were continuous and uninterrupted, thus establishing that what was heard was entirely true. By convention, we refer to it generally as “at one time,” rather than hearing it at some other time.

Why, then, is it called “one”? This is an indefinite expression: it does not specify a precise moment, nor does it state clearly how long the period lasted. Because the exact duration cannot be determined, as in the case of the time when the Buddha attained enlightenment, the occasion is referred to generally as “at one time.” Only the speaker and the listeners could determine it; when addressing the assembly, however, it is called generally “at one time,” because the teacher of the Dharma—the Buddha—comprehends all dharmas and therefore teaches at every possible time.

It may also be that the listeners, their faculty of hearing purified, understood every word and, throughout the entire period, comprehended everything clearly. Or it may be said that the teacher taught over the course of many kalpas and the listeners likewise attended and listened throughout many kalpas. Thus, no definite conception of time is established for those distant kalpas, since the capacities of the listeners in a single Dharma assembly differed, some being slow and others quick.

Through his spiritual power, the Buddha could increase or diminish the duration of distant kalpas, compressing them into a short period. Time may be explained in two ways:

– First: Time is established in principle according to conditioned dharmas. The bodies and minds of both the listeners and the teacher of the Dharma change and perish from thought-moment to thought-moment; they are impermanent and indeterminate. There are an earlier moment, a later moment, and the present. That is, dharmas come and go and unfold in succession, and thus one provisionally speaks of past and present. The event between the speaker and the listeners actually occurred at a definite point in time, and hence it is generally called “at one time.” It is like a mathematician using a counting board to calculate numbers in units of tens, hundreds, thousands, tens of thousands, hundreds of millions, and so forth. In reality, however, there is only one counting board; because calculations are made horizontally and vertically, different and unequal numbers appear, giving rise to distinctions. Here, because those who hear the Dharma are composites of the five skandhas, there are past, present, and future. What presently exists belongs to the present, while the occasion of the teaching is spoken of in relation to all three times. These three matters within that interval are now gathered together and called “at one time.”

– Second: Time, as manifested by consciousness, has three periods. Conventionally, either a single thought-moment or many kalpas may provisionally be called “one time.” It is like a person in a dream who dreams of wandering through birth and death during the three times. That consciousness arises entirely from the deluded mind; in reality, how could there be three times? The same applies when time is examined according to principle. It is only because of deluded attachment that three times seem to exist; in truth, they are referred to generally as “one time.” In explaining its meaning, one should rely upon the mind and its objects, the formations skandha, and the various dharmas, through which the dharma-dhatu is established. Why are the distinctions among the twelve hours not specified? Purity and impurity, day and night, the hours and moments, and the various directions are all different. Place is a fixed direction, whereas within the conception of time they are spoken of collectively as one.

Question: In every place, purity and impurity differ, yet they are spoken of as one. Since the hours differ from place to place, how can they be estimated? Ordinary beings dwell in impure realms, while noble beings dwell in Pure Lands; how can this difference be distinguished? The time used here as a standard, as we know, differs from the time in other places.

Answer: Neither the interval of a single kshana—an instant—nor the long duration of many kalpas can be definitively established, because the standard is unclear. Therefore, it is generally called “one time.” According to the Consciousness-Only teaching, the duration of kalpas is established through attachment, and their speed or slowness is not uniform; they may be self-arisen or dependently arisen. This depends upon whether the dharma is deluded or true, whether it is equal, or whether, through the empowering force of a noble being, it becomes swift or slow. One should not waste effort seeking a precise, fixed meaning.

The scriptures use the title Bhagavat. From this point onward, the commentary discusses the third matter, the Teacher of the Teaching, praising the One who surpasses all people and whose teaching is likewise supremely excellent. The designation of the Teacher bears two meanings: first, it indicates a name; second, it praises virtue. Regarding the first meaning, the name is Bhagavat, which people of that time rendered by the title “World-Honored One.” Because of the implications associated with this term, it was not translated; moreover, Chinese had no equivalent expression.

Volume 83 of the Yogacarabhumi Treatise states: The Buddha sat serenely in meditation beneath the Bodhi tree, exercised his power to destroy all the hosts of Mara, and was endowed with the power of great wisdom; therefore, he is called Bhagavat. The Treatise on the Buddha-bhumi explains Bhagavat according to six distinct meanings: sovereignty, majestic virtue, dignified adornment, renown, auspiciousness, and venerability.

Because the Buddha possesses these six distinct qualities, he is collectively called Bhagavat. Here, the term Bhaga is explained only briefly as denoting an exemplary person endowed with every virtue. In general, all Buddhas possess every exemplary virtue without deficiency; therefore, the Tathagata is called Bhagavat.

This means that all Buddhas are forever free from the bonds of affliction and have attained great sovereignty. Like a fierce fire that burns with tremendous speed, they possess the meaning of blazing magnificence. The Buddha is adorned with the thirty-two marks of a great person, and therefore his body is dignified and majestic.

His perfect virtues are immeasurable, and therefore he is renowned. Because everyone in the world draws near to him, praises him, and makes offerings to him, he is greatly auspicious. Fully endowed with all virtues, he constantly employs skillful means to bring benefit, peace, and happiness to every sentient being, never becoming indolent or sluggish; therefore, he possesses complete venerability.

Because he is able to destroy the four kinds of evil Mara, he is called Bhagavat.

The four kinds of evil Mara are: the Mara of afflictions, the Mara of the five skandhas, the Mara of death, and the divine Mara—the god Ishvara. They disrupt the wholesome dharmas of sentient beings and obstruct spiritual practice, and therefore are called Maras. Upon attaining meditative concentration, the practitioner destroys the Mara of afflictions. The Mara of death is destroyed when one is about to attain the Vajra Mind—firm and irreversible—and utterly vanquishes the celestial Maras. Upon attaining liberation, one also destroys the Mara of the five skandhas—form, feeling, perception, formations, and consciousness.

In terms of their characteristics, the Vajra Mind employs the five powers to destroy the Mara of afflictions. Thus, the Buddha sat beneath the Bodhi tree and destroyed the celestial Maras; entering great concentration, he reached the fifth watch of the night and entered the concentration without remainder, thereby completely destroying the Mara of the five skandhas. Three months later, at the very end, he utterly vanquished the Mara of death.

According to the true meaning, whatever disturbs the mind of a bodhisattva is called an affliction. The Vajra Mind forever destroys the two hindrances: the hindrance of afflictions and the hindrance of karma. When these two hindrances are eliminated, liberation is attained, and the two remaining Maras—the Mara of the five skandhas and the Mara of death—are destroyed.

Here, only two kinds of Mara are mentioned—the Mara of death and the divine Mara—without discussing the celestial Mara. Thus, the explanation is now given according to a single meaning.

According to the bodhisattva’s Ten Faiths, however, the celestial Mara is destroyed only when the Buddha attains enlightenment. In the sixth of the Ten Abodes, the celestial Mara is subdued. At that stage, the practitioner forever leaves birth and death behind and departs from the three realms, and can therefore subdue the celestial Mara, just as one who has newly entered the first bhumi can begin to vanquish the celestial Mara. The Treatise on the Buddha-bhumi states: Those who have realized the first bhumi and above can destroy the four kinds of evil Mara and can assume or relinquish life at will. Therefore, one who destroys these four kinds of Mara is called Bhagavat.

Question: The Buddha possesses the ten epithets. Why, then, at the beginning of the scriptures did the Buddha further instruct Venerable Ananda to call him Bhagavat?

Answer: This is an appellation by which people in the world, out of reverence for the Buddha, commonly address him; followers of non-Buddhist paths also call their own fundamental teacher Bhagavat. Moreover, this title encompasses virtues not contained in other appellations. Therefore, at the beginning of the sutras, he is called the Bhagavat.

Yet in the titles at the beginning of the sutras, the names given to the teacher are not all the same. For example, when the newly translated Mahayana sutras praise his virtues, they say that the Buddhas abide in the dharmadhatu and have attained the magnificent adornment of great merit; this is spoken from the standpoint of the nature of morality and the Dharma body. As the Buddha-Bhumi Sutra states: The Buddha is supremely excellent and radiant, adorned with the seven treasures and the auspicious marks of merit.

To elaborate, one should establish a great palace and reverently enshrine the Buddha, the Great King of the Jeweled Lotus. With reference to the enjoyment body, the eighteenth quality of the perfection of the Pure Land is explained. At the beginning of this sutra, however, the true virtues of the Buddha are presented somewhat differently from other sutras.

The Buddha dwells in the inner palace of the King of the Heaven of Mastery over Others’ Creations, manifests an emanation body in the world, and teaches the Dharma. Yet in the realm of the Dharma-nature, only the Buddha reveals that the Bodhisattva Adorned with Flowers abides together with him in that realm. Likewise, in the Pure Land there are not only bodhisattvas; the sutra also mentions assemblies of nagas and devas.

This sutra alone speaks of the realm of the Heaven of Mastery over Others’ Creations as including beings of the ten bhumis as well as great bodhisattvas. This indicates one characteristic: what is perceived differs according to the observer. The Diamond Sutra Treatise states that the responsive and emanation bodies are neither the true Buddha nor the true preaching of Dharma.

The teaching of the nonduality of existence and nonexistence transcends all speech. Tracing manifestations back to their source, the Dharma body is taken as the body, and apart from that body there is no other body. Regarding the Dharma body, both teaching and the essence beyond teaching depend upon accumulated meanings and are collectively called a body.

Generally speaking, the Dharma body is also established upon the body as its basis. Clinging to the existence of two bodies, one gives rise to conceptions of right and wrong, supposing that there is an eternal body and a perishable body. To speak of two bodies is to assert duality, and thus the presence of characteristics.

Prajnaparamita takes the Dharma-nature as its central principle and therefore relinquishes the aspect of characteristics; hence it is said to be without a body. These two bodies are also described in dependence upon the body. To elucidate the profound import of Mahayana terminology, one must realize the principle of the twofold emptiness before one can fully penetrate this meaning.

Therefore, the sublime realm is employed to convey the profound and esoteric words of the sutra in the realm of the Dharma-nature, using language that praises the merits of the Mahayana sutra. According to the true principle, the genuine Pure Land is a supremely beautiful, adorned realm, but it is not the realm of the Dharma-nature. The realm of the Dharma-nature has neither body nor teaching; how, then, could bodhisattvas see or hear there?

This is intended to reveal that the true emptiness realized by correct wisdom is the realm of the Dharma-nature. After attaining subsequent wisdom, compassion arises and beings are transformed and liberated; thus there is likewise no contradiction in speaking of a Pure Land. Nagas, devas, and the eight classes of beings are transformed and liberated, as the Buddha-Bhumi Sutra explains through the eighteen marks of perfection of the Pure Land.

The Tathagata’s true virtue is the realization of the five dharmas. The Pure Land is provisionally employed in the explanation to reveal the profound meaning of the sutra, while the realization of great wisdom by bodhisattvas also proceeds from the realm of the Dharma-nature. The assemblies of nagas and devas hear the Dharma and are all delivered, while the wisdom of prajna is the Dharma used to contemplate the true aspect of reality.

For bodhisattvas and Buddhas alike, the relinquishment of characteristics is primary, for they dwell together in the realm of the Dharma-nature while manifesting bodies in the Pure Land. Yet the Buddha displays his vast compassion through the enjoyment body, appearing in the world to teach the Dharma and transform sentient beings. In truth, however, those who hear the Dharma must differ from those who praise the Buddha’s true characteristics and virtues in the work of transformation.

This meaning will be explained more clearly below. The designation Bhagavat accords with the places where the three bodies responsively manifest, appear in the world, and teach the Dharma. Disciples perceive three realms, yet only the virtues of the enjoyment body are explicitly set forth.

The sutra, however, does not mention a distinct realm belonging exclusively to the enjoyment body. From this meaning, the Buddha’s virtues may be understood, and thereby the Buddha’s realm may be clearly known. From this point onward, Bhagavat refers specifically to the Buddha’s distinctive virtues: the abode of the enjoyment body, the body that appears in the world to transform beings, and the transcendent, constantly manifested body that teaches the sublime Dharma.

It transforms beings and reveals the profound sutra, manifesting compassion in the undertaking of cultivation; it is therefore not the body of the realm of the Dharma-nature.

The sutra states:

– First: The perfectly excellent one who has accomplished the Tathagata’s vajra-abiding wisdom of the nature of equality and is endowed with rare and peerless virtues.

– Second: He has attained the Tathagata’s consecration Dharma—the jeweled crown—which surpasses the three realms.

– Third: He has skillfully accomplished the Tathagata’s wisdom of vajra-like great contemplation and mastery.

– Fourth: He has attained the perfect and conclusive great wisdom-seal of all the Tathagata’s dharmas.

– Fifth: He has realized the Tathagata’s ultimately accomplished quiescent seal of the nature of equality.

– Sixth: With respect to every undertaking, both what is capable of acting and what is acted upon are skillfully and completely accomplished without deficiency.

– Seventh: Whatever all sentient beings seek, insofar as it is blameless, is fulfilled according to their wishes.

– Eighth: He skillfully abides in the vast, universally illuminating equality of the three times, which is eternal, empty, unceasing, and unextinguished.

– Ninth: His body, speech, and mind are like vajra, equal to those of all the Buddhas, unmoving and unmixed.

The nine statements above praise the virtues of the Tathagata. Based on the sutras and treatises, there are, in summary, three ways of explaining them:

– First, according to this sutra, the first statement generally praises the Buddha’s virtues as encompassing all excellent characteristics. The remaining eight statements separately praise each particular virtue. In the following principal section, the text is divided into fourteen passages praising the fourteen excellent virtues of the Blessed One. The first statement sets forth his virtues in general, while the other statements separately present each virtue. The vajra-abiding wisdom of the nature of equality continues through the end of the second statement, praising the virtue of the Tathagata’s consecration and jeweled crown that surpasses the three realms; among the fourteen passages, this is the third. The Dharma that puts an end to all evil is the most exalted of all; it is the fifth Dharma, revealing the Dharma-gate of the wisdom-king’s consecration. This continues to the final excellent virtue, consisting of two Dharma-gates, within which are accumulated innumerable rare virtues. In general, the following seven statements set forth the Buddha’s surpassing virtues. The other twelve passages discuss the Dharma-gates separately and therefore cannot all be enumerated here. This is a concise general explanation. The detailed, individual explanation is as follows: “Sublime” means that the virtues are subtle and refined; “skillful” means that, apart from the Buddha, no one can fully comprehend them. Even those within the Way do not yet clearly understand them, hence they are sublime; followers of non-Buddhist paths do not know them at all, hence they are skillful. Furthermore, wisdom so profound that it cannot be fathomed is sublime; merit so subtle that it is difficult to discern is skillful. “Accomplished” means being masterful in worldly affairs, with all undertakings brought to final and perfect completion. “All Tathagatas” refers generally to the true virtues of all the Buddhas. Through these virtues, a Buddha becomes one worthy of veneration; these are genuine virtues. The Sanskrit is Dao-tha-yet-da, formerly translated as Da-da-a-gia-do. In Chinese it is called “Tathagata.” The Bodhisattva-Bhumi Sutra states: “Because he is free from falsehood, he is called the Tathagata.” The Nirvana Sutra explains: The sutras taught by past Buddhas remain unchanged in the present; this is “Thus.” From the wisdom paramita through the thirty-seven factors and the eleven dharmas, he reaches nirvana; this is “Come.” The meaning explained here is that all Buddhas teach the sublime Dharma, cultivate the myriad practices, and realize nirvana; hence they are said to be free from falsehood. This is precisely the meaning of Tathagata.

It may be said that one who is free from falsehood skillfully speaks words of truth until attaining Buddhahood, and is therefore called the Tathagata. The Yogacara Treatise states: among the ten epithets of the Buddha, the first epithet, Tathagata, is a general designation. One who practices wondrous conduct amid birth and death until attaining Buddhahood is called Sugata.

As for the epithet Well-Gone One, it was formerly transliterated as Tu-gia-da. One who abides in nirvana and attains Buddhahood is called the Tathagata. Gata means “to go” or “to arrive,” just as “mita” means “having departed and arrived.” So it is here as well.

Vajra is a metaphor: the wisdom of the nature of equality can eradicate all evils, subdue afflictions, and surpass everything; hence it is called Vajra. This is because the nature of vajra is able to destroy.

To speak of “upholding” means that, upon attaining the state of Dharma King, the Buddha is able to rule over the three realms. The supreme Dharma attained in the world is governed by this Vajra wisdom, which prevents it from being destroyed; this is called “abiding.” Enabling all things to arise and grow is called “maintaining.” This wisdom of equality also encompasses the treasury of wisdom; both merit and wisdom take it as their cause, and therefore it is called upholding. The virtues of all Buddhas eradicate every evil; this is Vajra upholding. This is the wondrous function of the wisdom of the nature of equality: inwardly it preserves, and outwardly it destroys.

This wisdom of the nature of equality is not the second wisdom, the wisdom of equality, among the four wisdoms. Rather, it is the ultimate, quiescent wisdom of the equality of the Dharma-nature; hence it is called the wisdom of the nature of equality. It is precisely non-discriminating wisdom, the wisdom that cuts off delusion without obstructing the path.

Vajra wisdom is right wisdom within the Wisdom of Wondrous Observation. Just as upholding is the root of all virtues, it is also the foundation for destroying evil. This wisdom is the great perfect mirror within the wisdom of the nature of equality.

It can destroy attachment to samsara and nirvana and abide in non-abiding; it is the seventh consciousness transformed into the wisdom of the nature of equality. It can destroy the rigid attachments of the two vehicles and all afflictions, while abiding in the virtues of compassion and benefiting others; this is the Wisdom of Accomplishing Activities.

Here, the principal meaning of the various wisdoms is adopted: only by personally realizing the nature of equality can one destroy discriminating thought and the two obstructions. The root of all virtues is called the Vajra-upholding Wisdom of the Nature of Equality. Bodhisattvas must obtain the jeweled crown at the stage of consecration and attain uncontaminated, completely non-discriminating wisdom that has transcended the three realms.

Up to this point, the first virtue of the Buddha has been explained. The other virtues bear many names that had never previously been known, and therefore they are called rare. Because only a Buddha can perfect them, they are called supreme. Because they can be accomplished only by concentrating the power of cultivation, they are called virtues. This virtue also encompasses the lowly, and the lowly know themselves to be lowly.

The second sentence states, “He is able to attain the Tathagata’s consecration Dharma, more precious than the three realms.” This is the third virtue, the subjugation of evil, and this Dharma-gate surpasses all others. The fifth virtue reveals the Dharma of consecration, the treasury of wisdom. It may be clearly explained as follows: if the worldly rite of consecration is performed, one attains the supramundane fruition of consecration.

Among the Kshatriyas of the Western Regions (India), when a crown prince was about to ascend the imperial throne, he first had to invite renowned Brahmin masters to conduct the consecration ceremony. An elephant was ridden for a thousand miles, and water was taken from the four seas. Auspicious grass was dipped into the seawater, which was then sprinkled upon the crown prince’s head to purify him.

This constituted a greatly auspicious rite that caused the four quarters to submit, after which the crown prince assumed the royal throne. In the scriptures of the old translation, it is called sprinkling drops of water upon the king’s head in the Kshatriya kingdom. The scriptures of the new translation say that the Kshatriya lineage performs the consecration ceremony for the new king.

The king must be of Kshatriya lineage, while Brahmins are invited as masters to consecrate the king’s head. Brahmins belong to the caste that cultivates the path, observes the precepts, and maintains purity; therefore, the Kshatriyas invite them to perform the consecration upon the new king’s head.

This is a custom modeled upon the rite of receiving the Dharma from the Dharma King, the Buddha. It also refers to the tenth bhumi of the bodhisattvas of the Ten Bhumis: ultimately they are born in the palace of Maheshvara Heaven in the form realm, enter Vajra Samadhi upon the center of a lotus dais, and receive the rank of Buddhahood. Furthermore, bodhisattvas are the most honored among the assembly, the Buddha’s eldest sons, and crown princes.

The Buddhas of the ten directions are the teachers of the bodhisattvas. Bodhisattvas assist the Buddhas as their right-hand arms. Taking the pure Dharma-water of the Buddhas of the three times, they pour it upon the head of the sovereign.

The crown is the center of the head, and the head is the highest and purest part. This washes away the two obstructions and all the defilements accumulated since beginningless time, transforming contaminated impurity into pure, uncontaminated stainlessness, so that one may attain the supreme rank of Dharma King.

Just as, in the world, a crown prince must undergo consecration before assuming the royal throne, putting on the royal crown and court robes and taking his seat in the royal palace, so too is it with the crown prince in the Buddha-Dharma. He must receive the Dharma of the Dharma King before wearing the Buddha’s crown, called omniscience or wisdom of all modes. This is where the Buddha-mind is preserved—namely, contemplation through prajnaparamita wisdom.

This alone is truly the precious Dharma-treasure virtue. Among the seven kinds of noble wealth, it is called the wealth of wisdom; therefore, this crown is indeed the jeweled crown. The Dharma-robes of the virtues of the Buddhas of the two times are the robes of moral shame and dread of wrongdoing, gentleness, and patient endurance.

This crown of wisdom is the great treasury of wisdom, and therefore all wholesome dharmas arise from this wisdom. All Buddhas throughout the ten directions alike wear such garments and don such a crown.

Since beginningless time, evil companions have poured the water of afflictions upon the crown of the head. Throughout the kalpas of birth and death, the mind has been the source in which the seeds of ignorance and evil are stored. Samsara harbors shamelessness and lack of moral dread, obstinacy, layers of rebellious varnish, anger, and impurity.

These are surely eradicated and left behind forever, so that one never again falls into the prison of the three realms. Hence this is called the supreme Dharma-gate that subdues all evils, and it is also called the Dharma-gate of consecration, the treasury of wisdom. Consequently, the Lord of the Three Realms, the Buddha, has escaped every binding of contaminated birth and death beyond the three realms.

The uncontaminated is also called all-pervading.

The scripture further explains that if one performs the worldly rite of consecration, then in this very life one will later attain the fruition of the supramundane Dharma King.

The third sentence speaks of the all-pervading Vajra wisdom of great sovereign contemplation. Among the fourteen sections, it is the twelfth section: the Dharma-gate of the all-pervading supreme treasury that upholds all classes of sentient beings. This is because the Buddha has completely realized the Tathagatagarbha. The essential nature of the bodhisattva Samantabhadra signifies all-pervasiveness: it is the realization that the Tathagatagarbha pervades every class of sentient beings. This speaks of realizing wisdom itself, namely, the all-pervading Vajra wisdom that completely eradicates samsara and all afflictive obstructions.

Thereafter, with a compassionate mind, one observes the bodies, speech, minds, and conduct of sentient beings in order to eradicate their afflictions completely, and then manifests in response at the appropriate time. All sentient beings possess this wisdom of the Vajra treasury. Using the Vajra treasury to perform the sprinkling rite is called the treasury of the true Dharma.

Because all affairs proceed from right speech, they all become pure karma, and all subsequent undertakings are accomplished through this power of empowerment. Because one contemplates sentient beings and gives rise to the three wholesome karmas, this is called sovereign contemplation. When a person performs the rite as a Dharma vessel that brings benefit without losing the proper time or place, it is called great sovereign contemplation.

In the kingdom of Kucha, there was a holy bhikshuni who manifested the rite of great sovereign contemplation.

The fourth sentence states, “the great wondrous wisdom-seal that determines all dharmas.” Among the fourteen sections, this is the second section, concerning the quiescent Dharma-nature and the principle of prajna, which belongs to Equal Enlightenment. Generally speaking, all dharmas fall outside neither of two categories: first, wisdom; second, its objects. Wisdom is Vajra wisdom, while its objects, broadly speaking, are all dharmas. It may also be said that there are two dharmas: first, that which acts; second, that which is acted upon. That which acts may be called Dharma; that which is acted upon is meaning.

Now it is explained that the Blessed One possesses two qualities. Regarding these two qualities, one must certainly understand them clearly and without doubt. That which knows is wisdom, namely the great wondrous wisdom-seal. The wisdom-seal has two kinds, or two aspects. Because it is forever free from all nets of doubt and cannot be fathomed by ignorant, deluded ordinary beings, it is wondrous; because it is difficult to conceive or measure even through supernatural powers, it is great. This wisdom-seal contemplates all dharmas without any remaining doubt.

The fifth statement says that the ultimate quiescence and equality of all Buddhas is the nature-seal. This is the fifth teaching among the fourteen sections. First, the profound subtlety of all dharmas is the Dharma gateway of purity.

Fourth, wisdom of equality is the Dharma of purity. Seventh, freedom from all conceptual proliferation is the Dharma that transforms the mind. Eighth, entering the Great Vehicle is the equality of Dharma-nature.

Eleventh, the nature of equality is the supreme Dharma-nature. Previously, it was fabricated by numerous deluded thoughts and attachments; now, one forever leaves deluded thoughts and attachments far behind. When attachment to propositions no longer remains, that which is realized becomes manifest; because deluded thoughts are extinguished, the mind becomes pure.

When every deluded thought has been completely ended, then whether within or beyond the world, all defiled or pure dharmas are equally quiescent. The essential nature of quiescence is suchness, meaning the equality of the nature of all dharmas. Because this certainly exists throughout all dharmas, it is called a “seal.” The Buddha attained this Dharma in complete perfection; therefore, it is said that he realized it well.

The Madhyantavibhaga, however, explains the twenty kinds of emptiness, among which the ultimate is emptiness, saying: because one wishes to benefit all kinds of sentient beings, one contemplates that emptiness is entirely empty. According to this meaning, it may be explained that, for the sake of sentient beings, one separately contemplates emptiness or contemplates existence, because beings perceive emptiness. This contemplation by sentient beings never reaches the ultimate; therefore, one contemplates that emptiness is ultimately empty.

This emptiness is complete quiescence, which sentient beings perceive alike in all dharmas. Thus, when the nature of equality between dharmas and persons is understood, one knows with certainty that all dharmas are utterly empty. This is because of imagined attachment, or because of attachment to the principle of the two kinds of emptiness as being absolute voidness.

This briefly explains the first statement: the profound subtlety of all dharmas is the essential meaning of the Dharma of purity. The other four Dharma gateways are all explained fully elsewhere. For fear of prolixity, they are not explained further here.

The sixth statement explains that both what is able to act and what is acted upon are skillfully brought to complete perfection. The tenth, “skillful subjugation,” reveals the virtue of the treasury of wisdom. As for subduing anger, wrath, afflictions, faults, and so forth, only the Buddha, the Blessed One, can subdue them.

The Buddha can also subdue the afflictions and faults of sentient beings according to each particular case—whether their good and evil are great or small, and however they are defiled. The Buddha skillfully subdues them all, accomplishing this completely through this wisdom, so that they are all entirely eradicated without remainder. The Blessed One himself has subdued and disciplined all evils in complete perfection, and he also subdues the evils and defilements of sentient beings, enabling them all to attain awakening and Buddhahood.

Therefore, this is called skillful and complete perfection, without any remainder.

Only when all defilements have been ended can one fully and skillfully accomplish other tasks; hence it is said that one skillfully completes them without remainder. Only one endowed with skillful wisdom can accomplish a task. For example, bringing a fit of anger under control is also called accomplishing a task. Furthermore, a wise person knows how to act skillfully—that is, how to guard the three karmas of body, speech, and mind and keep them free from defilement—and has thereby completed the task. This praises the Buddha as fully endowed with the wisdom of skillful means, perfectly subduing anger in himself and others without any deficiency.

The seventh statement explains that whatever all sentient beings seek, insofar as it is blameless, is fulfilled in every respect.

The fourteenth statement concerns the profound principle, the most supremely excellent Dharma. The Blessed One, fully endowed with prajnaparamita wisdom and skillful means, established this sublime wisdom. He also skillfully completes every pure undertaking, causing all beings to become pure.

Moreover, once the nature of craving has been subdued at every time and on every occasion, sentient beings themselves are all enabled to become pure. When great craving has been purified, one attains great bliss and great riches. Steadfastly and freely entering and leaving the three realms to benefit sentient beings, he proclaims this dharani to everyone in words of esoteric speech.

Whoever receives and retains this dharani will have every obstruction dispelled and will obtain whatever is sought according to their wishes. He may even explain it extensively for others, enabling them to leave afflictions and evil karma far behind and to establish aspirations concerning the mundane or supramundane, this life or a future life; because the resulting recompense is blameless, all their wishes will be fulfilled.

If afflictions and evil karma arise and produce offenses, then such aspirations cannot be accomplished. One should know that the Blessed One does not deprive sentient beings of their wishes; rather, whenever their wishes are not fulfilled, it is entirely due to their own actions. The essential requirement is blamelessness. If afflictions and evil karma arise, then even with the utmost sincerity and earnestness, the mind will not be settled and the aspiration will remain unfulfilled. If one’s heart is clear like a wish-fulfilling jewel and one gives rise to wholesome aspirations, then all endeavors will certainly be accomplished.

The eighth sentence explains: “Skillfully abiding in equality throughout the three times” refers to one whose renown endures forever and spreads everywhere. The thirteenth of the fourteen sections concerns the ultimately inexhaustible principle of the Vajra Dharma. This speaks generally of prajnaparamita.

Whether in essence or function, breadth or depth, it does not differ from the ultimate culmination. Therefore, from beginningless time onward, all Buddhas have had but one flavor—the ultimate liberation—which is the contemplative illumination of prajnaparamita, whose essence, function, depth, and breadth are inexhaustible. Because prajnaparamita wisdom pervades everywhere, it is boundless.

Because it is uninterrupted, it is said to have but one flavor; because it is inexhaustible, it is said to be supreme. Thus, the profound and wondrous contemplative wisdom of prajnaparamita knows the three times; it knows the past and future just as it knows the present, and therefore is called equality.

Furthermore, its contemplation reaches the utmost, boundless and limitless, and has but one flavor—the ultimate. Likewise, when it contemplates the phenomena or principles of the three times, each is distinctly understood and thoroughly penetrated, and hence this is called equality. The principle of all dharmas having a single characteristic is also called equality.

Since both principle and phenomena are fully penetrated, equality encompasses and pervades both principle and phenomena. The function of prajnaparamita wisdom is universally illuminating, profound and vast, constant and uninterrupted. Whoever skillfully abides in this wisdom can contemplate the profound and wondrous domain and clearly understand the three divisions of time—the past, present, and future—and is therefore said to “skillfully abide.” Because there is no distraction amid either principle or phenomena, it is called skillful abiding.

This means that prajnaparamita wisdom universally illuminates at all times.

The ninth sentence explains: “Body, speech, and mind are as firm as vajra; therefore the Buddhas remain in suchness, indestructible.” This corresponds to the sixth of the fourteen sections, which concerns the Buddha’s Vajra Wisdom Seal. The ninth section concerns the true Dharma offering, the foremost and unsurpassed Dharma. The Buddha encompasses the Vajra Body Seals of all Tathagatas and thereby realizes the Dharma bodies of the Buddhas; only then can he encompass the Vajra Speech Seals of the Buddhas.

Only upon attaining sovereign mastery over the transformation of all dharmas can he encompass the Vajra Mind Seals of the Buddhas. Only upon attaining sovereign mastery in all samadhis and encompassing the Vajra Wisdom Seals of the Buddhas does he reach the unsurpassed, wondrous body, speech, and mind, firm as vajra, unmoving in suchness, indestructible, unshaken by afflictions, and undisturbed by non-Buddhist practitioners or Mara kings, thereby purifying the practitioner’s three karmas.

Taking the three karmas of the Buddha’s wisdom as their guide, practitioners keep far removed from transgressions. Nothing can invade them and cause transgressions to arise; hence they are said to be unmoving in suchness. Those who attain immovability in suchness are no different from the Buddhas and are therefore said to be comparable to them.

As previously stated, this comparison with the Buddhas encompasses all the wondrous meanings of the Tathagata. To be unmoving in suchness like the substance of vajra transcends even the three karmas. This is because in previous lives one planted wholesome causes by making offerings to the Buddhas with the three karmas in accordance with the Dharma.

Through the cause of making offerings, one eventually attains the fruit of Buddhahood. True offerings certainly bring wholesome recompense; hence it is said that one is unmoving in suchness. When these three karmas are not fashioned by non-Buddhist practitioners or evil companions, neither celestial Maras nor their wicked associates can disturb them.

Being firm and hard like vajra, they can destroy samsara, within which the three karmas operate. The nature of the three karmas is also their essence; there is no other meaning.

This ninth section elucidates the Buddha’s merit. The Buddha’s virtues are praised here so that sentient beings may know that the Buddhas are endowed with every virtuous characteristic, give rise to reverence and veneration, and accept the Buddha’s words. Those who teach or hear this sutra should arouse the courageous resolve for bodhi and aspire to realize its fruit. Alternatively, it sets forth the Buddha’s virtuous characteristics as supreme and unequaled. Therefore, it is said that the subtle and wondrous principle is exceedingly distinguished and that we may rely upon it in our cultivation and study.

The second section further explains: According to the sutras, the Buddha is fully endowed with twenty-one virtues; this matter is separately explained in the ninth section. The sutra states: “The Vajra-Abiding Wisdom of Equality.” This declares that the Buddha manifests the nondual body, directed solely toward distinguished, unobstructed merit, and elucidates the Buddha’s attainment of the nature of equality. Attaining the unified characteristic of Buddhahood through cultivation is the supreme merit.

This sentence presents both virtuous characteristics. The Blessed One has departed from samsara, yet manifests among ordinary beings, who are filled with the manifold defilements and attachments of samsara. Those who depart from the Two Vehicles and turn toward nirvana attain a one-sided orientation toward benefiting others, yet still abide in and cling to nirvana.

The Buddha no longer possesses the two obstructions and manifests nirvana, and therefore is said to be free of the two modes of activity. Because compassion and wisdom are complete, he abides neither in samsara nor nirvana and is therefore called equal.

Practitioners who eliminate these two obstructions may be compared to vajra. They abide in non-abiding and therefore do not abide in nirvana; hence this is called abiding and sustaining. By preserving compassion and wisdom, they swiftly attain the equality-nature of the Buddhas, in relation to the principle realized and the wisdom that realizes it, so that body, karma, mental conduct, and compassion are equal. Because this mind of equality can destroy samsara, it is called Vajra Equality. Because it can sustain all virtues, it is called abiding and sustaining. Here, only this one sustaining function is presented as representative of many other merits; thus each merit is said to be distinguished.

The second sentence of the sutra explains: “Anointed with the jeweled crown that transcends the three realms,” thereby showing that the Buddha possesses three virtues. The first is that the bodhisattvas aspire to attain right wisdom; the second is that they reach the ultimate extent of the dharmadhatu; and the third is that their activity is unobstructed. The first part of this sentence states that those who wish to perpetuate the lineage of the Buddhas cannot abandon skillful means; this is the most distinguished merit. That is, because bodhisattvas wish to ensure that the lineage of the Buddhas is never severed, they diligently cultivate the preparatory practices and cannot be compared with those of the Two Vehicles. Thus, only bodhisattvas can accomplish the Buddha’s wisdom.

For this reason, the anointment of a crown prince upon ascending the throne corresponds to the tenth bhumi among the ten bhumis. Wearing the Buddha’s jeweled crown and occupying the Buddha’s position are not things that those of the Two Vehicles can bear. This causes sentient beings to seek to hear the extremely profound and wondrous Prajnaparamita Sutra so that they may attain awakening and inherit the throne of the Dharma King. Therefore, if obstructions prevent sentient beings from cultivating and studying the Vajra Prajnaparamita Sutra, the lineage of the Buddhas is thereby severed.

The second part concerns the distinguished merit of the fruit of realization: attaining the utmost purity of the dharmadhatu. When the fruit of cultivating and realizing this realm of the pure dharmadhatu appears before the contemplative mind, it is likened to the crown of the head bearing a jeweled crown. A jeweled crown is an ornament worn upon the head. The dharmadhatu is the foundation of merit and therefore is likened to a jeweled crown.

The third sentence explains: “Subduing the hostile Maras” is the most surpassing merit. Thus, when practitioners at the level of the realm of form or above have their minds disturbed by objects and wholesome dharmas obstructed, those objects are called hostile Maras. Because the minds of the Buddhas abide skillfully, all objects are entirely peaceful, blissful, and under sovereign mastery, and no agitation arises; hence they attain perfectly supreme and wholesome merit. Only when all evils are rendered powerless can objects be subdued. All actions are thoroughly accomplished without obstruction; evil is utterly abandoned until Buddhahood is attained and the three realms are transcended.

The second sentence praises the Blessed One: what had not previously been accomplished has now been accomplished at the proper time and is therefore called “attained.” The third sentence explains: “The universally pervasive Vajra Wisdom, the Seal of Sovereign Mastery in Great Contemplation.” These are three merits of the Buddha: first, the Dharma that cannot be turned back; second, abiding where the Buddha abides; and third, complete awakening in all practices.

Sentence 1 states that subduing non-Buddhist teachers is the supreme merit, meaning that the Buddha uses the true Dharma to subdue non-Buddhist teachers without ever regressing. To subdue them, the Buddha demonstrated that his own path was true and right. The Buddha perfected the universally illuminating vajra wisdom and taught the wondrous Dharma, thereby subduing the assembly of non-Buddhist teachers. Moreover, because he had perfected vast wisdom, the Buddha was fully capable of teaching the wondrous Dharma to liberate them. Therefore, this wisdom is likened to the hardness of a vajra. “Universally pervasive wisdom” means the wisdom that thoroughly and completely understands all dharmas.

Sentence 2 states that contemplating the beings to be transformed is a supreme merit. Throughout the six periods of day and night, the Buddha observes all worldly affairs with great compassion.

Sentence 3 states that the Buddha relies upon the various vehicles to transform sentient beings. His manifestation in accordance with each circumstance is a supreme personal merit. The Buddha clearly knows that the mental dispositions of sentient beings are not the same; accordingly, he manifests bodies and teaches the Dharma. This is called Great Sovereign Contemplation. He contemplates the differing and dissimilar minds of sentient beings so as to manifest a body according to each kind. Thus, it may be said that the Buddha manifests in response to beings’ capacities. This demonstrates that the Buddha fully possesses wisdom that illuminates all species of beings.

Furthermore, sentence 1 states: universally pervasive vajra wisdom is the twenty-first merit. In brief, it is the marvelous wisdom of pure awakening. With respect to conditioned and unconditioned dharmas, one must regard them as objects of liberation in order to open the wisdom of awakening. Perfect purity is precisely the gateway to the wisdom of awakening. Moreover, clearly knowing the mental dispositions of sentient beings opens the wisdom of awakening; hence it is called universally illuminating vajra wisdom. Of these two merits, one is now set forth as complete and perfect, and this is called “attainment.”

Sentence 4 explains that the great wondrous wisdom-seal determines all dharmas. This wisdom has been attained by those on the ten bhumis. Here, two kinds of perfect merit are set forth: first, wisdom with respect to all dharmas is no longer obstructed; second, wisdom with respect to all dharmas is no longer subject to doubt. This sentence means that severing all doubts is a supreme merit; that is, with respect to all dharmas, wisdom has certainly eradicated every doubt.

Therefore, sentence 2 states that skillfully attaining omniscience and teaching beings according to circumstances is a supreme merit. This means that, being free from doubt concerning all dharmas and exerting every effort to teach beings according to circumstances, only the Blessed One has realized the Dharma. By means of wisdom, he skillfully makes determinations and teaches according to each circumstance, without wavering or abandoning the task. Therefore, regarding any dharma whose principle has not yet been definitively and decisively determined, this attainment is impossible.

Furthermore, to understand the three Dharma seals— all conditioned phenomena are impermanent, nirvana is quiescent, and all dharmas are without self—is to have clearly distinguished the Dharma seals in their entirety. These three wondrous truths determine all dharmas and are therefore called seals, that is, attestations of knowledge. The Buddha’s attainment of this wisdom is called the wisdom-seal.

Sentence 5 explains: the seal of ultimate quiescence and equality sets forth two virtues. First, the nondual Buddha attains supreme nirvana; second, he realizes the Buddha-realm of equality, inclining toward neither of the two extremes. The preceding sentence states that personal realization is a supreme merit.

The Buddha’s nonduality is the Dharma-body, true suchness, in which the characteristic of non-differentiation has been realized. There, the two characteristics of discrimination no longer appear before him; because the Dharma of meditative concentration constantly abides, this is called abiding. That is, by not abiding in either extreme, awakening is attained.

Because the Buddha has reached the ultimate, this is called attainment. The Dharma-bodies of all Buddhas possess the nature of equality. Having eliminated contemplation in terms of the two selves, and realizing the emptiness of the two selves, they attain perfect awakening.

Sentence 6 states: realizing true suchness is a supreme merit. This means that the characteristic of true suchness is entirely removed from the two extremes of the conditioned and the unconditioned, and is likewise apart from every direction and place, for the Buddha-realm is equal. The nature of equality pervades all dharmas and is free from defilement. This seal of true suchness is complete emptiness with respect to all dharmas. Only through such realization does one awaken to the Buddha, which is perfect realization.

Sentence 6 explains: with respect to all activities, both the agent and what is acted upon are skillfully accomplished without anything remaining. This clearly reveals two kinds of merit of the Buddha: first, the Buddha’s body flows throughout all realms; second, the establishment of Buddha-realms is inconceivable. The preceding sentence states that the Buddha’s manifestation in descending from Tusita Heaven is a supreme merit.

This means that the Buddha manifests bodies throughout all worlds and great continents, while at the same time entering his mother’s womb. These are among the Buddha’s eight characteristics of attaining the path. This shows that the Buddha accomplished his work through skillful knowledge.

The transformation body and the reward body alike manifest responsively according to the same principle.

The following sentence states that establishing the teaching in order to transform beings is a supreme merit. This means that the Buddha establishes the teaching and instructs beings in the path beyond the conception of beings in the various realms. Therefore, it is said that all the work he performs is skillful. Having cultivated the causes for three kalpas while in human form, he manifests Buddhahood in the present life and teaches the Dharma, bringing great benefit and happiness. Because this work is perfectly and completely fulfilled, it is called skillful accomplishment with nothing remaining.

Sentence 7 explains: whatever all sentient beings seek, provided it is blameless, is fulfilled according to their wishes. This clearly reveals two virtues of the Buddha: first, attainment of the signless Dharma; second, uninterrupted continuity of manifestation. The Tathagata, liberated, has attained perfect wondrous wisdom.

This sentence implies that the Buddha’s taming of beings is the supreme merit of skillful means. The signless is nirvana. The Buddha clearly knows the sentient beings of the three vehicles and therefore patiently employs skillful means to teach and transform them.

For the sake of sentient beings, he proclaims the truth, enabling them to awaken to the signless Dharma. This means that all sentient beings wish to escape samsara and attain nirvana. Through the profound and earnest power of the vows of those in the three vehicles, and through blamelessness, the perfect fruit of Buddhahood is attained.

The following sentence states: the Buddha’s manifestation of a body in the world is a supreme merit. This means that the Buddha’s assumption of bodies is uninterrupted. When the Buddhas assume bodies, the bodily characteristics of each are different.

The Buddha possesses perfect wondrous wisdom and enables sentient beings to attain liberation. The Tathagata is said to be liberated and endowed with surpassing wisdom because the Buddha’s wisdom has attained ultimate perfection. This wisdom of the Buddha is uninterrupted.

In the Pure Land, the Buddha’s manifestation of the enjoyment body is likewise uninterrupted. Amid vast assemblies, the Buddha manifests many bodies so that, together with the bodhisattvas, they may experience the bliss of the Dharma; all these manifestations continue without interruption or admixture. By means of wondrous wisdom, the Buddha manifests bodies and reaches the ultimate.

The intent here is to reveal that both the Buddha’s wisdom and his manifestations are perfect. In accordance with the entirely blameless inclinations and aspirations of sentient beings, the Buddha manifests the Dharma and skillfully rescues them, enabling them to depart from samsara and completely fulfill their wishes.

Sentence 8 explains: skillfully abiding in equality throughout the three times, clearly knowing that doctrines of permanence and annihilation are ultimately unreal, and pervading everywhere. This clearly reveals three kinds of merit of the Blessed One: first, freely and serenely passing through the three times; second, possessing a nature that pervades the entirety of space; third, extending to the end of the future. The preceding sentence clearly reveals the supreme merit concerning the three times, meaning that, by observing present events, the Buddha penetratively knows past and future events.

Therefore, the sutra states that prajnaparamita will flourish last in the east and north and will be the first to disappear. Likewise, when the teaching reaches extinction, it will first disappear in the country of Campa (?). The sutras clearly describe the time when the teaching will perish, just as it is inscribed on the two stone pillars on either side of the Bodhi tree: “When the bodhisattva’s body perishes, the true Dharma will perish.” With the passage of time, no traces of the destruction remained for examination.

People rely upon the inscriptions established by King Asoka as evidence.

The following two sentences set forth the virtues of benefiting oneself and benefiting others as two supremely excellent qualities. Just as empty space remains intact and indestructible throughout the kalpas of formation and destruction, so too do the Buddha’s true qualities always endure, never perishing, throughout the boundless future. The virtue of benefiting others is likewise: until the end of the future, it constantly enables all sentient beings to attain peace, joy, and benefit. Thus it is said that this wisdom universally illuminates all places; that is, the functioning of this virtue pervades everywhere and is never lost.

Sentence 9 explains: the body, speech, and mind are as firm as vajra, rendering the Buddhas immovable and indestructible. This elucidates two groups of the Buddha’s qualities: first, reaching every place without obstruction; second, manifesting bodies without discrimination. In this passage, the first sentence says that all binding obstructions have been remedied and cultivated away; this is the excellent virtue of counteraction.

That is, the counteractions to the two obstructions have been cultivated up to the noble path, attaining liberation from all obstructions as the basis and destination; hence it is called the Place. Therefore, the Tathagata’s three karmic activities are utterly pure, like vajra, because the Buddhas are immovable and indestructible. The following sentence says that he skillfully embraces and sustains an undefiled body; this is an excellent virtue.

The Buddha himself gives rise to neither false discrimination nor the defilement of afflictions. The Buddha’s body is a body free from all admixture of defilement and gives rise to no discrimination. Because it is free from discrimination, the Buddha’s three karmic activities are without error and are comparable to the Buddhas, like the indestructible substance of vajra.

Sentence 9 uses its wording and meaning to praise collectively the Buddha’s twenty-one qualities, but for fear of prolixity they are not all set forth here. The Mahayana-samgraha broadly explains them as appropriate, but does not necessarily address each point individually. Sentence 3 also explains: among these nine sentences of the Sutra, the first four praise the recompense body.

Sentence 1 generally praises the four wisdoms that thoroughly comprehend the true virtues of the recompense body, without discussing the Dharma-realm. Sentence 2 praises the path as supreme and worthy of veneration. Sentence 3 praises the fulfillment of both fruits: vast compassion and all-pervading wisdom.

Sentence 4 praises vast insight and luminous wisdom. In general, all principles and phenomena, existence and nonexistence, are directly realized and known without error. Sentence 5 praises the virtue of tranquil luminosity; that is, it praises the Dharma-body.

The remainder praise the transformation body. Sentence 6 praises the benevolent virtue of skillful accomplishment. Sentence 8 generally praises mastery of supernormal powers, through which the excellent fulfillment of aspirations is attained.

Sentence 8 praises the practice of teaching the Dharma. Sentence 9 praises the exhaustion of all outflows, that is, afflictions, and the present freedom from defilement with which he instructs and admonishes. Sentence 10 generally praises the complete fulfillment of the four wisdoms of the recompense body.

Vajra is a general analogy for the firm basis of the four wisdoms, whose keen nature is like the substance of vajra; it does not refer to the destructive function of vajra. “Sustaining” refers to the great perfect mirror wisdom; that is, realization of the state in which one abides in the vajra wisdom of suchness. This is the source of all mundane and supramundane forms of goodness and also the foundation of the other wisdoms; therefore it is called sustaining.

According to the Buddhahood Sutra, there are nine analogies for the perfect mirror wisdom: 1/ Images arise and appear based upon the perfect mirror wisdom. Likewise, the Buddha’s wisdom illuminates all places, objects, and consciousnesses, causing images to arise; therefore it is called omniscience. The Buddha’s body fully possesses these qualities and is called sustaining.

Because this great perfect mirror wisdom continues without interruption, and because supramundane places, objects, and consciousnesses all arise in dependence upon it, it is called sustaining. 2/ The perfect mirror wisdom is unmoving and unperturbed; it observes sentient beings themselves and all their gains and losses, wishing to preserve virtuous qualities and abandon wrongdoing. The Tathagata’s perfect mirror wisdom pervades the Dharma-realm without interruption and is therefore unshaken.

It observes the innumerable defiled and pure dharmas of sentient beings, wishing to preserve pure dharmas and abandon defiled dharmas. 3/ Like a perfectly clean mirror unstained by dust, it can brightly reflect everything. Likewise, the Tathagata’s perfect mirror wisdom has completely severed the defilements of the two obstructions. Sustained by the keen power of samadhi, its pure and stainless mind brings immense peace and bliss and therefore brightly illuminates everywhere. 4/ A mirror clearly reveals forms in dependence upon the essential nature of the objects serving as its conditions.

This means that the Buddha’s perfect mirror wisdom constantly depends upon conditions for reflected appearances to arise. 5/ A mirror reflects in every direction and place, while images appear in dependence upon conditions. This illustrates how the Tathagata’s uninterrupted perfect mirror wisdom, endowed with immeasurable goodness, is the refuge of practitioners of the three vehicles. 6/ A mirror is like level ground upon which mountains, houses, and palaces arise; though level and still, it neither increases nor decreases.

The Buddha’s perfect mirror wisdom reflects throughout the ten bhumis and universally illuminates images of the mundane and supramundane, though their measures are not the same. 7/ Furthermore, the perfect mirror wisdom is unobstructed, and therefore images appear according to conditions. The Tathagata’s perfect mirror wisdom is not obscured by evil companions, and the true Dharma is unobstructed. It arises through the wisdom of sentient beings; therefore, those lacking such wisdom are not suitable vessels. 8/ No darkness can prevent images from arising in the perfect mirror wisdom.

There is no place, however evil, and no deluded sentient being whom the Buddha’s perfect mirror wisdom does not clearly reveal; yet those beings are not suitable vessels. Because their ignorance is deep and dense, although the field of merit of the Three Jewels gives rise to wholesome dharmas, sentient beings remain deluded, unwilling to listen or take refuge, and instead continue to roam along non-Buddhist paths. Although the wisdom itself is not obscured by profound and grave ignorance, such beings are said not to be suitable vessels. 9/ The perfect mirror wisdom is not a place in which images appear merely because conditions draw them from afar to nearby.

The Tathagata’s perfect mirror wisdom is beyond location; it is an inconceivable, pure dharma. Sentient beings who lack faith do not give rise to its images in their wisdom; they are not suitable vessels. Because they slandered the teachings in previous lives, they pass through immeasurable kalpas without hearing the true Dharma, being bound by karmic obstructions.

Or they do not believe in cause and effect, regard it as not being a noble Dharma, and therefore pay it no heed. According to the application of the nine analogies above—to oneself or others, to those possessing the disposition or lacking it, and to the mundane or supramundane—all arise through causes and conditions; hence it is called sustaining.

The equality of Dharma-nature has ten points, as follows: 1/ All varied mental states, such as gladness, joy, and delight, are dharmas of equality. For example, when favorable circumstances are encountered, gladness and delight arise; thus one now realizes the equality of the Dharma-nature of all things.

2/ All experiences of reception are equal dharmas of dependent origination, because one knows that they arise through internal and external conditions.

3/ Complete freedom from all differentiating marks and non-marks is a dharma of equality. Because the forms and characteristics of dharmas are constantly changing and differing, they are called differentiating marks. The separation of each into distinct differences means that the differentiating mark is itself the common mark. Thus, the common mark takes non-mark as its mark; this is a dharma of equality. The Sutra states that all dharmas are alike in having one mark, which is designated as non-mark.

4/ Profound, vast, and boundless loving-kindness is a dharma of equality. Loving-kindness is of three kinds: first, that which takes sentient beings as its object. Taking sentient beings as its object pertains to the bodhisattva’s initial generation of bodhicitta, when cultivation begins.

Second, that which takes dharmas as its object: through the causes and conditions of encountering the teachings as an object, the bodhisattva cultivates right conduct and undertakes many duties in liberating sentient beings. Third, that which has no object: taking suchness as the object, the bodhisattva cultivates the Dharma of the patient acceptance of the non-arising of dharmas. Although loving-kindness arises through an object and through dharmas as its object, it is also called objectless, meaning that it is free from discrimination.

The Buddhas fully possess equal meritorious karma that endures without interruption and has been accumulated without remainder; therefore it is described as profound, vast, and boundless.

5/ Boundless impartial compassion. The compassion of those of the Two Vehicles has not completely uprooted suffering, but has only temporarily removed it in the desire realm. The Buddhas extend their compassionate minds throughout the three realms, where it continually and perpetually functions.

They contemplate until even emptiness is empty and nothing remains to be contemplated; they continually rescue beings without leaving anyone behind, and therefore completely uproot the three kinds of suffering that sentient beings undergo. They regard sentient beings as their own children, without the discriminating thought that one is their child or not their child, or that one should or should not be rescued. Having attained great awakening, the Buddhas constantly bear this thought in mind: I shall always bring sentient beings that which is truly wholesome and good.

Those who have not yet awakened, I must instruct and awaken, causing them to attain realization. This is also called the three standard compassionate minds that must be clearly manifested.

6/ According to the inclinations of sentient beings, the Buddha brings them an impartial mind. Although the Buddhas have attained freedom from conceptual proliferation, through the empowering force of the wisdom of equality, the consciousness associated with the serene great perfect mirror wisdom manifests a radiant form body like crystal, enabling sentient beings to perfect the roots of goodness within their own minds and causing their bodily features likewise to become pure. This means that within their own minds they behold the body of the Tathagata.

7/ All sentient beings honor the impartial Dharma taught by the Buddha. According to the inclinations of sentient beings, the Buddha skillfully employs eloquent words that cause everyone to rejoice. Through his compassionate vow, the Buddha manifests a body and teaches the Dharma in accordance with beings’ capacities, without causing harm. Even if some sentient beings do not follow the Buddha’s teaching, these words of instruction have an effect in the present or bring benefit in the future; therefore, they will certainly believe and accept them.

8/ This world is quiescent, sharing the single flavor of equality; yet because the contaminated five skandhas remain, it is called the world. Only when those things have been completely extinguished can it be called utterly quiescent. The Dharma of samsara and nirvana are both equal and are therefore said to share a single flavor. Moreover, to refute attachment to the world as possessing an inherent nature, it is said to be quiescent. This demonstrates that the Dharma is without differentiation and is therefore said to have a single flavor.

9/ All painful and pleasurable circumstances in the world share a single flavor. There are eight worldly conditions: gain, loss, disgrace, honor, praise, blame, suffering, and pleasure. Whatever accords with one’s wishes is gain; whatever does not accord with one’s wishes is loss; being rendered presently unusable is disgrace; being commended and extolled is honor; being praised to one’s face is praise; being presently disparaged by others is blame; distress and affliction of body and mind are suffering; and inward ease and delight are pleasure.

In their conduct, noble beings always maintain equanimity: when gaining something, they do not crave it; when encountering something disagreeable, they remain composed and do not become discouraged; even when encountering suffering, they do not grieve, and when experiencing pleasure, they do not become attached to it.

10/ Regarding all circumstances as wind passing through empty space, all equally alike, is to have planted ten among the immeasurable ultimate virtues of equality. These virtues have been perfumed, nurtured, matured, and liberated through the practices of the factors of awakening, and are therefore said to have been planted. Upon perfecting these ten virtues, one attains the wisdom of equality.

Equality is of two kinds: the equality of all sentient beings and the equality of the Buddhas. The Mahayana-samgraha explains: the seventh consciousness is transformed into equality. Formerly, because of attachment to self, there were distinctions between oneself and others; now, because attachment to self and distinctions between oneself and others have been abandoned, it is called equality.

Each rare and ultimate virtue concerns the wisdom of wondrous observation and the wisdom of accomplishing activities, each of which has ten causes. The ten causes of the wisdom of wondrous observation are as follows:

1/ Cause of establishment: This wisdom retains all Dharma dharanis and samadhis, the unhindered wondrous teachings of the Buddhas, called the ten powers.

2/ Cause of arising: This wisdom gives rise to every kind of unhindered understanding, each corresponding to its causes and conditions. It is omniscient wisdom, capable of thoroughly understanding all objective conditions. All objective conditions are causes of its arising.

3/ Cause of joy: This wisdom can reach the other shore, the factors of awakening, the ten powers, the fearlessnesses, and the distinctive qualities of a Buddha; these are the true adornments of peace and bliss.

4/ Cause of discernment: All instances of flourishing and decline and all causes and effects of the Three Vehicles, whether worldly or supramundane, are perfectly comprehended without remainder. It minutely and clearly observes worldly good and evil within the cycle of causes and effects, flourishing and decline. Supramundane teachings include the Two Vehicles, while the Mahayana elucidates the causes and effects of flourishing and decline. Another explanation may also be given, as clearly stated in the fifth chapter of the Treatise on the Buddha-Bhumi Sutra.

5/ Cause of enjoyment: This wisdom serves as a dominant condition for the wisdom of equality, like a reflecting mirror. This wisdom is also the pure consciousness that manifests the enjoyment body, fully accumulating in every respect majestic virtue and sending down the rain of the great Dharma everywhere, thereby enabling bodhisattvas of the ten bhumis to experience abundant Dharma bliss. It also assists in accomplishing transformation bodies and causes the circumstances before beings to be transformed into bliss.

6/ Cause of the distinctions among destinies: This wisdom pervades the distinct causes and effects within the five destinies.

7/ Cause of the distinctions among realms: This wisdom pervades and fully reveals the distinct causes and effects throughout the three times.

8/ Cause of raining down the great rain of Dharma: This wisdom showers the rain of Dharma everywhere. The Buddhas and bodhisattvas, endowed with spiritual power, guide beings and deeply and extensively imbue them with the wondrous teaching.

9/ Cause of subduing hostile adversaries: Through this wisdom, heavenly maras, non-Buddhist teachers, and extraordinary beings are all unable to shake or beguile one, because one has reached the wondrous realm of the dharmadhatu.

10/ Cause of eliminating all doubts: The wisdom of wondrous observation is not deluded or oppressed by particular and universal characteristics. The treatise explains particular and universal characteristics; thus this tenth cause extensively discusses the various characteristics, as cited in the Treatise on the Buddha-Bhumi Sutra...

The wisdom of accomplishing activities has ten causes belonging to the transformations of the three kinds of karma. There are three transformations of bodily karma. First is the manifestation of transformations through spiritual powers: because the Buddha skillfully manifests transformations everywhere to eliminate the dependence and arrogance of sentient beings, he employs the power of skillful means to guide sentient beings onto the noble path so that they may attain liberation.

Second is the manifestation of transformation through taking birth: as the Buddha journeys through the realms of sentient beings, he manifests a body of the same kind as theirs, yet of a loftier and more honored stature. Because the Buddha manifests a bodily form like that of sentient beings, he is able to gather in and subdue beings of every different kind and form. Third is the manifestation of transformation through karmic results: the Buddha demonstrates the difficult practices cultivated in the Itivrttaka and Jataka scriptures.

A sutra states that in a former life, when Buddha Kasyapa appeared in the world, he uttered abusive words, saying, “How could a shaven-headed ascetic attain great bodhi? It would be difficult indeed for him to achieve unsurpassed awakening.” Because of the evil karma he created in that former life, he now had to undergo the painful consequences of adversity. This is also a teaching to cease evil and practice goodness in this life.

If this cannot be accomplished, then one’s entire life is wasted in entanglements—to what benefit? Bodhisattvas have attended and served immeasurable Buddhas, planted roots of goodness, and remembered and known their former lives; how, then, could they still produce such evil words and deeds? One should understand that this was a teaching the Buddha intended to use to transform all who heard it, so that in relation to the Buddhas they would refrain from using such harsh and malicious words.

– Verbal karma is also of three kinds. First is speech of consolation: accordingly, the Buddha employs every suitable means to bring joy. His words and phrases are gentle and tender, causing beings of limited intelligence to believe as soon as they hear them. The Buddha’s speech is endowed with sixteen virtues; ordinary beings of shallow understanding immediately give rise to faith upon hearing it, how much more so those of abundant intelligence and wisdom. Second is transformative speech through skillful means: the Buddha establishes the proper rules of training to eliminate licentiousness and keep people from heedlessness. Out of great compassion, the Buddha also establishes teachings according to the capacities of believers, practices suited to the Dharma, and so forth. For the sake of sentient beings, he establishes rules of training, enabling them to extinguish evil and cultivate goodness. He also establishes the distinct factors of the noble path, enabling sentient beings to enter the right path and escape the three realms. Third is eloquent, illuminating, transformative speech: the Buddha dispels the doubts of innumerable sentient beings and brings them to right knowledge and understanding, manifesting his transformative compassion in accordance with the differences in their inclinations. He teaches the Dharma to dispel doubt and, in uttering a single statement, conveys many meanings, enabling sentient beings of every kind to obtain benefit and well-being accordingly. The Buddha expounds the Dharma with a single kind of sound, yet sentient beings understand it clearly and thoroughly according to their respective kinds. All such deeds are guided by the inconceivable power of the Buddha’s original vows; or he manifests transformation bodies identical in form yet appearing different, so that beings of every kind may obtain benefit and well-being.

– Mental karma is of four kinds. First is the mind of decisive discernment: accordingly, in response to the diverse minds of sentient beings afflicted by eighty-four thousand defilements, the Buddha selected 84,000 different Dharma gates of cultivation. These counteract the obstructions through 84,000 teachings of paramita, dharani, and samadhi. This is explained clearly in the Sutra of the Fortunate Aeon. It may be said that one initially cultivates the teachings of paramita and later enters into the Buddha’s most minute details. The paramitas comprise 350 teachings, each fully possessing the six practices that reach the other shore. Multiplied together, these amount to 2,100 teachings for counteracting greed, hatred, delusion, and the equally proportioned mental distinctions among 8,400 kinds of sentient beings. Together with the four great elements, the six perfections, and ten transformations, they constitute 84,000 Dharma gates of cultivation. Through cultivating these teachings, one later accomplishes 84,000 dharani and samadhi teachings. Here they are explained only briefly; an extensive exposition would be endless. Second is the constructive mind: accordingly, the Buddha observes the practices of sentient beings—whether they practice or do not practice, whether they gain or lose—and enables them to apply the remedy of adopting or relinquishing as appropriate. Thus he observes the deeds of sentient beings. Committing evil and failing to cultivate wholesome deeds constitutes a fault. Performing wholesome deeds, however, brings wholesome virtue and entails no wrongdoing. He observes in this way because he wishes to enable sentient beings to adopt virtue and abandon faults. They must create virtue as an antidote to faults, and if they have committed faults, they must keep far away from them. Third is the initiating mind: because the Buddha wishes to teach the Dharma that counteracts those faults, he expresses his serene state through written characters, phrases, and words. This means that, in accordance with what sentient beings delight in, he teaches the Dharma that counteracts their inclinations. Fourth is the receptive mind: through this teaching, regarding what is definite or indefinite in the Dharma, the Buddha replies in reverse order to raise each particular issue, responding according to what sentient beings have received in the past, present, or future. These four teachings are distinguished from a single perspective; conversely, they may be arranged as the four questions of doctrinal exposition. Because the Three Jewels are an excellent field of merit, they transform the three karmas into the three kinds of miraculous transformation—that is, three kinds of supernatural transformation that eliminate the three karmas. For this reason, the Blessed One is called the great king of physicians, or the Great Sage, Physician of Wisdom, who is skilled in curing every illness of affliction. The wisdom of wondrous observation and the wisdom of accomplishing activities each have ten causes; hence it is said that each possesses rare merits. This sentence generally reveals the true virtues of the reward body and therefore presents them by means of the first four wisdoms. Moreover, sentient beings in the form and formless realms possess true virtues and are gathered and delivered in sequence by means of the four wisdoms. The following sentence states: “The consecration in which the precious crown is placed upon the head transcends the three realms.” This praises the most exalted principle, transcending the ten bhumis. One who receives the Buddha’s consecration with the precious crown is truly wondrous and supreme, with a body purified and free of afflictions, far removed from every bond of the realms. Compared with this transcendence, the attainments of the two vehicles and non-Buddhist paths are all inferior. The Sutra of the Ten Bhumis states that this Pure Land transcends the three realms and that bodhisattvas of the ten bhumis should be born there. The Pure Land is not separate from the three realms; it is merely free from their bonds and is therefore called transcendent, for that land is not itself included within them. The Buddha’s body is likewise called transcendent because it is no longer contaminated, yet it is not outside the three realms, taking birth in some distinct place. The third sentence explains: “Adamantine wisdom pervades everywhere, becoming great sovereign contemplation,” praising the perfect fulfillment of the two profound and extensive virtues of compassion and wisdom. Because the causal cultivation of benefiting oneself and others is complete, its result is the perfect accomplishment of compassion and wisdom. Since the result has been accomplished, it is called universally illuminating adamantine wisdom. This wisdom can pervade everywhere and can also completely eliminate the two obstructions; it is therefore likened to adamant. Its destruction of the two obstructions, which are hard and difficult to eliminate, is also likened to adamant. All-knowing wisdom cuts through afflictions like adamant. This true, wondrous wisdom is called all-pervading adamantine wisdom. Only upon attaining this wisdom does one possess sufficient compassion to uproot completely the sources of sentient beings’ suffering. Perfect self-benefit and the compassionate vow to benefit others are called sovereign contemplation; that is, in accordance with what sentient beings seek through their three karmas, the Buddha manifests compassion and uproots all their sufferings and adversities without exception. This is called great sovereign contemplation. The Buddha’s manifested virtues do not go beyond the two virtues of compassion and wisdom. The inexhaustible Dharma responds according to beings’ capacities so that the work of gathering and delivering them may be profound and extensive. The fourth sentence explains: “The wondrous and unsurpassed seal of wisdom that definitively determines the Dharma,” praising vast wisdom and abundant virtue. It comprehensively presents all principles and phenomena, and directly realizes without error whether they exist or do not exist. This wisdom has two kinds. When both kinds of ignorance have been completely eliminated, two wisdoms are attained: conditioned wisdom, which knows conditioned and impermanent phenomena; and unconditioned wisdom, which knows the unconditioned, quiescence, and concentration. These are also the two Dharma seals of non-self, regarding which there is assuredly no further hesitation. Because it summons beings to reality, it is called the great wondrous seal of wisdom. Without this wisdom, one certainly could not distinguish among the dharmas.

Sentence 5 states: “The seal of the ultimately empty, quiescent, and equal nature” praises the quiescent nature of the virtue of cessation. In praising the Dharma-body, the two obstructions must be eliminated before the two kinds of emptiness can be realized. The principle of the two kinds of emptiness definitively reveals that all dharmas are equal.

Through the two kinds of emptiness, one clearly knows that the nature of all dharmas is equal. Yet if one holds that they are ultimately nonexistent, this leads only to what is not the equal nature. The equal nature is the essence of suchness, which is neither existent nor nonexistent.

Here, it is said expediently to be ultimately empty because, upon contemplating sentient beings, one sees that all are entirely empty. The Buddha perfectly accomplished and clearly realized this; therefore, it is called realization. Sentence 6 states that, with regard to all activities—both that which acts and that which is acted upon—all are skillfully accomplished without anything remaining.

The following four sentences praise the Buddha’s transformation-body. This praises the supreme virtue of beneficence whereby, out of great compassion, the Buddha universally moistens beings throughout the six periods and bestows blessings everywhere for the benefit of sentient beings. As an expedient means, he manifests the enjoyment-body and transformation-body, teaching the Dharma to bring benefit and joy to bodhisattvas and those of the Two Vehicles.

Through the wisdom of equality, distinguished from the great perfect mirror wisdom, the Buddha manifests the enjoyment-body for the benefit and joy of bodhisattvas. Through profound discerning wisdom, he teaches the Dharma and completely severs the net of doubt. Through all-accomplishing wisdom, distinguished from the great perfect mirror wisdom, he manifests transformation-bodies; for those of the Two Vehicles and others, the Buddha manifests a transformation-body and teaches the Dharma.

Through profound discerning wisdom, he teaches the Dharma and completely severs the net of doubt. All-accomplishing wisdom operates through the three kinds of karma, which together comprise ten. Here, the first sentence is explained as generally presenting all the virtues.

These two wisdoms—all-accomplishing wisdom and the wisdom of equality—are commonly called the active agent. Within the ten aspects of the wisdom of equality, that which is carried out is called the activity acted upon. With regard to both the agent and the activity performed, all Buddhas skillfully accomplish everything without deficiency; that is, all undertakings are perfectly and beautifully completed.

Sentence 7 states that all sentient beings have their own aspirations, and insofar as these are blameless, every one of them is answered and fulfilled. This praises the Buddha’s miraculous transformations, which fulfill all beings’ wishes. Because the Buddha fully possesses the power of spiritual penetration, whenever sentient beings seek blameless things, whether worldly or supramundane, their wishes are fulfilled.

Yet they are not always fulfilled completely; hence it is said that he “is able,” for there is concern that sentient beings might create further evil karma. For example, when we see poor people constantly seeking wealth, it would seem that we should give it to them. Yet once their wishes are fulfilled, their evil karma may continue to increase; therefore, gifts are not bestowed unconditionally.

The Mahayana-samgraha states that it is better to endure poverty and lack of possessions while remaining far removed from evil destinies and bad karma than to allow the faculties to give rise to evil thoughts, causing one in a future life to undergo suffering, have deficient faculties, or possess an incomplete body. Similar matters should be understood in the same way. If someone blamelessly seeks clear wisdom and possesses merit and wisdom, it is then bestowed.

For example, Lady Mallika vowed to become a royal consort and later realized the noble fruit; five hundred noble ones wished to meet the Buddha and hear from the Buddha himself the accounts in the Jataka Sutra; and when the husband and wife Kasyapa wished to arouse the resolve to practice, the couple and their relatives later realized the noble fruit. King Asoka’s daughter first wished for money with which to practice generosity and was later born as the king’s daughter.

Examples such as these were all blameless aspirations, and therefore every one of them was fulfilled. This is unlike parents giving things to their children without considering whether the request is blameless or blameworthy. The Buddha manifests spiritual powers and, in accordance with beings’ capacities, fully answers their aspirations.

For example, in order to liberate Uruvilva Kasyapa, he manifested spiritual powers; likewise, when the Buddha subdued Kalpina, he manifested miraculous powers that caused them to enter the path, fully satisfying their aspirations. Sentence 8 explains: “Skillfully abiding in equality, uninterrupted throughout the three times, universally and extensively pervading everywhere.” This praises the Blessed One for teaching the Dharma and liberating beings with a vast mind, free from discriminating thought.

Through the divine-eye penetration, he knows the present life, as when he knew that worldly people raised cattle to assist with labor; he knows birth and death and knows the future; he also knew how the brahmin lineage would later slander the candala caste and come to ruin. The Buddha also clearly knew that Udraka Ramaputra would be reborn in a heavenly realm, become attached to its pleasures, and later fall into an existence as a fox spirit, eventually descending into hell.

Using knowledge of previous lives, he clearly speaks of future events in hopes of causing roots of goodness to arise. For sentient beings, the Buddha uproots birth and death and benefits the three times; in teaching the Dharma, he benefits beings without discriminating thought, thereby practicing equality. He contemplates this equality continuously in the present without interruption; because there is nowhere that his knowledge does not reach, it is called universally and extensively pervading everywhere.

Sentence 9 explains: “Body, speech, and mind are firm as vajra.” This compares their steadfast, immovable, and indestructible power to that of all Buddhas. It praises the Buddha for having utterly destroyed subtle afflictions, forever departed from defilement, and become able to admonish and instruct. The Buddha’s three bodies—or his purified karma—are as bright and firm as vajra, equal to those of all Buddhas, and cannot be controlled or destroyed by heavenly maras, evil companions, non-Buddhist teachers, or birth and death.

Thus evil karma subsides and never arises again. Only after the subtle afflictions associated with the three kinds of karma have been completely eliminated does he admonish and teach sentient beings; therefore, the Buddha is called one whose contaminants are exhausted, meaning that subtle afflictions have been completely ended. This has also been clearly explained in Commentary One and Commentary Four.

Of these nine sentences, the first generally praises the four wisdoms of the Dharma-body and enjoyment-body. The next two sentences praise the Buddha’s exalted virtues of vast inclusiveness. The following three separately praise the three virtues, and the final three praise the three kinds of spiritual penetration and miraculous transformation.

Their purpose is to cause sentient beings, upon seeing the virtues of all Buddhas, to give rise to joy, respectfully listen to the Dharma, and earnestly seek liberation.

The Buddha fully possesses all virtues. They are praised so that those who hear this sutra may recognize that he has taught the ultimate, profound, and wondrous Dharma.

END OF FASCICLE ONE

Sutra text: “Thus have I heard.” The commentator says: The sutra consists of three parts:

– The first part, from “Thus have I heard...” through “pure and stainless conduct,” is the introductory section.

– The principal teaching extends from “At that time, the Blessed One taught the extremely profound and wondrous Dharma for the bodhisattvas...” through “such is the brief account.”

– The transmission section, or conclusion, extends from “At that time, the Bhagavat...” through “joyfully believed, accepted, and practiced it.”

The Treatise on the Buddha-bhumi divides the text into three sections, an arrangement established long ago for purposes of exposition. These three distinct parts will now be explained as follows:

1. The first part: Introductory narration

2. The second part: Expounding the Dharma extensively according to beings’ capacities

3. The third part: Receiving and practicing

From ancient times to the present, these three parts have been understood in the same way. However, relying on the verses of the Lamp Treatise, Bodhisattva Vasubandhu divides the first part into six points. He says that the first three are set forth to clarify matters concerning the disciple, while the latter three are presented by the teacher as verification.

First: The disciple’s confidence is expressed by “thus.” What we now call “thus” means that it is not false but accords with reality.

Second: “I heard” means that I myself heard it; it was not falsely transmitted by someone else.

Third: “At one time” indicates the time when the Dharma was heard. The Treatise on the Great Perfection of Wisdom explains that, when the teaching was delivered, there was someone who heard it, causing confidence that it truly occurred.

– Fourth: The presiding teacher—the Buddha

– Fifth: The place where the sutra was taught

– Sixth: The capacities of the audience

Now, according to the Treatise on the Buddha-bhumi, the first part contains five sections:

1. Stating what was heard: “Thus have I heard...”

2. The time

3. The presiding teacher

4. The place

5. The capacities of the assembly.

Now, according to this scripture, it is divided into six sections: five sections are as stated above in the Treatise on the Buddha Stage, and the sixth is the praise of the Dharma through ten supreme merits. The true Dharma proclaimed is good at the beginning, good in the middle, and good at the end. Next, in due order, the Buddha’s teaching is recounted and its setting established; this too is the word spoken by the Buddha. The Sutra on the Collection of the Dharma records that Ananda asked the Buddha about four matters: whom should they take as teacher; in what Dharma should they abide; how should those of evil nature be dealt with; and what words should be placed at the beginning of the sutras?

The Buddha taught: The precepts serve as admonition and restraint; therefore, one should take the precepts as teacher. One should abide in adjudicating matters in accordance with the Dharma. Those who commit wrongful offenses should be disciplined. At the beginning of the sutras, six matters are set forth: first, right practice; second, right understanding; third, understanding and practice that skillfully counteract obstacles to cultivation. These three dharmas accord with the sacred teaching. Fourth is that the matter asked about is transmitted without addition or diminution.

The Treatise on the Perfection of Wisdom states that Venerable Anuruddha instructed Ananda to ask the Buddha about four matters; according to the Great Compassion Sutra, however, it was Venerable Upali who gave the instruction. We may now say that both venerable ones instructed him, thereby clarifying the matter of the compilation. As noted in the commentary, Paramartha said: The Vinaya elucidates subtle matters; when Ananda ascended the Dharma seat to proclaim the Dharma, his body resembled the Buddha’s body and was endowed with the auspicious marks. Upon examining the transmitted accounts of the compilation of the Sutra Pitaka, we also find this explanation: when Ananda left the seat and returned to his place, the assembly entertained three doubts:

1. They wondered whether the compassionate Buddha had manifested a body from the realm of nirvana to teach the Dharma.

2. They wondered whether a Buddha from another direction had come to this realm to teach the Dharma.

3. They wondered whether Ananda had transformed himself into the form of a Buddha and was teaching the Dharma to the audience.

Therefore, at the beginning of the sutras are placed the words, “Thus have I heard,” so that everyone might have faith and be free from doubt.

The Lotus Sutra explains: “Thus” is the auspicious sign of stimulus and response. Conformity with the capacities of beings is “thus,” while truth and freedom from error are indicated by “so.” Sentient beings provide the stimulus through truth, and the Buddhas respond in conformity with their capacities. The transmitter of the sutra states the expression that teaches stimulus and response; hence he says, “Thus.” The response is naturally made clear herein. According to the explanation in the Sutra of Immeasurable Meanings, the intention is that the expounder of the Dharma reveals suchness; only “suchness” is true, and hence it says, “Thus.”

Master Dao said: Complete freedom from the five kinds of slander is expressed by “thus.” First, it is free from four kinds of slander—those of superimposition, diminution, identity, and difference—and the fifth is expressed by “thus.” Regarding this sutra, to say that cause and effect are neither existent nor nonexistent is to commit the fault of frivolous speculation; the fourth is the fault of ignorance.

Master Guangzhai said: “Thus” is the introductory portion of the sutra, setting forth an account of the words and matters that were heard. Thus, this entire sutra was personally heard by me, Ananda, directly from the Buddha; that is, I heard and comprehended it thoroughly.

Emperor Wu of Liang said: “Thus” refers to the words of the person now speaking, while “so” refers to what the Buddha spoke; hence it is called “thus.” The foregoing are five explanations cited and expounded by Dharma Master Jizang. Paramartha and Chang’er both maintained that “thus” has three aspects: 1. Faith in the Buddha: the Buddhas of the three times all teach without difference—this is “thus”; because their teachings are alike, this is called “so.” Therefore, one can believe that the Buddhas teach alike, without discrepancy.

In accord with the clear principle, the true characteristic of all dharmas has never differed. 2. Faith in the clear and evident principle: because the true characteristic of the myriad dharmas has never differed, it is called “thus”; because it is spoken truthfully, it is called “so.” When spoken in accordance with principle, there is neither addition nor diminution; it must certainly be believed, and therefore it is called “thus.” 3.

Faith in the person: what Ananda requested and received from the Buddha was true, and hence “thus”; it was without error, and hence “so.”

The foregoing are three clear modes of explanation cited by the Dharma masters. They further explain that “thus” sets forth one aspect of the profound tenet, namely the ultimate truth and the conventional truth. The ultimate is “thus,” and the conventional is “so,” the intention being to reveal clearly that they are not two different things.

It may also be said that conformity with principle is “thus,” while discerning what is false is “so.” Or, in revealing the two kinds of wisdom, it indicates the causes of both: for example, the nature of what exists is “thus,” while the complete elimination of the nature of what exists is “so.” Therefore, it is said below: wisdom that knows all principles is “thus,” while clear knowledge of all characteristics is “so.” It may also be said that these are the causes of the two adornments, merit and wisdom: merit is “thus,” while wisdom is “so.” Or, teachings that accord with principle are “thus,” while cultivation in accordance with those teachings is “so.” Foremost,

it sets forth contemplation of the true characteristic of all dharmas in terms of object and subject: the object is “thus,” and wisdom is “so.”

The expression “thus” may also be called an auspicious sign. This is to clarify that these words must be placed at the beginning of the title of every sutra. The scriptures of other paths begin with the two syllables “a” and “u.” Furthermore, “thus” is an expression of affirmation that refutes error in order to reveal the correctness of what follows. The foregoing are eight modes of explanation transmitted from the ancient virtuous masters.

Next, “thus” is also explained according to four meanings that convey its intent. First, according to analogy, as when it is said, “Such wealth and nobility are no different from those of the heavenly king Vaisravana.” In this way, the Dharma that was heard has been transmitted exactly as the Buddha spoke it and is certainly a cause and skillful means for bringing benefit and happiness. Or it may be phrased: “Thus, as I formerly heard...” Second, according to instruction, as when someone says, “You should read and recite the sutras and treatises in this manner.” In that sentence, the instruction is like that of the Buddha, but it is in fact the instruction of the transmitter of the Dharma.

Or one may tell the great assembly that they should listen to what one heard in this manner. Third, according to question and answer: “I heard thus and expound it in this manner.” If someone asks you, you should answer that you formerly heard it so. This response means, “I heard it thus.” Fourth, according to assent, as when someone says, “I shall act thus for you and think thus.” When the scriptures were compiled, the bodhisattvas assembled and made this request: “You should recount it exactly as you heard it.” The bodhisattva who transmitted the Dharma assented: “I shall speak only what I heard,” or, “I believe what was spoken.” The matter was thus, meaning that I once heard such a Dharma.

Whatever the matter was, it should be stated accordingly, certainly without discrepancy. The foregoing four explanations are based on the Treatise on the Buddha Stage, as expounded by Bodhisattva Bandhuprabha.

There is also an explanation that “thus” is an expression of faithful acceptance. As the Treatise on the Perfection of Wisdom explains: “Having heard it, I aroused faith in this manner; having believed it, I accepted and practiced it, thereby giving rise to wisdom.” Faith has the capacity to receive, while wisdom has the capacity to transcend. Faith receives the Dharma at the initial stage, while wisdom reaches its profound and ultimate point. Faith means that the words accord with principle; such accord qualifies one to be a teacher.

To believe the Dharma that has been taught is to follow it; only by following it can one faithfully hear the Dharma. With respect to faith, established from the two standpoints of teacher and disciple, there are, in brief, ten distinct points, the first being the arousal of faith.

1. The Treatise on the Demonstration of Consciousness-Only states that faith is like a bright jewel that, when placed in turbid water, can purify the defiled water. Faith counteracts the turbid nature of disbelief. Therefore, for an army to inspire confidence, none of three conditions may be lacking: favorable timing, advantageous terrain, and harmony among the people.

2. The Yogacara Treatise states: Faith accords with aspiration, and aspiration accords with diligence. Therefore, when penetrating all dharmas, aspiration is the foundation. When attention arises, contact and acceptance follow immediately. Concentration and wisdom are the unsurpassed culmination, and liberation is steadfast. Liberation comes after faith, in accordance with one’s aspiration. Therefore, faith stands foremost.

3/ Students of the Buddha are like great dragon-elephants: they take faith as their hands, renunciation as their tusks, mindfulness as their necks, and wisdom as their heads, while bearing wholesome dharmas upon their two shoulders. This is stated according to the Mahavibhasha Treatise.

4/ The Dharma is the arm of the Buddhas, and faith is the arm of sentient beings. Therefore, the Abhidharmakosha Treatise says that sentient beings are completely pulled out of the mire of birth and death. The main exposition is the Buddha’s hand, while the preface, which gives rise to faith, is the hand of sentient beings. These two hands lead them beyond the mire of birth and death to the shore of awakening.

The following two points are explained according to the meaning of the Sutra of the Supreme King.

5/ Upon the vast expanse of the Great Flood, one relies upon one’s hands to row a boat across the river of birth and death; one must have faith in order to attain wisdom.

6/ While traversing a vast open field, one holds a staff in one’s hand to ward off the brigands of birth and death. Faith is the arm that grasps the knife of wisdom and repels the brigands of affliction.

7/ Upon seeing a precious treasure, one reaches out one’s hand and picks it up; upon hearing the treasure of the Dharma, one must have firm faith.

8/ Faith is the beginning of the noble treasures, and therefore faith must first be aroused. The Treatise on the Revelation of the Meaning says: Among the seven noble treasures, faith, morality, and learning eliminate shamelessness and lack of moral dread; therefore, the thought of faith must first arise.

9/ Faith is the stairway by which one ascends to the noble state. Therefore, among the forty states of mind, faith is foremost, and there are the faculty of faith and the power of faith. Because there is the faculty of faith, the myriad wholesome qualities arise from it; because there is the power of faith, the four kinds of evil maras cannot cause harm.

The Treatise on the Ten Abodes states: Faith enables one to cross beyond the evil paths and to leave far behind the causes of poverty and hardship. There are four kinds of indestructible faith. For this reason, all sutras begin with the words “Thus,” causing beings to give rise to faith.

“I heard” means that the bodhisattva who transmitted the Dharma personally recounted that teaching. Because he himself heard it from the Buddha, the words “I heard” are stated. “I” is the conventional, provisional person formed by the conjunction of the five skandhas.

Yet there are three kinds of self: a- The self grasped through delusion. Non-Buddhists and those who do not cultivate cling to this self, yet it is like empty space or a tiny mustard seed. b- The self provisionally designated within permanence, bliss, self, and purity guides those of the Two Vehicles to attain non-self and then to relinquish even the Lesser Vehicle’s realization of non-self. Thus, in the Buddhist sutras, the Buddha sometimes speaks of “self” and at other times speaks of “non-self.” Yet the true characteristic of all dharmas is neither self nor non-self.

For the shravakas, impermanence and so forth are taught in order to eliminate the four inverted views of ordinary beings. It is said that there is no self belonging to a sentient being, for dharmas arise from causes; afterward, when cultivating and realizing the bodhisattva stage, permanence, bliss, self, and purity are taught. This eliminates the four kinds of attachment to dharmas arising in those of the Two Vehicles.

Thus, the intrinsic nature of all dharmas is free from self; from non-self, the permanent self is revealed, and it is therefore called a provisional designation. The self passes through the three periods of time; hence people commonly say that Mr. Zhang or Mr.

Wang received his family lineage from Heaven and left his name to posterity. Those who transmit the Dharma to the world conform to worldly convention and refer to themselves as “I.” This is unlike the attachment to self mentioned above: because there is no deluded attachment, neither is it merely a provisional designation. Its essence, however, is the self of non-self.

Question: The Buddhas teach the Dharma in order to destroy attachment to self. Why did Ananda not call himself by name, but instead say “I”?

– Answer: According to principle, he ought to have stated his name. Briefly, however, there are three reasons for referring generally to himself as “I”:

1- To make clear that the teaching does not contradict worldly convention: Although the essential purport reveals the ultimate teaching, it does not contradict worldly convention. Although there is no self, a self is conventionally established, in order to show that ultimate truth is not separate from conventional truth.

2- “I” signifies mastery and sovereignty. Ananda, foremost in learning, heard and thoroughly retained what he had heard. Possessing the three kinds of wisdom and fully comprehending both the words and their meaning, he is said in the sacred teachings to have attained mastery through samadhi.

If Ananda himself heard the Dharma in this way, although he possessed the requisite qualifications, he would not thereby have attained mastery over the meaning of the Dharma. In order to reveal the meaning of mastery over the Dharma, he said “I heard” rather than calling himself Joyous One.

3/ “I” signifies personal realization. People commonly say, “I heard and saw this,” to indicate personal experience. If it were merely stated generally that Ananda heard it, he might not have personally heard the Buddha’s teaching.

Here it is made clear that he personally heard the Buddha preach and did not hear it transmitted by someone else; therefore, the word “I” is used. For the three reasons given above, he did not call himself Joyous One, but spoke generally, saying, “I heard.” “Heard” means the cognition arising through the ear that receives what has been spoken. Here the ear is set aside as a separate organ, and the self is spoken of generally; hence the phrase “I heard.” Different schools explain the hearing performed by the various faculties in different ways.

According to the Mahayana, the mental factor of cognition combines with its object, and this is called hearing. Nevertheless, because the five faculties possess a dominant function in relation to consciousness, it is called hearing. Nagarjuna speaks in this way regarding all dharmas.

Hearing a sound refers specifically to hearing through the ear, but if one speaks generally of hearing and retaining, this must occur through the mind. Thus, only the mind fully possesses the nature of hearing. Therefore, the Yogacara Treatise explains that hearing involves examination and consideration.

The ear merely hears sounds and serves as a gateway for the mind, while a person hears through the opening of the ear. Hearing is spoken of generally as occurring through the ear; therefore, the ear is said to hear. Yet the ear does not possess the capacity to hear and distinguish dharmas, as when, for example, one hears a certain matter and then recounts it.

Because we are accustomed to this manner of speaking, we call it hearing with the ear. It is like looking at a second moon and seeing a ring of fire surrounding it. When King Virudhaka used insulting words against the Shakya clan, this was due to mental consciousness; the opening of the ear had nothing to do with it.

Question: When Ananda heard the Buddha speak, he also reflected and understood what the Buddha was saying. Why, then, did he not say, “Thus I saw,” “Thus I retained,” or “Thus I knew,” but say only, “I heard”?

There are three meanings in answer to this question:

– First: It is intended to demonstrate that, in order to awaken completely to the profound principle, one must rely upon the verbal teachings. Seeing, knowing, discriminating, and so forth do not in themselves arise from a clear realization of the principle. Although he truly saw, he spoke only of hearing.

– Second: In this Saha world, sound is used to perform the Buddha’s work. Therefore, to indicate how it differs from other Buddha lands, only hearing is mentioned. In other Buddha lands, subtle light, exquisite fragrances, and extraordinary flavors are used to perform the Buddha’s work; therefore, the sutras there begin with such statements as “I saw,” “I understood,” or “I knew.” Here, to reveal the distinction from other Buddha lands, only hearing is mentioned.

– Third: It is intended to show that the wisdom of bodhi necessarily develops through repeated cultivation and permeation, accumulating little by little. Without hearing the true Dharma, the three kinds of wisdom—hearing, reflection, and cultivation—would have no means of arising. Therefore, the sutras begin by speaking of hearing, so that worldly, contaminated habituations may gradually be extinguished and the supramundane, uncontaminated fruition may increase. Hence only “heard” is stated.

Question: In the Great Prajnaparamita Sutra, the Buddha taught: “From the time I attained the Way until I entered nirvana, throughout that interval I never spoke a single word.” Why, then, did Ananda slander the Buddha by claiming that the Buddha had taught the Dharma and by saying himself, “I heard”? Moreover, the parable in the Sutra of the Three Leaves says: “The dharmas that have been taught are like the leaves in the hand; the dharmas that have not been taught are like the leaves in the forest.” Clearly, the Buddha did teach the Dharma. Yet here it says, “I heard,” while elsewhere it says that the Buddha did not speak a single word. Why is there such a contradiction?

Answer: The Treatise on the Buddha Ground states: The Tathagata’s compassionate intent and the power of his original vows serve as the dominant condition. What listeners hear arises as words and meanings. Although these words and meanings arise in reliance upon the power of their own previously established wholesome roots, they are provisionally called the Buddha’s speech.

Because the power of hearing through their own ears manifests from the mind, they say, “Thus have I heard.” The meaning is that the Buddha is endowed with three qualities: concentration, wisdom, and compassion. In reality, within these three qualities there is no expounding of the Dharma. Because the mind of great compassion is aroused through the original vow to benefit beings, sentient beings who have cultivated for a long time possess the conditions to encounter the Buddha.

Now that their faculties have matured, within their own consciousness they hear the Buddha expounding the Dharma, teaching and liberating beings; yet in truth, he says nothing. It is like the mother of Zeng Shen biting her finger: Zeng Shen felt pain in his heart and knew that his mother was calling him home. In fact, his mother did not utter a word but merely kept thinking of her son.

As wind meets clouds, the mother’s thought of her son and the son’s thought of his mother exert an attractive force, as though the mother had called him; therefore, as we know, the son hurried home. The Buddha is likewise like the mother, and sentient beings are like Zeng Shen; whether speech occurs or not, the principle is generally the same. As another example, a female devotee invited a bhikshu to expound the Dharma.

After the teacher departed without leaving her any words, the woman attained awakening. She said that it was through the teacher’s gracious virtue and by relying upon the bhikshu as the dominant condition for cultivation that she escaped birth and death and realized the fruit of the path. Sentient beings rely upon the Buddha as the dominant condition, and through the discriminating mind the teachings of the Three Vehicles take form.

Thus it is provisionally said that the Buddha expounds the Dharma, although in truth the Buddha has never spoken. The words “Thus have I heard” carry the same meaning. Some listeners, through their wholesome roots and the power of original vows serving as the dominant condition, hear the teaching, and the Buddha clearly knows this principle of mutually conditioning relationships.

This mutually conditioning relationship means that, because the Buddha arouses wholesome roots for the benefit of others, it is called the Buddha’s speech. The hearer was directly present, as Ananda was, and therefore he recounts everything clearly and in detail, saying, “Thus have I heard.” This means that the Buddha manifests a body fully endowed with the six faculties, which come into contact with the six objects, while the six consciousnesses discriminate.

It is consequently evident that the Buddha expounds the Dharma for the work of benefiting beings, without a discriminating mind and without thoughts of attachment. In accordance with his aspiration and the capacities of beings, he expounds the Dharma to benefit all kinds of beings. Like a mani jewel or the celestial drum of Sakra, which, though devoid of intention, sounds of itself without waiting for the Lord of the Devas to command it or refrain from commanding it: through the wholesome karma experienced by the Lord of the Devas, the celestial drum sounds of itself without being struck, and on hearing it the Lord of the Devas becomes vigilant and cautious.

The Buddha is likewise: his mind does not discriminate between speaking and not speaking. Sentient beings who possess wholesome conditions and hear the Dharma comprehend the teachings expounded by the Buddha. The exposition of the Dharma is also like an illusory person expounding the Dharma for an illusory listener.

The intrinsic nature of written words is entirely free from written words; it should be understood in this way. One should not deludedly cling to names and words as though there definitely existed a real Dharma, a person who expounds the Dharma, and someone who hears the Dharma. Therefore, the Buddha said, “I have not spoken a single word.” In the exposition of the Dharma, there is no Dharma that can be expounded, because Dharma does not manifest in that way.

Just as an illusionist is one who displays illusory performances, this does not mean that nothing exists at all. The sutra states that the exposition of the Dharma neither exists nor does not exist; when all the requisite conditions are present, dharmas are accomplished. The Buddha expounded the Dharma, and Ananda personally heard it; therefore, it is called “Thus have I heard.” This contains two meanings: first, seeing without attachment; and second, the preservation of the Dharma by the enlightened teacher.

One should therefore understand that the phrase “Thus have I heard” encompasses all matters of additions and omissions, distinctions, errors, and faults. I myself heard such Dharma from the Buddha; it was not spoken by anyone else. This demonstrates that the listener possesses the patient capacity to hear what ought to be heard while disregarding all distinctions, errors, and faults.

He is unlike a foolish person who lacks the patience to hear what should be heard and therefore cannot accept what is right and abandon what is wrong.

When the teachings were compiled in order to transmit the Buddha’s words, they were all based upon these words spoken by the Buddha, causing sentient beings to receive and uphold the teachings with faith and reverence. I myself heard this Dharma from the Buddha; its principles and meanings are correct and without error. The listener must recount it clearly and accurately, reflect upon it reasonably, and diligently cultivate it.

The sutra says “at one time” because the reciter recounts it to verify the time when the sutra was spoken—that is, to confirm the occasion. The time when the Buddha expounded the Dharma and the time when the assembly gathered to attend and listen were continuous and uninterrupted, thereby confirming that the hearing was entirely true. By customary usage, we refer to it generally as “at one time,” meaning that it was not heard at some other time.

Why, then, is it called “one”? This expression is indefinite: it does not specify an exact moment, nor does it clearly state how long the period lasted. Because it does not precisely determine the duration, as in the time when the Buddha attained enlightenment, the occasion is generally called “at one time.” Only the speaker and the listeners could determine it; when addressing the assembly, it is generally called “at one time.” Because the expounder of the Dharma—the Buddha—comprehends all dharmas, he can teach at any time.

Or it may be that the listener, whose faculty of hearing was purified, clearly understood every word and was thoroughly aware of everything beyond ordinary temporal limits. Or it may be said that the expounder taught over many kalpas and that the listener likewise attended and listened over many kalpas. Therefore, no fixed conception of time is established for that immensely long span of kalpas, because the capacities of the many listeners within a single Dharma assembly differed in slowness and speed.

Endowed with spiritual power, the Buddha could lengthen or shorten time, compressing distant kalpas into a brief interval. Time may be explained in two ways:

– First: When time is determined according to conditioned dharmas, then, in principle, the bodies and minds of both the listener and the expounder of the Dharma undergo change and cessation thought after thought; they are impermanent and indeterminate. There are prior moments, subsequent moments, and the present. That is, dharmas come and go and proceed in succession, and thus past and present are provisionally designated. The event between the speaker and the listeners actually occurred at a definite point in time, and therefore it is generally called “at one time.” It is like a mathematician using an abacus to calculate numbers in units of tens, hundreds, thousands, ten-thousands, hundreds of millions, and so forth. In reality there is only one abacus, yet because it is calculated horizontally and vertically, different and unequal numbers arise, producing distinctions. Here, because the person hearing the Dharma is a composite of the five skandhas, there are past, present, and future. What now exists belongs to the present, while the period of the teaching encompasses the three times. These three aspects are now gathered together within that interval and called “at one time.”

– Second: Time, as manifested by consciousness, has three periods. Ordinarily, a single thought or many kalpas may provisionally be called “one time.” It is like a person in a dream who dreams that he wanders through birth and death in the three times. That consciousness arises entirely from the deluded mind; in reality, how could the three times exist? The same is true when time is examined according to principle. Only because of deluded attachment do the three times seem to exist; in reality, they are generally called one time, or one occasion. In terms of meaning, one should understand that, through the mind having objects of cognition, the formation skandha, and other dharmas, the dharmadhatu comes to be established. Why are the distinctions among the twelve hours not stated? For example, purity and impurity, day and night, hours and moments, and the various directions all differ. Place is a fixed direction, whereas within the conception of time it is spoken of generally as one.

Question: Because purity and impurity differ from place to place, the word “one” is used. Yet how can differing hours in different places be provisionally determined? Ordinary beings dwell in impure realms, while noble beings dwell in Pure Lands; how can this distinction be made? How do we know that the time taken as the standard here differs from the time in other places?

Answer: Just as the duration of a single kshana (instant) and the long duration of many kalpas cannot be definitively determined, because the standard is unclear, it is therefore generally called “at one time.” According to the Consciousness-Only teaching, the duration of kalpas appears to pass quickly or slowly in differing ways because of attachment, whether arising independently or dependently. This is due to deluded dharmas or true dharmas, equality, or the spiritual power of the noble ones; through the power of empowerment, there is quickness or slowness.

One should not expend effort seeking an exact meaning. The scriptures call him Bhagavat. From this point onward, the exposition follows the third interpretation, identifying the Teacher of the Doctrine so as to praise the One who surpasses all people and whose teaching is likewise wholly superior.

The designation of the Teacher conveys two meanings: first, it indicates his name; second, it praises his virtue. According to the first meaning, the name is Bhagavat, a title by which people at that time addressed the World-Honored One. Because of the meaning associated with it, the term was not translated; moreover, Chinese had no equivalent word.

Fascicle 83 of the Yogacarabhumi states: The Buddha sat serenely in meditation beneath the Bodhi tree, exercised his power to destroy all the armies of Mara, and was fully endowed with the great power of wisdom; therefore, he is called Bhagavat. The Treatise on the Buddha-Bhumi explains Bhagavat according to six distinct meanings: sovereignty, majestic virtue, dignified adornment, renown, auspiciousness, and venerability.

Because the Buddha possesses these six distinct qualities, he is collectively called Bhagavat. Here, only the general meaning of bhaga is given: an exemplary person fully endowed with all virtues. In general, all Buddhas are completely endowed with every exemplary virtue, lacking none; thus, the Tathagata is called Bhagavat.

This means that all Buddhas are forever unbound by afflictions and possess great sovereignty. Like a fierce fire blazing with utmost intensity, he has the quality of flourishing splendor. The Buddha is adorned with the thirty-two marks of a great person, and thus his body is dignified and majestic.

His perfect merit is complete and immeasurable, and thus he is renowned. Being approached, praised, and honored with offerings by everyone in the world, he is greatly auspicious. Fully endowed with all virtues, he constantly employs skillful means to benefit and bring peace and happiness to every sentient being, never becoming indolent or sluggish; thus, he possesses venerability.

Because he is able to destroy the four kinds of evil Mara, he is called Bhagavat. The four kinds of evil Mara are: the Mara of afflictions, the Mara of the five skandhas, the Mara of death, and the Mara of the divine being Ishvara. They disrupt the wholesome dharmas of sentient beings and obstruct cultivation; therefore, they are called Mara.

Through cultivating and attaining samadhi, one immediately destroys the Mara of afflictions and the Mara of death. When one is about to attain the Vajra mind—firm and irreversible—one decisively destroys all celestial Maras; upon attaining liberation, one also destroys the Mara of the five skandhas—form, feeling, perception, formations, and consciousness. In terms of their characteristics, the Vajra mind employs the five powers to destroy the Mara of afflictions.

Just as the Buddha, seated beneath the Bodhi tree, destroyed the celestial Maras, entered great samadhi, and, during the fifth watch of the night, entered the samadhi of remainderless nirvana and utterly destroyed the Mara of the five skandhas, so, during the final three months thereafter, he completely vanquished the Mara of death. According to the true meaning, whatever disturbs the mind of a bodhisattva is called an affliction.

The Vajra mind forever destroys the two hindrances: the afflictive hindrance and the karmic hindrance. When these two hindrances are eliminated, liberation is attained, and the remaining two Maras—the Mara of the five skandhas and the Mara of death—are destroyed. Here only two kinds of Mara are mentioned: the Mara of death and the Mara of the divine being, without discussing the celestial Mara.

Thus, the statement is now made on the basis of a single meaning. According to the ten stages of faith of a bodhisattva, however, the celestial Mara is destroyed only when the Buddha attains enlightenment. In the sixth of the Ten Abodes, the celestial Mara is subdued.

There, the practitioner forever departs from birth and death and escapes the three realms, and therefore can subdue the celestial Mara, just as one at the first bhumi begins to crush the celestial Mara. The Treatise on the Buddha-Bhumi states: Those who realize the first bhumi and above can destroy the four kinds of evil Mara and freely choose whether to retain or relinquish life. Therefore, one who destroys these four kinds of Mara is called Bhagavat.

Question: The Buddha possesses the ten epithets; why, then, at the beginning of the sutras did the Buddha also instruct Venerable Ananda to call him Bhagavat?

Answer: This is an appellation by which people of the world, out of reverence for the Buddha, commonly address him; followers of non-Buddhist paths also call their own fundamental teachers Bhagavat. Moreover, this title encompasses virtues not contained in other appellations. Therefore, at the beginning of the sutras he is called the Bhagavat.

However, in the titles at the beginning of the sutras, the names of the Teaching Master are not all the same. For example, the newly translated Mahayana sutras, when praising his merits, state that the Buddhas abide in the dharmadhatu and have attained the adornment of great merit; this is spoken from the standpoint of the nature of morality and the Dharma-body. As the Buddha-bhumi Sutra says: “The Buddha is supremely excellent and radiant, adorned with the seven treasures and the auspicious marks of merit.” To elaborate, one should establish a great palace in which to enshrine the Buddha, the Great King of Precious Flowers.

With reference to the reward-body, the eighteenth quality of the perfectly complete Pure Land is explained. Thus, at the beginning of this sutra, the true virtues of the Buddha are set forth in a manner somewhat different from other sutras. The Buddha dwells in the inner palace of the Heaven of the King Who Freely Enjoys the Transformations of Others, where his transformation-body appears in the world and teaches the Dharma.

Yet in the realm of Dharma-nature, only the Buddha clearly manifests the virtue of the Bodhisattva Adornment of Flowers, abiding together in that realm. Likewise, in the Pure Land there are not only bodhisattvas; the sutra also mentions assemblies of nagas and devas. This sutra in particular speaks only of the realm of the Heaven of Those Who Freely Enjoy the Transformations of Others, which also includes those within the ten bhumis, as well as great bodhisattvas.

Here one characteristic is made clear: what is seen differs according to the beholder. The Diamond Sutra Treatise states that the responsive transformation-body is neither the true Buddha nor the one that teaches the Dharma. The teaching of the Dharma is nondual with respect to existence and nonexistence, transcends all verbal expression, and, returning manifestations to their source, takes the Dharma-body as the body; apart from that body, there is no other body.

Regarding the Dharma-body, both teaching and the essence beyond teaching depend upon meanings accumulated together and are collectively called “body.” Generally speaking, the Dharma-body is also based upon the body as its foundation. Clinging to the existence of two bodies, one gives rise to notions of right and wrong, asserting that there is an eternal body and a perishable body. To speak of two bodies is to assert duality, and thus the existence of characteristics.

Prajnaparamita takes Dharma-nature as its central principle and thus relinquishes the aspect of characteristics; therefore, it is said to be without body. These two bodies are likewise spoken of in dependence upon the body. To illuminate the profound import of Mahayana terminology, one must realize the principle of the twofold emptiness before this meaning can be thoroughly understood.

Therefore, the subtle realm is provisionally employed to convey the profound and esoteric words of the sutra, while in the realm of Dharma-nature words are used to praise the merits of the Mahayana sutra. In accordance with principle, the true Pure Land is an exceedingly beautiful and adorned realm, but it is not the realm of Dharma-nature. In the realm of Dharma-nature there is neither body nor teaching; how, then, could bodhisattvas see or hear?

This is intended to reveal that the true emptiness realized by right wisdom is the realm of Dharma-nature. After attaining subsequent wisdom, compassion arises to transform and liberate beings; therefore, manifestation in the Pure Land entails no contradiction. Nagas, devas, and the eight classes of beings are transformed and liberated, just as the Buddha-bhumi Sutra clearly sets forth the eighteen marks of perfection of the Pure Land.

The Tathagata’s true virtues realize the five dharmas, and the Pure Land is provisionally employed in explaining them so as to reveal the profound meaning of the sutra; the great-wisdom bodhisattvas’ realization also proceeds from the realm of Dharma-nature. The nagas and devas who hear the Dharma are all liberated, while prajna wisdom is the Dharma used to contemplate the true characteristics of reality. The bodhisattvas and Buddhas primarily relinquish characteristics, for they dwell together in the realm of Dharma-nature while manifesting bodies in the Pure Land.

Yet the Buddha manifests his vast compassion through the reward-body, appearing in the world to teach the Dharma and transform sentient beings. In truth, however, those who hear the Dharma must differ from those who praise the Buddha’s true characteristics and virtues in the work of transformation; this meaning will be explained more clearly below. The designation Bhagavat refers to the three bodies appearing responsively in various places to enter the world and teach the Dharma.

The disciples perceive three realms, yet only the virtues of the reward-body are clearly set forth. The sutra text, however, does not mention a separate realm for the reward-body. Through this meaning, the virtues of the Buddha are clarified so that the Buddha-realm may be clearly known.

From this point onward, Bhagavat denotes the distinctive virtues of the Buddha: namely, the dwelling place of the reward-body, the body that enters the world to transform beings, and the body transcending the ordinary that continually appears to teach the wondrous Dharma. In order to transform beings and reveal the profound sutra, and to manifest compassion in the work of cultivation, it is therefore not the body of the realm of Dharma-nature.

The sutra says:

– First: The perfectly excellent one who has accomplished the Tathagata’s adamantine, sustaining wisdom of the nature of equality, replete with rare and incomparable merits.

– Second: He has attained the Tathagata’s Dharma of consecration—the jeweled crown—that transcends the three realms.

– Third: He has skillfully accomplished the Tathagata’s adamantine wisdom of great contemplation and sovereign mastery.

– Fourth: He has fully attained the Tathagata’s great wisdom-seal that decisively comprehends all dharmas.

– Fifth: He has realized the Tathagata’s ultimately accomplished, quiescent seal of the nature of equality.

– Sixth: With respect to all undertakings, both what is capable of acting and what is acted upon are skillfully and completely accomplished without deficiency.

– Seventh: Whatever all sentient beings may seek, insofar as it is blameless, their wishes are fulfilled accordingly.

– Eighth: He skillfully abides in the vast, universally illuminating equality of the three times, beyond permanence, emptiness, annihilation, and cessation.

– Ninth: His body, speech, and mind are adamantine, equal to those of all Buddhas, unmoving and unmingled.

The nine statements above praise the merits of the Tathagata. On the basis of the sutras and treatises, there are, in summary, three ways of explaining them:

– First, according to this sutra, the first statement praises the Buddha’s virtues in general, encompassing all virtuous characteristics. The remaining eight statements separately praise each individual virtue. The main section that follows is divided into fourteen passages praising the fourteen virtuous characteristics of the Blessed One. The first statement sets forth his virtues in general, while the other statements separately set forth each merit, beginning with the adamantine, sustaining wisdom of the nature of equality. The second statement, praising the Tathagata’s consecration and jeweled crown that transcend the three realms, corresponds to the third of those fourteen passages. Putting an end to all evils is the most exalted Dharma of all; it is the fifth Dharma, revealing the Dharma-gate of consecration by the King of Wisdom. This continues to the very last virtuous characteristic, comprising two Dharma-gates, within which are accumulated innumerable rare merits. In general, the next seven statements set forth the Buddha’s surpassing merits. The other twelve passages separately discuss the Dharma-gates and therefore cannot be fully enumerated here. This concludes the abbreviated general explanation. The detailed, separate explanation is as follows: “Wondrous” means that the merits are subtle and refined; “excellent” means that, apart from the Buddha, no one can fully comprehend them. That those within the path have still not clearly understood them is “wondrous”; that followers of non-Buddhist paths cannot know them is “excellent.” Furthermore, wisdom so profound that it cannot be fathomed is “wondrous,” while merit difficult for those of meager merit to perceive is “excellent.” “Accomplished” means sovereign mastery over worldly affairs, with all matters brought to ultimate and perfect completion. “All Tathagatas” refers generally to the true virtues of all Buddhas. By virtue of these Buddha-qualities, one becomes a truly virtuous one worthy of honor. The Sanskrit is Yao Tuo Jie Duo, formerly translated as Duo Tuo A Jia Du, and rendered in Chinese as Tathagata. The Bodhisattva-bhumi Sutra says: “One who is not false or deceptive is the Tathagata.” The Nirvana Sutra explains: “That which the Buddhas of the past taught in the sutras and which remains unchanged in the present is ‘Thus’; proceeding from the wisdom-paramita through the thirty-seven factors and the eleven dharmas until reaching nirvana is ‘Come.’” This meaning explains that the Buddhas teach the wondrous Dharma, cultivate the myriad practices, and realize nirvana; therefore, they are said to be free from falsity. This precisely is the meaning of Tathagata.

It may be said that one who speaks no falsehood skillfully speaks words of truth until attaining Buddhahood, and is therefore called the Tathagata. The Yogācārabhūmi Treatise states that, among the ten epithets of the Buddha, the first epithet, Tathagata, is a general designation. One who practices wondrous conduct within saṃsāra until attaining Buddhahood is called Sugata. As for the epithet Well-Gone One, it was formerly transliterated as Tu-già-đà. One who abides in nirvana and attains Buddhahood is called the Tathagata. Gata means “gone” or “arrived,” just as “pāramitā” means “gone beyond.” The meaning here is likewise so.

Vajra is a metaphor. The wisdom of the nature of equality can eradicate all evils, subdue afflictions, and surpass everything; it is therefore called Vajra. This is because the nature of vajra is capable of shattering.

“Sustaining” means that, upon attaining the state of the Dharma King, the Buddha, one can become sovereign of the three realms. The supreme Dharma attained in the world is governed by this vajra wisdom, which keeps it from perishing; hence it is called “abiding.” Because it enables all things to grow, it is called “maintaining.” This wisdom of equality also encompasses the treasury of wisdom; both merit and wisdom take it as their cause, and it is therefore called sustaining.

The virtues of the Buddhas eradicate every evil; this is vajra sustaining. This is the wondrous function of the wisdom of the nature of equality: inwardly it preserves, and outwardly it destroys.

This wisdom of the nature of equality is not the second wisdom, the Wisdom of Equality, among the four wisdoms. Rather, it is the wisdom of the ultimate quiescence and equality of the Dharma-nature; hence it is called the wisdom of the nature of equality. It is non-discriminating wisdom, the wisdom that severs delusion without obstructing the path.

Vajra wisdom is the right wisdom within the Wisdom of Wondrous Observation. Just as sustaining is the root of all virtues, so it is also the foundation for destroying evil. This wisdom is the great perfect mirror within the wisdom of the nature of equality.

It can shatter attachment to saṃsāra and nirvana and abide in non-abiding; it is the seventh consciousness transformed into the Wisdom of Equality. It can shatter the rigid attachments and all afflictions of the two vehicles and abide in the virtues of compassion and benefiting others; this is the Wisdom of Accomplishing Activities.

Here, the principal meaning among these wisdoms is taken according to the realization of the nature of equality, for only then can discriminative thought and the two obstructions be eliminated. The root of all virtues is called the vajra-sustaining wisdom of the nature of equality. Bodhisattvas must receive the jeweled crown at the stage of consecration and attain undefiled, completely non-discriminating wisdom beyond the three realms.

Thus far, the first virtue of the Buddha has been explained. The other virtues bear many names that have not previously been encountered, and are therefore called rare. Because only the Buddha has perfected them, they are called supreme. Because they can be attained only by concentrating the power of cultivation, they are called virtues. This virtue also encompasses those of lesser capacity, and those of lesser capacity know themselves as such.

The second sentence states, “He is able to attain the Tathagata’s consecration Dharma, more precious than the three realms.” This is the third virtue, the subjugation of evil; this Dharma gateway is supreme above all. The fifth virtue reveals the Dharma of consecration as the treasury of wisdom. It may be clearly explained as follows: if one performs the worldly consecration rite, one attains the fruit of supramundane consecration.

In the Western Regions, India, when a crown prince of the kṣatriya lineage was about to ascend the imperial throne, he first had to invite renowned brahmin masters to conduct the consecration rite. An elephant was ridden for a thousand miles, and water from the four seas was used. Auspicious grass was dipped into the seawater and sprinkled upon the crown prince’s head to purify him.

This was a rite of great auspiciousness that caused the four quarters to submit, after which the crown prince assumed the throne. According to the scriptures of the earlier translations, this was called the sprinkling of water upon the king’s head in the Kṣatriya realm. The scriptures of the newer translations say that the kṣatriya lineage performs the consecration rite for the new king.

The king must be of the kṣatriya lineage, while brahmins are invited to serve as masters and perform the consecration upon the king’s head. Brahmins are a caste of practitioners who observe pure precepts; therefore, the kṣatriyas invite them to conduct the consecration rite upon the new king’s head.

This is a custom modeled upon the rite of receiving the Dharma of the Dharma King, the Buddha. It is also said that bodhisattvas of the Ten Grounds, at the ultimate tenth ground, are born in the palace of Maheśvara Heaven in the form realm. There, upon a lotus dais, they enter vajra samādhi and receive the station of Buddhahood.

Moreover, bodhisattvas are the most honored among beings, the eldest children of the Buddha, and crown princes. The Buddhas of the ten directions are the teachers of the bodhisattvas. Bodhisattvas assist the Buddhas as their right arms.

Taking the pure Dharma-water of the Buddhas of the three times, they pour it upon the head of the sovereign. The crown is the center of the head, and the head is the highest and purest part. This rite washes away the defilements of the two obstructions that, from beginningless time until now, have been tainted by so much impurity and conditioned contamination, transforming them into pure, undefiled purity so that one may attain the supreme station of the Dharma King.

Just as, in the world, a crown prince receives the consecration before assuming the throne, donning the royal crown, wearing court robes, and taking his seat in the royal palace, so too is the crown prince within the Buddha-Dharma. He must receive the Dharma of the Dharma King before wearing the Buddha’s crown, called omniscience or wisdom of all modes, which preserves the Buddha-mind—that is, contemplation through prajnaparamita wisdom.

This indeed is the precious Dharma-jewel virtue. Among the seven noble treasures, it is called the treasure of wisdom; therefore, this crown is precisely the jeweled crown. The Dharma-robes of the virtues of the Buddhas of the two times are the robes of moral conscience, moral dread, gentleness, and patience.

This crown of wisdom is the great treasury of wisdom, for every wholesome dharma arises from this wisdom. All Buddhas of the ten directions alike wear these robes and don this crown.

From beginningless time, evil companions have poured the water of afflictions upon the crown of the head. Throughout the kalpas of saṃsāra, the mind has been the source harboring the seeds of ignorance and evil. Saṃsāra harbors shamelessness, lack of moral dread, obduracy, layers of rebelliousness, anger, and impurity. These must be eradicated and forever abandoned so that one never again falls into the prison of the three realms. Therefore, it is called the supreme Dharma gateway that subjugates all evils, and it is also called the Dharma gateway of consecration as the treasury of wisdom. Through it, the Lord of the Three Realms, the Buddha, escapes every conditioned bond of saṃsāra and passes beyond the three realms. The undefiled is also called all-pervasive.

The scripture further explains that, just as by performing the worldly consecration rite one presently obtains the later fruit of becoming a supramundane Dharma King, so it is here. The third sentence speaks of the great sovereign contemplation of all-pervasive vajra wisdom. Among the fourteen sections, this is the twelfth: the Dharma gateway of the all-pervasive supreme treasury that sustains all classes of sentient beings. This is because the Buddha fully realizes the tathagatagarbha. The essential nature of Bodhisattva Samantabhadra has the meaning of all-pervasiveness: it is the realization that the tathagatagarbha pervades all sentient beings.

What is discussed here is the wisdom of realization, namely the all-pervasive vajra wisdom that completely eradicates saṃsāra and every afflictive obstruction. Thereafter, with a compassionate mind, one observes the bodies, speech, minds, and conduct of sentient beings so as to eradicate their afflictions completely, and then manifests responsively at the appropriate time. All sentient beings possess this treasury of vajra wisdom.

Using the vajra treasury for the sprinkling rite is called the treasury of the true Dharma. Because all deeds proceed from right speech, they all become pure karma, and all subsequent undertakings are accomplished through the power of this empowerment. Because one observes sentient beings and gives rise to the three wholesome karmas, this is called Sovereign Contemplation.

Because, while performing the rite, one serves as a Dharma vessel that benefits others without missing the proper time or place, it is called Great Sovereign Contemplation. In the kingdom of Kucha, there was a holy bhikṣuṇī who manifested the rite of Great Sovereign Contemplation.

The fourth sentence states, “the great wondrous wisdom-seal that definitively knows all dharmas.” Among the fourteen sections, this is the second part, concerning the quiescent Dharma-nature and the principle and import of prajnaparamita, pertaining to Equal Enlightenment. Generally speaking, all dharmas do not go beyond two: first, wisdom; second, its objects. Wisdom is vajra wisdom, while its objects are, in general, all dharmas. It may also be said that there are two dharmas: first, the agent; second, that which is acted upon. The agent may be called dharma, and that which is acted upon is meaning.

Now it is explained that the Blessed One possesses two dharmas, and these two dharmas must certainly be understood clearly and without doubt. That which knows is wisdom, namely, the great wondrous wisdom-seal. The wisdom-seal has two kinds, or two dharmas. Because it forever transcends all nets of doubt and cannot be fathomed by ignorant, deluded ordinary beings, it is wondrous; because even through supernatural powers it is difficult to conceive or fathom, it is great. This wisdom-seal contemplates all dharmas without any further doubt.

The fifth statement says that the ultimate quiescence and equality of all Buddhas is the seal of intrinsic nature. This is the fifth dharma among the fourteen sections. First, the profound and wondrous nature of all dharmas is the Dharma-gate of purity.

Fourth, wisdom of equality is the Dharma of purity. Seventh, freedom from all conceptual proliferations is the Dharma that turns from the mind. Eighth, entering the Great Vehicle is the equality of Dharma-nature.

Eleventh, equality of intrinsic nature is the supreme Dharma-nature. Previously it was fashioned by manifold deluded perceptions and attachments; now deluded perceptions and attachments are forever abandoned. When attachment to propositions is no more, that which is realized becomes manifest; because deluded perceptions are extinguished, the mind becomes pure.

When every deluded perception is completely eradicated, then whether mundane or supramundane, all defiled or pure dharmas are equally quiescent. The intrinsic nature of quiescence is suchness, meaning the equality of the nature of all dharmas. Because this certainly exists universally throughout all dharmas, it is called a “seal.” The Buddha attained this Dharma and perfected it completely; hence it is said that he skillfully realized it.

However, the Madhyantavibhaga explains the twenty kinds of emptiness, among which ultimate emptiness is described thus: because one wishes to benefit all classes of sentient beings, one contemplates that emptiness is completely empty. According to this meaning, it may be explained that, for the sake of sentient beings, one separately contemplates emptiness or contemplates existence, because sentient beings perceive emptiness.

The contemplation of sentient beings never reaches the ultimate; therefore, one contemplates that emptiness is ultimately empty. This emptiness is completely quiescent, and sentient beings perceive it as being the same in all dharmas. That is, when the intrinsic nature of dharmas and persons is equal, one knows with certainty that all dharmas are completely empty.

Through conceptual imputation and attachment, or through attachment to the principle of the twofold emptiness, they are completely void. This briefly explains the essential meaning of the first statement: the profound and wondrous nature of all dharmas is the Dharma of purity. The other four Dharma-gates have already been fully explained.

For fear of prolixity, they are not explained further here.

The sixth statement explains that both what is capable of acting and what is acted upon are skillfully and completely perfected. Tenth, “skillfully tamed” reveals the virtue of the treasury of wisdom. As for taming anger, rage, afflictions, faults, and so forth, only the Buddha, the Blessed One, is able to tame them.

The Buddha can also tame the afflictions and faults of sentient beings according to each particular case—whether their good and evil are great or small, and however they are defiled. The Buddha skillfully tames them all. This is accomplished entirely through this wisdom, and all such defilements are eradicated without the slightest remainder.

The Blessed One himself has completely and perfectly subdued and tamed all evils, and he also tames the evils and defilements of sentient beings, enabling them all to attain awakening and Buddhahood. Therefore, this is called skillful and complete perfection without any remainder.

Only when defilements have been completely eradicated can one possess the skillful means to accomplish other tasks fully; hence it is said that they are skillfully accomplished without remainder. Only a person endowed with skillful wisdom can accomplish a task. For example, subduing a fit of anger is also called accomplishing a task. Furthermore, a wise person knows how to act skillfully; that is, knowing how to guard the three karmas of body, speech, and mind and keep them free from defilement means that the task has been accomplished. This praises the Buddha as fully possessing the wisdom of skillful means to tame anger in himself and others, completely and without deficiency.

The seventh statement explains that whatever all sentient beings seek, provided it is blameless, is entirely fulfilled according to their wishes.

The fourteenth statement concerns the profound principle and purport, the most supreme Dharma. The Blessed One, fully endowed with prajnaparamita wisdom, skillfully employs expedient means to establish this surpassing wisdom. He also skillfully accomplishes every pure undertaking and causes all beings to become pure.

Moreover, the nature of craving is subdued at every time and in every moment, extending even to sentient beings, causing them all to become pure in themselves. When great craving has been purified, great bliss and great wealth are attained. Moving freely and securely into and out of the three realms, he benefits sentient beings by expounding this dharani to all through esoteric words.

Whoever receives and upholds this dharani will have all obstacles dispelled and will attain whatever is sought, in accordance with their wishes. He may even expound it extensively for others, enabling them to abandon afflictions and evil karma and to make mundane or supramundane aspirations for this life or future lives; through blameless retribution, all their wishes will be fulfilled.

If afflictions and evil karma arise and produce transgressions, then such aspirations cannot be fulfilled. One should know that the Blessed One does not deprive sentient beings of their aspirations; rather, whenever their aspirations are not fulfilled, it is entirely due to their own actions. The essential requirement is blamelessness. If afflictions and evil karma arise, then even with the utmost sincerity and earnestness, the mind will not be settled and the aspiration will not be fulfilled. If one’s heart is clear and bright like a wish-fulfilling jewel and one gives rise to wholesome aspirations, then all endeavors will certainly be accomplished.

The eighth sentence explains: one who skillfully abides in the equality of the three times is one who endures forever, whose renown spreads everywhere. The thirteenth of the fourteen sections discusses the ultimately inexhaustible principle of the Vajra Dharma. This is a general exposition of prajnaparamita.

Whether in essence or function, breadth or depth, it does not differ from the ultimate culmination. Therefore, from beginningless time onward, all Buddhas have had only one flavor—the ultimate liberation—namely, the contemplation of prajna, whose essence, function, depth, and breadth are inexhaustible. Because prajna-wisdom pervades everywhere, it is boundless.

Because it is uninterrupted, it is said to have only one flavor; because it is inexhaustible, it is said to be supreme. Thus, the contemplation of the profound and wondrous wisdom of prajna knows the three times; it knows the past and future just as it knows the present, and is therefore called equality.

Furthermore, contemplation extending ultimately throughout the boundless and limitless has only one flavor—the ultimate. Likewise, when examining the phenomena or principles of the three times, each is distinctly understood and thoroughly penetrated; hence this is called equality. The principle of all dharmas has one common characteristic and is also called equality.

Since both principle and phenomena are thoroughly penetrated, equality universally comprehends both principle and phenomena. The function of prajna-wisdom is to illuminate everywhere, profoundly and extensively, constantly and without interruption. Whoever skillfully abides in this wisdom can contemplate the profound and wondrous domain and clearly understand the three limits of time—the past, present, and future—and is therefore said to abide skillfully.

Because there is no distraction amid either principle or phenomena, this is called skillful abiding. The meaning is that prajna-wisdom illuminates everywhere at all times.

The ninth sentence explains: because body, speech, and mind are as firm as vajra, the Buddhas abide in suchness, indestructible. This corresponds to the sixth of the fourteen sections, which discusses the Buddhas’ Vajra wisdom-seal. The ninth section discusses the true Dharma offering as the foremost and unsurpassed Dharma.

The Buddha encompasses the Vajra body-seals of all Tathagatas and thereby realizes the Dharma-bodies of all Buddhas; only then can he encompass the Vajra speech-seals of all Buddhas. Only after attaining sovereign mastery in transforming all dharmas can he encompass the Vajra mind-seals of all Buddhas. Only after attaining sovereign mastery in every concentration and encompassing the Vajra wisdom-seals of all Buddhas does he reach the unsurpassed wondrous state in which body, speech, and mind are as firm as vajra, abiding in suchness, unmoving and indestructible, neither overturned by afflictions nor disturbed and harmed by non-Buddhist teachers or Mara kings, so that the practitioner’s three karmic activities become serene and pure.

Taking the three karmic activities of the Buddha’s wisdom as the guide, one keeps far from wrongdoing. Since nothing can intrude and cause wrongdoing to arise, this is called abiding in suchness, unmoving. One who attains such unmoving abiding in suchness is no different from the Buddhas and is therefore said to be comparable to them.

As previously stated, comparison with the Buddhas refers to all the wondrous meanings of the Tathagata. This unmoving abiding in suchness, like vajra itself, surpasses even the three karmic activities. This results from having planted good causes in former lives by making proper Dharma offerings to the Buddhas through the three karmic activities.

Because of the cause of making offerings, one ultimately obtains the fruit of Buddhahood. True offerings certainly bring wholesome recompense; hence this is called abiding in suchness, unmoving.

When these three karmic activities are not fashioned by non-Buddhist teachers or evil companions, neither heavenly Maras nor their wicked associates can disturb or harm them. Being as firm as vajra, they can destroy samsara, within which the three karmic activities operate. The nature of the three karmic activities is also their essence; there is no other meaning.

This ninth section elucidates the Buddha’s merit. The Buddha’s virtues are now praised so that sentient beings may know that the Buddhas possess all virtuous characteristics, give rise to reverence and veneration, and accept the Buddha’s words. Whether teaching or hearing this sutra, they should arouse the courageous resolve for bodhi and aspire to realize the fruit.

Alternatively, the virtuous characteristics of the Buddha are presented as supreme and peerless. Therefore, it is said that this exceedingly sublime and wondrous principle may be relied upon for cultivation and study.

The second section further explains: according to the sutras, the Buddha fully possesses twenty-one virtues, which are separately explained in the ninth section. The scripture states: “The Vajra-supported wisdom of the nature of equality.” This teaches that the Buddha manifests the nondual body and proceeds in a single direction toward the supreme, unobstructed virtues. It also elucidates the Buddha’s attainment of the nature of equality and the unsurpassed merit of attaining the identical characteristic of Buddhahood through cultivation.

This sentence presents both virtuous characteristics. The Blessed One has departed from samsara, yet manifests among ordinary beings who are filled with the various defilements and attachments of samsara. Those who have left behind the Two Vehicles and turned toward nirvana proceed in one direction, intending to benefit others, yet still abide in and cling to nirvana.

Because the Buddha no longer has the two obstructions and does not manifest this attachment to nirvana, he is said no longer to engage in these two modes of conduct. Compassion and wisdom are complete, and he abides neither in samsara nor in nirvana; hence this is called equality.

A practitioner who eliminates these two obstructions may be compared to vajra. Abiding in non-abiding, one does not abide in nirvana; hence this is called support and maintenance. By sustaining compassion and wisdom, one swiftly attains the nature of equality of all Buddhas: equality between the principle realized and the wisdom that realizes it, and equality in bodily conduct, karmic activity, mental conduct, and compassionate conduct. Because this mind of equality can destroy samsara, it is called Vajra equality; because it can sustain the manifold virtues, it is called support and maintenance. Here only this single function of sustaining is cited by comparison with the many other virtues, and thus each virtue is said to be supreme.

The second sentence in the sutra explains that the jeweled crown is consecrated and placed upon the head, transcending the three realms, in order to show that the Buddha possesses three virtues. First, bodhisattvas aspire to attain right wisdom; second, they reach the ultimate limit of the dharmadhatu; third, their activities are unobstructed. The first part of this sentence states that those wishing to accomplish the lineage of Buddhahood cannot abandon skillful means; this is the most supreme merit. That is, because bodhisattvas wish to prevent the lineage of Buddhahood from being extinguished, they diligently cultivate the preparatory practices and cannot be compared with followers of the Two Vehicles. Therefore, only bodhisattvas can accomplish the Buddha’s wisdom.

For this reason, the consecration of a royal prince upon his accession to the throne pertains to the tenth bhumi among the ten bhumis. To wear the Buddha’s jeweled crown and occupy the Buddha’s place is not something followers of the Two Vehicles can bear. This encourages sentient beings to seek to hear the exceedingly profound and wondrous Prajnaparamita Sutra so that they may attain awakening and inherit the throne of the Dharma King. Therefore, if obstacles prevent sentient beings from studying and practicing the Vajra Prajnaparamita Sutra, the lineage of Buddhahood has thereby been cut off.

The second section discusses the supreme merit of the realized fruit: attaining the utterly purified dharmadhatu. In realizing through cultivation the fruit of this pure dharmadhatu, the contemplative mind becomes immediately present; this is likened to the crown of the head being able to bear the jeweled crown. A jeweled crown is an ornament worn upon the head. Because the dharmadhatu is the foundation of merit, it is likened to the jeweled crown.

The third sentence explains: subduing the hostile forces of Mara is a virtue surpassing all others. Practitioners in the form realm and above may have their minds disturbed by objects, which obstruct wholesome dharmas; these are therefore called hostile Maras. Because the minds of all Buddhas abide skillfully, they remain entirely peaceful, blissful, and sovereign amid objects, without further agitation, and thus attain the most excellent and perfect virtue. Only when every evil is rendered powerless can objects be subdued. All activities are thoroughly accomplished without obstruction; evil is completely left far behind, until Buddhahood is attained and the three realms are transcended.

The second sentence praises the Blessed One: what had not previously been accomplished has now been accomplished at the proper time and is therefore called “attained.” The third sentence explains: “the Vajra wisdom that pervades everywhere, the great seal of sovereign contemplation.” These are three virtues of the Buddha: first, the Dharma that cannot be overturned; second, abiding in the abode of the Buddha; and third, complete awakening in all practices.